I saw them that had gotten the victory over the beast and over his image, and over the number of his name.' Now I am not going to plunge into Apocalyptic discussions. It is no part of my business now either to ask or answer the question as to whether this Beast of the Revelation is a person or a tendency. I do not care, for my present purpose, whether, supposing it to be a person, an embodiment of certain tendencies, it is a person in the past or in the future; whether it was a veiled designation of the Emperor Nero, or whether it is a prophecy of some yet unborn human embodiment of transcendent wickedness. The question that I would ask is rather this,--Whoever the beast is, what makes him a beast? And if we will think about that, we may get some good out of it. What is the bestial element in him, whoever he be? And the answer is not far to find--Godless selfishness, that is the mark of the beast.' Wherevera human nature is self-centred, God-forget-ting, and, therefore, God-opposing (for whoever forgets God defies Him), that nature has gone down below humanity, and has touched the lower level of the brutes. Men are so made as that they must either rise to the level of God or certainly go down to that of the animal. And wherever you see men living by their own fancies, for their own pleasure, in forgetfulness and neglect of the sweet and mystic bonds that should knit them to God, there you see the image of the beast and the number of his name.'
But besides that godless selfishness, we may point to simple animalism as literally the mark of the beast. He who lives not by conscience and by faith, but by fleshly inclination and sense, lowers himself to the level of the instinctive brute-life, and beneath it, because he refuses to obey faculties which they do not possess, and what is nature in them is degradation in us. Look at the unblushing sensuality which marks many respectable people' nowadays. Look at the foul fleshliness of much of popular art and poetry. Look at the way in which pure animal passion, the lust of the flesh, and the lust of the eye, and the love of good things to eat, and plenty to drink, is swaying and destroying men and women by the thousand among us. Look at the temptations that lie along every street in our great cities, for every young man, after dusk. Look at the thin veneer of culture over the ugliest lust. Scratch the gentleman, and you find the satyr. Is it much of an exaggeration, in view of the facts of English life to-day, to say that all the world wonders after and worships this beast?
Further, notice that to escape from the power of the beast it is needful to fight one's way out. The language of my text is remarkably significant. This Apocalyptic writer does not mind about grammar or smoothness so long as he can express his ideas; and he uses a form of speech here that makes the hair of grammatical purists stand on end, because it vigorously expresses his thought. He calls these triumphant choristers conquerors out of the beast,' which implies that victory over him is an escape from a dominion in which the conquerors, before their victory, were held. They have fought their way, as it were, out of the land of bondage, and, like revolted slaves, have won their liberty, and marched forth triumphant. The allusion to Israel's exodus is probable. Egypt was glad when they departed.' So the bondsmen of this new Pharaoh recover freedom by conflict, and the fruit of their victory is entire escape from the tyrant.
That victory is possible. The Apocalypse shows us that there are two opposing Powers--this said beast' on the one side, and the Lamb' on the other. In the Seer's vision these two divide the world between them. That is to say, Jesus Christ has conquered the bestial tendencies of our nature, the selfish godlessness which is apt to cast its spells and weave its chains over us all. The Warrior-Lamb, singular and incongruous as the combination sounds, is the Victor. He conquers because He is the Lamb of sacrifice; He conquers because He is the Lamb of innocence; He conquers because He is the Lamb of meekness, the gentle and, therefore, the all-victorious. By Christ we conquer. Through faith, which lays hold on His power and victory, we too may conquer. This is the victory which overcometh the world, even our faith.'
Young men and women, may I make my appeal specially to you? Do not let yourselves be led away captives, like cattle to the shambles, by the fascinations and seductions of this poor, fleeting present. Keep your heel on the neck of the animal that is within you; take care of that selfish godlessness into which we all are tempted to fall. Listen to the trumpet-call that ought to stir your hearts, and summons you to freedom and to victory through the blood of the Lamb. And by humblyclasping Him as your Sacrifice, your Leader, and your Power, enrol yourselves amongst those who, in His own good time, shall come victorious out from the beast and from his image.
