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together for an habitation of God through the Spirit."

This is the position of the races since redemption, shewing their position before redemption, and cause why God placed the enmity between them from commencement of sin until redemption, when it was abolished by Him coming into flesh; instead of which, when the enmity should exist, then was there unity, wars, and famine, &c. When the unity might exist we find the most enmity prevailing! it is shouted in parliaments, it is echoed in civil tribunals, it is scorned in military offices, and prevented by God in kingships. The enmity through marriages and intermarriage with different nations, and tongues, and people that comes into existence from time to time, and would have made all mankind as odd individuals, had not God prevented it and saved a continued remnant as a living testimony how he had strove with man for the purpose of redemption; and how is it now? It has given unto every the different tempers and passions, his different creeds, opinions, and persuasions; some are meek, while others savage; some are charitable, while others murderous; some forgiving, some revengeful; some proud, some humble; some mischievous, others pityful; some vain, haughty and miserable, others lowly, happy, and contented. It is a selfwill of a contentious controversy between nations; it is in the palace, the pulpit and the cottage; it is between the father and the son-the mother-in-law and daughter-in-law; it is in all nature-it is a canker of destruction and everlasting misery!

man

"Where envy and strife is there is confusion and every evil work.” It is original sin, the first death of nature; it is the visible not the invisible devil and satan: the tree is known by its name and fruits.— The roaring Lion seeking whom he may devour! the Prince and power of the air!

THE CHILDREN OF THE DEVIL.

1st Epis. John, 3rd c. 8 v.

"He that committeth sin is of the devil: for the devil sinneth from the beginning for this purpose, the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God;-in this the children of God are manifest and the children of the devil."

In previous pages I have proved the impossibility of any demou spirit spectre, or any invisible form, to be either created, required, or allowed to exist, in any imaginated colors, tempers. or powers-such does exist visibly, but not invisibly, except by those who cannot see themselves in that position, as the word of God clearly points to fallen man. The tree is known by its fruit. When the ungodly curseth satan, he curseth his own soul, (his own self.) If any individual allowed himself to fall into reflections, and ask himself the question, whether he was in mind and practice what God intended him, the little good within him would answer, no! If upon enquiry, whether evil thoughts that perplex him, were a part of created possession, the same monitor would reply no!—the Creator never made me with such possessions, otherwise my Creator is the same, for his breath, was my breath, his life, my life; his spirit and omnisciency was mine also. Of such was the first man when created. How is it that I am possessed with reason? for reason cannot be inherited from the Creator-omnisciency and reason cannot exist. Reason is formed by two powers, Good and Bad, generated from the tree of knowledge, of good and evil, application is made to these powers to form judgment and progress. Knowledge thus obtained is cankered with doubt; and St. Paul tells us that he that doubteth is damned if he doubteth, therefore, regeneration is necessary. 2 Cor., C v., v. 17;

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Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."

Colos. c iii., v 10:

"And have put on the new man, which is renewed in knowledge after the image of Him that created him."

To be a new creature, and renewed in knowledge after the image and likeness of the Creator, is to be possessed with knowledge that is not cankered with doubt nor obtained by recourse to reason, but, that omniscent knowledge that Adam received when God breathed the breath of life into that formation of dust (before sin): reason was the pollution of Adam's omniscency, and the first death of man! Such is our nature by conception, and not inherited from omniscence; the good we have should teach us this, and be thankful for the regeneration from death; this is anointing, as St. John writes in his Second Epistle, c ii., v 27: "But the anointing which ye have received of Him abideth in you,

and you need not that any man should teach you

If the world had continued as the Deity intended, man would have lived for ever, being possessed with the quality and attributes of his Creator so to do, when proclaimed by Him a living soul; mankind would have been one family, one mind, one happy and united concord of harmony, continued throughout countless ages-a paradise of bliss: such will be the world to come. The failure of this world has caused the Deity to prepare another to establish his original intentions, as may be illustrated by an artizan who having an article spoiled maketh another, taking pains to preserve it from repeated spoilation: such also is the future; generation will cease, and neither angels nor man will propagate nor be given in marriage any more, but peopled with redeemed and adopted Sons of God, whose works in this life being in unsion gives free title there: one flock and under one shepherd.

After a careful meditation upon such reflections as this, with assistance from holy writ. and bearing in mind that man is an offspring of God, we may soon form undoubted conclusions what is actually meant by the Devil and his angels, or children of the Devil, in all their visible colors, actions, shapes, and forms; parables and symbolical illustrations, such as tares and wheat, sheep and goats, and such like names, too numerous to introduce; all of which are explicitly given, as St. John states, Not as Cain who was of that Wicked One; again, by Christ, when He explains the parable of the sower to His Disciples by their express desire he never does this to any other man. Matt. c xiii., v 34:

"All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

"That it might be fulfilled which was spoken by the prophet, saying I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

"Then Jesus sent the mutitude away and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

"He answered and said unto them, He that soweth the good seed is the son of man; the field is the world; the good seed are the children of the kingdom, but the tares are the children of the Wicked One; the enemy that sowed them is the Devil............".

This is the declaration of Jesus Christ to his disciples, privately not

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publicly. So that Cain was of that wicked one, the enemy-the devil. In the viii. c. Gos. John, he openly tells the Jews that they were the children of their father the devil, and the lusts of their father they would do, adding, that he told them the truth, and defied them to prove it otherwise; and as, in spite of their assertions, that they were the children of God as well as Abraham, and were not born of fornication, He calls them liars to their face; He knew they were Abraham's seed, and if they were the children of Abraham, they would do the works of Abraham; and if God were their father they would love him, for he came from God: but they did the deeds of their father-this they themselves proved by attempting to murder him! They are not all Israel that are of Israel. Christ knew perfectly well they were Abraham's seed; but they were not the children of Abraham, notwithstanding, for fornication and adultery had been committed times out of number, especially the then last four hundred years. There was but one true line of descent perfect, which was purposely protected: and this is the nature of man, some worse than others-by their fruits we may know them; from a throne to a cottage, in every stage of life, either mental, moral, or phisical. Jesus Christ tells us (Luke, c x., v 18) that he saw Satan fall as lightening from heaven: that is important evidence. Firstly, the word fall signifies expulsive, powerless substance; secondly, fallen from heaven is not ascending from hell; thirdly, if the word Satan represents an evil spirit with or without wings, how could such buoyancy fall? If we throw a live body of the feathered tribe from an elevation. will it fall? Was Satan dead when expelled? even then, a spirit, such as the mind creates, could not fall, but ascend. How came he in heaven? surely, the spirit of man might stand a better chance of getting there than such a figure-allowing such things to be, which is impossible!

It is as well to quote a few passages. In reading c xvi. Matt. we may find that immediately after Christ had given unto Peter the keys of the kingdom of heaven, with authority and power, he tries to persuade Christ from suffering death, (for which cause he was manifested in flesh to destroy the works of the devil, he could not destroy the devil without destroying man.) Peter was soon told who and what he was. V. xxiii. "But he turned and said unto Peter, Get thee behind me, Satan,

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thou art an offence unto me for thou savourest not the things that be of God, but those that be of men.'

This was sharply addressed to Peter and not to any invisible spirit flying into his mouth, like a bird into a nest, between the time he was so high in favour; and the rebuke-the words addressed-are positive and singular, as he said unto Peter, "Get thee behind me, Satan, thou art an offence unto me." The offence was given by Peter; had this been otherwise the Lord would have cast out that Satan as quick as he come, and not have rebuked Peter, who, at that moment, was so high commissioned. Again, vi chap. Gospel of John, vr. 70.

"Jesus answered them, 'Have not I chosen you twelve, and one of you is a devil.' He spake of Judas Iscariot, the son of Simon."

This is possitive and pointed, "one of you is a devil," and that one is named. Again, ix chap. Luke, 55 v.

"But he turned and rebuked them and said, 'Ye know not what manner of spirit ye are of.”

This is plural and possitive. Rebuked them and said "Ye know not what manner of spirit ye are of." The offence that called forth this rebuke, was the desire of consuming "men's" lives with fire from heaven, that he came to save. This is the devilism, the nature of all. How true does St. James write in his Gen. epis. iv chap. v. 5.

"Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy."

Chap. iii, v. 14. "But if ye have bitter envying and strife in your hearts, glory not, and be not against the truth. This wisdom descendeth not from above, but is earthy, sennal devilish, for where envying and strife is, there is confusion and every evil work, but the wisdom that is from above, is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy."

Here is two kinds of wisdom mentioned, the one earthy, evil and devilish, creator of strife, confusion and every evil work. Do we think that the scripture tells us this in vain? The origination of this earthy sensual devilism is from the tree of knowing good and evil, the Deity only adding the D, without it, it is evil, by omitting the E it would be vile; again by the V it would be il, the same by the I and we have the L left. Such is the tree that our ancestors desired to make one wise. This is the wisdom of man, that descendeth not from above, but is earthy, sensual, devilish, strife, confusion, and evil work, by nature

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