Aspects of heaven ...

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Chap. Copyright No*_.

II. The Holy City

CONQUERORS and monarchs plant within their realms great capitals to illustrate their achievements, to perpetuate their glory, to concentrate their trophies and the great works which they have called into being. So Romulus builded the beginnings of Rome ; started on the banks of the sluggish Tiber a metropolis which should rule the world — first by military coercion, through the discipline and celerity of legions whose first lesson in the art of war was that they were never to accept of defeat, and then by spiritual domination which should awe the minds of men, of peoples, and of rulers as well ; so making kings, emperors and their subjects slaves of its imperious will. So Alexander founded Alexandria and began its enrichment with spoils of oriental conquests. So Peter the Great, on the marshes of the crystal Neva, drove the piles for the basis of a city which on its frozen zone should rival the ancient and splendid cities of the warmer latitudes, and amidst gleaming ice should renew miracles of art and splendors of civilization. So Berlin was builded on arid plains to enclose within its walls the fruits of learning and of art, and to be the centre of power which should dare to question the legitimacy of temporal or spiritual arrogance.

So a hundred cities along the sweep of history have risen in imposing strength and beauty, places of protection, of concentrated life, of largest results. The great cities have been the worlds chief glory. Power has had its thrones in them. Genius has found its rewards in them. Princely fortunes have been amassed in them. They have contained the glories of art and of architecture and been the centres of benevolence and religion. They have made the whole world tributary to them ; ships on every sea pointing approaching prows to their ports and caravans loaded with the spoils of all lands journeying with ceaseless march to their busy marts.

When, then, in apocalyptic vision the Spirit would represent to us the victorious and blessed state of the redeemed church, no better imagery, none more impressive, none that would be more thoroughly appreciated by the average mind, could be employed than that of an imposing and popular and brilliant City. It is so described: builded in the eternal heavens ; descending out of them from God ; planted firmly on the restored earth. It is a city of wonder. It is the firm and fair abode of all who have been redeemed unto Christ. Of course it is described with imagery.

The account, as it is given, is figurative. But this is the only way, certainly it is the best way, in which it could be described to us. The imagery all means something. The startling figures represent facts. The allegory stands for actuality. We see this as it is painted in word-pictures, and we may conceive what these actually represent.

The vivid delineation of the Holy City by St. John presents to us a walled city. Walls were for protection. They encompassed the great cities of older times. They were builded to shut out sudden invasion, to resist the ordinary arms of warfare, to give their inhabitants time to organize for defence and for offence. Great pains were taken to make them strong and durable. A city was strong as its walls were strong. Babylon was deemed impregnable because there was no known engineering that could reduce its thick and lofty walls. When it was taken it was by stratagem, in the security of midnight revel. The city of the saints, lowered down from heaven to earth, was entirely surrounded by a wall great and high. It was massive in thickness and in the solidity of its materials, and it rose aloft in imposing dimensions. Whoever should look upon that city would know that there was strength there and security there. Onsets from without would avail nothing against ramparts like these ; they would be broken like waves against a promontory of rock. Those who dwelt within them would have a perfect sense of safety.

The experience of the church, the experience of individual saints, in the earthly history and under the ordinary conditions, has been one of insecurity. Christians have been persecuted, have been hunted from place to place, have often been without any city or residence they could call their own. There is nothing darker in human history than the assaults that have been made upon the church, than the terrible sufferings which Christians have experienced on account of their religion. Their life has been the forfeiture for their faith. Even when better days have come, when, as now, it is reputable to be a follower of Christ, there has been spiritual insecurity . doubt has interrupted the fulness and satisfaction of faith, and many who were on the way have not known that they should reach the City of God.

But in the future the saints are to enjoy peace and security as if within impregnable walls. The time of doubt and the places of danger are all behind. They are the inhabitants of an impregnable city. No foe can ever break through those massive protections. No possible onset pan shatter or even weaken them. All who dwell in that city are forever safe. This is the idea of the " wall great and high." Under this figure we are taught of a jo ASPECTS OF HEAVEN.

coming place and period of security. Into the doubts and distresses of the present, the persecutions through which the church must pass, the perils that rise before every saint and the fears that dwell in the souls of disciples who are struggling forward, is projected this thought of a future of safety. It is a vision to cheer all followers of Christ: those in the midst of outward dangers, those who all their life-time are subject to inward fears. That magnificent City of God with its massive walls is to be their home, and forever. Keeping up good heart, and fighting a manly conflict a little longer, they will be safe. No more doubts, no more fears, no more foes, forever ! It is described as a many-gated city. The weak point of a walled city would be its gates, and therefore they were usually very few. But this city had "twelve gates." Looking forth in every direction they gave abundant and easy egress and ingress. There were

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three on each side. Its inhabitants were not to be confined within its walls. The many open gates invited them to go forth to survey other wonders, to journey to other worlds, to minister to any who might be in need, to bear abroad the kindling story of their salvation. Glad as they might be within these splendid gates of pearl, theirs was to be no selfish joy. They were not to be shut up to song and service. Wide as God's universe was to be their mission. Wherever souls lived, throughout unbounded dominions of their Redeemer, they were to be his willing witnesses. The many gates, opening toward every quarter, invited to outside service ; to the broad work of testimony.

Heaven is a place of benevolent joy and service. They are most ready for it, most in harmony with its blessed spirit, who live here not for themselves but for others ; who are fullest of devotion for the unsaved, who live in constant sympathy with the lost and needy of every land. Our toiling missionaries who have gone out from homes of refinement, from these cities of ripest civilization, from the advantages and pleasures of our free land, and who are caring for the degraded and miserable, and who are making Christ known to them as a Deliverer, and those too who with prayer and sympathy and money sustain them so that their work may be prospered, are most like the inhabitants of the holy city. For such is that city builded. In the same spirit which animated them on earth, out of love for the same Saviour whom they served here, will they go out of those gates toward the four quarters of the universe to give testimony to the glory of their Redeemer. The twelve gates are for the egress of the inhabitants.

They also indicate accessibility. They are gates of invitation. Swung back on every

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side they seem to invite all men to enter them. They are gates of ingress. They stand open day and night. For men, for all men, east, north, south, west, they fling forth their inviting summons. The city is large enough for all. It is a great city. It was not built for Jews, but for Jews and Gentiles. It was not built for a select few, but for the many. As the gospel invites all men everywhere to repent, so do these many gates emphasize the invitation. As Christ was the sacrifice for the sins of the whole world, so the many gates look out toward the whole world with their gracious appeal. Such is the sentiment involved in the " twelve gates." They indicate the openness and the accessibility of the city. They encourage the large and liberal spirit of Christian devotion, the spirit which led Christ to come forth from the Father, from the bright heaven, and to come into the world. The gates of heaven did not confine him, the glories of heaven did not keep him from his divinest work.

Also, they encourage the effort of all to reach and to enter the city. The gates stand ever open for us, and from whatever point we look we may read on their pearly leaves our welcome. If, at last, any are not inhabitants of that holy city it will not be because they might not have been; it will be because they shut themselves out.

Other arguments may have been powerless over us ; other calls may have found us deaf to their summons : this glorious vision of the city descending from heaven and set up on the earth may well arrest our attention, may attract our affection, may win us to the last effort to enter it.

We go round the world to look, even, at its great cities : this greatest city we may possess; we may live in it as heirs and heiresses of its glories and its wealth and its love.

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The holy city is represented as a guarded city. All gates of fortified cities were guarded. There the enemy would seek to enter. In times of special peril the guards were greatly increased. The guards, one at each gate, are angels, strong, invincible, standing there in the might and conscious greatness of angelhood. No evil person, no wrong thing, could pass. A spear of light would flash through every disguise and every danger. The city was planted to be holy and for the holy.

Reference may here be made to the danger from Satan. Through the earth-history his power has been great. He invaded paradise in disguise and deceit. He robbed the holy of that which was most precious and inflicted upon the race the dreadful experience of sin. This evil power, this cunning and malicious spirit, has been at the bottom of all the wretchedness and sin of the world, delightj6 ASPECTS OF HEAVEN.

ing in it and leading men captive with malignant joy. But though he entered paradise he cannot enter the holy city. Though he spoiled the earth-history, he is himself spoiled and foiled and can go no further. The adamantine walls forbid his access. The angels guard the twelve gates against his approach. He might deceive men : angels he cannot deceive; he might overcome men, but in the angel-strength he meets might greater than his own. No power, and no craft, even of Satan, will avail to enter those guarded gates. He and his are excluded eternally. Sleepless watch and resistless strength keep those pearl-gates. He has tempted the holy once successfully ; he will never tempt the holy again. He has wrecked the old world and darkened its heavens with palls of sin. He cannot hurt the new heavens or the new earth.

Nor does it have reference to him alone. The revelation makes it clear that nothing improper, unholy, sinful, false, shall be permitted to enter the holy gates. The holy city is for the holy. "Without holiness no man shall see the Lord." The wicked are without : they can never come within. The angel-guards will admit none of them. Those who were afraid to stand forth in the world as God's friends, who w 7 ere afraid to maintain the principles of righteousness, those who took the place of infidelity and did not believe in the Lord Jesus Christ, all who were given up to abominable vices, all whose hearts were full of murder and deceit, all worshippers of idols shall come to those gates in vain. There will be no entrance for them forever. The city was not built for such. Its guards are charged not to admit them. They have mingled with the good and loyal in the world, where wheat and tares have grown together. But the time of separation came, and the separation is final.

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The strong angels bar the approach to all these classes. Their spears of light are leveled with precision against them all. No human power could avail against the angel power. The pearl-gates are guarded against the possibility of assault. It is utterly vain to attempt entrance by force or by strategy. The angels are wardens of the city. They hold the gates against all comers who have not the seal of Christ in their foreheads.

Let us not mistake the fact of the inevitable separateness of saints and sinners when the earth-life of trial and of changeless decisions is past. Behold an angel at every gate !

This is also a saintly city. The names of all the tribes of Israel are wrought on the gates, one name on each gate. Israel denotes the people of God. The denominations of Christians are there engraved on the gates of pearl. No saintly title is omitted. No church bearing the marks of the Lord Jesus would look in vain for its name wrought on the gleaming pearl. In this world they are, in name, divided. But under their separate banners they recognize one Lord, and they are going to meet him and to be with him in one place, where he is and where he awaits them. Here they look at truth through different media and divide on what may seem to them important points. The different divisions are essential arms of one service, important divisions of one grand army under the banner of one supreme Leader.

Yet the names written on the gates are on the outer surface of all the gates : on the inner surface shines but one precious Name of light and glory, the name of Christ! You look in vain on that side for the earthly denominations! When these divisions of the Lords own host march within they are known no more by their earthly titles : those are left forever on the outside of the walls and gates. Heaven knows but one great, dear Name; the Name which is above every name; the one Name in which all trust, whatever may be the names by which they prefer to be known here. Within, the people of God will be one. They should be one on earth, if not in name then truly in spirit, in cordial recognition of each other, in full fraternity toward and love for one another, in acknowledged equality and in common labors. Christ's churches should work together in holy concord and charity and in the courteous and noble spirit of their Master.

So will it be to them no shame when within the gates they recognize each other, no longer indeed by their old titles, but by the new name which gleams like a star of light upon the forehead of each one of them.

These aspects of the holy city — walled, many-gated, guarded, saintly — present a city worth attaining. There are splendid cities here, to visit which would give us great delight, whose glories draw our hearts with unceasing longings. There are cities to whose freedom it would be a priceless honor to be admitted, among whose great men and great works it would be a glory to live. There are cities the single sight of which would reconcile its absent citizen to die. But they are of small account in comparison with this. And this may be ours! It may be ours fully and forever! All the voices from it are voices of invitation and welcome.

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III. The Foundations

'ITH a friend and brother who has spent the last quarter of a century in Southern India I was examining some of the wonderful sun-pictures by which the works of other lands are painted with pencils of light for those of us who can never hope to visit them, and are reproduced with a vividness and accuracy which almost make the journey to them vain !

We were particularly drawn to the views of the massive and elaborate temples of that opulent clime, some standing in the midst of prolific gardens, some on the crests of lofty peaks, some in the centres of populous cities. They were builded in imposing, sometimes in grotesque, always in highly-wrought architecture, and in styles differing from those to which we are accustomed as the mind of the farthest Orient differs from that of the Occident. But that which most closely drew my attention was the refined finish of the foundations. Down to the earth, and running into it and evidently continuing below it, the massive masonry was chiseled into beautiful and life-like forms of men and animals, in largest abundance and with consummate grace of design and execution. The bases of the temples were crowded with finest sculptures. No other parts of the sacred edifices had upon them more artistic taste and workmanship than these parts, which are the least observed and which are partly hidden in the soil itself. The beautiful bas-reliefs which are set in the facade of our finest structures were matched by these ornate and tasteful figures in all the foundations, even when they would be partly hidden from sight. The fact was one of wonder and of beauty, and was full of suggestiveness. To what principle we are to trace so unique and graceful construction can only be discovered by study of the Hindu mind. It belongs to the better type of culture, to that refined and delicate discipline which is the offspring of experience chastened by trial. We might look for it in the highest mood of Grecian art: it is here also under the ardent skies of Hindustan. The sensitive and acute soul of the Eastern worshiper could not be satisfied with anything less than the best erection in the temple in which the god should dwell.

As we should suppose, we find the same thing in the noblest structures of Athens. The Parthenon stands on foundations worthy of what is builded on them, and its unseen portions were wrought with the same fidelity as the statue that crowned it. When Phidias was asked why he spent so much skill on the concealed parts he replied, " The gods see them, and they must be satisfied."

Pagan fidelity in the East and in the West laying substantially and beautifully the unseen foundations and walls of sacred structures, building into what we might deem the inferior portions of the edifices the fine and finished workmanship of purest art, because to satisfy himself man must satisfy the gods, holds up to us an impressive example and teaches us a radical lesson.

In the apocalyptic visions of the holy city we have a description analogous to this : 11 The wall of the city had twelve foundations and in them the names of the twelve apostles of the Lamb. . . . And the foundations of the wall of the city were garnished with all manner of precious stones." The twelve foundation stones which bore up the wall great and high and supported the gates, each one of massive pearl, were composed of costly jewels. Gems that flash on the coronets of kings and are wrought into richest ornaments for the adornment of rank and beauty, and compose the guarded wealth of states, are here the bases of walls. The costliest crystallizations become foundations of light and beauty for the city of God. The jewel-stones that are the glory of palaces and the ornaments of thrones are but the ground-work of the heavenly metropolis. The first foundation flashes in the blood-red light of the jasper; the second in the azure glory of the sapphire; the third in the whiteness of the chalcedony; the fourth in the glittering green of the emerald; the fifth in the orange color of the sardonyx ; the sixth in the deep red tinge of the sardius ; the seventh has the golden glory of the chrysolite; the eighth the mingled blue and green of the beryl; the ninth the yellow light of the topaz; the tenth the mingled green and gold of the chrysoprasus ; the eleventh the royal purple of the jacinth ; the twelfth the deep purple of the amethyst. That City of God rests on a mountain of light. Its foundations beam in all colors with the glory of sun and stars. Its walls stand on massive gems, durable and brilliant. Down to the very earth are laid these blocks of shining and strong precious stones. And in them were cut the names of greatest earthly significance, the names of the holy apostles of Christ. This city descending out of heaven from God suggests to us practical truths which lie at the basis of all endeavor.

In all true structure the element of chief significance is good foundation. We cannot begin at the top and build downward. We cannot even build upward, with any hope of solidity and durability, unless we lay well the basis on which the superstructure is to rest.

It is so in personal character. If this rests on policy instead of principle, on worldly maxims instead of divine truths, it will be imperfect, and probably poor, character. The true man needs to be builded not on the crumbling concrete of earthliness, but on solid crystallizations of godliness. It is not enough, although many think that it is enough, to have the reputation of fair-mindedness and good standing : there should be the real basis for these in the carefully cultured and compacted character. It is not so much that we are in the sight of men which should influence us, as that the eye of the allseeing God is upon us. We should build so that he will be satisfied. The things unseen of men are the real elements of character. What w r e are is w 7 hat only God sees and knows. Many lives are fair to look upon, as we see them. For we look only at the surface and at that which is most conspicuous. But the seeming is quite another thing from the actual. The structure may have a semblance of strength, while from bottom to top it is a combination of weakness. Character that is begun wrongly will be wrong throughout its whole development. It needs foundations that are worthy. It must rest on truth and integrity and virtue, on faith also, and on godliness. Starting from these, it will stand and grow in stateliness and strength. We have men of weak character, unreliable in storm and disaster, because nothing solid and massive enters into their substructure. They stand on rolling cobbles and tumbling plaster-walls, on mere substitutes for truth and goodness. We have also men whom nothing moves, whom all other men trust, whose presence gives confidence, whose counsel insures safety, because they are men of substantial character resting on righteousness.

It is so also in affairs. We are in the midst of great public trouble and solicitude

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because there seems to be a lack of good basis for public conduct. The loss of confidence in public men comes from their own unreliability. They have perverted the trusts that were confided to them, have subordinated duty to self-advantage, have sought spoils rather than faithful service. We want a return to downright honesty, the revival of right doing, the simplicity of single-mindedness in the discharge of obligation.

These must be the foundation-stones of affairs. Then men will have confidence in their fellow-men ; law and government will command respect, and prosperity will return. The air is full of reform ; but the word is not enough, the clamor for it is meaningless. We want that which it means: truth, fidelity, conscientiousness, and the sense of responsibility to God. It is vain to push men forward into public places under mere cries for change and improvement. The men them-

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selves must have right character and must take the posts of rulership in the fear of God. We must go down to the very foundations in these things, and all the more because there has been so much perversion and fraud, by which the conscience and the sense of responsibility have been weakened.

The same thing holds true in the Christian life. There is a great deal of it, or what is supposed to be it, which is builded on unworthy bases. It rises from mere feeling, from outward profession, from the observance of certain ordinances. The Christian life should stand on the best foundation. It should be based on inflexible and eternal principle. A Christian should be a good man. By nothing is the gospel so much promoted among the nations to which we are carrying it as by the true, honest, upright living of those who are converted by it. These, say their neighbors, were once liars,

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now they are truthful ; were once vile, now they are pure ; once used false weights and measures, now deal honestly. The religion is therefore judged to be true. There is no argument anywhere for Christianity like the life of a consistent Christian. This life is not negative only — abstaining from what is wrong, not doing that which nobody should do : it is decidedly and thoroughly positive, demanding from one who professes it that he shall illustrate it ; demanding active virtues, positive principles, duties that carry good results in them.

The great and strong foundations of the Christian life are repentance, actual living sorrow for sin to the extent of forsaking it ; faith in a personal, mighty Saviour, invisible now but wholly apprehended in the utter want, the desolation and longing, the perplexity and hunger of the soul, and in the fullness of satisfaction with which he is accepted. And this faith is vital. It takes Christ into the soul to be its light. It trusts in him as a Friend. It walks forward with him in grateful testimony. It serves him with gladness and to the end. " If ye continue in my words then are ye my disciples indeed."

These are the underlying principles of Christian living, the true foundations of Christian character to which the promises of Salvation stand. There is strength in them and endurance. They will survive shock and change, storm and all trial. There is meaning for all time in that word of Christ, my disciples indeed. Not in name only, not in outward profession, not in semblance ; in deed and in truth, in devotion, in self-denial, in likeness to him, in living faith in him ; these are what Christ calls for ; in such he takes pleasure. " Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his, and, Let every one that nameth the name of Christ depart from iniquity."

On such foundations of strength and durability, symbolized by the massive and compact gem-stones under the wall of the holy city, society and the church and individual character would stand securely and lastingly.

Together with the strength implied in the substance, elements of grace and beauty should enter into all structural life even from its foundation. Dark, flinty rock, ungainly masses of granitic substance, would hold up lofty and thick walls. Coarse and angular ways may consist with real goodness. But the revelation presents us with the foundations laid of most precious stones, billowy with light of every tint, reflecting at every point the glory of sun and the beams of stars. Into our dispositions and purposes, into the underlying plans and habitudes of our life, should enter those elements which will make our lives graceful and beautiful, which will honor the principles we profess, which will make personal religion winning and rayful, which will attract other minds with which we come in contact to the experience of the truest life and the noblest labor.

An able commentator of more than two centuries ago writes : " I cannot tell what to make of these precious stones with which they are said to be garnished, unless it be their spiritual gifts and habits of grace ; the various manifestations of the Holy Spirit given to the apostles to profit the church withal, with which they adorned the doctrine of the gospel and won upon the pagan world, making themselves admirable in the eyes of men and women." The centuries since he wrote have produced no more satisfactory explanation.

There may be something quaint, and even fanciful, in the meanings which he gives to the stones themselves, but they are not far, as j6 ASPECTS OF HEAVEN,