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I cannot find that he adduces even a single in. stance where the “ grand speaker” is “intro. duced without the least notice.” Again he says how could Jesus forbid John to worship him after he received worship by the command of God from all the angels? I may be on the same principle justified in asking the Editor how the angel could forbid John to worship him, while he knew that other angels of God, and even human beings, had received worship from fellow creatures ? Joshua V. 14. “ And Joshua fell on his face to the earth and did wor. ship and said unto him'' (the Captain of the host of the Lord) what saith my Lord unto his ser. vant.” Numbers XXII. 31. “And he (Balaam) saw the angel of the Lord standing in the way, and his sword drawn in his hand, and he bowed down his head and fell flat on his face” Daniel II. 46. " Then the king Nebuchadnezzar fell upon his face and worsbipped Daniel.” As the Editor's argument therfore must apply with equal force to angels as to Jesus, it is quite plain that no conclusion can be drawn from it relative to the identity of the being who in Rev. v. 9. of ch. 22. forbids John to worship him. The fact is that the word “worship’in scriptural lan. guage is used sometimes as implying an external mark of religious reverence paid to God; and since in this sense worship was offered by John



to the angel or to Jesus, he refused it, as is evident from the last sentence of verse 9ih. “Worship God;" and sometimes the same word “Worship” is used as signifying merely a token of civil respect due to superiors, and accord. ingly in this latter sense not only Jesus, but angels and prophets, and even temporal princes or masters, used to accept of it, as we find in Matthew XVIII. 26. “the servant therefore fell down and worshipped him" and so in various other instances. It denotes in this acceptation merely a mark of reverence which neither identifies tho.e to whom it is offered with the deity, nor raises them to a level with their creator, the Most High. My readers will observe that the author of the book of Revelations declares bimselt in I. 17. to have fallen at the feet of Jesus: and he speaks also in ch. V. 8. of the four beasts and four and twenty elders having fallen down before the lamb, avoiding however in these places as well as throughout the whole book of Revelations the use of the word word ship to express the reverence shewo to the lamb; while to the words “fell dowu” when referring to God he adds invariably " and wore shipped him :" vide ch. VII. 11. XI. 16. XIX. 4. and V. 14. 3dly. He says “how could Jesus who declares himself to he Alpha and Ome. ga, the beginning and the end, reject worship

from John ?" I do not wonder at the Editor's entirely neglecting to notice iny remarks on the terms “ Alpha and Omega” or “the beginning aud the end” in the Second Appeal paye 151. to wit, “ Alpha and Omega beginning and end are in a finite sense jostly applicable to Jesus," when I find him regardless of the explanation given by John himself respecting these terms and by St Paul one of his fellow labourers. Rev. Ill. 14 “ These things saith the Amen the faithful and true witness, the beginning of the Creution of God: I know thy works &c.” Colossians I. 15. “ The first born of every creature." I Corinihians XV. 24. • Then comeih the end when he shall have delivered up the kingdom to God even the futher.28, And when all things shall be subdu. ed unto him then shall the son also himself be subject uato him, that God may be all in all.”

As to Rev. I. 8th. introduced again by the Editor, the expressions it contains are given as ihose of God himself and not of Christ, since it describes the speaker to be him “ who is and who was and who is to come, the Almighty”-an epithet peculiarly applied to God five times in the book of Revelation and very often throughout the rest of the sacred writings, and which is but a repetition of what is found

in the preceding verse 4th. of that chapter. Being equivalent to “ Jehovah” it has never been applied to Jesus in any part of the Revelations either separately or joined with the terms " Alpha and Omega.” But as I have already fully noticed this verse in page 150, I will not return to the subject here. 4thly. The Editor urges “how could Jesus who searches the heart, reject the acceptance of worship.” In answer to which I beg to remind him that the prophets and the apostles also as far as they possessed the gift of prophecy were able to discover what passed in the hearts of other men; or in other words were “searchers of hearts." Thus in the acts of apostles ch. V. 3. and 4. 8. and 9. St. Peter is represented as a searcher of the heart; but he is again stated in ch: X. 25. and 26. to have prohibited Cornea lius froin offering him worship. And in 2d Kings VI. 32. Elisha is declared to have known what passed in the heart of the king, without our therefore acknowledging him as an oliject of religious worship.

The Editor lastly lays stress on the phrase found in Rev. VII. 17. “the lamb who is in the midst of the throne”-overlooking the applica. tion of the same word " midst” to the elders and the four beasts in IV. 6. Besides such a

phrase as "to sit with the father on his throne” implies nothing in the book of Revelation except an acquisition of holy perfection and honor, which Jesus, in common with every righteous Christian, acquired through his merits III. 21. “ To him that overcometh will I grant to sit with me in my thrope, even as I also overcame, and am set down with my father in his throne."

In answer to his assertion that it is “the · lamb whom the blessed constantly adore, cry.

ing Holy, holy, holy, Lord God, Almighty” I beg to refer my readers to v. 8th. of ch. IV. which contains this phrase-nay rather to the whole of that chapter, where they will find that no mention of "the lamb” or Jesus is ouce made.


The Editor observes (page 577.) that“ in verses 5, 6, of the XXI. chapter another speak er besides the angel is introduced in an abrupt manner. I therefore repeat verse 11. of ch. XX. and 5. 6. and 7, of ch. XXI. and leave my readers to judge whether or not the speaker here is introduced in the same abrupt*

* In the book of Revelation Jonin introduces, about eighty times, different speakers, but not once without a distinct notice of the speak. er in the context: Inch, XVI. 14. and 15. the day of the Lord is me

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