The Face of the Deep (on Revelation); Poems

Fire must one day try every man's work, of what sort it is.

" If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? "

I long for pearls, but not from mundane sea.; I long for palms, but net from earthly mould;

Yet in all else I long for, long for Thee, Thyself to hear and worship and behold. For Thee, beyond the splendour of that day

Where all is day and is not any night; For Thee, beyond refreshment of that rest

To which tired saints press on for its delight: — Or if not thus for Thee, yet Thee I pray

"And white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." — All our righteous nesses are as filthy rags: clothe Thou us with Thine own perfect righteousness, O Lamb of God without blemish and without spot. In which single prayer I petition for two things: that Thy righteousness IDC imputed to us unworthy, and that by operation of the Holy Spirit the Sanctifier, an image of Thy righteousness be wrought in us. We will not ask little when Thou offerest much, or keep lips half closed when Thou wilt fill a wide open mouth. Clothe us with the garments of salvation, cover us with the robe of righteousness, as a bride groom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

I ponder, gracious Saviour, this word: Clothe us, — cover us: as a bridegroom decketh himself, and as a bride adorneth herself (see Isa. Ixi. 10). As because Thou lovest us Thou accountest that what we do to each other we do to Thee; can it even be that because of that same love, what Thou Thyself doest unto us Thou accountest as doing it unto Thine own Self, in some transcendent height and depth of love by human tongue unutterable?

I know not: Thou knowest. Yet this I know: if the love I imagine be not in that text, then is a better love latent there; for the misconception of my heart attaineth not to the Truth of Thine.

Whoso clothes the poor, weaves for himself (still more obviously weaves for herself] a white garment. Whoso visits the fatherless and widows in their affliction, and shuns the world, keeps that garment unspotted. Cf such was Dorcas; of such also was St. Peter comforting the weeping widows who displayed her handiwork.

" White raiment."— The spirit if not the letter of these words seems by a secondary suggestion to go counter many a fashion in dress. White, the symbol of innocence and purity; the aim, simple, decorous, dignified decency. And this comely sober array, the same for all; no single wearer ambitious of an ex ceptional effect, but all alike virgins that be fellows. For who soever love God become as chaste virgins espoused to Christ, be they married or single.

Of course in such a train of thought white need no more be all literal white than fellow virgins need all be unmarried. One may be a saint in a coat of many colours, whilst another may be a sinner in silver tissue (for so the "royal apparel" of King Herod, see Acts xii. 21, has been described).

From shame before pitiless devils and sinners, Before unpitying Saints and Angels, Before Thy Face not pitiful, Lord, defend us.

From shame of Thee before men, and from that shame of us whereby Thou wilt requite it before Thy Father and before the holy Angels in the Dreadful Day, Lord, defend us.

"And anoint thine eyes with eye-salve, that thou mayest see."—" Unto Thee lift I up mine eyes, O Thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that He have mercy upon us. Have mercy upon us, O Lord, have mercy upon us."

What is this eye-salve? It imports us vitally to know, yet is it not here defined. " That which I see not, teach Thou me."

O Lord God Almighty, the most Holy Spirit, Who earnest down in the likeness of Fire; bestow upon us, I beseech Thee, light and goodwill. Amen.

St. John in his First Epistle writes to his " Little children... Ye have an Unction from the Holy One, and ye know all things." _ I think if we study that same Epistle, full as it is of illumination, we shall find that in it life, light, love, are indissolubly interconnected. If so, we shall surely not go far astray by concluding that, for our own enlightenment, love un flinchingly brought into practice will prove a safe, efficient, and most healing eye-salve. " He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occa sion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes: " — here love lets in light. Further on, it takes the place of sight in a case ^where sight is impossible: " No man hath seen God at any time. If we love one another, God dwelleth in us, and His love is perfected in us." Whilst yet again sight without love seems to be a sort of blindness: " If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God Whom he hath not seen? " Nor would the following promise prove attractive to one who scanned his brother with a loveless eye: "If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death."

But here we must sift our love, lest under pretext of lynxeyed goodwill towards our brother we exhibit rather the blindness of arrogant self-ignorance. For He Who alone is Life, Light, Wisdom, Love, has left us this solemn warning: " Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."

Generalities we may at the same moment assent ^to and elude, as a duck's back receives, while remaining impervious to, drops of water. Our defects, even if they swell to the enormous scale of generalities, are yet all made up of particulars; and if we are to repent and reform it must be by particulars, since it cannot be done by generalities. Whoso breaks the law in one point is guilty of all; but none the less, whoso breaks the whole law still breaks it point by point in separate breaches. ^

Defective love is defective all over, yet very probably it is particularly defective at some one point: if so, that is an obvious point to take in hand first. For practical purposes (if we mean to be practical) efforts should be concentrated rather than diffused: and commence reformation somewhere we must, on pain of otherwise achieving it nowhere. Every inch of a waste ground may equally need weeding, yet not the fabled Briareus himself could weed the whole simultaneously at one swoop.

Whilst we pray for love, let us act as if already possessed of love. " He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor." Let us give of our bread to the poor; and see whether God will not first bless us with the lacking bountiful eye, and afterwards bless us for its sake.

Lord, I believe Thy word that the eye is not satisfied with seeing. Give us, I beseech Thee, grace to love Thee Whom now we see not, and for Thy sake to love all whom we see; and grant us one day to inherit the blessing of those who not having seen yet have believed and loved.

But tend to end As blossom-bloom of May. O Lord, confirm my root, Train up my shoot,

And counts and mounts Steep stages of the sky. Two things, Lord, I desire And I require;

Both cloud and shroud, And broods a peaceful dove. Two things I ask of Thee; Deny not me;

19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

O Christ, Who lovest all, we are not straitened in Thee, but \ve are straitened in our own hearts.

Give us grace not to flee at Thy rebuke, although at the voice of Thy thunder we be afraid.

Thou Who knowest all the fowls of the mountains, and without Whom not one sparrow falls to the ground, have regird unto all of us, unto each of us.

Rebuke us in mercy and pity, not unto cursing and vexation, not that we should perish thereby.

Grant us wisdom to hear the rod and Who hath appointed it, lest we sit in the seat of the scornful who hear not rebuke.

" Open rebuke is better than secret love." Amen.

If thus it is with Thee why sit remote above, Beholding from afar stumbling and marred and small So many Thou dost love"?

Whom sin and sorrow make their worn reluctant thrall; Who fain would flee away but lack the wings of dove; Who lon^ for love and rest; who look to Thee, and call To Thee for rest and love.

" Be zealous therefore, and repent." — I suppose it may be easier for many of us to repent, or at least to hope and trust that we repent, than to be zealous, or even to suppose that we are zealous. The Church of Corinth exhibits to all time a pattern of zealous repentance: " For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, }ea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter."

If nothing short of this be the imperative standard of repentance, God indeed be merciful to us sinners.

God Almighty declares that for us men and for our salvation He Himself "was clad with zeal as a cloak"; whilst too many of us His nominal servants are devoted body and soul to soft clothing and delicate living, even if we be not clothed in actual purple and fine linen and fare not sumptuously every day.

Yet gazing, if merely as an outsider, at zeal, I recognize that it is as fire which descending from heaven kindles earth to consume it. Zeal knows little, and goes on to know less and less, of self-indulgence and personal luxuries. Zeal so covets earnestly the best gifts as to sell all to purchase the field of hidden treasure, as to barter all the pearls once esteemed goodly for the one pearl of great price. Zeal in the aforetime sluggard cries out, " Here am I; send me "; and advances the backslider beyond his former attainment. Zeal shouts for the battle, and turns it to the gate, and wins it be the warrior weak or strong; and wins the race be the runner swift or slow. Zeal, loving righteousness and hating iniquity, sets the penitent high in the congregation of saints; and makes his light so to shine that men glorify their Father in Heaven. " Be zealous therefore, and repent."

20. Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.

This then is the reward of that wise obedience which justifies God. " Behold," He saith: and with eyes healed and enlightened the once lukewarm look and behold the King in His beauty. They have silenced their own foolish boastings, and so have ears to hear Him knock. They have " put on their coats " and can rise instantly to open to Him. Neither do they appear before their God empty: in clean hands they bring gold tried in the fire as a tribute to Him Who gave it.

If beautiful upon the mountains were the feet of them who brought good tidings, how infinitely beautiful are His Feet Who enters the door of His beloved', and is Himself that very Good published of old, our Salvation and cur God! If we love Him, and because He loves us, He makes Himself our I}oor of entrance into the Paradise of God: and because He loves us, and if we love Him, He makes us His door into a little Paradise of His own, " a garden inclosed."

"I... will sup with him, and he with Me." — Blessed it were to break our fast with Christ, and strengthened by that meat to pursue our journey of however many days and nights to the Mount of God. Blessed it were to dine with Him, and start refreshed to follow Him across the storm-beaten sands of this troublesome world. But to sup with Him is to end our day with Him in (please God) the beatitude of final perse verance.

Again and again our kind Master comes in and sups with each faithful soul in the Sacrament of His most Blessed Body and Blood, the Sacrament of the Lord's Supper.

" Lord, evermore give us this Bread." " Is it nothing to you, all ye that pass by? "

St. Peter once: " Lord, dost Thou wash my feet?" — Much more I say: Lord, dost Thou stand and knock At my closed heart more rugged than a rock,

Nor garnished nor in any wise made sweet? Owls roost within and dancing satyrs mock. Lord, I have heard the crowing of the cock,

Yet still I hear Thee knocking. Still I hear: " Open to Me, look on Me eye to eye

And sup with thee in gladness soul with soul, And sup with thee in glory by and by."

21. To him that overcometh will I grant to sit with Me in

My throne, even as I also overcame, and am set down with My Father in His throne.

First and last there is no promise whatever except "to him that overcometh." Each of the Seven Churches is confronted by a particular foe, and encouraged to contend for a particular prize; but the only course for all alike is to overcome. No Tree of Lire, except for him who regains lost ground: no immunity from the second death, except for him who endures to the end: no hidden Manna, white stone, new name, except for him who repents and amends: no dominion, no Morning Star, except for him who by godly intolerance keeps himself pure from the blood of all men: no white raiment or final registration in the Book of Life, except for him who either holds fast his integrity or rises from death of sin to life of righteousness: no permanent incorporation into God's Temple, no Divine Name, except for him who holding fast what he has keeps patience till all be accomplished.

As with the Six, so with the Seventh and last Church: Over come, and no good thing will God withhold. " Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" Well may heaven and earth regard and wonder marvellously when the enkindled lukewarm man sits down with Christ in His throne: for the Lord our God is a consuming fire, even a Jealous God.

The sevenfold prize is not of man's earning but of God's largesse: yet I think congruity is traceable between each phase of righteousness and its allotted reward: —

" Even as I also overcame." — It is Thou, Lord, sayest, " Even as I ": for which of us had dared say it?

Thou overcarnest in our stead, and happy are we if we over come in Thy strength. Thou overcamest for us without our help, and Thou wilt overcome in us and by us except \\e hinder. Thanks be to Thee, O God.

Lord, we are rivers running to Thy sea, Our waves and ripples all derived from Thee: A nothing we should have, a nothing be, Except for Thee.

Sweet are the waters of Thy shoreless sea, Make sweet our waters that make haste to Thee; Pour in Thy sweetness, that ourselves may be Sweetness to Thee.

"With Me in.My throne, even as I... with My Father in His throne." — This promise (if one may dare say so) ex hausts beatitude. This is indeed to call her beloved, which was not beloved. Elsewhere our Lord says concerning His own: "The glory which Thou gavest Me I have given them... Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me."

Our Father, which art in heaven, hallowed be Thy Name. Give us, I beseech Thee, daily grace to hallow It, for Thy Son our Lord Jesus Christ's sake. Amen.

" David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed? "

Who sits with the King in His Throne? Not a slave but a Bride, With this King of all Greatness and Grace Who reigns not alone;

His Glory her glory, where glorious she glows at His side Who sits with the King in His Throne.

She came from dim uttermost depths which no Angel hath known, Leviathan's whirlpool and Dragon's dominion worldwide, From the frost or the fire to Paradisiacal zone.

She dwells in the Vision of Peace and her peace shall abide Who sits with the King in His Throne.

1. After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

" After this I looked, and, behold..."—Let us too look, even if we should not behold. "Mine eyes fail with looking upward: O Lord, I am oppressed; undertake for me." "Then I saw that wisdom excelleth folly, as far as light excelleth darkness."

Far be it from me to think to unfold mysteries^ or interpret prophecies. But I trust that to gaze in whatever ignorance on what God reveals, is so far to do His will. If ignorance breed humility, it will not debar from wisdom. If ignorance betake itself to prayer, it will lay hold on grace.

As children may feel the awe of a storm, the beauty of sunrise or sunset, so at least I too may deepen awe, and stir up desire by a contemplation of things inevitable, momentous, transcendent. " Consider the work of God: for who can make that straight, which He hath made crooked? In the day of prosperity be joyful, but in the day of adversity consider."

The eagle strengthened with might gazes full at the sun. Glory be to God for all His gifts to all His creatures.

But God has not bidden us be mighty as eagles, but be harmless as doves. I suppose a dove may be no more fit than myself to look steadily at the sun: we both might be blinded by what would enlighten that stronger bird. The dove brings not much of her own to the sun, yet the sun caresses and beautifies her silver wings and her feathers like gold: it would be a sore mistake on the dove's part were she to say, Because I am not the eagle I am not a sun bird, and so were to cut herself off from the sun's gracious aspect.

And since five sparrows are sold for two farthings, and not one of them is forgotten before God, even the least and last of birds may take courage to court the light-giving, life-giving, munificent sun.

" After this," — after, that is, a revelation, an alarum, a Great Voice of praise and rebuke, hope and fear. Rebuke and fear should not paralyse us: they should rather rouse us to instant exertion, instant obedience, instant prayer.

O Lord our God, deliver us, I beseech Thee, from idle tremblings and abject fear. It is Thou: give us grace not to be afraid, except with the fear of those who always fearing are happy. For Jesus Christ's sake. Amen.

<(I looked." — If we will not look, we should not behold even though a door were opened in heaven for our enlightenment.

This Apocalypse is a celestial door opened to us: let us not, until we have looked, despair of seeing somewhat. Having looked, we shall not despair.

What shall we see? As it were the company of two armies; life and good, death and evil. Wherefore choose life.

O my God, Who acceptedst Daniel when taking his life in his hand he set his face in prayer toward desolate Jerusalem, grant us such grace that night and day our eyes may be directed toward Thy heavenly Temple, and our faces set steadfastly toward New Jerusalem the mother of us all. For our Lord Jesu's sake. Amen.

" Those Seven; they are the Eyes of the Lord, which run to and fro through the whole earth."

Lord Jesus, by indwelling of Thy Most Holy Spirit, purge our eyes to discern and contemplate Thee; until we attain to see as Thou seest, judge as Thou judgest, choose as Thou choosest; and having sought and found Thee, to behold Thee for ever and ever.

" I will stand upon my watch, and set me upon the tower, and will watch to see."

" A door was opened in heaven." — Jesus, Who hast deigned to call Thyself the Door of the sheep, lead us, I pray Thee, in and out, and provide for us pasture.

"And the first Voice which I heard was as it were of a trumpet talking with me." — The Revised Version reads: 41 And the first Voice which I heard, a Voice as of a trumpet speaking with me, One saying...." This rendering more decidedly than the other, suggests that this may be the same Voice as that former Voice which spake (ch. i. 10). St. John was then " in the Spirit ": but now (a verse later) he says: " And immediately I was in the Spirit." Thus we see how to him that hath shall be given; how the elect go from strength to strength until unto the God of gods appeareth every one of them in Sion. And when with eyes and heart fixed on God they at length appear before Him, then shall they one by one know how His Eyes and His Heart have been and are and will be upon them continually. [This remark is made under correction, lest " Spirit" and "spirit," occasionally so printed in the two verses alluded to, should negative the thought. The Revised Version prints " Spirit " in both verses alike.]

Here if one loved me I should turn to see, And often think on him and often sigh, And by a tender friendship make reply

And nurse a hope of happy days to be, And mean "until we meet" in each good-bye. Lord, Thou dost look and love is in Thine Eyes,

Thy Heart is set upon me day and night, Thou stoopest low to set me far above: O Lord, that I may love Thee make me wise;

That I may see and love Thee grant me sight; And give me love that I may give Thee love.

" Come up hither." — Thus was St. John brought into the haven where he would be: but not to abide there. It was as when he leaned on His Master's Bosom, and after a while had to arise; as when he set off to follow, and after a while had to pause and tarry. Love laid him on his Master's Breast, love sped him along that blessed Foot-track; and equally it was love which constrained him to arise and depart from that Rest which was not at once to be his final rest, and to turn back from that " Way " which vouchsafed not yet to lead him home.

We reckon that love mighty which avails to enter heaven. How mighty must that love be which at God's behest turns back contentedly from heaven to earth!

"Come up hither." — Hither is a joyful word, but come a more joyful. Hither summons us to Mount Sion, and unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly and Church of the firstborn, which are written in heaven, and to the spirits of just men made perfect: — Come calls us to God the Judge of all, and to Jesus, the Mediator of the new covenant.

"And I will shew thee things which must be hereafter." — If it be the same Voice (see ante on "And the first Voice," &c.), then is it " the Voice of my Beloved." It saith not now as in the Song of songs, "Open to Me," but rather: I have opened to thee. That first word appertains to earth and its duties, this second word to Paradise and its privileges.

O Lord, Gracious without measure, beyond all measure, Who hast said: " Whatsoever ye would that men should do to you, do ye even so to them," if by love we now open to Thee, and welcome Thee in time's sorrowful night; in eternity's rapturous day open Thou to us, welcome Thou us, that we may enter in and go out no more. Amen.

" I will shew thee things which must be hereafter." — The personal honour thus promised is for St. John; the grace is for us all: the vision is his; the revelation not his exclusively but ours also, if we are penitent and obedient. As we read else where: " Turn you at My reproof: behold, I will pour out My Spirit unto you, I will make known My words unto you."

O Lord, Thou hast reproved the Churches, and we have heard Thy reproof. Turn us, we beseech Thee, and teach us by Thy most Holy Spirit the meaning of Thy sacred words.

" By terrible things in righteousness wilt Thou answer us, O God of our salvation."

2. And immediately I was in the Spirit: and, behold, a throne was set in heaven, and One sat on the throne.

St. John records not "I was in the Spirit" for our discourage ment. On the contrary, in his First Epistle addressing all obedient Christians he writes: " He that keepeth His com mandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us."

" Come, Holy Ghost, our souls inspire, And lighten with celestial fire."

i so THE FACE OF THE DEEP.

"Behold, a Throne was set in heaven." — We have beheld earthly thrones. Righteous they may be or unrighteous, gracious or tyrannical, from of old or of yesterday; unlike each other in many ways, all alike in one way: they are crumbling with this crumbling world, are finishing with this finishing time; to-day they judge, to-morrow they will be judged. For earthly thrones are probationary.

Not so the Heavenly Throne. In this He is set that judgeth right; the King of kings, Lord of lords, Judge of judges.

Yet we read: " A throne was set" — suggesting (perhaps?) that whilst He Who sat on it was from eternity to eternity, yet that Throne itself was not from eternity although to eternity. For as we read on through this chapter of the Apocalypse, and markedly when we reach its final ascription of glory (see ver. n),. it appears as if creation were here gathered in solemn adoration around its Creator; exceeding lofty creatures being constituted the mouthpiece of all, when everything that hath or that hath not breath praiseth the Lord. And if so, that word " was set " sends thought back into that eternity uninhabited of creatures, which (so far as human conception avails) preceded creation: not the creation of our actual world merely, but the formation of that chaos out of which it was evoked, and the beginning of that pre-creation which appears to have lapsed into chaos. For send our mind back as we may through the vast ante cedent unknown of remote and yet more remote possible successive creations, yet beyond the utmost bound of the ever lasting hills lies the infinite eternity of God Almighty, before it pleased Him to make all things out of nothing, and to be worshipped by ten thousand times ten thousand, and thousands of thousands.

When we consider even Thy heavens the work of Thy fingers, the moon and stars which Thou hast ordained, what is man that Thou art mindful of him?

"The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying: God be merciful to me a sinner."

" And One sat on the throne."

O God Eternal, Who causest the vapours to ascend from the ends of the earth, let our prayer be set forth in Thy sight as the incense,

Thou Who art the God and Father of our 'Lord Jesus Christ, for His sake Who is God over all Blessed for ever,

Thou Who art the Blessed and only Potentate, the King of kings and Lord of lords,

We plead Christ Jesus made unto us Wisdom and Righteousness and Sanctification and Redemption. Amen.

"Dominion and fear are with Him, He maketh peace in His high places."

3. And He that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

If it be so, that in this transcendent vision we are permitted to contemplate the Almighty Creator enthroned amid creation, then I think that in particular some manifestation of the All Holy Trinity in Unity may be revealed to the adoring eye of faith.

What is the Christian's manifestation of the Unapproachable Trinity? Surely it is eminently Christ Himself, Who once declared: "He that hath seen Me hath seen the Father"; Christ Himself Very God of Very God; Christ Himself, Who received not the Spirit by measure.

By " a jasper " need not (as I have read) be understood ex clusively that opaque stone which now bears the name; for of yore translucent gems were included under the same designa tion. While thus we may picture it of dazzling brilliancy, per meated by pure light, and as it were swallowed up in radiations of that light; yet, as Moses of old at the Burning Bush, let us also whilst we draw near to behold, be afraid even in a symbol "to look upon God." The "sardine stone" (or sardius, as I have seen it explained) is a species of cornelian, which some write carnelian^ deriving the word not from horn but from flesh; and is a blood-red translucent gem, whence we may perhaps assume an intimation of our Redeemer's Humanity. The "rainbow"" has been thought to indicate that same Sacred Humanity, be cause surrounding the Throne it appears no less to surround Him Who sat thereon, like as the Blessed Body enshrined the "Incomprehensible" Divinity. If so, the sardine stone may remind us how the Godhead was not converted into flesh, but the Manhood was taken into God: whilst the rainbow may more especially bring home to us that in our Lord Himself Very Man dwells the Fulness of the Godhead bodily. Further we are reminded that Christ as Man, over and beyond the Indivisible Unity of the Divine Trinity, became a Temple of the Holy Ghost.

For a rainbow being indissolubly connected with a cloud, seems at once to suggest an emblematic allusion to the Most Holy Spirit of God. Its form shows that it proceeds from a centre. It exhibits to us what light is, by evolving the lovely tints hidden in its whiteness. It enables us to look on light which viewed directly would blind us. It conveyed hope to Noah and his family all alone in a ruined world. It gladdens whoso beholds it: the eye that seeth it beareth witness to it. What we look on is water, but transfigured by fire: fire and water, two chief symbols of God the Holy Ghost.

"Round about the Throne." — Not (please God) simply over arching the throne; but encircling it (as I have heard sug gested) by its own completely revealed circle. In this world we observe no more than a larger or a smaller section of rain bow. Thus even at its widest it overarches no wider area than the eye can compass, and where it seems to touch earth or sea we know that it touches them not. We discern enough to feel convinced that we see a portion only, not the whole; yet is that portion so far complete in itself that it certifies to us that whole which we see not: the part declares the unbroken, continuous, unvaried whole.

And thus for the present the faithful " know in part " God Almighty, so far as it pleases Him by His Spirit to reveal Himself to them one by one in divers measures. The least recognize Him as on high protecting them; the greatest realize that He is in truth all around them embracing them.

Even a very little reading teaches that a number of different tints belong to jewels of which we habitually think as exhibiting some one fixed hue: thus though the ruby is red, the sapphire blue, the emerald green, it does not follow that any one of them is restricted to that characteristic colour. Perhaps such variety of colour may be allowed for when this celestial rain bow is set before us as " in sight like unto an emerald."

Yet after all green remains as our standard colour for an emerald. Green seems the colour both of hope and of rest: of hope because of sweet ever-renewed spring verdure; of rest because of the refreshing repose green affords to strained

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 had on their heads crowns of gold.

According to one theory, these twenty-four august Elders make up in some sort a figure of time or of a portion of time surrounding that Centre which rules it. Thus a fixed law dominates the Signs of the Zodiac, and thus the sun regulates days, weeks, months, years.

But if Time appears to meet us in the domain of Eternity, we may surely look for it not, so to say, in its own person, but as embodied in its permanent fruits. Wherefore (in my avowed ignorance) I will for my own part connect these blessed Elders with the twofold Israel; the Twelve Tribes of the Old Dispensa tion, and the corresponding perfect number of the New.

A nation of kings and priests; they are clothed in priestly white raiment, and wear kingly crowns. Their " seats," according to the Revised Version, are "thrones." They are the family of the King of kings, the Divine royal family once of earth, now of heaven. Out of prison hath the sometime poor and wise child come to reign.

5. And out of the Throne proceeded lightnings and thunderings and voices: and there were Seven Lamps of Fire burning before the Throne, which are the Seven Spirits of God.

"Lightnings and thunderings and voices" — a message to every soul of man from "the Throne": a message not necessarily in articulate words, but greatly challenging our littleness. As when "God thundereth marvellously with His voice; great things doeth He, which we cannot comprehend." As when the lightnings say -"Here we are." "There is neither speech nor language: but their voices are heard among them."

Lightnings, thunderings, voices: when our hearts misgive us and our spirits fail because of those things that are coming upon the earth, let us remember that they all proceed "out of the Throne."

Yet peace withal in a painful heart; Never a grudge and never a broil, And ever the better part.

Stretch Thy Hand to Thy fluttering dove; Teach me, call to me with Thy Voice, Wrap me up in Thy Love.

" Seven Lamps of Fire burning before the Throne, which are the Seven Spirits of God." — Long ago I was impressed by a preacher's words. He explained this passage as revealing the Presence not of any creatures but of God the Holy Spirit in Person: for, he argued, had They been the highest of creatures they would have joined with their fellows in the hymn of praise to God Almighty; whence he inferred that That which praised not God, Was and Is and Is to come God.

That preacher's authority sanctions (I hope) what I en deavoured to think out on a former text (ch. i. ver. 4).

Once more we behold and adore that unspeakable Diffused Unity (if I may dare so express myself) which the All Holy Spirit Who is pleased to dwell in the innumerable hearts of faithful humankind reveals to our contemplation.

Sacrifices prefigured Christ. And since Christ " through the Eternal Spirit offered Himself," the fire of the sacrifice pre figured the Holy Ghost. We read concerning Abram's first great recorded sacrifice: " It came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces." And again we read how Abraham having laid the wood of the burnt offering upon Isaac his son "took the fire in his hand."

"Before the Throne" — as the Rainbow was "round about" the Throne: once more reminding us of that authoritative definition, "Proceeding from." Thus in a figure we discern how God the Holy Spirit is that Person of the All Holy Trinity Who vouchsafes to come into special nearness and contact with creation at large: creation itself being ranged round about the Throne in the person of the Elders; and before the Throne, when worshipping Him that sat thereon they fall down and cast down their crowns; in the midst of the Throne moreover, and round about the Throne, by reason of the four Living Creatures (see ver. 6).

In the beginning the Spirit of God Himself moved (or brooded) upon the face of the waters, recreating a world out of chaos by His own almighty act. He it was spake in time past unto the fathers by the Prophets. He it was came and went among the sons of men as He pleased. Century after century the human family lived and died before Christ was manifest in the Flesh: meanwhile generation after generation the Spirit strove with man, who oftentimes rebelled and vexed Him. And since the Ascension He has made regenerate man's heart His settled place wherein to abide for ever; according to our Lord's gracious promise to His Apostles: " I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of Truth; Whom the world cannot receive, because it seetli Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you."

Be Thou, O Lord, before to guide us, behind to guard us, around to shelter us, within to perfect us.

As the Father loveth us for Jesu's sake, as Jesus for His own sake, so love Thou us, O Lord the Loving Spirit: until Thou Thyself bring home all Thy holy congregation to bless for evermore the Lord God, bowing down and worshipping the Lord and the King. Amen.

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

An untroubled sea, or it could not be "of glass": a pure sea, or it could not be " like unto crystal." But wherefore 41 before the Throne"?

However fathomless its depths, its surface (the thought is not my own) appears as a vast permanent mirror; reflecting all which surrounds it. It thus recalls Habakkuk's prophetic promise: " The earth shall be filled with the knowledge of the Glory of the Lord, as the waters cover the sea." So here in the better land we perceive a figure of that which (God willing) will convey to the redeemed a perfect knowledge of God Himself, and of each fellow saint who abode the day of His coming and stood when He appeared. Everything which is very good, all things lovely, the height of the heaven in comparison of the earth, the wide distance of the east from the west, all will be seen and known. For in that day and in fulness the delights of the Uncreated Wisdom shall be with the sons of men.

Knowledge seems, if I may so say, to be the key-note of this verse, The Living Creatures which abide " in the midst of the Throne, and round about the Throne " being likewise "full of eyes" must, in their degree, look on all things from the view-point of Almighty God Himself. Their eyes being 41 before and behind " suggest an exercise of foresight no less than of memory: and in them appears to be inherent an exemp tion from variableness or shadow of turning, according to the vision of Ezekiel: " They went every one straight forward: whither the spirit was to go, they went; and they turned not when they went."

Thus knowledge appears to be in them an original endow ment, while to us it is held out as a prize at the goal. "So run, that ye may obtain."

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.

Tradition assigns these four Living Creatures to the four Evangelists. St. John that Son of Thunder illuminated and unconsumed by " the Fire of God " inherits the sun-facing Eagle. St. Luke with his revelation of reconciling Love, the sacrificial Calf. The Lion and the Man remain for St. Matthew and St. Mark; of whom each sometimes takes one, sometimes the other: reasons have been alleged for either arrangement. If the Man is attributed to St. Matthew, we may connect it with his table of our Lord's Human genealogy: while St. Mark's

Lion may remind us how he alone notices that it was "with the wild beasts" that our Lord sojourned during Forty Days in the wilderness. Reversing the position (and not to enumerate other points), the Lion of the royal tribe of Judah befits St. Matthew in virtue of his unique narrative of the Adoration of the Magi when they worshipped Christ as King: the Man harmonizes with that special prominence of the Very Manhood which it has been thought characterizes St. Mark's Gospel.

Yet this venerable scheme need not (I hope) exclude the view that in these august Living Creatures; the Cherubim apparently of Ezekiel's visions; the Chariot of the Almighty Himself, whence the Psalmist sings, " He rode upon a Cherub, and did fly," — that in them is perpetuated a sort of summary and memorial of those good gifts which God has lavished on. man indeed pre-eminently, but likewise in varying degrees and after various fashions on beast, bird, and every inferior creature that hath life; all which creatures at the first were beheld to be very good. St. Paul writes: "The earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of Him Who hath subjected the same in hope,, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body ": — thus opening our eyes to a mysterious element in those lower existences so familiar and often so friendly to us. We think of them in relation to man: yet surely the unnumbered multitudes of them which live, propagate, die " on the earth, where no man is; on the wilder ness, wherein there is no man," may have some purpose inde pendent of direct human profit, discipline, convenience. " O Lord, how manifold are Thy works! in wisdom hast Thou made them all."

Sacred association makes reverend to us lamb, lion, sheep (see Isa. liii. 7), dove, eagle (see Deut. xxxii. n, 12), even leopard and bear (see Hos. xiii. 7, 8): and endears to us on inferior grounds hart, stork and sparrow, owl and pelican. All sentient creatures have a claim on us: and well may we admit and honour their claim, when we recollect Who vouchsafed to have respect to the much cattle of Nineveh.

preparest for him a way of escape, and hast constituted the present age a period of knowledge and of thirst after know ledge; give us grace never to pursue knowledge by avenues of cruelty or impurity, but keeping innocency to take heed to the thing that is right; lest headstrong lust of good and evil mislead us to choose the evil and refuse the good. Which God forbid, for His All Holy Son's sake. Amen.

If Cherubim transcendent in knowledge and accounted second in the ninefold celestial hierarchy exhibit any likeness to man's inferiors, well may I be contented to karn of these humble brethren. The serpent can teach me wisdom, the dove harmlessness, the ant prudent industry, the coney adapta bility to circumstances, the locust self-government, the spider resource; lions and young ravens set me, in some sort, an example of prayer; dog and sow scare me from relapses into sin.

A Psalm asserts: " O Lord, Thou preservest man and beast "; or according to the Prayer-book version: " Thou, Lord, shalt save both man and beast." It were unwise to reflect on no statement besides " the beasts that perish "; or so to exalt man's spirit which goeth upward, over the beast's which goeth downward, as practically to ignore that the beast is endowed with any spirit at all. Land may cry out against an unrighteous owner, and furrows complain: how much more the moving creature that hath life.

8. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come.

If these be the same living creatures as those Ezekiel beheld by the river Chebar, their aspect seems to have been revealed with a difference to St. John. To Ezekiel each appeared fourfaced as Man, Lion, Ox, Eagle: St. John describes each indi vidual as exhibiting one or other such face. Ezekiel assigns four wings to each; St. John six. Balancing together the two descriptions it may perhaps be thought that Ezekiel saw more of the physical aspect, exhibited in multiplied faces and in those hands and feet which he alone registers; St. John more of the spiritual significance, expressed by wings in greater number: these two revelations of the Cherubim thus corre sponding respectively with the two dispensations; of which the elder dealt in carnal ordinances, the latter (thank God, our own) deals in spiritual realities.

"Full of eyes within" has, I believe, been understood as applying either to the person of the living creature, or else to his wings. One reading invites us to admire the depth of his intuition; the other by a figure the aspiring loftiness of his contemplation.

Lord, if not for us are the eyes of a Cherub, yet grant us the receptiveness and goodwill of a Cherub; that we may discern what Thou revealest, and may follow after to apprehend that for which also we are apprehended of Christ Jesus. For His sake. Amen.

O Lord, the solemn heavens Thy praise declarer The multi-fashioned saints bring praise to Thee, As doves fly home and cast away their care.

As doves on divers branches of their tree Perched high or low, sit all contented there

" They rest not." — I suppose by rest not we may understand cease not, pause not, flag not; their endless worship being an endless contentment, their labour a labour of love, their explor ation of unfathomable mysteries as it were a skylark's everascending flight; yet even at the same moment, as his sustained exaltation at his zenith on poised wings.

Rapture and rest, desire and satisfaction, perfection and progress, may seem to clash to-day: to-morrow the paradoxes of earth may reappear as the demonstrations of heaven.

These Living Creatures compounded of multiplied gifts and multiform beauties concentrate themselves in worship. Their worship is due exercise of their gifts; the exercise of their gifts is worship.

God, who needeth not to be worshipped with men's hands, deigns to accept man's worship. Shall He dispose Himself to be worshipped, and shall not we worship?

" Day and night." — Yet we look for no night there. Mean while though the ebb and flow of time sway not the natives of heaven, their perpetual adoration runs parallel with our night and day; they worship while we wake, and worship on while we sleep. Alas for us, if while they rest not from worship, we -worship not either while we labour or while we rest.

and heard one cry to another, saying, " Holy, Holy, Holy, is the Lord of hosts: the whole earth is full of His glory."

The Seraphim, spirits of love absorbed in God, in their hymn of Divine praise remember also the hosts their fellow-servants and the earth their fellow-creature.

The Cherubim, spirits of knowledge concentrated upon God, name and celebrate Him alone.

Yet Seraph ranks above Cherub, as love above knowledge. - " Saying, Holy, Holy, Holy, Lord God Almighty, which Was, and Is, and Is to come." — Worthy to be praised before praise waited on Him, before any creature existed to worship Him. Before the earth and the world, before the morning stars and the sons of God, before any extreme before mind can conceive, God was: three Persons, one God, always and evermore.

Three Persons: distinct, not separate; alike, not the same. As our first Article of Religion declares: " There is but One

Living and True God, Everlasting, without body, parts, or passions; of infinite Power, Wisdom, and Goodness; the Maker and Preserver of all things both visible and invisible. And in Unity of this Godhead there be Three Persons, of one Substance, Power, and Eternity; the Father, the Son, and the Holy Ghost."

As we ourselves year after year aver: " O Lord, Almighty,

Everlasting God. Who art One God, One Lord; not one only Person, but three Persons in One Substance. For that which we believe of the Glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality."

Awful it is for feeble man to contemplate the Omnipotence of God, awful for finite man to contemplate His Eternity; most of all awful is it for sinful man to contemplate His Sanctity. Yet may our awestruck weakness betake itself with out shame to His Strength, our awestruck littleness to His Infinity: it is when we approach the presence of His Holiness that the shame of our face covers us, our comeliness is turned into corruption, and we retain no strength.

O God Almighty our Fea'r and our only Hope, Thou art in heaven and we upon earth, Thou art Holy and we unholy... But we plead Jesus Christ our Redeemer.

9. And when those beasts give glory and honour and thanks to Him that sat on the throne, who liveth for ever and ever,

Their service is clearly worship in spirit and in truth. Their recorded hymn by ascribing Holiness and Eternity, ascribes as bound up with them " glory and honour," but conveys not in set terms " thanks." Yet we are told that they give " thanks to Him that sat on the Throne." To overflow with thankfulness is virtually to render thanks. Thankless thanks, on the contrary, are no thanks at all.

These celestial impersonations of knowledge appear to have one only object of contemplation, God Almighty. Thus have they attained to know all they do know.

True knowledge adores, gives thanks, loves, and ever follows on to know the love of Christ, which passeth knowledge.

"Let everything that hath breath praise the Lord." The Living Creatures ascribe glory to Him " Who liveth for ever and ever." Derived life praises its Fountain, imparted life its Bestower; life which began, the Unbeginning Life whence it began; life which began yet which ends not, the Endless Life which sustains it endless.

Wisdom that loveth Thee grows million-eyed, Learning what was and is and is to be. Wisdom and love are glad of all they see;

They rock at rest on time's unresting tide, And wait to rest thro' long eternity. Wisdom and love and rest, each holy soul

What shall souls have when morning brings to light Love, wisdom, rest, God's treasure stored above?

10. The four and twenty elders fall down before Him that sat on the Throne, and worship Him that liveth for ever and ever, and cast their crowns before the Throne, saying,

To sit on thrones is an exaltation, to wear crowns a dignity: to fall prostrate in worship is a loftier exaltation, to cast down tributary crowns an enhanced dignity. Blessed it is to receive, still more blessed to give.

What we have experienced, felt, done, bears witness to what we have not yet experienced, felt, done. The self-surrenders of earth rehearse in their rapturous triumph the all-surrendering self-surrender of heaven.

The best gifts are those which can be given back to the Giver. Them it is generous to covet earnestly.

To press forward toward all the great things which may yet be ours annuls the pang caused by lesser matters we have missed. It is so even as concerns glories terrestrial when compared amongst themselves: home mountains and lakes may lightly be ignored by one who sets foot in Switzerland. How beyond all comparison does any comparison appear when terrestrial glories are set against celestial!

11. Thou art worthy, 0 Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy pleasure they are and were created.

If in the present context we are allowed to view this majestic circle of crowned and enthroned Elders, with these multiform Living Creatures in their midst, as a representative compendium of creation, then we see and hear the universe justifying the ways of God. For they proclaim not solely " Holy, Holy, Holy," but also: " Thou art worthy, O Lord, to receive glory and honour and power: for Thou hast created all things, and for Thy pleasure they are and were created."

It is not at all times and in all places that we could as yet tli us praise our Maker, except on trust and by an effort of loveilluminated faith. But courage! our difficulty will end with this present distress, if we nerve ourselves to quit us like men and be strong.

Meanwhile it does indeed require a loving faith, trust, courage, to praise God for every creature. For every criminal, every ignorant soul, every child being trained to evil; for some whose life seems well-nigh into'erable, for some whose death seems desperate. " Save me, O God: for the waters are come in, even unto my soul. I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the floods run over me. I am weary of crying; my throat is dry: my sight faileth me for waiting so long upon my God."

[Parenthetical, and to be skipped by all who please. — Just now I have been told an incident which is readily transformed into a parable.

Three newts and three frogs were sent up from Scotland. On being unpacked in London, two of the newts vanished forthwith from sight and were lost. Of the three frogs, one on being taken in hand croaked, moving to sympathy the heart of its captor. Humanity dictated that the remnant newt and all the frogs should be carried forth and manumitted at a neighbouring ornamental water; which was done. The fate of that newt and of one frog I do not know. Of the other two, one ensconced itself in a pipe; the second was then and there devoured by a duck. Who would have guessed that a frog born in Argyleshire would die in London?

Even if I fail to express my point to others, to myself there is something suggestive in the anecdote, reported (as I believe) with tolerable accuracy. The two vanishing newts presumably aimed at getting out of harm's way, while in reality by eluding powerful hands they cut themselves off from rescue. Their peers which (however perforce) faced apparent peril, may have attained safety,— except, indeed, for the final catastrophe of the one frog: but even this was a natural, not a monstrous, end for such as it. Nor shall the risk of being laughed at prevent my remarking that the croak of the helpless frog, yet not helpless because of that very faculty of helpless appeal fodged in it, sets before me much higher images.

We know on the highest Authority that not one sparrow is overlooked. " Are ye not much better than they? "]

Awaiting knowledge with a quiet mind Because of heavenly wisdom's anodyne. Then would Thy Love be more to me than wine,

Then should I trust to Thee all humankind Because Thy Love of them is more than mine. Then should I stir up hope and comfort me

How Heaven to Thee without us had been loss, How Heaven with us is Thy one only Heaven,

'* Thou hast created all things, and for Thy pleasure they are and were created." — If I would explain to my own compre hension how this can be: " all things, and for Thy pleasure they are," — I should not succeed. Everything may have a bright side, everything may be a vehicle or a channel of good, or an imperfect form of good, or defective good, or good-excessive; everything, except sin. Thus pain, suffering, privation, death may be good-producers. Wickedness alone, even should it be overruled to promote good, wickedness remains and must re main evil. The existence of evil silences me. I cannot under stand; I can only trust: God, for Christ's sake, help me to trust.

Nevertheless for practical purposes all is clear as day. All things are and were created for the Divine good pleasure. Therefore I for one am capable of pleasing God, and it becomes me strenuously and gladly so to do. Because He hath no pleasure in the death of him that dieth, it becomes me to turn myself and live; nor in wickedness, therefore must I cease to do evil and learn to do well; nor in mere natural endowments (see Ps. cxlvii. 10), therefore I must sue out graces; nor in "fools," therefore I must endeavour to get wisdom, and with all my getting to get understanding; nor in sordid service (see Mai. i. 10), therefore I ought in spirit, and if it were possible even in the letter, to "fear God for nought."

I am bound myself to please God in the manner He appoints. I am not bound to account for His Will and pleasure at large.

" O Lord, let it be Thy pleasure to deliver me: make haste, O Lord, to help me.... Let all those that seek Thee be joyful and glad in Thee: and let such as love Thy salvation say alway, The Lord be praised."

1. And I saw in the right hand of Him that sat on the Throne a book written within and on the backside, sealed with seven seals.

" In the Right Hand," — the Hand of blessing. Whatever the import of the revelation, its being revealed is so far our blessing. He who warns desires to spare: as said Manoah's wife: " If the Lord were pleased to kill us,... neither would He have showed us all these things, nor would as at this time have told us such things as these "; — or much more as the Lord Him self answered His prophet Habakkuk: " Write the vision, and make it plain upon tables, that he may run that readeth it."

O God most Merciful, Who warnedst even a generation of vipers to flee from the wrath to come, quicken us to bring forth fruits meet for repentance. We plead Jesus, only Jesus.

" Length of days is in her right hand; and in her left hand riches and honour." Thus Wisdom fills both her hands with blessings: yet I think a difference may be discernible between the twain.

By length of days may surely be understood life everlasting in accordance with David's words: "The King shall joy in Thy strength, O Lord; and in Thy salvation how greatly shall He rejoice! Thou hast given Him His heart's desire, and hast not withholden the request of His lips.... He asked life of Thee, and Thou gavest it Him, even length of days for ever and ever."

Solomon, whose gracious outset prefigured our Lord's fulness of grace, asked for himself "an understanding heart," and was answered: " Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; behold I have done according to thy words: lo, I have given thee a wise and an understanding heart.... And I have also given thee that which thou hast not asked, both riches, and honour.... And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days."

Thus Solomon's dutiful choice of a regal understanding heart won for him not simply the boon craved, but with it riches and honour, gifts of the left hand; which gifts correspond so far with that sunlight and rain which we see lavished on just and unjust, that they all alike come down from the Father of lights, and are all alike capable of promoting God's glory and man's salvation; while yet no one of them is guaranteed against such dire misuse as may pervert it into a means of destruction. Length of days, the gift statedly of the right hand, is promised to Solomon for nothing short of persevering obedience: where fore we may understand thereby much more than even the most prolonged walk in this vain shadow.

Are we beset by shadows? Let us resolutely walk in them: for by sitting down we should fail ever to emerge from them.

Shadows to-day, while shadows show God's Will. Light were not good except He sent us light. Shadows to-day, because this day is night Whose marvels and whose mysteries fulfil Their course and deep in darkness serve Him still. Thou dim aurora, on the extremest height Of airy summits wax not over bright; Refrain thy rose, refrain thy daffodil. Until God's Word go forth to kindle thee And garland thee and bid thee stoop to us,

Blush in the heavenly choirs and glance not down: To-day we race in darkness for a crown, In darkness for beatitude to be, In darkness for the city luminous.

" A book written within and on the backside, sealed with seven seals." — A book sealed, inscrutable: evidently containing a message, but that message withheld. Yet does it deliver a message by reason of that very withholding. St. John under stood readily a call to humility, and wept (ver. 4) for his own and for the general unworthiness. Humility and penitence befitted St. John, and befit all the saints his fellows: it is the reckless sinners who act contrariwise, as at a former crisis wjs made clear to the prophet Isaiah: " In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to-morrow we shall die. And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts."

To humble ourselves, to repent, to stand alert at the rumour of a Divine message, such acts as these lie within our own power; acts whereby we all can please God. And if nothing further become possible to us, then surely even at such a point we shall not miss a blessing. " For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and return eth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

One whose memory I revere once suggested to me that if a person, not through any voluntary fault, knew no more than the Name of Jesus: that Name alone, beloved and cherished, might by God's grace suffice to salvation.

O God Only Wise, bless to us, I beseech Thee, all we know and all we know not. Grant us a ready mind; and accept us according to what we have and not according to what we have not, in our Lord Jesus Christ our All in all.

" Sealed with seven seals." — " There is nothing covered, that shall not be revealed; and hid, that shall not be known." Lord, grant us sevenfold grace.

2. And I saw a strong angel proclaiming with, a loud voice,

Who is worthy to open the book, and to loose the seals thereof?

3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

A question in form, in result a proclamation. He who proclaims is strong, but what he proclaims is a general weakness whence he himself is not exempt.

Since we read in the Prophecy of Daniel of " the man Gabriel," and in the Gospels and Book of Acts of men where it seems we must recognize angels; so I suppose that here we may perhaps understand all creatures from human beings upwards to be intimated by " men " of heaven, earth, under the earth; and notably mankind at large whether living or dead.

Whereupon St. John wept. Wherefore? because the Book remained sealed and closed? He says not so, but because " no man was found worthy " to open, read, look. For saints bewail unworthiness rather than the penalty of unworthiness.

O Lord Jesus, Who on earth didst shed unselfish vicarious tears, and Who hast bestowed on us a treasure of tears; grant that we may never squander these goodly pearls on vanities, but may weep such blessed tears as Thou hast promised Thyself to wipe away.

This world nowadays resounds with questions not yet answerable. 1 suppose an idiot might happen to propound a query, which not Solomon himself could then and there in his wisdom have answered. Among the first things which meet us when, following St. John afar off, we look through the " door opened in heaven/' is a question left for the moment without an answer.

Heaven endured such discipline, and well may earth: St. John endured it, and well may I. " Trust in the Lord with all thine heart; and lean not unto thine own understanding."

Good Lord, Who requirest faith of us; if our faith be too weak to encounter doubtful disputations, I beseech Thee so far strengthen it that by Thy grace we may humbly avoid them.

O Lord Jesus, my Lord Jesus, Thou art Light to our dark ness, Knowledge for our ignorance, Wisdom for our folly, Certainty for our doubts. Thou art our Way and our End; the Illumination of our way, the Glory of our end. Never shall we see, know, have, enjoy, aught permanent out of Thee; but in Thee (please God!) all: for whoso is one with Thee cannot but see with Thine Eyes, acquiesce in Thy Will, apprehend by Thine Understanding, possess by Thy Lordship, enjoy in Thy Good-pleasure. Yea, even while swaddled as babes in fleshly bands, Thy faithful servants being already joined to Thee, do already latently and potentially behold, know, choose, inherit, keep festival. The vigil of Thy Feast excels the high days of time; the threshold of Thy House, the presence-chamber of earth's palaces: " I had rather be a door-keeper in the house of my God, than to dwell in the tents of ungodliness." Or if as yet it be not thus with any, M ith me, Lord, make it thus to be with us all before we go hence and be no more seen.

5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

" One of the Elders." — Conjectured (I believe) by some to be St. James, own brother to St. John. What however we know with certainty of this beatified Elder is not his name, but his Christ-likeness. As once his Master on earth, so now he in heaven saith, " Weep not."

Jesus spake the word to a sonless mother in whom (reverent be the thought!) He may have contemplated a fore-image of His own blessed Mother in her bereavement.

The sympathetic Elder spake the same word to the appointed " son " of that blessed Mother, to a saint the days of whose mourning were not yet ended.

Christ-likeness is the salient characteristic revealed to us of this celestial Elder. His name continues hidden, his previous history hidden: we know not, however we may attempt to guess, wherefore he rather than another was inspired to testify.

Would his name avail us aught, or his previous history, or even light cast on the secret of his predestination to that particular ministry? We may safely conclude not, since they are unrevealed. Hidden they serve to check curiosity; whilst in a manner they illustrate that the one and only aspect high or low need desire to be known by is Christ-likeness. Thus the saints are stamped, thereby they become recognizable; und this is that accessible glory which we can if we will in common with them put on.

By patient deeds of love, his mortal taint Seemed made his groundwork for humility.

He might retrieve some latent saint: — " Lo, I, with the child God hath given to me! "

" Behold."— Commanded to behold, let us behold. The command is simple, the act of obedience simple.

Obedience will bring its own reward, for by obeying we shall presently contemplate Christ. We shall discern Him at work for us men and for our salvation, opening the book and loosing the seven seals thereof.

We still shall have gazed on Him Who is the Author of the revelation: and Greater is He Who reveals than aught else which is revealed.

Lord Jesus, Who art Wisdom and the Word and Whose Name is called Wonderful; whatever word be too hard for us, yet vouchsafe to us the wisdom hidden in that word. For Thine own sake, O God, Thou that doest wonders and declarest Thy strength.

" The Lion of the tribe of Juda." — Some if not all of the Jewish tribes derived, it would seem, their standard or coat-ofarms from the form of their father Jacob's blessing differently bestowed upon each. Jacob said: " Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?"

Therefore as the standard led the tribe, so this title " Lion of the tribe of Juda" denotes our Lord as Leader and Com mander to the people. In the Song of Songs we read: " My Beloved is... the Chiefest among ten thousand," literally " Standard-bearer among ten thousand ": our omen of victory; for never will it befall us " as when a standard-bearer fainteth."

"For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for Mount Zion, and for the hill thereof."

And whereas in a prophecy of Redemption and Salvation we read: " When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him," — this same title Lion of the tribe of Juda seems to connect itself pointedly with the sacred Humanity of Jesus, according to those words of the Angel Gabriel instructing blessed Mary: " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of God."

" And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies." Thus Judah of old by encamping toward the east prefigured the camp of Christ's faithful soldiers; in harmony with His declaration Who being the Light of the world said: " He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."

The disciple is called to be as his Master, the servant as his Lord. Because Christ is strong His Church likewise must wax strong. " Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain... He couched, he lay down as a lion, and as a great lion: who shall stir him up? " "The righteous are bold as a lion."

Yet let us not forget the terror also of this great Name of God. Even holy Job complains: " Thou huntest me as a fierce lion." Hosea in the Divine Name prophesies against Israel: " I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him "; — " I will be unlo them as a lion:... there will I devour them like a lion."

'• The lion hath roared, who will not fear?"

" The Root of David." — It pleased our Lord on one occasion to propound a question touching the mystery of His relation ship to David, without at the same time vouchsafing the answer: —

" While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? Whose Son is He? They say unto Him, The Son of David. He saith unto them, How then doth David in spirit call Him Lord, saying, Th^ Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his Son? "

Lord, grant us receptive minds: and teach us by Thy Most Holy Spirit knowledge if Thou pleasest, and wisdom whereby to please Thee.

" In the beginning was the Word, and the Word was with God, and the Word was God.... All things were made by Him; and without Him was not anything made that was made." — If all things, then David.

The root is that which affords origin, stability, maintenance, to the plant. Root may exist without shoot, not shoot without root. The root supplies, the shoot receives, life and nourish ment. The unseen root is the source and basis of all the luxuriant upgrowth. " What hast thou that thou didst not receive? "

" Hath prevailed." — The Revised Version substitutes " over come " for " prevailed "; by that word reminding us how our own Lord has made Himself our Fellow. He Himself overcame before He bade His Seven Churches overcome. "Follow Me "is His word; not, Precede Me. "When He putteth forth His own sheep, He goeth before them."

Christ goes before us, leading us gently and encouraging us along the same path He long ago trod. When He saith, Do this, bear this, He has already done and borne much more for our sakes and in our stead. We peer into the valley of humiliation, and He goeth before us into Galilee. We gaze up the arduous ascent of perfection, and how beautiful upon the mountains are His feet!

By analogy: — to urge any one to suffer patiently, entails on the speaker, unless suffering be already in some measure his portion, the duty of assuming such fellowship of suffering as may justify urgency and avert scandal. Thus in penitentiary work, in reformatory work, self-denial must teach self-denial, and self-restraint, self-restraint. Otherwise, how flatter myself that my righteousness exceeds that of the Pharisees? " For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers."

An exemplary Sister speaking once of her Sister Superior in their common Order of Mercy, described that Superior's authority as exercised in postponing herself to her subordinates. To engross disadvantages was that Wise Virgin's form of coveting earnestly the best gifts.

"To open the Book, and to loose the seven seals thereof." —

Christ openeth, and no man shutteth. Our own eyes we can indeed shut, and can stop our ears; but we within radius of the Gospel cannot so cut ourselves off from revelation as to take up the position of heathens. Israel of old could not do so: " That which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone. As I live, saith the Lord God, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you." Neither after wards could Israel by denying and rejecting their Messiah face to face revert to the position of their stiff-necked forefathers; for our Lord Himself declared: "If I bad not come and spoken unto them, they had not had sin: but now they have no cloke for their sin."

Whether in great matters or small, whether for good or evil, done is done and cannot become not-done. A word may be retracted, but not recalled. A living soul once born must live or die, for it can never be dis-born. Eve could not unknow her foul knowledge, or Adam unchoose his ruinous choice.

And how many of their children in the anguish of inex tinguishable existence have been ready to cry out: "Woe is me, my mother, that thou hast borne me! "

" Except the Lord keep the city, the watchman waketh but in vain."

O Lord Christ, Who hast said, Take heed what ye hear, how ye hear: give us grace to cast all our care on Thee Who cares t for us.

Because Thou showest us wonderful things in Thy Righteous ness, give us grace to worship Thee trembling.

Because they who seek Thee shall want no manner of thing that is good, give us grace to seek Thee until we find Thee.

Because Thou hast loved them that loved Thee not, give us grace to love Thee. Amen.

Fear hath a startled eye that holds a tear: Hope hath an upward glance, for dawn draws near With sunshine and with cheer. Fear gazing earthwards spies a bier;

" And to loose the seven seals thereof." — " He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. In famine He shall redeem thee from death: and in war from the power of the sword.... Neither shalt thou be afraid of destruction when it cometh."

6. And I beheld, and lo, in the midst of the Throne and of the four beasts, and in the midst of the elders, stood a Iamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

If the preceding chapter (IV.) unfolds a vision of the Creator surrounded and worshipped by His creation, this present chapter appears more particularly to set before us in vision the Redeemer, always well pleasing to God His Father, and to Whom is given all power in Heaven and in earth.

Doubtless a thread of perfect sequence runs throughout Divine Revelation, binding it into one sacred and flawless whole. But not so do feeble eyes discern it. I can but study piece by piece, word by word, unworthy even to behold the little I seem to observe.

Much of this awful Apocalypse opens to my apprehension rather a series of aspects than any one defined and certified object. It summons me to watch and pray and give thanks; it urges me to climb heavenward. Its thread doubtless consists unbroken: but my clue is at the best woven of broken lights and shadows, here a little and there a little. As when years ago I abode some while within sight of a massive sea rock, I used to see it put on different appearances: it seemed to float baseless in air, its summit vanished in cloud, it displayed upon its surface varied markings, it passed from view altogether in a mist, it fronted me distinct and solid far into the luminous northern summer night, still appearing many and various while all the time I knew it to be one and the same, — so now this Apocalypse I know to be one congruous, harmonious whole, yet can I read it only as it were in disjointed portions, some to myself inexplicable, some not unmistakably denned; all never theless, please God, profitable to me for doctrine, for reproof, for correction, for instruction in righteousness.

" Lo, in the midst of the Throne and of the four beasts, and in the midst of the elders." — As the centre whence all pro ceeds, whither all converges. So St. Paul writes to the Ephesians: " The Father of Glory... according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own Right Hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the Head over all things to the Church, which is His body, the fulness of Him that filleth all in all."

Lord Jesus, lovely and pleasant art Thou in Thy high places, Thou Centre of bliss, whence all bliss flows. Lovely also and pleasant wast Thou in Thy lowly tabernacles, Thou sometime Centre wherein humiliations and sorrows met.

Thou Who wast Centre of a stable, with two saints and harmless cattle and some shepherds for Thy court,

Grant us lowliness. Thou Who wast Centre of Bethlehem when Wise Men worshipped Thee,

Thou Who wast Centre of the Temple, with doves or young pigeons and four saints about Thee,

Grant us purity. Thou WTho wast Centre of Egypt which harboured Thee and Thine in exile,

Be Thou our refuge. Thou Who wast Centre of Nazareth where Thou wast brought up,

Sanctify our homes. Thou Who wast Centre of all waters at Thy Baptism in the River Jordan,

Still sanctify water to the mystical washing away of sin. Thou Who wast Centre of all desolate places during forty days and forty nights,

Bless our mourning. Thou Who wast Centre of Samaria as Thou sattest on the well,

Bring back strayed souls. Thou Who wast Centre of all heights on the Mount of Beatitudes,

Grant us to sit with Thee in heavenly places. Thou Who wast Centre of sufferers by the Pool of Bethesda,

Thou Who was Centre of all harvest ground when Thou wentest through the cornfields with Thy disciples,

Thou Who wast Centre of mankind when Thou calledst unto Thee whom Thou wouldest,

Grant us grace to obey Thy call. Thou Who wast Centre of love in the Upper Chamber,

Reign over north and south, east and west. Thou Who wast Centre of Life in Thy Sepulchre,

Remember us and ours, remember all, O our All in all. Lord, remember us when Thou comest into Thy Kingdom. Amen.

"Stood a Lamb as it had been slain." — " Behold the Lamb of God, which taketh away the sin of the world.... Behold the Lamb of God! "

Not otherwise even in heaven than "as It had been slain." Death will be abolished, pain over, tears wiped away, weakness reinforced, loss made good, failure retrieved: these are remedi able, and will be remedied. No spot or blemish, wrinkle or any such thing, will appear there. There all glories will con gregate: and glorious among glories will be the wounds made by love. Now it is blessed to believe without seeing: then blessed will it be to see what unseen we have believed. Then wilt Thou show to Thine own with loving praise, what once Thou showedst to St. Thomas with loving rebuke. Then shall Thine own love Thee because, being all fair, Thou art also " white and ruddy." And if they Thee, wilt Thou not like wise love them for their wounds made by love? Yea, all from Thy most glorious martyrs downwards, who have been partakers of Thy sufferings " more ruddy in body than rubies," Thou wilt love.

None other Hope in heaven or earth or sea, None other Hiding-place from guilt and shame, None beside Thee.

My faith burns low, ray hope burns low, Only my heart's desire cries out in me By the deep thunder of its want and woe, Cries out to Thee.

Love's Fire Thou art however cold I be: Nor heaven have I, nor place to lay my head, Nor home, but Thee.

A lamb is a sort of personified innocence by reason of its whiteness, its meek expression, its pathetic voice. Its curly softness suggests that by rights innocence is allied to comfort and cheerfulness. How beautiful is a lamb in green pastures beside still waters! In the natural course of events a lamb would grow old, and not till then would it die: a lamb would not naturally die as a lamb. Yet from ancient days lambs of sacrifice, by God's behest, have so far as in them lay taken the place of men, women, children, and been brought to the slaughter. Truly a lamb is to us a picture and memento of Divine Love.

; O Lamb of God: that takest away the sins of the world;

; Grant us Thy peace.

1 0 Lamb of God: that takest away the sins of the world;

' Have mercy upon us.

It was once pointed out to me, that in the Bible the first mention of a lamb occurs in connection with Abraham's virtual sacrifice of Isaac: " Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, My son, God will provide Himself a lamb for a burnt offering." And I think the observation is essentially correct, despite the " seven ewe lambs " of the preceding chapter; inasmuch as these do not belong (so to say) to the same spiritual context. Yet, had I been aware of both texts, I should not (in Seek and Find} without a modifying clause have referred to Isaac's words as absolutely first.

[Which oversight invites me to two wholesome proceedings: to beg my reader's pardon for my errors; and ever to write modestly under correction.]

" Having seven horns and seven eyes, which are the Seven Spirits of God sent forth into all the earth." — Seven, a number of completeness: the horn, a symbol of strength. Even during His Ministry, Christ deigned to announce the might of His inherent power: " I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again."

If the "seven horns " may seem to indicate an attribute, the " Seven Eyes, which are the Seven Spirits of God," appear to show forth that Unutterable Sevenfold Spirit, Who being Very God proceedeth from the Father and the Son; and Who having once vouchsafed amid audible and visible signs to be

" sent forth into all the earth " on the supreme Day of Pente cost, abides in and with the Church for ever. That in seven fold plenitude He should rest upon Christ "the Branch" Isaiah prophesied, adding: "... and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears "; the human faculties being, according to the Hebrew Prophet, subordinated to that Divine Spirit Who in St. John's present vision appears (if I dare so think) under the figure of Seven Eyes. Our Lord became " One Christ... by taking of the Manhood into God ": those two Natures are His; and only those two, so far as Revelation teaches. Moreover we are expressly certified that " He took not on Him the nature of angels": whence (if lawfully I may) I infer that, on the evidence of the Apocalyptic text in question, the "Seven Spirits of God " here named cannot be created spirits, cannot but be the Creator Spirit.

Two prophecies of Zechariah without anticipating St. John's vision seem to harmonize with it: " Hear now, O Joshua the high priest, them, and thy fellows, that sit before thee:... behold, I will bring forth My Servant the BRANCH. For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in one day": — "Not by might, nor by power, but by My Spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it..,. The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth."

" Canst thou by searching find out God? canst thou find out the Almighty unto perfection? " — Nay, my Master, I think not to do so. Yet hath it ere now pleased Thee to choose and work by foolish things, weak things, base things, things which are despised, yea, and things which are not. That which I know not, and which Thou requirest me to know, teach Thou me. And teaching me, make me so far like Jacob when he awaked out of sleep, that I too may say, " Surely the Lord is in this place; and I knew it not ": and may fear, saying, " How dreadful is this place! this is none other but the House of God, and this is the Gate of Heaven ": and may confess the munificence of Thy bounty, humbling myself and saying, " I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant."

7. And He came and took the Book out of the Right Hand of Him that sat upon the Throne.

" For there.is One God, and one Mediator between God and men, the Man Christ Jesus; Who gave Himself a ransom for all." " For the Father judgeth no man, but hath com mitted all judgment unto the Son." " Jesus... spake... saying, All power is given unto Me in heaven and in earth."

8. And when He had taken the Book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

As in the previous chapter, God the Creator,. so now God the Redeemer is Centre of worship to them that are round about Him. God is very greatly to be feared and had in reverence of all saints always; yet now we seem to behold these citizens and peers of Heaven carried away by a sudden rapture of adoring love, a celestial ecstasy of satisfaction. If the four Living Creatures be the Cherubim, the Song (vers. 9, 10) which speaks of Redemption becomes mysterious in their mouths, unless we adopt the words of the Revised Version. Or might we conceive the elders alone to have sung it?

By considering them all, under whatever aspect, let us in any case learn to aspire. Would we have it said of ourselves to-day, or would we not far rather it were said of us to-morrow, " It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear "? WTe cannot in this life sit at ease and make merry, eat, drink, and to-morrow die; and then on the morrow after sing a triumph song. Wherefore blessed are those who now shout for mastery. Blessed are even those who now cry for being overcome, if only they cry to-day while it is called to-day to Him that heareth prayer.

My God, give us grace to weep and lament while the world rejoiceth, and in the end turn Thou our sorrow into joy. Give us such present comfort in conforming our will to Thine that we may have our songs in the night, songs of desire, songs of hope. Give us, when day breaks and shadows flee away, songs of joy and love. Give us, and deny us what Thou wilt. For our Lord Jesu's sake. Amen.

Amongst the causes of this depressing difference certain appear to be removable, others not so. Some of the heavenly conditions of worship abide beyond our attainment, some are imitable. Presumably to assimilate the two systems of worship so far as feasible, might be a step secured towards informing the ritual of earth with the significance and sentiment of Heaven.

1. The Living Creatures from the midst of the Throne, and from round about the Throne, the Elders from their proper thrones, fall down. We, not in the midst, but afar off; we not on thrones, but more duly in dust and ashes, we are many times hampered by sloth or by false shame. Yet he alone " that overcometh " tempter, besetment, self, is he who can claim the promise to be set down in Christ's Throne at last.

2. They have harps, worshipping the Lord in the beauty of holiness, the perfection of beauty. We, remote from such glories too often, neither do our best, nor bring our best. Yet of old such as we have been forewarned: " Cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificed! unto the Lord a corrupt thing."

3. They have golden vials full of odours which are the prayers of saints. We in vessels of clay bring prayers of sinners, prayers mixed with sin, prayers (please God) mixed with tears.

Our tears in Thy bottle, our prayers in Thine own censer, good Lord, accept and make acceptable. Amen.

"Whoso hath anguish is not dead in sin, \Vhoso hath pangs of utterless desire. Like as in smouldering flax which harbours fire,—

Melt that hard heart, burn out the dross within, Permeate with glory the new man entire, Crown him with fire, mould for his hands a lyre

Pangs of desire are birth-throes of delight: Those citizens felt such who walk in white,

And meet but no more sunder with a kiss; Who fathom still un fathomed mysteries,

Lord, make alms to be the golden vials of our prayer, and the blessing of him that was ready to perish its upbearing odours; and let melody to Thee in our hearts be our harp, with bands of love for its strings; and exalt our present lowli ness to become the step of our future throne; and now grant us grace to do what we can, that then Thou mayest empower us to do what Thou wilt. Lord, for Thine own sake. Lord Jesus, for the glory of Thy name. Amen.

And high their heavenly hallelujahs swell Desirous still with still-fulfilled desire. Sweet thrill the harpstrings of the heavenly choir,

Where love is all in all, and all is well; Because their work is love and love their hire. All clad in white and all with palm in hand,

The street is golden which their feet have trod, Or on a sea of glass and fire they stand:

And none of them is young, and none is old, Except as perfect by the will of God.

9( And they sung a new song, saying, Thou art worthy to take the Book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God hy Thy blood out of every kindred, and tongue, and people, and nation;

10. And hast made us unto our God kings and priests: and we shall reign on the earth.

The Revised Version renders this Song of Praise somewhat differently: " Worthy art Thou to take the Book, and to open the seals thereof: for Thou wast slain, and didst purchase unto God with Thy blood men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests; and they reign upon the earth."

According to the first reading the blessed choir praise God for their own lot: according to the second, apparently for the lot of others. Wide the difference!

Nay, rather let us learn hence that it is only earthly narrow ness which insists on such difference as wide. Heavenly large-heartedness seems scarcely to know me from t/iee, but in its measure reflects the Mind of Christ when He said: " All

Mine are Thine, and Thine are Mine; and I am glorified in them." By Whose Divine grace St. Paul antedates final perfection for his Corinthian flock, when he writes: " That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it."

So that if, being " the body of Christ, and members in par ticular," we still rejoice not in the common joy, assuredly we are straitened not in Him but in ourselves.

"And they sung a new song/' — The Church Militant is ever looking for new heavens and a new earth, wherein dwelleth righteousness. Under the sun there is nothing new: of mortal man himself it is written, " That which hath been is named already, and it is known that it is man "; and even concerning fierce searching individual temptation, St. Paul seems to imply a general rule when he writes to his Corinthian converts, " There hath no temptation taken you but such as is common to man."

Yet human instinct craves after something new; if not for a new pleasure, at least for a new sensation. And sanctified human instinct sets its hope above the sun: and while con tentedly walking in the old paths of daily duty and reiterated discipline, knowing that for to-day the old is better; yet waits and hastens forward to be renewed, and strengthened to sustain a new perfection, where the Church Triumphant sings " a new song."

u It shall be one day which shall be known to the Lord, not day, nor night."

Lord Jesus, by Thy grace and gracious Will I will have my pearls not here, but new there for entrance gates; and my gold not here, but new there for a footway; and my jewels not here, but new there for garnishing; and my song not here, but new there for Thy praise; and my joy not here, but new there for Thy visible Presence. Amen.