two things; first, that each individually should follow his own pursuit with all his might; and secondly, that there should be no jealousy, no impatience, no contempt, of the studies of others.

I do not think either caution unneeded at the present time. As the sphere of human knowledge enlarges, it becomes more and more necessary, that each should make choice of his pursuit and concentrate himself on this. He should make his choice, and he should believe in his work. No branch of study is contemptible, none is fruitless. Each has its place, each conduces to the well-being of the whole. 'Nay, much more those members of the body, which seem to be more feeble, are necessary.' Not to make

a brilliant display, not to satisfy an appetite for diffusive reading, not to dissipate our intellectual energies, but to achieve something, to add something -however little-to the store of human knowledgethis should be the aim of all.

But this caution is not complete without the other. It is not only necessary that we should believe in our own work, but also that we should leave room for the work of others. This conflict between the old studies and the new, between theologians and men of science, between the investigation of the faculties of mind and the investigation of the phenomena of nature, should have no place with us. There is need of all; there is

room for all; there must be no jealousy or depreciation of any, for none can be spared. Reason tells us, as S. Paul tells us, that 'if one member suffer, all the members suffer with it.' Reason shews us, as S. Paul shews us, a more excellent way, a comprehensive charity in the intellectual as in the social community, which 'beareth all things, believeth all things.' Thus bearing and thus believing, content 'to labour and to wait,' we shall look forward in faith to the time when the unity to which science, not less than religion, points, shall be attained, when the manifold cords of human knowledge shall be knotted in one, and attached to the throne of Heaven.

(2) But this is not only an University of studies; it is also an University of men. We bring to this place our different trainings, different experiences, different capacities. We each contribute something, and we receive much in turn. Here, if anywhere, the lesson of the text is exhibited in daily life, written in large characters that he may run that reads. This our body is large enough to afford the requisite variety, and small enough to be sensitive throughout to the healthy or unhealthy working of each individual part. A good example is more immediately felt here than elsewhere; a bad example spreads with fatal rapidity. Here, if anywhere, the moral interdependence of the members is close and sympathetic.

Here no man can evade responsibility, no man can live to himself. If he is not a centre of light and health, he must become a centre of darkness and disease. He may count many a habit innocent, because he does not trace any immediate evil consequences to his own character. Could he hold it so, if he saw its effect on others? A lavish personal expenditure, for instance, seems to him very allowable, if it does not exceed his means; but extravagance in one calls forth extravagance in others, and the disease thus feeds itself, and his expensive tastes beget a fashion of expenditure which may prove the ruin of many a poorer man, both body and soul. Or he is reckless in his language, talks lightly of moral obligations, talks scoffingly of religious truths or religious men. To himself this does not mean much; it is a random shaft shot idly into the air; but it has lodged in another's breast, has poisoned his thoughts, has mortally wounded his moral nature. 'I say unto you, that every idle word that men shall speak; they shall give account thereof in the day of judgment.'

It is enough, more than enough, to answer for our own ill deeds. It will be an intolerable, crushing load, if we have to bear also the burden of another's sins. The curse of one thus misled, thus degraded, thus lost by our carelessness, might well 'drag to hell a spirit from on high.' Remember this now. Resolve

thus much at least, that through your influence, your example, no member of the body shall suffer. And to render this your resolution effectual, you will not forget that one safe way, and one only, is open; that, if you would do your duty to the members, you— each one of you individually,-must preserve healthy, vigorous, intimate connexion with the Divine Head. So only will you do your several parts. So only will harmonious action ensue. So only will the whole body grow ever more and more to the edifying of itself in love.

IV.

THE WRATH OF THE LAMB.

The wrath of the Lamb.

REVELATION vi. 16.

Great S. Mary's Church, 20th Sunday after Trinity, 1873.

THIS title the Lamb, the Lamb of God-as applied to our Lord, is found only in the Gospel and the Apocalypse of S. John. Like the designation of the 'Word of God,' or the image of the Shechinah, the tabernacle, the glory abiding among men, it is a distinguishing feature which connects these two books, and points to the identification of the disciple of love with the eagle-eyed seer of Patmos. Elsewhere indeed the image is indirectly suggested. But, as a proper name, an absolute and indefeasible title, it occurs in these two books alone.

· And, as it links the Gospel with the Apocalypse, 13

C. S.