IV. Spiritual Safety, Spiritual Victory
The reader will observe that although we are speaking of the soul being kept from the power of Satan, yet the heading of the foregoing section speaks of the signs, not of the soul's safety, but of the soul's victory. There is a significance in this choice of words, for in the spiritual combat the soul that is safe is indeed victorious. Herein lies one of the radical differences between the spiritual warfare and any other. In the world's wars an army may be safe from defeat and capture, and yet be far from victorious. But in the spiritual life, to be safe is to be the victor. There are no drawn battles in this warfare. Once the soul has been enlisted in God's army, once it has been signed, and sealed, and has put on the whole armour of God, thenceforth to be safe is to be victorious, not to be conquered is to conquer Satan. So we may seem to be making but little progress, but if we hold fast that which we have no man can take our crown.
This is made quite clear to us in the message of the Spirit to the Seven Churches of Asia.[[20]] The Church at that time was hard-pressed. The fires of persecution were burning out the dross, and purifying her over against the coming of the Lord. It was a time for longsuffering, for patient waiting until the arm of the Lord should be bared to avenge her of her adversaries. So the Spirit speaks not of Pentecostal achievements; there is no mention of mighty triumphs that the world could see and applaud. It was a patient waiting, finding her strength in sitting still.[[21]]
What is it under these conditions that God requires? No aggressive plan of advance is outlined; only a patient faithfulness wherein would lie victory and reward. Examine them one by one. Ephesus receives praise of God because "Thou hast borne and hast had patience." Smyrna is only to "Fear none of those things that thou shalt suffer." Pergamos is praised, because "Thou boldest fast My name, and has not denied My faith." To Thyatira it is said, "That which ye have already, hold fast till I come." Sardis has lost somewhat of the heavenly gift, but she will yet be safe if she will but "Strengthen the things that remain." Philadelphia is accounted worthy of great promises because "Thou hast a little strength, and hast kept My word and hast not denied My name." Nor has Laodicea, "neither hot nor cold," over whom the curse is suspended, great things demanded of her. It is only, "Be zealous therefore and repent." Let her only undo her evil and she, too, will have the blessing.
From none of these are great things asked. If they will but hold fast, and in the power of the Spirit let not Satan have the advantage, the grace of God within them will so operate of its own inherent force and activity that each will be counted among those that overcome, and will receive the gracious reward promised to those who are worthy to be ranked among the victors in the Kingdom. What strong consolation is here! What proof of the love and compassion of our God! Only yield not to Satan, hold fast that which thou hast, and thine shall be a share in the glory of the victorious Son of God.
V. The Truest Test
We have considered briefly some of the tests by which we may try ourselves in the battle, but, after all, is it best to engage ourselves in the application of any tests? There are indeed certain strong, God-reliant souls who are not content unless they can thus test themselves. If they believe the Holy Spirit is leading them to this, well and good. Let them follow such a divine call wherever it may take them, for the leading of the Spirit can never be other than a leading of perfect wisdom and perfect love. But doubtless for most of us who desire to serve God in true simplicity, it is far better to place our whole trust in Him, do what we can, lean in childlike faith upon His great love, and not seek to measure our progress on the way.
Such tests may help many, but they should be strictly avoided if they lead to introspection and self-analysis, those deadly foes of true devotion; above all, if they lead to self-satisfaction and pride. If the application of these tests produces mental doubt, distress, and scruple, or vain complacency, take it as a distinct warning from God to let them alone, for in souls of this temperament any such testing of self will cause them to fall by the wayside, or else to fix their eyes so earnestly on the road they are treading that they will lose sight of Him Who is at once their Guide and their Goal. "Let us love Him," says one who knew the love of God very deeply, "without striving to inquire too inquisitively what we are doing for love's sake, so long as we know that our aim is to do all things in and through that love."[[22]]
Yes, our safety is to keep the love of God warm in our hearts. If this be done, nothing else matters. If we can say, or even have an earnest, honest desire to say, with the pilgrim in Hilton's parable, "I am naught, I can do naught, I have naught, and naught do I desire to have, but only Jesus and His love,"[[23]] this will be the highest test of our spiritual progress; and this love of God increases most when not held down by formal tests and methods. Says St. Bernard, "Modus diligendi Deum, est diligere sine modo"; which saying Augustine Baker beautifully paraphrases: "The measure and manner of loving God is to love Him immeasurably and freely, without a prescribed manner."[[24]]