Now look at the second stage in the realization of the golden dream.

"He will teach us of His ways, and we will walk in His paths.... And He shall judge between the nations." That is to say, a profound revival of spiritual religion will be accompanied by _loftier and more exacting moral standards_. He will teach and we will walk. Morals always grow lax when piety gets cool. When religion becomes a mere conventionality, morality always loses its awful sanctions. Wipe out G.o.d and your moral standards will surely fall. If I neglect the temperature of my greenhouse, or if I play fast and loose with it, my tender plants will a.s.suredly droop. And if I neglect my spiritual temperature, which is the climate of my soul, my moral and spiritual flowers will be smitten and pinched. We cannot lower our spirituality and yet have our morality keep its winsome bloom. Let me ask you,--have you ever known anyone grow loose and careless in their religion, and at the same time become correspondingly n.o.bler and purer, and more scrupulously faithful in their daily life? Have you ever known anyone drop Christ and then become more like Him? Have you ever had occasion to whisper this secret concerning any living woman,--"O, yes, she broke off communion with Christ, and then she put on moral grace and beauty like a robe?" The very question is an insult to our intelligence, as it is an affront to our experience; for this is the eternal law, whose workings can be witnessed every day,--when the spirit deteriorates the moral life becomes diseased.

On the other hand, let there be an enrichment in vital G.o.dliness and our conduct will begin to shine like burnished gold. "He will teach,"

says the prophet, "and we will walk." _He_, with Whom we hold vital communion, _He_ will be the teacher of the spirit, and the illuminant of the conscience and the inspiration of the will; a n.o.bler conduct will be born of that fellowship as surely as the choicest grapes are the children of the healthiest vines. When we are all in living and deep communion with Christ, truly worshipping in the innermost secret place,--English, and German, and American, and j.a.panese,--a finer spirit of judgment will be abroad in the earth, a healthier moral climate, and we shall naturally and instinctively seek to do what Jesus did, and in the way that Jesus did it, when He came and dwelt among us as a carpenter's Son, Son of Mary, Son of Man, Son of G.o.d!

Only one thing remains to be said as to the process by which the radiant dream of the prophet is to be fulfilled. When there has come a profound revival of spiritual religion, and, consequently, a loftier and more exacting moral standard, there will be a wonderful conversion of destructive forces in the personal and national life. "They shall beat their swords into ploughshares and their spears into pruning-hooks." I want you carefully to notice that the sword is not to be destroyed; it is to be transformed; it is to become a ploughshare. The spear is not to be broken and thrown away; it is to be converted into a pruning-hook.

That is to say, the rudely destructive energies in human life are to be changed into constructive energies. What was darkly negative is to become brightly positive. The martial is to be transformed into the pastoral. The rude implement of slaughter is to become the breaker of the earth-clod or the helpful friend of the vine. "They shall beat their swords into ploughshares and their spears into pruning-hooks." After the first historic siege of Antwerp, the cannon b.a.l.l.s were taken and converted into church bells; and may the gracious and holy Lord grant that there may speedily come such a transformation in modern Antwerp, when all the ministers of carnage shall be changed into sweet and sacred ministers of worship and devotion!

But now, if swords are to be beaten into ploughshares and spears into pruning-hooks, where must that work begin? It must begin in the individual heart. We are never going to get the swords out of the nations until we have got them out of the hearts. There is a sword in the heart, a cruel sword, a minister of destruction. There is a sword in the German heart, and a sword in the English heart, and a sword in the American heart, and that sword has got to be transformed before the material sword can become a ploughshare of the field! We are all familiar with our own swords; perhaps I had better say, we are all acquainted with one another's swords. There is the sword of ill-will.

There is the spear of deadly gossip. There is the sword of evil prejudice. There is the spear of petty spite and contempt. Yea, surely there is a sordid armoury in the soul. And this has to be converted into a tool-house of a n.o.ble Christian culture before the material armouries can be emptied and the sound of war is heard no more.

And therefore, the great national revolution is to begin in individual conversions, and these are to be the children of a vital and saving religion. The transformation of the world is to begin in the conversion of people like you and me. There is no other way. When our own militaristic armour, the one stored in our own soul, is changed into a garden tool-house,--malice changed into good-will, suspicion into enlightened understanding, cynicism into genial and gracious esteem, and foul hatred into Christ's own strong and fruitful love, then we are bringing the day nearer of which the herald angels sang, when there shall be "peace on earth and good will among men."

All this cannot be done by scholarship. We cannot do it by legislation.

We cannot do it by commerce. It is the vital work of salvation, and it only can be done by the Saviour of the world. And He must do it in His own way, and His work must be thorough, profound, fundamental. He must search the very cellarings of our being, seeking out our wickednesses as with a candle, and cleansing and purifying us in the deepest and most secret rooms of the soul. And when we thus come to know our Saviour, we shall most surely come to know our brother, for we shall see him with ourselves in the radiant light of the same eternal grace and love. Then will our swords be beaten into ploughshares and our spears into pruning-hooks and we shall learn war no more!

XV

MORE THAN CONQUERORS

_Heavenly Father, wilt Thou graciously redeem us from any perilous mood of independence which sets our wills against Thine. Help us to find ourselves in Thee, and to come to our inheritance in the riches of Thy grace. Give us that lowliness of spirit which will enable us to find the gate of higher life and to enter in. Forgive the sin that binds our judgment and enable us through a pure heart to see ourselves in Christ, and to behold ourselves perfected in the power of His love. Save us from low ideals. Lift us out of the thoughts that belittle us and which check and destroy our powers of growth. Give us wider and deeper conceptions of all things. May the experiences of our life come to us as helpful disciplines, through which we may apprehend more of Thy purpose, and more swiftly put on the likeness of our Lord. May we not be mastered by our circ.u.mstances, but may we be so strong in Thy strength, that every circ.u.mstance may be our servant, adding some fresh grace to our spirits, and some new influence to our lives. May we lose the things we ought not to keep, and may we desire the things we ought to find. Control us, O Lord, by Thy spirit, taking us away from the shallows of common life into the great deep privileges of communion with Thee. Amen._

XV

MORE THAN CONQUERORS

"In all these things, we are more than conquerors." Rom. 8:37.

Was the writer of these words himself a conqueror? To whom is he making the proud boast? He is writing his letter to the people of Rome. And it is in this letter to Rome that the apostle claims to be a conqueror. If he had been writing to a little company of people living in some quiet and remote district in Asia Minor, far away from the movement and pageantry of imperial life, his boast of being a conqueror might have been received without surprise. But think of the daring of making his claim in a letter to the Romans, who were accustomed to gaze upon their conquerors as they returned in glory from triumphant wars of conquest, dragging their distinguished captives at their chariot wheels! When the apostle claims to be a conqueror he is using a word which to the Romans is weighted with pomp and glory, suggesting cities ablaze with emblems of festivity, and streets thronged with cheering mult.i.tudes, and a hero upon whom favours are being showered thick as the flowers which are flung upon his triumphal car. When Paul dares to call himself a conqueror in a letter to the Romans he is using a word significant of all this wealth and effulgence, and he is using it to describe the pa.s.sage of his own life down the ways of time. "We are more than conquerors." Such a claim would surely strike the Roman reader with amazement.

What was there in the apostle's life to correspond to the claim? What was there about it which in any way recalled the radiant entry of an acclaimed warrior into the festive city of Rome? Let us glance at the external circ.u.mstances of his Christian life. Is there anything in these circ.u.mstances of pomp, and flowers, and favour, and acclamation? Run your eye over the apostle's road. What are its features? What is it like as it stretches from Damascus to Rome? In peril of his life in Damascus, his enemies watching the gates day and night to kill him; coldly suspected by his fellow-believers in Jerusalem; persecuted at Antioch; a.s.saulted in Iconium; stoned in Lystra; beaten with many stripes in Philippi; attacked by a lewd and envious crowd in Thessalonica; pursued by callous enmity in Berea; despised in Athens; blasphemed in Corinth and dragged before the judgment-seat; exposed to the fierce wrath of the Ephesians; bound with chains in Jerusalem, and finally imprisoned at Rome! Such is the character of his cold, storm-swept, painful road. And yet he dares to call himself a conqueror, and to so style himself to the men of imperial Rome! When I turn away from the gay and rapturous streets, through which the Roman conqueror made his tumultuous entry, and then gaze on the long, dark, cruel road on which this man trudged throughout all his public days, his life seems to be broken up in successive tragedies, and to sink at last in the black defeat of utter and complete eclipse. And yet he sings aloud in joyful pride: "We are more than conquerors"! Where, then, shall we look for the signs of conquest, and for the waving banners, and the rapturous shouts?

There are two ways of estimating a triumphant life. We may trace the line of external circ.u.mstances, and we make an inventory of the material treasures, and the flattering diplomas, and the public honours that have been gained along the way. That road winds by the bank, and the Stock Exchange, through Wall Street, or Threadneedle Street, and thence it stretches away through fair suburbs of material comforts, and through gardens of enticing ease, ascending even to lofty eminences of public favour and regard. We may walk along this road in our desire to estimate a man's standing, and to reckon the degree and quality of his conquests.

And judged by that standard Paul's circ.u.mstances were disastrous, and his life was just a dismal succession of appalling defeats. Indeed the apostle himself has given his own verdict upon his life when it is judged by the standard of Wall Street, and he has done it in two words of pregnant and sweeping brevity--"having nothing"! And yet he claimed to be "more than conqueror"!

But there is another way of judging the failure or triumph of a life. We may follow the line of character. We may register the success of the soul in its mastery of circ.u.mstances, in its refusal to be submerged by evil antagonisms, in its preservation of a diamond-like translucency amid engulfing floods of defilement, in its buoyancy in the days of prolonged disappointment, in its quiet and firm ascendency over the beast, in its inevitable emergence from every kind of hostility in increasing majesty and strength. These are the two lines of investigation. These are the possible criteria of judgment. On the one hand we may measure the success of a life by the progressive enrichment of circ.u.mstances; on the other hand we may estimate its conquests by the progressive growth of the soul. We may make our valuation in the material world or in the spiritual world; that is to say, we may value the man or we may value his possessions.

Now the circ.u.mstantial happenings in a life had little or no interest for the apostle Paul. All his concern followed the inward line of the spirit. He kept his eyes on spiritual processes and never on material results. He did not busy himself with a man's happenings; he busied himself with the effect of the happenings on the man. Always and everywhere he pressed through condition to character; his thought always took the short cut to the soul. If in the streets of Rome or of Ephesus you had pointed out to him some rich man, Paul would have immediately leaped the adjective and inquired about the noun. He would have had no interest whatever in the man's riches; riches are no criterion of triumph; but he would have been devouringly interested in what the riches had done with the man. While the man has been making riches, what have riches made of the man? Measure the man! Is the man who is within the riches a victor or a victim, a n.o.ble master or a poor ign.o.ble slave.

And so also do I believe that if you had pointed out to the apostle some poor man, he would have left the adjective and fixed upon the noun.

What about the man inside the poverty? What about the soul so ill-housed in indigence? Is the soul royal or servile? Is it crouching or has it a n.o.ble and stately rect.i.tude? That would be the concern of the apostle Paul. He would get behind the riches to the man. He would get behind the poverty to the man. For every external happening or every material possession is only a house, and within the happening there is the man or the woman, the tenant of the house. What about them? What about the quality of their manliness or womanliness? That was the apostle's line of investigation. The apostle Paul was not much concerned about the character of the road, whether it was bare or flowery, but he was vitally concerned with the spiritual condition of the traveller. How is it with the pilgrim soul? What spiritual conquests has the soul made along the road? That is the apostle's standard of measurement, and by its records he registers life's conquests or defeats.

Well, then, what was the quality of his own life when it is measured by these interior standards? For, after all, these are the only standards worth naming, as in our sober and thoughtful moments we all very well know. We are not here to make fortunes, we are here to grow souls. How then does the apostle bear the supreme test of his own spiritual standards? Is he master or slave? Are the streets of his soul festive with triumph, or are they dull and cheerless in defeat? Is he more than conqueror?

Let us begin the test with a day when his external circ.u.mstances were brilliant. Brilliant days came but rarely to the apostle Paul; they were as infrequent as oases in Sahara's thirsty waste. Test him then on one of his rare, brilliant days, for the dazzling circ.u.mstance is often our severest test. Some souls shrivel in the bright sunshine. They grow less in their enlarging circ.u.mstances as some nut-kernels contract in the expanding sh.e.l.l. Here is Paul on a great day, when by the mighty grace of G.o.d he has made an impotent man to walk. How is the deed regarded?

What does the crowd think about him? Listen to the records: "And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The G.o.ds are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people." How now? The public favour is dazzling!

What about the man inside the dazzling happenings? Is the man contracting in pride or is his soul expanding in humility? "Which, when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like pa.s.sions with you, and preach unto you that ye should turn from these vanities unto the living G.o.d, which made heaven, and earth, and the sea, and all things that are therein." Do you mark that? This man shines in the sunshine. Popular favour made him kneel before his G.o.d, and G.o.d's gentleness made him great. The circ.u.mstances did not lessen him. His soul did not shrivel and wither in the popular blaze. His soul grew larger, and the man mastered his circ.u.mstances; he was bigger than his blazing fate, he was "more than conqueror."

But I have said that brilliant days were rare with the apostle Paul: Let us test him, then, when his days were frowning, when the clouds were lowering, and when his circ.u.mstances nipped him like the winter frosts.

Does his soul expand in the winter, or does it shrink like frostbitten fruit? Take this little glimpse of one of his days: "And there came to Lystra certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead." Having stoned Paul, they dragged him out of the city. How swift and red is the record! Did he grow hard in the stoning? Did he become small and petty and peevish and revengeful? Let me read to you: "And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of G.o.d." This man's fruit grew sweeter at the touch of the frost. This soul grew larger in the season of apparent defeat. He was "more than conqueror."

Look again through this window. Here is a very dark and bitter happening: "And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." How now? Will this man Paul scowl in the darkness? Will his magnanimity sour into the bitter mood of revenge?

Listen to the record: "And at midnight Paul and Silas prayed, and sang praises unto G.o.d: and the prisoners heard them." Do you mark that? This man was a victim but he was also a victor. We almost forget his sufferings in the sound of his praise. Adversity did not rob him of his crown. He was "more than conqueror."

And so I might go on introducing instance after instance, in every record of his turbulent life, showing how he attained to magnificent mastery in the spirit. When Paul speaks of being a "conqueror" he means that he is on the top of his circ.u.mstances and not beneath them. To be more than conqueror is to be on the top of your wealth and not beneath it; to be on the top of your poverty and not beneath it; to be on the top of your joy and not beneath it; to be on the top of your sorrow and not beneath it; to be on the top of your disappointment and not beneath it. To be more than conqueror is to be on the top of the old serpent, and, as Browning says, to stand upon him and to feel him wriggle beneath your feet! The real conqueror, the only one worthy of that royal name, is he who makes every circ.u.mstance his subject, permitting no circ.u.mstance to be the lord and master of his soul. He is "more than conqueror."

And what is the secret of such conquest? Here is the secret: "We are more than conquerors _through Christ that loved us_." It is conquest through the energy of an imparted love. Nay, it is much more than that.

It is conquest through humble yet intimate communion with the eternal Lover. You remember what conquests the knights of the olden time could achieve when they were conscious that love-eyes were fixed upon them in the jousts. And if this were so with knights of ancient chivalry, when love inspired them in the fray, how infinitely more must it be so with the knights of King Jesus' Order when they know that the love-eyes of the Lord are always fixed upon them in the field! "He loved me" sings the greatest of the apostolic knights. "He loved me and gave Himself for me." What tremendous exploits of patience and of service lie latent in that supreme a.s.surance!

For, mark you, all love conveys the lover to the beloved. The very secret of love is self-impartation to the beloved. Love can never content herself with the gifts of things. Charity gives things. Love always gives herself. Yes, the lover gives herself! And if love is thus self-giving tell me, then, what inconceivable giving is wrapped up in the love of Christ for Paul, and in the love of Christ for thee and me?

In an infinitely deeper and richer sense than ever a loving bridegroom gives himself to his loving bride, our great and gracious Lover, the Christ, gives Himself to all who will receive Him. The Saviour's love is the giving of Himself.

Shall I now dare to put that vast and awe-inspiring content into my text? Listen again to the text: "We are more than conquerors through Christ who loved us." Now hear it: "We are more than conquerors through Him who has given himself to us." That word expresses the very gospel of His grace. The Christian believer faces all his circ.u.mstances, not merely with a love but with a Lover, and with a Lover who Himself mastered every circ.u.mstance, and was the conqueror of sin and death. So this is how the Gospel music rings: "We are more than conquerors through Him the Conqueror"! By reverent faith we share His very love, we drink His very blood, and all our circ.u.mstances are made to pay tribute to the health and welfare of our souls. We are more than conquerors through Him Who is ever riding forth, conquering, and to conquer.

Now I think I can go back to those streets of Rome where we began, and where we watched the triumphant conqueror returning home with his spoils. And now I am not surprised at Paul's daring to use the glowing word "Conqueror" to portray the glorious victories of the soul. When I go into the realm of his soul the roadway is lined with a cheering mult.i.tude; he is "compa.s.sed about with a great cloud of witnesses." A blood-red banner is waving triumphantly in all his goings; "His banner over me is love!" A garland of victory awaits the victor's brow; "henceforth there is laid up for me a crown." And as for his spirits, they are festive in the love of the Lord, and they dance in the joy of blessed a.s.surance. "I know in whom I have believed!" "I can do all things through Christ who strengtheneth me!" We are more than conquerors in the conquering fellowship of our holy and gracious Lord. And this song of the conqueror is intended to be sung by thee and me. O, let us believe it!

"Shall this divinely-urged heart Half toward its glory move?

What! shall I love in part--in part Yield to the Lord of love?

O sweetest freedom, Lord, to be Thy love's full prisoner!

Take me all captive; make of me A more than conqueror!"