did not come to teach mere lessons of theory; but to inculcate the principles and practice of virtue. His washing the feet of his disciples, was an example of his humility, kindness and love; and where is the real christian who could follow this example, without possessing a measure of the same virtues?

But we are told by some great and learned expositors, that our Savior did not mean to enjoin a literal performance of this ceremony; and that the disciples knew better than to practice it literally: that is, according to the opinion of these expositors, they knew better than to obey the positive command, or to follow the example of their Lord and Master. But they evidently did practice it; and it was one of those essential virtuous practices which the apostle Paul required of widows, to entitle them to admittance into the joint communion of the church; "If she have washed the saints' feet;" not, if she have partaken of the bread and wine; this was not essential: for this might be done without giving the least proof of virtuous sincerity. But if the former is not to be literally practiced, why should the latter? It is certain that the washing of one another's feet was literally practiced among the primitive christians; and it was evidently designed, not only as an outward token of the inward principle of humility, kindness and charity, but as a figure of the washing of regeneration, which cleanses the soul from the pollutions of an earthly nature, in which the feet of all natural men walk, before they receive the baptism of the Holy Spirit.

"A new commandment I give unto you," said Jesus, "That ye "love one another, as I have loved you.-By this shall all men "know that ye are my disciples, if ye have love one to another."* Here is a plain and positive command given; and those who faithfully obey this command, cannot live in contention and strife; but will love one another, not in profession and word; but in practical deeds of kindness and charity. This is a plain and visible criterion by which all men may see and know who are the true disciples of Christ. But a great profession of religious love, with all the cere monies of consecrated bread and wine added to it, without a corresponding practice, is no evidence of discipleship: for such are often as full of contention and strife, as those who make no profession at all.

But the greatest practical evidence of genuine love and disinterested benevolence that can be manifested on earth, is found where all are of one heart and one soul; where the rich and the poor can meet together, and eat and drink at one table, and cheerfully partake of one common blessing and interest, and mutually share in each others comforts and afflictions, both in things spiritual and temporal. Here souls, by eating and drinking together, in christian love and harmony, may daily partake of the Lord's supper,

John xiii, 34, 35.

according to the manner in which the primitive church partook of it. Here they may show forth the Lord's death, in very deed, by their own example, in showing that he died to a selfish, partial nature; and that they have become partakers of that death, and have consequently risen with him, into that life which the world, with all its professions of religion, have never obtained.

Herein they plainly show to all men, that they are partakers of that real body and blood which is the true life of Christ; and are fed and nourished by the true bread and wine of his spiritual Kingdom. And in them is truly fulfilled the prayer of the Lord Jesus to his heavenly Father; "that they may be one, even as we are

one,"

THE FAITH AND PRINCIPLES OF THE NEW CREATION

CHAPTER I.

The twelve Foundations of the law of Christ, exemplified in the twelve christian virtues.

THE great principles of the gospel, revived and brought to light by Mother Ann, and the succeeding Witnesses, comprise the whole law of Christ, manifested in this day of his second appearing. The true nature and character of God can be known only in his Divine Attributes, which are the seven Spirits of God, represented to John by the "seven lamps of fire burning before the throne." These seven Spirits are the only true source of all divine light, knowledge and truth, and the only real foundation of all the works of God revealed to man; and these are manifested in Christ the Lamb of God. By the operation of these seven Spirits, through Christ, the foundation, increase, order, beauty and glory of the new creation is formed, brought forth, and manifested to and in man. This brings to light the holy city, New-Jerusalem.

"And I John saw the holy city, New-Jerusalem, coming down "from God out of Heaven, having the glory of God: and her light' 66 was like unto a stone most precious."* Herein is represented the true work and glory of God, proceeding from those divine lamps, or seven Spirits of God: and by these the glory of God is brought to light, and his spiritual work made manifest to man.

"And he that sat upon the throne, said, Behold, I make all "things new."+ It is by the operation of his Divine Attributes, through Christ, that he creates all things new, and establishes the church of the latter day in all its order and glory. The order of the church on earth, proceeds immediately from that which is in Heaven. Indeed the true church of God on earth, is one with that which is in Heaven; and all who are, in truth, united to that which is on earth, are also united to that which is in Heaven. This is agreeable to the declaration of the apostle to the Hebrews; "Ye are come unto Mount Sion, and unto the city of the living God, "the Heavenly Jerusalem."

And of the holy city it is said, "The glory of God did lighten it, and the Lamb is the light thereof." The seven Spirits of God were the only lights seen before his throne, and the only sight, power and strength of the Lamb. Nothing therefore existed in this holy city, except what proceeded from these seven Spirits. "And the city lieth four-square; the length and the breath and the height of it are equal." That is, it is equally perfect on all

sides. And here it is worthy of particular remark, that all its measures, all its works, fruits, beauty, order and glory have their foundation in the number twelve. These represent the twelve heavenly virtues manifested in Christ; and these are the pillars, protection and substance of the new and eternal creation of God, wherein dwelleth righteousness." They may be denominated and arranged in the following order: Faith, Hope, Honesty, Continence, Innocence, Simplicity, Meekness, Humility, Prudence, Patience, Thankfulness, and Charity.

These twelve virtues, established in the soul, and operating in perfect harmony, form the internal and everlasting law of Christ. All other virtues, gifts and graces are the genuine fruits of these twelve, which are the primary principles of virtue proceeding from the Divine Attributes. And altho there may be different names which imply nearly the same principles; yet names, in themselves considered, are but mere sounds; it is the real spirit and substance of these virtues which constitute the principle. These all proceed directly from the Attributes of God; yet each particular virtue has a certain relative connection with its correspondent attributes, from which it more immediately proceeds.

I. FAITH. "Without faith it is impossible to please God." Divine faith is that pure influence proceeding from the eternal source of all good, which plants the seed of God in the soul. And the obedience of faith produces all the virtues of the gospel, "which is the power of God unto salvation." True faith proceeds from the power and light of God, and stands in connection with all his attributes: "For God who hath commanded the light to shine out of darkness, hath shined into our hearts."* True faith views every Divine manifestation to the soul in its true light; and believes every promise of God, and every display of his power and goodness to mankind, to be what they really are.

But those who profess faith in the gospel, and who profess to be the followers of Christ; and yet do not believe in all the promises of God, nor in all his declarations through his true witnesses; who do not believe that every work will be brought into judgment, with every secret thing, and that every one will be rewarded according to his works; who do not believe that Christ is come to open a way by which souls can be saved from all sin, and that this salvation is really attainable in this life; who do not believe that the gospel is free for all souls without distinction, and will effectually save all who believe and obey it; in short, those who do not believe all these things, are certainly lacking in the true faith of the gospel of Christ, let their professions be what they may. Or if they really possess faith, and yet indulge themselves in any thing which is contrary to their faith; or knowingly neglect any duty

* 2 Cor. iv. 6.

which the gospel requires of them, they are disobedient to faith; they are not the faithful followers of Christ; they do not keep the law of Christ, and therefore are not true christians.

II. HOPE. Tho souls may receive the true faith of the gospel; yet without hope, no one would be able to set out in the cross-bearing work which faith unfolds: "For we are saved by hope." Divine hope is a display of the power and wisdom of God in the soul. Hope "hath respect to the recompense of reward." It inspires the soul with confidence in the promises of God, that his reward is sure. "And every man that hath this hope in him puri"fieth himself, even as he is pure." Hope is styled in scripture, "an anchor of the soul, both sure and stedfast.-Happy is he "whose hope is in the Lord."

All doubting in the work of God, is contrary to this hope; and therefore contrary to genuine christianity. Those who make a profession of christianity, and, at the same time, distrust the love and goodness of God, or doubt his mercy or his justice, and have not full confidence that the power of God, contained in the gospel, is sufficient to enable them to obey all its requirements, and save them from all sin, and in the end reward them with a crown of everlasting life, without any hinderance of the decrees or foreknowledge of God, or any thing inconsistent with their own free-agency, are without true gospel hope, and therefore are not true christians. If they are ashamed of the testimony of the gospel, or of the works of godliness, in any respect, or do any thing whatever, of which they are ashamed, they act contrary to the divine virtue of hope: for "hope maketh not ashamed.”

III. HONESTY. Neither faith nor hope can bring forth good fruit, unless they are received "in an honest and good heart.” Agreeable to the testimony of Jesus Christ, those who receive the word of God, which is the seed of faith, "in an honest and good heart, bring forth fruit." So important then is the virtue of honesty or sincerity, (which is essentially the same,) that no one can be benefitted by the gospel, or by any gift of God without it. The virtue of honesty is the operation of the righteousness of God, in man, and plants the principle of uprightness in the soul. "The tabernacle of the upright shall flourish."

The professor of christianity who is not honest and sincere, in all his conduct and conversation, who uses any dissimulation, or seeks to cover any of his conduct, in word or deed, under the cloke of deception, who designedly deviates from the truth, in any respect, and does not honestly do good and shun evil, and conduct himself, in all things, according to his best light and understanding, transgresses the divine principle of honesty, and sins against God; and therefore cannot bring forth the fruits of the gospel. The gift

*Rom. viii. 24.

†See Heb. xi. 26.

1 John iii. 3.