God the Father, whom Jesus declared to be the only true God. If the word had been these instead of this, it might have included both; but as the apostle has left it, the Father is declared to be the true God. Do you say the word this usually refers to the nearest antecedent? True. But we do not expect perfect grammatical accuracy in “ unlettered" men. John uses the same word in a similar sense

in the next epistle. "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." In

this passage, if you make this refer to the nearest antece

dent, it will refer to Jesus; and make him the deceiver and antichrist. Are you willing to admit this conclusion? No. You know better. Then be consistent; lest the character either of self-deceiver, or something worse, fall upon yourself. You must, therefore, conclude that the word God, in this place, does not refer to Jesus in any sense. 1 John v. 20. 2 John 7.

The last passage I shall notice is this. "For there are three that bear record in heaven, the Father, the word, and the holy Ghost; and these three are one. I presume it is known to most of you that this verse was not written by John; that it is no part of the true Bible; that it was put into one manuscript by some wicked person many years after the apostle's death; and in this way came in our English translation. But it is now given up by all persons who make the least pretensions to biblical criticism. It is, therefore, unnecessary for me to quote the opinions, or even the names of the many learned trinitarian writers, who have satisfactorily proved this passage to be no part of the true Bible. A distinguished trinitarian writer in the Eclectic Review, the standard periodical of

the orthodox party in England, expresses himself on this question in these words. "Under these circumstances, we are UNSPEAKABLY ASHAMED that any modern divines should have fought for the retention of a passage so INDISPUTABLY SPURIOUS." To this expression of orthodox sentiment, I respond a hearty amen. And will only add, that I am unspeakably ashamed that any modern divine should quote a passage so indisputably spurious, as a part of revelation. 1 John v. 7.

I think I have noticed all the verses which can give you the least trouble in explanation. Let obscure sentences be interpreted by the multitude of plain ones. And do not found your faith upon unintelligible or disconnected sentences.

2. You say that Jesus declared-"I am Alpha and Omega; the beginning and the end." True. But of what is he the beginning? Let his own words answer. "These things saith the amen, the faithful and true witness, the beginning of the creation of God." Very well. If he is the beginning of God's creation, he cannot be the God by whom he was created. And of what is he the end? Let Paul answer. "Then cometh the end, when heJesus-shall have delivered up the kingdoms to God, even the FATHER; when he shall have put down all rule and all authority and power. For he must reign till he hath put all enemies under his feet.-But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the son also himself be subject unto him that put all things under him, that God may be all and in all." Very well. If his kingdom is to end, then Jesus is THE End of the

GOSPEL DISPENSATION; THE END, as well as THE BEGINNING. These passages, therefore, explain our Saviour's declaration; and instead of proving him to be God, they undeniably prove that he is a created being; that he is dependent on God for all his power; that he will reign until all rational creatures are subdued to God; that he will then deliver up his kingdom to the Father, and, like other intelligent beings, become subject to his paternal authority. If you contradict such decisive testimony, you, in effect, deny the Lord Jesus. Rev. xxii. 13; iii. 14. 1 Cor. xv. 24-28.

3. You say that Jesus is to judge the world. True. But what does this prove? Paul said to his converts— "Do ye not know that saints shall judge the world? Know ye not that we shall judge angels?" Does this prove Paul and the saints to be Gods? No. Then the office of judge does not prove Jesus to be God. But let his own words explain this subject. "The Father judgeth no man; but hath committed all judgment unto the son." If the son is dependent on his Father for his commission, he cannot be the independent God; for nothing can be committed to the infinite Jehovah. And why does the Father “give him authority to execute judgment?" Hear his answer. "Because he is the son of man.” Yes. Because Jesus is the son of man, and was made ike his brethren, and could be touched with a feeling of their infirmities; and not because he is God, and can know the secrets of all hearts. But if he be not omniscient, how can he possess sufficient knowledge to execute his commission? Hear his own answer. "I can

If

of mine own self do nothing; AS I HEAR I JUDge.' he must hear from his Father before he can pronounce

sentence, he cannot be the omniscient God. From his own words, therefore, it is plainly proved, that he is wholly dependent on his Father for his commission, and his ability to execute his trust; and that he is appointed to this office because he is the son of man. The apostles uniformly preached the same sentiments. Read their discourses and letters with a special reference to this subject. Peter addressed Cornelius in these words. God commanded us to testify that it is Jesus which “was ordained of God to be the judge of the quick and dead." This is the plain, uniform, unembarrassed doctrine of revelation. God is the supreme judge of the universe; Jesus is the instrument, the commissioned judge, by whom he judges this world. And if you say that Jesus is God, because he is to judge the world, you contradict his explicit declarations; you deny the Lord Jesus. 1 Cor. vi. 2, 3. John v. 22, 30. Acts x. 42.

And so

4. You say that Jesus forgave sins. True. did the apostles, if they were faithful in executing their commission. For Jesus said to them" Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained." Are the apostles Gods, because they had power to forgive sins? No. Then Jesus is not God. But let this subject be fully explained by his own words. The Jews accused him of blasphemy, because he said to one sick of the palsy-" Thy sins be forgiven thee." Jesus refuted their charge in his reasoning manner. "Whether is easier, to say, thy sins be forgiven thee; or to say, arise and walk? But that may know that the son of man hath power on earth to forgive sins." His words may be thus paraphrased. Does it require any greater power to forgive sins than to

ye

heal diseases? I pronounced forgiveness, that ye might know I possessed power to forgive sins, as well as work miracles. But I am not guilty of blasphemy; for I did this act as the son of man; and not as God, from whom I receive all my power. In this sense was his answer understood by the hearers. For the apostle adds "When the multitude saw it, they marvelled, and glorified God, which had given such power unto men." It is therefore evident, from the very words of Jesus, that he was dependent on God for his power to forgive sins. And this is the current doctrine of scripture. And if you contradict such divine testimony, you deny the Lord Jesus. Matth. ix. 5, 8. John xx. 23.

5. You say that Jesus wrought miracles. True. And so did Moses, the prophets, and the apostles. Does this prove them to be Gods? No. Neither does it prove Jesus to be God. Let us attend to his own words on this subject. "When ye have lifted up the son of man, then shall ye know that I am he, and that I do nothing of myself. The works which the Father hath given me to perform, testify of me that the Father hath sent me." This must be satisfactory; must convince every fair mind that he was wholly dependent on his Father for miraculous powers; and always dependent. For when he performed his greatest miracle, he thus prayed. "Father, I thank thee that thou hast heard me. And I know that thou hearest me ALWAYS; but because of the people that stand by I said it, that they may believe that thou hast sent me." If his Father heard him ALWAYS, then he always prayed. In this instance he uttered his prayer aloud-why? That the people might believewhat?-that he could work miracles by his own power?