The doctrine of the resurrection does not properly belong here, only as it is necessary to illustrate the subject under consideration. Marriage, according to the passage above quoted, belongs to " the children of this world," but not to the children of the resurrection. The only question to be decided here is, What is meant by the expression, "They which shall be accounted worthy to obtain that world, and the resurrection from the dead?" According to the common received opinion, worthiness has nothing to do in reference to the resurrection. All are to be raised from the dead without distinction. But the resurrection spoken of here, is applicable to the worthy only. You are too well acquainted with the Greek, not to know that the word from which "world" is translated, does not refer to the invisible world, but to the glory of that age which was then to come. This removes all ambiguity from the passage. Those who were to partake of the blessings of the "new creation,” should neither marry nor be given in marriage. A division line was then to be drawn between the children of this world and the children of the resurrection.

Should it be argued, that this view of the subject is contradicted by the phrase, "Neither shall they die any more," I answer, the Saviour expressly declared that those who believed on him should " never die." Neither in the one case or the other, was there any reference to temporal death. Spiritual death is the wages of sin; but the happy participants in the resurrection are saved from sin, and consequently can never experience the agonies of that death, which is inseparably connected with transgression.

I look upon the scripture which leads these remarks, as a direct and positive evidence, that the church, in the latter day, should be constituted of virgin characters.

The Pharisees came to Jesus with this question: "Is it lawful for a man to put away his wife for every cause?" As it was their nefarious design to embarrass Christ, he wisely foiled them in every attempt of this description. Why was this question put to him? No doubt there were some circumstances attendant on his ministry, which gave rise to this query. It had a tendency, perhaps, according to the view of the world, to "separate man and wife." Jesus said unto them, "Have ye not read, that he which made them at the beginning, made them male and female; and said, for this cause shall a man leave father and mother, and cleave unto his wife, and they twain shall be one flesh? What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorsement and to put her away?" Jesus referred to what was said in the beginning, but they supposed he had reference to the Jewish history. The doctrine of Christ did not tend to separate "what God had joined together." Jesus saith unto them, "Moses, because of the hardness of your hearts, suffered you to put away your wives, but from the beginning it was not so." Christ well knew the cause of putting away their wives and marrying others, and his answer contains a mild but forcible reproof. Some of the disciples understood him and said, "If the case of the man be so with his wife, it is not good to marry." Jesus gave this declaration an approval, in the following words, " All men cannot receive this saying (it is not good to marry) save they to whom it is given. "For there are some eunuchs which were so born from their mother's womb, and there are some eunuchs, which were made eunuchs of men; and

there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake." "He that is able to receive it let him receive it." Jesus Christ and those who followed him in the regeneration, were those who made themselves eunuchs for the kingdom of heaven's sake. But few were able to receive this saying. Jesus resorted to no compulsive measures, but left his followers to the freedom of choice. Both by precept and example, he inculcated the necessity of a virgin life. The formal Christian may spurn at the idea. They may deride those who are constrained by the force of all-conquering truth to imitate Christ in living a pure life of self-denial, "nevertheless the foundation of Christ standeth sure. The Lord knoweth them that are his."

Every new examination produces additional strength. No one can reasonably doubt the correctness of the conclusion at which we have arrived, that a full and perfect cross against the lust of the flesh is absolutely required of all those who make the least pretentions of being the real followers of Christ.

B. You have anticipated most of the objections which arose in my mind as you passed along. You have thrown light on the several scripture passages which have come under examination. I cannot say that at the commencement of this discussion, I was not, in some measure, prepossessed against your testimony. These prejudices are entirely removed. There is a strange collision in my feelings. My judgment appears to be convinced, that you are correct in your theory; but still there is a train of objections that present themselves, which must be obviated, before I can adopt your sentiments in full.

M. I well know the cause of your conflicting feelings. Why should I not? I was once placed in a similar situation, and although I thought I had reasonable objections, yet more mature reflection convinced me that they were more weighty than reasonable. These weighty objections I found must be set aside; as reason convinced me that I never could enter the celestial city with them, nor they with me!

In the 8th chapter of Romans, the subject of the cross is exhibited with such clearness, that none need misunderstand it. We are there told what characters we must sustain, in order to be adopted into the family of Christ.

B. But does not Paul say, in the 7th chap. of Romans, "When I would do good, evil is present with me?" And does he not say, "O wretched man that I am! who shall deliver me from the body of this death?" and finally sums up the matter, that "with the mind I myself serve the law of God, but with the flesh the law of sin?" And is not this emphatically serving two masters?

M. To a person of your discernment, candor and consideration, this subject, I apprehend, will be easily illustrated. Originally the epistle of Paul to the Romans was not divided into chapters, but taken up in different subjects. In the two first chapters, he shows more particularly the state of the Pagan or Gentile world; and in the second and third chapters, he shows that the Jews are no better by nature than the Gentiles. In the fourth, fifth, and sixth chapters, he shows that salvation was not attained until it was received through faith in obedience to Christ, and not by any righteous works they had to boast of for salvation. In the seventh chapter, the subject of your last questions are embodied. Here Paul takes up the situation and standing of one under the law, beginning,`

"Know ye not, brethren, (for I speak to them that know the law) how that the law hath dominion over a man as long as he liveth?" &c. Thus he continues to the 14th verse, where he changes from past to present tense, using the personal pronoun I-assumes and personates a character, upon whom the law exercises its influence-convicting him of sin, but showing no way of salvation; and in this dilemma, he cries out, "0 wretched man that I am! who shall deliver me from the body of this death!" Here it is evident, he had a mind to serve God; yet without the means, being still under the law. But O, how vastly different is Paul's situation, when he represents himself under the law of Christ, after he is born of the Spirit! Hear him in the eighth chapter of Romans" There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus, has made me free from the law of sin and death. From this, it appears he felt himself in a state of justification, notwithstanding the pathetic exclamation, "Who shall deliver me from the body of this death !"—"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh; and for sin condemned sin in the flesh-That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Sin was never condemned in the flesh, till Christ did it, and the righteousness of the law was never fulfilled till it was done by those "who walked not after the flesh, but after the Spirit." He does not say that those who walk after the flesh and after the spirit, fulfill the righteousness of the law. There is no such thing as blending the flesh and Spirit together. The requirement is both negative and positive. To cleave to the one, we must necessarily forsake the other. The following verse assigns a reason for this, "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit." "For to be carnally minded is death; but to be spiritually minded is life and peace." Finally, Paul comes to this conclusion, "That they that are in the flesh (or are under its government) cannot please God. Therefore brethren, said he, we are debtors, not to the flesh to live after the flesh-For if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." Rom. 8th chapter.

This is a lengthy quotation; but it is so connected, that it is proper it should be presented before you at full length. It embraces the substance of the cross of Christ, and it is so plain that it renders comment almost unnecessary. Is it strange, that the person who wrote this, lived a life of chastity from principle? Are you surprised that there are so many embodied in the "United Society" of a similar faith? You may have indulged the impression that this is a body of enthusiasts, whose blind devotion to a fanatical female, has led them to make a surrender of their reason and liberty; but when once the full blaze of truth opens to your mind, it will dissipate this mist, and you will see an order of people not inferior in native genius, many of whom possess the most extensive acquirements in arts and sciences; but these are of but small importance, when compared with that inestimable moral worth, by which they are distinguished, without which no social body can reasonably expect to prosper.

I have laid before you some of the evidences which produced conviction on my mind, and resulted in the unshaken belief, that this is the or

der and people predicted of by the ancient Prophets. Under this impression, where is the person, however noted he may be for abilities, natural and acquired, who would not consider it an honor more than can be conferred by prince or potentate, to occupy a humble station in this spiritual Jerusalem, or City of the living God? These remarks of commendation do not flow from motives of vanity. Such are the prejudices prevalent among the various denominations of professed christians, with respect to this order, that they are hardly reckoned christians in the journals of the day, which purport to give an account of the different communions which divide Christendom! Others are fond of blazoning to the public, their great numbers and yearly accessions, whilst this order make no ostentatious parade of either. Pure Christianity always presents an unassuming aspect. True merit is of a retired nature; whilst that which is counterfeit or spurious, is known by a pompous display of what it in reality does not possess.

A multitude of proofs equally forcible with those we have presented, may be gathered from the scriptures, which are calculated to confirm the candid, in the truth of this testimony. To the Galatians, Paul testified, that "the flesh lusted against the spirit, and the spirit against the flesh; and that these were contrary the one to the other." The truth of this is confirmed by the experience of every person that is not "twice dead, and plucked up by the roots." That the lust of the flesh is the "man of sin," mentioned by the apostle, is evident from what he says in Gal. chap. 5th: 19-21. "Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings," &c. What a catalogue is here exhibited! These are a direct counterpart to the fruits of the Spirit, which are "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such, there is no law." "And they that are Christ's, have crucified the flesh, with the affections and lusts." St. Paul could say, "Be ye followers of me, even as I am also of Christ." Again he said, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." The elements of the world are, "the lust of the flesh, the lust of the eye, and the pride of life." To these, Paul was crucified, that is, he was dead to them, and they were dead to him. If this is not his meaning, it is not in the power of language to convey it. I challenge the profoundest scholar to frame a sentence better calculated to sustain the truth of this testimony. Many talk of crucifying the old man with his deeds," when in fact their first object is, to nurse him up. A few of his deeds they can without much inconvenience, dispense with. These they are willing to crucify; but the rest, by all means, must be retained! It is required of us to be dead, not only to actual sin, but the nature of it. This testimony strikes at the root of the tree. This is the way, and the only way of salvation. People may talk of salvation as much as they please; to this test they must sooner or later come, in order to experience salvation by Christ. But few preachers can have the presumption to say, "Be ye followers of me, even as I also am of Christ." The truth is, but few follow Christ, by living the life that he did. There is a wide difference between professing to follow Christ, and following him in reality. Whilst professed ministers are up to their necks in filth, they would act more consistently, to exhort their fellow creatures to do as they

say, but by no means to imitate their examples. You may consider this harsh; but the time has arrived, when plain dealing should be our motto. The truth requires no apology. And my calculation is, to hew close to the line, even at the hazard of giving offence to many, whose friendship I do not covet, and whose enmity I have no reason to fear.

Before we close this interview, I wish to make an extract from Rev. chap. 14th: 1-5 verses. "And I looked, and lo, a Lamb stood on the Mount Zion, and with him, a hundred, forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers, harping with their harps; and they sung as it were a new song before the throne, and before the four beasts, and the elders; and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women, for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God."

It is impossible for you not to perceive that this extract contains certain characteristics, which exclusively apply to those who compose the United Society. Many can have no conception but that "Mount Zion" is a place in the invisible world; and consequently they meet with no difficulty in applying the vision to a state beyond the regions of mortality. As it is said, the "hundred and forty and four thousand were redeemed from the earth," and were "without fault before the throne of God;" it is supposed these circumstances confirm such a sentiment.

The word earth does not, as some suppose, refer to this terraqueous globe, but to the earthy nature which consists altogether in sensuality. Believers among the Gentiles, were said to be "redeemed from their vain conversation," and from that nature which gave rise to it. Again, “In whom we have redemption through his blood, even the forgiveness of sins." The children of Israel were said to be "redeemed from the hand of Pharaoh, and from the darkness of Egypt." All these passages, and many others that might be quoted, show that redemption is experienced in this life. St. Paul said that believers had come to "Mount Zion, the city of the living God." St. John saw Mount Zion coming down from God out of heaven, and immediately affirmed that "the tabernacle of God was with men."

Natural men suppose the "throne of God” to be an elevated seat somewhere above the stars. Throne, is a figurative expression, and is used in scripture to signify comparative degrees of moral purity. In this sense, God sits upon a throne, elevated above all others. Christ "sits upon the throne of his glory." Those who followed Christ in the regeneration, should "sit upon thrones." Those who stood upon the Mount Zion, were elevated above earthy elements, and "followed the Lamb whithersoever he goeth." They were the first fruits unto God and the Lamb. In them we discover a specimen of the after-harvest. They were not defiled with women, and were consequently virgin characters. They sang a song that no man could learn, but such as were distinguished by the above characteristic virtues. One hundred and forty and four thousand are the specific number mentioned; but we should not infer from this, that these are the only ones who will obtain this victory. It is