serves, "it is only a general resemblance;" and it is accompanied by circumstances, which essentially distinguish it from all similar revelations which were made to former Prophets. It is evident that this is a vision of the Father, the first Person of the ever-blessed Trinity; because he is especially distinguished in this chapter (ver. 5.) from the seven Spirits before the throne, and from the Son, in another part of the vision (chap. v. 13.). But though, as has been observed, it presents a general resemblance to other manifestations of the Divine Majesty under the old dispensation, there is one part of it which more particularly connects it with that of Ezekiel; namely, the appearance of the rainbow round about the throne; the emblem of mercy and peace under a former covenant, though symbolical of that greater mercy of redemption, of which, in the Apocalypse, it is the earnest and the pledge to man2.

2. The next object in this vision, and one which essentially distinguishes it from all similar revelations under the former dispensation, is that of the twenty-four elders, who are represented as surrounding the throne, clothed in white raiment, and having on their heads crowns of gold. Concerning the peculiar character of these celestial personages, who are admitted to such distinguished honour near the throne of the Most High, there is great difference of opinion amongst the commentators on the Apocalypse. It is their office, as appears throughout this divine book, to surround the throne and sing praises to the great Creator. They perform the same office in heaven which is allotted to the priesthood on earth, and they are twenty-four in number, like

2 See Vitringa ad locum.

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the courses of the priests under the Law. "But it is also evident," as Dean Woodhouse has observed, 'that they are not angels, the usual attendants of the Deity; they have no other attribute or character of those heavenly inhabitants than that of heavenly ministration. These are not then the innumerable company of angels,' described by the Apostle to the Hebrews (chap. xii.) No; this innumerable company of angels' is added to the scenery in the next chapter1; nor can we with greater probability suppose them to represent that which immediately follows in the same description, the general assembly and church of the first-born which are written in heaven;' because, by comparing this part of the vision with that which follows in chap. xiv. 1, we shall plainly discover that the twenty-four elders, though they may represent a part of Christ's Church, redeemed from the earth, do not represent the general assembly, or whole body. For the Lamb, the Redeemer, when he appears on Mount Sion, is attended by an hundred and forty and four thousand; who are expressly said to be the redeemed from amongst men2. And these are distinct from the Elders: for they sing a new song before the throne, and before the living creatures, and before the Elders."

"We must, therefore," as this learned writer has observed, "look for another body with whose description the twenty-four elders may agree. Such another body, he observes, is disclosed in the very same passage of the Apostle to the Hebrews; for, in his description of the inhabitants of heaven, having mentioned, 1st, this general assembly of Christ's Church ; 2dly, 'God the Judge of all,' he adds, 3rdly, 'the spirits

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of just men made perfect:' which is indeed a very general expression, and, as such, if occurring in any other place, might be understood to comprehend the whole of the Christian Church perfected in heaven. But as in this passage of the Epistle to the Hebrews, there is an evident distinction between the spirits of just men made perfect,' and 'the general assembly of the church;' and as the same distinction is to be observed in this passage of the Apocalypse, between the company of the redeemed from among men,' and 'the twenty-four elders;' so we seem authorized to look for another explanation; for one which may bring together the two remaining unexplained descriptions, those of the Epistle to the Hebrews, and of the Apocalypse." Why should not we suppose them to be some amongst the most distinguished saints and servants of the Most High, who, having been eminent in their generations as preachers of righteousness and examples of holiness, are admitted to some more distinguished station of glory in the immediate presence of God?

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Allusion to such persons is made in other parts of Scripture, and to the circumstance of some preeminent station being assigned to them in heaven, beyond the rest of the blessed. For instance, by Isaiah xxiv. 23; where the Lord is described as reigning in Mount Sion, and in Jerusalem, and before his ancients (or elders, TрEσBÚTEрo, LXX.) πρεσβύτεροι, gloriously." Our Saviour promised to the Apostles, that "when the Son of man should come in his glory, they also should sit on twelve thrones, judging the twelve tribes of Israel." "Do ye not know," says

3 Woodhouse ad locum.

5 Matt. xix. 28.

See W. Lowth ad locum.

St Paul, "that the saints shall judge the world?" and that "we shall judge angels1?" Stations of preeminent distinction and glory in heaven appear also to be assigned to Abraham, Isaac, and Jacob. Indeed, if Moses and Elijah were admitted to the distinguished honour of sharing with the Redeemer the glories of the Transfiguration on Mount Tabor, in which mysterious and interesting scene the subject of his death formed a distinguished part3; is there any inconsistency in supposing, that they and other distinguished saints and servants of God under the old dispensation, such as Enoch', and Job, and others, who by faith saw the day of the Redeemer afar off, and who "saw it and were glad","-may be admitted to a more distinguished place amongst the glories of heaven, to a nearer station round the throne of the Most High?

Such an idea is surely agreeable to the general doctrine of Scripture on this most interesting subject; and so also is the consolatory conclusion which we derive from it, that "in the future heavenly life, human beings of tried and superior faith and virtue shall be admitted to a near approach to the glory and happiness of the heavenly throne." Indeed, the crowns, which they are described as having on their heads, appear to number them with that distinguished band of the chosen saints and servants of the Redeemer, to whom such a reward is more especially assigned; which the Apostles and first martyrs kept constantly in view, as the reward of their labours and the end of all their trials;-"the crown of glory

1 1 Cor. vi. 2, 3.

2 Matt. viii. 11; Luke xvi. 22, &c. 3 Luke ix. 31.

4 Jude 14, 15.

5 Job xix. 23-27. See Bp Pearson On the Creed on this passage.

6 John viii. 56.

which fadeth not away," to which St Peter looked with joyful anticipation at the appearing of the chief Shepherd'; "the crown of righteousness," which St Paul knew was "laid up for him" in heaven, and "which the Lord, the righteous Judge, would give him at that day." There however appears to be no reason to suppose them, as some commentators have done, to belong to the Old Testament, or, as others, to the New, exclusively. They may, as Mede has observed, belong to both; for all are saved by the same Christian efficacy; and the purer and more spiritual worship of the one is typified and prefigured in the more formal services of the other". But they are also said to have been clothed in white raiment; white, as having been purified by the blood of the Redeemer 10, whom they acknowledge in their songs of praise to have "redeemed them to God by his blood."

3. Moreover it is said, that "out of the throne proceeded lightnings, and thunderings, and voices." Such was the appearance of the Almighty on mount Sinai"; and under similar images of glory and majesty is he described in other parts of prophetical Scripture12

4. There were also represented in the vision "seven lamps of fire burning before the throne,