But let us remember that that universally diffused sanctity will need to have a centre of diffusion, else there will be no diffusion, and that all life will become sacred when the man that lives it has 'Holiness to the Lord' written on his forehead, and not else. If that be the inscription on the driver's heart, the horses that he drives will have it written on their bells, but they will not have it unless it be. Holy men make all things holy. 'To the pure all things are pure,' but unto them that are unclean and disobedient there is nothing pure. Hallow thyself, and all things are clean unto thee.
III. And so I come to my third text--the perfected saints' foreheads.
The connection between the first and the last of these texts is as plain and close as between the first and the second. For John in his closing vision gives emphasis to the priestly idea as designating in its deepest relations the redeemed and perfected Christian Church. Therefore he says, as I have already explained, 'His servants shall do Him _priestly_ service, and His name shall be in their foreheads.' The old official dress of the high priest comes into his mind, and he paints the future, just as Zechariah did, under the forms of the past, and sees before the throne the perfected saints, each man of them with that inscription clear and conspicuous.
But there is an advance in his words which I think it is not fanciful to note. It is only the _name_ that is written in the perfected saint's forehead. Not the 'Holiness unto the Lord,' but just the bare name. What does that mean? Well, it means the same as your writing your name in one of your books does, or as when a man puts his initials on the back of his oxen, or as the old practice of branding the master's mark upon the slave did. It means absolute ownership.
But it means something more. The name is the manifested personality, the revealed God, or, as we say in an abstract way, the character of God. That Name is to be in the foreheads of His perfected people. How does it come to be there? Read also the clause before the text--'His servants shall see His face, and His name shall be in their foreheads.' That is to say, the perfected condition is not reached by surrender only, but by assimilation; and that assimilation comes by contemplation. The faces that are turned to Him, and behold Him, are smitten with the light and shine, and those that look upon them see 'as it had been the face of an angel,' as the Sanhedrim saw that of Stephen, when he beheld the Son of Man 'standing at the right hand of God.'
My last text is but a picturesque way of saying what the writer of it says in plain words when he declares, 'We shall be like Him, for we shall see Him as He is.' The name is to be 'in their foreheads,' where every eye can see it. Alas! alas! it is so hard for us to live out our best selves, and to show to the world what is in us. Cowardice, sheepishness, and a hundred other reasons prevent it. In this poor imperfect state no emotion ever takes shape and visibility without losing more or less of its beauty. But yonder the obstructions to self-manifestation will be done away; and 'when He shall be manifested, we also shall be manifested with Him in glory.'
'Then shall the righteous blaze forth like the sun in My heavenly Father's Kingdom.' But the beginning of it all is 'Holiness to the Lord' written on our hearts; and the end of that is the vision which is impossible without holiness, and which leads on to the beholder's perfect likeness to his Lord.