The Whole Armour of God Part 8

XIII

VICTORY OVER THE BEAST

"And I saw as it were a sea of gla.s.s mingled with fire: and they that had gotten the victory over the beast." Revelation 15:2.

The symbolism of the city of G.o.d as given in the Book of Revelation represents the character of its citizens, and all the glories of the new Jerusalem have correspondences in the souls who live and move in that radiant land. The sea of gla.s.s represents a spiritual character of regal serenity, a character transparent in its limpid depths, and reflecting in its stillness the very image of the Lord. And the sea of gla.s.s, "mingled with fire," is significant of character made fervent by holy love, purity made genial, righteousness changed into goodness by the permeating heat of affectional enthusiasm and devotion.

And now I wish to examine the next descriptive sentence, which tells us something of the history and experiences of those who have arrived at the sea of gla.s.s, and who have attained the serene and genial purity of those who hold immediate communion with G.o.d. And this is the sentence which records some of the happenings which have befallen them on the road; "_They have gotten the victory over the beast._" It is a very striking conjunction, this which tells me that they who dwell by the sea of gla.s.s have come by the way of the beast, and that they have conquered the beast by the way. What was the beast which these men and women had faced and conquered as they moved onward to the crystal sea? I do not profess to know the precise historic interpretation. The beast may have been the malignant and vindictive antagonism of the Emperor Nero. He may have been the beast. The beast may have been the hostile and suffocating pressure of the Roman Empire. The beast may have been the stealthy seductions of the imperial city of Rome. The beast may have been the fascinating and paralyzing charm of the world, the flesh, and the devil.

Anyone or all of these together may have been the beast which straddled across the road and opposed these Christians on their journey towards home. I do not know, and I frankly confess I am not deeply concerned to know. The general boldness of the figure is quite enough for me.

Whatever else the beast may mean it must essentially mean anti-G.o.d, anti-Christ, the antagonist of the divine. It must mean the animal side of our nature seeking to invade the realm of the spirit, to force its way among the executive powers of the soul, and to usurp the throne of G.o.d. The beast is triumphant when the flesh and all the works of the flesh have ousted the forces of the spirit. The beast is conquered when the powers of the spirit never surrender their holy sovereignty, when the forces of the flesh have been ordered to their place among the rank and file, and when they are never allowed to wear the honours and prerogatives of the commander-in-chief. "They that have gotten the victory over the beast." The beast is just anti-Christ, in whatever form he may appear.

Let us spend a little while in first of all examining this beast who claims the control and mastery of our souls. Everybody has a vivid experience of his power, but it may help to clarify our minds if we consider what has been said about him by the recognized masters and counsellors of the soul. Let us turn, then, to the pages of literature, and first of all let us turn to the inspired literature itself. You have scarcely opened the Word of G.o.d before the beast makes his appearance in the form of a serpent. "Now the serpent was more subtle than any beast of the field." And who has not experienced the wiles of the serpent when he approaches the soul in some charming seduction, in some fascinating crookedness, in some wriggling sophistry, in some twisted excuse, in some winding compromise? Who has not seen the beast when he has sought to persuade the soul that the wriggle is the most graceful form of motion, and that the curve is more acceptable than the straight line?

Who has not heard him when he has argued that the detour is the shortest way home, and that a slight deviation from rect.i.tude will lead to the n.o.blest ends? Yes, this beast is the apostle of the serpentine, and this is his creed,--the wriggle is the best way to your goal. "The serpent was more subtle than any beast of the field."

I turn over the pages of the old book, and I am confronted with an extraordinary change in the form of the beast. He is no longer a wriggling serpent but a prowling lion. "The devil goeth abroad like a roaring lion." He no longer makes a seductive approach to the intellect with his advocacy of the crooked way; he makes a pa.s.sionate a.s.sault upon the spirit with all the fiery forces of the flesh. It is no longer the wriggle but a terrific leap. And who has not known him in this wild approach? It is just the tremendous weight and pounce of anti-spiritual impulse, the mighty onrush of carnal longing and desire. The lion is sheer ma.s.s and weight of hungry craving. Who has not known the lion in the way?... And yet beside the crystal sea are those "who have gotten the victory over the beast."

Again I turn over the pages of the old book, and once again the form of the beast has changed and he appears before me in the guise of a fox. It is our Master's name for the foe. And who has not known the beast when he has a.s.sailed the soul in the manner of a fox? It is the a.s.sault of cunning, when things are made to appear in semblance what they are not in spirit and in truth. Nay, it is the very art of foxiness that the fox itself is made to look like a goose, and the wolf is given the appearance of a lamb. Vice is dressed up like virtue. Falsehood moves about in white robes and innocently accosts us in the dress of a white lie. License tricks itself out as gaiety. Sin clothes itself in the fas.h.i.+ons of the hour and hides its talons in silks. I say this is the very genius of the fox,--he makes you think you are having converse with a harmless old goose! Who has not known the fox when he cunningly tried to persuade us that the devil was G.o.d, and that h.e.l.l was heaven, and that death was.... But, O no, he never mentions death! In his scheme it is part of the trick that death shall never be known. The old fox! And yet, in spite of fox and lion and serpent, there were those beside the sea of gla.s.s "who had gotten the victory over the beast."

Let me lead you further, for a moment or two, into the pages of a wider literature, and let it be into the pages of Dante and John Bunyan. In his immortal book Dante tells us that when he turned his feet to the pilgrim road he was successively confronted by three beasts which sought to stop his journey. And first he met a leopard:

"And lo! just as the sloping side I gained, A leopard, subtle, lithe, exceeding fleet, Whose skin full many a dusky spot did stain; Nor did she from before my face retreat; Nay, hindered so my journey on the way, That many a time I backward turned my feet."

The leopard which confronted Dante was the symbol of sensuous beauty which sought to block his road and ensnare his feet. Next he was confronted by a lion:

"Yet o'er me, spite of this, did terror creep-- From aspect of a lion drawing near.

He seemed as if upon me he would leap, With head upraised and hunger fierce and wild, So that a shudder through the air did sweep."

The lion was to Dante the symbol of worldly pride. And next he met a wolf:

"A she-wolf, with all ill-greed defiled, Laden with hungry leanness terrible."

And the wolf was to Dante the lean symbol of a hungry greed; it was the beastly type of avarice. And who has not shared the experience of Dante on his own road and encountered the leopard, the lion and the wolf?...

And yet there were those before the sea of gla.s.s who had got the victory over the beast.

Turn to John Bunyan. There is a wonderful pa.s.sage in the early part of John Bunyan's "Holy War," in which he describes the preparations which the beast has made for his attack upon the soul. He tells how beast held counsel with beast, and how it was agreed that they should a.s.sume forms with which the soul was quite familiar; such as were accounted harmless, lest the soul should be alarmed when they made their deadly approach.

"Therefore let us a.s.sault the soul in all pretended fairness, covering our intentions with all manner of lies, flatteries, and illusive words; feigning things that will never be, and promising that to them which they shall never find." And so they marched toward the soul, "all in a manner invisible," save only one, and he took on a shape as harmless and familiar as a bird, and when he spoke he spake with such gentleness "as if he had been a lamb." And I for one put myself side by side with John Bunyan, for I too have known the beast when he has come disguised, and has addressed me with all the harmlessness and innocence of a lamb.

I will add one further word in our consideration of the beast. When I look around on the world to-day, upon the appalling scenes of pa.s.sion and hatred and slaughter,--it is to me very significant that so many of the national emblems, which represent the corporate life of peoples, are different types of beasts. It is the beast which still provides the symbols of our national life. There is the lion; there is the bear; there is the wolf, and I know not what besides! We talk of rousing the bear and of twisting the lion's tail! Our national emblems are beasts.

The American nation has happily discarded the beast, but it has chosen one of the fiercest among the birds--the bird whose talons are more obtrusive than its song. I am suggesting the significance of the fact that we have found nothing above the beast to symbolize the individuality of national life. Perhaps some day we may "move upward,"

and we may erase the beasts from our emblems, but it will only be when we have driven the beasts from our souls!

Well, then, after this swift glimpse into inspired and general literature, and this glance upon the typical symbols of the national life, we are more disposed than ever to say that the beast is just anti-Christ, the presumptuous claim of the animal to take the place of the spiritual, the defiant claim of the devil to usurp the throne of G.o.d. But here are men and women whose triumph is recorded in my text, who have conquered the beast, and who have attained a strong and fervent purity in which the spirit is all in all. What was the secret of their triumph? By what means and ministries did they conquer the beast?

Happily we are left in no manner of doubt, and the means by which they conquered are offered to you and me. What says the Old Book?--"They overcame by the blood of the Lamb." Let us tell their secret very quietly and very simply, without any waste of words,--they shared the blood of Jesus Christ and it changed them into giants. In some way or other a communion was formed between their life and His life, and His mighty life flowed into their life as vine-blood flows into the branch of the vine. They shared the strength of Him who fought the beast in the wilderness of Judea, and who fought him again in still more alluring forms in the courts of Jerusalem and by the sh.o.r.es of the Lake of Galilee. Yes, if you had asked these radiant victors by the sea of gla.s.s to tell you how they triumphed, they would have reverently turned their faces towards the Lord and eagerly answered, "By the blood of the Lamb!"

"I asked them whence their victory came, They with united breath Ascribed their conquest to the Lamb, Their triumph to His death."

And the second secret of their triumph is to be found in their continual warfare. They drank his blood to fight his fights. It is a fight that knows no armistice. It acknowledges no flag of truce. Eternal vigilance and eternal struggle is the price of spiritual freedom. Life is warfare; it is never parade-drill; it is never holiday review; we are never off duty; the contest is constant, and the close of every day records a victory or a defeat. Our Master never promised his soldiers a life of ease. The beast promises roads which are pleasant as field paths that lead through gra.s.sy meadows. There shall be no flints, no thorns, no briars; and if we choose, we can lie down in the meadows morning, noon and night! That is the promise that the beast makes,--a promise which is always broken. Our Lord always calls us to battles, to n.o.ble crusades and prolonged campaigns. "His blood-red banner streams afar!"

He calls us to share the travail that makes His Kingdom come. Yes, He calls us to glorious, endless battles, but He promises sure and certain victory if we drink His blood along the way.

And so they conquered the beast by the blood of the Lamb. They conquered by the continual battles of their faith. And lastly they conquered by their songs of victory. They sang their way to the sea of gla.s.s, and their songs were songs of victory all along the road. They did not moan in misereres; they did not wail in lamentations as if the beast were mightier than their Lord. They knew their Lord was mightier than all; and their songs of victory were the beginning of their triumph. O, the singing that abounds in the Word of G.o.d! O, the singing you may hear in the Acts of the Apostles! And, O, the singing that sounds through the Book of Revelation; the song of victory, the song of Moses and the Lamb! At the battle of Dunbar, in the great critical days of English freedom, Cromwell's troops sang their way to victory. They could hear the roaring of the sea. The land was swept with deluges of rain. But above the roar of the sea, and the sound of the pelting rain, they lifted their voices in praise to G.o.d, and as they swept into battle their song rang out; "G.o.d is our refuge and strength, a very present help in time of trouble; therefore will we not fear if the earth be removed and the mountains be shaken in the heart of the seas! The Lord of Hosts is with us; the G.o.d of Jacob is our refuge!" Their song was part of their armour; it was indeed the armour of their souls. I greatly like that word of the Christian, Appollinaris, in Ibsen's play,--"The Emperor Julian," which he spake when the forces of the beast were ma.s.sed against the soldiers of the cross;--"Verily I say unto you, so long as song rings out above our sorrows, Satan shall never conquer!" Verily, I too will say that our praise is an invincible armour,--we sing our way to the triumph we seek!

Men and women, the beast can be conquered, for the mouth of the Lord hath spoken it! You and I may stand at the sea of gla.s.s, pure, transparent, fervent with divine love, victors over the beast, through the blood of the Lamb, through constancy in battle, and in songs which ring out above our sorrows, as we push along life's way.

"Soldiers of Christ, arise!

And put your armour on; Strong in the strength which G.o.d supplies Through His eternal Son.

From strength to strength go on, Wrestle, and fight and pray; Tread all the powers of darkness down And win the well-fought day."

XIV

THE COMING GOLDEN AGE

_Holy Father, we thank Thee for the privilege of fellows.h.i.+p, and for the help which we can give to one another. May the faith of everyone be strengthened by the faith of all. May our penitence be deepened because we are all engaged in common confession. May our joys be enriched because we are all contemplating the unsearchable riches of Christ. May our obedience become more devoted because we all drink of the waters of inspiration.

Impart unto us the grace of sacred sympathy. May we reverently bear one another's burdens and carry them in the arms of intercession. We beseech Thee to grant unto us visions of Thy glory in so far as our eyes are able to bear them. May we make new discoveries among the mysteries of Thy truth. May the whole wors.h.i.+p prepare us for a larger ministry in the service of Thy kingdom. Wilt Thou give us the armor we need for the great campaign. Especially may we receive the endowment of the love that never grows faint. Reveal to us our work, and then lead us into a devotion which will never be satisfied until the work is finished. Look upon the whole world in this hour of desolation and woe. Enlarge our hearts to comprehend the sorrow, and may we share the sufferings of our Lord in sacrificial labors. Let Thy kingdom come, O Lord, and let Thy will be done on earth as it is in heaven. Amen._

XIV

THE COMING GOLDEN AGE

"And many people shall go up and say, Come ye and let us go up to the mountain of the Lord, to the house of the G.o.d of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." Isaiah 2: 3, 4.

There is something almost unreal in these words when they are read aloud in the times through which we are pa.s.sing. They sound like the voice of a mocking-bird calling from the midst of the dust and the debris of a ruined world. It is like hearing the gentle peal of church bells on the b.l.o.o.d.y field of battle. It is like anything you choose which has become unreal, and which has been transferred from the healthy book of n.o.ble prophecy to the bitter pages of satire and the sour lips of the cynic. Yes, I grant that the great pa.s.sage unfolds ideals which have become mere sc.r.a.ps of paper, torn and retorn into a thousand pieces, and blown about like withered leaves in an autumn gale. What, then, are we to do? I am reminded of what Lord Morley said in Manchester a few weeks ago. "When the war is ended,--this mournful chapter of sore bereavement and wasted treasure, when all that is gone, I ask is there not a moral loss which ought to be counted, a moral loss in the wreck of ideals in which the men of my generation were deeply concerned? That loss has got to be counted and retrieved. The fabric of those ideals has to be built up again in the hearts and minds of men and women." Surely that is an opportune word, and it offers both counsel and warning to the Christian Church. We must not just sit down in the b.l.o.o.d.y dust, and wail our misereres in deadly impotence. We have got to reconstruct the ruined pile, and we must begin the reconstruction by rebuilding the golden palace of our dreams.

And if we are going to rear again that stately temple of vision and dream, who can give us n.o.bler help than the Hebrew prophets, and who among the prophets can help us more than Isaiah? Isaiah was a prophet interpreting the mind of G.o.d. He was a statesman with a keen and comprehensive outlook on human affairs. He was also a poet bringing to human problems the illuminating imagination of the seer. He lived in a time of grave national disloyalties, a time when peoples were abandoning their most sacred trust. His were days of international strife and convulsion, days witnessing vast world movements in which empires were seen at their birth, and empires were seen in withering decline and death. Isaiah was a man whose thought was distinguished by breadth and depth and length. He saw things broadly, he saw things deeply, and he also saw the things which gleamed afar. And as he looked out upon the world to his vision the troubled and chaotic day merged into a reconst.i.tuted order of active concord and peace. Isaiah was a confirmed optimist. He had a keen sense of the future. He felt the days before him. He could scent the waving harvest while yet the snow was on the ground. He could catch the sound of harvest-home while the wintry wind was whistling across the ice-bound field. And looking out over the dark scene of convulsion and disaster, and amid the rude and brutal clamour of international strife, he sang this song of the morning,--"They shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more." If we are purposing to rebuild the fallen ideals of our own day, and so reconstruct our common life, can we do better than stand near this man for guidance and inspiration?

How, then, does this man say that the golden dream is to be realized?

Through what preparatory stages are we to pa.s.s before we reach the s.h.i.+ning consummation? Isaiah declares that the fulfilment of the dream is to begin in _the profound revival of spiritual religion_. "It shall come to pa.s.s in the latter days that the mountain of the Lord's house shall be established at the head of the mountains, and shall be exalted above the hills." That is to say, the dominant peak in the reconstructed landscape is to be a s.h.i.+ning spirituality of pure and undefiled religion. Man's relations.h.i.+p to G.o.d is to be the supreme relation overtopping and overseeing everything else. "And many peoples shall say, Come ye, and let us go up to the mountain of the Lord, to the house of the G.o.d of Jacob, and He will teach us of His ways, and we will walk in His paths." That is to say, in the golden age this is to be the common aspiration; spiritual desire and spiritual ambition are to be dominant; the biggest thing in life is to be the yearning for the divine communion, the gladsome craving for fellows.h.i.+p in the heavenly quest.

That is how the golden dream is to begin to be fulfilled; it is to begin in the recovery of vital wors.h.i.+p, in the profound revival of spiritual religion.

Now, all the best things can be mimicked in the cheapest counterfeits!

Pearls can be so skilfully manufactured that even the expert eye can be deceived. There are diamonds about, common as window gla.s.s, and their dancing gleams can delude the very elect. Yes, the best things can be cleverly imitated, and their counterfeits can move unsuspected in the most exalted places. It would be an amusing trait, if it were not a tragic characteristic of human nature, how willing we are to borrow the clothes of realities, and just strut about in our cheap and glittering attire. And it is so easily done! Anybody can borrow the jolly meters of Rudyard Kipling and put their own tawdry stuff into his caskets; and a thousand people have done it! Anybody can borrow the disorderly irregularities of Walt Whitman, and into his eccentric bottles they can pour their own cheap wine; and crowds of people have done it! It is so easy to borrow clothes, and bottles, and outer forms. Yes, and it is so easy to borrow the outer garments of religion and to move about in the mere trappings of devotion. We can borrow the sacramental cup and put into it the thinnest and the most diluted wine of life. Our apparent religion can be just an affair of clothes, a borrowed skin, an acted thing, a play, a theatricality with feigned postures and emotions, altogether devoid of blood-red life, and having no deep and vital commerce with the Infinite. Religion can be conventional, having no inner sanction of fine awe and G.o.dly fear. We can get religion while all the time religion has not got us. It can be just a light performance, a social convention and not a solemn travail in which the soul is doing great business in deep waters in communion with the eternal G.o.d.

Now, is not this the religious condition into which the world has drifted in these latter days? I do not make exception of any country, not even of America. This country is delivered from the horrors of the European convulsion, not by a separating gulf of moral and spiritual condition, but by 3,000 miles of sea. If the coast line of America had been twenty-five miles from the coast of Europe she would have been involved in the woes of the boiling cauldron. And therefore do I put the inclusive question,--and I venture to challenge your judgments,--is not the religious condition which I have suggested one into which the entire Christian world appears to have fallen? Mult.i.tudes of Christian people are just wearing the clothes of religion. We have religious professions without spiritual possessions. We have religious conventionality without devotional vitality. We have the show without the life. We have the skin of religion without its sacrificial heart. We have the crucifix without the Saviour. We have the altar but not the open heaven.

You may make the test in any way you please. Let us test our condition by any one of the primary characteristics of true and vital religion.

Let us apply one test. Let us test our condition by our own secret and personal communion with the Lord. I am speaking in a Christian church, and I am addressing professedly Christian people; well, how do we stand the test? What proportion of the members of the Church of Christ in this country have a really living and fruitful fellows.h.i.+p with G.o.d? How many have walked the way of communion so frequently that it is now a much-beloved and well-trodden road, along which they can easily and naturally make their way in the dark, yea, even in the stormy midnight when the floods are out, and the tempest howls about their ways?

For we cannot have religion with G.o.d wiped out! If religion is only beneficence, if it is only decent, respectable living, if it is only a comfortable conformity with accepted social standards,--if that is all it is, then let us say so and have done with it. Let us pull down our altars and fling their useless stones to the winds. But this is not religion. True religion is more than this. True religion is the reverent and most solemn recognition of the eternal G.o.d. It is the conscious prostration of the soul in His most holy Presence. It is the free because reverent fellows.h.i.+p of a child with the Father. It is the loyal acceptance of the Father's will. It is the humble reception of His grace as offered to us in Jesus Christ our Lord. It is the a.s.sumption of our life as a sacred trust accepted from the hands of G.o.d. It is the antic.i.p.ation of His glory in our eternal home. Religion has great human relations.h.i.+ps with our fellowman, and these shall not be overlooked. But for the moment, I am speaking of the fontal relations.h.i.+p of the soul with G.o.d, that fundamental fellows.h.i.+p in which all other worthy fellows.h.i.+ps are born, and I ask you whether all the peoples of all professing Christian nations have not wandered far from the vitalizing bond of this primary communion? Let your eyes roam over the darkened world; dense clouds are still rising everywhere on the ominous horizon.

How is that night-time to be turned into day, yea, into a day like unto a lovely summer's morning? Here is the answer of the greatest of the prophets when he, too, was confronted with tempest and night;--the first thing we have to pray for, and work for, and seek for, in every Christian country, is a profound revival of spiritual religion, when "the mountain of the Lord's house shall be established at the head of the mountains, and when many peoples shall say, Let us go up to the mountain of the Lord, and He will teach us of His ways, and we will walk in His paths." This, I say, is needed in every country, until in every country all who profess the Saviour's name shall cry out in the fervour of a great and quenchless desire,--"As the hart panteth after the water brook, so panteth my soul after Thee, O G.o.d!"