that we might be made heirs," &c. Again: "Christ hath redeemed us **** that we might receive the promise of the Spirit through faith "*.

Man needs nothing more than these two gifts, to wit: the remission of sins and the Holy Spirit, to render him meet to be a partaker in the glories of the spiritual system. He needs the first to prepare him for the reception of the second. He needs the second to prepare him for the enjoyment of the third. The gift of the Spirit is the restoration of the divine presence and fellowship to man."Ye are builded together," says Paul to the Ephesians, xi. 22, "for an habitation of God through the Spirit." And to the Corinthians, "Ye are the temple of the living God, as God hath said, I will dwell in them and walk in them, * * * and will be a Father unto you, and ye shall be my sons and daugh ters." The indwelling of the Spirit here spoken of, is the token of adoption into the family of God, and the assurance of that eternal inheritance reserved for his children. Thus Paul in Rom. viii. "The Spirit itself beareth witness with our spirit that we are the children of God. And if children, then heirs; heirs of God and joint heirs with Christ." And in Eph. i. 13, 14., "After that ye believed ye were sealed with that Holy Spirit of promise, which is the EARNEST of our inheritance, until the redemption of the purchased possession." The possession of the Spirit is the assurance of sonship; sonship, of heirship; and heirship, of the inheritance.

The Spirit itself is styled the earnest of this inheritance; and very appropriately. An earnest is a part of the purchase money paid beforehand, as a pledge that the remainder will be forthcoming at the appointed time. As the inheritance is spiritual, the earnest is spirit.— As the system or kingdom to which the Christian belongs is spiritual, it is a part of that system which he is already permitted to enjoy-an antepast of joys to come. The kingdom of God is within him.' It consists of "righteousness, peace, and joy in the Holy Spirit."+ Whenever a man, then, has made choice of the spiritual system, and has given himself to the service of God, it is his happy privilege to be brought into immediate communion with that world, and to receive an actual pledge-an assurance, which cannot be mistaken, of an inheritance in it. This is all he requires to elevate his affections above this world, and lead him to that entire submission to the revealed will of God, and that renovation of character which will prepare him for a still nearer approach to his Divine Father in the world to come.It is this which diffuses in his soul a calm serenity, the peace of God which passes all understanding; which fills him with a joy unspeak

able; which sheds abroad the love of God in his heart, and is in him

as the well-spring of eternal life.

"The men of grace have found

Glory begun below;

Celestial fruits on earthly groun 1,
From faith and hope may grow.

The hill of Zion yielda

A thousand sacred sweets,

Before we reach the heav'nly fields

Or walk the golden streets."

R. K.

LOVE OF GOD UNCHANGEABLE.

MAN has in every age and clime manifested a desire strong and unconquerable for variety. This arises from the unsatisfying nature of the worldling's fond pursuit. The Bible states that "there is no peace to the wicked;" even his mirth is compared to the "crackling of thorns under a pot" In youth variety is pleasing, although the change be for our hurt. The child is better pleased with a new coat than his old garment, though the latter be far better and more valuable; whereas old age fixes our desires and renders us best pleased with the good things which God has permitted us to enjoy the longest. It is the general disposition of the animal man to be cloyed with the enjoyment of things most ardently desired. What could have been more pleasing to the Israelites than the laste of the manna-angel's food—which fell down from heaven every day about their camp? Yet have we not long to wait till we hear them call for the onions and garlick of Egypt, and crying out, “Our soul is dried away within us; there is nothing but this manna before our eyes"! Wanton appetite is apt to weary of the best blessings of Heaven, and to repine even at their abundance. God alone is unmoved in all his perfections. His law, like himself, is unchangeable. Having loved his people, he will love them to the end. How must the soul of the believer be filled with this divine principle when he remembers the statement of the Great Teacher, namely, that "God so loved the world as to give his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life." This statement of Him "who spoke as never man spoke," is calculated to fill the heart and soul of the saint with joy and gratitude unspeakable and full of glory.

Time, that tries all things and brings them to an end, has no effect upon the love of our heavenly Father. Let all who believe this assertion be careful to maintain good works, thus humbly endeavoring to be more assimilated to the divine model of all perfection. Let them strive to provoke themselves and others to love and peace, to holiness and joy, that they every day may become more like Jesus. Remembering that there is but one God, and that he is love, let the brethren be careful to maintain the unity ef the body of Christ in the bonds of peace.

C.

"ODD FELLOWS" AND "FREE MASONS." TIME was when it might have appeared highly expedient to Jews, Mahometans, Sceptics, and various Religionists, to form new leagues, offensive and defensive, for their own safety and aggrandizement; or to enter into pre-existent, secret, symbolic, and benevolent associations, for the promotion of their individual interest, honor, or happiness; but why Christians in the 19th century should, after they had tasted the sweet influences and blessings of the kingdom of heaven, seek admission, through all the pledges, oaths, and obligations of secrecy, into the societies of "Free Masons" and "Odd Fellows," is rather a difficult and perplexing problem. Unable to comprehend the reason or the motives predisposing to such an initiation to clubs and associations of men of the world-men of all religions and of no religion, I feel strongly inclined to request some of the professors of our faith to disclose to us, not the secrets which they are sworn to keep, but the reasons and experiences which induced them to seek admission into the fraternal equalities of such a motley brotherhood. It would be important to the cause of reformation to be fully inducted into those reasons, inasmuch as they are so occult and ambiguous as not to preclude a sort of misgiving in the minds of many conscientious persons, that there is a species of apostacy from the church lurking in the motives which impel to such an association with men so heterogeneous, and so repulsive under every other view of them, than the single attitude of the "mystic tie."

Some there are of high intelligence and virtue amongst us that are compelled, in their own practical and direct modes of reasoning, to regard the mere fact of seeking admission into such a mongrel community of all sorts of faith and morality, as equivalent to a frank and explicit acknowledgment on the part of such applicants, that they have not found rest and satisfaction to their souls in the Messiah and his institutions; that they are disappointed in their union with the church; that they feel a vacuum of soul which craves the science, the rites, and ceremonies-the approbation and the brotherhood of “Odd Fellows" and "Free Masons." They feel constrained to place such wanderings from the house of God and the provisions thereof in the same category with those persons who, after entering into the holy bonds and endearments of the matrimonial institution, desert the nuptial bed and board for the sake of unwarrantable familiarities with other favorites of ambiguous virtue. If it amount to this, or even something less than this, it is highly expedient to respect the conscientious scrupulosities of those good brethren and sisters who are 47.

VOL. VI. 8.

grieved at such indications, and who are actuated neither by envy nor inalice, but by the love of truth and goodness, and by the holy and tender sympathies of the Christian religion.

There is another class of Christians who are disposed to regard all such confederacies as entirely distinct religious professions-as a new order of churches, as diverse from the Christian as Mahomet from Moses, or the Pope of Rome from Jesus of Nazareth. They say that these associations have their religious rites and usages, their holy times and sacred observances, their sacred songs, and peculiar forms of prayer, devised and framed after the model and in accordance with the genius of the new association. Of these solemnities it is said that they are so far from Judaism, Paganism, Mahometanism, and Christianity, that not a single essential feature of any one of these four institutions can be found in them. Their beau ideal of a new theology and common prayer is, that they embrace the common tenets, and disown the peculiar views and rites of each. Hence their prayers are such as suit the genius of Mahomet, Moses, Cesar, and Christ! And hence they claim for "Odd Fellows" and "Masons" a faith, a communion, and solemn rites so perfectly novel and distinct, as to place them in a new and distinct religious attitude to God, angels, and men. Now as one religion is enough for one man, and as a man cannot serve two masters, it is by some intelligent and exemplary Christians regarded as essentially incompatible with the Christian profession that any one in Christ's church should add to his religion the rites and solemnities, the faith and fellowship of "Odd Fellows" and "Free and Accepted Masons." It is therefore hoped that some one of those who have sought to perfect his character or his enjoyments by seeking admission into such associations, will have the benevolence and courtesy to make such a statement of the inducements and reasons impelling him to such a course as will enlighten some honest and conscientious persons as to the wisdom, expediency, and lawfulness of such an alliance on Bible and Christian principles. Baltimore, November 15, 1842.

A. C.

NEWS FROM THE CHURCHES.

Richmond, Missouri, August 19, 1842. Three weeks ago I immersed ten in Ray county, and the week before we had eleven added at Dover. Brother M'Bride and myself have just closed a meeting at the same place, with fifty-four added; three fourths of the number males, from 18 to three score years old; making in all sixty two additions at Dover, in one month I may add, as the fashion is, six were of the Pedobaptist rank.

We have had, during the spring and summer, about forty additions to the Richmond church-some four or five Baptists among them T., N. GAINES.

Mount Vernon, Illinois, August 29, 1842.

A meeting closed this day (noon) which commenced on last Saturday, a few miles from this p'ace, at which seven persons confessed their Lord, and put him on by baptism. The laboring brethren present were William Chaffin and David R. Chaunce, both inde fatigable in their labors of love The prospects in that neighborhood promise an abundant harvest May the Good One and the brethren sustain the laborers!

J. J. PACE.

Henderson, Kentucky, September 4. 1842.

I was appointed to labor as an Evangelist in the counties of Ohio, Henderson, and Union, (a part of Hopkinsville since added.) for the period of one year, commencing on the third Lord's day of April last; since which time we have received an addition of 88, of whom 26 were Baptists, 3 Methodists, Presbyterian, and 58 from the world. Thus have we advanced here in the midst of strong opposition, the sects every where we preach closing their doors against us: but the truth will open them.

Brother Craig has been with me during the present and part of the last month, and will probably remain during the remainder of the year May the Lord bless his labors! The brethren here seem to understand their duty.

O! that there were more love, zeal, piety, and a more extensive knowledge of the nature and claims of the Christian religion among them!

R. B. ROBERTS.

Griswold City, Missouri, August 30, 1842

My field of labor is large in territory, but thinly populated. I have immersed 60 since April, and received 10 who nad been immersed. One circumstance demands notice:The second Lord's day in this month I was sent for to receive the confession and inmerse a sister in the last stage of consumption. Her husband is a Roman Catholic, and until recently was opposed to her immersion; but finally became reconciled to it. She was carried by two men on a chair, about thirty steps, to a beautiful brook, where I immersed her without any difficulty. She was then conveyed to the house in the same manner, where a few of us celebrated with her the death of the King. We then sung a hymn, and separated with her in the hope S. ROGERS.

Liberty, Missouri, September 8, 1842.

We have just closed a meeting at Mount Gilead, in my immediate neighborhood. Brother T. N. Gaines, of Richmond, was the chief speaker; when thirteen joined-ten by confession, one from the Methodists, who had previously been immersed, and two by recommendation; making about 40 additions to the church at Mount Gilead in the last twelve months. Brother Gaines, with brother M'Bride, a venerable father in Israel, held a meeting the second Lord's day in August, at Dover, when fifty ohe united with the church at that place-forty six by confession and obedience. And on the fourth Lord's day in last month brother Galnes held a meeting at Knoxville, Ray county, when twenty eight bowed to the Lord Messiah. There has (over and above the additions at Mount Gilead) some eight others bowed to Zion's conquering King in this county during the past season. Praised be the name of the Lord!

A. H. F. PAYNE.

Centreville, Kentucky, September 21, 1842 I began, with brother J. Rogers, a meeting at Bethlehem, in this county, on Saturday the 20th ultimo. We continued it five days. Thirteen confessed the Lord: among them two aged females-onc, I think,,about 80 years of age. Two others made profession of their faith in Christ, about the same time, at Clintonville, to which point a diversion was made during the meeting. On the first Lord's day in this month we were in Georgetown, and labored in all about three days there. There were four accessions at that place. On Friday before the second Lord's day instant, our annual meeting commenced at Bethel, in Fayette county The public speakers present were, brethren Dr. James Fishback, Thomas Smith, J. T Johnson, N. Payne, G. W. Williams. Dr. L. Pinkerton, Dr CJ Smith, E A. Smith, William Hatch, Weekly, R. C Rice, and your humble servant. A few of these continued until Tuesday evening with us. There were in all nine accessions. The next annual meeting was appointed to be held at Grassy Spring, in Woodford county; to commence, the Lord willing, on Friday before the second Lord's day in September, 1843.

Last Saturday I commenced speaking at Antioch, in this county, and held on until Monday. We had two immersions. JOIN ALLEN GANO.

Belleville, Richland county, Ohio, September 19, 1842 I have just returned from a meeting held in Newville, eight miles from this place, which continued for ten days, under the labors of our beloved brother William Dowlan, aided by our brethren Hammet, Harris, and myself, a part of the time We had the pleasure of secing eleven buried with Christ in baptism, and four backsliders restored to the fold again. This may appear, in the estimation of some of the brethren, but small for so long a time; but when we consider the languishing condition of the few that compose this congregation, the lukewarmness within, the prejudice and sectarian bigotry without, our success is far greater than we anticipated under such embarrassing circumF. G. MOFFETT.

stances.