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❝ uniting in covenant relation, as a church or body of people, in "gospel union, was from the beginning, and still is, faithfully and "honestly to receive, improve and diffuse the manifold gifts of "God, both of a spiritual and temporal nature, for the mutual pro"tection, support, comfort and happiness of each other, as brethren and sisters in the gospel, and for such other pious and chari"table purposes as the gospel may require: Therefore, we do, by "virtue of this Covenant, solemnly and conscientiously, jointly "and individually, for ourselves, our heirs and assigns, promise and "declare, in the presence of God and each other, and to all men, that we will never hereafter, neither directly or indirectly,make nor "require any account of any interest, property, labor or service, ❝ which has been, or which may be devoted by us, or any of us, to "the purposes aforesaid; nor bring any charge of debt or damage, nor hold any demand whatever, against the Church, nor against any member or members thereof, on account of any property or "service given, rendered, devoted or consecrated to the aforesaid "sacred and charitable purposes."

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The preceding extracts are made from the written covenant of the Church; but every separate Society, being a branch of the Church, has the care and management of its own temporal concerns, and this also is essentially the case with separate families in the Society, whose circumstances will not admit of being immediately connected with the united interest of the Church: hence each society has its separate written covenant, for the protection of the temporal property belonging to it; but where a family is established upon the principles of a united interest, its covenant is essentially the same as that of the Church.

It is an established principle of faith in the Church, that all who are received as members thereof, do freely and voluntarily, of their own deliberate choice, dedicate, devote and consecrate themselves, with all they possess, to the service of God forever.* Hence the property and services of each individual, after being consecrated and improved in the manner specified, must ever be considered as consecrated property, and no longer subject to the legal claims of the former owner.

According to the law of Moses, which was typical of the law of Christ, "No devoted thing that a man shall devote unto the Lord, "of all that he hath, both of man and beast, and of the field of his 66 possession, shall be sold or redeemed: every devoted thing is "most holy unto the Lord." So also, according to the law of Christ, whatever is dedicated to God, according to the Covenant of the Church, can never be returned or withdrawn, but must forever remain devoted to the objects of the gospel.

* To attempt such a consecration in deceit, would be to act the part of Ananias and Sapphira, whose fate was a striking evidence of the Divine displeasure against such base hypocrisy See Acts, ch. v.

Lev. xxvii. 28.

But as the law of Christ requires that whatever is consecrated to God, should not only be done by a voluntary act; but also that those who undertake it, should be of mature age and understanding, capable of acting deliberately and considerately; therefore, children under age cannot be received into the Church as members; but they may be taken under the care and guardianship of the Society, by the request or free consent of their parents or guardians, together with their own consent. But when they become of lawful age, they must then make their own choice, both with regard to themselves and property, if they are heirs to any property. And it is an established principle in the Society, that children, who are faithful and obedient to their parents until they become of age, are justly entitled to their equal portion of the estate of their parents, whether they continue with the Society or not.

CHAPTER II.

The established Order and Government of the Church. THE government of the Church of Christ is spiritual, and it must always remain so; because it must always be under the power and influence of the Spirit of Christ: otherwise it cannot be the Church of Christ. Any power or authority exercised over the true Church of Christ, which does not proceed from his Spirit, or is not conformable thereto, cannot stand.

A false church may be supported and governed by a false spirit, but it is not so with the true: the cause of truth must be supported and governed by the Spirit of truth. A church founded on human wisdom, supported by human creeds, and governed by human authority, is but a dead body, being destitute of the real life and power of the gospel; of course it cannot withstand the powers of darkness and the corruptions of sin, and therefore becomes, at once, a church of Antichrist, and holds its power and authority in direct opposition to the Spirit of Christ.

The visible head of the Church of Christ on earth, is vested in a Ministry, consisting of male and female, not less than three, and generally four in number, two of each sex. The first in the ministry stands as the leading Elder of the Society. Those who compose the ministry, are selected from the Church, and appointed by the last preceding head or leading character: and their authority is confirmed and established by the spontaneous union of the whole body. This is the true order of election and succession in the Church of Christ, and there never can be any other so long as the Spirit of Christ governs his Church.

This was clearly typified under the Jewish dispensation, which was figurative of the Church of Christ. God appointed

Moses, and Moses appointed Joshua; and so also, God selected David from among the sons of Jesse, and David selected Solomon. And while the Israelites kept the law, this manner of succession was observed and blessed; but when they rebelled, and turned from the law of the Lord, to follow the examples of other nations, the appointment of their leaders was often factious and arbitrary.

Under the gospel dispensation, Christ chose his own apostles. "Ye have not chosen me, but I have chosen you," said he. And this was also the order of succession in the primitive church. The apostles appointed their immediate successors; and while this order was faithfully observed, the church was preserved in its union; but when the primitive christians began to be influenced by the spirit of Antichrist, and the contentious principles of the world, and elected their bishops by strife and debate, the unity of the church was destroyed, and contentions, divisions and animosities followed. By these means the church lost the power of God, and fell under the dominion of Antichrist, and gradually degenerated into an ecclesiastical despotism, and became one with the world.

Those of the United Society who are selected and called to the important work of the ministry, to lead and direct the Church of Christ, must be blameless characters, faithful, honest and upright, clothed with the spirit of meekness and humility, gifted with wisdom and understanding, and of great experience in the things of God. As faithful ambassadors of Christ, they are invested with wisdom and authority, by the revelation of God, to guide, teach and direct his church on earth, in its spiritual travel, and to counsel and advise in other matters of importance, whether spiritual or temporal.

To the Ministry, therefore, appertains the power to appoint ministers, elders and deacons, and to assign offices of care and trust to such brethren and sisters as they shall judge to be best qualified for the several offices to which they may be assigned. Such appointments, being communicated to the members concerned, and having received the mutual approbation of the church, or the family concerned, are thereby confirmed and established until altered or repealed by the same authority. All selfish and aspiring feelings and pursuits are excluded; and, as far as it is practicable, every member is placed within his proper sphere for usefulness. By this means every gift and talent is brought into its proper place, and put into exercise where it can be the most useful.

This is not effected by any worldly wisdom; but by the eternal law of righteousnes in God: for no man nor woman, as such, can lead and govern the church of Christ. The church being the body of Christ, is supported by his Spirit, which is the life of that body; consequently the operations of his life upon the members of his

body, must necessarily govern the body, and bring every thing into its proper place and order; so that the whole body, with all its members, can operate harmoniously with the Spirit, in bringing forth the fruits of the gospel, in their regular order. As the sap, which is the life of the tree or vine, operates in the body and all its branches, to bring forth the leaves, blossoms and fruit, according to the times and seasons established by the laws of nature; so operates the Spirit of Christ in his body, the Church. This accords with his parable of the vine.*

Altho the Society at New-Lebanon is the center of union to all the other societies; yet the more immediate duties of the Ministry, in this place, extend only to the two societies of New-Lebanon and Watervliet. Other societies are under the direction of a Ministry appointed to preside over them; and in most instances, two or more societies constitute a bishoprick, being united under the superintendence of the same Ministry.

In every society, ministers are appointed to bear testimony of the faith and principles of the society to those without, and give informaiton to candid enquirers; also to receive and instruct those who visit the society for that purpose, and to admit those who receive the same faith, and desire to unite themselves to the society. They are also occasionally sent abroad to preach the gospel to the world of mankind, as duty may call, and the way be prepared for it. The number of these ministers, both male and female, is more or less, as occasion requires.

In every society, elders are appointed and etablished in each large family, consisting, generally, of two persons of each sex. These are considered as the head of the family. They are required to be persons of blameless character, well approved for faithfulness, integrity and stability of soul, and gifted in wisdom and spiritual administration. As faithful watchmen upon the walls of Zion, it becomes their duty to watch over their respective families, to teach, exhort and lead in spiritual concerns.

The management of temporal concerns, in such families, is intrusted to the deacons and deaconesses, as trustees of the temporal property of the society or family to which they belong. To these pertain the duties of providing for the support and convenience of their respective families, of regulating the various branches of business in which the members are employed, and of transacting business with those without. All the members are equally holden, according to their several abilities, to maintain one united interest; and therefore all labor with their hands, in some useful occupation, for the mutual comfort and benefit of themselves and each other, and for the general good of the society or family to which they belong. Ministers, elders and deacons, all without excep

* See John, ch. xv.

tion, are industriously employed in some manual occupation, except in the time taken up in the necessary duties of their respective callings.

Thus all are faithful, cheerful and happy in the conscientious performance of their respective duties; and such is the spirit of industry that pervades the whole Society, that an idle, lazy person will not long abide in it. And this is effected by no other coercive power than the force of conscience, and the spirit which prevails throughout the Society: for none are required to labor beyond their strength and abilities, and each one must act conscientiously in this, as in all other duties. If reproof or admonition is at any time found necessary, it must be applied through the medium of the conscience: for the law of Christ admits of no external compulsion.

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No selfish or party feelings can have any sway in the Church of Christ for the whole power of government being founded in the law of Christ, and supported by the union of the members, any power, authority or influence, which has any tendency to produce disunion, contrary to that law, is necessarily excluded from any participation in the government. In short, the whole government of the Church is effected, and all its important concerns are regulated and maintained, by the spontaneous union and subjection of all the faithful to the law of Christ, established in the Church. And thus is fulfilled the prediction of the prophet: "They shall 66 see eye to eye, when the Lord shall bring again Zion."*

In our extracts from the covenant of the Church, in the preceding chapter, it will be seen that the temporal interest of the Church is intrusted to the deacons, for the purposes therein specified. Hence it may be seen, that neither deacons nor elders have any more claim upon the property of the Church than the rest of the members, otherwise than by the trust reposed in them, for the benefit of all concerned. Those intrusted with the greatest care, are the greatest servants; and those whose care and concern it is to labor for the welfare of the whole, are verily the servants of all, and are the more highly esteemed in their calling, "for their "works' sake."†

Such are the principles of faith, order, regularity and gospel union, planted in the hearts of the members; and such their sense and understanding of the law of Christ, that no faithful soul can ever seek, or even wish to seek for the preeminence, or have any desire to usurp authority over another. Those in places of trust feel themselves under the greatest obligations to be faithful, knowing their accountableness, as servants of Christ, and stewards in the house of God, to be just, upright and faithful in the discharge of the duties incumbent upon them. But should any one, in any office of care

Isa. lii. 8.

See Mark x. 44. 1. Thess v. 13. and Heb. xiii. 17.

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