THE TRIUMPHAL PROCESSION

'Thanks be unto G.o.d, which always leadeth us in triumph in Christ and maketh manifest through us the savour of His knowledge in every place.'--2 COR. ii. 14 (R.V.)

I suppose most of us have some knowledge of what a Roman Triumph was, and can picture to ourselves the long procession, the victorious general in his chariot with its white horses, the laurelled soldiers, the sullen captives, with suppressed hate flashing in their sunken eyes, the wreathing clouds of incense that went up into the blue sky, and the shouting mult.i.tude of spectators. That is the picture in the Apostle's mind here. The Revised Version correctly alters the translation into 'Thanks unto G.o.d which always _leadeth us in_ triumph in Christ.'

Paul thinks of himself and of his coadjutors in Christian work as being conquered captives, made to follow their Conqueror and to swell His triumph. He is thankful to be so overcome. What was deepest degradation is to him supreme honour. Curses in many a strange tongue would break from the lips of the prisoners who had to follow the general's victorious chariot. But from Paul's lips comes irrepressible praise; he joins in the shout of acclamation to the Conqueror.

And then he pa.s.ses on to another of the parts of the ceremonial. As the wreathing incense appealed at once to two senses, and was visible in its curling clouds of smoke, and likewise fragrant to the nostrils, so says Paul, with a singular combination of expression, 'He maketh _manifest_,' that is visible, the _savour_ of His knowledge. From a heart kindled by the flame of the divine love there will go up the odour of a holy life visible and fragrant, sweet and fair.

And thus all Christians, and not Christian workers only in the narrower sense of the word, who may be doing evangelistic work, have set before them in these great words the very ideal and secret of their lives.

There are three things here, on each of which I touch as belonging to the true notion of a Christian life--the conquered captive; that captive partaking in the triumph of his Conqueror; and the conquered captive led as a trophy and a witness to the Conqueror's power. These three things, I think, explain the Apostle's thoughts here. Let me deal with them now.

I. First then, let us look at that thought of all Christians being in the truest sense conquered captives, bound to the chariot wheels of One who has overcome them.

The image implies a prior state of hostility and alienation. Now, do not let us exaggerate, let us take Paul's own experience. He is speaking about himself here; he is not talking doctrine, he is giving us autobiography, and he says, 'I was an enemy, and I have been conquered.'

What sort of an enemy was he? Well! He says that before he became a Christian he lived a pure, virtuous, respectable life. He was a man 'as touching the righteousness which is in the law, blameless.'

Observant of all relative duties, sober, temperate, chaste; no man could say a word against him; he knew nothing against himself. His conscience acquitted him of wrong: 'I thought I ought to do many things,' as I did them. And yet, looking back from his present point of view upon a life thus adorned with many virtues, pure from all manifest corruption, to a large extent regulated by conscientious and religious motives of a kind, he says, 'Notwithstanding all that, I was an enemy.' Why? Because the retrospect let him see that his life was barren of the deepest faith and the purest love. And so I come to some of my friends here now, and I say to you, 'Change the name, and the story is true about you,' respectable people, who are trying to live pure and righteous lives, doing all duties that present themselves to you with a very tolerable measure of completeness and abominating and trying to keep yourselves from the things that your consciences tell you are wrong, yet needing to be conquered, in the deepest recesses of your wills and your hearts, before you become the true subjects of the true King. I do not want to exaggerate, nor to say of the ordinary run of people who listen to us preachers, that they commit manifest sins, 'gross as a mountain, open, palpable.'

Some of you do, no doubt, for, in every hundred people, there are always some whose lives are foul and whose memories are stained and horrible; but the run of you are not like that. And yet I ask you, has your will been bowed and broken, and your heart overcome and conquered by this mighty Prince, the Prince of Peace, the Prince of Life? Unless it has, for all your righteousness and respectability, for all your outward religion and real religiousness of a sort, you are still hostile and rebellious, in your inmost hearts. That is the basis of the representation of my text.

What else does it suggest? It suggests the wonderful struggle and victory of weaponless love. As was said about the first Christian emperor, so it may be said about the great Emperor in the heavens, '_In hoc signo vinces!_' By this sign thou shalt conquer. For His only weapon is the Cross of His Son, and He fights only by the manifestation of infinite love, sacrifice, suffering, and pity. He conquers as the sun conquers the thick-ribbed ice by raying down its heat upon it, and melting it into sweet water. So G.o.d in Christ fights against the mountains of man's cold, hard sinfulness and alienation, and by the warmth of His own radiation turns them all into rivers that flow in love and praise. He conquers simply by forbearance and pity and love.

And what more does this first part of my text say to us? It tells us, too, of the true submission of the conquered captive; how we are conquered when we perceive and receive His love; how there is nothing else needed to win us all for Him except only that we shall recognise His great love to us.

This picture of the triumph comes with a solemn appeal and commandment to every one of us professing Christians. Think of these men, dragged at the conqueror's chariot-wheels, abject, with their weapons broken, with their resistance quelled, chained, yoked, haled away from their own land, dependant for life or death on the caprice of the general who rode before them there. It is a picture of what you Christian men and women are bound to be if you believe that G.o.d in Christ has loved you as we have been saying that He does. For abject submission, unconditional surrender, the yielding up of our whole will to Him, the yielding of all our possessions as His va.s.sals--these are the duties that are correspondent to the facts of the case.

If we are thus won by infinite love, and not our own, but bought with a price, no conquered king, dragged at an emperor's chariot-wheels, was ever half as absolutely and abjectly bound to be his slave, and to live or die by his breath, as you are bound to your Master. You are Christians in the measure in which you are the captives of His spear and of His bow; in the measure in which you hold your territories as va.s.sal kings, in the measure in which you say, stretching out your willing hands for the fetters, 'Lord! here am I, do with me as Thou wilt.' 'I am not mine own; be Thou my will, my Emperor, my Commander, my all.' Loyola used to say, as the law of his order, that every man that became a member of the Society of Jesus was to be like as a staff in a man's hand, or like as a corpse. It was a blasphemous and wicked claim, but it is but a poor fragmentary statement of the truth about those of us who enter the real Society of Jesus, and put ourselves in His hands to be wielded as His staff and His rod, and submit ourselves to Him, not as a corpse, but yield yourselves to our Christ 'as those that are alive from the dead.'

II. Now we have here, as part of the ideal of the Christian life, the conquered captives partaking in the triumph of their general.

Two groups made up the triumphal procession--the one that of the soldiers who had fought for, the other that of the prisoners who had fought against, the leader. And some commentators are inclined to believe that the Apostle is here thinking of himself and his fellows as belonging to the conquering army, and not to the conquered enemy.

That seems to me to be less probable and in accordance with the whole image than the explanation which I have adopted. But be that as it may, it suggests to us this thought, that in the deepest reality in that Christian life of which all this metaphor is but the expression, they who are conquered foes become conquering allies. Or, to put it into other words--to be triumphed over by Christ is to triumph with Christ. And the praise which breaks from the Apostle's lips suggests the same idea. He pours out his thanks for that which he recognises as being no degradation but an honour, and a partic.i.p.ation in his Conqueror's triumph.

We may ill.u.s.trate that thought, that to be triumphed over by Christ is to triumph with Christ, by such considerations as these. This submission of which I have been speaking, abject and unconditional, extending to life and death, this submission and captivity is but another name for liberty. The man who is absolutely dependent upon Jesus Christ is absolutely independent of everything and everybody besides, himself included. That is to say, to be His slave is to be everybody else's master, and when we bow ourselves to Him, and take upon us the chains of glad obedience, and life-deep as well as life-long consecration, then He breaks off all other chains from our hands, and will not suffer that any others should have a share with Him in the possession of His servant. If you are His servants you are free from all besides; if you give yourselves up to Jesus Christ, in the measure in which you give yourselves up to Him, you will be set at liberty from the worst of all slaveries, that is the slavery of your own will and your own weakness, and your own tastes and fancies.

You will be set at liberty from dependence upon men, from thinking about their opinion. You will be set at liberty from your dependence upon externals, from feeling as if you could not live unless you had this, that, or the other person or thing. You will be emanc.i.p.ated from fears and hopes which torture the men who strike their roots no deeper than this visible film of time which floats upon the surface of the great, invisible abyss of Eternity. If you have Christ for your Master you will be the masters of the world, and of time and sense and men and all besides; and so, being triumphed over by Him, you will share in His triumph.

And again, we may ill.u.s.trate the same principle in yet another way.

Such absolute and entire submission of will and love as I have been speaking about is the highest honour of a man. It was a degradation to be dragged at the chariot-wheels of conquering general, emperor, or consul--it broke the heart of many a barbarian king, and led some of them to suicide rather than face the degradation. It is a degradation to submit ourselves, even as much as many of us do, to the domination of human authorities, or to depend upon men as much as many of us do for our completeness and our satisfaction. But it is the highest enn.o.bling of humanity that it shall lay itself down at Christ's feet, and let Him put His foot upon its neck. It is the exaltation of human nature to submit to Christ. The true n.o.bility are those that 'come over with the Conqueror.' When we yield ourselves to Him, and let Him be our King, then the patent of n.o.bility is given to us, and we are lifted in the scale of being. All our powers and faculties are heightened in their exercise, and made more blessed in their employment, because we have bowed ourselves to His control. And so to be triumphed over by Christ is to triumph with Christ.

And the same thought may be yet further ill.u.s.trated. That submission which I have been speaking about so unites us to our Lord that we share in all that belongs to Him and thus partake in His triumph. If in will and heart we have yielded ourselves to Him, he that is thus joined to the Lord is one spirit, and all 'mine is Thine, and all Thine is mine.' He is the Heir of all things, and all things of which He is the Heir are our possession. 'All things are yours, and ye are Christ's.' Thus His dominion is the dominion of all that love Him, and His heritage is the heritage of all those that have joined themselves to Him; and no sparkle of the glory that falls upon His head but is reflected on the heads of His servants. The 'many crowns'

that He wears are the crowns with which He crowns His followers.

Thus, my brother, to be overcome by G.o.d is to overcome the world, to be triumphed over by Christ is to share in His triumph; and he over whom Incarnate Love wins the victory, like the patriarch of old in his mystical struggle, conquers in the hour of surrender; and to him it is said: 'As a prince thou hast power with G.o.d and hast prevailed.'

III. Lastly, a further picture of the ideal of the Christian life is set before us here in the thought of these conquered captives being led as the trophies and the witnesses of His overcoming power.

That idea is suggested by both halves of our verse. Both the emblem of the Apostle as marching in the triumphal procession, and the emblem of the Apostle as yielding from his burning heart the fragrant visible odour of the ascending incense, convey the same idea, viz.

that one great purpose which Jesus Christ has in conquering men for Himself, and binding them to His chariot wheels, is that from them may go forth the witness of His power and the knowledge of His name.

That opens very wide subjects for our consideration which I can only very briefly touch upon. Let me just for an instant dwell upon some of them. First, the fact that Jesus Christ, by His Cross and Pa.s.sion, is able to conquer men's wills, and to bind men's hearts to Him, is the highest proof of His power. It is an entirely unique thing in the history of the world. There is nothing the least like it anywhere else. The pa.s.sionate attachment which this dead Galilean peasant is able to evoke in the hearts of people all these centuries after His death, is an unheard of and an unparalleled thing. All other teachers 'serve their generations by the will of G.o.d,' and then their names become speedily less and less powerful, and thicker and thicker mists of oblivion wrap them round until they disappear. But time has no power over Christ's influence. The bond which binds you and me to Him nineteen centuries after His death is the very same in quality as, and in degree is often far deeper and stronger than, the bond which united to Him the men that had seen Him. It stands as an unique fact in the history of the world, that from Christ of Nazareth there rays out through all the ages the spiritual power which absolutely takes possession of men, dominates them and turns them into His organs and instruments. This generation prides itself upon testing all things by an utilitarian test, and about every system says:--'Well, let us see it working.' And I do not think that Christianity need shrink from the test. With all its imperfections, the long procession of holy men and women who, for nineteen centuries, have been marching through history, owning Christ as their Conqueror, and ascribing all their goodness to Him, is a witness to His power to sway and to satisfy men, the force of whose testimony it is hard to overthrow. And I would like to ask the simple question: Will any system of belief or of no belief, except the faith in Christ's atoning sacrifice, do the like for men? He leads through the world the train of His captives, the evidence of His conquests.

And then, further, let me remind you that out of this representation there comes a very stimulating and solemn suggestion of duty for us Christian people. We are bound to live, setting forth whose we are, and what He has done for us. Just as the triumphal procession took its path up the Appian Way and along the side of the Forum to the altar of the Capitol, wreathed about by curling clouds of fragrant incense, so we should march through the world encompa.s.sed by the sweet and fragrant odour of His name, witnessing for Him by word, witnessing for Him by character, speaking for Him and living like Him, showing in our life that He rules us, and professing by our words that He does; and so should manifest His power.

Still further, Paul's thanksgiving teaches us that we should be thankful for all opportunities of doing such work. Christian men and women often grudge their services and grudge their money, and feel as if the necessities for doing Christian work in the world were rather a burden than an honour. This man's generous heart was so full of love to his Prince that it glowed with thankfulness at the thought that Christ had let him do such things for Him. And He lets you do them if you will.

So, dear friends, it comes to be a very solemn question for us. What part are we playing in that great triumphal procession? We are all of us marching at His chariot wheels, whether we know it or not. But there were two sets of people in the old triumph. There were those who were conquered by force and unconquered in heart, and out of their eyes gleamed unquenchable malice and hatred, though their weapons were broken and their arms fettered. And there were those who, having shared in the commander's fight, shared in his triumph and rejoiced in his rule. And when the procession reached the gate of the temple, some, at any rate, of the former cla.s.s were put to death before the gates. I pray you to remember that if we are dragged after Him reluctantly, the word will come: 'These, mine enemies, which would not that I should reign over them, bring hither and slay them before Me.' Whereas, on the other hand, for those who have yielded heart and soul to Him in love and submission born of the reception of His great love, the blessed word will come: 'He that overcometh shall inherit all things.' Which of the two parts of the procession do you belong to, my friend? Make your choice where you shall march, and whether you will be His loyal allies and soldiers who share in His triumph, or His enemies, who, overcome by His power, are not melted by His love. The one live, the other perish.

TRANSFORMATION BY BEHOLDING

'We all, with open face beholding as in a gla.s.s the glory of the Lord, are changed into the same image.'--2 COR. iii. 18.

This whole section of the Epistle in which our text occurs is a remarkable instance of the fervid richness of the Apostle's mind, which acquires force by motion, and, like a chariot-wheel, catches fire as it revolves. One of the most obvious peculiarities of his style is his habit of 'going off at a word.' Each thought is, as it were, barbed all round, and catches and draws into sight a mult.i.tude of others, but slightly related to the main purpose in hand. And this characteristic gives at first sight an appearance of confusion to his writings. But it is not confusion, it is richness. The luxuriant underwood which this fertile soil bears, as some tropical forest, does not choke the great trees, though it drapes them.

Paul's immediate purpose seems to be to ill.u.s.trate the frank openness which ought to mark the ministry of Christianity. He does this by reference to the veil which Moses wore when he came forth from talking with G.o.d. There, he says in effect, we have a picture of the Old Dispensation--a partial revelation, gleaming through a veil, flashing through symbols, expressed here in a rite, there in a type, there again in an obscure prophecy, but never or scarcely ever fronting the world with an unveiled face and the light of G.o.d shining clear from it. Christianity is, and Christian teachers ought to be, the opposite of all this. It has, and they are to have, no esoteric doctrines, no hints where plain speech is possible, no reserve, no use of symbols and ceremonies to overlay truth, but an intelligible revelation in words and deeds, to men's understandings. It and they are plentifully to declare the thing as it is.

But he gets far beyond this point in his uses of his ill.u.s.tration. It opens out into a series of contrasts between the two revelations. The veiled Moses represents the clouded revelation of old. The vanishing gleam on his face recalls the fading glories of that which was abolished; and then, by a quick turn of a.s.sociation, Paul thinks of the veiled readers in the synagogues, copies, as it were, of the lawgiver with the shrouded countenance; only too significant images of the souls obscured by prejudice and obstinate unbelief, with which Israel trifles over the uncomprehended letter of the old law.

The contrast to all this lies in our text. Judaism had the one lawgiver who beheld G.o.d, while the people tarried below. Christianity leads us all, to the mount of vision, and lets the lowliest pa.s.s through the fences, and go up where the blazing glory is seen. Moses veiled the face that shone with the irradiation of Deity. We with unveiled face are to shine among men. He had a momentary gleam, a transient brightness; we have a perpetual light. Moses' face shone, but the l.u.s.tre was but skin deep. But the light that we have is inward, and works transformation into its own likeness.

So there is here set forth the very loftiest conception of the Christian life as direct vision, universal, manifest to men, permanent, transforming.

I. Note then, first, that the Christian life is a life of contemplating and reflecting Christ.

It is a question whether the single word rendered in our version 'beholding as in a gla.s.s,' means that, or 'reflecting as a gla.s.s does.' The latter seems more in accordance with the requirements of the context, and with the truth of the matter in hand. Unless we bring in the notion of reflected l.u.s.tre, we do not get any parallel with the case of Moses. Looking into a gla.s.s does not in the least correspond with the allusion, which gave occasion to the whole section, to the glory of G.o.d smiting him on the face, till the reflected l.u.s.tre with which it glowed became dazzling, and needed to be hid. And again, if Paul is here describing Christian vision of G.o.d as only indirect, as in a mirror, then that would be a point of inferiority in us as compared with Moses, who saw Him face to face.

But the whole tone of the context prepares us to expect a setting forth of the particulars in which the Christian att.i.tude towards the manifested G.o.d is above the Jewish. So, on the whole, it seems better to suppose that Paul meant 'mirroring,' than 'seeing in a mirror.'

But, whatever be the exact force of the word, the thing intended includes both acts. There is no reflection of the light without a previous reception of the light. In bodily sight, the eye is a mirror, and there is no sight without an image of the thing perceived being formed in the perceiving eye. In spiritual sight, the soul which beholds is a mirror, and at once beholds and reflects. Thus, then, we may say that we have in our text the Christian life described as one of contemplation and manifestation of the light of G.o.d.

The great truth of a direct, unimpeded vision, as belonging to Christian men on earth, sounds strange to many of us. 'That cannot be,' you say; 'does not Paul himself teach that we see through a gla.s.s darkly? Do we not walk by faith and not by sight? "No man hath seen G.o.d at any time, nor can see Him"; and besides that absolute impossibility, have we not veils of flesh and sense, to say nothing of the covering of sin "spread over the face of all nations," which hide from us even so much of the eternal light as His servants above behold, who see His face and bear His name on their foreheads?'

But these apparent difficulties drop away when we take into account two things--first, the object of vision, and second, the real nature of the vision itself.

As to the former, who is the Lord whose glory we receive on our unveiled faces? He is Jesus Christ. Here, as in the overwhelming majority of instances where _Lord_ occurs in the New Testament, it is the name of the manifested G.o.d our brother. The glory which we behold and give back is not the incomprehensible, incommunicable l.u.s.tre of the absolute divine perfectness, but that glory which, as John says, we beheld in Him who tabernacled with us, full of grace and truth; the glory which was manifested in loving, pitying words and loveliness of perfect deeds; the glory of the will resigned to G.o.d, and of G.o.d dwelling in and working through the will; the glory of faultless and complete manhood, and therein of the express image of G.o.d.

And as for the vision itself, that seeing which is denied to be possible is the bodily perception and the full comprehension of the Infinite G.o.d; that seeing which is affirmed to be possible, and actually bestowed in Christ, is the beholding of Him with the soul by faith; the immediate direct consciousness of His presence the perception of Him in His truth by the mind, the feeling of Him in His love by the heart, the contact with His gracious energy in our recipient and opening spirits. Faith is made the ant.i.thesis of sight.

It is so, in certain respects. But faith is also paralleled with and exalted above the mere bodily perception. He who believing grasps the living Lord has a contact with Him as immediate and as real as that of the eyeball with light, and knows Him with a cert.i.tude as reliable as that which sight gives. 'Seeing is believing,' says sense; 'Believing is seeing' says the spirit which clings to the Lord, 'whom having not seen' it loves. A bridge of perishable flesh, which is not myself but my tool, connects me with the outward world. _It_ never touches myself at all, and I know it only by trust in my senses. But nothing intervenes between my Lord and me, when I love and trust.

Then Spirit is joined to spirit, and of His presence I have the witness in myself. He is the light, which proves its own existence by revealing itself, which strikes with quickening impulse on the eye of the spirit that beholds by faith. Believing we see, and, seeing, we have that light in our souls to be 'the master light of all our seeing.' We need not think that to know by the consciousness of our trusting souls is less than to know by the vision of our fallible eyes; and though flesh hides from us the spiritual world in which we float, yet the only veil which really dims G.o.d to us--the veil of sin, the one separating principle--is done away in Christ, for all who love Him; so as that he who has not seen and yet has believed, has but the perfecting of his present vision to expect, when flesh drops away and the apocalypse of the heaven comes. True, in one view, 'We see through a gla.s.s darkly'; but also true, 'We all, with unveiled face, behold and reflect the glory of the Lord.'

Then note still further Paul's emphasis on the universality of this prerogative--'We all.' This vision does not belong to any select handful; does not depend upon special powers or gifts, which in the nature of things can only belong to a few. The spiritual aristocracy of G.o.d's Church is not the distinction of the law-giver, the priest or the prophet. There is none of us so weak, so low, so ignorant, so compa.s.sed about with sin, but that upon our happy faces that light may rest, and into our darkened hearts that sunshine may steal.

In that Old Dispensation, the light that broke through clouds was but that of the rising morning. It touched the mountain tops of the loftiest spirits: a Moses, a David, an Elijah caught the early gleams; while all the valleys slept in the pale shadow, and the mist clung in white folds to the plains. But the noon has come, and, from its steadfast throne in the very zenith, the sun, which never sets, pours down its rays into the deep recesses of the narrowest gorge, and every little daisy and hidden flower catches its brightness, and there is nothing hid from the heat thereof. We have no privileged cla.s.s or caste now; no fences to keep out the mob from the place of vision, while lawgiver and priest gaze upon G.o.d. Christ reveals Himself to all His servants in the measure of their desire after Him.

Whatsoever special gifts may belong to a few in His Church, the greatest gift belongs to all. The servants and the handmaidens have the Spirit, the children prophesy, the youths see visions, the old men dream dreams. 'The mobs,' 'the ma.s.ses,' 'the plebs,' or whatever other contemptuous name the heathen aristocratic spirit has for the bulk of men, makes good its standing within the Church, as possessor of Christ's chiefest gifts. Redeemed by Him, it can behold His face and be glorified into His likeness. Not as Judaism with its ignorant ma.s.s, and its enlightened and inspired few--we _all_ behold the glory of the Lord.