and rational views. We believe that the very efforts now so systematically made to check their progress, will contribute ultimately to their diffusion. The new and extraordinary modes of religious influence unblushingly resorted to, will operate in the end to the prejudice of those doctrines and interests they are intended to subserve. But we grieve when we think of the temporary evils, the alienation, the strife, the censoriousness, the scoffing and infidelity, they will occasion. It is painful to witness Christianity thus wounded in the house of its friends. Where has humility, where has modesty fled? Where the quiet graces of the Christian? The condition of the world certainly is such as may well cause sober, and even anxious reflections. But let us not indulge melancholy anticipations. There is no cause for them. The present madness will pass off; men will recover their senses; fanaticism will yield to reason; and the sky will become again bright and serene.

HARMONY BETWEEN THE INSTRUCTIONS OF THE OLD TESTAMENT AND THOSE OF THE NEW.

THERE is a connexion and correspondence in all the works of God; in the productions of his hand, and in the revelations of his truth. It belongs to the attentive and devout inquirer to trace this analogy, and to observe how one part of the Creator's works, and one dispensation, or discovery of his will, stands con

nected with the other; so that what at first seems remote and insulated shall be viewed in its relations with the system, of which it is found to be a part; and everything we behold, whether in the physical, intellectual, or spiritual world, be seen to bear the impress of the same wisdom, the same glorious and perfect mind.

This accordance may be traced in all parts of nature. It is especially to be observed in the various communications of divine truth; in the writings of Moses and of the Prophets, and the instructions of Jesus Christ. The resemblance in the characters of these two great Law-givers has frequently, and sometimes, perhaps, with more ingenuity than exactness, been pursued. But while it is impossible not to observe in every step the superiority of Christ to Moses,-the one faithful as a servant, the other as a son; the one delivering a law, destined to pass away, to a peculiar people, the other proclaiming a system of grace and truth for the light and salvation of the world,-we may yet discern in their characters and offices many strong points of resemblance between the legislator of the Jews and the Saviour of the world.

The design, however, of the following remarks is to point out the consistency between the instructions of the Old Testament with those of the New.

Our Saviour replying to the cavils of some of his unbelieving countrymen, points them to their own scriptures; and teaches them, that a true faith and understanding of the law of Moses would have led them to have faith in him.

'Had ye believed Moses,

ye would have believed me: for he wrote of me.' He intimates that it was their want of belief in the

Jewish Scriptures which prevented their reception of If ye believe not his writings, how believe my words?'

the gospel truth.

shall ye

By the frequent references of a similar kind which were made by our Lord in his discourses, and by his Apostles both in their addresses to the people, and in their Epistles, it is evident, that they believed that there was a harmony between the instructions of the Jewish Scriptures and the Christian system.

No one, at the same time, will doubt, that in regard to the clearness of its discoveries and the importance of its truths, the New Testament is by far the superior portion of the sacred volume. Of itself, independently of its connexion with any other system, it may well be considered as a sufficient rule of faith and practice. The Old Testament contains much interesting historical information, which we could not derive from the New. But in respect to the character and providence of God, the government which he exercises over his rational creatures, the duties which he enjoins, the consequences of performing or of neglecting those duties, the inward spirit and motives with which our outward services should be rendered, and all that relates to the future and immortal life of man, we can hardly be said to need anything more than we find in the writings of the Evangelists and Apostles. This circumstance, however, furnishes no objection to the writings of the Old Testament. They answered an important purpose during a long succession of ages before the New Testament existed. And though the system they contain has passed away, and we are living under better pro

mises and a nobler faith, yet they have not ceased to be

both interesting and useful. They give us glorious views of God and of duty. They record the wonders of his Providence, and the manifestations of his truth. In this view, they accord with the Christian Scriptures, and are adapted not merely to an infant, but to the most advanced state of the world. The forms of religion, as prescribed by Moses, the various ceremonies, which were performed by the priests and by the people, were indeed temporary in their nature. But with these were mingled instructions, which are of universal application, and would reflect honor on the most enlightened age. The grand principles of religion are stated in the clearest and most satisfactory manner. The leading duties, which all men owe to God and to one another, are inculcated in the most explicit language. And though there is, beyond all controversy, a want of information respecting man's future existence, yet are there not wanting many intimations of this grand truth. Nor can it reasonably be doubted that the greater part of the Jews believed it. Indeed, it seems wholly incredible that such men as Abraham, Moses, Job, David, Daniel, or that illustrious company of the Prophets, supposed death to be the end of their being. On this point, so interesting to human hope, we cannot admit that they were more in darkness and doubt than Socrates and Plato, and the wise and virtuous of the Heathen world; while we admit, to the fullest extent, that it is the gospel alone which has brought life and immortality to light.

Perhaps it may be said, that both Jews and Chris

tians derive from the Old Testament the erroneous notion that God is limited to particular places, and that He has the human form, members and passions. This, however, is not an objection peculiar to the Old Testament; and they who would draw such false conclusions from the figurative language of that volume, would probably draw the same from the language of Christ and of his Apostles. In both systems God is indeed spoken of as dwelling and as manifesting himself in particular places, as having hands, face, eyes and ears, as feeling anger, wrath, pity and love. But in both portions of the Bible alike, other instructions are given concerning God, which clearly show, that these representations must be understood in a manner consistent with his spiritual nature, his all-pervading presence, and his immutable perfections. From the frequent perversion or misunderstanding of the Old Testament, we are not authorised to infer, that it was suited only to a dark and barbarous age, and that Christians, therefore, of the present time have no concern in its instructions. It is our duty to discriminate. With many of the precepts or directions given in these books, it is true, we have no concern. They were not meant for us. It would be folly in us to attempt to obey them. But there are others, which are of the highest importance for us and for mankind in every age. The world will never become too wise to be taught by the Old Testament, or too good to be made better by its moral and religious injunctions.

The same objections might be urged against the New Testament. Who does not know, what friend to its pure and heavenly teachings has not seen rea