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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	wrong_a	43	3	11.2462	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

thereof without descending to particular conceptions or notions concerning the Persons of the blessed Godhead this particularness is often that which both confuses the mind and disquiets the conscience and cannot but do so in those who would be at the looking upon God immediately here without making use of the expressions Titles Names c. whereby He hath manifested Himself to us and wherein we conceive it 's safest to rest and to bound all our curiositie within those for they must be the most solid notions of God which Himself hath caught Thus Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory by shewing him His goodness in the proclaming of His Attributes to him that are manifested in His Word thereby teaching men to conceive of God according as He hath revealed Himself in His Word in the plain and comprehensive Attributes that describe His Nature wherein Gods goodnesse is sufficiently holden forth to sinners which ought to be a sufficient manifestation of God to them here without diving immediatly into His Essence which could no otherways be manifested to Moses than by that proclamation 2. We would beware of forming Idea's representations or shapes of that One God and Three Persons in the heart or in the head these cannot but be derogatorie to Him being a liknesse to Him of our own up-setting in our hearts and cannot but diminish that Authority which the true God should have in our hearts We would remember therefore that He is purely Spirituall whom no eye hath seen nor can see and therefore all such imaginations are to be abandoned and abhorred 3. We would beware of dividing the Object of Worship or separating the Three blessed Persons in our worshipping of them even in our imagination as if when One is named we were not praying unto and worshipping both the other and as if the Son were an other God than the Father or Spirit c. But still this would be remembered that what ever Person be named He is God and that same One God with the other Two and therefore the Object of Worship is ever the same One God Father Son and Spirit that are but One God We Worship the Father the Son and the Spirit but we do not Worship the Father or the Son or the Spirit as if He who is not named were lesse worshipped than He who is named and seing the Son and holy Ghost are the same God with the Father the former ground being laid it 's all one thing what ever Person be named though in Scripture sometimes respect is had to their order of subsisting and operating and so the Father is only named sometimes to be the ground upon and by which we have accesse to God and so the Son only is named Now by what is said it doth also appear that the holy Ghost may be expresly prayed unto as the Father and the Son although it be not so usuall in Scripture because of the reasons formerly hinted at for this will follow He that is God may be invocated c. and where petitions do especially respect the increase of Grace which is the Work of the Spirit we will find Him expresly mentioned with the Father and Son as here ver 4. and 5. Grace be unto you c. And 2 Cor. 13.14 The communion of the holy Ghost is subjoyned as a distinct petition to the Love of the Father and Grace of the Son and these first two petitions being directed to the Father and the Son this third must be to the holy Ghost in like manner and therefore to plead against the Godhead of the holy Ghost upon this ground that he is not expresly prayed unto in Scripture is both inconsequent and false and the Apostl's taking the holy Ghost to be his witnesse Rom. 9. cannot be done without invocating of Him and the generall commands of glorifying God must infer so much supposing the Spirit to be God There is no weight therefore to be laid on that argument If it be objected against the necessity of believing this Doctrine of the Trinity or against the sinfulnesse of tolerating what opposeth the same That the light of nature doth not discover it and that the Godhead of the holy Ghost hath sometimes not so much as been heard of by Disciples as in Act. 19. Therefore c. To the first we answer That now nature being corrupted it can be no good rule to try what is truth concerning God by it it can hardly be denied if nature be considered as in Adam at the beginning but to him there was clearness in this mysterie there being express mention of the blessed Trinity in his creation as the word Let Vs make man according to Our Image doth import which is not for nought mentioned then more than formerly especially considering that excellent knowledge that Adam was furnished with which was a part of the Image of that One God who is Father Son and Spirit But not to insist in this we say secondly That if by nature as it is now corrupted what is tolerable or intolerable in the matters of Religion were to be tried then were the whole Doctrine of the Gospel and Redemption through the Mediator to be accounted no fundamental thing and consequently no Error destroying it were to be restrained because nature hath not discovered that That therefore must be an unsafe rule to walk by And indeed if a master of a family and father who yet as such is to say so a servant of nature is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station Can it be thought that a Magistrate who must count for his Authority over a people as a master must do for his over a family is lesse obliged thereunto For Christians are to be Christians in their stations as in their personal carriage and so to seek the pr●moving of the Gospel and the restraining of what may ma●● it according to their station Thirdly we answer That even this may be drawn from the Morall Law of God wherein not only the true God is alone to be worshipped as in the first Command but also accordingly as he hath prescribed and revealed in His Word which is the sum of the second Command Now this being true that the Lord hath thus revealed Himself to be worshipped according to the Gospel it becomes no lesse necessary to Worship God in that manner than to Worship Him who is the true God and so i● by the first Command and according to the light of nature Magistrates should restrain and not suffer what is inconsistent with the worshipping of the One true and living God so is he by the second Command and that same light of nature obliged to restrain all manner of Doctrine and Worship that is inconsistent with what he

hath revealed according to the second To the ●ast part of the objection from that instance Act. 19. We say first That suppose there had been great ignorance then of the Godhead of the holy Ghost while that mysterie of the glorious Trinity was more obscurely revealed yet it will not follow that it is equally excusable and sufferable now when it is so plainly discovered yea can it be said that they had been excusable if after Paul's teaching of them the true nature of Baptism and of the holy Ghost they had continued not to believe the same as they were before he did it or that we can be so now having his lesson to them for our instruction Yet secondly It seemeth that the Person of the holy Ghost is not intended there but the gifts of the holy Ghost which often get that name in the New Testament for the holy Ghost which is to be understood in that place is such as was communicated to Believers and such as these afterward did receive as from ver 2. and 6. is clear Now there is great odds betwixt the necessity of distinctnesse in the knowledge of these gifts and of the holy Ghost Himself who is not nor cannot be communicated by the laying on of hands except in respect of His gifts this place therefore doth not meet the conclusion formerly laid down which was in reference to the Faith of the holy Ghost Himself and not to the knowledge of His gifts These generals being granted there do arise from this practice of Iohn's several Questions concerning the Object of Divine Worship which upon this occasion it may be were not unworthy to be more particularly considered so far as the nature of the place calleth for and doth become our scope As first we see in this Prayer Iohn doth distinctly name all the Three blessed Persons for their instruction and consolation to whom he sends this message Secondly When he names the Son he doth name Him by such Titles as agree to Him only as Mediator yea and in this song ver 6. doth respect that particularly which is only applicable to Him as Man and as Mediator to make them welcome it the more heartily and thereby also the more to commend Him to them and engage them to Him by remembring them what He is and what He hath done that doth thus salute them Thirdly He hath a peculiar thanksgiving unto the Son considered under such designations as expresse His wonderful love that appears in His sufferings which cannot be applyed to the Father or Spirit which is indeed Divine Worship being the same which is here given to the Father and Spirit All which giveth occasion to enquire in these four 1. Concerning the Object of Divine Worship in general 2. In what respect it is to be given to the Mediator 3. In what form Petitions may be directed to Him or if in any peculiar form 4. Why the Mediator Christ is so much and so warmly under these considerations of His incarnation and sufferings insisted upon in the New Testament and what may encourage and help in the improving of those grounds These things being deipths are rather to be admired and believed in in the general so far as we see clear in this precedent than curiously to be pried into yet that they go not altogether without answer we shall lay down some generals in reference to all these which will yeeld some practical and comfortable conclusions To the first we say 1. God is the alone Object of Divine Worship and there is no Object thereof but God because there is none who hath these infinit Attributes and Excellencies which are requisite in the Object of Divine Worship but God such as Omnisciencie Omnipotencie Infinitness supream Majesty Glory c. from which to speak so results Adorability an essential Attribute of the Majesty of God as Immutability and Eternity are He being adorable because Infinite Immense Omniscient c. And therefore it cannot be communicate to any other more than these incommunicable properties can be and yet none can be worshipped who is not so to speak adorable 2. There is but one kind of Divine Worship to wit that which is Supream and becoming this infinite Majesty of God and in a word that which is required in the first Table of the Law as that which is competent to this glorious excellent God and this follows on the former for if there be but one Object there can be but one manner of Worship Therefore in Scripture to Worship God is alway opposed to the worshipping of any other and to the admitting of any Worship which is not competent to God as Revel 19.9 10 and 22.9 3. Although there be Three Persons of the glorious Godhead and all are to be worshipped yet there are not three Objects of Worship but one nor three kinds of Worship Not three Objects because these Three Persons are the same One infinite God who is the Object of Worship For first Though the Three Persons be really distinct each from other yet none of them is really distinct from the essence of the Godhead Therefore the Father is that same Object of Worship with the Son because that same God And secondly Though the Father be infinite and the Son infinite c. yet there are not two infinitnesses but the same infinitness and immensness that which is the Fathers is the Sons also because these are essential properties and so common to all the Persons and therefore though their personal properties be distinct yet their essential Attributes being common they are not distinct Objects but the same one Object seing still in Worship respect must be had to their essential Attributes and so to the Godhead which is common to All and therefore consequently to Them as They are one Object it being the Deity which is One that is the formal Object of Worship And though sometimes these Three Persons be named together as here yet that is not to propose them as distinct Objects but to shew who this one Object God is to wit the Father Son and Spirit Three Persons of the same One indivisible Godhead Hence the unitie of the Godhead is inculcated for this end The Lord thy God O Israel is One Lord. From which it followeth 1. That the mind of the worshipper is not to be distracted in seeking to comprehend or order in his thoughts Three distinct Persons as distinct Objects of Worship but to conceive reverently of One infinite God who is Three Persons 2. That whatever Person be named he is not to think that the other is lesse worshipped but that in one act he Worships that One God and so the Father Son and Spirit 3. That by naming One Person after he hath named an other suppose he name the Father at first and afterward the Son he doth not vary the Object of Worship as if he were praying to an other than formerly but that still it is the same One God 4. Because our imagination

that which is given to God and so that it should not follow from this that Christ is worshipped Therefore He is God equal with the Father Now the Scripture giveth Him that same Worship and not any other even when it is denied to all creatures yea when He is worshipped in the dayes of His flesh He is considered as the only begotten of the Father as Lord and Almighty having all creatures as servants under Him c. and yet He is stiled the Son of David He that was to come c even at that time to shew that both considerations have place in worshipping of the same Person who is God and also Mediator and not to bring in a new Worship for none can be more glorious than what is due to God but to lay a new ground of having accesse to give Him the Worship which is due and by a new relation to give a kindly qualification of the Object whereby the heart may be provoked lovingly and thankfully to give the same 6. When this Worship is given to Him it is given to the Person who is Mediator and that in one individual act for He as God is not worshipped one way and as man an other way nor is there a division of His Natures to be conceived but the Person who is Man is worshipped with this Divine Honour in the same act because He is God therefore there is no such precision called for in the intent of the Worshipper as if one Nature of Christs were to be worshipped and not the other for it 's the Person who is worshipped now consisting of two Natures 7. When the Mediator is thus worshipped there is no distinct Object of Divine Worship worshipped but as whatever Person be named it 's the same God so however the Mediator be named or considered it 's the same Person for though the second Person of the Godhead considered in Himself be not unum or the same thing with the Mediator sensu sci-formali as Divines say yet is He Vnus the same Person and the second Person of the Godhead being Vnum to wit the same God with the other two glorious Persons essentially considered although He be not Vnus with the Father and Spirit considered personally for the Godhead essentially taken is the same thing with the Father Son and Spirit as hath been said Then it will follow that even when the Mediator is worshipped there is but still the same one formal Object of Divine Worship to wit God they being still the same essential properties which alone give ground for a creature to Worship all the Persons of the glorious Trinitie considered in themselves or the Son considered as Mediator in the manner expressed Again it appears thus the Son who is Mediator is the same Object of Worship that the Son the second Person of the Godhead is for now He being One Person cannot be conceived as two distinct Objects of Worship but the Son as the second Person of the Godhead is the same Object of Worship with the Father and Spirit as hath been said Therefore the Son who is Mediator when worshipped with Divine Honour is the same formal Object of Divine Worship also And this also doth confirm that Divine Worship is given to Him as God for so only is He the same Object with the Father and Spirit 8. When the Son is worshipped there is no lesse respect to be had to His Mediation than when the Father is expressed so that who ever be named the Son still as Mediator is to be made use of and that in the same manner for as there is but One God So there is but One Mediator betwixt God and man 1 Tim. 2.3 without whom there is no access for a sinner to approach unto or worship acceptably this One God Thus God is the formal Object of Worship the Mediator considered as such is the ground upon which with confidence we may approach to that God therefore is He the Way and Truth and Life there is no going to God but by Him so that in our Worship God and the Mediator are not to be separated yet are they not to be confounded for we Worship God in and by the Mediator in which respect the Mediator is called the Door Altar Way c. because it is by the vertue and efficacy of His Mediation that the sinful distance betwixt God and us is removed and accesse made for sinners to Worship Him as was typified by the Temple and Tabernacle in which the Mercy-seat was placed and in looking to which the people were to worship God From all which it will follow in reference to the third First That our Prayers may be directed to Jesus the Mediator expresly as Act. 7.59 Secondly That He may be named by Titles agreeing only to Him as Mediator to wit Mediator Iesus Thou who died Advocate c. because these being given Him in concreto design the Person Thirdly That the heart may be in the instant stirred and affected with this that He is Mediator so as to specifie Him or to make Him the Object of our consideration as such in that act as hath been said Thus a soul may pray to Jesus who died who made satisfaction who interceeds c. and upon that consideration be affected with love strengthned in hope and confidence in its Prayer which yet is put up to Him because He is God Fourthly We may ask from Him what peculiarly belongs to the Office of Mediation as that He may guide His Church pour out the Spirit gift Ministers interceed c. because the Person to whom these belong is God And that extrinsick relation or denomination of being Mediator doth not marr us to pray to Him as his being God hinders not but that He still executes that office by performing of such acts but both give ground that confidently we may pray to Him for these things yet in that still His Godhead is the formal Object of our Prayer though the things we pray for belong to His Mediation for we could not seek these from Him were He not God and because He is God and Man we are imboldened to seek them and to expect them See Psal. 45.3 4. c. for the matter fought to wit riding prosperously c. belongeth to His Mediation as the scope clears yet the account upon which is that He was God most mighty For as they say it is not Mediatio but Deietas that is the ratio formalis of Divine Worship or His Mediation as it includes His Deiety by the wise Grace of God these two being now inseparably joyned together for certainly Christ the Mediator was to be made use of with respect to His future satisfaction before He actually became Man as it is since to be done with respect to His incarnation and suffering for He was Mediator and stood in that relation before He was Man yet it cannot be said that He was then as such considered as the formal Object of their

c. 2. As it is consummated and perfected at the end when the Queen is brought to the King and abideth with Him for ever Ps. 45. 3. There is an interveening step when the fulnesse of the Gentiles and the Iews shall be brought in together that is marrying eminently because it i● the grafting-in again of the old Branches and the bringing back of a divorced Wife for a time forsaken And because then eminently there will be an accepting of the bargain of Grace on the marriage tearms as if what passed had been but wooing in respect of this following enlargement And as in Scripture there is a threefold Resurrection 1. by the Gospel which was and is alway Ioh. 5. The dead shall hear the voice c. Eph. 5. vers 14. Secondly at the end which is general as the first is particular 3. When Iews and Gentiles shall come in together which Rom. 11. is as life from the dead which is between the two former So may we consider the Churches marriage with Christ which is the same with the Resurrection in a threefold consideration also It is not the first nor the second marriage that is mentioned here for it is in a singular way such a marriage as wa● not before and the last end is not intended here for that last marriage doth not comprehend an accession to the militant Church as this doth here going alongst with the Popes overthrow before the end It is therefore that of the fulnesse of the Gentiles incoming and the Iews re-ingrafting especially who are here called his Wife not as all Believers are but even in some respect such before their calling For it is His Wife He is to be married with which is peculiar to the Iews who in some respect stand in a tye and relation to God by that Covenant with Abraham c. which is not with any other Nation that can come in then to the Church as appeareth from Rom. 11.26 27 c. for they are beloved for the Fathers sake when broken off and the Fathers sake relateth to the Covenant made with them So His Wife here holdeth forth the in-coming of the Jewish Nation to accept of their long d●spised Bridegroom and their returning to their first husband and David their King which is said of them to be fulfilled in the latter dayes Hos. 2. The reasons why we expound this of the Iews are 1. Because they speak of this accession to the Church as of some excellent new thing and calleth them singularly the Lambs Wife and therefore they must be distinct from the Gentile Church who do thus stile them and make them welcome for these titles are given especially to these who are now lately joyned and made ready for their Husband and Marriage 2. Because there can be no such grounds of praise if the Iews were not here included For 1. it is His reigning in the most eminent way in His Church 2. it is the Churches eminent step of glory unto and readinesse for her marriage and can that be without the Iews 3. Neither can there be such joy as if now nothing were wanting if the Iews in-coming which is fore-prophesied of as life from the dead Rom. 11. were yet defective Beside that these titles and expressions have a peculiar suitablenesse and sibnesse with the Iews as is said before Her being made ready is her being made suitable and fit for such a work and Bridgroom to wit with the wedding Garment Matth. 22. which is saith and holinesse and she is content to take Him and longeth for a Church-state to own Him She is said to make her self ready not as if in her own strength she fitted her self for that is contrary to what followeth To her it was given whatever she had she got it freely it was not her own But it implyeth 1. that she must be made ready for Him common garments are not for that wedding Matth. 22. 2. That she is active in it in purifying her self as He is pure from all filthinesse of the flesh and spirit 1 Iob. 3. 2. Corinth 7.1 3. That what maketh her ready is something performed by her to wit her believing which yet is done in His strength and all the marriage dependeth on that Now she despiseth no longer but layeth by her enimity and submitteth It sheweth the manner how she came to be made ready or the putting away antecedently of what marred her but it sheweth not the strength by which she is made ready the next verse adjoyned guardeth against that LECTURE II. Vers. 8. And to her was granted that she should be arayed in fine linen clean and white for the fine linen is the righteousnesse of saints 9. And he saith unto me Write blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me These are the true sayings of God 10. And I fell at his feet to worship him and he said unto me See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Iesus worship God for the testimony of Iesus is the spirit of prophesie THis eighth verse doth more fully clear and the ninth more fully confirm what went immediately before concerning the Lambs marriage and the making ready of His Wife There are two things cleared in the 8. vers 1. What it is to be ready It is to be clothed in fine linnen clean and white which is the righteousnesse of Saints 2. How she is made ready thus to her it was granted i. ● freely given that she should be clothed The two things which are confirmed are 1. That it is certain there is such a thing coming as the marriage of the Lamb spoken of 2. That it shall be the great happinesse of any that shall be called unto it Both which are confirmed 1. by ●speciall command to write them as things that should certainly come to passe 2. In that they were not the sayings of Men nor Angels but the true sayings of God who is Truth it self vers 9. Both these to wit the explication and confirmation may be considered more generally as they yeeld generall doctrines or more specially and prophetically as they relate to the present scope The 8. vers hath three things in it 1. Who is this made ready 2. What this readinesse is 3. How she cometh by it The party made ready is her that is the wife formerly mentioned vers 7. to wit the Iews for the Gentile Church is before this adorned Chap. 12.1 c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth 1. one espoused only as Mary was to Ioseph before they came together Matth. 1. this in the Latine is called sponsa Or 2. it is taken for one brought to her Husband and joyned to him this the Latines call uxor It is here taken especially in the first sense so that the Iews that stood before their actuall calling in a speciall Covenant-relation with Christ which is not yet

well and those that have not this benefit let them take and improve other opportunities that may bring them to the knowledge of Christ's mind and the more that blessedness is given but to six or seven sores in this Book and twice or thrice over to those that study it Rev. 22.7.14 2. Observe That it 's not enough to be given to reading and hearing of the Word neither would folks rest on it but joyn practise with both Luk. 11.28 Blessed are they that hear the Word of God and keep it It is not the reader or hearer but the doer that is the blessed man Yea though ye were able to open and unfold all the Mysteries that are in this Book if ye be not suitable and conform thereto in your practice ye are but like that man spoken of Iam. 1.23 24. who beholding his natural face in a glasse goeth his way and forgetteth what manner of man he was He that is a hearer and not a doer deceives his own soul al 's much hearing and reading doth you good as is improven in practice Quest. How is this Book called a Prophecy seing some things in it concern things present as in these Epistles written to the seven Churches in Asia Answ. Prophecies are of two sorts 1. Prophecy is that whereby things past or present are known by an instinct of the Spirit So Moses writeth of the Creation of the World and things that were before his time So Ahijah knew the wife of Ieroboam and Elisha discovered the King of Syria his Counsel and the covetousness of Gehazi And in this respect as well as in reference to things to come this Book may be called a Prophecy because those things that are present are revealed by the Spirit 2. Prophecy is of things to come and in this respect it 's called a Prophecy because the main drift of this Book of the Revelation is to shew things to come the first three Chapters being introductory to the rest Vers. 4. Followeth the second part of the Preface and it 's the particular Inscription and Direction of this Epistle to the seven Churches in Asia Iohn to the seven Churches in Asia and it beginneth as the Epistles ordinarily begin Grace b● unto you and peace Where we have 1. the thing wished Grace and Pea●e 2. The persons to whom the Seven Churches 3. The Persons from whom the Three Persons of the Trinity 4. And upon the back of this a thanksgiving Iohn is the person wishing that which is wished is Grace and Peace two words which comprehend all good Grace is the fountain of Gods free love and Peace the effect of that free love which being here put together is love vented in its precious effects The Persons from whom are Three or the Three Persons of the Trinity 1. From the Father which is which was and which is to come that is from God the Father described from His eternal being without all beginning or ending And this description of the Father relates to that of Exod. 3.14 I AM THAT I AM hath sent me unto you and it is a name that God often taketh to Himself The first and the last the beginning and the ending and the Title JEHOVAH taketh up these three JE the future time HO the time present VAH the time past In a word it 's the paraphrase of the word JEHOVAH and this title is attributed to the Father not secluding the Son and Holy Ghost but the Father being the fountain of the Godhead when He is joyned with the Son and Spirit those things that are essential to God are ordinarily attributed to Him 2. From the Seven Spirits These are not creatures or created spirits for first created spirits ' are not objects of worship from whom we may wish Grace and Peace Secondly neither are created spirits set in betwixt the Father and the Son as those seven Spirits are here Thirdly In the 5. chap. ver 6. those seven Spirits are called the Eyes and Horns of the Lamb Eyes being His Omniscience whereby He sees every where and Horns being His Power working by His Spirit and making stubborn fouls submit unto Him and these seven Spirits being His Eyes which are every where and His Power or Omnipotency which here also are invocated They can be no other but the Holy Ghost The Holy Ghost is called the Seven Spirits not only because it 's frequent in this Book of the Revolution to go on the number of Seven but also and mainly to shew the manifold and various operations of the Spirit as 1 Cor. 12.4 6. There are diversities of gifts but the same Spirit and diversities of operations but the same God which worketh all in all 2. Because it hath relation to the seven Churches He is to write to their need requiring much and He being an infinit and powerful Spirit He was able to let out abundance of grace and all consolation to every one without prejudice to another as if each of them had the Spirit wholly Therefore He is so described in this wish Secondly These seven Spirits are said to be before the Throne that is present with God yet made u●e of by God the Father and the Son working by the Spirit effectually communicating what may be for the comfort of His People and in these words the holy Spirit is holden out in a posture apt to execute what is needfull The third Person is in the 5. ver And from Iesus Christ Grace and Peace is wished from Him He is set out in His Three Offices of Prophet Priest and King First In His Prophetical Office The faithful Witness because He reveals the Will of God and that faithfully therefore Isa. 55.4 He is given as a Witness a Leader and Commander to the People Secondly In His Priestly Office The first begotten of the dead To shew 1. that He offered up Himself to the death 2. Because He was the first that rose from the dead in His own strength and made others to rise and He died not again for though Lazarus rose he died again and though Enoch and Elias did not die yet that was by vertue of His Power and Resurrection as also that any other did arise Thirdly In His Kingly Office The Prince of the Kings of the Earth which Title sets out Christ not only to be God equal with the Father but as Mediatour King of His Kirk He is called Prince of the Kings of the Earth not as if Kings and all great men or others were in the same manner subjects to Him in the relation that Believers are in which respect His Kingly Office extendeth no further nor His Priestly and Prophetical Office but though so He have not such a near relation to them nor they to Him Yet He is King over them to restrain them that they prejudge not His Kirk and to judge them for any wrongs or prejudice they do to them and to inflict temporal judgments on them here and eternal hereafter when He

that respect of His Essence Again these expressions that the one is called the Father and the other the Son and yet both One God do clearly hold forth that there are real relations in that Godhead subsisting in a distinct manner and so there must be Persons as Heb. 1. the Son is called the expresse Image of the Fathers Person which plainly sayes that the Father considered as distinguished from the Son is a Person and subsists and that the Son as distinguished from the Father and as so lively and expresly representing His Person must be a Person also having this from the Father and what is said of the Father and Son must also be true of the holy Ghost who is God equal with both yet different from Them both as They differ from each other though not in respect of that same incommunicable property yet he who proceedeth must differ from those from whom he proceeds as he who is begotten must differ from him that begat him For Their operations we may find here that in some things They concur joyntly yet some way differently Some things again are attributed to one which cannot be to another as their personal properties the Son is begotten and not the Father or the Spirit therefore He is allanerly the Son the Father begets and the Spirit proceeds These are called Their personal properties and Their works ad intra or amongst or in reference to Themselves of this kind is the incarnation of the Son which can neither be said of the Father nor of the holy Ghost Again in things ad extra or that relate to the Creatures simply whether in making or governing of the World They joyntly concur the Father createth all so doth the Son and holy Ghost the Son from the Father by the holy Ghost the holy Ghost from the Father and the Son as those expressions of God sending His Son the Son 's sending the Spirit from the Father c. do declare Ioh. 14.26 and 16.7 Gal. 4.6 To the third This Truth concerning the blessed and glorious Trinity being so often insisted on here and coming so near to the nature of God Himself it cannot but be exceedingly necessary for Christians to be through in the faith thereof yet it is questioned of late whether it be to be accompted a fundamental point of Faith or not I say this of late is questioned by Socinus and the favourers of a boundless untolerable Toleration for of old it was most sacredly received as such amongst the Ancients as the Creeds that are called Apostolick Nicene and that of Athanasius do manifest But this Engine the Devil drives first to make the most necessary Truths indifferent that then he may the more easily engage opposers to quarrel the very Truth of them it self but we conceive whatever it was of old before Christ yet now it is to be looked on not only as a Truth which is clear from the Word but also as a fundamental Truth which being shaken would overturn Christianity and the way of Salvation that the Lord hath revealed in His Gospel This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie but to so much clearness in this Truth from the Word as may be a ground to Faith in the thing it self And that this is necessary as a fundamental we think ariseth clearly from these three grounds 1. That Truth without which the true God cannot be taken up believed in and worshipped is a fundamental Truth but this Truth of the Trinity of Persons and Unity of the Godhead is such that without it that God which is proposed in the Word and is the only true God and the object of all Worship can neither be taken up believed in nor worshipped rightly Ergo c. because the true God is One and yet Three Persons and as such hath proposed Himself to be known and worshipped 2. That Truth without which the work of Redemption would be overturned is fundamental But this is such for by taking away the Mysterie of the Trinity they take away the Godhead and Personality of the Mediatour and so do enervat His satisfaction And as on the former accompt the true God is otherwise conceived than He is in Himself so in this respect the Mediatour is made a quite other thing And can any thing be fundamental if this be not 3. The way that God hath laid down in His Worship requireth this seing in Baptism there is particular and expresse mentioning of these Three the Father Son and Spirit as the Superiour to whom they that are Christian Souldiers should be lifted and inrolled and so we may accompt of all after-after-worship seing God requires us to honour the Son as we honour the Father and seing these Three equally witness from Heaven 1 Ioh. 5. the Father Word and Spirit all which Three are One can their Testimony be received as of Three or can they be accompted as One God without this And yet there can neither be one in Faith engaged unto in Baptism or one whose Testimony we may receive but He who is God and can any think but it's necessary for a Christian and that fundamentally to know to whom they are devoted whom they are to worship whose Testimony it is that they receive whose operations they feel whom they are to make use of c And therefore it 's necessary to know the Trinity of Persons in that One Godhead It may be the exercise of some tender soul that they know not how to apprehend this Object rightly when they come to worship and that often they are disquieted while their minds are unstable Concerning this there is need here to distinguish betwixt what may satisfie us as to the Object in it self and what may be sufficient to us in directing of our Worship to that Object If we take up God as in Himself here is a depth that cannot be searched out to perfection He is broader than the Sea Who can know Him higher than the Heaven What can we do Iob 11.8 But yet we have footing in His Word how to come before this God with fear reverence holy admiration c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have and in this the pure Worshippers who believe this Truth of One infinit God and Three Persons ought to be taken up rather that they may be suitable in their worshipping and have becoming effects on their own hearts than to be disquieting themselves by poring too curiously on the Object worshipped except in so far as may serve to transform the heart into a likeness to Him And it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries that doth work this but the real through and near impression of the general which is revealed clearly in His Word We would therefore commend these three in Worship 1. That folks would satisfie themselves in the general with the solid faith

supposing of it to be instituted and at his injoyning of a positive dutie of Charity meet for that day And it 's observable that though the Saints had meetings on other dayes yet is it never said they did meet the second third or fourth dayes c. but on the first which certainly is done to shew a pecullarnesse in that day and the meetings on it yea few or none deny this denomination to signifie the first day on this account it being so clear from Antiquity and no other day being here to compet with it and that can lay such claim to this denomination as this day doth and was by the most Ancient still so named For the second thing to be cleared What it is to be in the spirit on the Lords day To be in the spirit is First to be Spirituall to have the habits of Grace and a new Nature and thus it taketh-in the ordinary walk of Believers Gal. 5.16 25. Secondly More especially it is for these who are habitually in the Spirit to be actually and in a more eminent measure in the Spirit as Eph. 5.18 to be filled with the spirit to be in a holy rapture and ecstasie is warranted and allowed to Believers in a more speciall frame and at more speciall times to be in a spiritualnesse abstracted from e●●nalnesse and lawfull things more than ordinary Thirdly It is to be in the Spirit in an extraordinary manner and measure or to be in an extraordinary rapture the Spirit revealing something extraordinarily and this is to be in the Spirit in a sense different from the former albeit consisting with them We cannot seclude any of these in this place for Iohn was regenerated and was habitually Spirituall and Gracious but we especially include the last two As if he said though I was absent from company and Christian fellowship and had not a Congregation to Preach in on the Lords day yet I was in the Spirit exercising the habits of Grace and I was in an eminent Spirituall and Holy Frame the Spirit elevating my spirit which is that spoken of Isa. 58.13 If thou cast the Sabbath a delight the Holy of the Lord c. and the Lord taketh him in this spirituall frame and strain and ravisheth him in the Spirit and from the second step He brings him up to the third to be in Spirit as an extraordinary Prophet as we take Peter to have been Act. 10. when he went up to Pray that is to the second step and fell in a Trance and saw Heaven opened which is the third We think the same hath been Iohn's case here The words give occasion to speak of severall Doctrines as 1. The good that is to be gotten on the Lords day when folks are in a spirituall frame 2. That when folks are separated from the publick Ordinances they would be making it up in private by giving themselves to spirituall exercises 3. And that God not only can but doth make up the good to be gotten by the publick by private and secret fellowship with Himself when Believers in Him are banished from or denuded of the publick Ordinances But nor to insist on these they give occasion to speak a little of these three things 1. The institution of he Lords day 2. The name that the Lords day gets 3. Of the sanctification of it or of a speciall part wherein the sanctification of it consists For the First To wit for the institution of this Day severall Arguments are here or we may argue severall wayes to prove it 1. If in the Apostles time this day was set apart for the Lords Worship and Service and in a speciall manner called His as being kept to Him on a morall ground Then we have warrand and it 's our duty to keep it for the same end and use for the practice of extraordinary men grounded on morall and perpetuall Reasons and that were not peculiar to them as extraordinary but are common to them and us as the Grounds and Reasons of the setting apart this day are it being for the remembrance of His Resurrection and the bringing in of a new World and therefore all did from the beginning keep that day are binding to us as is clear But the first day of the Week was appointed to be the Lord's day in the Apostles times and singled out and set apart for His Service on a morall ground for no ground peculiar to them can be given Therefore certainly it must be our dutie to keep it 2. If the first day of the Week was singled out from other dayes and counted the Lords day Then there behoved to be an institution for it or a supposed institution that is it must be the Lords day either because He instituted it when He spoke many things to His Apostles after His Resurrection concerning the right ordering of His House and Worship and by His practice observed and sanctified it for His speciall Service or because these that were infallibly guided and led by His Spirit instituted and gave warrand to keep it for without an institution and command it is not to be kept or named so more than another day But this first day was in practice singled out beside all other dayes and is accounted the Lords in a speciall manner as is said Therefore there must be some institution of it 3. Comparing this Text with 1 Cor. 11.20 If the first day of the Week be the Lords day as the Sacrament of the Supper is the Lords Supper then it must be by His appointment and institution Hi● But so the phrase in both places is to be understood Ergo by comparing these two places the peculiarnesse of the phrase is such that there being no other phrase like them in Scripture it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other though the institution of this day be not so clearly expressed as the institution of the Lords Supper For it 's a received Rule for expounding Scripture to expound more dark places by places that are more full and clear And therefore conclude we that the Lord's day is to be called the Lords because of its institution though we know not where because for the same reason the Supper is called His there being no solid ground to conclude upon And they who give reasons to the contrary must make it appear that there are other reasons more pregnant or else the language of the holy Ghost must have weight with us 4. This first day is the Lords as the seventh day is called His or any other thing in the Old Testament but that is ever because of His setting apart that day or that thing for His own from others of that kind Therefore it must be so here There are some exceptions made by some worthy men which we shall speak a word to As 1. If it be so it will follow that all dayes are not alike contrary to Rom. 14.14 Gal. 4.10

spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the ● and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent de●th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thi● all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of ●very kindred and tongu● and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold

they are not to be confounded yet that any thing in the vision is affirmed in the present time it will not prove it then to have been seing it is ordinary for things to come to be represented as present or past More particularly we come now to the preface of the vision vers 1. and 2. Wherein the sum and scope of the vision is proposed In which consider 1. the thing proposed to be shown It is the judgement of the great whore 2. some properties of that whore hinted at 3. by whom this is revealed In the proposition the word whore which in all languages cometh from mercenarinesse shortly implyeth two things 1. An engagement on the party sinning there is a breach of wedlock-bond as Ezek. 16.38 2. The nature of the sin as inconsistent with the nature of that tie to wit Idolatry c. with which God will have no communion though many other infirmities may consist with that bond of Marriage yet this is particularly whoredom in Scripture a peoples shamefull prostituting themselves to idols and strange worship who were engaged to God See Hos. 4 12 13. with the right exposition of that place So here by whore is understood some city or state as vers 18. yet such as hath been engaged to God and hath made defection from him to Idolatry In which respect Israel Iudah and Ierusalem do get the name of harlots peculiarly and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not Beside this whore is painted out in opposition to that woman and wife Chap. 12. which evanished and this whore and strumpet appeareth in her place 2. By judgement we understand her ruine especially when it cometh to her seat which is the great city and is here manifested to Iohn 1. to shew that it was certain and so to prevent stumbling at that whores greatnesse and pompe 2. To shew that it came not by guesse but that God had ordered her ruine 3. To begin this explication with the fifth vial preceeding Chap. 16. 2. The property of this whore hinted at here is her greatnesse Thus to distinguish this corrupted Church from ordinary defections heresies and schisms whereby often the married Spouse of Christ hath been an harlot and particular Churches have degenerated This is the great whore looking to the great defection and falling away spoken of in Scripture 2 Thess. 2. to be in the dayes of Ancichrist and the greatest eclipse that the light after Christs dayes had to endure This greatnesse of this whore is four wayes expressed and proven 1. She sitteth upon many waters vers 1. to set out the greatnesse of her temporall dominion she that was a mistresse over People Nations c. vers 15. is to be this whore and by her whoredoms and idolatries was to keep these under her power 2. She is a great whore in respect of these who sin with her and share of her idolatries superstitions and errors These are the Kings and great men of the earth such have been Popish for many generations 3. In respect of the extent of her whoredom or commonnesse of it It is not only with Kings but indifferently she proposed unto and did bear in her strumperies on all sorts great and small the meanest behoved to bear her mark Chap. 13. even all the inhabiters of the earth 4. She is a great whore in respect of that degree of whoredoms wherewith she hath intoxicated them She hath made them d●unk with the wine of her fornications 1. Her sin is fornication which ordinarily in the Old Testament is applyed to Idolatry in putting some other in Gods room Now there is no Christian Church hath degenerated in this respect to own Images and Idolatry but Rome 2. She hath entysing wayes as poisoned cups of wine to allure to her idolatries Many threatnings promises and false miracles have been made use of to engage the world to this 3. She maketh them drink of these till they be drunk being through Gods judgement deluded as 1 Thess. 2. madd and irrationally addicted to and bent on that way of superstition as appeareth by the many Abbacies Mon●steries superstitious titles and submissions given to Popes and persecutions against all her faithfull opposers which bear witnesse how drunk the world hath been with that conceit of the Roman Church LECTURE II. Vers. 3. So he carried me away in the spirit into the wildernesse and I saw ● woman ●it upon a scarlet coloured beast full of names of blasphemy having seven heads and ten horns 4. And the woman was arayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cap in her hand full of abominations and filthinesse of her fornication 5. And upon her forehead was a name written MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH 6. And I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Iesus THe vision it self followeth to the 7. vers and there are two circumstances premitted vers 3. before it be represented to Iohn as contributing for the disposing and fitting of Iohn for the beholding of it 1. He is carried in the Spirit which holdeth forth the frame of his mind he was not in body transported but by the Spirit his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented such as was spoken of Chap. 1.10 signifying that it is needfull to be spirituall before one be capable of the visions of God a spirituall man and a spirituall frame is the best discerner of these 1 Corinth 2. 2. He is taken to the wildernesse by that ecstasie he is removed from ordinary commerce to a wildernesse where that whore is represented to him though it be not her dwelling By this is implyed 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together one in the Spirit will be one often apart in private as our blessed Lord was 2. That an abstracted retired frame of heart is fittest for discerning what is right and what is wrong It is not at Court where folks come soonest to discern the whore the glistering of that shew keepeth men from the right up-taking of her But when men soberly retire to think of things in the most abstracted manner then what seemeth gold to others is often found but to be guilded to them as here vers 4. When Iohn is thus qualifyed and composed then is the vision represented an uncouth sight a woman described in four or five properties or markes 1. by the beast which supporteth her vers 3. which beast is in four characters set out For understaning of which beside what is said Observe That by woman is understood here the whore formerly mentioned to wit a whorish Church or a faithfull city turned to be an harlot

Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram r●i memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due W●rship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before