in ecclesiastical affairs pertains to Christ alone; they are the
authorized administrators of all the laws by which his household is to
be governed. (Heb. xiii. 7, 17.)--The language of adoration here is the
same uttered by the seraphim. (Isa. vi. 3) The "holiness" of God is that
adorable character which is most attractive to holy angels and redeemed
sinners, being the principal feature of the divine image reflected by
themselves. (Matt. xxv. 31; Jude 14; 1 John iii. 2.) The glorious Being
seen by John, as sitting on a throne, is the same who was seen by
Isaiah, (vi. 1;) and precisely in the same attitude; but called by
different names. By Isaiah he is denominated "the Lord of Hosts,"--by
John, "the Lord God Almighty." The context proves,--especially ch. v. 1;
that John in vision contemplated God in the _person_ of the _Father_;
whereas we are assured, in John xii. 41, that Isaiah saw him in the
_person_ of the _Son_. Thus we may understand our Lord's words addressed
to Philip, (John xiv. 9.) "He that hath seen me hath seen the father."
(See Heb. i. 8; Col. i. 15.)

Led by the "four animals,"--the ministry of reconciliation; the "four
and twenty elders," representing all the redeemed of mankind, "fall down
before him that sat on the throne" in prostrate adoration of that
glorious Being whose "eternal power and Godhead" are demonstrated in the
volume of creation. We are thus taught that motives to acceptable
worship of God are _primarily_ to be found in the _perfections_ of his
_nature_ as our beneficent Creator,--perfections possessed by him in
essential character, independently of all his works of creation and
redemption. His "worthiness" of worship is inherent in himself, but
outwardly manifested to intelligent creatures by the work of creation,
of which he is the first Cause and the last End,--the efficient and
final Cause. This doctrine, understood by the intellect and unbraced in
the heart, would greatly tend to "hide pride from man." (Job xxxiii.