The theophany of Revelation 4. is continued in this. We are permitted to see more of the high court of heaven, and to witness the purpose of its session, the centre of its adoration, and the transactions in which its members share. We have surveyed the throne and him that sat thereon, the rainbow above the throne, the crystal sea, the burning torches, the elders and the cherubim, and their worship of God. But now the vision is enlarged, and we behold the seven-sealed book, or scroll, held in the right hand of him that sat on the throne; then the coming forth of a mighty angel, who challenges all in that august assembly, and all everywhere, be they who they may, to open the book. Then follows the hush of awful silence, which is the only response the angel's challenge receives; whereat St. John weeps much. Then is heard the voice of one of the elders, bidding him "Weep not," and at once the chief portion and purpose of the whole vision is disclosed. St. John sees, fronting the throne and attended, as was he who sat thereon, by the living ones and the elders, the "Lamb as it had been slain." Strange, incongruous, and almost inconceivable is that figure, with its seven horns and seven eyes. Great painters, as Van Eyck, have tried to portray it, but they have rather lessened than enlarged our conceptions of the truths which the symbol as it stands here in this vision so vividly sets forth. Here, as everywhere in this book, it is the ideas, and not the forms which symbolize them, which are of consequence. And, then, the Lamb is represented as coming and taking the book out of the hand of him that sat upon the throne; whereupon the first adoration of the Lamb takes place. The "living ones" and the elders, each now seen with harp and censer of gold full of odours - they, together, sing the "new song." And, lo, on the outskirts of this heavenly scene, gathering round and enclosing the whole, appear now myriads of angels, and they lift up their voices in like holy adoration of the Lamb. And now a third burst of praise, and from a yet more varied and multitudinous choir, is heard by the enraptured seer. From the heavens above, from the earth beneath, and from the regions of the departed - from those whom the earth covered over in the quiet grave, and those whom the sea had swallowed up, - there arose their anthem of praise to God and to the Lamb. And with the united "Amen" of the four living ones and the elders, as they prostrate themselves in worship, this vision of the adoration of the Lamb ends. Observe Christ as -

I. THE CENTRE OF ALL REVELATION. We behold him:

1. In his premundane glory. We cannot know, and yet less comprehend, much of this. Only that he came forth from God, was in the beginning with God; that he dwelt in the bosom of the Father, in glory which he had with the Father before the world was. But what words could make this clear to our minds? We wait to understand.

2. In his Incarnation. We trace him from the manger at Bethlehem, all through his earthly life and ministry, to Gethsemane, Calvary, and the tomb. And we see him rising from the dead and afterwards ascending to the right hand of God. But we are permitted also to see him as -

II. THE CENTRE OF HEAVENLY ADORATION. See where he is - "in the midst of the throne," standing on that central space immediately in front of the throne, the Centre of all that holy throng, on whom all eyes rest, to whom every knee bows, and every tongue confesses. And what a circle that is! See its members. But he is the Centre; to him their adoring worship is given. Are we in sympathy with this? Is he the Centre of our heart's worship and love?

III. THE REVEALER AND ADMINISTRATOR OF THE PURPOSES OF GOD.

1. God has such purposes. The book held in his right hand is the symbol thereof. It contains his mind, his will, his decrees. Nothing is left to chance. All is ordered and settled.

2. But that book is sealed. Completely, absolutely; this is the meaning of the seven seals. If one seal were removed, which by man it can never be, but a portion of those purposes would be disclosed. "His ways are past finding out."

3. But it is essential that that book should be taken and opened. Hence the angelic challenge, and St. John's tears when none was found to accept that challenge. What would the world be without the revelation of God? We know; for "the dark places of the earth are full of the habitations of cruelty." Would that we thought more of our own obligation to the revelation of God's will, that we might, as we ought to, be more eager that others should possess it who now have it not!

4. The Lord Jesus Christ comes forward. There can be no manner of doubt that he is meant. Though described as "the Lion of the tribe of Judah," yet he is seen as a Lamb - a little Lamb (ἀρνίον), and with the marks of its slaughter yet upon it, the scars and wounds of his sacrifice yet visible. He advances and takes the book. And so we learn that he is the Trustee, the Depositary, the alone Revealer of the Divine will. All truth is in his keeping.

(1) Of prophecy. It was he who opened, and yet opens, the minds of his disciples, that they should understand what was foretold concerning him.

(2) Of the gospel. It is he who shines in our hearts to give the light of the knowledge of God in the face of Jesus Christ. But especially is meant here:

(3) Of providence - how God would deal with the Church, the world, with individual souls. This book discloses all this; he shows to us what God has done and will do.

5. But he is not only the Revealer, but the Administrator of the Divine purposes. As he opens each seal that which he discloses is at once accomplished. He is seen controlling and ruling all. What joy to think of this! For he is -

IV. PERFECTLY QUALIFIED TO BE ALL THIS. Observe in the vision his seven horns. This means:

1. He has fulness of power. The horn is the symbol of strength. Hence "seven horns" mean fulness of strength. Christ is "mighty to save." The gates of hell shall not prevail against him. They will, they do try, as they have long tried, but in vain. For:

2. He has also the fulness of the Spirit. The Lamb was seen with "seven eyes," and these are explained as denoting the same as the seven torches (Revelation 4:5), the seven, that is, the perfect, full, complete power, though diverse in working, of the Spirit of God. For Christ's victory is to be achieved, not over human bodies, but over human spirits, and his power must and does correspond to the opposition he has to meet. And over all the earth his Spirit goes: has not that Spirit come to us, and when he comes the human spirit ceases to resist, and is blessed in yielding?

3. And he has all right. "Thou art worthy:" so sing all the heavenly choirs.

(1) The Lamb is seen "as it had been slain." The sacrifice of the Lord Jesus is represented perpetually in Holy Scripture as the righteous ground of our redemption. The forgiveness of man's sin was to be by no mere gracious letting the guilty go free, let what will come of the Law which he has violated. Not so, but in and by the sacrifice of Christ, the Law was magnified and made honourable; by no means "made void," but established. We linger not now to explain this - if, indeed, any one can fully explain it - but we simply assert what Scripture everywhere affirms. Moreover:

(2) He is commissioned by God. He receives the book from him. God "sent forth his Son," "gave his only begotten Son."

4. And his is fulness of lore. "For thou wast slain, and hast redeemed us by thy blood" - this is the overwhelming thought which prostrates the souls of all his redeemed ones in an agony of insolvent gratitude; that he, Son of God, who was with God and was God, that he should have been content to come hither to this thorn-strewn earth of ours, and to live here the life of a poor, meek man, and then to die upon the cross for us - "herein is love;" and herein is also his supreme qualification to reveal and administer the will of God.

V. THEREFORE IS THE ADORATION OF THE LAMB. Let us join in it. We shall do so if we remember what he has revealed, and that he is the Administrator of all our affairs. - S.C.

The homily must be based upon the interpretation. For our guidance we take the view which regards this sealed book as a title deed, the background of the figure being found in Jeremiah 32:6-16. It is the title deed of the purchased possession - the redeemed inheritance - which noone has a right to touch or open but him to whom it belongs; concerning whom it may be said, "The right of redemption is thine to buy it." Concerning "the Lamb," this is recognized by the song of "the elders:" "Thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation." The redemption of men is therefore the ground of the worthiness, the ability, the right to open the book, to loose the seals, to look thereon. "The Lamb that was slain" alone may take the book "out of the right hand of him that sat on the throne."

I. THE BOOK.

1. Not the book of "the Revelation."

2. But the roll of the covenant - the title deed.

3. A sealed document. Not representing the hidden nature of its contents. The breaking of the seals not a disclosure. The breaking of the seals coincident with stages in the process of taking possession of the purchased inheritance.

4. The book pertains to the Lamb. To him who is the Lamb - the Redeemer - belongs the possession. To him belongs the title deed. He takes possession of his own.

II. THE REDEEMER.

1. The Lamb. "The Lion of the tribe of Judah" is also the Lamb. The latter symbolically representing his sacrificial character. He is the Lamb, as he is the Offering and a Sacrifice.

2. The Lamb appeared "as though it had been slain." "We have redemption in his blood." Whatever the Lamb of sacrifice represented he was in the utmost degree - a means and a pledge of salvation, an Offering, a Propitiation.

3. But the Lamb liveth again. Thus is presented to the eye of the seer the most cheering of all objects - the crucified and slain but risen Lord, the Conqueror of death, then of sin and of all that side with sin.

4. He has perfect power: "seven horns."

5. Perfect, sevenfold, spiritual grace: "seven eyes which are the seven Spirits of God." He is perfect as a Redeemer. The price of his own blood he has paid: "With thy blood;" "A death having taken place for the redemption of the transgressions that were under the first" and second "covenants;" "How much more shall the blood of Christ!" "Having obtained eternal redemption."

III. THE REDEEMED INHERITANCE.

1. Men "of every tribe, and tongue, and people, and nation."

2. Redeemed from alienation, from sin and dispersion.

3. To be a kingdom.

4. Also a priesthood.

5. Exalted to honour: "they shall reign," even on the earth.

This the one work of him who goeth forth conquering and to conquer. The true Redeemer by price of his blood, by power of his Spirit. Of this redeemed possession he holds the title deed. He only is worthy. He is the rightful heir. - R.G.

And I saw, etc. Concerning the government of God, observe -

I. THAT IT IS CONDUCTED ACCORDING TO A VAST PRECONCERTED PLAN. There was a book, seven pieces of parchment rolled together, and each one sealed, in the hand of him that "sat on the throne." The Almighty never acts from impulse or caprice, but ever from plan or law. And this plan is truly vast, wonderfully comprehensive. It is "written within" and on the "back side." This book contains the germs of all books - the archetypes of all existences, the outlines of all histories. "In thy book all my members were written, when as yet there were none of them." All that shall happen through the vast futures of individuals, families, nations, worlds, are mapped out on the pages of this wonderful book. The universe in all its parts and complicated movements is but the practical and palpable working out of its contents. The world is God's great will in action. Predestination is no special doctrine of the Bible; it is written on every part of nature. It includes as truly the motions of an atom as the revolutions of a world - the growth of a plant as the conversion of a soul. True philosophy, as well as Christianity, resolves everything but sin into the predestination of Infinite Love.

II. THIS VAST PRECONCERTED PLAN IS SEALED IN MYSTERY, Two thoughts are here suggested concerning its mystery.

1. That it transcends all finite intelligence. Some high spirit in the Divine empire is here represented as exclaiming, "Who is worthy to open the book, and too lose the seals thereof?" The question falls on the ear of universal mind, and produces no response; the challenge rings through the creation, and no one accepts it. "No man in heaven; nor in earth, nor under the earth, was able to open the book, neither to look thereon." I refer this mystery, not to the Creator's intention, but to the creature's incapacity. His glory is not in concealing only, but in manifesting. Concealment arises not from any effort on his part, but from the necessary limitations of finite intellect. The deep purposes of the Infinite can never be unsealed and deciphered by the finite. "His judgments are a great deep."

2. That it is frequently the source of great mental distress. "I wept much, because no man was found worthy to open and to read the book, neither to look thereon." The most earnest thinkers in all ages have shed many tears in wrestling with some of the (lark problems of God's government. This mystery is, however, an inestimable means of spiritual discipline. It soberizes, humbles, stimulates.

III. THAT THE MYSTERY OF THE PLAN IS TO BE EXPOUNDED BY CHRIST. "And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." Both the meaning and the figures employed, and the statements in succeeding verses, make it evident that the reference is here to Christ. He, indeed, is the Revealer of God's plans - the Logos. He discloses the eternal purposes in various ways.

1. In his creative acts. "All things were created by him." Creation is a bursting of one of the seals of that book, and a publication of some of its contents. Stars, suns, and systems are but the palpable forms or diagrams of infinite ideas.

2. In his redemptive operations. By his personal history on this earth eighteen centuries ago, and by his spiritual agency from Adam to that period, and from that period in a higher form to this hour, he burst other seals, and brought to light some deep things of the eternal mind.

3. In his judicial conduct. "The Father judgeth no man, but hath committed all judgment unto the Son." In the last day what new disclosures will be made! - D.T.

And one of the elders saith, etc. St. John is first shown Christ as Head of his Church, ruling here on earth. This his first vision. Then he is transported to heaven, and sees the throne set there, and its attendants and their worship. Then the coming forth of the Son of God, and the representation of his mediatorial sovereignty. But first there is the vision of the throne of God, for he is the Source and End of all authority. God was and shall be "all in all." But his power is seen in this vision as delegated to Christ as Mediator. For this vision -

I. SYMBOLIZES THE MEDIATORIAL POWER OF CHRIST. It does this by representing:

1. The Lamb in the act of taking the book out of the hand of him that sat on the throne. Note the book in God's hand; the challenge of the angel, unanswered; and St. John's distress thereat. But now the Lamb prevails, etc. The meaning of the book, or roll, is the plan or policy of a state, the will and purpose of a ruler. God speaks of his book; of blotting out names therefrom. Scribes were important personages because of their agency in preparing such decrees. The taking of the book, therefore, is as when a minister of state in our days receives his portfolio; it signifies his commission to know, comprehend, and execute the counsels and decrees therein contained. Thus, as receiving his commission, the vision represents our Lord.

2. The origin of his mediatorial power. It was derived from the Father. Christ ever afiirmed that he "received of the Father," that he came "not to do his own will, but the will of him that sent him;" Christ was "the Man whom he had ordained;" "God hath spoken unto us by his Son;" "All things are committed unto me of my Father," etc. The mystery of the Trinity is perhaps insoluble by us, but as to the truth of the doctrine, it pervades, not this vision only, but the whole Bible.

3. The nature of it. The vision represents Christ as One that was capable of, and had suffered, death. He was, therefore, human as well as Divine. His human origin as well as his Divine glory are both shown, and because he was the God-Man he became Mediator between God and man.

4. The exercise of his mediatorial power. This by his taking the book and loosing the seals thereof, whereupon, as each seal is opened, that which he thus discloses is at once begun to be accomplished. The Apocalypse discloses the fate and fortunes of the Church, and of the world as related to it. Information and reserve characterize these disclosures. They tell of a great struggle, in which all creatures engage; that it is for moral ends, and centres round man. Hell and its plans and apparent triumphs are shown; also her overthrow, and at last the full redemption of the Church and the establishment of the kingdom of God. Now, all this Christ not only reveals, but executes. For this he has the seven horns of omnipotent might, and the seven eyes of omniscient wisdom. But it is in their execution that the Divine purposes are fully revealed. As yet we know but parts of them. The apostles only knew the Scriptures when, not before, they were fulfilled. And how vast is:

5. The extent of his power! It is over all physical and all moral natures; over the present and the future; over the grave and death; over angels and devils; over every soul in every land, age, and condition. All are subject unto him. God "left nothing that is not put under him" (1 Corinthians 15.). And:

6. Its final end and completions. It has such an end. The very idea of a "book" is that of something which comes to an end, which is for a definite and limited purpose. Christ must reign, not forever, but "till he bath put all things under his feet." Then cometh the end (cf. 1 Corinthians 15:24-28). The book is a definite thing. The existing systems of grace and providence are not everlasting; they subserve ends beyond and higher than themselves; they are but preliminary and initiative; their completion is yet hidden, and will fill and brighten eternity. Further, the vision -

II. EXHIBITS THE BASIS ON WHICH HIS MEDIATORIAL POWER RESTS, He "prevailed," but by right, not by force; in virtue of his being:

1. The Lion of the tribe of Judah. (Genesis 49:9.) Hence his right was from his office, the position it was predicted he should fill. And his life and his conquest over Satan, sin, man, death, all verified the truth of Jacob's dying prophecy.

2. The Root of David. Hence, by descent also, as Heir of him to whom God's promises of universal rule had been given. But chiefly because he was:

3. The Lamb slain. Thus the pre-eminent right secured by his atonement is set forth. The Lamb is the Centre of heaven. Hence his cross claims his crown; the sufferings of Christ, the glory that should follow. The term "worthy" is used in reference to this right thus obtained. The cross affirms every principle of moral law. As all creation is for moral ends, so supremely is the cross of Christ. He is worthy because he was slain.

III. REVEALS THE RESULTS CONTEMPLATED BY HIS MEDIATORIAL POWER. They are four.

1. To set forth the glory of the Son of God. See the adoration of the Lamb, how intense, how universal, how unceasing. All things are for him, as they are by him. All men are to "honour the Son, even as they honour the Father." And by his mediation this glory is secured. He had glory before the world was. But he has far more now, and yet more shall be his. He is seen amid all the confusions and calamities of life to be our one Hope and Stay. "Christ is all and in all," and so is he glorified.

2. To secure the accomplishment of man's redemption. "Thou hast redeemed us:" so the heavenly choirs sing over and over again. And Christ has his redeemed. See how the Church is described: as the bride; heir; joint heir with Christ; kings; priests unto God; his body, etc. Yes, Christ hath redeemed us.

3. To demonstrate the unity of the Divine counsels and the progressive character of the Divine works. The mediatorial system is not external to, but part of the system of, the universe. It is essential to its moral order and bound up with all its history. Sin was an inroad upon, and an invasion, violation, and disruption of, the Divine rule. Inevitable if the gift of free will was to be granted as it was; and hence some means for the reparation of this great disaster had to be found, and for the demonstration of the consistency of the wise, the holy, and the all-loving God. All human sin, protracted so awfully and so wearily age after age, is yet but an episode in the course of the Divine administration; like as a war is but an episode in the history of a nation. And the mediation of Christ is the method of God for undoing the evil man's sin has wrought.

4. To issue in the glory of the Father and to show this as the end and aim of all things. "That God may be all in all:" such is its chief end; as for each one of us, so for all human history, and all the Divine dealings with us in Christ our Lord. Let us by self surrender to Christ fall in with that blessed purpose, and so one day rejoice in its perfect fulfilment. (Adapted from notes of sermon by late Rev. G. Steward, of Newcastle.) - S.C.

The seven Spirits of God which are sent forth, etc. In all possible ways the Church declares her faith in the Lord Jesus Christ and his redemption. By the name, Christian; by the sacrament of the Holy Supper; by symbols - the cross everywhere; by her literature, etc. And all this is right; the example of it is given in Scripture, for Christ is the Alpha and Omega of the Bible: "Him first, him last, him midst, and without end." But this is not all the truth. For it is equally true that the holy and perfect Spirit of God is sent forth into all the earth - working in, upon, for, and around us everywhere. The doctrine is most blessed, and an essential part of the gospel of Christ, though it has not the prominence in our thought or speech that "the truth as it is in Jesus" receives. We do not realize as we should that the Holy Spirit is the Christ within us, and whose coming made it "expedient" that the Christ who in our nature died. for us upon the cross "should go away." Note -

I. THE EVIDENCE FOR THE GOING FORTH OF THE SPIRIT OF GOD. We see the Spirit striving with men in the days of Noah; as yet earlier and more successfully - because the striving was with matter, not with mind - we see him bringing order out of chaos at the Creation. "Whither shall I go from thy Spirit?" asks the psalmist; "or whither shall I flee from thy presence?" David piteously pleads, "Take not thy Holy Spirit from me!" His presence is recognized in every part of the sacred history, and in the New Testament Pentecost is told of, and the truths concerning him are dwelt upon still more at large. In this Book of Revelation we read once and again of his gracious work (cf. Revelation 1:4; Revelation 3:1; Revelation 4:5; Revelation 5:6. Cf. also conclusion of all the letters to the seven Churches, Revelation 2 and 3.). At Revelation 19:10 we are told that "the testimony of Jesus is the spirit of prophecy." The Holy Spirit confirms the "voice from heaven" (Revelation 14:13), which declares, "Blessed are the dead which die in the Lord. Yea, saith the Spirit," etc. It was under the influence of the Spirit the book was written: "I was in the Spirit," St. John repeatedly affirms. And at the end of the book the Spirit is heard along with the bride and others, bidding all come and take the water of life freely. Scripture, therefore, does plainly tell of a Spirit - the Spirit of God, "sent forth into all the earth."

II. THE MANNER OF HIS GOING FORTH. This seen:

1. In nature.

(1) Creation. He is called "the Spirit of life." "Thou sendest forth thy Spirit, they are created."

(2) At each returning spring.

2. Amongst men. Here it is that the Divine Spirit's work may be most manifestly seen.

(1) As a fact, there is much good amongst men who have not been and are not within the circle of the Church - much that is lovely and of good report and worthy of all praise. See the laws and literature of ancient nations; and the lives of their noblest men. Who that is acquainted with ancient history will for a moment deny this? And today there is much of good that yet is, formally, without the circle of the Church. No doubt a large part of this is owing to what Carlyle called "a great after shine" of Christianity. The inspiration of many professedly non-Christian moralists is Christian after all. They have unconsciously absorbed it, and then reproduced it as from some other source.

(2) Now, whence comes all this? Many say that "natural goodness" is sufficient to account for it. And that there is some good in every man, we can hardly deny. And we are unable to accept the Augustinian theory that such goodness, being unconnected with faith, "has the nature of sin." For is not this doctrine perilously near that of which our Lord speaks in Matthew 12:24, where his enemies attributed his deeds to the prince of devils? We know of no such thing as natural goodness. How can it coexist with the universal corruption which we confess? But we do know of God as the Source of goodness, and of Satan as the inspirer of evil, and to him we cannot ascribe the goodness of which we are speaking. We therefore look for its source in that going forth of the Spirit of God of which the text tells. Does not all light come from the central sun? The flame that leaps forth from the coal, heated above a certain temperature, and with which we are so familiar, is but latent light liberated at length after having been imprisoned there since the days when it first was radiated from the one central sun. And has not science showed that life only can produce life? Dead matter cannot originate it; it must come from life. And this is true in the realm of moral and spiritual life also. And does not Scripture assert this? St. James says, "Do not err, my beloved brethren, Every good gift... cometh down from the Father of lights," etc. (James 1:17). And St. John (i.) tells of "the light that lighteth every man that cometh into the world." We therefore claim all goodness as due to the going forth, etc.

3. In the Church. Here, of course, it is most of all to be seen. Let the waters of a lake be agitated by any cause, the greatest movements will be seen nearest the point where that which stirred the waters came into contact with them, although the movements will not stay until the whole body of the lake has been more or less affected thereby. And so, because the Church is the point of contact, amid the wide extent of humanity at large, with the blessed power of the Spirit of God, therefore in the Church will his power most of all be seen, though his power goes forth far beyond. In the Church it is seen in all stages of the spiritual life - in conviction, conversion, inward peace, bright hope, growing holiness. And in all the manifestations of that life - trust, fidelity, charity, zeal, self-denial, love, joy, peace, etc. It is more evidently seen in great spiritual movements like that at Pentecost, in which vast numbers of human hearts are touched, moved, and saved thereby. Then everybody notes it, and asks, "What strange thing is this?" But it may be seen, also, in equally real operation in the case of individuals who, one by one, the Holy Spirit draws to God. And this going forth shall be seen again:

4. At the resurrection. "The Spirit of him that raised up Jesus from the dead shall also quicken your mortal bodies," etc. (Romans 8:11). Each spring season is God's perpetual parable of the resurrection. The whence, the whither, and the cause are all portrayed when

"The spring-tide hour
Brings leaf and flower."

CONCLUSION. If we be asked - Why, if it be so that the Spirit of God thus goes forth, why is the world no better? we can only reply:

1. The higher the life the longer its development demands. What wonder, then, that "the end is not yet"?

2. The Spirit may be resisted; is so. The old fable of the sirens is of everyday fulfilment. The sweet, seductive song of the siren-like world lures souls in myriads to abandon the leading of the Spirit of God. Is it not so? The wonder is, not that so few escape, but that any do. No wonder, therefore, that his work is slow.

3. But it is sure. The Spirit is likened to fire - to torches of fire (see Revelation 4.), which will stand the rough blasts of the world and the tempests of sin, and yet burn on. And as fire transforms and strives strenuously till it gains its ends, so we believe the Spirit will, for we "believe in the Holy Ghost."

4. What reception has he from us? Doubt him not, resist him not, but seek his aid for yourselves, for others, and, as you so do, you will increasingly believe in, see, and rejoice in, the goings forth of the Spirit of God. - S.C.

And I beheld, and, lo, etc. This passage presents to us Christ as the Expounder of the mystery of the Divine government. Various orders of intelligence surround him as he takes the "book;" they prostrate themselves at his footstool with "harps" and "vials" and "song." Notice -

I. Christ, as the Expounder of the mystery of the Divine government, OCCUPIES A CENTRAL POSITION, AND ASSUMES THE MOST EXTRAORDINARY ASPECTS.

1. Look at the position he occupies. He is in the "midst of the throne;" he is in the very centre of the intelligent creation. He attracts all, he enlightens all, he governs all, he blesses all with new Life and beauty.

2. Look at the aspect he assumes. In his Person are combined the marks of suffering humanity and the attributes of perfect Divinity. Stood a Lamb as it had been slain, the marks of Calvary on his Person, having "seven horns," perfect power, and "seven eyes," perfect knowledge. Blessed thought. Our nature is associated with Divinity on the throne of the universe. Its human scars preach, in mute but thrilling force, love and justice in the ear of all spirits; and its Godhead glories command the reverence and praise of all.

II. That Christ, as the Expounder of the mystery of the Divine government, AWAKENS IN ALL CLASSES OF HOLY MIND INEFFABLE DELIGHT. "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," etc. These numbers probably designate indefinite multitudes of representative classes. Their attributes and aspects are further developed in other places of this book. The language here employed may denote the characteristics of their delight.

1. Here is humility. They "fell down before the Lamb." The profoundest reverence mingled with their joy.

2. Here is harmony. Here are harps, emblems of music. I do not know that we are authorized to assume from such symbolical language that there is vocal or instrumental music in heaven. It is not the sound but the spirit of music that is there.

3. Here is acceptableness. "Golden vials full of odours." Its breathing ecstasies ascend as fragrant incense to God.

4. Here is prayerfulness. "The prayers of saints." Death terminates the saint's need of prayer for certain objects, such as forgiveness, deliverance from error, and victory over foes, but not the spirit of prayer - the spirit of felt dependence upon God. This humble, harmonious, acceptable, and prayerful delight Christ awakens in the universe as the Expounder of God's great plan.

III. That Christ, as the Expounder of the Divine government, is DEEMED WORTHY OF THE OFFICE BECAUSE OF HIS REDEMPTIVE ACHIEVEMENT. "Thou art worthy to take the book, and to open the seals." Why? "For thou wast slain, and hast redeemed us to God." Observe:

1. He has redeemed. The redemption of God consists in a deliverance from the power of sin.

2. He has redeemed by sacrifice. What was the sacrifice? A few self-denying efforts? a world? No; his life. By the sacrifice of his life itself.

3. He has redeemed, by sacrifice, all classes. "Out of every kindred, and tongue, and people, and nation."

4. He has redeemed all classes by sacrifice to the highest honours. "And hast made us unto our God kings and priests: and we shall reign on the earth." They are priests in relation to their Maker, offering up the sacrifice of a devout and grateful soul; they are kings in relation to their race, wielding a governing influence over their thoughts and hearts. A true Christian is a moral sovereign. What a work is this redemptive work! Well may the universe deem Jesus worthy to "open the book," because of what he has done to save the world! - D.T.

The triumphant host, the redeemed possession, purchased unto God, give their glory. The whole Church in their representatives give ceaseless praise to him who in humility bare their sins in his own body on the tree.

I. THE SONG OF THE CHURCH IS EVER UNTO, AND IN PRAISE OF, THE LAMB. Never can those harps be unstrung; never can the song of redemption cease to mingle with the song of the universe. Ever will he be "matter of all their praise."

II. THE SUBJECT OF THE SONG IS THE WORTHINESS OF THE LAMB. "Thou art worthy" to receive and hold the title deed of the inheritance. The possession he has purchased. It is his. His be the title to it. He claims, and justly claims, a redeemed race as his. To this the sealed book is the title deed. The taking possession by power of that which he had purchased by price is the work represented throughout the Revelation.

III. THE SONG IS THE TRIBUTE OF THE REDEEMED HOST TO HIM TO WHOM THEIR REDEMPTION IS DUE. The lowly song of the redeemed stands over against the humiliation of "the Lamb." His "worthiness" takes the place of the "curse" which he bore. The jeers of the multitude on earth are exchanged for the song of the thankful host in heaven, he who was slain now liveth forever. Truly he sees the travail of his soul, and is satisfied.

IV. THE SONG REVERTS TO THE GRACIOUS PROCESS OF REDEMPTION.

1. The acknowlodged need. He who confesses Jesus to be a Saviour thereby acknowledges his lost condition.

2. Sacrificial death of the Redeemer: "Thou wast slain."

3. The redemptive character of his work: "And didst purchase with thy blood."

4. The redeemed a Divine possession. They are purchased "unto God;" they are made a kingdom and priests "unto God."

V. THE SONG RISES INTO A JOYFUL RECOGNITION OF THE EXALTED STATE OF THE REDEEMED. Seen:

1. In their relation to God.

2. In their compact union as a kingdom under Divine rule.

3. In their universal priesthood holding its privileged and acknowledged approach unto God.

4. In their elevation to highest dignity in the dominion assigned to them on earth. This last a secret comfort to the persecuted and downtrodden Church. In the final triumph, honour, and glory, the suffering host of God to find its reward. - R.G.

In these sublime chapters these doxologies stand out prominently. Note concerning them -

I. WHAT IS COMMON TO THEM ALL. They are all ascribed to the Lamb. Exclusively in the first two; united with "him that sitteth on the throne," in the third; but in all the Lamb is prominent. From this we learn:

1. We cannot render too much honour to Christ. He is seen "in the midst of the throne," and the Centre of all that heavenly circle, and the Object of their united adoration. We therefore cannot exceed in our worship of him. We scarce know how, we need not know how, to distinguish between him that sitteth on the throne and between him that is in the midst of the throne. The worship of one is the worship of the other, and of the other of the one. Christ is everything to us - "all and in all," as St. Paul affirms, and as this vision shows. The fact is, we cannot worship God without worshipping Christ. No man cometh or can come to the Father but by him. The very thoughts and ideas that we have of God we gain through him. Those varied human expressions concerning God which we find in the Old Testament are but anticipations of the confirmation they were to receive through him who, coming from the Father, should take our nature and so reveal the Father to us.

2. Nor can we think too much of the cross of Christ. It is to him as to the Lamb, the Lamb slain and who hath redeemed us by his blood, that this adoration is given. It is the cross of Christ that speaks peace to the contrite heart, that assures of perfect sympathy the sad and distressed mind, that gives new strength and resolve to the tempted soul. Well does Watts sing -

"Oh, the sweet wonders of that cross
On which my Saviour groaned and died!
Her noblest life my spirit draws
From his dear wounds and bleeding side."

II. WHAT IS PECULIAR TO EACH.

1. The first doxology.

(1) Offered by:

(a) The four living ones. Representative (see previous homily) of perfectly redeemed humanity - the condition in which man shall be when Christ has drawn all men unto him; when he shalt have put all enemies under his feet. They are represented as "four," to signify the worldwide scope of Christ's redemption: "They shall come from the north and from the south, from the east and from the west."

(b) The twenty-four elders. These represent the Church of God. They are twenty-four because of the twenty-four courses of priests (1 Chronicles 24:3-19). They are the instruments by which mankind at large shall be won for God. The manifold wisdom of God is to be made known through, the Church.

(2) By means of:

(a) The outward homage of the body: "they fell down." The attitude of the body not merely symbolizes, but often assists, the worship of the mind. The posture of reverence is helpful to the feeling of reverence, and therefore is not to be regarded as unimportant.

(b) Music and song. They had "harps," and they "sung a new song." Music alone of all the arts is to be perpetuated m heaven. We read not of painting or sculpture, but music and song are there. For music is the utterance of thoughts too deep for words. Much is given to us besides language, to express our thoughts - tones, looks, tears, cries, and music also. Moreover, music is symbolical of the life of heaven. As in music so there, there is no self will. Music is only possible by absolute obedience to the laws of harmony. Obedience is its life. And how glorious is that music which is consecrated to God's praise!

(c) Intercessions for those on earth. This seems to me the significance of the incense-laden censers, the "vials full of odours," which are spoken of. How can the Lord of love be more truly worshipped than by sympathies, thoughts, and deeds of love? Is it to be imagined that the blessed in heaven cease to care for their poor troubled brethren on earth? - that the love they had for them is all gone, evaporated? God forbid! And here it is shown that as here on earth they loved to pray for and with them, so in heaven they do the same (cf. Revelation 6:10; cf. also Luke 1:10; Exodus 30:36-38). In such intercession Christ sees the fruit of the Spirit he has given them.

(3) On the ground of:

(a) The worthiness of Christ.

(b) The redemption he has wrought - so real, so universal, so costly.

(c) The results of it: "made us kings," etc. (ver. 10).

Such is the first doxology; it is the praise of the redeemed for their redemption. We do not now seem to value it so highly; many other things seem to us more precious - wealth, friends, success, pleasure. But when we see things as they really are, then this gift of gifts, all gifts in one, our redemption, will be prized and praised as now it too seldom is.

2. The second doxology. This, though joined in - as how could it be otherwise? - by those who sang the first, is more especially that of the angels. In myriads upon myriads they gather round and cry, "Worthy is the Lamb." Unto these "principalities and powers in the heavenlies" is made known, "by means of the Church," the manifold wisdom of God (Ephesians 3:10). These "things" they "desire to look into" (1 Peter 1:12). How, then, can they, who rejoice over one sinner brought to repentance (Luke 15.), fail to be filled with rapture when they behold that which the Lamb slain has done? Therefore to him to whom all this is due they render praise, affirming the certain truth that all the power, the riches of grace, the wisdom, and might, which were conspicuous in man's redemption, and the honour and glory on account thereof, are to be ascribed to the Lamb. "By grace are ye saved, not of yourselves" - such is the reminder the angels give. We are slow to recognize this, and too ready to attribute overmuch to ourselves.

3. The third doxology. (Ver. 13.) The Church, the angels, have uttered theirs; and now creation, in all her forms - man living and dead not excluded, for" those under the earth" (cf. Job 10:21, 22; Isaiah 14:9), those who have departed this life and are now in the realm of the shadow of death - are named, and they all unite in this praise (cf. Philippians 2:10). St. Paul seems to teach (Romans 8:19-23, and especially ver. 21), that there shall be a redemption for it also - a deliverance "from the bondage of corruption." When we think of the sorrows and sufferings of those creatures of God who have no sins of their own to answer for, being incapable of sin, though not of suffering, it is a blessed revelation that in some form or other unknown to us they shall share in the blessings Christ hath brought. The psalms are full of invocations to creation in its various forms - the seas, the trees, "everything that hath breath," "all creatures" - to "praise the Name of the Lord." And here in this vision we behold creation, along with angels and redeemed men, uniting in this praise. Who that has heard the marvellous echo of shout or horn amid the Alps does not remember how the sound spreads and travels on further and further, till height and crag and soaring summit seem to hear, and at once give back the sound? So with the adoration of the Lamb, the doxologies of which this chapter tells. They begin, they should, with the redeemed Church and saved man; they are caught up by the myriads of angels, they are heard and repeated by the whole creation of God. How is the reflection forced upon us of the relation in which we stand to this all-glorious redemption. In the fibre of this universal praise dare we reject or trifle with it? What madness! Shall we not embrace it with our whole heart, and seek to know the joy and every blessedness of it more and more, so that at the last, with all the saved, we may fall "down and worship him that liveth forever and ever"? And if we are trusting in Christ, let there be in our lives and on our lips more of praise. Let us not be forever wailing our litanies, but let us learn more of the language of praise. We have been too remiss in this. But whenever we have caught the blessed spirit of these doxologies, how good it has been for us! The devil is eager enough to dishonour Christ: all the more let us be eager to praise. - S.C.

They sung a new song. These few words suggest two thoughts concerning the worship of heaven.

I. IT IS JUBILANT. "They sung." Singing is the natural language of joy. The worship is not mechanical, not irksome. It is the outbreaking of the soul into rapture - the rapture of gratitude, admiration, reverence, and love.

II. IT IS FRESH. "A new song." There is nothing monotonous. Souls have an instinctive craving for variety, and the Creator has amply provided for this instinct. In the life of souls there is something fresh every hour - fresh sceneries, fresh occurrences, fresh engagements, fresh thoughts. - D.T.

Redeemed us to God [Revised Version, 'purchased unto God'] by thy blood. The expression, "blood of Christ" is used by millions who have no accurate idea concerning its import. Blood is life, and the essential idea is Christ's self-sacrificed life. Notice -

I. THERE IS SOMETHING SUBLIMELY UNIQUE IN ITS NATURE. Things are said of it that could not possibly be said with propriety of the blood of any other man in any age or time who has sacrificed his life. Millions of men have been sacrificed; they have lost their life, but not in the way in which Christ was sacrificed. Some have been sacrificed by assassination, some by war, some by capital punishment, some by accident; most against their will, although some voluntarily, either by suicide or superstitious fanaticism. But in the case of Christ's sacrificed life there was nothing like this. Two facts especially marked off his sacrificed life from that of any other sacrificed life.

1. It was in accordance with the eternal plan of God. "he was the Lamb slain from the foundation of the world." There was nothing accidental about it, nothing out of keeping with the eternal order of things.

2. It was voluntary in the sense in which no other man's death was voluntary. Amongst the millions of men who have died most freely, not one has felt that he need not die at all if he chose - that he could continue here forever. But this Christ felt. There was no law in heaven or earth to force him to the fate. "I have power to lay down my life, and power to take it up."

3. The life he sacrificed was absolutely free from all imperfections. Not one of all the teeming myriads who departed this life has been entirely free from sin. All have had on them, to a greater or less extent, the common stain. But Christ was immaculate. His greatest enemies could not convict him of sin. Pilate and all his judges could find no fault in him. He was "holy," "harmless," and "separate from sinners." Another remark suggested concerning the blood of Christ is -

II. THAT IT IS SOMETHING SUBLIMELY UNIQUE IN ITS EFFECTS. In different passages in the New Testament results are ascribed to this blood, which could not, with any propriety or the slightest approach to truth, be ascribed to the blood of any other man.

1. These effects are variously represented. It is represented as reconciliation. His sacrificed life was the atonement. It is represented as purifying. "It cleanseth from all sin." Through it men are "made white." "Unto him that loved us, and washed us," etc. It is represented as an essential element of soul-life. "Whoso drinketh my blood hath eternal life" - something that has not only to be applied to the soul, but taken into it. It is represented as a ransom. "Redeemed us to God by his blood;" "purchased by his blood." It is the power to deliver from the guilt and dominion of sin. It is represented as a conquering force. "Overcame by the blood of the Lamb." Of whose blood have these results ever been predicated, or can ever be?

2. These effects are universal in their influence. It "cleanseth from all sin;" it makes the "great multitudes which no man can number," white. How extensive has been its beneficent influence on humanity already! But its present area of influence, as compared with its future, is less than a little lake to the ocean.

3. These effects are eternal in their blessings. "Whoso drinketh my blood hath eternal life."

CONCLUSION. The subject:

1. Serves to explain both the essence of the gospel and the essence of personal holiness. Christ's sacrificed life is the gospel, and hence the very effects that are here ascribed to his blood are elsewhere ascribed to the gospel, to the truth of the gospel, to the grace of the gospel, to the word of the gospel; all these are said to cleanse, to redeem, to conquer, to make white, etc. Not only does it serve to explain the essence of the gospel, but the essence of personal holiness. That principle of love which led Christ to sacrifice his life must be appropriated by us as a vital ruling element if we would be holy. His sacrifice upon the cross will be worthless to us unless we sacrifice ourselves in love; hence we must become conformable unto his death.

2. Serves to correct the mischievous way in which the blood of Christ is popularly represented. Men talk of Christ's blood as if it was the crimson fluid that coursed through his veins that saves, washes, cleanses, etc.; or at any rate, that it was his blood which qualified him to be a Saviour. It was not his blood;the blood was nothing only as it expressed his self-sacrificing love. Supposing that the criminal law of Rome at the time in which Christ lived had required that capital offenders should be put to death by hanging, or strangling, or suffocating, or by taking poison like Socrates. Had Christ been sacrificed in any of these ways, would the power of his self-sacrifice to save humanity be one what the less? Not so. It was his self-sacrificing love, not the form of his mortal agonies, that made him the Saviour of the world. - D.T.

Now the song bursts out beyond the circles of the redeemed host. "The voice of many angels," even "ten thousand times ten thousand, and thousands of thousands," bears onwards the same burden of song, "Worthy is the Lamb," and the chorus is completed only when it is taken up by "every created thing which is in the heaven, and on the earth, and under the earth, and on the sea;" and the song ascribes "the blessing, and the honour, and the glory, and the dominion" unto "him that sitteth on the throne, and unto the Lamb," and that "forever and ever."

"The whole creation join in one
To bless the sacred Name
Of him that sits upon the throne,
And to adore the Lamb." The vision is prophetic - it anticipates the final condition, the ultimate triumph of redemption, the ultimate acknowledgment of it. It is the song from the redeemed, and declares the widespread influence of redemption. It is creation's song. All creatures, "every created thing," praises the creating and redeeming Lord.

I. IT IS THE UNIVERSAL RECOGNITION OF THE BLESSINGS OF REDEMPTION.

1. The angelic host, forming a semi-chorus, exult in the gracious work of the Lamb - in which figure must be seen represented the total idea of redemption by "the Lamb of God." Angels, who desired to "look into" these things, have found in them matter for praise. High above the incidents of the human history rises the image of him to whom all is due.

2. The "great voice" of the many angels "and the living creatures and the elders" is exceeded by that of "every created thing" in heaven, earth, and sea, even "all things that are in them." This voice of the entire, the grand chorus, the holy seer heard. It was his to discern the beneficent effect of redemption, his to catch the re-echoing song of all things as they praised the holy Name. It stands as the counterpart to "God cursed the ground for man's sake." All is ordered and readjusted. The disturbance by sin gives place to the harmony of all creation "in him" in whom all things are "gathered together in one."

3. All is followed by the solemn "Amen," the reverent assent of the four living creatures - representatives of all creature life, not excluding the Church.

II. IT IS CREATION'S TESTIMONY TO THE GLORY OF GOD IS THE REDEMPTION OF MEN.

III. IT IS DECLARATIVE OF THE UNIVERSAL INTEREST IN THE HISTORY OF THE REDEEMED RACE. The angels, who rejoiced over one sinner repenting, rejoice now in the completed work of the universal redemption. They who saw "first the blade," and sang over it, now behold "the full corn in the ear," and offer their loudest praise to the Lord of the harvest. Herein is signified the unity of the entire creation. Subtle links bind all in one. Each part is helpful to the other. There is mutual harmony, and there are mutual dependence and relationship. The whole finds its termination in a new act of adoring worship: "The four and twenty elders fell down and worshipped." As is most meet, the praise of all is paid to him "of whom and to whom and for whom are all things." The Church below may learn:

1. The certainty of the final triumph of the Lamb in his own conquering work of redemption.

2. The identification of the work of redemption with the purposes of creation.

3. The duty of praise to God for this his unspeakable gift.

4. The sympathy of the angelic and universal life in the spiritual career of the redeemed. - R.G.

And I beheld, etc. We learn here that all heaven, with its "ten thousand times ten thousand, and thousands of thousands," agree in declaring that Christ, who is in the midst of the throne, is worthy to receive, not only power, wisdom, strength, honour, and glory, but riches, all riches mental and material. Who will gainsay the testimony of witnesses so enlightened, so honest, and so numerous? We shall regard the word as referring to material riches, gold. Gold is precious in more senses than one; it is a moral potentiality, and hence it is thought of in heaven and sung about there. Our subject is - Christ is worthy to receive man's worldly wealth. How can he receive it? He is far up the heights of the universe, beyond the vision and the reach of man. How do the monarchs receive the tributes of their people? Not directly, but through established agencies. Christ has established an agency on this earth for this purpose, and that agency is his Church. Whatever is done to further the evangelizing views and well being of his Church, he regards as being done to him. "Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me." Why is Christ worthy to receive your wealth?

I. BECAUSE HE IS THE ORIGINAL PROPRIETOR OF IT. The gold that any man holds in his hand is his in a very secondary sense. His property a few years ago was in the possession of others, and a few years hence it will pass from him into other hands. All material wealth belongs to Christ. "The beasts of the forest are mine, and the cattle upon a thousand hills;" "The wild beasts of the field are mine," etc. (see also Job 41:11; Deuteronomy 10:14; 1 Chronicles 20:19). Man is but the trustee of his wealth; Christ is the Proprietor.

II. BECAUSE HE HAS ENABLED YOU TO PROCURE IT, Why have you wealth more than others? Has it come to you through heirdom, legacy, or your own industry? In either case you have it through Christ. Perhaps you ascribe it to your shrewdness, your industry, your management: but whence came these? All business aptitudes and opportunities are the gift of Christ. All the conditions by which your wealth has been attained are according to his arrangement.

III. BECAUSE HE GIVES YOU THE QUALIFICATIONS TO ENJOY IT. Do you enjoy your wealth? - enjoy all the conveniences, comforts, and powers which it imparts? If so, why? All do not. The miser does not, the invalid does not, the idiot does not. Who gave you the unmiserly spirit, the bodily health, the mental capacity, by which you enjoy your riches? All the qualifications that you have for enjoying your property are his gifts.

IV. BECAUSE HE WILL MAKE THE BEST USE OF IT.

1. The best use of it for yourselves. There is no better investment. In truth it is for your sake that Christ wishes you to give it to him. He could have planted churches on every hill, schools in every valley, written his Bible on the broad heavens; but he knew right well that you would be better blest by contributing of your property to the diffusion of his truth. Your contributions to him serve you in many ways.

(1) Serve to test your character. Until you can give freely that which you value most, what evidence have you of your love to him? None.

(2) Serve to detach you from materialism. Wealth tends to materialize the soul. Every contribution to spiritual objects counteracts the tendency. It is another step up the ladder whose foot is deep down in materialism, but whose top reaches to the holy heavens of spirit and love.

(3) Serve to ennoble your character. It is a great thing to be trusted, to be thrown upon your honour. Christ trusts you.

2. The best use of it for the world. When you are gone, Christ's Church will be here working with the means you have entrusted to it, and working to spread truth, virtue, and happiness through the world. "Worthy is the Lamb to receive riches." Don't shirk collections, don't regard them as trials. Hail them as blessings, and remember that "it is more blessed to give than to receive." - D.T.