In these references to the New Testament we have a general description of the primitive church, and the principles on which it was founded and fashioned.  These principles bear the same relation to Christian history as to Christian character, since the former is occupied with the development of the latter.  What then is Christian character but Christian principle realized, acted out, bodied forth, and animated?  Christian principle is the soul, of which Christian character is the expression—­the manifestation.  It comprehends in itself, as a living seed, such Christian character, under every form, modification, and complexion.  The former is, therefore, the test and interpreter of the latter.  In the light of Christian principle, and in that light only we can judge of and explain Christian character.  Christian history is occupied with the forms, modifications, and various aspects of Christian character.  The facts which are there recorded serve to show, how Christian principle has fared in this world—­how it has appeared, what it has done, how it has been treated.  In these facts we have the various institutions, usages, designs, doings, and sufferings of the church of Christ.  And all these have of necessity, the closest relation to Christian principle.  They are the production of its power.  Through them, it is revealed and manifested.  In its light, they are to be studied, explained, and understood.  Without it they must be as unintelligible and insignificant as the letters of a book scattered on the wind.

In the principles of Christianity, then, we have a comprehensive and faithful account of its objects, institutions, and usages—­of how it must behave, and act, and suffer, in a world of sin and misery.  For between the principles which God reveals, on the one hand, and the precepts he enjoins, the institutions he establishes, and the usages he approves, on the other, there must be consistency and harmony.  Otherwise we impute to God what we must abhor in man—­practice at war with principle.  Does the Savior, then, lay down the principle that our standing in the church must depend upon the habits formed within us, of readily and heartily subserving the welfare of others; and permit us in practice to invade the rights and trample on the happiness of our fellows, by reducing them to slavery.  Does he, in principle and by example, require us to go all lengths in rendering mutual service, or comprehending offices that most menial, as well as the most honorable; and permit us in practice to EXACT service of our brethren, as if they were nothing better than “articles of merchandize!” Does he require us in principle “to work with quietness and eat our own bread;” and permit us in practice to wrest from our brethren the fruits of their unrequited toil?  Does he in principle require us, abstaining from every form of theft, to employ our powers in useful labor, not