that no act of devotion or service that does not flow from the free and voluntary emotions of the heart, can be acceptable to God as an act of true religion.

4. No believing husband or wife is allowed, by the principles of this Society, to separate from an unbelieving partner, except by mutual agreement; unless the conduct of the unbeliever be such as to warrant a separation by the laws of God and man. Nor can any husband or wife, who has otherwise abandoned his or her partner, be received into communion with the Society.

5. Any person becoming a member, must rectify all his wrongs, and, as fast and as far as it is in his power, discharge all just and legal claims, whether of creditors or filial heirs. Nor can any person, not conforming to this rule, long remain in union with the Society. But the Society is not responsible for the debts of any individual, except by agreement; because such responsibility would involve a principle ruinous to the institution.

6. No difference is to be made in the distribution of parental estate among the heirs, whether they belong to the Society or not; but an equal partition must be made, as far as may be practicable and consistent with reason. and justice.

7. If an unbelieving wife separate from a believing husband, by agreement, the husband must give her a just and reasonable share of the property; and if they have children who have arrived to years of understanding sufficient to judge for themselves, and who chuse to go with their mother, they are not to be disinherited on that account. Though the character of this institution has been much censured on this ground, yet we boldly assert, that the rule above stated has never, to our knowledge, been violated by this Society.

8. Industry, temperance, and frugality, are prominent features of this institution. No member who is able to labor, can be permitted to live idly upon the labors of others. All are required to be employed in some manual occupation, according to their several abilities, when not engaged in other necessary duties.

MANNER OF GOVERNMENT.

It must be obvious to every reflecting mind, that the government of this Society cannot be of a tyrannicaland arbitrary character. Nor can any government which is not just and equitable in itself, long exist in it; because the faith and principles of the Society can support no other, as no government can be maintained in it, but by the faith and general approbation of the members besides, the liberal principles held forth in the constitutions and general laws of the land, would be an insurmountable barrier to a government of any other character. And even if this barrier were insufficient, it is well known that the world presents to the view of the natural mind, enjoyments much more pleasing than those contained in the principles of this Society.. It would therefore be impossible for a government, which should prove itself tyrannical, and exercise unjust powers, ever to sway the faith of the members, and shut the avenues to the world, so as to prevent them from withdrawing, and seeking the more naturally pleasing enjoyments which it affords.

The rules of government in the Society are adapted to the different orders of which it is composed. In all (as far as respects adults) it is spiritual; its powers and authorities growing out of the mutual faith, love and confidence of all the members, and harmoniously concurring in the general form and manner of government established by the first founders of the Society.

1. The effective basis of the government so established, and which is the support of all its institutions, is the faith, voluntary choice, union and general approbation of the members. It is an established maxim in the Society, that any member who is not reconciled to the faith, order and government established in it, is more injurious than beneficial to it; besides the loss to himself of his own time and privilege; therefore, whenever this is found to be the case with any one, and he continues in that situation, he is advised peaceably to withdraw. As all who unite with this Society do it voluntarily, and can at any time withdraw, they are in duty bound to submit to its government. All are required by the rules

of the Society to do this, or withdraw; and this we think is reasonable, as no body of people can exist in any associated capacity, unless such power be maintained in its government.

2. The leading authority of the Society is vested in a Ministry, generally consisting of four persons, including both sexes. These, together with the Elders and Trustees, constitute the general government of the Society in all its branches; and being supported by the general union and approbation of the members, are invested with power to appoint their successors and other subordinate officers, as occasion may require; to counsel, advise and direct in all matters, whether of a spiritual or temporal nature; to superintend the concerns of the several families, and establish all needful orders, rules and regulations for the direction and protection of the several branches of the Society; but no rule can be made, nor any member assume a lead, contrary to the original faith and known principles of the Society. And nothing which respects the government, order and general arrangement of the Society, is considered as fully established, until it has received the general approbation of the Society, or of that branch thereof which it more immediately concerns.

3. No creed can be framed to limit the progress of improvement. It is the faith of the Society, that the operations of divine light are unlimited. All are at liberty to improve their talents and exercise their gifts, the younger being subject to the elder, and all in concert with the general lead.

4. In the order and government of the Society, no corporal punishment is approved; nor any external force or violence exercised on any rational person who has come to years of understanding. Faith, Conscience or Reason is sufficient to influence a rational being; but where these are wanting, the necessary and proper means of restraint are not prohibited.

5. The management of temporal affairs, in families holding a united interest, as far as respects the consecrated property of the Society, is committed to trustees. These are appointed by the Ministry and Elders; and

being supported as aforesaid, are legally invested with the fee of the real estate belonging to the Society.

All the consecrated property comes under their general charge, together with the oversight of all public business, and all commercial dealings without the bounds of the community. But all the transactions of the Trustees, in the use, management, and disposal of this united interest, must be done in behalf, and for the united benefit of the Society, and not for any personal or private use or purpose whatever. And in all these things, they are strictly responsible to the leading authority of the Society, for the faithful performance of their duty.

It is also an established principle, that no Trustee, nor any member whatever, shall contract debts of any kind, in behalf of the Society.

ORDER AND ARRANGEMENT OF THE SOCIETY.

This community is divided into several different branches, commonly called families. This division is generally made for the sake of convenience, and is often rendered necessary on account of local situation and c current circumstances; but the proper division and arrangement of the community, without respect to local situation, is into three classes, or progressive degrees of order, as follows:

1. The first, or novitiate class, are those who receive faith, and come into a degree of relation with the Society, but chuse to live in their own families, and manage their own temporal concerns. Any who chuse, may live in that manner, and be owned as brethren and sisters in the gospel, so long as they live up to its require

ments.

Parents are required to be kind and dutiful to each other, to shun every appearance of evil, provide for their family, bring up their children in a godly manner, use, improve and dipose of their property wisely, and manage their affairs according to their own discretion.— They may thus continue as long as it comports with their faith, their circumstances, and their spiritual improvement. But they are required to bear in mind the necessity and importance of a spiritual increase, without

which they are ever exposed to fall back into the course and spirit of the world; and they can hold their connection with the Society no longer than they continue to conform to its religious faith and principles.

Such persons are admitted to all the privileges in the Society, spiritual or temporal, necessary to give them a full understanding of all that they need to know. No control is exercised by the Society over their persons, property, nor children; but being members of a religious society, they are to be subject to the spiritual direction of their leaders, and may receive counsel in temporal matters, whenever they feel it necessary to apply for it. If at any time they desire to make a donation to any religious or charitable purpose of the Society, they are at liberty to do so; provided they be clear of debt, and their circumstances will otherwise admit of it; but after having freely made the donation, they can have no more right to reclaim it, than the members of other religious societies have to reclaim the like donations.

The education and government of children belonging to this class, is an important object. Where the number of private families is sufficient, they may establish a school, and jointly contribute to the support of it, and in this way dispose of their property for the joint benefit of their posterity; but if any have estates, they may reserve them, in whole or in part, for the benefit of their children when they become of age.

No children are ever taken under the immediate charge of the Society, except with the request or free consent of those who have the lawful right and control of them, together with the child's own consent. few, comparatively, are admitted.

But

Those taken into the Society are treated with care and tenderness, receive a good school education, according to their genius, are trained to industry and virtuous habits, restrained from vice, and at a suitable age, led into the knowledge of the Sacred Scriptures, and practically taught the divine precepts contained in them, particularly those of Jesus Christ and the Apostles.

2. The second, or junior class, is composed of persons who, not having the charge of families, and being under