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PRECIOUS TRUTH.

No. 23.]

"WHAT

SAITH THE SCRIPTURE?"—(Rom. iv. 3.)
London: J. F. BATEMAN, 22, Paternoster Row, entrance in Ivy Lane.
FEBRUARY 1, 1867.

TO THE CHILD OF GOD'S ADOPTION.

Beloved,―The special word I have for you this month is "Seek ye first the kingdom of God and “his righteousness; and all these things [the needful "things] shall be added unto you." (Matt. vi. 33.) I feel assured that our Lord was telling out PRIMARY truth FOR ALL HIS FOLLOWERS when he uttered these words.

There is a principle of deepest moment involved in the above charge. Alas, the rule with Christians has been to ignore that principle entirely.

The natural man, of course, seeks the best positions, and the greatest abundance he can obtain, of the things which please the senses. Money represents all such gratifications. Hence covetousness is the great idol of the day. It is the prominent sin of Christendom.

Scripture classes this amongst the grossest evils. "Mortify your members which are upon the earth-fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry." (Col. iii. 5.)

Now, it is just in the proportion that our hearts are occupied with thoughts of self-gratification, that "the kingdom of God and his righteousness," lose their proper standing with us. The Lord Jesus Christ has told us to give these the first place as objects to be sought, and followed after. Such council is completely contrary to the claims of nature, notwithstanding that the old Adam in us, is very willing to go on with religion of a certain order.

For instance-it seems very proper to any wellordered mind (speaking after the manner of men) to devote one day out of seven to sacred subjects-provided the other six-sevenths of the week may be unscrupulously appropriated to the gratification of the carnal mind. Is this giving the kingdom of God the first place? Is it not true that thousands who own the name of Jesus are satisfied with this miserable arrangement? Beloved,-Let us tell such, plainly, that they have not learned the first lesson in christian walk.

Blessed be the name of the Lord, He will not accept a second place. No, not even for a little while, much less for six days together.

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kingdom of God and His righteousness" have not their proper place with me.

A faithful christian will seek to do ALL to the glory of God-"whether ye eat or drink, or whatsoever ye do." (1 Cor. x. 31.)

That which we all are slow to learn is, that nothing can be done by us, nay, not even thought of, apart from our God. Each one of us can say with the Psalmist"O Lord, thou hast searched me and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compasseth my path and my lying

down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy up into heaven, thou art there: if I make my bed in hades, beSpirit or whither shall I flee from thy presence? If I ascend hold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the seal; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day; the darkness and the light are both alike to thee." (Ps. cxxxix. 1-12.)

I thank God that this is so. I praise the Lord that neither myself nor my ways are out of his sight for a single moment. One would fear to say this, knowing that "in me (that is, in my flesh) dwelleth no good thing," but that I know also that I am "accepted in the Beloved," and that "as He is, so are we in this world." (1 John iv. 17.)

In the consciousness of these declarations of the inspired word being absolute truth, I can rejoice in the omnipresence of God; and in his special presence with me as an adopted child of his grace.

Of course the thought is sometimes trying, yea, if one is consciously walking after the flesh, unendurable. But if the affections are rightly placed-If I am seeking FIRST (before I listen to any desire of my heart) the kingdom of God and His righteousness-then let the remembrance of the presence of the Lord abide with me.

As having a being in the world, in common with the rest of mankind, I was created for the glory of God, and of Christ. All things are made and sustained by Him and for Him. (Heb. ii. 10.)

If then it be my place, as an item in this vast, visible creation, to glorify Him, how much more so as one "born again," "begotten by the word of God," "created in righteousness and true holiness," and waiting to ascend to the House of my Father and God?

I believe, dear brother, dear sister, that we need to get this lesson thoroughly stamped upon our hearts. Let it be a companion-desire with us, to make all our doings the subjects of submission to God. If in my daily calling, or in the midst of my family and friends, Oh, the dreadful unbelief of heart which is manifest my thoughts cannot revert to the Lord without bring-in so many christians, in accepting the theory of ing shame upon my face-then it is evident that "the christianity and rejecting its vitality.

That Prophetic word is fulfilled-the solemn warning respecting the "last days," the "perilous times." It was foreknown that among other dreadful characteristics there would be these prominent features

"Men shall be lovers of their own selves. . . . Having a form of godliness, but denying the power thereof." (2 Tim. iii. 2-5.)

"From such," adds the apostle, "turn away." They are not fit companions for a child of God. Beloved,-At any cost, stand apart from evil. Nothing but a complete cut with the world, and all its religious ways, can avail for a true-hearted child.

"Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Cor. vi. 17, 18.) As to the trials which follow upon faithful walk,-We may always count upon the fullest sympathy, and sustaining grace of our Great High Priest. For we are told that,

"In all things it behoved Him to be made like unto his brethren, that he might be a merciful and faithful high priest." (Heb. ii. 17.)

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Then as to the needful things of daily life. "Having food and raiment let us be therewith content." (1 Tim. vi. 8.)

The question with which to try self continually is, am I not craving after something beyond a present sufficiency?

If, on the other hand, we are possessed of more than enough, let us, with heavenly wisdom, use it for the glory of God, instead of laying up store for self, as our natural hearts will prompt us to do. The Lord is looking for manifestations of living faith in us! Do we trust Him?

Let me say, once more, we cannot really act, nor even think, apart from our ever-present Lord. We may foolishly put away this truth from our memory, and reap, as we are sure to do, the bitter consequences. But the solemn, yet joyful fact, remains in its integrity.

"Know ye not that your body is the temple of the Holy Ghost, in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." (1Cor. vi. 19-20.

Beloved, we are translated into the kingdom of God's dear Son, while the world is still under the dominion of Satan. Let us then walk as those who KNOW this by faith. May the words of Jesus abide in

us.

Yours ever,

Looking for the Lord from heaven, THE EDITOR.

THE JOY OF DELIVERANCE.

Oh, joy extatic from that rescued host
Of feeble Israelites, on Red Sea shore;
So lately press'd by fiercest foes behind,
And in their front the wide and pathless sea!
But, dangers past, they sing, in triumph, loud!
Thus joys the sinner from pursuing conscience sav'd,
And from the deep Red Sea of wrath to come.

THE LAME MAN AT THE BEAUTIFUL GATE,
[COMMUNICATED.]

"Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes upon him with John, said, Look on us: and he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up and immediately his feet and ancle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking and leaping, and praising God." (Acts iii. 1—8.)

IN the healing of the Lame Man at the Beautiful Gate of the Temple, is presented, I think, the Grace of God coming to the Jewish people, and lifting them up, from the condition in which they were by nature-helpless and, through their recent rejection of the Messiah-beggared. The Lame Man healed and condition of those who were on that occasion may also expressively present the SPIRITUAL standing

added to the Church.

I therefore consider that the scene, the hearers, and the discourse in this chapter contrast very strikingly with those of the previous one. In Acts ii. the hearers of the Pentecostal address of Peter are expressly stated to have been "devout men out of every nation under heaven." These devout ones heard Galilæans speaking to them in their own tongues! It is true, there were undevout hearers present, who are addressed as "men of Judea, and dwellers at Jerusalem," and whose mockery is first silenced. Peter then addresses the whole audience as "Men of ISRAEL." Now, in the phrase "Then they that gladly RECEIVED his word," I think the Holy Ghost intimates that those who believed did not comprise ALL who were present. Thence we may fairly infer that this first ingathering of souls to Christ were chiefly (if not wholly) of these "devout men out of every nation under heaven," who were amazed and filled with wonder at the special sign so peculiarly adapted to impress them.

But

It is true, the national sin of the crucifixion is laid on their consciences, (as well as upon those of the in Jerusalem without knowing what had come to mockers present.) They could not be even strangers pass there in those days, Luke xxiv. 20. most of them, I believe, were not present in Jerusalem at the time of the crucifixion, and therefore not PERSONALLY IMPLICATED in that crime. Their sin consisted in not indignantly repudiating the act of the Jerusalem Jews and their rulers. Is it credible that those whom the Holy Ghost styles "devout " were the very same who cried "Crucify him"? What can devout mean, except spiritual? If spiritual, how? except by water and the Spirit? (John iii. 5.)

Therefore, I have no doubt but that, as the Lord, during his earthly ministry, gathered such devout ones to Himself as were resident in the land, so this was the first great ingathering of the devout who were resident out of the land, but who, being found,

in faithfulness, keeping the feast in the City of the Great King, were the first of the dispersed among the Gentiles to be brought into blessing.

These spiritual children of faithful Abraham were such as had been born again, (or, as the margin reads, "born from above,") of that Spirit whose operations are compared by our Lord to the wind that bloweth where it listeth, with the nature and necessity of which spiritual renewal Nicodemus, as a taught Jew, ought to have been acquainted. Being born again, they "saw" and "entered into the kingdom of God," when the word was preached unto them. (See John iii.) These "devout men, out of every nation under heaven," thus formed the first ingathering of the 'other' sheep not folded by the Good Shepherd before His death, but who, as given to Him by the Father, were on His heart, and of whom He said, "Them also I must bring, that there may be one fold and one Shepherd." The Lord's words are -"OTHER sheep I HAVE." These words, I suggest, must refer to spiritual sheep then in existence as such,-not to such as were, at that present time, in their sins, and consequently (as Gentiles)" children of wrath," and as fleshly Jews, "of their father the Devil." To these latter, the Lord Jesus Christ says emphatically, "YE ARE NOT OF MY SHEEP." This passage is no reference to any "doctrine" of election, as some have supposed, but to their then present spiritual condition.*

Although very many of the unspiritual of the Jewish people were converted to the faith after Pentecost, I believe that these gathered in on the day of Pentecost were from among the "Sheep"-"Israelites indeed," belonging to the Father and given to His Perfect Servant. Continuing to follow that other shepherd, Moses, they were not then, when the Lord was speaking, of 'that' fold. They had not heard His voice, and could not follow.

"Ye believe not because ye are not of my sheep, as I said unto you. My sheep [true spiritual Israelites]hear my voice [having been born again through the Written Word, they necessarily received the Incarnate Word;] and I know them, and they follow me: and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all.” (John x. 26-29.)

As born again from above (John iii.), of the Father's will, through the Word of truth (James i.) and the operation of the Spirit, they were the Father's; "Thine they were, and Thou gavest them Me." "All Mine are Thine, and Thine are Mine." As "DEVOUT MEN," these foreign Jews were the Father's, and as given to Jesus, and known by Him, He thus, at Pentecost, converts, or turns them to right notions of Himself (this was the repentance that He, Prince and Saviour, was exalted to give),— and gathers them into the One Body.

I am not urging that the Members of the Body gathered from among the Gentiles were not in the Lord's mind when He spoke of the "other sheep." We are indeed His sheep, inasmuch as the very highest relationship of the Church must include all lower and lesser ties. What I see is, that Shepherd is a Jewish, prophetic term, and had a primary reference to God's earthly people.

O Caiaphas! thy word prophetic, quickly was fulfilled, indeed!-it was "expedient," truly, that that lowly One "should suffer," not only that that "nation perish not," but that, as the exalted Great Shepherd of the Sheep, "He should gather into one all the CHILDREN of God that were SCATTERED abroad." (See John xi. 49.)

This class of devout Jews and devout proselytes is to be noticed throughout the Acts, and wherever the Apostles went, the word was carried to the Jews first, not only from the principle of precedence to the Jew, but to test them, as the fan in Christ's hand, detecting the chaff, and that, at the same time, the wheat might be garnered, the true sheep folded, the "scattered children of God gathered" into the One Body-a prolongation of Pentecostal work.

But in this third chapter of the Acts, we see the Grace of God coming forth, and lifting the fleshly Jew into blessing, he being at the time really as helpless and hopeless, spiritually, as the Gentile. Those of the people of the Jews who were not already spiritually renewed, were as really as the Gentiles, by nature and from birth, lame from the womb, like this cripple; "born in sin and shapen in iniquity." The Jew was also dispensationally reduced to beggary, and blessed were they who were led to ask alms of the Lord Jesus Christ through his servants.

The

From a human point of view, by their rejection of the Messiah they had lost all; from the divine point of view, Christ had "become the end of the Law for righteousness to every one that believeth." Temple was still standing, with all its arrangements; the morning and evening lamb were still sacrificed; but in reality it had all come to an end. The shadows were valueless because the substance had arrived. Jerusalem had ceased to be the place only where men ought to worship. The place of worship had then been transferred to the heavens, and to that higher and holier place there was but one door of entrance-a Beautiful Gate, in truth-The LORD JESUS CHRIST, the Door, the Rent Veil, than through Whom no man cometh unto the Father. Oh, the delight of entering the Father's House through that Beautiful Gate!

Very near to God, even close to the Beautiful Gate, (wide open to receive them,) were the people of the Jews at this time; but, little as they thought it, they were really outside, lame, and dispossessed of all earthly rights and pre-eminence, at least for the time.

[It is not a little remarkable, that, in the beginning of Paul's ministry, as well as Peter's, the taking up of the Gentile by Grace should have been shown of the cripple at Lystra, a man "impotent in his feet, forth in much the same way. I refer to the healing who never had walked." Both cases show the desperate condition of Jew and Gentile, alike utterly beyond creature help.]

But what did Grace give the Jew? Not restoration to the earthly national preferential position over the Gentile which they had possessed by birth and promise. The return of their rejected King could alone bring that; the place of special blessing, as a

place, must ever be where He visibly is. Hence the thought of there being a visible kingdom of God now on earth, into which the children of believers can be baptized, () is, I judge, unscriptural, and therefore baseless. Take the simple term; a kingdom can only consist in the visible presence ofboth king and subjects. The subjects alone cannot constitute a kingdom, nor the king alone. When Jesus of Nazareth, the king of the Jews, was on the earth He could say, "The kingdom of God is within [or among] you." The king was there, and his subjects were there, and consequently the kingdom. The conventional calling of Jesus "Our Lord" cannot make professing Christendom into His kingdom. The unregenerate are in the kingdom of Satan. A special feature of the "kingdom" is that the angels will be sent to gather out the tares first; (Matt.xiii) the special feature of this dispensation is the Lord's coming to gather out the Church first. Two kingdoms cannot co-exist at the same time in the same place. Believers being "not of the world," but "risen with Christ," and "made sit together in Him" know Him as ruling in their hearts, and the present characteristics of the kingdom of God-"righteousness, peace, and joy in the Holy Ghost.” (Rom. xiv. 17.) I judge, therefore, there is no kingdom now, as a visible thing.

The Jews ought to have welcomed their king, but as they persisted that they would "not have this man to reign over them," He took His departure into a far country to receive for Himself a kingdom, and to return, and establish it. Until He returns, personally, in power and great glory, the earthly hopes and promises pertaining to the kingdom are set aside. Grace did not then restore the kingdom to Israel. Hence Peter says, "Silver and gold have I none." In Abraham they had possessed both; by Joshua they had received the land flowing with milk and honey; by David deliverance, and by Solomon glory. But the Lord Jesus Christ sends not to his subjects on earth the lost earthly thing, but remission of sins and eternal salvation. Though the Holy Ghost speaks of Jesus as raised up and sent to bless them, it was "by turning every one of you from your iniquities," and giving with this, entrance by faith into the holyplace not made with hands, eternal in the heavens, whither Jesus, their forerunner, had gone, to appear in the presence of God for them. This was presented in the recently lame man entering with Peter and John into the Temple, walking, and leaping, and praising God. Thus did Grace give to believing Jews joy in God, entrance to the place of worship and blessing, removing entirely inherited hindrances and disabilities through sin.

This interpretation-that God is dealing in these two chapters, first with the spiritual Jew, and then with the Jew as he was by nature, is confirmed by a general comparison of the discourses delivered to them. And, secondly, by the numbers respectively brought in. Three is generally regarded as a Divine number, the Godhead comprising Three persons; so we see the number of those gathered in on Pentecost, who were already on Divine ground, was Three Thousand, Five, as we saw in considering the feed

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In

Does not our Lord, in the following passages, indicate the same two classes of Israelites-true sheep gathering to Himself, lost sheep after whom He goes ?--the first, born from above (John iii.), and the second, receiving life direct from Himself. these Scriptures, and the interpretation above presented, I simply see the previous Divine action on the human soul (under the Law, Psalms, and prophets) interweaving with the first introduction of Grace and Truth. But let the reader prove this for himself. "My Father worketh hitherto and I work. For as the Father raiseth up the dead, and quickeneth; even so the Son quickeneth whom He will.. That all should honour the Son even as they honour the Father. Verily, verily, I say unto you, He that heareth my word and believeth into condemnation, but is passed from death unto life. As the on Him that sent Me, hath everlasting life, and shall not come Father hath life in Himself, so hath He given to the Son to have life in Himself." (John v.)

"All that the Father giveth me shall come to me; and him that cometh unto me I will in no wise cast out; for I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up at the last day. And this is the will of him who sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." (John vi. 37-40)

"No man can come to me, except the Father which hath sent me draw him and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John vi. 44, 45.)

CHRISTIAN EASE-ALL and CHRISTIAN ACTIVE-FAITH.

A DIALOGUE.

CHR. EASE-ALL-It seems to me, Christian ActiveFaith, that you are over zealous. Every man to his own calling. I have my responsibilities in my business and in my family, and I think matters would go queerly with me if I gave much time to what you call "labours of love."

CHR. ACTIVE-FAITH.-That is to say-you have got your own purposes to serve-you consider you have a right to do the best you can for yourself and family-you desire to obtain as much ease and comfort for yourself as you possibly can, and finally, when this world cannot be indulged in any longer, you expect to go to heaven.

CHR. EASE-ALL.-I confess the way you sum up my feelings seems rather harsh. Yet, in the main, I suppose what you say is pretty near the truth. It is but natural to care for one's own, and then as to the final result, you know that attainment to heaven does not depend upon our doings, but upon faith in Jesus Christ.

CHR. ACTIVE-FAITH.-I am glad to find you are

clear as to the way of Salvation. It is pleasant to hear you mention the name of the only Saviour of sinners. Yet I am constrained to tell you, that you are an enemy of the Cross of Christ.

CHR. EASE-ALL.-That is not true-for I really do believe in the Lord Jesus Christ.

CHR. ACTIVE-FAITH.-I do not doubt your belief. But for all that, I tell you, you are an enemy of the Cross of Christ.

CHR. EASE-ALL.-Why, what do you mean? How can a man who is saved through faith in the Lord Jesus Christ, be yet an enemy to his Cross.

CHR. ACTIVE-FAITH.-It does seem marvellous indeed-yet such is the fact. Turn to the Epistle of the Philippians, (iii. 18, 19.) "Many walk, "of whom I have told you often, and now tell you, "even weeping, that they are the enemies of the "Cross of Christ; whose end, destruction, whose god "is their belly, and who glory in their shame, who "mind earthly things."

quently we also, are unable to overcome that princi-
ple of evil in us?
CHR. ACTIVE-FAITH.-No. At the end of the
chapter deliverance is found in Jesus Christ. The
whole passage shows that, while the man, who has
spiritual desires, is contending with his fleshly or
carnal nature, in his own strength; he experiences
constant failure, and cries out, "O wretched man
"that I am who shall deliver me from the body of
"this death ?" As soon however, as he reverts to
his standing in Christ Jesus, he finds instant deliver-
ance, and gives thanks to God.

CHR. EASEALL.-Still, such an one is evidently liable to incessant warfare. And therefore it seems to me we must after all be content to go on as morally as we can, attending to our religious duties, and hope for the best.

CHR. ACTIVE-FAITH.-The answer to that, from Scripture is, "Ye are not your own, for ye are bought "with a price. Therefore glorify God in your body, your spirit, which are God's."

CHR. EASE-ALL.-Surely you do not mean to apply" and that Scripture to me. I have always understood the Apostle to be speaking of unbelievers.

CHR. ACTIVE-FAITH.-Nay, it is of precisely the class of Christians of whom you confess yourself one. The Apostle did not weep when UNBELIEVERS made a god of their belly, nor because the mind of such was taken up with earthly things. Nothing better can be expected of the unconverted.

CHR. EASEALL.-But it says, "Their end is destruction." Now I have heard you insist, in the language of Scripture that, "He that believeth hath "everlasting life, and shall not come into condemna"tion, but is passed from death unto life."

CHR. ACTIVE-FAITH.-That is true indeed; and the passage I have quoted from "Philippians," is true also. While we are yet in these mortal bodies, there is still capability of feeling the power of destruction. Thus the saints at Corinth were commanded with respect to the incestuous fornicator found in their midst-"To deliver such an one unto "Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus." (1 Cor. v. 5.)

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CHR. EASEALL.-I do not understand that. CHR. ACTIVE-FAITH.-You would understand it if you were spiritually-minded.

CHR. EASEALL.-What is the meaning of "The destruction of the flesh ?"

CHR. ACTIVE-FAITH.-The flesh is a principle in us, of the corrupt Adam Nature, which is always prone to evil. In the 8th chap. of the Epistle to the Romans, it is called "The carnal mind, enmity against God."

CHR. EASEALL.--It seems to me that there also the Apostle speaks of those who are not in the faith.

CHR. ACTIVE FAITH.-Indeed you make a great mistake. Paul, one of the most devoted servants of our Lord, recognises this principle as existent in himself. "I know that in me (that is, in my flesh) dwelleth no good thing. (Rom. vii. 18.)

in

(1 Cor. vi. 19-20.) To live a life of "Do the best you can for yourself," is a constant appropriation of that which is not your own. It is, in fact, to rob God.

C. E. That is plain speaking-And I give you credit for putting your thoughts in an unmistakable way.

Č. A.-I speak the truth in love. And the subject is too solemnly important to admit of my being less emphatic. In the language of the Apostle. I tell you of these things, "even weeping."

C. E.-Well, I must yet think the passage you referred to in "Philippians," is for the unconverted. C. A.-But I can show you by another Scripture you are mistaken. In epistle to Titus I read as follows, "One of themselves, a prophet of their own, said, "The Cretans are alway liars, evil beasts, slow bellies. "This witness is true. Wherefore rebuke them sharply, "that they may be sound in the faith." (Chap. i. 12-13.) C. E.-That certainly seems conclusive as to the possibility of believers exposing themselves to similar severe language to that before quoted.

But

now I should like to understand more clearly the force of those words, "Whose end is destruction." I cannot comprehend how the end of a christian can be destruction, and yet that his soul shall be saved.

C. A.-I will endeavour to explain it to you. Now that you believe in the Lord Jesus Christ, you have a twofold nature. You have a new nature, after the Spirit of Christ, which desires holiness and conformity to the will of God. You have also the old fleshly nature, or Carnal Mind, which is "enmity against "God; for it is not subject to the law of God, neither "indeed can be." (Rom. viii. 7.)

C. E.-What, then, am I to do with this intractable spirit of evil?

C. A.-Mortify it. That is just the reverse of pampering it. You are called upon continually to say, "No" to the desires of the Carnal Mind. The flesh pleads for you, "Do let me take it easy." But in the energy of the Spirit of Christ, you have to say conse-"No."

CHR. EASEALL.-And does not the rest of the passage show, that the writer thereof, and

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