The Face of the Deep (on Revelation); Poems

5. And He that sat upon the Throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful.

O Blessed Jesus, Bridegroom of souls, remember how once Thou saidst: " Can the children of the bridechamber mourn, as long as the Bridegroom is with them? but the day will come, when the Bridegroom shall be taken from them, and then shall they fast." Now, Lord, we fast and mourn: till Thou return, to mourn is better. But when Thou returnest, how will it be with Thine own faithful ones? No more sorrow, because no more sin; no more death, because nothing more worthy of death. Again Thou sayest: " Behold, I make all things new ": Good Lord, renew us to fresh powers of loving Thee in the joy of Thine unveiled Presence. Yet to each of us be Thou the Same, and be each soul to Thee the same: say Thou, " It is I," and give each of us grace to answer, It is I. Amen.

Win hope from God's unsearchable decree And glorify His still unchanging Name. We too are still the same: and still our claim,

He still the Same regards us, and still we Mount toward Him in old love's accustomed flame. We know Thy wounded Hands: and Thou dost know

Our praying hands, our hands that clasp and cling To hold Thee fast and not to let Thee go.

Since it is Thou, we dare not be afraid, Our King of old and still our Self-same King.

" He said unto me, Write: for these words are true and faithful." — True is isolated, absolute, self-sufficient: faithful 'is relative, tenderly considerate. True is an announcement^: faithful a promise. Were every man a liar, God and His Word would abide unalterably true j but (blessed be God!) as the case stands, to all who loving and doing the truth are joyful in Him, God and His Word abide no less unalterably faithful.

O Lord, Whose mercy reacheth unto the heavens and Whose faithfulness unto the clouds, seal to us Thy mercy.

Thou Who of very faithfulness causest us to be troubled, bring Thou our soul out of trouble that we may praise Thee among much people.

Thou Whose loving mercy and faithfulness preserved our Lord Christ, while by life and death He fulfilled Thy pleasure, in Him behold us; that having pleased Thee on earth we may glorify Thee out of our graves, trusting Thy faithfulness even in destruction.

Thou Whose faithfulness and truth are man's shield and buckler, by Thy light and Thy truth lead us evermore; that so all saints together may praise Thee and Thy faithfulness, O God, playing upon instruments of music celestial, and may sing to Thee upon golden harps, O Thou Holy One of Israel.

Through Him in Whom all Thy promises are Yea and Amen, Jesus Christ our only hope.

O Lord Jesus, Whose words are true and faithful, I am full of frailties, faults, falls. Set a watch before my mouth: keep the door of my lips. Except Thy grace curb me I shall offend: yea, except Thy grace inspire me I cannot so much as utterly purpose that my mouth shall not offend. Lord, Who knowest my foolishness, give me wisdom and truth in my heart, that out of the abundance of my heart my mouth may speak worthily. And I pray for all others with me, give us honest and good hearts and acceptable words. Amen.

Having chosen it wrongly, let me at least obey it rightly. 6. AiidHe said unto me, It is done. I am Alpha and Omega, the Beginning and the End. I will give unto Mm that is athirst of the fountain of the water of life freely.

If one of our difficulties in striving to rejoice with celestial joy arises from our having hitherto no experience of any un alloyed delight— for what we know, that we can contemplate, meditate upon, and by kindling of grace anticipate; but what we know not, how are we to lay hold upon?— an efficacious aid towards joy is, I think, vouchsafed us by the wording of this blessed Apocalypse whereby we are sent back again and again to earlier utterances of the same Revelation. Our Lord Jesus Christ, Who many times has called us to worship Him in fear, serve Him by sustained and ever-renewed effort, flee from His wrath, take refuge in His mercy, die daily while we live to Him, and when we die by dying to Him live eternally now by proclaiming Himself under His former title certifies us that He abideth faithful and cannot deny Himself. " There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."

This, then, Who changes not is He Who now says, " It is done." When hanging on the Cross He said, " It is finished " the work of man's Redemption was finished. Now that He says, "It-is done," Salvation, " the fountain of the water of life " is freely proffered to all who thirst. Alas! for any who thirsting refuse to drink: their blood is on their own heads.

Lord, Thy saints know their beginning, for Thou art their Beginning of life; and their end, for Thou art their endless Lnd; and the number of their days, for Thou givest them a long life even for ever and ever, the length of the years of Thine own immortality. Thy saints know this and know all things: Thou Who lovest all, grant unto us all, I pray Thee, to know all things; and in all, by all, beyond all to know Thee, love Thee, cleave unto Thee, trust Thee, attain unto Thee. Amen, Amen.

It is our own heart that needs to be tuned aright as His Heart is with our heart.

With Thee, one full responsive vibrant chord; Unto Thy praise all love and melody, Tune me, O Lord.

Thus need I flee nor death, nor fire, nor sword: A little while these be, then cease to be,

To flee the flesh, and ami me with Thy word: As Thy Heart is to my heart, unto Thee Tune me, O Lord.

"Unto him that is athirst." — The thirsty soul stands between a Divine promise and its fulfilment. " I will give," saith our Gracious Lord: as when to one suppliant leper He spake, " I will," and it was done, — " I will give... of the Fountain of the Water of Life freely." Christ's word is pledged; the Well of Water is springing up into everlasting life: what doth hinder? Nothing doth hinder, unless it be that I thirst not, neither go thither to draw. Free is the gift, but I also am free to accept or to decline it.

There is a mystery of evil which I suppose no man during his tenure of mortal life will ever fathom. But there is a second mystery of evil (unless I ought rather to call it a branch of the original mystery under a special aspect) which every in fected soul must track, must run to earth if I may use the phrase, each for itself; following upon and overtaking it, neither turning again till it be destroyed. I pursuing my own evil from point to point find that it leads me not outward amid a host of foes laid against me, but inward within myself: it is not mine enemy that doeth me this dishonour, neither is it mine adversary that magnifieth himself against me: it is I, it is not another, not primarily any other; it is I who undo, defile, deface myself. True, I am summoned to wrestle on my own scale against principalities, powers, rulers of the darkness of this world, spiritual wickedness in high places; but none of these can crush me unless I simultaneously undermine my own citadel. That tremendous endowment of Free Will which can even say nay to God Almighty, is able tenfold to say nay to the strong man armed. Nothing outside myself can destroy me by main force and in my own despite: so that as regards my salvation the abstract mystery of evil concerns me not practically; my own inherent evil is what I have to cope with. Thus the universe seems to stand aside, leaving me already all alone face to face with my Judge; at once and for ever as utterly alone with Him as I can be at the last day when set before His tribunal.

So long as I live I must, I cannot but, resist, wrestle with somewhat.... Evil or good, Satan or Christ, I am resisting, I am setting myself against. To fight against Satan is to engage on my side the Stronger than he. To fight against Christ....

Dear Lord, by Thy mercies, Thy compassions, boundless compassions, mercies innumerable, keep me, keep all from ever knowing what it is to fight against Thee.

The gift, being free, cannot be claimed: yet being by promise, the promise can be claimed.

To desire the gift is to desire the terms of the gift. If I thirst not, at least let me thirst to thirst. " Open thy mouth wide."

Although I cannot at a wish command thirst, at least let me at once practise free giving: for as this is the duty of those who have free4y received, though I be not as yet conscious of having received the free gift, perhaps by behaving myself as having' it in possession, it may the more copiously be vouch safed me.

Refreshing texts for people " hungry, and weary, and thirsty, in the wilderness ": —

" And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters." — "And from thence they went to Beer; that is the well whereof the Lord spake unto Moses, Gather the people together, and I will give them water. Then Israel sang this song, Spring up, O well; sing ye unto it.... " "Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink." — " Thou gavest also Thy Good Spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." — " Blessed is the man whose strength is in Thee.... Who passing through the valley of Baca make it a well;

the rain also filleth the pools." — " He turneth the wilderness into a standing water, and dry ground into -watersprings. And there He maketh the hungry to dwell." — " When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water." — "I will pour water upon him that is thirsty, and floods upon the dry ground: 1 will pour My Spirit upon thy seed, and My blessing upon thine offspring: and they shall spring up as among the grass, as willows by the watercourses."

" Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly." — "The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook."

7. He that overcometh shall inherit all things; and I will be his God, and he shall be My son.

In the Revised Version: "... shall inherit these things ": — by which perhaps we may understand either the whole uninterrupted train of glories and blessings enumerated thus far from the opening of this chapter; or more particularly the " all things new " of ver. 5. Not, it may be, that there is any real difference between the two ideas; but even the smallest verbal distinction in a document so all-important invites notice; as when with accurate humility St. John recorded: " Jesus said not unto him... but.... " If it became St. John, how much more does it become us not to be wise above that which is revealed. " For vain man would be wise, though man be born like a wild ass's colt."

Returning to the Authorized Version, we once more observe how the end reproduces the beginning: as at the startingpoint " he that overcometh " was the only hero, so he alone reappears at the goal. At the outset, however, temptation after temptation, snare after snare, each having special features, was enumerated: and one soldier and servant was summoned to face, despise, triumph over one form of evil; whilst another was summoned to oppose and conquer a diverse foe. The temptation being special to each man, man by man; so each victory would have its special point of vantage, ray of glory, guerdon. Now on the contrary at the beatific consummation wrier; the King deigns to be glorified in His saints and admired in all them that believe, "he that overcometh" is rewarded without measure: he inherits not one thing, not many things, but even " all things." As indeed was long ago sung by the Psalmist: " The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will He withhold from them that walk uprightly."

Surely then these who finally inherit all things guaranteed to any soul, must while probation endured have had within themselves at least the germ of every grace anywhere developed. A surmise full of joy when the thralls of lifelong involuntary disadvantages are in question: "... A poor and a wise child.... Out of prison he cometh to reign." Tending also, I think, to allay party feeling and party cries; St. Paul and Faith! St. James and Works!— if so be we arrive at last within sight of those blessed Saints we shall behold both of them invested with glory because of faith, and with glory because of works; alike in unlikeness, as one star differeth from another star yet both in glory.

"And I will be his God, and he shall be My son."— "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.... Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in him purifieth himself, even as He is pure.... Little children, let no man deceive you.... In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother."

Thus must he do, such must he become, thus must he persevere unto the end, whosoever desires at the end to have God for his God and to be to Him a son. It will take a life long overcoming if we, if such as I, are to purify ourselves thoroughly, do righteousness consistently, love all our brethren without exception.

A lifelong overcoming,— but worth the long anxious agoniz ing strain to be like Him and see Him as He is at la«=t c

"I will... and he shall... "-"Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessings in heavenly places in Christ • according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His Will, to the praise of the glory of His g?ace

wherein He hath made us accepted in the Beloved." — " For it is God which worketh in you both to will and to do of His good pleasure."

8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

O Lord, by might of Whose grace trembling Esther took her life in her hand to the saving of her people and of her own soul; grant us such salutary fear of Thee as may tread under foot all other fear: even so from the second death defend us.

O Lord, Whose word by Elisha convicted a certain lord of unbelief, wherefore he partook not of the abundance which his eyes beheld; grant us so implicitly to believe Thy promises and threatenings that we may evermore refuse the evil and choose the good: even so from the second death defend us.

O Lord, WTho by Thine Angel smotest Herod highlyesteemed among men but making himself an abomination in Thy sight; grant us wisdom to choose the praise of God rather than the praise of men, that our praise may indeed be not of men but of Thee, until that day when every man shall have his praise of God: even so from the second death defend us.

O Lord, the Avenger of Blood, Who for the devil, that murderer from the beginning, hast prepared everlasting fire; deliver us from blood-guiltiness that we fall not into the same condemnation; that slain bodies or slain souls should rise up against us at Thy Judgment Seat, avert, O Lord: even so from the second death defend us.

O Lord, Who by Thine Apostle St. Paul hast instructed us that to the defiled and unbelieving is nothing pure, even their mind and conscience being defiled; purify us that unto us all things may become pure, yea, purify our hearts that we may see Thee, our God: even so from the second death defend us.

O Lord, Who by the same blessed Paul didst smite Elymas the sorcerer with blindness, that so others seeing and fearing might be converted and live and flee from the wrath to come; deliver us from unhallowed curiosity, from superstition, from tampering with unlawful arts: even so from the second death defend us.

O Lord, Who by the arm of Samson destroyedst the wor shippers of Dagon, and afterwards without might of man abasedst that impotent idol; take away all idols out of our hearts and any stumbling-block of iniquity from before our face: even so from the second death defend us.

O Lord the Word, Wisdom, Truth, Who having warned us that he that telleth lies shall not tarry in Thy sight, afterwards by Elisha the Prophet didst condemn Gehazi, and by St. Peter the Apostle Ananias and Sapphira; from the heinous besetting sin of falsehood purge every soul of man, woman, child: even so, Good Lord, from the second death defend us. Amen.

" The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe." — " Lord, I believe; help Thou mine unbelief." — " Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished." — "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him." — " God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." — " There shall not be found among you any one... that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord." — "What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the Cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's Table, and of the table of devils." — "Deliver my soul, O Lord, from lying lips, and from a deceit ful tongue. What shall be given unto thee? or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of juniper."

9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.

Flesh and blood shrink from " the seven angels which had the seven vials full of the seven last plagues "; but behold! the vials are emptied, the plagues accomplished, the righteous abide unscathed, one of the angels draws nigh with a joyful message.

All souls have been searched, -sifted, tested; have been weighed, and have been found wanting or not wanting. Those who have endured to the end, the same are saved. And to them the messenger of vengeance turns out to be their own commissioned messenger of peace.

What Christ-like condescension may we not look for from St. John the beloved! Surely here he stands as representative of all his brethren, yea, of one the least of those his brethren. His gifts, graces, illumination, privileges, vouch for ours, if so be we watch and pray to believe as he believed, hope as he hoped, love as he loved.

If I desire the consummation, it is in my power to practise its antecedents and to rehearse it day by day. Hourly, momentarily, there come to me mercies or chastisements. The chastisements themselves are veiled mercies, as it were veiled angels. The mercies I name chastisements are no less merciful than those which at once I recognize as mercies: no less so, if filially I bow my will to the Divine Will. Openfaced angels are no more celestial than are angels unawares.

Thine, therefore mine, elect. So may my soul nurse patience day by day, Watch on and pray

Obedient and at peace; Living a lonely life in hope, in faith; Loving till death;

When life, not love, shall cease..... Lo, thou mine Angel with transfigured face Brimful of grace,

Brimful of love for me! Did I misdoubt thee all that weary while, Thee with a smile

St. John, who has already beheld " the Lamb," is now permitted and invited to see " the Bride, the Lamb's Wife." Christ First, Nearest, Dearest: the Communion of Saints second, near, dear. Christ our All in all: and with Him not nothing, but all things.

Lord, bring with Thee my beloved, according to Thy Will: and to them and much more to Thee bring me at last un worthy. Amen for us all. Amen.

Lord, by what inconceivable dim road Thou leadest man on footsore pilgrimage! Weariness is his rest from stage to stage,

Thro' deserts where all doleful creatures rage; Onward from year to year, from age to age,

His goal of hope deferred, his promised peace: — Yea but behold him sitting down at ease,

Refreshed in body and refreshed in soul, At rest from labour on the Sabbath-day.

10. And lie carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

11. Having the glory of God: and her light was like unto

a stone most precious, even like a jasper stone, clear as crystal;

" A great and high mountain." — A mystical Pisgah. As from Pisgah Moses beheld the Holy Land, so now from this mountain St. John the Holy City. Thus far similarity: after wards contrast. That earthly mountain becomes as a beaconheight of disappointment and death, the holy land having no power to ascend and meet the longing saint. The unearthly mountain of vision becomes as a watch-tower of hope, a threshold of possession, because the holy city descends to appease desire.

Not that aught created, however " great," can of itself appease desire. But He Who made her and Who sends her forth invests her with His own Glory, so that her resplendence is an image and outcome of His own according to a former revelation: " He that sat was to look upon like a jasper and a sardine stone." She comes down from Him, nevertheless He comes down with her • she goes not forth except He goes with her; she is no void shrine, but a tabernacle of God; a sacred vessel, not empty but full of the Divine Presence. God within her is her Holiness, without her, her Glory: He is above her for her Crown and exceeding great Reward, beneath her for a sure Foundation, around her for Satisfaction without satiety in the indissoluble union of mutual Love inexhaustible. St. John who gazes upon her is of her. She is the Body of Christ, and he a Member in particular. Now beholdeth he what he shall be when seeing Christ as He is he shall be like Him.

Her clothing of wrought gold sets forth her bliss; Where the endless choruses of heaven begin The King's Daughter is:

Perfect her notes in the perfect harmonies; With tears wiped away, no conscience of sin, Loss forgotten and sorrowful memories;

Lily for pureness, rose for charities, With joy won and with joy evermore to win, The King's Daughter is.

Souls full of grace, highly favoured, may deduce a higher and more inward lesson: even very weak poor souls may learn their own lowly lesson. "The Bride" appears not under the semblance of a woman, but as a "great city" beautiful for situation, the joy of the whole earth, the city of the Great King: thus repelling mortal frailty from any sensual, equivocal, unworthy image of transcendent spiritual truths which demand purged hearts for their contemplation, purged lips for their utterance.

Not Holy Jerusalem but obscene Babylon flaunts forth under the figure of a woman.

Lord Jesus, show us what Thou wilt, that above all else we may prefer Thee. Hide from us what Thou wilt, that we may fall back on Thee. Show us not what would hide Thee: hide not what would reveal Thee. Say unto us, " It is I "; and if it please Thee say unto us, "Be not afraid." 12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

Wherefore " a wall," and wherefore " gates "? "Thou shalt call thy walls Salvation, and thy gates Praise." Isaiah writes walls, St. John a wall. New Jerusalem standing foursquare possesses under one aspect four walls; yet these being con tinuous and all four corner-stoned into unity seem to be one at least as indisputably as to be four. And (if so I may take the sense) Isaiah's walls reappearing as St. John's ivall, sets forth the universal salvation as being one free gift from the alone Will, Might, Love, of God: whilst the gates are twelve, because multitudinous mankind offering praise for so great a gift uplifts an innumerable voice.

Or I may connect the wall with the One all-pervading, allcontaining Indwelling Presence: the gates with the inflow of every confluent stream of humankind. That wall is inclusive, not exclusive, for its gates stand open (see ver. 25): those gates are of ingress not of egress, for none who enter thereby shall go out any more (see ch. iii. 12).

That New Jerusalem has a wall expresses to me a local, distinct, defined heaven (at least, as by a condescension to our present faculties); not indiscriminate as were the waters before the formation of a firmament, nor without form like void chaos; but a genuine home, with recognizable features and amiabilities of a home meet for those who have weaned them selves from earth on the promise and faith of heaven. For now we too " desire a better country, that is, an heavenly," which is far different from not desiring any country at all; the home feeling being congruous with that other human craving not to be unclothed but clothed upon.

Truly that Great Householder Whose house is the universe will be no man's debtor, but will bring forth from His treasure things new and old. All holy desires shall be fulfilled, — nor shall even mere blameless desires be nothing accounted of, please God.

Noah's Ark, that primitive type of the Church, was built with a window as is expressly stated. As a type it prefigured the Church not perfected but on probation, corresponding with that Gospel net which enclosed both bad and good: thus its raven went in and out at the window, and its dove needing shelter and comfort found both there. Again: Isaiah foresaw the Church as built of fair colours and sapphires, of carbuncles and pleasant stones, and as having windows of agates; but this is still the Church Militant, whose children must yet be taught, and against whom there would yet be a gathering together foredoomed to overthrow.

What is the one most obvious purpose of a window? To admit light. The Holy of Holies fashioned after an unearthly pattern had no windows, neither can it apparently have had any light save what (man knoweth not) may have been vouch safed by the Presence within. No light of day was worthy to enter into that Presence compared with which it became as outer darkness. So likewise we read not of windows as apper taining to the Holy Jerusalem, the Church perfected and triumphant: she herself is consecrated as a veritable Holy of Holies, a shrine of the Uncreated Light, illuminated from within; arising for ever, shining for ever, because the Glory of the Lord is risen upon her.

Almighty God, I beseech Thee, deliver and keep us from over care, vain trouble, profitless anxiety. Give us wisdom to learn somewhat by all Thy wonderful works and ways; and to feel sure that heaven will be better than earth; and that if any earthly good reappear not there, it will be superseded not lost.

" Twelve gates, and at the gates twelve angels, and... written thereon... the names of the twelve tribes of the children of Israel." — O Lord, Who hast said, " Friend, I do thee no wrong," enlarge, I pray Thee, our wills and hearts to em brace the whole Communion of Saints with welcoming jubilee. Give us such wealth of charity that we may rejoice with all who rejoice, even with the thousand times ten thousand and thousands of thousands of Thine elect: until their crowns and joys become to us as our own crowns and joys, and their exiltation be as it were our own, So may we mirror One Love and all love, the Saint of saints and all saints; so may every loveliness which pleaseth Thee become reflected in each lovely soul, and as it were multiplied to Thy Glory, O Lord God our Father: Whom we approach through Jesus Christ Thy Well Beloved Son, in Whom Thou art always well pleased.

By every human instinct, taste, desire, God is ready to help man onward and upward: this the Twelve Gates, opening to us what we know not with what partially we know, serve to illustrate. They who pant for knowledge shall at last under stand what as yet they cannot fathom: they shall see whether the Twelve Angels be angels (as we commonly interpret the word) by nature, or only by office; whether they belong to the flying nation of heaven, or whether from citizenship on earth they have mounted to equality with those elder angels. For angel, that is messenger, may of course indicate either a celestial or a human delegate: in an earlier portion of this Book of Revelation the Angels of the Seven Churches are acknowledged to be Bishops, not superhuman guardians. What manner of faces shall be then revealed to all who enter those gates with thanksgiving and those courts with praise? coun tenances like lightning, or aspects of just men made perfect? If we long to know let us follow on to know.

Or if we cling to early lessons and experiences, behold set before us the patriarchal names familiar to us from childhood, taught us by dear maternal lips, each name having its proper context of hope or fear, praise or blame. Thus on earth; but in heaven all by God's grace purged from fear and blame inherit His benediction. And so too a great door and effectual is opened to our aspiration.

All melodious choirs whose vocal melody sprang from a melody-making heart unto the Lord, may enter heaven by the

Gate of Praise, the Gate of Juda. Such as out of weakness have waxed strong, an innumerable multitude, through the Gate of Reuben. The fallen but risen again, the sanctified of the eleventh hour whose wickedness shall be mentioned no more, through the Gate of Gad. They who lived not by bread alone but by every word of God, through the Gate of Aser. The great company of preachers whose portion and inheritance was the Lord, through the Gate of Nepthalim. The stewards of five talents who have made other five, through the Gate of Mana?ses. The wrathful become meek for love of our Meek Lord, through the Gate of Simeon. The heroic Priesthood, the pure Diaconate, and joined to them by selfoblation the poor and lowly for Christ's sake, through the Gate of Levi. They who sat down in the lowest place esteeming earth no mansion but a tent, through the Gate of Issachar. They who made not shipwreck of faith as they voyaged across the waves of this troublesome world, through the Gate of Zabulon. The stewards of ten talents who have made other ten, through the Gate of Joseph. The called and chosen who repented and went, through the Gate of Benjamin.

Lo, these are they who for pure love of Christ Cast off the trammels of soft silken ease

Beggaring themselves bytimes, to be sufficed Throughout heaven's one eternal day of peace:

By golden streets, thro' gates of pearl unpriced, They entered on the joys that will not. cease,

And found again all firstfruits sacrificed. And wheref jre have you harps, and wherefore palms,

And wherefore crowns, O ye who walk in white? Because our happy hearts are chanting psalms,

13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

East, north, south, west, the four points of the compass at present so divided not to say opposed that the Psalmist employs east and west as a standard of remoteness, finally exhibit absolute equality; each having its three gates and its triple influx of confluent saints. The Holy City erects no walls of partition: all its citizens as Children of God, Members of Christ, Inheritors put into actual possession of the Kingdom of Heaven, are so far equal. " Sirs, ye are brethren."

Equality, which noble hearts have vainly craved after on earth, meets and greets mankind in heaven. Not a level: — gradation, precedence, a Right Hand and a Left, we look for: but underlying all is essential equality, inasmuch as all are Christ's.

There the sunny south will have nothing over, the auroral north no lack: there the region of sunrise will not prevent the region of sunset. Then supremely shall come to pass that which Isaiah foretold: " I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; even every one that is called by My Name: for I have created him for My glory, I have formed him; yea, I have made him."

We dwell on the reversal in heaven of earth's relative positions: " Many that are first shall be last; and the last shall be first." We anticipate that there many monarchs will range below subjects, many teachers below learners, many masters and mistresses below servants. Perhaps in our own person we look forward to taking without shame the lowest p'ace, if by God's grace we find entrance: — without shame, for shame is sharp pain, and pain may not invade the final beatitude; and indeed with satisfaction and good will, for the justified cannot but love judgment and justice. Such reversals seem natural and easy to be conceived. Not so, at least not necessarily so, the celestial equality: this, it may be, taxes our faith and acquiescence, in a sense even our imagination more severely. Perhaps one source of such diffi culty is that while lifelong experience displays before all eyes reverses and inequalities, never has this world beheld universal or even prevalent equality. We exercise by nature the instinct of inequality: by grace only can we acquire the intuition of equality.

Which then will it be wise to practise, to rehearse, at once: equality or inequality? Equality, surely; as the more abstruse, the far more difficult to assimilate. Equality tends to anni hilate pride: proud humility may plant itself in the lowest place; only humble humility can revel and rejoice in sitting altogether undistinguished amid peers. Besides, as most of us do not suppose ourselves on a par with the "very chiefest," we are prepared to see St. Peter placed higher, St. John nigher: comparison is simply impossible, and we repeat contentedly " First, Apostles," not needing argument to prove such in equality.

level, and on that particular level occurs his personal tempt ation. It is easier, often, to stoop low than to stoop slightly: in the former case all see and acknowledge the condescension; in the latter many may not admit that there is any condescension at all.

O Gracious Lord Jesus, by Thine inconceivable Self-abase ment in Thy most holy Incarnaticn: by Thy daily Self-abase ment in Thy Life as a Man amongst fellow-men: by Thine utter Self- abasement through Thy Cross and Passion: by Thy crowning Self-abasement in Crucifixion between two male factors: grant us humility.

Lest we put Thee to an open shame: lest we fall from Thee: lest we never see Thee as Thou art, Thou Who art the Same yesterday, and to-day, and for ever: grant us humility.

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

" Known unto God are all His works from the beginning of the world." And now in and beyond the end of the world the strong foundations of New Jerusalem bear witness to His Faithfulness by Whose grace the Twelve Apostles became "called, and chosen, and faithful": they fell not, being them selves founded upon a rock, and that Rock was Christ. Truly are the "twelve foundations" of costly stones; according to the prophetic word: " I will make a man more precious than fine gold; even a man than the golden wedge of Ophir ": — for any handwriting of old that was contrary to man, Christ took it clean away; so that it shall no more be said in reproach of him: "Behold He put no trust in His servants; and His angels He charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth!" "Her foundations are upon the holy hills," the Twelve being as those gracious mountains which bring peace to the people. By faith they stood fast like the immovable Mount Zion: for " the righteous is an everlasting foundation." That Lord Almighty Who spake by Cyrus to the second Temple, saying, "Thy foundation shall be laid," hath built up His House not made with hands on the glorious foundation of the Apostles.

O Lord, by grace sustain us, so that in will and affection we may now by faith dwell in tabernacles with Abraham, Isaac, and Jacob; and being heirs with them of the same promise may look for that city which hath foundations, whose Builder and Maker Thou art. Through Jesus Christ our Redeemer. Amen, so be it.

Wherefore are those twelve names inscribed on those twelve foundation-stones? Mighty princes amongst us were the Saints that bore them. St. Peter loved much, St. John was greatly beloved, St. James the Great drank of Christ's cup, St. Andrew was a succourer of many, St. Philip led his friend in the way cf salvation, St. Thomas confessed the Faith, St. Matthew left all, St. James the Less instructed the Church, St. Jude sought out heavenly knowledge, the glory of St. Bartholomew is certified though not set forth, the mighty deeds of St. Simon are vouched for though not chronicled, St. Matthias repaired the breach and restored paths to dwell in. Yet not unto them, O Lord, not unto them but unto Thy Name give the praise, for Thy loving mercy and for Thy truth's sake.

Not because they were what otherwise they were, but because they were "Apostles of the Lamb" are their names graven in the everlasting rock. For that which is not of the Lamb passes away; that which is of the Lamb abides for ever.

O Lamb of God, Very God, Who hast shown us the love of St. Peter, make us like-hearted: the nearness of St. John, draw us unto Thee: the loftiness of St. James the Great, grant us spiritual growth: the brotherly kindness of St. Andrew, re plenish us with charity: the friendship of St. Philip, let us never forget our friend or our father's friend: the adoration of St. Thomas, strengthen our faith: the self-oblation of St. Matthew, wean us from the world: the wisdom of St. James the Less, instruct our teachers: the wisdom of St. Jude, instruct us learners. Thou Who certifiest to us the hidden glory of St. Bartholomew, give us our best things last: the acceptableness of St. Simon, accept us unworthy. Thou Who calledst St. Matthias at the eleventh hour of the apostolic call, call us to any office at any hour, giving us ears to hear and wills to obey.

O Lamb of God, that takest away the sins of the world, take away my sins and all sins. Amen.

15. And lie that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

A reed the image of frailty and fragility: "A reed shaken with the wind," " A bruised reed." Thanks be to the Lord of all, Who broke not the bruised reed of earth.

Behold earth's reed transplanted to heaven: its feeble poverty has been transmuted into golden indestructible strength, its crookedness is restored to rectitude. It has become the standard measure whereby the perfect City of God is measured: that city where unto the God of gods appeareth every one of the elect, through whose gates the redeemed pour, within whose walls they abide all glorious.

As the Sabbath is made for man, and not man for the Sabbath, in such a sense is New Jerusalem made for man, and not man for New Jerusalem: he is accepted according to that he hath, and not according to that he hath not. Whatsoever God condescends to reap He has first sown, whatsoever He condescends to gather He has first strawed.

But the golden reed recalls another and infinitely tran scendent glory. Christ in His saving Passion held a reed in His Right Hand, and endured to be smitten therewith upon the Sacred Divine Head. Thus deigned He for man's sake Himself to be measured as it were with a reed; the he'ght of His Love, the extent of His Patience, His long-suffering, to be meted with a span. All for love of us; that so at last the perfect man might attain to " the measure of the stature of the fulness of Christ."

Desiring Thee beyond our glorious goal, Beyond the heaven of heavens desiring Thee? Each saint, all saints, cry out: Yea me, yea me,

Beyond Thy many crowns, beyond the whole Ninety and nine unwandering family. Souls in green pastures of the watered land, Faint pilgrim souls wayfaring thro' the sand,

Yet evermore, kind Lord, renew Thy quest After new wanderers; such as once Thy Hand

16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

" Foursquare ": — that city's angles therefore are right angles. Turn such angles inward from circumference to centre, and they form a perfect cross.

The Cross is the nucleus of heaven. Already faith beholds it thus, and loves it for that which it is, and for that which shall unfold from it.

Angles inward, the cross of probation: angles outward, the square of perfection.

Lord, enable us to love the cross because it was Thy Cross, and to love New Jerusalem because it is Thy Shrine.

A chill blank world. Yet over the utmost sea The light of a coming dawn is rising to me,

No more than a paler shade of darkness as yet; While I lift my heart, O Lord, my heart unto Thee

Forget not Thy sorrowful servant, O Lord my God, \Veak as I cry, faint as I cry underneath Thy rod,

Soon to lie dumb before Thee a body devoid of breath, Dust to dust, ashes to ashes, a sod to the sod:

"Length... breadth... height... are equal," — there. Here human ways and works are deplorably out of scale, out of relative proportion. Pride towers, Envy is straitened in its own bowels, Anger spurns barriers, Avarice burrows, Lust saps limits, Gluttony overheaps the measure, Sloth drones out of time.

Yet length, breadth, height, are settled quantities not amen able to mortal whims and ways. O Man, O Woman, whether thou be acute-angled or obtuse-angled, accommodate thyself betimes to the rigid squareness of thine optional habitat: for if thou fit not thyself to it by rectification of every line and angle, never will it fit itself to thee by so much as a hair breadth.

Meanwhile be of good cheer. "Twelve thousand furlongs" may suffice thee for space, and an Angel as surveyor enhances thy dignity. If here thou must be squeezed or stretched to bring thee into shape, look outward and upward to the ensuing amplitude.

Gauge the exceeding height thou hast to climb: Long eternity is nigh to seek: Short is time.

Time is shortening with the wintry rime: Pray and watch and pray, girt up and meek; Praying, watching, praying, chime by chime.

Time is shortening; pray on till the prime: Time is shortening; soul, fulfil thy week; Short is time.

17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

This is that wall whose battlements shall never be taken away, for they are the Lord's. This is that just measure which applies to unfallen angels, and equally to fallen man when at length he is raised to equality with angels.

Both the city furlongs and the wall cubits being multiples of twelve appear traceable back lo twelve as to their secondary origin. So in Isaiah's Prophecy are the thousand to the little one, and the strong nation to the small one.

The Jewish Church had its Twelve Patriarchs, the Christian Church its Twelve Apostles; those Patriarchs natural fathers of their nation, those Apostles spiritual fathers of their com munity. Nevertheless when the hundred and forty and four thousand (ch. vii. 4 — 8) are numbered for salvation, Dan is not numbered amongst them; and the name of Judas Iscariot, erased from the Apostolick College on earth and replaced by the name of St. Matthias, cannot be looked for on any found ation-stone of New Jerusalem.

Yet in neither case doth God Almighty suffer loss: twelve He hath summoned, nnd twelve make answer, " Here we are." Abraham shall not lack child; en, nor praise keep silence, so long as there be "stones" (see St. Matt. iii. 9: St. Luke xix. 40).

Gracious Lord Jesus, let not Thine own brethren and sisters be stonier than stones, having hearts of stone incapable of loving Thee, and more dumb and graceless than stones of the highway.

O Loving Lord Jesus, in Whose Heart there yet is room, I thank Thee that the good of any is the good of all. Dan and Manasses might have entered into rest together: Judas and St. Matthias might have been fellow Saints if not fellow Apostles. Grant us grace to rejoice with Thee and with Thy holy angels over every sinner that repenteth; and to be ourselves, to be myself, numbered with those over whom Thou rejoicest.

18. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

Well may the wall be built of jasper, be great and high. For whatever be here beyond my scrutiny, let me seek to connect what I perceive with the Love of God in Christ.

He Who sat upon the Throne (ch. iv. 3) " was to look upon like a jasper...." Holy Jerusalem is the Shrine of Him

Whom no words can express: and whatever else its jasper wall may indicate, surely it may lawfully represent to some who fear His Name the effusion, embrace, all-inclusion of His Love. He Who within is the life of His own, without is their habit ation. The Centre in which all meet, unifies: the Circumference which contains all, unites. The gracious City is pervaded through and through by grace: the Builder radiates throughout the building: the beauty of the Bride is the Beauty of the everywhere-present Bridegroom: He Who rejoiceth over her is her joy: He Who is glorified in her is her glory.

The " pure gold " of the city, inasmuch as it is " like unto clear glass," lets not nor hinders the universal permeation of light. Earthly gold is opaque, heavenly gold translucent: yet a bless jd alchemy resorted to betimes transmutes the baser into the more precious: " Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also." Thus far the Greater than Solomon. King Solomon in his wisdom instructs us as to the transitoriness of terrestrial riches, at the same time suggesting that they may find their way to heaven, although he explains not on what terms: " Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven."

I think that from this glass-like gold of the flawless heavenly city we may devise a test for our own earthly possessions, whether they be lawful, safe, expedient, or otherwise. Such as in our contemplation eclipse not God belong to the former class, such as eclipse Him to the latter. Which test secures the further advantage of setting us to judge ourselves without at all judging our neighbour, whose view-point we stand not at and whose powers of vision we cannot estimate.

Moreover, that the ultimate imperishable goM should re appear "like glass," suggests how little genuine inequality there need be between the many and various earthly lots. The rich must refine their gold as glass, or woe is them. The poor can make their paltry perishable belongings like gold, durable, precious, and laid up in the eternal storehouse.

"Pure gold" and "clear glass" alike have stood the fire. Any residuum which man neither brings nor takes away with him is but a minor matter.

Twelve foundation-stones, and in them the names of the Twelve Apostles. Our not being informed which stone bears which name, seems to leave us free to meditate at large on the subject; tracing out if we can a variety of analogies or of symbols, widening our perception of graces bestowed and rewards vouchsafed.

Jasper (see ante on ver. 18) reminded us of the Love of God in Christ. Oar Lord Christ being by right the Rock, jasper seems by grace congruous with the Apostolic rock St. Peter; once Simon, but at his call renamed by the Master as "Cephas, which is by interpretation, a stone," and afterwards confirmed in that name by the same Divine lips: " I say also unto thee, That thou art Peter, and upon this rock I will build My Church." St. Peter, Primate of the Apostles.

Sapphire exhibits a heavenly blue. Sky-colour suits St. John the Divine, that Sun-gazing, heaven-exploring, Apostolic eagle, whose Evangelical Symbol is the Eagle. Such an eagle becomes to us our bird of Paradise.

Chalcedony is characterized by a variety of subdued tints; gems of a bright striking colour would throw it into the back ground. Its shape is likewise so to say subdued: for it is formed within rock cavities, and in subordination to their contour and capacity moulds itself. St. Andrew brought to Christ a brother who at least in human estimation eclipsed him; yet none the less did he himself live, move, and have his being in the God Whom he glorified and loved; exhibiting very tender and endearing gifts such as may be shadowed forth by chalcedony.

Emerald, by its intense fadeless green constituted an emblem of hope, at once recalls St. James the Great; that first among the Twelve to attain the goal of hope and the crown in corruptible.

Sardonyx being compounded of two substances, sard and onyx, may (so far and fancifully) suggest St. Thomas " called Didymus," or Twin. Moreover, as that tender-spirited saint needed the most tender handling of his Divine Lord and

Friend to bring out, invigorate, establish his graces, so the many-layered sardonyx discloses not half its beauties until a master-hand by probing, as it were, its substance brings to light its full scale of harmonious loveliness.

Sardius, a choice sort of carnelian, is found in rocks. Red it is, the more vividly red the more costly: thus may it symbolize the awful ensanguined glory wherewith tradition invests the memory of St. Bartholomew.

Chrysolyte (whether or not this Apocalyptic Chrysolyte be that self-same yellowish-green stone which now bears the.name) clearly from its name should be some stone of more or less golden hue. Which gold reminds us of treasure hid; and thus by association of St. Philip's announcement, " We have found" the Messiah. Discovery indeed, the craving to see and know, becomes inseparably linked with our idea of St. Philip, for he it is who said: "Lord, show us the Father, and it sufficeth us."

Beryl, amongst various Biblical allusions, has for ourselves one that is pre-eminent, inasmuch as Solomon in his mystical Song of Songs says of the Beloved: "His hands are as gold rings set with the beryl." Whence I venture to associate this gem with that Apostle whom tradition dignifies by physical as well as spiritual likeness to our Adorable Lord, St. James the Less, " the Lord's brother."

Topaz because yellow and brilliant so far resembles gold; and the two are brought together in the saying: " But where shall wisdom be found?... The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold." Thus of old are topaz and gold weighed in the balance and found wanting by Job, a man " perfect and upright, and one that feared God, and eschewed evil ": and thus centuries later did St. Matthew estimate all such wealth when the Uncreated Wisdom vouchsafed to summon him: " Follow Me. And he left all, rose up, and followed Him."

Chrysoprase derives its name from gold and a leek. Gold passes unharmed through fire: the leek can stand no such test. This combination of dissimilars seems not incongruous with the memory of St. Jude, whose one recorded speech contrasts the Church and the world: " Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world? " and whose Epistle dwells on the general mixture of good and evil, which having been many times already partially divided, yet ever remingle until the final supreme sifting of the Judgment Day.

Jacinth is often flame- or fire-coloured: some specimens of this mimic fire exhibit also a mimic smokiness of tint The virtue of heavenly zeal is as it were pure flame; but human zeal even in a righteous cause too often kindles not without contamination of smoke. We are not told whether St. Simon received his title of Zelotes from our Lord's own lips: in any case, presumably it fitted him. By conjecture and before his call he has been assigned to the Jewish sect of Zealots: if correctly so, the smoky jacinth may remind us of his beginning, the smokeless jacinth of his end.

Amethyst is of two qualities: in the west, the region of. sunset where light dies away into darkness, it is a soft stone of little worth; in the east, the region of sunrise where darkness turns to light, it is a gem hard and precious. Impressions made on a comparatively soft substance can be worn away, obliterated, lost: on a hard substance they endure. Both qualities of amethyst display violet tints, the tints of Church mourning. The noble amethyst in its beauty seems naturally, as forming the Twelfth and last Foundation, to fall to St. Matthias: and since the action of fire purging this jewel of colour can impart to it the appearance of a lustrous diamond, we may if we please even think of it in its final glory as divested of any tinge of sometime mourning. None the less while the earth remaineth thoughts of St. Matthias involve thoughts of Judas Iscariot the expunged Apostle, and as it were the unretentive base amethyst: whose fall may well make us not fearful only but also sorrowful, remembering how in the moment of victory David mourned for lost Absalom and triumphant Judah mourned with him. " The King was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!... And the victory that day was turned into mourning unto all the people: for the people heard say that day how the King was grieved for his son. And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. But the King covered his face, and the King cried with a loud voice, O my son Absalom, O Absalom, my son, my son!"

Lord Jesus, Who lovest gre.it and small, first and last, build us up, I beseech Thee, on the foundation of the Apostles. Grant us impregnable faith with St. Peter, unearthly wisdom with St. John, brotherly love with St. Andrew, heavenly hope with St. James the Great, confirmation with St. Thomas, se f- oblation with St. Bartholomew, thirst for Divine knowledge with St. Philip, spiritual Christ-likeness with St. James the Less, imworldliness with St. Matthew, just judgment with St. Jude, righteous zeal with St. Simon, final perseverance with St. Matthias. Provoke us to good works by all holy examples, O Lord our only Perfect Example, Who hast deigned to say to each one of us, Follow Me. Amen.

21. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

After all, the vanished sea has a representative in the eternal holy city: " the twelve gates were twelve pearls." Though no mention shall be made of coral or of pearls in comparison with Wisdom whose price is above rubies, yet are pearls also admitted there white and lustrous: "every several gate was of one pearl."

Still, since in this world (according to St. Paul's rule for women) pearls are not to be clung to and delighted in, so by a figure even those celestial pearls set forth how God prepares better things for His dutiful children: a gate is to be passed through, not resided in. They who on earth contending for truth and righteousness spake unashamed with their enemies in the gate, may now through the everlasting doors pass onward and inward. " Open ye the gates, that the righteous nation which keepeth the truth may enter in."

Before (ver. 18) we read of the city in general that it "was pure gold, like unto clear glass." Now we read of the sireet in particular that it was " pure gold, as it were transparent glass." Here on earth a saint walking with God needeth " to wash his feet," because being flesh and not altogether spirit he is beset by infirmity, and is liable to contract defilement even in the path of duty: he must wash over and over again in penitential tears, he must wash and never cease to wash in the (Jnly and all-cleansing Blood of Christ. Not so there: for there is neither anything that causeth sweat, nor mire of the streets, nor dust of death.

We who go softly, can we if wre will press forward towards the perfection of that better country? Yea, by God's grace! Whoso barters earthly gold for meat for the hungry, drink for the thirsty, clothing for the destitute, any good gift for any forlorn soul or body, shall find it after many days refined into the glass-like gold of the eternal city. A profitable exchange and a goodly: for this supersensual gold is as precious metal with the virtue of glass superadded; not like poverty-stricken glass gilded over to simulate gold. Mere surface gilding belongs to earth not to heaven, and with earth it vanishes. " Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."

22. And I saw no temple therein: for the Lord God

Almighty and the Lamb are the temple of it.

Truly in that Temple will every man speak of God's honour. They who shall be accounted worthy to obtain that world and the resurrection from the dead shall understand and experience in its fulness the ineffable mutual indwelling whereof Christ spake: "That they all may be one: as Thou, Father, art in Me, and I in Thee, that they also may be one in Us.... And the glory which Thou gavest Me I have given them; that they may be one, even as We are One: I in them, and Thou in Me, that they may be made perfect in one." In that Divine Temple the worshippers themselves are temples of God the Holy Spirit.

Childlike souls know much which they understand not; and what is required of them is not to understand but to know.

" I will both lay me down in peace, and sleep: for Thou, Lord, only makest me dwell in safety."

O Lord, before Whom I say, " I will lay me down in peace ": Thou beholdest me harassed by cares, fears, perils without, evil within. What I should choose I know not, if the choice lay with me: I thank Thee that the choice lieth with Thee, not with me. Yet this I choose, even whilst I cannot choose: I choose Thy choice, my Lord, I will Thy Will, I by help of Thy grace will be pleased with Thy good pleasure. Even so, Lord Jesus, for me and for all. Amen.

23. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

Be its plenary fulfilment far off or imminent, already man can bask in some furthest ray of this promised glory. Wean thyself from sensible objects, and thou shalt relish the unseen, untouched, unhandled. Look beyond sun and moon, and thou shalt see greater things than they. Stint bodily in dulgence, and thou shalt enlarge spiritual capacity. Make a covenant with thine eyes, and thou shalt be full of light. Lean not to thine own understanding, and the Lord shall even now be thy Light, and the Lamb thy Light and thy salvation.

living stones of the deathless city. And already they are themselves deathless, though in the teeth of death and cor ruption: for he that liveth and believeth in Christ shall never die.

The longest and keenest trials of time become comparatively petty, trivial, inconsiderable when strong faith weighs and measures them. Though his eyes be sealed against sun and moon, he is not blind who sees Christ. The hungry man will not starve outright whose spiritual mouth is opened wide and being filled. The veiled and downcast eye discerns fairer objects than it foregoes. The simplest illiterate keeper of commandments is wise and hath understanding beyond many aged and many teachers. Rule thyself: and already thou art king, freeman, citizen of no mean city.

Love builds a nest on earth and waits for rest, Love sends to heaven the warm heart from its breast, Looks to be blest and is already blest, And testifies: " God's Will is alway best."

Whilst man needs sun and moon he has them: so long as he needs them he will have them. This is a sample of the, Providential Bounty lavished upon him wi&out stint or failure; an antidote for his cares and fears, a reassurance of his hope. Which reassurance (so to say) acts both backwards and for wards: for by guaranteeing to him all necessaries it likewise proves that aught he lacks cannot be a genuine necessary.

" What lack I yet? " asked the beloved Young Ruler eager for salvation in the lap of prosperity. The answer returned by the Very Truth broke up his earthly comfort and con venience: " One thing thou lackest: go thy way, sell whatso ever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow Me." Whereat the rich young man turned away sorrowful. Yet if he had stayed to sift those unexpected words of grace he might rather have thanked God and taken courage. " Sell... and give": it is not " give " merely, but "sell" also: the spiritual price would have remained to the obedient seller, and have been invested in the secure treasury. The material gift he might retain at the longest for a lifetime: its intangible, substantial price for ever and ever.

I see the pity of it, that the Young Ruler appreciated not, so far as is recorded, his unique chance. I see it as regards him: what see I as regards myself? If I see it as regards myself, what then do I? If I do nought in accordance with what I see, who shall deliver me not from snares or foes but from myself?

24. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.

Experience worketh hope. As yet my own experience attests nothing whatever as to " nations " of the saved. To have known here one and there another individual self-evidently rich in grace and goodness has, however, been my happy lot: so that experience has actually already familiarized me with samples of elect communities, units of the sum-total which no man can number.

Patience it is which works experience: no wonder that a vast amount of human experience is limited. To stint patience stints hope at one remove.

Patience is irksome, experience tedious; but then without hope which is their result life were a living death. Every course of life at any level affords scope for patience. Let us not despond as if destined to stick fast in patience and there come to an end; tr^e fault is mine if my patience shoot not up into experience, or if my experience bud and blossom not into hope.

When past history strikes us as a tissue of crimes, and present history as a tangle of unrighteousness; when a back ward glance scares, and a forward glance scares yet more; then the word of this sure prophecy revives a comfortable hope: "The kings of the earth do bring their glory and honour into it." Not kings of a new creation, of a superior dynasty, but literal kings of this literal earth. From their palaces of pomp, from their giddy pinnacles of dominion, they too have gone up on high and have led their captivity captive; as Barak son of Abinoam from his high places, or as Deborah wife of Lapidoth from palm tree of earth to palm trees of heaven.

If hard it is for any rich man to enter into the kingdom of heaven, how hard must it be for those royal rich men to whom tribute, custom, fear, honour, are due it may be from subject millions. Wise indeed was Agur when he prayed, "Remove far from me vanity and lies: give me neither poverty nor riches " — wiser, so far, than wisest Solomon who lost himself in luxuries and pleasures for a while, if not (as God forbid!) for ever.

Every man's vocation exhibits a twofold aspect. Primarily, it is allotted to him for himself, that therein he may glorify

God and save his own soul; secondarily, it is allotted to him for his brethren, that therein he may serve them and promote their salvation.

Children, servants, subjects, exist in right of parents, masters, monarchs; and vice versa; each equally in right of the other, each complementarily to the other. I see this at once as to parents and children: I accept it readily as to monarchs and subjects: I must take heed to admit it practically as to superiors and inferiors, employers and employed.

O Perfect Lord Jesus, Who being the Creator wert pleased to abase Thyself to become a Creature, and amongst creatures a dutiful Son, a submissive Subject, and though not a servant of men yet toward Thine own as he that serveth; grant us a faint shadow of Thy humility whereby we too may become dutiful, submissive, serviceable. Make us in our several stations affectionate, loyal, helpful, to one another; and in and above all earthly ties, absorb us in self-devotion to Thyself, the Source of our life, the King of our race, the Master to Whom we must stand or fall. For none of which things are we sufficient, but our sufficiency is of Thee. Make us as Mary when she turned and said Rabboni.

Bring me to see, Lord, bring me yet to see Those nations of Thy glory and Thy grace Who splendid in Thy splendour worship Thee.

Light in all eyes, content in every face, Raptures and voices one while manifold, Love and are well-beloved the ransomed race: —

Great mitred priests, great kings in crowns of gold, Patriarchs who head the army of their sons, Matrons and mothers by their own extolled,

Wise and most harmless holy little ones, Virgins who making merry lead the dance, Full-breathed victorious racers from all runs,

Home-comers out of every change and chance, Hermits restored to social neighbourhood, Aspects which reproduce One countenance,

Life-losers with their losses all made good, All blessed hungry and athirst sufficed, All who bore crosses round the Holy Rood,

25. And the gates of it shall not be shut at all by day: for there shall be no night there.

" The evening and the morning " made up the former day: the latter day shall consist of morning without evening. The sun of that former day went down even while it was yet day, because rebellious Adam set his face toward death and darkness. Then was the gate shut, Eden gate; and no man remained within, neither could any return thither whence once for all man had gone out. Inside stood the Tree of Life inaccessible; outside stood the live man death-stricken. A gate that is shut fulfils an obvious purpose.

But wherefore gates at all if never to be shut? The full wherefore may abide hidden, yet in this as in many another instance one may elicit a lesson without fathoming any mystery.

The gates bear perpetual witness that man inhabits heaven not of right but of grace. The morning stars which sang together, the sons of God who shout for joy, are (so to say) aborigines of the celestial country: not so man, whose life is, a resurrection from death, whose sonship is by adoption, whose freedom commenced in enfranchisement, whose citizenship is confer ed, not natal. " We are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding."

The open gates bear permanent witness to human free will, still free even when made indefectible. " A brother or a sister is not under bondage ": Love alone constrains such. But whilst God's eternal Love endures, and their own everlasting love endures, and the immortal mutual love of the whole Communion of Saints endures, so long will a threefold cord not quickly broken, "cords of a man... bands of love," hold them fast.

The gate of Eden honours Law: the gates of New Jerusalem honour Love. Art thou weary of Law and enamoured of love? St. Paul teaches us a short cut out of law into love: "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."

Lord, by Thy Most Holy Life-giving Spirit plant, I bcs:ech Thee, love in every heart. Living, growing, flourishing love: with joy as a fair flower, peace as a refreshing fruit, longsuffering for a steadfast prop \ by gentleness kept ever pliant to the Husbandman, by goodness meet to stand every test, by virtue of faith fadeless, by meekness bending not breaking, by temperance concentrated as under the pruning knife. Grant us these graces which please Thee, and deign to be pleased with us sheltered in the grace of Jesus Christ. All for His sake.

I suppose some ears are liable to be involuntarily caught as by an illogical sequence on hearing: " And the gates of it shall not be shut at all by day: for there shall be no night there,"— which latter clause the Revised Version segregates in a parenthesis. Yet as it stands in the Authorized Version much maybe made of that very for: it will teach the teachable.

Days which alternate with nights make up Time, Time fraught with danger at its best. This temporal mortal life needs restrictions as it were both by day and night: its virtues may run into excess, while its vices call for bit and bridle at every turn if we are not to be destroyed by them. " Keep the door of my lips," is the Psalmist's prayer; although within the lips dwells the praise-giving member, that "best member" that man has. The door of Noah's Ark continued shut both day and night, after "the Lord shut him in," and until he received the command to go forth: at least, so we may infer the more readily because the raven was sent out at the opened window. The closet of prayer has a shut door (see St. Matt, vi. 6). The sheepfold of salvation has a door, evidently sometimes shut, inasmuch as on occasion it is opened (see St. John x. i — 4).

But Eternity! The Eternity of the beatified knows nought of seclusion when all are brethren beloved, or of exclusion when all are saints. Time shut its gates even by day, because of night being there: Eternity opens them and leaves them wide open "by day: for there shall be no night there."

O Gracious Lord God, enlarge our hearts, wills, intellects, that more and more we may love, choose, worship Thee. Through Jesus Christ our Redeemer. Amen.

26. And they shall bring the glory and honour of the nations into it.

Nearly the same as we read of the kings of the earth (ver. 24 ante), yet not quite the same. For those kings appear themselves to " bring their glory and honour into it." Glorious and honourable was their vocation: they reigned in righteous ness and ruled in judgment; until invested with the untarnished glory and honour of their proper calling they at length ascend the Hill of the Lord and rise up in His Holy Place.

Not so the nations at large. They have not like King Solomon worn glory as a robe, or amid popular acclamations received honour of men. Their majesty has been inward, their dignity without insignia. Like the Holy Innocents they have put on unsuspected splendours, not seeking praise of men. Neither have they honoured themselves, nor borne witness to themselves; but copying their Blessed Master they have committed themselves to Him that judgeth righteously, saying with St. Paul, " Yea, I judge not mine own self." And since we read not that they shall with their own hands present their offering, we cannot tell whether themselves or others on their behalf shall do so: " they shall bring it," whoever they may be on whom so felicitous a charge devolves. Perhaps those elect kings commending to God their people's offerings, as did David: or those elect angels who have ministered to these heirs of salvation: or it may be these same heirs of salvation one for another, in honour preferring one another in perfection, as heretofore in imperfection; still looking every man not on his own things, but also on the things of others.

It were to be a stone, a clod, dust in our native dust, not to kindle and glow, flame and mount heavenward amid the great cloud of witnesses our brethren and sisters in Christ. Shall others go up from the extreme outposts of peril, the heights or depths of difficulty; they the forlorn hope of the Christian army, they the violent whose violence the kingdom of heaven suffers: and will not we go up from our peaceable habitation, sure dwellings, quiet resting-places? Forbid it, honour — forbid it, shame!

" Now set your heart and your soul to seek the Lord your God; arise therefore, and build ye the sanctuary of the Lord God."

O Lord my God, by honour or dishonour, through evil report or good report, give us grace to seek Thee, greater grace to find Thee, greatest grace to abide with Thee, for ever and ever, world without end. By the Indwelling of Thy Most Holy Spirit, and for the only Merits and sake of Thy Son Jesus Christ. Amen.

Thou art Thyself my goal, O Lord my King: Stretch forth Thy hand to save my soul:

What matters more or less of journeying? While I touch Thee I touch my goal, O Sweet Jesu.

27. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

St. Paul writes: "We must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men." And St. John in the verse we have now to study shows whom that Judgment will exclude from final blessedness, and whom it will admit.

Everything foul and everything false will be excluded. Perhaps we can still trace the inveterate hostility of free will in the persons excluded: not merely are they in their own persons tainted and hollow; but afford them scope, and they still are such as defile, as work abomination, as make a lie. Never must I picture to myself lost souls as ready to repent were penitence attainable, ready to be reconciled were a door opened to reconciliation; as more ready to pray than God to hear. While there was life there was hope; and once Christ's tender Hand touched and healed the leper: " But put forth Thine Hand now, and touch his bone and his flesh, and he will curse Thee to Thy face."

We are taught here what manner of folk will be shut out, not what manner will find entrance. But almost at the outset of this Revelation (ch. iii. 5) we learned the " he that overcometh " is he whose name will not be blotted out of the Book of Life.

Temptations are what I have to overcome, and at the root of every possible temptation I have to overcome myself. The rest God will do for me, unless I frustrate His gracious purpose. So that works and faith here combine: self-conquest and trust in God.

Bible then is what man needs at present, however curiosity may hanker after the other.

Profit now by the open Bible, and hereafter the Book of Life will not be closed to thee.

It is characteristic of Divine Revelation to kindle and susta:n instead of satisfying curiosity. Is thy curiosity evil? Desire not its gratification. Is it good? Wait patiently and it will be gratified.

The Bible is well worth prolonged study, and the Book of Life prolonged expectation. And already in the Bible man holds the key to the Book of Life.

Curiosity though it be not a sin forms a highway for sin. The curiosity of Eve brought sin into the world and death by sin. Curiosity may have seduced Lot's wife into looking back, whereupon she became a pillar of salt.

These two instances suggest Curiosity as a feminine weak point inviting temptation, and doubly likely to facilitate a fall when to indulge it woman affects independence. Thus we see Eve assume the initiative with Adam, and Lot's wife take her own way behind her husband's back.

1. And he showed me a pure river of water of life, clear as crystal, proceeding out of the Throne of God and of the Lamb.

Or as the Revised Version arranges the text: "... the Throne of God and of the Lamb, in the midst of the street thereof" — thus adding to the end of ver. i a clause which the Authorized Version places at the beginning of ver. 2. This latter reading favours a collation of the verse we have now to consider with a Divine utterance recorded by St. John:

" Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this He spake of the Spirit, which they that believe on Him should receive...)" The two passages taken together suggest how ineffably real and close is regenerate man's union with his dearest Lord and Head: so that every thing communicable which is Christ's He shares verily and indeed with His brethren; yea, even with each of the least of those His brethren.

That the " Pure River of Water of Life" proceeded "out of the Throne of God and of the Lamb " confirms that clause of

the Nicene Creed: "The Holy Ghost, The Lord and Giver of Life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified."

That It flows forth through the golden street of New Jerusalem (see Revised Version as quoted above) certifies us that the Divine All Gracious Spirit will abide for ever in the human temple He has deigned to edify and hallow. No more than will our Lord Himself, will God the Holy Spirit, the " Other Comforter," ever leave His own comfortless.

Waters of Baptism in a mystery have already conveyed it to us by grace of the Most Holy Trinity. " He that believeth and is baptized shall be saved."

" Clear as crystal " — not concealing, but revealing. Accord ing to Christ's promise to St. Peter: " What I do thou knowest not now; but thou shalt know hereafter." For in the day of eternity all faithful children shall be as that Father of the Faithful of whom the Lord once said: " Shall I hide from Abraham that thing which I do? "

If I may without presumption, I connect symbolically the reflecting power of '* a pure river " with another saying of Christ's uhen on the eve of His most sacred Passion He poured Himself forth in love to His disciples: "Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you." This promise, relating to time, seems not necessarily limited to time.

I suppose that the river of Eden, which from being one became parted into four heads, may correspond figuratively with the Apocalyptic " Pure River of Water of Life." From the Paradise which could be lost and which it watered, the single fountainhead poured forth in fourfold stream Pison and Gihon, Hiddekel and Euphrates, to fertilize the world and sprinkle many nations: in the regained Paradise That which it typified appears as One, having accomplished the Divine Pleasure.

O Most Holy, Almighty, Eternal, Divine Spirit, Who art of one Authority and Dominion with the Father and the Son; set up Thy throne in our hearts, indwell us, gather us into Thine obedience, reign over us.

Thou Who art Lord and Giver of Life, grant us life, a long life, even for ever and ever.

Thou Who art a Loving Spirit, ever willing to give Thyself to whoso will receive Thee, give Thyself to us, give Thyself to us more and more, and never withdraw Thyself from us.

Thou Who art Purity, purify us: Who art Light, enlighten us: Who art Fulness and Refreshment, make us Thine, keep us Thine, fill us, refresh us.

O Lord God Almighty, Most Holy Trinity, Jesus Christ is our sole plea lor any gift, for any grace. Amen.