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.

LECTURE II.

Vers. 4.

And round about the throne were four and twenty seats, and upon the seats I saw four and twenty elders sitting, clothed in white raiment, and they ha•• on their heads crowns of gold.

5.

And out of the throne proceeded lightnings, and thundrings, and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

6.

And before the throne there was a sea of glasse like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

7.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8.

And the four beasts had each of them six wings about him, and they were full of eyes within,—

THese Verses hold forth the second thing in the Chapter, to wit, the glorious atten∣dants of this great God, who sitteth upon His Throne as great Soveraign of hea∣ven and earth. Great Kings have their thrones, and their cloaths of State, the Lord is beyond them in both these: they have also their inferiour Judges, Nobles, and Counsellers waiting on them, as also, others to execute their orders and decrees; the Lord is brought in here as more eminently furnished with glorious attendants and instru∣ments to execute His pleasure, than any that ever was heard of.

Before we proceed, one thing is needfull to be cleared, to wit, whether the scope of this vision be to represent the Glory of God, as it is manifested to the Church Triumphant in Heaven, and the Spirits of just men made perfect? or, whether it be intended to expresse the Glory of God, as shining in His Ordinances, in the Church Militant? Answ. We con∣ceive neither of these is to be secluded, but both may be well included: for, to consider God, as manifested in His Glory in heaven, agreeth well with the scope; as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts: yet we say, that this is not only intended; nor is the other to be excluded: because, 1. it also agreeth well with the scope, which is to set forth events concerning the Militant Church, and for that end to represent (as it were) a Theater and actors for bringing about these events, whereof the Majesty of God is Supream Governour, &c. Now, it conduceth more to the scope, and cometh nearer what is intended, to conceive this representation as holding forth Gods Glory and Way in His Militant Church. 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven, and things done in it, by similitudes of things, set forth as acted in heaven, as in the progresse we will see. 3. This preparation being con∣solatory against the coming trials of the Church, (for which cause the Lord appeareth with His bow about His Throne,) it will agree best to that part of the scope, to apply it to the Militant Church, by which His glorious presence therein, His nearnesse thereto, His care and protection thereof, &c. will most manifestly and comfortably be set forth. 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven: for, He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven; and what is more immediately manifested in Heaven, doth some∣way shine by His Ordinances amongst His people. 5. If we consider all the attendants mentioned in this, and in the following Chapter, particularly, vers. 10. we will find it ne∣cessary to understand this, as respecting the Church Militant; because some are spoken of, who are redeemed, and are to reigne upon the earth. Whence, we conceive, it is not un∣suitable to look upon this representation as expressing Gods glory in His Militant Church: which is represented by Heaven and the practice of perfected Saints there, to shew unto them, while here, a copy of their duty in praising and thanksgiving, and in doing the will of God in earth as it is done in Heaven.

We come then to consider more particularly this description of the Lords excellent train and attendants. First, vers. 4. there are round about the throne four and twenty seats, and upon the seats, I saw four and twenty Elders sitting, and they had on their heads crowns of gold. By Elders here, we conceive, are understood the true professors of the Militant Church in the dayes of the Gospel: for, in the Song, Chap. 5. vers. 9. and 10. we will find that they are such as are redeemed, such as by that Redemption are made Kings and Priests, as all Believers are, Chap. 1. vers. 6. and to reign upon earth, which sheweth, that they are Members in the Church Militant: and they being followers of the four beasts, and privi∣ledged but with such priviledges as are common to all Saints, it appeareth they are not Offi∣cers or Guides, but private Professors. They are called Elders for the dignity which they are advanced unto beyond others, to be, as it were, Elders and Governours in Gods House in a spirituall sense: in which respect, they are called Kings and Priests, Chap. 5. vers. 10. or, as the Word is usually taken in the New Testament, they are accounted for speciall Mi∣nisters and Servants, having a nearnesse to God, and to share of His Glory which none else in the world had; and thus the Lords People are called His Ancients, or Elders, Isa. 24. vers. 23. They are said to be twenty four in number; which we conceive to be a definite number for an indefinite: it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle, 1 Chron. 25, 26, 28, &c. to shew that the ministration of the New Testament is no lesse Glorious. Also seing the Church in old was reckoned by twelve Tribes, who it is like had their twelve Princes, as Elders and Governours answerable to that number; so, twenty four is mentioned here, to shew, that the Church, in the dayes of the Gospel, shall be extended to a double and greater number of Saints than was at this time: but on these we shall not insist, seing the general may be safely rested in. Again, they are said to be clothed in white raiment: which sheweth, that their innocency is their greatest glory, or their most stately robe, and the greatest badge of their dominion: for, white raiment signifieth either Christs imputed Righteousnesse, or their begun Sanctification, as we heard, Chap. 3. vers. 4. and is often elsewhere in this Prophesie. The last thing spoken of these Elders, is, they have four and twenty seats, or thrones, upon which they sit, and on their heads, crowns of gold: Both which, are to shew, 1. The settled and secure happinesse that these possesse beyond all others in the world. 2. The spirituall Dominion that they have begun in them here over their lusts, and spiri∣tuall enemies: in which respect, they reign even on the earth, Chap. 5.10. And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven, when they, having been Assessors at the judging of the world, shall be set down upon one Throne with Jesus Christ, as was promised, Chap. 3. vers. 21.

In vers. 5. We have the second thing whereby this statelinesse is expressed, and out of the throne proceeded thunderings, and lightenings, and voices: It is like there is an allusion to Gods manner of giving the Law, Exod. 19. whereby He appeared so terrible, that even Moses did exceedingly fear and quake; And, Deut. 33.2. it is said, that from His right hand went a fiery Law: the scope is, to shew, that though God appear without great outward splendor and terrour in His Ordinances, in the dayes of the Gospel; yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded: in which respect, the Church is terrible as an Army with Banners, Song 6.4. and 10. and the witnesses, Chap. 11. vers. 3. and 5. though prophecying in sackcloath, are said to have fire proceeding out of their mouths, and to bring on many other dreadfull plagues. By this He would teach men to approach to Him with fear; for, He is a great God, and to be bad in reverence of all that are about him, Psal. 89.7.

There is also a third thing observed in that fifth vers. And there were seven lamps of fire burning before the thron••, which are the seven spirits of God: by these we understand the holy Ghost in His manifold and various operations, as we heard, Chap. 1. vers. 4. and by comparing Chap. 5. vers. 6. it is clear: for, these seven Spirits are the hornes and eyes of the Lamb, that sheweth both the Omnipotencie and Omnisciencie of the same, and they are sent forth into all the earth, which could not be, if the Spirit were not infinite and Immense, and so cannot be understood but of the holy Ghost. Where, by the way, we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned, who doth apply these seven spirits, as representing the seven Deacons of the Church of Ierusalem. These operations of the spirit, are compared to Lamps, because

of the shining light that floweth therefrom to the Church: they are Lamps of fire burning, that is, to point out that the saving operations of the Spirit have heat, and a purifying effi∣cacy with their light, to warm the heart with love to God, and to consume and eat up the drosse of corruption that is in the same: therefore it is said of Christ, Matth. 3.11. that He should Baptize with the holy Ghost, and with fire: which last word expresseth the nature and efficacy of the former. They are called seven lamps, or spirits, because though there be but one and the self-same spirit, yet there are diversities of gifts, and differences of administrations and operations, as it is, 1 Cor. 12.4, 5, &c. of which we spoke, Chap. 1. Lastly, These lamps are said to be before the throne, to shew, that as Kings have their Thrones and Courts lightned with lamps and torches, so the Lord hath His Church lightned by His Spirit, and hath the operations thereof, as it were, so placed, as thereby light may be given to His Church and Elders that are round about Him; this is a speciall part of the Lords statelinesse, and of the Churches Glory, that His spirit is there; and by Him it is Covenanted to His Church for their good unto the end of the world, according as the word is, Isai. 59.21. As for me, this is my Covenant with them, saith the Lord, My spirit that is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ••ver.

The fourth thing marked as before this Throne, is in the beginning of vers. 6. And before the throne there was a sea of glasse, like unto chrystall: A sea, is a great vessel for containing of water, called a sea, for the bignesse thereof, as 1 King. 7.23. it is said that Solomon made a molten sea for the use of the Sanctuary: The end thereof was, that therein the Priests might wash their sacrifices, and also themselves in their approaching un∣to the Altar: this was both for great use and ornament in that legall service, and also was typicall of Jesus Christ, by whom we, and our sacrifices are accepted in our approaches to God. By it here, may not unfitly be understood the blood of Jesus Christ in its efficacy, which doth really that in the Church, which was but typically performed by that sea in Solomons Temple. Certainly all circumstances will agree well to confirm this: For, 1. It agreeth well to the scope, to shew the glory of God in the Church; for, it cannot be denied but this bloud is one of the speciall ornaments thereof: hence, Heb. 12.23. and 24. when we are said to come to the heavenly Jerusalem (which doth there expres••e the Mili∣tant Church) it is also added, that we are to come to God the Judge of all, &c. to Jesus the Mediator of the new Covenant; and that excellent Society is closed with this sweet ex∣pression, and to the bloud of sprinkling, &c. which intimateth this to be a main comfort∣able part of the glory and furnitour (to say so) of the Gospel-church. 2. Seing the gifts of the Spirit are mentioned immediately before in their sanctifying vertue, it is not unsuitable that the justifying vertue of the bloud of the Lamb should be understood by this, as joyned therewith; for, they go well together: therefore Chap. 15.2. this sea is said to be mingled with fire: which is to be understood of this fire of the spirit here placed with it. 3. This will agree well with the reason why it is called the sea, to wit, to shew the fulnesse thereof, and the greatnesse of the efficacy of the same. 4. It is before the throne, to shew that God hath provided that bloud to wash sinners, that they may approach unto Him with boldnesse, as may be gathered from Heb. 10.19. and withall, that there is no approaching to Him but by the same▪ Lastly, It is said to be of glasse, like unto chrystall: which we conceive is not to expresse the britelnesse thereof; for, the mentioning of it to be like chrystall contributeth nothing to that, But is to expresse its excellency and fitnesse to con∣tain and preserve what is in it clean and pure; in which respect, it is of an excellency beyond that of Solomons, which was but of brasse. Yet, it may also signifie how reverently and warrily it ought to be made use of, left by proud presumption that bloud be trod under foot and despised, which is so tenderly reserved, as in a sea of glasse. This interpretation we think is agreeable to the scope, and also not inconsistent with that which is spoken, Chap. 15. vers. 2. of the Saints their standing on this sea after their victory over the beast, which may well be understood to be their washing of their robes, and making them white in the bloud of the Lamb, as the expression is, Chap. 7. vers. 14. which also relateth to the same per∣sons, and in the same condition: for, there is no obtaining of victory over the beast by any, no•• yet a maintaining of the ••ame, but by having footing upon Christ by Faith, which will make the Saints indeed to sing as Victors and Conquerours over all, which is confirmed by

Chap. 12. vers. 11. They overcame by the blood of the Lamb, &c. I know it is ordinarily applied to the world and its brittlenesse, which hath a sense and application not un-usefull; yet, considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church, and as a singular evidence of His Glory; and considering that it is placed before the throne, even in that same room which the seven spirits of God have; as also considering that it must be conceived to be within the guard of Angels, mentioned, Chap. 5. vers. 11. we conceive, it cannot aggree to the world, taken as distinguished from the Church, especially considering, that its being resembled to a sea of glasse, and that not of common glasse, but that which is as chrystall, is not to aggrege the brittlenesse thereof, but clearly to commend and set forth its excellency, as being something of more than an ordinary value. Beside, this word sea, in this place, doth not look to these raging waters, which are called sea, as contradistinguished from the dry land (the mistake whereof may be the ground of this usuall application) But it expresseth a great vessell made for use and ornament, and accor∣dingly made use of in the houses of great men, and was particularly mentioned among the ornaments of the Temple and Ceremoniall worship, as was formerly marked, and is espe∣cially for washing, or bathing thereinto. Now, these considerations will by no means suffer it to be applyed to the world, as expressing the vanity and worthlesnesse thereof; neither will there be any just analogie found betwixt the two, whereby the one may be found to resemble, or to be resembled by the other.

The last thing mentioned here for the commendation of this glorious Train, is, four beasts, which are largely insisted on, vers. 6, 7, and 8. That these beasts are mentioned immedi∣ately after the sea of glasse, it sheweth, that by the sea of glasse must be understood some∣thing that tendeth to the commendation of Gods presence in His Church, seing it is placed in the midst of the other commendations; for, that these beasts are mentioned to set forth His Glory, cannot be questioned. The word rendered beasts, is in the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and might be well translated living creatures, as it is, Ezek. 1. or, living wights. By these, are not understood Angels, as in Ezek. 1. and 10. because, Chap. 5.10. &c. they are among the Redeemed, and vers. 11. are expresly distinguished from the Angels, who are said to be round about them: and indeed their following description, being compared with that of these living wights, or Cherubims, Ezek. 1. there will be found a great difference. Nor, Secondly, by them can be understood any of the glorified Triumphant Church, because of the reasons that were given when we spoke of the Elders; for, they also reign upon the earth, Chap. 5.10. and the scope is, by them to expresse something of the Church Militant. We conceive therefore by these beasts so described, are understood the Ministers of the Church in the dayes of the Gospel, as being distinguished from professors, who are called Elders, and as being described like Angels, to shew their eminency in some respect beyond the other. For, 1. These beasts, or living creatures, (for some of them are like to men) do ever go before the Elders in the worship of God, as guides to them therein. 2. Because they do invite, excite and inform others to and in their duties, as they say come and see, Chap. 6. vers. 3.5.7. 3. They are described as these Cherubims or Angels are, Ezek. 1. and yet being such Angels as are Members of the Militant Church, they must be understood of the Ministers of the Gospel, seing these are ordinarily designed by the title Angel in this Prophesie: it is therefore the more likely that they are described after the manner of Angels, even as they get their name. 4. We will find all the particulars of the description to be pertinently applicable to them; As, 1. They are said to be beasts, or living creatures, to shew a speciall activity and fitnesse that is communicated to them even beyond others. 2. Their number is four; which is lesse than the number of the Elders or Professors was, yet sufficient to carry the Lords message to all the four corners of the earth: and, as it were, to be upon all sides of the Lords Throne for the edification and oversight of His People, as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind: they have not one eye, but many eyes, because they have many to watch over, and many snares to give them warning of. They have eyes before, that is, to shew their dependence on God, who being the great Leader and Cap∣tain that goeth before His People, these that are under-guides have their eye on Him for direction in the way that they ought to lead their people in: and thus their eyes before, are mentioned before their eyes behind, to shew, that ere they give any direction to the Flock that follow them, they will look to the Master for His orders; and so have their eye upon

Him, as the eyes of Servants look unto the hands of their Masters, for observing of their directions, Psal. 123. 2. They are also full of eyes behind, to shew, that they are watchfull over these committed to them, by pointing out that way to them which they had discovered from God, and by watchful observing how they follow the same, as the word, is, Psal. 32. vers. 8. I will instruct thee; and teach thee in the way which thou shalt go, I will guide thee with mine eye: which is to expresse the most tender way of direction and instruction. Also these expressions serve well to shew their particular watchfulnesse over themselves, who have eyes before them, that importeth tendernesse in the under∣taking of any thing; and eyes behind, which respecteth their tender observation of their by-past failings. 4. These beasts are placed in the midst of the throne, and round about the same: it may seem strange-like to say they are both in the midst of the Throne and about the same; yet, in the Scripture-language, to be in the midst of a thing, is to be neer it, or to be fully upon it; and this part of the description sheweth their nearnesse to God, and their dignity beyond others: for, the Elders had Thrones, and Crownes; but these beasts and Ministers have the same Throne with the Lord, as being neerer to Him in respect of their service, and as being of more eminent dignity, because they are Ambassadours for Him, and act in His stead, and in His Name, and by vertue of the same Authority, 2 Cor. 5.20. They are round about the throne also: which is not to be understood as if they were (to speak so) without the circle of the Throne; but it is to shew the Lords wise way of disposing His Ministers unto all quarters for His Churches edification: so that all of them are not together, or upon any one side of the Throne, but they are disposed by Him upon all quarters thereof, for edifying of the Elders, or, His People, set out by them, which are round about the Throne, as we formerly heard.

In the seventh Verse, we have a more particular description of the several shapes of these beasts, which is the fifth thing by which they are described: the first beast, is like a Lion; the second beast like a Calf; the third beast had a face as a Man; the fourth beast, is like a flying Eagle. By this diversity of forms, or shapes, is set forth the diversity of gifts and furnitour, which the one holy Spirit useth to dispense unto the Ministers of the Church, as 1 Corinth. 12.4, 5. &c. and hereby the Lord sheweth, that as private Chri∣stians may be more eminent in some Graces than others, so Ministers are some of them emi∣nent in one gift, some of them in another, as the Lord mindeth to make use of them, (as we may see by comparing Barsabas, the son of consolation, with B••••nerges, the sons of thunder) yet all these gifts work for the good of the one body of the Church, that there may be no schism or defect in the same, as it is, 1 Corinth. 12.25. In the description of these Cherubims, or living Wights, Ezek. 1. every one of them hath all these proper∣ties and perfections, as their description cleareth; because the scope is there to describe holy Cherubims; but here, being applied to Ministers of the Gospel, not one of them hath all these properties; yet all of them joyntly have them all: which sheweth, that though the Lord furnish not every Minister eminently with all gifts, that yet He useth to furnish Mini∣sters, joyntly considered, with what gifts are needfull for His Churches good; so that what one wanteth, another hath; that the hand, and the eye may acknowledge they have need of the foot, &c.

More particularly, the first beast is said to be like a Lion: which doth expresse the zeal, undantoned courage and boldnesse wherewith some Ministers are eminently furnished in car∣rying on the work of the Lord, especially in difficult times. Thus were the Apostles fur∣nished, and many others in after-times who have adventured boldly upon such hard work, as hath made the world to think them mad in such undertakings; yet have they been car∣ried through the same. And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties, to wit, it hath been by being made partakers of this lion-like spirit. The second beast, is like a calf, or oxe: which though he be not so bold in attempts as the other, to wit, the Lion; yet is usefull for his ••ureablnesse and service. By this are set forth Ministers, furnished with patience, humi∣lity, and painfulnesse in labour, and submissivenesse in suffering; which is also no little gift. And as the former prove profitable to the Church in respect of their zeal and boldnesse, so do they with their patient and constant drawing in the Lords yoke even under the crosse. This is not to be understood as if the first wanted patience, or the second courage; for there is a zeal and boldnesse in suffering, as well as in doing; and if boldnesse have not a

readinesse to submit to the crosse, it will not be approven: but the meaning, is, that some Ministers who have patience and endurance, are yet (to say so) predominant and more eminent in the exercise of their zeal and courage▪ and others who are stout and couragious also; yet, in Gods providence, are called to vent the same in suffering, so as their patience and painfull laboriousnesse appeareth to be predominant in them. The third beast hath a face as Man: this setteth forth such as are furnished with reason, prudence and wisdom in an eminent manner, for mannaging the affairs of His house: which is not a humane na∣turall policie, but a gift of wisdom and discretion bestowed by God upon them, as it is, 1 Cor. 12.8, 10. And by this wisdom and prudence, they edifie and build the Church as others that are more observably zealous and couragious: though they seem not to keep the same manner of proceeding in all things with the former; yet is the same end pursued by them, and the same rule is observed in pursuing of it, and the same Spirit acteth them all. Wherefore it would not be thought strange, if diverse Ministers, driving the same design, be yet thought different in their manner of following the same. The fourth beast, is like a flying Eagle: this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel, as also a Spiritualnesse in their gift and strain beyond others, whereby hearts may be drawn from this earth to the pursuing after things that are above. Of those we may have occasion to speak, Chap. 6. Only now we see, how wisely the Lord fitteth His Servants for His Work, and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church. It is ordinary for some to apply these four beasts to the four Evangelists; but there is no ground for it: beside, Iohn being one of these Evangelists, cannot be thought to invite himself to come and see, as all these four beasts do, Chap. 6.

In the eight Verse, these beasts, are further described. A sixth part of their description, is, and the four beasts had each of them six wings about them: this is borrowed from Isa. 6.2, 3, &c. where the Seraphims are so described: (by which it further appeareth, that Ministers, the Angels of the Militant Church, are represented by these beasts) These wings shew their expeditnesse and readinesse to obey Gods will. And further from Isa. 6. we may gather the reason why they are called six, First, Because there is need of two to cover their face who are admitted to such nearnes••e with God: this signifieth the impres∣sion which they have of the holy Majesty of God, and that Godly fear and reverence that ought to be in Ministers in their going about holy things: this is commended in Levi, Mal. 2.5. that he feared God and was affraid before His Name. Secondly, The use of other two wings, is, to cover their feet: whereby is expressed the sensiblnesse which they had of their own sinful infirmities: this is a thing well becoming a Minister in his ministeriall duties, to be walking with fear and with humility, as being sensible of his own sinfulnesse, and the great disproportionablnesse that is between God and him. This is Paul's word, 1 Corinth. 2.3. I was with you in weaknesse, and in fear, and in much trembling. And it is certain, that where the first is, to wit, the right impression of Gods holinesse, there this will be also. Thirdly, The last two wings, are for their duty; for, with two they are to flye. Here is a good contemperature when Ministers walk under the impression of Gods holinesse, and of their own sinfulnesse; and yet are not by these more indisposed, but made more fit for His work, and chearfull and readie in the perform∣ing of their duty. If the first four wings be not in exercise, the two last will not be very fit for their work; and it is Spiritual wisdom to keep all these in the right place.

The seventh qualification whereby these beasts are described, is, They were full of eyes within. In the sixth Verse, they were full of eyes before, which respecteth their depen∣dencie upon God; and full of eyes behind, which representeth their care over their flocks: here, they are full of eyes within, which holdeth forth their watchfulnesse over them∣selves, in that they so look to others, as they do not overlook themselves, but are seriously reflecting upon their own inward condition: so they are good Ministers, and they are also good Christians in their own private walk; and their being good Christians in having re∣spect to their own Spiritual thriving, is no little qualification for their discharge of ministerial duties, and for their being admitted to so great nearnesse to the Throne of God. Ministers that have but eyes behind them, so look upon the wayes of others, and have not eyes within them, to consider themselves, are but in a great part blind-guides, as Christ speaketh of the Pharisees, Matth. 15.14. This having of eyes within, as well as eyes without, is expressed

by the Apostle, 1 Tim. 4.16 in that precept, take heed unto thy self and to the doctrine; and Acts 20.28. take heed to your selves and to all the stock, &c. Ministers that look to others, would take their retirings to look upon themselves, left they become strangers to their own condition: and what is spoken of Ministers here, is a duty well-becoming every Christian.