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been strongly enlisted in the cause. I shall close the dispute, for the present, with freely overlooking some of his strong expressions, as things, prompted by the heat of argument, and not as being expressive of any disrespect to me. I sincerely wish him every necessary blessing in time and eternity. It is my ardent prayer, that the subject which we have contested, may be profitable to us and to our hearers.

In respect to learning and strength of argument, the gentleman stands on elevated ground. I have not supposed that I have been contending with a weak opponent. Any of my expressions, that may seem to border on severity, the apology which I have made for him, I offer for myself.

If I have not understood my opponent, or have misrepresented his arguments, I stand ready to be corrected; but as for the conclusiveness of my reasoning, it must be left to the judgment of the impartial examiner. I sincerely hope, that the gentleman will reconsider the sentiments which he has been defending; and follow the example of the celebrated Dr. Scott in relinquishing them. If ever he should be so happy as to take that ground, his views of the text in question, will probably become the same as his.

Let the subject induce you all, my hearers, to read and think, and be the means of your improvement in Christian knowledge. On the next occasion, it is my design to deliver a sermon from Rev. 2. 8, giving it a bearing on the subject that has now been handled.

May the blessing of "the Father, the Son, and the Holy Ghost;" "the three heavenly witnesses," mysteriously united in one essence, lead this assembly into the knowledge of God's glory, and a participation of eternal salvation, on the ground of the atonement, and the Spirit's operation. AMEN.

SERMON X.

REV. II. 8.

These things saith the first and the last, which was dead and is alive.

On the last occasion, a promise was made of entering into an investigation of these words. It is now designed to give them a bearing on the subject to which your attention has been so particularly called. It was the vindication of a text contained in all the modern translations and editions of the Bible, whose authenticity has been called in question by the Anti-Trinitarians, for the space of three hundred years. Every objection which ingenuity could invent, or industry spread, has been set against it in battle array.

The circumstance of its being left out of Griesbach's Testament, is triumphantly proclaimed as a conclusive testimony against its divine authority. Seeing that Biblical critic is gloried in as an authority, almost in all cases militating against us; I may now address our opponents in the same manner that Festus did St. Paul; namely, "Have you appealed unto Griesbach? Unto Griesbach shall you go." The text which is selected as the theme of this discourse, stands in his corrected Testament, just as it appears in our translation. No manuscript-no version-no circumstance whatever, can be consistently urged

against its divine authority. We have the highest evidence that it stood in the autograph of St. John, just as it appears in the English translation of the New-Testament. No enemy dares lift his voice against it, who is willing to admit that any part of the Scriptures is the fruit of divine inspiration. The passage, therefore, is a powerful witness of the doctrine which it contains.

It was spoken by Jesus Christ; and it is a just description of his glorious Person. When he appeared to St. John on the isle of Patmos, he said to him, "Unto the angel of the church in Smyrna write; These things saith the First and the Last, which was dead and is alive."

The things which are mentioned in this verse, can apply to no other being but Him, who is emphatically "the Son of God," and "the Son of man." There is no other who was dead and is now alive, who can be called "the First and the Last."

Enoch and Elijah are now alive in the highest sense of the word; but they were never dead. The saints who arose at the time of Christ's resurrection, are also alive; but, it cannot be said of any one of them, that he is "the first and the last." Some have been raised from the dead by the prophets, by Jesus Christ and by the apostles; but, they all died again; and, therefore, it cannot be said now, that any one of them is alive in body and soul. The declaration made in our text, applies only to Emanuel, who is "God with us." "The first and the last" are titles, applying to no other being but the infinite and eternal God. It is in this high sense that Jesus speaks of himself in the text; for he is not comparing himself with any created being.

The passage is paraphrased by Dr. Doddridge thus ;"These things saith" "that glorious and divine Person, who having assumed the human nature into a union with

Deity, is able to say, he was dead and is alive; who, therefore, demands by all considerations of reverence, gratitude, and love, thy most attentive audience, and most obedient regard."

The same glories, which this text mentions, are given to Christ in Rev. 1. 8, and also in the 11th verse; but, as the first passage is applied by our opponents to the Father, and the second is not in the Greek manuscripts, and is given up by Griesbach as a spurious reading; I have chosen the eighth verse of the second chapter for my text at this time; because no objections can be made to its authenticity. It is as full in its testimony to our Lord's supreme Deity, as the other passages that I have passed by; or as any text in the New-Testament can possibly be. The words before us shall now be considered as a solemn declaration of the Supreme Divinity of our Lord Jesus Christ. After this proposition shall have been proved and illustrated, the text will be applied to the passages whose authenticity is contested by our adversaries.

I. It is to be shewn, that the text in view is an express and solemn declaration of the Supreme Deity of Christ. No other sense can be consistently given to these expressions-"The first and the last." If Jesus Christ be the first, then we may rest assured, that there was no other being before Him: and if He be the last, no other being can succeed Him, or live when He is no more. It may be truly said of Him, as it is of the Almighty-"Thou art from everlasting, to everlasting: and thy dominion endureth throughout all generations." Saying that Christ is "the first and the last," is roundly asserting the proper eternity of His existence. The Almighty speaks repeatedly of himself in the same manner. He saith-" Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last." Isa. 47. 12. "I am

the first, and I am the last; and besides me there is no God." Chap. 44. 6. No prophet-no apostle-no mere creature except Christ, if he be one, ever said, "I am the first and the last; I am he that liveth, and was dead; and behold, I am alive forevermore, Amen; and have the keys of hell and of death." Rev. 1. 18. This is a similar declaration to the one contained in our text; being only a little more amplified. Should any created being express himself in our hearing in such a manner, we certainly should be as greatly shocked as the Jews were, when Jesus said in their hearing-“I and my Father are one."

Rev. 1. 17, 18, is a little varied by Griesbach in phraseology and punctuation; but its sense is completely retained. As the passage has an important relation to the subject in hand, it will now be stated as it appears in his Greek Testament. He makes it read thus-"I am the first and the last, and the living one: and I was dead; and behold, I am alive forevermore, Amen; and have the keys of hell and of death." Allowing this to be the most correct reading of the text, it is as fully in our favor as the English translation. It is on these words-"The first and the last," that my reliance is placed; and they are completely retained by Griesbach, with such expressions, as sufficiently show that they are spoken of Jesus Christ. "The first and the last," denote a proper eternity, and involve the idea of self existence and independence, which things cannot be said of any other being, but the Supreme God. There is not a circumstance in the text, which is the theme of this discourse, nor in the parallel one that has been quoted, that goes to show, that we may understand the expressions-"The first and the last," with any limitation, or in any sense different from Isa. 44. 6, and 48. 12. In Rev. 22. 13, Christ repeats the eternity of his own existence three times; saying, "I am Alpha

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