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through all these gates. Such therefore, and such only, have a right to the tree of life, and to an inheritance in the Holy City..

5." And the wall of the city had twelve foundations, and in "them the names of the twelve apostles of the Lamb. And the "foundations of the wall of the city were garnished with all man<< ner of precious stones." The twelve apostles were the first whom Christ sent to preach the gospel of the Kingdom, which is founded on these twelve virtues. And the precious stones with which they were garnished, are all the gifts and graces of the Spirit, given through Christ, which proceed from these twelve virtues, which are the foundations on which the wall of the city is built.

6. It is worthy of remark that, tho the wall had twelve foundations, which were each of different kinds of precious stones; yet the building of the wall was Jasper; and also that "her light was like unto a stone most precious, even like a jasper stone, clear as chrystal." Jasper is here represented as the most precious of all stones; and therefore the most proper representation of HIM. who is the Eternal Foundation of all goodness and virtue; and it also clearly shows the work to be all of God. "He that sat upon the throne was to look upon like Jasper." Again; the first founda tion of the wall was jasper. This evidently represents faith, which is the seed of God, the first virtue, and the medium through which all the others proceed from God to man.

7. And the wall was "great and high." This was measured by the same number, twelve times twelve, equal to one hundred and forty-four. "And he measured the wall thereof, an hundred "and forty and four cubits, according to the measure of a man, "that is, of the angel." Thus the foundations, height and measurements of the wall, were according to the same number with the gates. This shows that the Holy City, as respects both its defence and entrances, is protected by the same twelve virtues. But why is it called the measure of a man and of the angel? This shows that, tho it is all of the angelic or heavenly order; yet it must be manifested in man; that is, man must be measured by the same rule, and be found in the same heavenly and angelic virtues, in order to become a fit inhabitant of this Holy City, and be protected in it.

8. As the natural man cannot conceive of a building, without associating with it the idea of materiate substances, as the constituent parts thereof, he will perhaps infer from thence, that the Holy City cannot be composed of these virtues; because they are not materiate substances. But we would ask, Of what can the spiritual building of God be formed, if not of spiritual virtues? As the material world is composed of materiate substances; so the spiritual world must necessarily be composed of spiritual substances: for there is a real substance in spiritual things, as well as in natu

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ral; yea, and a substance too, which is infinitely more substantiað and durable. Thus saith the apostle; "Ye took joyfully the spoil*ing of your goods, knowing that ye have in Heaven a better and 46 more enduring substance." And again; "Faith is the sub"stance of things hoped for." It must therefore be admitted, that the spiritual creation is substantial and eternally durable, in its order of existence. And certainly these virtues are spiritual and éternal and therefore more substantial and durable in their spiritual and eternal order, than any materiate substance whatever. And tho the natural man is unable to discern spiritual substances; yet when the Holy City is represented and revealed to him, by these twelve virtues, he may, as by a figure, form some idea of what the substance consists.

9. All things in the natural world, and all the works and dealings of God with man, on earth, are but shadows and figurative representations of spiritual things, and of the works and dealings of God with his people, in the new creation. As the sons of Jacob, who composed the house of their father, and were the primary foundations of the chosen tribes of Israel, were twelve in number; and as the apostles who were the pillars, or primary foundations of the church of Christ on earth, in the days of his first appearing, were also twelve in number; so these numbers represent the prîmary foundations of the spiritual work of God in man, as manifested in this day of Christ's second appearing. The measure of the Holy City is according to the same number, being twelve thousand *furlongs every way.

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10. Thus we see that the Holy City, New-Jerusalem, in its foundations, entrances, adornings, productions and measurements, is established, furnished and regulated by the same number. The servants of God were also sealed according to the same number; twelve thousand of each tribe of Israel, being the Israel of God. Those also, who were seen standing with the Lamb on Mount Zion, were of the same number, twelve times twelve thousand, or one hundred and forty-four thousand. Mount Zion is the same holy city herein described. This clearly shows that the servants of God, in the work of the new creation, that is, those "who follow the Lamb whithersoever he goeth," are all prepared and brought forth, numbered and sealed by these twelve virtues; and hence it is, that "they are without fault before the throne of God.” And none but such can enter and dwell in " Mount Zion, the City of the living God."

11. "And he showed me a pure river of water of life, clear as "chrystal, proceeding out of the throne of God and of the Lamb.” This is the source of eternal life, and is brought to light by the seven Spirits of God. "In the midst of the street of it, and on "either side of the river, was the tree of life, which bare twelvə

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manner of fruits, and yielded her fruit every month." These are the fruits of the twelve virtues, which are produced in twelve regu lar 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 pri mary 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 aecountable to God.

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been brought to light, and made manifest in the true children of God. These virtues, proceeding from the seven Attributes, 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 aft 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.

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The seven moral Principles of the Church of Christ, as reduced to practice in the United Society.

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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 hy the precepts and confirmed by the example of Jesus Christ white 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."* This 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."+

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 zii 30

↑ John xiv. 23. & 1 John v. 3.

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