been brought to light, and made manifest in the true children of God. These virtues, proceeding from the seven Attributes, or Spirits of God, form the everlasting and unchangeable law of Christ; and this is the only true religion which ever will, or ever can save any soul, and fit it for the everlasting habitation and enjoyment of God. Wherever the true gospel is preached, it shows forth the very essence of these virtues; and they are all thereby opened to receive souls. Thus they represent the very gates of the New-Jerusalem, into all of which the soul must finally enter, and possess their substance, according to his measure, or he can never dwell in this holy habitation. By walking in this law of eternal life, souls find a progressive increase in the very nature and substance of these virtues; and become as lively stones, fitted and built up into a spiritual house, a holy temple and habitation of God. And none can enter this holy temple, but by and through this eternal and unchangeable law, the law of the Holy City, New-Jerusalem, which is revealed in and through Christ. The operation of these virtues effectually shuts out every unholy thing, and forms the law of Christ, for the government of his church, which is the house of God, and "the habitation of his throne;" as it is written: "This is the law of the house; Upon the top of the mountain, the whole limit thereof "round about shall be most holy. Behold this is the law of the "house."* This is the pattern of the eternal law, the only rule for christians to walk by. Therefore, let all judge by this, who among professors, really possess the character of true christians. Let all professors of religion examine themselves, and seriously consider how near they come to this pattern, shown by the Lamb, in the holy mount of God: for none can enter and dwell in the Holy City, the spiritual house of the new creation, unless they walk by this rule, and keep this law. CHAPTER II. The seven moral Principles of the Church of Christ, as reduced · to practice in the United Society. THE illustration of the twelve christian virtues, contained in the preceding chapter, brings to view seven moral principles, which form the practical and external law of life for the direction and government of Christ's followers in his everlasting Kingdom, which is now begun on earth. These seven principles were established by the precepts and confirmed by the example of Jesus Christ while on earth, and may be stated in the following order: Ezek. xliii. 12. 1. Duty to God; 2. Duty to man; 3. Separation from the world; 4. Practical peace; 5. Simplicity of language; 6. Right use of property; and 7. A virgin life. I. DUTY TO GOD. This principle flows from the attributes of love and righteousness in God, and is inspired by faith and hope. It is displayed in our thankfulness to God for all his goodness, and in our perfect obedience to his Divine will. It directs all those feelings of prayer, praise and adoration, which are due to God, as the Great Author of all good, and the only source of all our happiness here and hereafter. "Thou shalt love the Lord thy God with all thy heart, "and with all thy soul, and with all thy mind, and with all thy strength: This is the first and great commandment."* duty is paramount to all others, and is the foundation of every moral principle. All our moral and religious duties; all our devotions of heart and soul; all our exercises of mind and body, in the service of God, comprehending all our strength, must be founded on our love to God; otherwise we fail in our duty to him. "For this is the love of God, that we keep his commandments.— "If a man love me," said Jesus, "he will keep my words."+ 66 This Genuine love to God, naturally produces obedience to his commands; and whoever, in honesty and meekness, performs any of those duties which are comprehended in our duty to God, proves thereby his love to God. But a thousand professions of love to God, will avail nothing, without obedience to his commands. That servant who makes great professions of love to his master; yet instead of obeying his commands, or doing his service, spends his time in pursuing his own gain, and seeking his own pleasure, can neither be considered as a faithful servant, nor an honest man. What then shall we think of that professed servant of God, who talks largely of his love to God, and yet, instead of obeying his commands, or doing his duty to God, is continually pursuing his own schemes, seeking his own pleasures, and indulging his own carnal propensities? Surely he can neither be considered as a faithful servant of God, nor a good christian. It ought also to be remarked and seriously considered, by every professor of religion, that whoever is influenced to attempt the performance of his duty to God, from any cause which is contrary to the love of God; or is influenced by any motives which do not proceed from honesty and meekness, will find his attempts to prove barren and unfruitful; - and let all such beware that they are not guilty of sacrilegious mockery, instead of performing their duty to God. Malt. xxii. 37, 38. & Mark xii 30. † John xiv. 23. & 1 John v. $. II. DUTY TO MAN. "Thou shalt love thy neighbor as thyself." This duty is second only to the preceding one, and, like that, flows from the attributes of love and righteousness. "All things whatsoever ye would that men should do to you, do ye even so to them."+ This rule, laid down by Jesus Christ, is so plain and comprehensive, that it not only shows our duty to man, in the clearest light, but it includes every obligation of man to his fellow creatures, under every circumstance. Let every person endowed with rational understanding, conform strictly to this rule, and exercise it in wisdom and prudence, and with respect to his duty to man, his justification is sure, and his reward certain. tant. Every violation of this rule shows a deficiency of the virtues of honesty, humility and charity, and is a transgression of the law of Christ. As mankind are rational and social beings, the field for the exercise of this duty, is very extensive, as well as very imporThere are but few situations in life, in which a man cannot be more or less useful to his fellow creatures, in some way or other, which comes within this golden rule, as it is called; yet how few there are, in the present day, who call themselves christians, that really live up to this rule! III. SEPARATION FROM THE WORLD. This principle flows from God's attributes of light and holiness. It is sown by faith, and nourished by hope and continence. It is an important principle in the new creation, without which the children of God would soon be blended with the children of this world, and lose their relation to the Kingdom of Christ. "My "Kingdom is not of this world," said Jesus. And tho the Kingdom of Christ is now established on earth, in his chosen people; yet it is a spiritual Kingdom; and therefore cannot be blended with the kingdoms of this world. Nor can his real subjects take part in the affairs of these kingdoms, without blending themselves, in some manner, with the world, and thereby hazarding their interest in the Kingdom of Christ. "Know ye not," saith the apostle, "that the friendship of the world is enmity with God? Whosoever therefore, will be a friend of the world, is the enemy of "God."|| Hence every faithful member of Christ's Kingdom, feels the absolute necessity of abstaining from all those things which are connected with the honor and glory of this fallen world; from civil and political offices and emoluments; from party contentions and political strifes; from the vain pursuits of ambition and popular applause; and from all those transitory enjoyments which feed * Matt. xxii. 39. Matt. vii. 12. John xviii. 36. Jas. iv. 4. the pride and vanity, and constitute the very life of the natural man. These things belong not to the Kingdom of Christ; nor has Christ any part in them; nor can those who live in these things, with any propriety, be called the subjects of his Kingdom. The 'imperative testimony of eternal truth is, "Come out from among "them, and be ye separate, saith the Lord, and touch not the un"clean thing, and I will receive you."* Neither Jesus Christ, nor any of his apostles, nor any members of the primitive church, had any thing to do with the government of this world. "When Jesus perceived that they would come and take him by force, to make "him a king, he departed out of their way." And when requested to judge between two brothers, concerning the division of an inheritance, he replied, " Man, who made me a judge, or a divider over you?" By these things he evidently proved, agreeable to his own testimony, that his Kingdom was not of this world, and that it did not belong to him to meddle with any of its concerns. 66 It would appear very inconsistent for the subjects of any earthly government, or kingdom, to hold offices, and officiate in the concerns of a rival government, or enemies kingdom. None but those who are real citizens or subjects, either by birth or adoption and naturalization, can take an active part in the concerns of an earthly government. He therefore, who would share in the concerns of a foreign government, must first renounce the government of his native country, and become a subject of that foreign government. How then can the subjects of Christ's Kingdom, which is spiritual, and not of this world, have any share in the government of this world, without first renouncing their allegiance to the Kingdom of Christ, and becoming the willing subjects of this earthly government? For as it is an undeniable truth, that the order, powers, manners and customs of the governments of this world, are corrupted by the influences of the spirit of evil, they, of course, stand in direct opposition to the Spirit and government of Christ, and his Kingdom. Christ's Kingdom and government can never be established on earth, among any people whatever, without a separation from the world; not indeed a separation from the natural creation, which is good in its order, nor from any thing in it which is virtuous, commendable, or useful to his true followers; but a separation from the follies, vanities, contaminating principles, and wicked practices of fallen man, under the reigning influence of a depraved human nature; and from all those things in which the great bulk of mankind seek their own honor and glory, instead of the honor and glory of God. * 2 Cor. vi. 17. † John vi. 15. Luke xii. 14. IV. PRACTICAL PEACE. This principle flows from the attributes of love and goodness in God, and is the fruit of meekness, patience and charity. Indeed this heavenly principle so clearly characterizes the Spirit and Kingdom of Christ, that the violation of it seems evidently a violation of every Divine attribute, and of every christian virtue. Christ's Kingdom is a kingdom of peace; hence his subjects must be a peaceable and harmless people. "My Kingdom is not "of this world,” said Jesus: "If my Kingdom were of this world, "then would my servants fight."* And because his Kingdom is not of this world, those who are truly his servants will not fight. When Peter in his zeal to defend his Master, drew a sword and struck a servant of the high-priest, "Jesus said unto him, Put up "thy sword into its place: for all they that take the sword, shall 66 perish with the sword."+ Here is a plain and pointed testimony of Christ against the use of the sword. Indeed it is impossible, from the very nature of Christ's Kingdom, that he should ever authorize warlike passions, jarring contentions and strife, upon any occasion whatever. All the predictions of the ancient prophets concerning the nature of Christ's Kingdom, have represented it to be a kingdom of peace; and he himself was emphatically stiled, The Prince of Peace, many hundred years before he made his appearance on earth. His people are also represented as a peaceable people, dwelling in peaceable habitations; and his government is described as a government of peace. "For thus saith the Lord, Behold I will ex"tend peace like a river;—I will make thy officers peace and thy "exactors righteousness. Violence shall no more be heard in thy "land.-All thy children shall be taught of the Lord; and great "shall be the peace of thy children.-The work of righteousness "shall be peace; and the effect of righteousness quietness and assurance forever."‡ 66 Thus it appears that his coming, his Kingdom and his people, were described, in early ages, by the tongue of inspiration, in prophetic strains of peace. And when the time came, his birth was announced by the angels of Heaven, in glorious songs of peace. "Glory to God in the highest, and on earth peace, and good-will "towards men.' n." And all these predictions, as far as they related to his personal ministration, in that day, were fully confirmed: fər he was evidently The Prince of Peace; and his ministration was a ministration of peace and good-will towards men; and all who were willing to receive him, were made partakers of his peace. "Blessed are the peace-makers: for they shall be called the chil"dren of God;" said he. He taught them the way of peace and *John xviii. 36. † Matt. xxvi. 52. Isa. ix. 6.-xxxii. 17-liv. 13.-lx 17, 13. & lxvi. 12. Luke ii, 14 |