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had wasted his goods." ver. 1. The certain rich man was our Lord himself, the man Christ Jesus, speaking in parables, of all his unjust stew. ards, as one; from Cain to Balaam, Core, king Saul, king Ahab, and all others, to the Pharisees, who were then hearing him; with Judas, one of his disciples, whom the Lord knew, was, and would be through his life, an unjust steward." It is well also to know and mark, that the Lord's parables searched and tried the just stewards, and all his disciples, as they condemned the unjust stewards, and their confederates, who were accused by holy angels and suffering saints to their Lord. See Luke xvi. 1, 13, 14, 15. 1st verse. By which we are assured, that all stewards of the Lord's, who cannot by grace and truth, give a righteous account of their stewardship, will receive sooner or later, before or at their temporal death, his righteous sentence, "Thou mayest be no longer steward." Then they fail, as he speaks, and their "confidence is rooted out of their tabernacles." yet unto their temporal death, their principle of injustice continues in exercise against the Lord, striving for self preservation and esteem among unjust professors, so tempting the Lord and sinning against him, and beguiling their Lord's debtors into their own injustice, hate ing and condemning the just in the Lord, as king Saul did David; which the Lord beholds and abhors. Observe therefore, that as the unjust steward lost his stewardship, before resigning his books, exercising himself in unholy, unjust ways, the Lord seeing and knowing him, and his heart and soul-devices informs us by parables, that the unjust steward said within himself "What shall I do? For my Lord taketh away from me the stew. ardship I cannot dig, to beg I am ashamed!" Then the Lord informs us of the unjust steward's unholy, un just resolves; that is, I am resolved what to do, that when I am put out

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of the stewardship, they, (my Lord's debtors) may receive me into their houses. 4th verse. Thus we find the Lord knows every thought, motion, and resolve of his unjust and just stewards, as of all creatures. Well, the Lord permitting, the unjust steward, in his unholy, unjust resolve, "called every one of his Lord's debtors to him, and said unto the first, how much owest thou unto my Lord ?" 5th verse, And he said, "an hundred measures of oil!" And the steward said unto him, "take thy bill and sit down quickly, and write fifty." 6th verse. Mark ye, that the omniscient eyes of the Lord were upon the unjust ones, and their united injustice! Yet, permitting the same, the unjust steward secured to himself, whilst beguiling his Lord's debtors, a covering in their houses, at the same time, holding a claim for fifty measures of oil, for his own use, or for sale! Oh, what an unholy confederacy! Alas, what awful professors. And the case of the next debtor was the same, who owed his Lord" an hundred measures of wheat," unto whom the unjust steward said, "write fourscore,' so the steward by his injustice, secured anothey unjust beguiled professor's house, for a covering, holding also a claim for twenty measures of wheat, yet all was the Lord's, who saw their injustice, declaring the same in parables. 7th verse. Oh what cutting parables, and heart-piercing doctrine for the Lord's disciples, and condem nations against the unjust stewards, the pharisees, unto which the Lord added, Ye cannot serve God and Mammon." Then the pharisees, they derided him," that is, they in wrath and enmity, scoffed at the Lord, and condemned his parables before the peoples, so doing violence to their own consciences. See verses 13, and 14. Now all these wrathful scoffings and deridings we have seen and heard, in these days, by the Lords' national unjust stew

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ards, in states and churches, especi ally in Great Britain, uniting with Mahomet and his mystical progeny, Socinians and others, the Lord's debters, all in debt, for their national dues, owing him, as God of the whole earth. And the Stewards now uniting and juggling with the Pope of Rome also, and his powers, kings, queens, princes, nobles, jesuits and senators, who owe the Lord millions, for their use of the sea and earth; which debts instead of being demanded of them, by our national stewards, for nerves and sinews, of the Lord's protestant nations, and for the comfort of his faithful protestant stewards, their households and churches; the unjust stewards, are giving them the Lord's gold and silver, oil and wheat, that is, all temporal riches, which he designed for his faithful just stewards, from kings; See Isaiah xlix. 23; and others down to the poorest stewards, their household and churches. These are the awful acts, and deeds of injustice, done to the Lord, in these days, by his unjust stewards, for proofs see the Socinian endowment, the Maynooth and other grants, and deeds of wasting wasting the Lord's goods. Luke xvi. 1.

Yes, yes, we see and know all this unjust waste, whilst the stewards, not regarding their oath to the Lord, who gave them good gifts, talents and powers, all qualifications for their stewardship; by which they entered professionally, into the christian protestant brotherly covenant. Now having broken that covenant, forsak. ing the faithful and just in the Lord, rejecting and contemning tens of thousands of petitions from the faithful and just, in church and state, hetraying us as far as possible, into the hands of our enemies, as Judas betrayed the Lord, after enriching them with the Lord's goods, at the risk of losing their stewardship; we observe and publish the act, that they by their unjust deeds

have secured, a free reception into the Houses, Palaces and Senates, of all the aforesaid unions of the Lord's debtors, like the unjust steward of old, and have a claim also, for as much of the mammon of unrighteousness; as they need, when they lose their stewardship. Such are the evils of these days, permitted by our Lord, nationally and individually, among his unjust stewards, and their unjust confederates, which God's states and churches have to endure, for an appointed time, as of old, from Cain to Ahab, to Herod, Pilate, and the Pharisees, priests and unjust stewards. Luke xvi, 4, 7. But what is most wonderful to us, are the acts of our wonderful Lord, the man Christ Jesus, the Judge, Lawgiver and King of all, who could crush them all as a moth, that he should permit their injustice, and even commend the unjust stew. ard in the parable, as those now liv. ing, for their wisdom; whilst his law and testimony, in his justice, condemns all, in our presence, and before his angels; See Deut. xxvii. 13, 18, 25; Luke xvi. 15. The Lord so proving that his just stewards, their households and churches are called to suffer for his sake, and to be bruised by devils, and their hu man unions. Gen. iii. 15; Phil. i. 29; Rev. xxii. 20, "receiving inore grace;" James iv. 6; Rev. xxii. 25. Therefore the Lord in order to shew us our lot, in the lap of his providence, and to make known the injustice, and impure wisdom of the unjust stewards, and their cruel persecuting bands, all the Lord's debtors, he says "The children of this world, are in their generation, wiser than the children of light;" Luke xvi. 8. So was Ahithophel of old, the noted unjust steward, wiser than David, the Lord's just steward. Having therefore arrived at the end of the 8th verse; we come to make remarks on the 9th verse, your propounded query, which is a parable the Lord spoke unto his disciples, Judas being one of

them, saying in reference to the unjust steward, and his wisdom and deeds of getting "the mammon of unrighteousness;" "Make to your

selves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations." Luke xvi. 9. The parable was a righteous, life-giving, most loving warning to all his regenerate just stewards who heard him, as to us and all who shall live unto the end of the world, to be aware of taking "the mammon of unrighteousnes," lest, we should be received as apostates, into the everlasting habitations of the devil, who is the god of the mammon of unrighteousness, and the father of unjust stewards, in their injustice with their unions, in all the earth, who delight in the mammon of unrighteousneas, and sell themselves as Ahab and others did of old unto Judas, and hundreds in these days, to work wickedness; 1 Kings xxi. 25; Mat. xxvi. 15. But as an old watchman, and diligent Bible reader, and also of commentators, I must inform you, that some commentators thought, and have so spoken, and published, that in the parable, your query, the Lord spoke to his rich disciples only, through all ages, commanding them to make to themselves friends of the mammon of unrighteousness, getting it, and giving to the poor, either stewards or others, and so obtain their friendship, and esteem of christianity, &c, &c. However, that cannot be the true and full signification of the parable, indeed such an interpretation is unscriptural. Now in order to get at the true interpretation of the parable, your query, we must be assured, that the first and highest signification of mammon is, temporal riches, as God gave to the saints of old, and especially to Abraham and Sol omon. see Gen. xiii. 2; and 2 Chron. i. 12. Well then, as we have the right knowledge of mammon, as God's gifts to be used for his glory, and his

people's good, in all nations, honestly; so we find, when that mammon is taken away by evil spirits, in evil persons, by the Lord's permission, either by force, or fraud, as Ahab, Judas, and the unjust steward took it, and wasted it, sporting with it among the Lord's debtors as the stewards of these days have done, as aforesaid. Then the same is called “the mammon of unrighteousness," which Abraham, God's friend, and the father of the faithful would not take of, when offered to him, see Gen. 14, 23. And which the Holy Ghost forbids us, and all his heirs, to touch, or to make friends with; the god of "the mammon of unrighteousness," who was, and is the devil, or to take any part of it from the devil's anti-christian unions, see Isa. xxxiii. 15, 16. Nay, the Holy Ghost by his gracious influential inabiding, and counsel, whilst the grace of life, filial fear, is in us, we cannot take "the mammon of unrighteousness," except by a violent temptation, and then God takes it away from us, see Neh. v. 15; Acts xx. 23. Yes, I say, God takes it away from us, saying "thou shalt not covet," and smiting us, he strips us, see Isa. lvii. 17. Then in answer to the prayer of faith, in feelings of godly sorrow for sins, and repen. tance towards God, confessing sins, hoping for cleansing, hating sin, and sinful selves, God cleanses, and pardons, and comforts us, see Isa. lvii. 18, 19; 1 John vii. 9. Saying, "bread shall be given, thy water sure," Isa. xxxiii. 16. This is the blessed lot of just stewards, with their households, and churches. see Mat. vi. 30; Luke ix. 13, 14, 16, 17. It is only unjust stewards, their households, and churches, therefore, who make unto themselves friends of " the mammon of unrighteousness,' as Ahithophel and Judas, with others, and the unjust steward in the Lord's parable, and his unjust bands; then the devil's and those mammonists of unrighteousness, receive them into everlasting

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habitations, that is, into their succour, first upon earth, as Cain of old was succoured, and all to Judas, and to this day, and will be unto the end of time, by Gog and Magog, and then, all be received into everlasting habitations in hell. See Matt. xxv. 41; Luke xvi. 9; Rev. xx. 8, 10. And the further proof that my interpretation of your query is true, the Lord says, 'ye cannot serve God and mammon." Luke xvi. 13. This brings me to notice your second query, viz. "For thou hast magnified thy word above all thy name," Prov. cxxxviii. 2. In making my remarks on this query, I pray you first to be assured, David in the Holy Ghost, as an elect regenerate man, in the blessing of grace, through faith, in hope, and love, in uttering his words unto the Father, in and through Christ, was assured that his word as far as then written, as we are assured now the entire Bible is finished, was, and is "the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world for our glory." 1 Cor. ii. 7. The word of God, therefore is magnified above all his name! Which name is holy the high and lofty one, that inhabiteth eternity, whose name is holy. Isa. lvii. 15.

Know ye, moreover, that God could not be known by the human race, especially after the sin and fall, only by his word! Therefore, we testify, this is the true interpretation of your second query. Thus David, in filial gratitude and praise, commencing with God, as revealed, and known in and through his word, said, "thou hast magnified thy word above all thy name." The further proof is, by these words, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may he perfect, thoroughly furnished unto all good works," 2 Tim. iii. 16, 17. Never, my brethren, have I so known, and enjoyed God, in and through his word, July, 1845.

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as this year, being now sixty-three years of age! So that in filial reverence, love, joy, and peace in the Holy Ghost, I say unto the Father, in and through Christ, "Thou hast magnified thy word above all thy name," or I could not have known thee as my Father, reconciled in and through Christ; or have known thee as my spiritual Father that begat me, thine offspring. James i. 17, 18; or known Christ my Husband, Saviour, and Lord, or the Holy Ghost my Comforter and guide. To God Three-One, be praise for ever, and ever, "who has magnified his word above all his name," Ps. cxxxviii. 2. I am enabled in this knowledge of my God, and blessings by his word, to notice and write remarks on your third query. "And turned not aside from any thing, that he commanded him all the days of his life," 1 Kings xv. 5.

But mark ye, my brethren, you should as the Holy Ghost our God did, unite the following words, "Save only in the matter of Uriah the Hittite," read 1 Kings xv. 5.

We must not sever for queries, what God has united. To do so designedly, is a high trespass; a great evil. Know ye, respecting your query. that never since Adam sinned, and all sinned and fell in Adam; all so conceived in sin and shapen in iniquity; there never was, or will be, through time, one regenerate person, perfect in the flesh, or free from sinful carnality in this life. No, no, that will be our burden and distress, until our souls are separated from our bodies. The Holy Ghost says by Solomon,

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There is not a just man upon earth that doeth good and sinneth not." Eccles. vii. 20; 1 John i. 8. Oh the words, "Save only in the matter of Uriah the Hittite." They are wonderful words, to shew us our sins, although in that particular sin, I never fell. Observe then that the right interpretation of this query is, that all things which the Father in God, and the Godhead, com

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manded David to do, as his spiritual begotten, regenerated, inspired son, in and through Christ, by and in the power, grace, and blessing, of the Holy Ghost, for his praise, honour and glory, as for bruising devils, and human wicked unións, in their unholy ways, idolatries, blasphemies, and murderous deeds, against God, his cause and people, and his destroying thousands by and in wars, and in setting up right, national, family, and in dividual worship of God; order, discipline, and ordinances, according to God's word, for the benefit of God's church and state, of nations; writing psalms, hymns and spiritual songs for all saints, to sound forth the praises of the Holy Ghost and the Father and Christ, one God; abiding in holiness and righteousness, until he died; that was and is the right signification, of the mystery of godliness, of which David was eminent in the Spirit and blessing, Isa. xliv. 3; and which is the true interpretation of your third and last propounded query; He turned not aside from any thing that God commanded him, all the days of his life;" 1 Kings xv. 5. May God in rich mercy and great love, render my remarks a blessing to you my brethren, and to his elect sons and daughters in all places, where his blessed means, The Spiritual Magazine, and Zion's Casket" shall enter: prays An Old WatchAmen, and Amen.

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THOUGHTS ON PRESUMPTUOUS SINS, OR THE SIN AGAINST THE

HOLY GHOST.

There seems quite a contention, about the sin against the Holy Ghost, but leaving those contenders, I will try to shew my opinion, about the sin. I am fully persuaded it can, and is committed by some in our day, and how any God-fearing man dare attempt to prove to the contrary, I must leave to better judges than myself. If the devil is permitted, to

tempt the Lord's own children to do it, though blessed be God, he cannot prevail in his attempts, either before called, or after, yet I cannot but believe he prevails over the wicked, and many do commit this awful sin. I shall try to prove on scripture premises, 1st, what I conceive to be the sin, 2nd, the characters who do commit it, 3rd, the state they are left in. 1st, The sin as it stands revealed in the Bible, Ps. xix. 13, it is called the great transgression, as the highest insult to the allwise and holy majesty of heaven, from the worst of all principles, pride and envy, the most awfully presumptuous, as against the clearest light and the great root from whence all rebellion against God springs. It is called, 1 John v. 16, a sin unto death, that is, eternal death, because it is a total rejection of the way of eternal life, which only is by the active and passive obedience of the Son of God in our nature. It is called the sin against the Holy Ghost, Matt. xii. 22, and is from a spirit of envy, either a denial of his person, or influence, and is a dreadful insult to him, indeed it is an insult to all the persons in the one blessed Trinity, for they are but one in essence, 1 John v. 7, so one cannot be insulted, and not the other.

2nd, the characters who commit this sin; the first appears to me to be Lucifer, in heaven; what discoveries might be revealed to him of the Son of God, taking a nature below the nature of angels, and he Lucifer refusing to worship him, in a nature below his own, as Macgowan speaks of, I leave as conjectural; but I believe it was pride and envy that moved him to rebel against God, and in his immediate presence, who had made him such a noble spirit, for he is called, son of the morning, Isa. xiv. 12, and gave him such endowments of mind as to fill that station, which he Jehovah had allotted for him, that he might behold his glory and adore his infinite majesty in all those per

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