manner as he is alleged to be in ch. XXII. 12. according to the interpretation of the Editor; XX. 11. “And I saw a great white throne and him that sat on it, from whose face the earth and the heaven fled away and there was found no place for them" Ch. XXI. 5. "And he that sat upon the throne said behold I make all things new. And he said unto me, write, for these words are true and faithful. (6.) And he said unto me it is done, I am Alpha and Omega &c. (7) He that overcometh shall inherit all things and I will be his God and he shall be my son."

6.

I really cannot perceive what the Editor could have meant by the following remark he there (in verse 5.) uses the same language found in ch. XXII 6 Write, for these words are true and faithful!" I hope he could not have intended to identify the speaker in XXII. 6. who represents himself as a fellow servant of John, with the speaker in XXI. 5. who thus, speaking of himself, says (v. 7.) " I will be his God and he shall be my son." Besides the language found in ch. XXI. 5. is not "the very same" used in ch. XXII. 6, since in the former the whole speech stands thus-" Write, for

taphorically introduced as a speaker. Vide 1 Thess V. 3. and 2 Peter III. 10.

these sayings are true and faithful;" but in the latter we find only these sayings are faithful and true"; but not the verb "write," nor the causal preposition "for."

6.

The Editor comes next to what he calls internal evidence, saying "internal evidence however demonstrates that this angel neither said behold I come quickly" v. 7. nor I am Alpha and Omega v. 13." Let us now examine the context and the style of the writings of the book of Revelations. 1st. There is not a single instance in the whole book of Revela. tion in which a speech is repeated without the previous introduction of the speaker; and in this instance we find an angel is previously introduced in v. 6. as the speaker of verse 7. The passage in question (6, 7-13.) runs thus "And he said unto me, these sayings are faithful and true: and the Lord God of the holy prophet sent his angel to shew his servant the things which must shortly be done. (7) Behold I come quickly. Blessed is he who keeps the prophecy of this book: (8) I Johu saw these things and heard them. And when I had heard and seen I fell down to worship before the feet of the angel who shewed me these things. (9) Then saith he unto me, see thou do it uot; for I am thy fellow servant and of thy

brethren the prophets, and of them which keep the sayings of this book worship God. (10.) And he saith unto me seal not the sayings of the prophecy of this book, for the time is at hand. (11.) He that is unjust let him be unjust still and he which is filthy let him be filthy still, he that is righteous let him be righteous still and he that is holy let him be holy still. (12.) And be hold I come quickly and my reward is with me, to give every, man according as his work shall be (13) I am Alpha and Omega the begining and the end, the first and the last." I am therefore quite at a loss to comprehend how the Editor can justify himself in ascribing verses 6, 8, and 9, to one being, and verse the 7th. to another, in which there is no notice whatsoever of a new speaker. 2udly. There is only one agent in the whole train of these verses extending as far as verse 20th. and no unbiassed mind can in the face of all the rules of composition reject the rela tion of a verb to an appropriate nominative standing before it, in order to refer the same to a noun which is not found in any of the immediately preceding sentences. 3rdly. Were we to follow the example of the Editor, and refer verses 6, 8, and 9, to an unknown angel and verse 7. abruptly to Jesus, (which I conceive we cannot do, without defying common sense

and all the acknowledged laws of grammar.) we must be totally at a loss to account for the strange conduct of John towards Jesus, his master, in falling down to worship before the feet of the angel and neglecting Jesus entirely, though he saw and heard them both at one time, or rather his vision of Jesus was subsequent to that of the angel. 4thly. Johu himself explains whom he meant by the angel mentioned in XXII. 6. identifying this angel with Jesus, expressly named in the first chapter of Revelations. (Ch. XXII. 6.) "And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done." (Ch. I. 1.) "God gave unto him (Jesus) to shew unto his servants things which must shortly come to pass." As in the English version there is some difference, though of no consequence, in these two phrases, I therefore quote the original containing the precise words in both instances, δείξαι τοις δουλοις αυτου ἃ δει γενεσθαι

εν τάχει.

I hope now that the explanation of the author of the book of Revelations, joined with the above stated circumstances will not fall short of producing conviction in the mind of the Editor and my other opponents.

We may easily find out the angel who is described in the latter end of ch. 1. verse the

1st. as being sent by Jesus, by reference to ch. XXII. 16. "I Jesus have sent mine angel to testify unto you these things in the churches." We find here two things distinctly: one that Jesus designated as an angel in XXII. 6.. showed, as directed by God in ch. 1. 1., all things which must shortly come to pass; and the other that he sent his angel to shew to John and his other servants these things in the churches respecting the Christian dispensation, as expressly mentioned in verse 1. of the book of Revelation as well as in XXII. 16. 5thly. I will now have recourse to the rule recommended by the Editor "that when the speaker is not expressly named, his language designates him." As the phrase 1 come quickly," found elsewhere in the book of Revelations, is used expressly by Jesus as speaker in five different instances (11. 5. and 16. 11. 11. XXII. 12, and 20,) we must naturally ascribe this phrase in verse 7. to Jesus, and must therefore refer the immediately following verses 8th. and 9th. to him in perfect consistency with all other scriptural writings. It is not only in verse 9th. that Jesus calls himself a servant of God, and addresses Christians as brethren, but also in Matthew. XII. 18 he represents himself as a chosen servant of the Most High, and in XXVIII. 10. and John XX. 17. designates the disciples as his brethren.