Take another question. Do the relations of modern Christians and their churches to one another attest the presence of a unifying Spirit? 'We have all been made to drink into one Spirit,' said Paul. Alas, alas!

does it seem as if we had? Look round professing Christendom, look at the rivalries and the jealousies between two chapels in adjoining streets. Look at the gulfs between Christian men who differ only on some comparative trifle of organisation and polity, and say if such things correspond to the Pentecostal promise of one Spirit which is to make all the members into one body? 'Is the Spirit of the Lord straitened? Are these _His_ doings?'

Take another branch of evidence. Look at the comparative impotence of the Church in its conflict with the growing worldliness of the world. I do not forget how much is being done all about us to-day, and how still Christ's Gospel is winning triumphs, but I do not suppose that any man can look thoughtfully and dispa.s.sionately on the condition, say, for instance, of Manchester, or of any of our great towns, and mark how the populace knows nothing and cares nothing about us and our Christianity, and never comes into our places of worship, and has no share in our hopes any more than if they lived in Central Africa, and that after eighteen hundred years of nominal Christianity, without feeling that some malign influence has arrested the leaping growth of the early Church, and that somehow or other that lava stream, if I might so call it, which poured hot from the heart of G.o.d in the old days has had its flow checked, and over its burning bed there has spread a black and wrinkled crust, whatsoever lingering heat there may still be at the centre. 'If G.o.d be with us, why has all this come upon us?'

III. And now, lastly, let us think for a moment of the solution of the contradiction.

The indignant questions of my text may be taken, with a little possibly permissible violence, as expressing and dismissing some untrue explanations. One explanation that sometimes is urged is, the Spirit of the Lord _is_ straitened. That explanation takes two forms. Sometimes you hear people saying, 'Christianity is effete. We have to go now to fresh fountains of inspiration, and turn away from these broken cisterns that can hold no water.' I am not going to argue that question. I do not think for my part that Christianity will be effete until the world has got up to it and beyond it in its practice, and it will be a good while before that happens. Christianity will not be worn out until men have copied and reduced to practice the example of Jesus Christ, and they have not quite got that length yet. No shadow of a fear that the gospel has lost its power, or that G.o.d's Spirit has become weak, should be permitted to creep over our hearts. The promise is, 'I will send another Comforter, and He shall abide with you _for ever_.' It is a permanent gift that was given to the Church on that day. We have to distinguish in the story between the symbols, the gift, and the consequences of the gift. The first and the last are transient, the second is permanent. The symbols were transient. The people who came running together saw no tongues of fire. The consequences were transient. The tongues and the miraculous utterances were but for a time. The results vary according to the circ.u.mstances; but the central thing, the gift itself, is an irrevocable gift, and once bestowed is ever with the Church to all generations.

Another form of the explanation is the theory that G.o.d in His sovereignty is pleased to withhold His Spirit for reasons which we cannot trace. But it is not true that the gift once given varies in the degree in which it is continued. There is always the same flow from G.o.d.

There are ebbs and flows in the spiritual power of the Church. Yes! and the tide runs out of your harbours. Is there any less water in the sea because it does? So the gift may ebb away from a man, from a community, from an epoch, not because G.o.d's manifestation and bestowment fluctuate, but because our receptivity changes. So we dismiss, and are bound to dismiss, if we are Christians, the unbelieving explanation, 'The Spirit of the Lord is straitened,' and not to sit with our hands folded, as if an inscrutable sovereignty, with which we have nothing to do, sometimes sent more and sometimes less of His spiritual gifts upon a waiting Church. It is not so. 'With Him is no variableness.' The gifts of G.o.d are without repentance; and the Spirit that was given once, according to the Master's own word already quoted, is given that He may abide with us for ever.

Therefore we have to come back to this, which is the point to which I seek to bring you and myself, in lowly penitence and contrite acknowledgment--that it is all our own fault and the result of evils in ourselves that may be remedied, that we have so little of that divine gift; and that if the churches of this country and of this day seem to be cursed and blasted in so much of their fruitless operations and formal worship, it is the fault of the churches, and not of the Lord of the churches. The stream that poured forth from the throne of G.o.d has not lost itself in the sands, nor is it shrunken in its volume. The fire that was kindled on Pentecost has not died down into grey ashes. The rushing of the mighty wind that woke on that morning has not calmed and stilled itself into the stagnancy and suffocating breathlessness of midday heat. The same fulness of the Spirit which filled the believers on that day is available for us all. If, like that waiting Church of old, we abide in prayer and supplication, the gift will be given to us too, and we may repeat and reproduce, if not the miracles which we do not need, yet the necessary inspiration of the highest and the n.o.blest days and saints in the history of the Church. 'If ye, being evil, know how to give good gifts to your children, how much more will your Heavenly Father give the Holy Spirit to them that ask Him?' 'Ask and ye shall receive,' and be filled 'with the Holy Ghost and with power.'

CHRIST THE BREAKER

'The Breaker is come up before them: they have broken up, and have pa.s.sed through the gate, and are gone out by it: and their king shall pa.s.s before them, and the Lord on the head of them.'--MICAH ii. 13.

Micah was contemporary with Isaiah. The two prophets stand, to a large extent, on the same level of prophetic knowledge. Characteristic of both of them is the increasing clearness of the figure of the personal Messiah, and the increasing fulness of detail with which His functions are described. Characteristic of both of them is the presentation which we find in this text of that Messiah's work as being the gathering together of the scattered captive people and the leading them back in triumph into the blessed land.

Such is the image which underlies my text. Of course I have nothing to do now with questions as to any narrower and nearer historical fulfilment, because I believe that all these Messianic prophecies which were susceptible of, and many of which obtained, a historical and approximate fulfilment in the restoration of the Jews from the Babylonish captivity, have a higher and broader and more real accomplishment in that great deliverance wrought by Jesus Christ, of which all these earlier and partial and outward manifestations were themselves prophecies and shadows.

So I make no apology for taking the words before us as having their only real accomplishment in the office and working of Jesus Christ. He is 'the Breaker which is come up before us.' He it is that has broken out the path on which we may travel, and in whom, in a manner which the Prophet dreamed not of, 'the Lord is at the head' of us, and our King goes before us. So that my object is simply to take that great name, the Breaker, and to see the manifold ways in which in Scripture it is applied to the various work of Jesus Christ in our redemption.

I. I follow entirely the lead of corresponding pa.s.sages in other portions of Scripture, and to begin with, I ask you to think of that great work of our Divine Redeemer by which He has broken for the captives the prison-house of their bondage.

The image that is here before us is either that of some foreign land in which the scattered exiles were bound in iron captivity, or more probably some dark and gloomy prison, with high walls, ma.s.sive gates, and barred windows, wherein they were held; and to them sitting hopeless in the shadow of death, and bound in affliction and iron, there comes one mysterious figure whom the Prophet could not describe more particularly, and at His coming the gates flew apart, and the chains dropped from their hands; and the captives had heart put into them, and gathering themselves together into a triumphant band, they went out with songs and everlasting joy upon their heads; freemen, and on the march to the home of their fathers. 'The Breaker is gone up before them; they have broken, and pa.s.sed through the gate, and are gone out by it.'

And is not that our condition? Many of us know not the bondage in which we are held. We are held in it all the more really and sadly because we conceit ourselves to be free. Those poor, light-hearted people in the dreadful days of the French Revolution, used to keep up some ghastly mockery of society and cheerfulness in their prisons; and festooned the bars with flowers, and made believe to be carrying on their life freely as they used to do; but for all that, day after day the tumbrils came to the gates, and morning after morning the jailer stood at the door of the dungeons with the fatal list in his hand, and one after another of the triflers was dragged away to death. And so men and women are living a life which they fancy is free, and all the while they are in bondage, held in a prison-house. You, my brother! are chained by guilt; you are chained by sin, you are chained by the habit of evil with a strength of which you never know till you try to shake it off.

And there comes to each of us a mighty Deliverer, who breaks the gates of bra.s.s, and who cuts the bars of iron in sunder. Christ comes to us.

By His death He has borne away the guilt; by His living Spirit He will bear away the dominion of sin from our hearts; and if the Son will make us free we shall be free indeed. Oh! ponder that deep truth, I pray you, which the Lord Christ has spoken in words that carry conviction in their very simplicity to every conscience: 'He that committeth sin is the slave of sin.' And as you feel sometimes--and you all feel sometimes--the catch of the fetter on your wrists when you would fain stretch out your hands to good, listen as to a true gospel to this old word which, in its picturesque imagery, carries a truth that should be life. To us all 'the Breaker is gone up before us,' the prison gates are open. Follow His steps, and take the freedom which He gives; and be sure that you 'stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with any yoke of bondage.'

Men and women! Some of you are the slaves of your own l.u.s.ts. Some of you are the slaves of the world's maxims. Some of you are held in bondage by some habit that you abominate, but cannot get away from. Here is freedom for you. The dark walls of the prison are round us all. 'The Scripture hath shut up all in sin, that He might have mercy upon all.' Blessed be His name! As the angel came to the sleeping Apostle, and to his light touch the iron gates swung obedient on their hinges, and Roman soldiers who ought to have watched their prey were lulled to sleep, and fetters that held the limbs dropped as if melted; so, silently, in His meek and merciful strength, the Christ comes to us all, and the iron gate which leadeth out into freedom opens of its own accord at His touch, and the fetters fall from our limbs, and we go forth free men. 'The Breaker is gone up before us.'

II. Again, take another application of this same figure found in Scripture, which sets forth Jesus Christ as being the Opener of the path to G.o.d.

'I am the Way and the Truth and the Life, no man cometh to the Father but by Me,' said He. And again, 'By a new and living way which He hath opened for us through the veil' (that is to say, His flesh), we can have free access 'with confidence by the faith of Him.' That is to say, if we rightly understand our natural condition, it is not only one of bondage to evil, but it is one of separation from G.o.d. Parts of the divine character are always beautiful and sweet to every human heart when it thinks about them. Parts of the divine character stand frowning before a man who knows himself for what he is; and conscience tells us that between G.o.d and us there is a mountain of impediment piled up by our own evil. To us Christ comes, the Path-finder and the Path; the Pioneer who breaks the way for us through all the hindrances, and leads us up to the presence of G.o.d.

For we do not know G.o.d as He is except by Jesus Christ. We see fragments, and often distorted fragments, of the divine nature and character apart from Jesus, but the real divine nature as it is, and as it is in its relation to me, a sinner, is only made known to me in the face of Jesus Christ. When we see Him we see G.o.d; Christ's tears are G.o.d's pity, Christ's gentleness is G.o.d's meekness, Christ's tender, drawing love is not only a revelation of a most pure and sweet Brother's heart, but a manifestation through that Brother's heart of the deepest depths of the divine nature. Christ is the heart of G.o.d. Apart from Him, we come to the G.o.d of our own consciences and we tremble; we come to the G.o.d of our own fancies and we presume; we come to the G.o.d dimly guessed at and pieced together from out of the hints and indications of His works, and He is little more than a dead name to us. Apart from Christ we come to a peradventure which we call a G.o.d; a shadow through which you can see the stars shining. But we know the Father when we believe in Christ. And so all the clouds rising from our own hearts and consciences and fancies and misconceptions, which we have piled together between G.o.d and ourselves, Christ clears away; and thus He opens the path to G.o.d.

And He opens it in another way too, on which I cannot dwell. It is only the G.o.d manifest in Jesus Christ that draws men's hearts to Him. The attractive power of the divine nature is ail in Him who has said, 'I, if I be lifted up, will draw all men unto Me.' The G.o.d whom men know, or think they know, outside of the revelation of divinity in Jesus Christ, is a G.o.d before whom they sometimes tremble, who is far more often their terror than their love, who is their 'ghastliest doubt' still more frequently than He is their 'dearest faith.' But the G.o.d that is in Christ woos and wins men to Him, and from His great sweetness there streams out, as it were, a magnetic influence that draws hearts to Him.

The G.o.d that is in Christ is the only G.o.d that humanity ever loved.

Other G.o.ds they may have worshipped with cowering terror and with far-off lip reverence, but this G.o.d has a heart, and wins hearts because He has. So Christ opens the way to Him.

And still further, in a yet higher fashion, that Saviour is the Path-breaker to the Divine Presence, in that He not only makes G.o.d known to us, and not only makes Him so known to us as to draw us to Him, but in that likewise He, by the fact of His Cross and pa.s.sion, has borne and borne away the impediments of our own sin and transgression which rise for ever between us and Him, unless He shall sweep them out of the way.

He has made 'the rough places plain and the crooked things straight'; levelled the mountains and raised the valleys, and cast up across all the wilderness of the world a highway along which 'the wayfaring man though a fool' may travel. Narrow understandings may know, and selfish hearts may love, and low-pitched confessions may reach the ear of the G.o.d who comes near to us in Christ, that we in Christ may come near to Him. The Breaker is gone up before us; 'having therefore, brethren, boldness to enter into the holiest of all ... by a new and living way, which He hath consecrated for us ... let us draw near with true hearts'

III. Then still further, another modification of this figure is found in the frequent representations of Scripture, by which our Lord is the Breaker, going up before us in the sense that He is the Captain of our life's march.

We have, in the words of my text, the image of the gladly-gathered people flocking after the Leader. 'They have broken up, and have pa.s.sed through the gate, and are gone out by it; and their King shall pa.s.s before them, and the Lord on the head of them.' The Prophet knew not that the Lord their King, of whom it is enigmatically said that He too, as well as 'the Breaker,' is to go before them, was in mysterious fashion to dwell in that Breaker; and that those two, whom He sees separately, are yet in a deep and mysterious sense one. The host of the captives, returning in triumphant march through the wilderness and to the promised land, is, in the Prophet's words, headed both by the Breaker and by the Lord. We know that the Breaker is the Lord, the Angel of the Covenant in whom is the name of Jehovah.

And so we connect with all these words of my text such words as designate our Saviour as the Captain of our salvation; such words as His own in which He says, 'When He putteth forth His sheep He goeth before them'--such words as His Apostle used when he said, 'Leaving us an ensample that we should follow in His steps.' And by all there is suggested this--that Christ, who breaks the prison of our sins, and leads us forth on the path to G.o.d, marches at the head of our life's journey, and is our Example and Commander; and Himself present with us through all life's changes and its sorrows.

Here is the great blessing and peculiarity of Christian morals that they are all brought down to that sweet obligation: 'Do as I did.' Here is the great blessing and strength for the Christian life in all its difficulties--you can never go where you cannot see in the desert the footprints, haply spotted with blood, that your Master left there before you, and planting your trembling feet in the prints, as a child might imitate his father's strides, may learn to recognise that all duty comes to this: 'Follow Me'; and that all sorrow is calmed, enn.o.bled, made tolerable, and glorified, by the thought that He has borne it.

The Roman matron of the legend struck the knife into her bosom, and handed it to her husband with the words, 'It is not painful!' Christ has gone before us in all the dreary solitude, and in all the agony and pains of life. He has hallowed them all, and has taken the bitterness and the pain out of each of them for them that love Him. If we feel that the Breaker is before us, and that we are marching behind Him, then whithersoever He leads us we may follow, and whatsoever He has pa.s.sed through we may pa.s.s through. We carry In His life the all-sufficing pattern of duty. We have in His companionship the all-strengthening consolation. Let us leave the direction of our road in His hands, who never says 'Go!' but always 'Come!' This General marches in the midst of His battalions and sets His soldiers on no enterprises or forlorn hopes which He has not Himself dared and overcome.

So Christ goes as our Companion before us, the true pillar of fire and cloud in which the present Deity abode, and He is with us in real companionship. Our joyful march through the wilderness is directed, patterned, protected, companioned by Him, and when He 'putteth forth His own sheep,' blessed be His name, 'He goeth before them.'

IV. And now, lastly, there is a final application of this figure which sets forth our Lord as the Breaker for us of the bands of death, and the Forerunner 'entered for us into the heavens.'

Christ's resurrection is the only solid proof of a future life. Christ's present resurrection life is the power by partaking in which, 'though we were dead, yet shall we live.'

He has trodden that path, too, before us. He has entered into the great prison-house into which the generations of men have been hounded and hurried; and where they lie in their graves, as in their narrow cells.

He has entered there; with one blow He has struck the gates from their hinges, and has pa.s.sed out, and no soul can any longer be shut in as for ever into that ruined and opened prison. Like Samson, He has taken the gates which from of old barred its entrance, and borne them on His strong shoulders to the city on the hill, and now Death's darts are blunted, his fetters are broken, and his gaol has its doors wide open, and there is nothing for him to do now but to fall upon his sword and to kill himself, for his prisoners are free. 'Oh, death! I will be thy plague; oh, grave! I will be thy destruction.' 'The Breaker has gone up before us'; therefore it is not possible that we should be holden of the impotent chains that He has broken.

The Forerunner is for us entered and pa.s.sed through the heavens, and entered into the holiest of all. We are too closely knit to Him, if we love Him and trust Him, to make it possible that we shall be where He is not, or that He shall be where we are not. Where He has gone we shall go. In heaven, blessed be His name! He will still be the leader of our progress and the captain at the head of our march. For He crowns all His other work by this, that having broken the prison-house of our sins, and opened for us the way to G.o.d, and been the leader and the captain of our march through all the pilgrimage of life, and the opener of the gate of the grave for our joyful resurrection, and the opener of the gate of heaven for our triumphal entrance, He will still as the Lamb that is in the midst of the Throne, go before us, and lead us into green pastures and by the still waters, and this shall be the description of the growing blessedness and power of the saints' life above, 'These are they which follow the Lamb whithersoever He goeth.'

AS G.o.d, SO WORSHIPPER

'... All the peoples will walk every one in the name of his G.o.d, and we will walk in the name of the Lord our G.o.d for ever and ever.'--MICAH iv. 5 (R.V.).

This is a statement of a general truth which holds good of all sorts of religion. 'To walk' is equivalent to carrying on a course of practical activity. 'The name' of a G.o.d is his manifested character. So the expression 'Walk in the name' means, to live and act according to, and with reference to, and in reliance on, the character of the worshipper's G.o.d. In the Lord's prayer the pet.i.tion 'Hallowed be Thy name' precedes the pet.i.tion 'Thy will be done.' From reverent thoughts about the name must flow life in reverent conformity to the will.

I. A man's G.o.d is what rules his practical life.

Religion is dependence upon a Being recognised to be perfect and sovereign, whose will guides, and whose character moulds, the whole life. That general statement may be broken up into parts; and we may dwell upon the att.i.tude of dependence, or of that of submission, or upon that of admiration and recognition of ideal perfection, or upon that of aspiration; but we come at last to the one thought--that the goal of religion is likeness and the truest worship is imitation. Such a view of the essence of religion gives point to the question, What is our G.o.d?

and makes it a very easily applied, and very searching test, of our lives. Whatever we profess, that which we feel ourselves dependent on, that which we invest, erroneously or rightly, with supreme attributes of excellence, that which we aspire after as our highest good, that which shapes and orders the current of our lives, is our G.o.d. We call ourselves Christians. I am afraid that if we tried ourselves by such a test, many of us would fail to pa.s.s it. It would thin the ranks of all churches as effectually as did Gideon's ordeal by water, which brought down a mob of ten thousand to a little steadfast band of three hundred.

No matter to what church we belong, or how flaming our professions, our practical religion is determined by our answer to the question, What do we most desire? What do we most eagerly pursue? England has as much need as ever the house of Jacob had of the scathing words that poured like molten lead from the lips of Isaiah the son of Amoz, 'Their land is full of silver and gold, neither is there any end of their treasures. Their land is also full of idols: they worship the work of their own hands.'

Money, knowledge, the good opinion of our fellows, success in a political career--these, and the like, are our G.o.ds. There is a worse idolatry than that which bows down before stocks and stones. The aims that absorb us; our highest ideal of excellence; that which possessed, we think would secure our blessedness; that lacking which everything else is insipid and vain--these are our G.o.ds: and the solemn prohibition may well be thundered in the ears of the unconscious idolaters not only in the English world, but also in the English churches. 'Thou shalt not give My glory to another, nor My praise to graven images.'

II. The worshipper will resemble his G.o.d in character.

As we have already said, the goal of religion is likeness, and the truest worship is imitation. It is proved by the universal experience of humanity that the level of morality will never rise above the type enshrined in their G.o.ds; or if it does, in consequence of contact with a higher type in a higher religion, the old G.o.ds will be flung to the moles and the bats. 'They that make them are like unto them; so is every one that trusteth in them.' That is a universal truth. The worshippers were in the Prophet's thought as dumb and dead as the idols. They who 'worship vanity' inevitably 'become vain.' A Venus or a Jupiter, a Baal or an Ashtoreth, sets the tone of morals.

This truth is abundantly enforced by observation of the characters of the men amongst us who are practical idolaters. They are narrowed and lowered to correspond with their G.o.ds. Low ideals can never lead to lofty lives. The worship of money makes the complexion yellow, like jaundice. A man who concentrates his life's effort upon some earthly good, the attainment of which seems to be, so long as it is unattained, his pa.s.sport to bliss, thereby blunts many a finer aspiration, and makes himself blind to many a n.o.bler vision. Men who are always hunting after some paltry and perishable earthly good, become like dogs who follow scent with their noses at the ground, and are unconscious of everything a yard above their heads. We who live amidst the rush of a great commercial community see many instances of lives stiffened, narrowed, impoverished, and hardened by the fierce effort to become rich. And wherever we look with adequate knowledge over the many idolatries of English life, we see similar processes at work on character. Everywhere around us 'the peoples are walking every one in the name of his G.o.d.'

That character const.i.tutes the worshipper's ideal; it is a pattern to which he aims to be a.s.similated; it is a good the possession of which he thinks will make him blessed; it is that for which he willingly sacrifices much which a clearer vision would teach him is far more precious than that for which he is content to barter it.

The idolaters walking in the name of their G.o.d is a rebuke to the Christian men who with faltering steps and many an aberration are seeking to walk in the name of the Lord their G.o.d. If He is in any real and deep sense 'our G.o.d,' we shall see in Him the realised ideal of all excellence, the fountain of all our blessedness, the supreme good for our seeking hearts, the sovereign authority to sway our wills; the measure of our conscious possession of Him will be the measure of our glad imitation of Him, and our joyful spirits, enfranchised by the a.s.surance of our loving possession of Him who is love, will hear Him ever whisper to us, 'Be ye perfect as your Father which is in heaven is perfect.' The desire to reproduce in the narrow bounds of our human spirits the infinite beauties of the Lord our G.o.d will give elevation to our lives, and dignity to our actions attainable from no other source.

If we hallow His name, we shall do His will, and earth will become a foretaste of heaven.

III. The worshipper will resemble his G.o.d in fate.

We may observe that it is only of G.o.d's people that Micah in our text applies the words 'for ever and ever.' 'The peoples'' worship perishes.

They walk for a time in the name of their G.o.d, but what comes of it at last is veiled in silence. It is Jehovah's worshippers who walk in His name for ever and ever, and of whom the great words are true, 'Because I live ye shall live also.' We may be sure of this that all the divine attributes are pledged for our immortality; we may be sure, too, that a soul which here follows in the footsteps of Jesus, which in its earthly life walked in the name of the Lord its G.o.d, will continue across the narrow bridge, and go onward 'for ever and ever' in direct progress in the same direction in which it began on earth. The imitation, which is the practical religion of every Christian, has for its only possible result the climax of likeness. The partial likeness is attained on earth by contemplation, by aspiration, and by effort; but it is perfected in the heavens by the perfect vision of His perfect face. 'We shall be like Him, for we shall see Him as He is.' Not till it has reached its goal can the Christian life begun here be conceived as ended. It shall never be said of any one who tried by G.o.d's help to walk 'in the name of the Lord' that he was lost in the desert, and never reached his journey's end. The peoples who walked in the name of any false G.o.d will find their path ending as on the edge of a precipice, or in an unfathomable bog; loss, and woe, and shame will be their portion. But 'the name of the Lord is a strong tower,' into which whoever will may run and be safe, and to walk in the name of the Lord is to walk on a way 'that shall be called the Way of Holiness, whereon no ravenous beast shall go up, but the redeemed shall walk there,' and all that are on it 'shall come with singing to Zion, and everlasting joy shall be upon their heads.'