Conclusion

“Now of the things lhich we have spoken this is the sum.*’ — Heb. viii. i.

“Thanks be unto God, which always causeth us to triumph IN Christ.” — 2 Cor. ii. 14.

N” this closing chapter or * Epilogue, we may appropriately sum up with the above comprehensive verse not yet included in our list of the Apostle’s Monogram, but which seems admirably to focus, and gather into one, the preceding meditations. It is a prolonged echo of the strain now so familiar to us — “Thanks he unto God, which always causeth us to triumph IN Christ.”

“Victory IN Christ.”

“This,” says the Apostle John, “is the victory that overcometh the world, even our faith.” But faith is not an abstraction. It derives its invincible power from reposing on a living Person. The soldier on the field may have many incentives to heroic deed: the goodness of his cause, — the vantage-ground he occupies, — the bravery of his comrades, — the precision and superiority of his weapons, — the approval of his country. But, after all, that which in the thick of the fight best nerves his arm and imparts steadiness and daring, is the confidence he reposes in his leader.

This too, in the noblest sense, is the source and secret of the Christian’s faith. “Behold,” says Isaiah, speaking of the great Captain of Salvation of a future age, “I have given Him for a witness to the people, a leader and commander to the people” (Isa. Iv. 4). “Finally,” says our Apostle, in preluding his enumeration of the Christian’s panoply — “Finally, my brethren, be strong IN the Lord, and in the power of His might” (Eph. vi. I o). “Thanks be to God, who giveth us the victory through our Lord Jesus Christ.” “We are more than conquerors through Him (and IN Him) that loved us.”

In Paul’s case, the thanksgiving embodied in our motto-verse was, in the first instance, a grateful tributeoffering for the blessing with which his Evangelical labours had been crowned, as he carried the glad tidings from city to city and kingdom to kingdom: — “making manifest,” as he adds, “the savour of His knowledge by us in every place “: — a reference probably to the fragrant odour of flowers and aromatics scattered by the hand of slaves in the triumphal chariot of the earthly conqueror. But the words are of general acceptation. They form a befitting piean on the lips of all, whose lives, in the oft-quoted phrase of previous chapters, are” hid with Christ in God.’*

Let them suggest, as a brief recapitulation of our subject, these three successive experiences of triumph: —

Triumph IN Christ through Zife. Triumph in
Christ at death. Triumph in Christ through
Eternity.

I. Triumph in Christ through Life. This including a double victory over life’s temptations and life’s afflictions. Regarding both may it be said — “Ye are complete in Him.”

‘Temptations! ’ how manifold are these! Their name is legion. Assaulting and ensnaring too, as we have found, when least dreamt of. It is indeed often, — (generally) — when the sentinel is asleep or dallying with his weapons, that the fatal blow is delivered: and to the last hour of earth the soul bears too legibly upon it the scars of battle. Like a wounded bird with drooping wing, it is never again able to soar, as aforetime, carolling up to heaven’s gate.

What is one efficacious and potential safeguard against such assaults, be they great or small? It is just taking Paul’s motto and monogram as our watchword, not at specific times, but at all times, with its energising motives and obligations — “/ am IN CHEIST! “To revert to the illustration and analogy just employed. The chivalrous and faithful soldier feels, that in his unfaltering courage is bound up, not only his own honour, but in a broader sense the honour of the army to which he belongs: he is animated by what the sister language significantly expresses by the well-known phrase — “Esprit de corps!’ He feels that any coward wavering — any tergiversation on his part, would involve alike infidelity to his oath and allegiance, tamper with the prowess of his comrades, and tarnish the fair fame of his leader. How it would serve to keep us in the path of duty and rectitude, and to avert many a moral disaster, if we were thus more constantly to realise the soldier- feeling — “I am not my own.” “I have sworn unto the Lord, and I will perform!” When I was stretched on that bed ot* sickness: — when I approached that Communion table — when at that great crisis-hour of imminent peril, confronting death in all its stern reality, I recorded the resolve, in the spirit, if not in the words of Bunyan’s hero — “Put my name down, sir, for I too am to be one of the host of the Lord!” I am “in Christ ‘” — enrolled in His army, with the vow of consecration to be “His faithful soldier and servant to life’s end “: — and “they that are Christ’s have crucified the flesh with its affections and lusts.” As such, how can I dare violate my covenant engagements? how can I dare blot my escutcheon or surrender my standard? “How can I do this great wickedness and sin against God?” “In Christ:” — that, borne with us as a talisman in every hour of the perilous warfare, would enable us not only to triumph over the baser temptations of our lower natures, but it would raise and elevate the whole standard of life. It would lead to the scorn and rejecting of all base compliances, and underhand dealings, and equivocal transactions. It would nurture and foster purity of motive, calmness of temper, transparency of purpose, rectitude and generosity of deed: — in a word, ’ the beauty of holiness, And when temptation, “the thorn in the flesh,” whatever form that assumes, comes to * buffet ’ us, then we would meet the assault, as Paul met it, with a deeper consciousness alike of his own weakness and of his dependence on the Saviour’s promised strength — “I will make My grace sufficient for thee; I will perfect strength in weakness.” Secure within this unassailable stronghold, he adds — “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” “Thanks he unto God, which always causeth us to triumph IN Christ!”

What is true of the temptations of life, is true also of the counterpart experience — its afflictions.

The believer cannot be said to triumph over them; (many is “the deadly wound” that is never healed in this world) — but he triumphs in them; in and through Christ. Yes, and though triumph be a joyful word, it is not too jubilant a term to use when accepted thus. Look at Paul’s own case. His afflictions, though of a peculiar cast — differing essentially from ours, were nevertheless of the acutest as well as of the most diversified character. Yet, listen how he speaks of them! Here was a man who was denuded of all personal comforts. His life has now, to us, a halo of glory and grandeur thrown around it, — but, at the time, to himself, it was a succession of painful humiliations; — a battle, single-handed, against serried ranks; — a history of captivity and dungeon and fasting and shipwreck. He was beaten with lictor’s rods; stoned by infuriated Jews; exposed to burning suns, and cutting winds, and winter seas; denounced as base and babbler, filth and offscouring; nevertheless, see how in the sublime consciousness of union and communion with his living Lord, he not only rises himself, and exhorts his fellow- Christians to rise, superior to all denunciation, — but he speaks of his sufferings as being actual causes of rejoicing (Col. i. 24). Or does he address others, his fellow-comrades in the great fight of afflictions? It is no dirge he puts into their lips. It is rather a song of gratitude and thanksgiving: — as if, despite of all its trials, life — being life IN Christ — was a rich banquet of luxuries — a perpetual feast. “I thank my God alway on your behalf, for the grace of God which is given you by Jesus Christ — that in everything ye are enriched by Him” (i Cor.

i. 4, 5).

It is the same with the Redeemer’s sorrowing people in every age. In their season of trial they are assured of His tender exalted sympathy. “In all their afflictions He is afflicted.” “He alone,” says Augustine, “never loseth what is dear to Him; to whom all things are dear in Him who is never lost.” “If,” is the testimony of another of later years, who knew well personally the joyful reality of which she speaks — “If we could realise anything of the height and depth of that mysterious life — we should be kept in peace, even though the sea should roar in its fulness. The Lord on high is mightier than the noise of many waters: yea, and in His strength we too should be strong: our vision would be, like His, eternal: we should see and feel assured that all things are good.” Then would what is called acquiescence in God’s will not be — as often it is — the reluctant submission of the slave flogged to his cell — stoically accepting the inevitable: — but the free, spontaneous resolving of our own wills into the will of a Higher and Better and Kinder: finding it a joy and privilege to have these coincident with His: — through our tears able, calmly and resignedly, to say — ‘^ Thanks he to God which ahvccys’ — (yes, too, and in the gloomiest valleys of earth) — “causeth us to triumph IN Cheist.”

II. But this triumph is not only over the temptations and afflictions of life. Keeping up the figure of our motto- verse, it extends to the last — the closing hour of the conflict, of which we have spoken in recent chapters. It is triumph IN Christ over death.

Not always in the experience of the believer is there triumph over the fear of death. We have known many of God’s saintliest and holiest who “through fear of death were all their lifetime subject to bondage.”

1 •’ Memorials of a Quiet Life,” vol. ii. p. 254.

An illustrative case, through the long vista of bygone years, rises to the memory of the writer. It was that of one who in every sense might be called a ripe Christian. Through the vicissitudes of a high-toned consistent life she was “strong in faith — giving glory to God.” But the Valley-entrance could never be contemplated without dread. The brightness of ’ the fields of living-green’ were obscured by the mists which hung over the intervening border-river. In this case, however, as in all other kindred ones we have known, it was, if not triumphant, at least calm and resolute faith and joy at last. When the river-brink was reached — the darkness was pa«t and the true light shone. The waves divided before the Ark of the Covenant, and the once trembling one went through dry-shod. Not before, but when the supreme moment arrived, dying grace was given for the dying day; and the unfailing promise (never more reliable than in the hour of departure) was made good — “As thy day is, so shall thy strength be.”

And what is the secret of that assured final triumph? It is, again, the glorious covenant-security — “in Christ.” All other hopes — all other grounds of confidence — are then discarded. Every other weapon by which the battles of the Lord have been fought are then sheathed: the familiar words have a significance then they never possessed before —

“On Christ the solid rock I stand;
All other grounds are shifting sand.”

Mason Good’s last utterance was, “The Lamb of God who taketh away the sins of the world.” Simeon of Cambridge exclaims, seeking in life and in death the habitual attitude of nearness to his Saviour — “This is my one ambition; to live with one Mary at my Saviour’s feet, listening to His words; and to die with the other Mary, washing His feet with my tears and wiping them with the hairs of my head” (Simeon’s Memoirs). The dying words of the great Indian missionary (though in the exhaustion of the final struggle he was only able to whisper them) were these — “I am very low and cannot say much — but I am living habitually in Him.” Or, listen to the experience of the greatest of missionaries. St. Paul’s own death-cry, (to use the earthly phrase) ’ expiring in the arms of victory,’ was the same — “IN Christ.” If, as the closing hours of his mortal life were gathering around him, — some would have been disposed to speak of other apparently solid grounds of confidence and congratulation, and to whisper in his ear — ‘Think, faithful man! of all thy toils and sufferings: — thy privations and sacrifices: ever ready to be roused when the bugle-notes summoned to duty and conflict. Think (all for others and not for self) of thy perils of the sea — thy perils of the wilderness — buffeting the ruder storms of human violence and hate. Think of taunt and curse willingly borne, — stocks and stripes and

“Life of Alexander Duff, D.D.,” vol. ii. p. 535.

chains and darkness; the hate of merchant prince, the rage of imperial soldier: — the virulence of bigot Jew: the contempt of philosophic prejudice and scorn. Think of thy present noble resolve: the consecration of a life about to be crowned and consummated by the consecration of death, — willingly “pouring out existence,” as a libation on God’s altar.’

* Away,’ he would say, ’ the impious thought.’ I glory alone in my old avowal. I am “a man IN Christ.” My confidence, — my trust, my hope, my joy, — my last hymn of triumph is * in Him.’ I have overcome, — but it is “through the blood of the Lamb.” “I have fought the good fight,” but it is IN Him. “I have finished my course,” but it is in Him. “I have kept the faith,” but it is IN Him. “Henceforth there is laid up for me a crown of righteousness,” but it is IN Him. “The Zord, the righteous Judge will give me on that day.” And as the chariot of fire has reached the gates of heaven, we seem to catch as if the last word, ere he mingles his voice with, that of ministering seraphim — “Thanks he to God, which always causeth us to triumph IN Cheist.”

This thought brings me to the last point.

III. Triumph IN Christ through Eternity.

The triumph of the believer is in one sense ended

So is it in the original {airivSofmi), a word used by heathen writers in connection with the oil and wine poured on the head of sacrificial victims.

at death. The true battle is then over: the weapons of conflict laid aside: the armour ungirded: eternal rest entered: “And there shall be no more death, neither sorrow nor crying; neither shall there be any more pain, for the former things are passed away” (Rev. xxi. 4). Be it so. But the notes of the victor’s song have no such ending. As with the Israelites, who on crossing the Eed Sea and seeing Pharaoh’s hosts and his chariots submerged in its depths, made its farther shores to re-echo with praise: so shall it be with the Redeemed from among men. In one of the grandest glimpses we have of Heaven in the Book of Revelation — “the harpers on the glassy sea” are heard uplifting their voices in a song, with a twofold theme, to Him who has upon His head “many crowns.” It is an eternal Epinikion: — the song of Providence and the song of Grace. “They sing the song of Moses the servant of God, and the song of the Lamb” (Rev. XV. 3).

In that same Book, alike in its opening and its closing visions, is Christ made the object of adoration and triumph by the countless multitudes which no man can number. In the earlier vision, the triumphant hymn is, “Worthy is the Lamb that was slain” (Rev. V. 1 2). In the later, the song of victory is represented — not only as an everlasting paean — but deepening as the ages on ages advance. As if each new cycle in the eras of eternity evolved new matter and new motive for praise. At first, it is heard as “the noise of much people” — deeper still, as “the sound of a great multitude” — till the augmenting volume becomes as the roll of “many waters” and the roar of “mighty thunderings” — “Alleluia, for the Lord God omnipotent reigneth!” (Rev. xix. 6).

We can imagine the strain of each solitary member of that mighty chorus: — the joyful testimony of each redeemed soul: as it recalls the past and links the past with the boundless future. The successful resistance of that fiery temptation — Thanks be to God for the triumph IN Christ! The manifestation of submission under that desolating trial; — the whispering through hot tears of anguish, “Thy will be done” — Thanks be to God for the triumph in Christ! The disarming of the King of terrors — the dismissal of fear in the hour of death and the calm entrance into the world of spirits — Thanks be to God for the triumph IN Christ! And now, standing arrayed in these white robes, and holding in my hand the evergreen palm — the emblem and pledge of victory; — the earthly battle-field over and won; and boundless ages before me — these ages the purchase of dying, ever-living Love; — what else can I do but make the old ascription of time the ascription of Eternity — “Thanks be to God, which giveth me the victory through (in) our Lord Jesus Christ.”

There will be other themes doubtless in the song of the glorified Church, — other sources and experiences of joy and gratulation. There will be the happy consciousness of emancipation from ’ the bondage of corruption/ — from all the ills and heartaches of a sin-stricken, woe- worn world, — temptations no longer either felt or dreaded; — deliverance even from the Jear of fearful things; — joyful communion and association with unfaUen angels: the resumption of fellowship with ’ the loved and lost ’ on earth, now the crowned and glorified. But the one key-note of these minor strains — the refrain and chorus of the unending song — will be this —

“Thanks be to God

which always causeth us to tkiumph

m CHEIST.”