hundred years old at the deluge, and Shem ninety-eight, as we are informed, then the entire history of all time reached Shem, Ham, and Japheth, by one person; corroborated, indeed, by innumerable vouchers. For when we say one person, we do not mean one witness; but that one person only was necessary, because he that for two hundred and forty-three years talked with Adam, talked with Noah five hundred years; with Shem, ninety-eight; with Ham, one hundred; and with Japheth, at least one hundred and two years. But he conversed with many others of his own ancestors and descendants besides these, and they with one another; so that the true faith and the true history of all time were most carefully and safely kept to the deluge by a few chosen spirits. Who, Susan, was the father of Methuselah? Susan. Enoch, who was translated.

Olympas. What mean you by translation, James ?

James. To be translated is to be carried from one world or place to another. Enoch did not die, but his body was carried up into heaven.

Olympas. Can you, Edward, name any allusion to this subject in the New Testament explanatory of it?

Edward. Paul says to the Hebrews, chap. xi. "By faith Enoch was translated that he might not see death; and was not found, because God had translated him: for before his translation he had this testimony that he pleased God."

Olympas. This translation of Enoch is a truly grand and important event, and must be well understood by you all. He was taken up into heaven, body, soul, and spirit, without sickness or death, as you understand it, Edward ?

Edward. I suppose he was changed some way before he entered heaven; inasmuch as Paul says, "Flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption." Enoch, then, must have been changed in a moment, as will be all that are alive at the coming of the Lord. "They shall be caught up into the clouds," as Enoch was translated to heaven without the sensation of death.

Olympas. The translation of Enoch is a whole volume in itself. It was a gospel and a revelation of a future and happy life to those who had honesty and capacity to consider it well. It must have been a soul-absorbing and thrilling question, Whither went Enoch ? Do you think, Edward, there was any search made for him?

Edward. They certainly made search for him, as it is affirmed that "he was not found." Had they not looked for him, they could not have said this.

Olympas. Do you, Edward, remember a similar search for a Prophet that was lost?

Edward. It is said, I believe, that they searched three days for Elijah after God had taken him up in a whirlwind into heaven.

Olympas. True: and the Spirit, or wind, from the Lord, "suddenly caught away Philip the evangelist;" but "he was found at Azotus." Enoch was not found, because God had translated him. But you have not told us, Edward, how the translation of Enoch demonstrated a future and a happy life.

Edward. The character that was translated imports future happiness: for if "walking with God" and being "perfect" are the ways of blessedness, surely one pre-eminent in these, snatched away from earth to heaven, fully indicates a state of blessedness consequent upon removal from these coasts of mortality.

Olympas. Be it granted, then I ask at what time did this event transpire-before or after the death of Seth, Abel's substitute?

Edward. Before the death of Seth. Enoch was born in the year of Adam 622, and died in the year of the world 987, fifty-five years before Seth died; for all the days of Seth, born in the year 130, were nine hundred and twelve.

Olympas. This is the point to which I have been leading your attention. The translation of Enoch happened so early as that all the sons of Adam in our Lord's ancestry had the advantage of it. On the sacred page, so far as written document goes, the first man that left this world was slain-the second died-the third was translated. Murder, death, and translation, follow close in the succession of history, if not in actual fact-in these three good men, Abel, Adam, and Enoch.

Olympas. What, Reuben, was the profession or calling of Enoch? Reuben. Enoch was a Prophet and a saint. He walked with God," and it is said "he prophesied." He was a preacher and a saint.

Olympas. Do we know any thing about the sermons of Enoch?

Reuben. Jude alludes to the book of Enoch; at least he says that Enoch, the seventh from Adam, prophesied, saying, "Behold the Lord comes with his myriads of holy angels to pass sentence upon all, and to convict all the ungodly among them of all their deeds of ungodliness which they have impiously committed, and of all the hard things which ungodly sinners have spoken against him."

Olympas. From this sermon or text of Enoch how many distinct subjects of revelation are intimated, Eliza ?

Eliza. The coming of the Lord; the existence of myriads of holy angels; the providence and supervision of God; human responsibility; a general judgment; and the punishment of the wicked. If each of these may be regarded as a distinct topic, then there were some six or seven very fundamental matters revealed and taught ever since the fall of man.

Olympas. If to the altar, the priest, the sacrifice, the sabbath, we add that knowledge of the principles of general piety and morality which enabled Enoch to walk with God, and to be perfect in his generation; I say, if to these we add his teachings, much more light and knowledge of the being and perfections of God-of his creation, providence, and redemption-the principles of righteousness and piety -of future rewards and punishments-was communicated and possessed in the first ages of the world, than many now seem to imagine. Of all which the translation of Enoch was a seal and confirmation difficult fully to appreciate. Tell me, Thomas Dilworth, what think you would be the most likely train of reflections to which such an event would give rise?

Thomas. That man is predestined to live again; at least susceptible

of a new life in some other world than this. That the transition from this state to that is rapid and direct, and that the virtuous and morally excellent will, on quitting these confines of morality, be admitted into the presence of the Lord; for it is implied that God took Enoch to himself.

Olympas. Is it then presumable that Abel, Enoch, and Adam, who died in faith, were all taken to the Lord?

Thomas. Being all the children of men and the sons of God, I know no reason nor Scripture that forbids the idea of their all going to one place.

Olympas. Paul says, "Absent from the body, and present with the Lord." But as Enoch was not absent from the body, could he be present with the Lord in the same sense as Abel?

Thomas. The ten thousand angels of whom Enoch preached were present with the Lord. But while in the presence of the Lord there is fulness of joy, there are many ways of being in his presence. We in this family are all in your presence at this time; yet we are not all standing in the same relations, nor performing the same services. I think that Gabriel, Enoch, and Abel, are equally in the presence of God, though not sustaining the same rank, nor performing the same services; and though all happy in the ratio of their several capacities, yet differing in these as much as we do who now surround your fireside and enjoy the light of your countenance and instructions.

Olympas. I believe, Thomas, your views are substantially correct and Scriptural; for Elijah who was translated, and Moses that died and was buried, appear in the same company, performing the same mission on Mount Tabor; while Peter, James, and John, enjoyed their company and heard their communications with each other and the Lord, while conversing about his death at Jerusalem, then soon to happen.

Thomas. It was your remarks on that scene and on 2 Cor. v. 1-5, that led me to these views and conclusions concerning the righteous dead. But may I ask, for instruction, what difference was there in the character of Abel, Enoch, and Noah, that should have occasioned such a difference in their end? Abel was slain, Enoch translated, and Noah died, and yet all were perfect in their generation? You say there are no degrees in perfection; and why this difference?

Olympas. But, Edward, are we agreed that these three were all equally excellent persons ?

Edward. Paul says, By faith Abel offered-by faith Enoch was translated—and by faith Noah prepared an ark. They all walked by faith.

Olympas. Still others as well as these walked by faith, who were in moral excellence much their inferiors-such as Samson, Barak, Gideon, &c.

Edward. But more is said of Abel, Enoch, and Noah, than of those three; for Abel obtained witness that he was righteous. Noah was declared to be perfect, and Enoch walked with God. Now it would appear that they were equally perfect men: for if God said in fact that Abel was righteous, and Noah perfect, and Enoch walked with him; they were doubtless of equal moral worth, differing only in times, circumstances, and things purely accidental.

Olympas. So let it be. It will then follow that the wise and benevolent ends of the father of all required that Abel should be a martyr— that Enoch should carry his own body into heaven-and that Noah should be the saviour of a world. The universe required these three distinct services; while the three servants having done their work, were equally acceptable to God-equally perfect in their generation and circumstances-and are now equally, though diversely, blessed in the presence chamber of the King the Lord of hosts. "One star differeth from another star in glory;" while all are stars in the same heavens, made of the same matter, and serving the same God. Eliza, was not Enoch a Prophet?

Eliza. So Jude would intimate: for he says, "Enoch the seventh from Adam prophesied."

Olympas. Of what, Eliza, did he especially prophesy?

Eliza. Of the coming of the Lord with his angels to judge the world and to avenge his enemies.

Olympas. It is, then, indubitable that the doctrine of a future life, the consummation of all things-the doctrine of the origin and destiny of man, was taught from the earliest ages of the world. The translation of Enoch was a demonstration of its truth, and a confirmation of its certainty vouchsafed to all the renowned fathers of mankind before the death of Seth the immediate son of Adam. Did not I request you, Reuben, on a former occasion, to trace the history of tradition, and from the Bible to determine through how many hands the knowledge possessed by the ancients was communicated to Moses?

Reuben. You did, sir. And from the tabular view which I have completed on this subject, I find that all the knowledge, natural and supernatural, which man enjoyed in the first two thousand years of the world, came to Isaac through but two persons. Indeed, I have satisfied myself that all nations had one common fountain of knowledge, and that one universal tradition obtained through Methuselah and Shem.

Olympas. This is both curious and edifying; but we must defer the farther investigation of this subject till the evening.

THE SPIRIT OF CHRIST.

A. C.

How mild, how benevolent and beautiful that Spirit, as displayed in the life and character of the Son of God! How zealous for truth, and yet how forbearing to the errors and mental defects of others! How fearless in the exposure of hypocrisy and vice, and yet how gentle and forgiving to the sinner! How prompt to vindicate the right, and yet how meek to endure the worst wrongs inflicted upon himself! How lofty in piety and austere in morals, and yet how practically benevolent, compassionating and relieving the hungry, the sick, the bereaved, the victims of all human ills! It is refreshing to turn away from the selfishness, the pride, the vindictiveness and hardheartedness so universal in the world, and contemplate that Divine Spirit of all purity and grace. And it is consoling to reflect, that notwithstanding the representations of the Christian religion offered to

us by designing and mistaken men, often making it to consist in mere formality or orthodoxy of opinion, without either the love of God or man-practically and essentially it consists in the possession and manifestation of the Spirit of Christ; and that " If any man have not the Spirit of Christ he is none of his."

CHURCH ORGANIZATION.

F.

MUCH has been written, a great deal said, and a little done, on the whole subject of Christian organization. But there is a growing interest in the subject. manifested, and there is a growing need felt for a more Scriptural and efficient organization and co-operation. The brethren are generally looking more attentively upon the developments in society, and upon the suggestions and precepts found in the Sacred Writings on the whole subject of the Christian polity. And as they read, and observe, and reflect upon what is passing in the church and in the world, the more imperious appear to be the calls upon them for decisive action on the premises.

A meeting was held in Steubenville, Ohio, in October last, pursuant to a request of the churches in this portion of Western Virginia, and in some parts of Ohio, for the purpose of a free exchange of views on the subjects of church organization, church edification, and church co-operation. There were persons present from a number of churches, and various propositions discussed. At the conclusion of the meeting a committee of five persons was appointed to draft and report some propositions meet for the consideration of a more general meeting, to be held in Wellsburg on the 26th of December last. That meeting also took place; at which, owing to the season, not many churches were present. The propositions were, however, presented and discussed at considerable length, and again referred to the same committee to be reconsidered, reported, and published, with a reference to another meeting to be held in Wellsburg, commencing on the Wednesday before the first day of April next, at eleven o'clock, a. m.

At none of these meetings was it proposed to do any thing more than to bring the subject before our brethren in a way favourable to the concentration of thought, and to the acquisition of light upon it. Our views of the Christian institution permit nothing more than this. No individual or set of individuals has any authority to dictate to their brethren, or enforce upon them any views or rules of action on any subject connected with their spiritual relations to the Lord and to one another. They may prudentially consider and recommend to the consideration, and to the adoption or rejection of the brotherhood, any matters or measures supposed expedient to their edification and comfort, or to the advancement and prosperity of the cause; but farther than this they cannot go. In these matters they have just the same liberties and powers that an evangelist has in preaching the Word. He presents his views, his reasons, and his exhortations to the community to be voluntarily received or rejected by them as every one pleases. But so soon as the people agree to act by any rules, they oblige themselves to act according to them; because they have, on conviction of