manner of fruits, and yielded her fruit every month." These are the fruits of the twelve virtues, which are produced in twelve regular orders, one after another."* "And the leaves of the tree were for the healing of the nations." These leaves are the gifts and graces of the twelve virtues; and are to be administered by those who possess them, and which must heal the lost children of men, and give them eternal life, if they ever obtain it. The tree of life, which stands in the midst of the street, is Christ, who stands in the midst of the way of life, yielding the fruits of these twelve virtues for all who walk therein. The tree is represented in the vision, as standing on either side, that is, on each side of the river. This was designed to represent the manifestation of Christ, both in the male and the female, between whom the waters of life flow in the church, producing the fruits of Christ in the members.

12. John's vision of the "Woman clothed with the Sun, and having upon her head a crown of twelve stars," represents, in a striking manner, the same twelve virtues. These are placed as a crown of glory upon the head of the divine Spirit of Wisdom, who is the Mother or bearing Spirit of all the works of God to man; and from whom they flow, as heavenly lights to the righteous, in the new creation of God.

Many among the world of mankind have been engaged, for thousands of years, in searching after religion of some kind or other; but with all their searches and researches, aided by all the human wisdom they could obtain, they have never been able to find the real substance of true religion. The reason is, true religion cannot be known without the revelation of God, and instead of looking to God for direction, and seeking to do his will, with pure hearts and clean hands, they have pursued their own imaginations, and sought religion in their own devices, and blended it with the indulgence of their own corrupt propensities. Hence they have generally placed religion in speculative tenets, and ceremonial forms: so that among the great bulk of mankind, in every age, human creeds and human ceremonies have ever constituted the summum bonum, or essential virtues of their religion.

But it is through the revelation of God only, that true religion is made known to man. And it is through this revelation alone, that the twelve christian virtues, and their attendant graces, have

*The number twelve represents the different orders and states of souls in the spiritual work of God; and these different orders and states have their foundation in the twelve primary virtues which constitute the foundations of the holy city. The order, state and class of all souls are determined and fixed by their relative connection to these respective virtues; and tho true christians must possess a measure of all these virtues; yet their gifts, and the fruits which they bring forth, will partake mostly of the nature of that particular virtue with which they stand in the nearest relative connection, and for which they are the best qualified, according to the order of their creation. "There are diversities of gifts, but the same spirit." This may be clearly seen among all the human race; all have their peculiar gifts and talents," one after this manner, and another after that:" tho the gifts of many are often abused, misimproved or perverted to a wrong use. These are the talents they have received, and for the improvement of which they are accountable to God.

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 be-come 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."+

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.

*Matt. xxii. 37, 38. & Mark xii. 30

John xiv. 23. & 1 John v.3.

II. DUTY TO MAN.

This duty is

"Thou shalt love thy neighbor as thyself." 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.

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 important. There 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? Who"soever 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 || Jas. iv. 4.

*Matt. xxii. 39.

†Matt. vii. 12

John xviii. 36.

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 66 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.

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.