The way having been gradually prepared for the attainment of this important object, particularly by the ministration of Father James, it now began to take place under the ministration of Father Joseph and Mother Lucy. The first step was to gather the believers into a body, where they could enjoy all things in common, both of a spiritual and temporal kind, and in which their temporal interest could be united together, and be consecrated to religious purposes. This proceeding, being dictated by Divine Wisdom, was a matter of free choice to every individual: for no one was compelled to give up his interest contrary to his own faith and inward feelings. But all who had faithfully kept pace with the work of God, in its increase thus far, and had been able to settle their temporal concerns, were prepared for it, and esteemed it a special privilege to be admitted into that united body, and be numbered with the most faithful. But the permanent establishment of order was necessarily a progressive work, and could not be suddenly accomplished.

The gathering of the society began at New-Lebanon, in the month of September, 1787, and continued to progress as fast as circumstances and the nature of the work would admit. Elders and deacons were appointed to lead and direct in matters of spiritual and temporal concern; suitable buildings were erected for the accommodation of the members; and order and regularity were, by degrees, established in the society: so that by the year 1792, the Church was considered as established in the principles of her present order and spirit of government. Those who were thus gathered into a united body, were denominated The Church; being a collective body of christians separated from the world, and enjoying, in their united capacity, one common interest. In this situation, they were enabled to gain a greater degree of victory over the nature of selfishness, and thus to subdue, more effectually, the evil propensities of a carnal nature. By this means they found a greater degree of mortification and death to the nature of sin, and experienced a gradual growth in love and union, peace harmony, and all those heavenly graces which adorn the man of God, and render him perfect in every good word and work.

and

But there were many whose circumstances did not, at that time, admit of so complete a separation from the world, being still under more or less embarrassments, or entanglements with those without. These were progressively gathered into families, in a separate capacity, having a subordinate privilege; but at the same time, they were at full liberty to follow the example of the church, to walk in their steps, and to maintain the like united interest, in that capacity, as fast as their situation and circumstances would admit. Many of these, having unbelieving children and heirs, or being otherwise entangled in their temporal circumstances, could not, consistent

with the principles of justice to those without, immediately devote and consecrate their interest in the manner the church had done.

But in order that they might enjoy the benefits of a united inheritance, as far as their circumstances would admit, and be able to prove their faith in that capacity, they were allowed to unite and gather in their interest by agreement, and after taking an inventory of whatever they brought in, they devoted the use of it for the mutual benefit of the family thus gathered; but agreed to make no demands upon the family for the use of the property so devoted, or for any services which they might perform in that united capacity. But if they chose afterwards to withdraw from the family, or from the society, they were at liberty to withdraw the property which they had brought in: it being expressly understood that no property was to be brought in, except by the mutual agreement of the parties concerned.

This mode of proceeding is still practiced in the Society, and is considered to be just and equitable; because it secures to legal heirs their just portion of the inheritance, whether they belong to the society or not. Nor can it be considered as any injustice to the proprietors, who have voluntarily devoted the use of it, together with their services, with a full understanding of the conditions thereof. Besides, it has been found by experience, that families gathered in that capacity, are seldom able to do more than maintain themselves, and discharge those necessary calls of duty and benevolence which occasionally fall in their way; because such families are generally encumbered with children, and often with those who are aged and infirm, besides more or less poor persons who bring in nothing with them; and all who are held in union, must have their equal share of support, whether they are able to earn it or not.

But families formed under these circumstances, have an equal right with the church, whenever their situation and circumstances will admit of it, voluntarily to consecrate their interest, and enter into the same covenant relation, in their family capacity, as the members of the church enjoy. It is however necessary that fanilies, as well as individuals, on their first coming out from the world, and gathering near the society, should prove themselves in that situation, for a suitable length of time, in order to confirm their faith by experimental obedience, before they can be admitted as members of the society in a united capacity.

But in that separate situation, tho they have the entire control of their own temporal concerns, they may, at any time, apply for counsel and instruction, either spiritual or temporal, whenever they feel the need of it. They have also the privilege of attending and uniting in the public meetings of the society, and of visiting their elders for the benefit of spiritual instruction, and of being

visited by them, so long as they continue faithfully to take up their crosses, and walk worthy of their profession. For altho every honest and faithful believer considers it a very desirable privilege to become one with the united body, in all things, and to devote and consecrate himself, soul and body, time and talents, with all his earthly inheritance, to the service of God forever; yet, to arrive at that order, and obtain so desirable a privilege, is as necessarily a progressive work, at this day, as it was in the first commencement of the work in America, and requires a preparato ry work now, as really as it did then.

In this situation, they are required to prove their faith by their works. This they will generally do in the course of a few years, and sometimes in a few months; and will either gain an increase of faith and strength, and spiritual understanding, so as to be prepared for a further privilege; or they will fall back, in consequence of their unfaithfulness, and return again from whence they came. But while they remain in that situation, they are required to manage their own temporal concerns, according to the best of their understanding and abilities, to pay all their just debts, and settle all their concerns abroad, according to the principles of justice and equity; to provide for themselves and their families, to bring up their children in the fear of God, and instil into their minds the principles of virtue, and to be just, upright and conscientious in all their dealings. By these means, they will gradually prepare themselves for a further privilege in a united capacity.

Such families, provided their circumstances admit of it, are often enlarged by the addition of individual members, who have recently embraced the faith of the Society, and who are admitted to the privilege of proving their faith along with the family. All that is required of such individuals is, to live conscientiously according to the principles of continence, purity and holiness which they have professedly received, agreeable to the precepts and example of Jesus Christ; and in conforming to these principles, their local situation does not prevent their union with the society.

But as the work of God is an increasing work, neither families nor individuals, if they continue faithful, can feel satisfied to remain in any situation short of the more perfect order of the gospel. Because, if they gain an increase of faith and understanding, they will soon feel the want of a nearer relation to the society, and a greater separation from the world. But if they do not gain this, they will, of course, fall back to the world: for all who are faithful and honest-hearted, will find an increasing gain; but those who are unfaithful, instead of an increase of faith and understanding, or any spiritual light, they will necessarily fall into a state of spiritual darkness; and then will be verified in them, the words

of Christ, "If the light which is in you become darkness, how "great is that darkness !”*

As the law of Christ can never bind the conscience of any soul; so, where there is a difference of faith between married persons, the husband or the wife, whose faith it is so to do, has a just and lawful right to preserve his or her own body in sanctification, and devote it to God, in a life of continence and purity; and this is an inherent right which no law of God nor man can disannul or take away; therefore, no person whatever, can have any right to forbid or hinder such a devotion in either party. Conscience is the throne of God in the soul, and the soul's justification before God, must depend on the purity of its conscience; hence a right to violate the conscience cannot possibly exist in either party. "We 66 are not debtors to the flesh, to live after the flesh," in any of its gratifications.

If a brother have an unbelieving wife, or a sister an unbelieving husband, and the parties can agree to live together in peace, they are not required to separate on account of their faith; but the believing husband is bound to take care of his unbelieving wife, to provide for her, and treat her with christian kindness and charity, to set her an example of godliness, and give her no just cause of offence. So also the believing wife is bound to live with her unbelieving husband, to treat him with all kindness, to show forth an example of humility, meekness, modesty and faithfulness in all things, to lay no stumbling blocks in his way, nor give him any just cause of offence. But if they cannot live together in peace, they may separate by mutual agreement, and divide their inheri tance according to the principles of justice and equity. The Society does not admit of a separation on any other conditions; unless the conduct of the unbelieving party be such that the believer, after having faithfully fulfilled all moral obligations, can be fully justified, both by the laws of God and man, in a final separation. The practice of the Society, in this respect, coincides with the directions of the apostle to the Corinthians.‡

As all people, whether married or unmarried, who have property at their own disposal, are left to their own choice respecting the disposition of themselves and their property; it must therefore depend on their own choice, after having embraced the gospel, whether they will devote either themselves or their property to

* The darkness of such souls is often truly astonishing We have known repeated instanees of persons who, having been once enlightened by the Spirit of Truth, and having rejected their light, and indulged themselves in actual sin, eontrary to the dictates of their own consciences, have gradually sunk into such a state of spiritual darkness, as not only to testify against the pure principles of their former light, but also to run by degrees, into total infidelity. Some have become insensible and regardless of every thing pertaining to religion; ethers, after contending with different denominations, have run, first into Deism, and then into professed Atheism: and truly, if Atheism can exist in a rational soul, then those who have rejected the greatest light, have been suffered to fall into a state of darkness approach ing the nearest to it.

Rom. viii. 12.

See 1 Cor. vii. 12 to 16.

the service of God. But after they have had sufficient time to prove their faith, and gain a full understanding of the principles of the Society, so as to be able to make a deliberate and conscientious choice for themselves, and having settled all their temporal concerns, so as to be free from all outward embarrassments, they may then freely dedicate and devote themselves and their services, together with all their temporal interest, to the service of God, to be forever consecrated to pious and charitable uses, according to the covenant of the Church.

Having deliberately done this, there can be no room for any recantation; because whatever is thus devoted cannot be withdrawn without the sacrilegious violation of a consecrated right. And whoever deliberately violates his faith, and withdraws or separates himself from the Church, after such a solemn dedication, can be viewed, by the faithful, in no other light than as a reprobate. And tho the deacons may grant a moderate donation to such a one, as an object of charity; yet his own voluntary act, in putting his hand to a religious covenant, and consecrating himself, his services and property to God, and afterwards turning his back, and actually violating his sacred promises, must forever debar him from any lawful claim to any of the property or services so consecrated. This will appear evident by the following extracts from the writ

ten covenant.

"Article IV. We solemnly and conscientiously dedicate, de"vote and give up ourselves and services, together with all our 66 temporal interest, to God and his people; to be under the care "and direction of such elders, deacons or trustees, as have been, "or may hereafter be established in the church, according to the "first Article of this covenant."

"Article VI. We further covenant and agree, that it is, and "shall be the special duty of the deacons or trustees, appointed as "aforesaid, to have the immediate charge and oversight of all and "singular, the property, estate and interest, dedicated, devoted and 66 given up as aforesaid: and it shall also be the duty of the said "deacons or trustees, to appropriate, use and improve the said "united interest for the benefit of the Church, for the relief of the poor, and for such other charitable and religious purposes as the gospel may require, and the said deacons or trustees, in their "wisdom shall see fit: Provided nevertheless, that all the trans"actions of the said deacons or trustees, in their use, management " and disposal of the aforesaid united interest, shall be for the ben"efit and privilege, and in behalf of the Church, (to which the "said deacons or trustees are, and shall be held responsible,) and "not for any personal or private interest, object or purpose what"ever."

"Article VIII. As the sole object, purpose and design of our