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and slaughter. No rational christian can suppose that Christ would establish an institution calculated to produce wrath and strife, and that too among christians. And yet the great body of christian professors of the present day, differ very little, in their views of the subject, from their antichristian fathers, who contended with such violence about the shadow, while the real substance was wholly out of their sight. Thus, while those who call themselves christians, still continue to contend about the signs of the body and blood of a Savior, who was crucified on Mount Calvary nearly eighteen hundred years ago, they are witnesses against themselves, that the body and blood of a present Savior is not with them.

But we would ask those who are so tenacious of the ceremony of the bread and wine, why they have neglected another, which was far more positively enjoined, both by the precept and example of our Savior? While a pompous display is made of the ceremony of the bread and wine, the command to wash one another's feet seems to be wholly disregarded. "Supper being ended, Jesus 66 rose from the table, and laid aside his garments, and took a tow"el and girded himself. After that he poureth water into a bason, "and began to wash the disciples' feet, and to wipe them with the "towel wherewith he was girded. So after he had washed their "feet, and had taken his garments, and was set down again, he "said unto them, Know ye what I have done unto you? Ye call me Master and Lord: and ye say well; for so I am. If I then, 66 'your Lord and Master, have washed your feet, ye also ought to "wash one another's feet: for I have given you an exemple, that (6 ye should do as I have done to you.”*

What rule of action was ever more positively enjoined upon christians? No exception was made to its literal requirement; and Jesus was evidently the first who introduced it as a Divine command. Nothing was ever so positively enjoined by him, in favor of partaking bread and wine as a sacrament. Jesus said to Peter, "If I wash thee not, thou hast no part with me." But he never said, If ye do not partake of this bread and wine, ye have no part with me; nor was he the first who introduced it; but as it had been practiced among the Jews, at the feast of the passover, in commemoration of their deliverance from Egypt, he directed his disciples to do it for a different purpose: "This do in remembrance of me.” But his command to wash one another's feet, was a new and more particular injunction. Why then is the practice neglected by those who so earnestly contend for the ceremony of the bread and wine? The answer is obvious: The former is too humiliating an exercise, and one in which they cannot display so much pomp and parade, as in eating bread and drinking wine.

The requirements of our Savior were just and reasonable. He

* John xiii 2 to 15.

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 ceremonies 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 66 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

Rev. xxi, 2 & 11.

Rev. xxi. 5.

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.

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