Expositions of Holy Scripture: Isaiah and Jeremiah Part 57

'playing into the hands of the enemy,' 'seeking peace at any price,'

whilst an insane eagerness to rush to arms without regard to resources or righteousness was called a 'spirited foreign policy.' So Jeremiah had plenty of enemies.

He had adopted a strange way of enforcing his counsel, which would be ridiculous to-day, but was natural and impressive then and there. He constantly for months went about with an ox-yoke on his neck, as a symbol of the submission which he advocated. One day, in the temple, before a public a.s.sembly, a certain Hananiah, a member of the opposite faction, made a fierce attack on the prophet and his teaching, and uttered a counter-prophecy to the effect that, in two years, the foreign invasion would be at an end, and all would be as it used to be.

Our prophet answered very quietly, saying in effect, 'I hope to G.o.d that it may be true; the event will show.' And then Hananiah, encouraged by his meekness, proceeded to violence, tore the yoke off his shoulders and snapped it in two, reiterating his prophecy. Then Jeremiah went away home.

Soon after, the voice which he knew to be G.o.d's, and not his own thoughts, spoke within him, and gave a much sharper answer. G.o.d declared, through Jeremiah, the plain truth that, for a tiny kingdom like Judah to perk itself up in the face of a world-conquering power like Babylon, could only bring down greater severity from the conqueror. And then he declared that Hananiah, for rebellion--not against Babylon, but against G.o.d, the true King of Israel--would be taken from the earth. He died in a couple of months.

My text forms the first word of this divine message. I have nothing more to do with its original application. It gives a picturesque setting to a very impressive and solemn truth; very familiar, no doubt, but none the less because of its familiarity needing to be dinned into people's ears. It is that to throw off legitimate authority is to bind on a worse tyranny. To some kind of yoke all of us must bend our necks, and if we slip them out we do not thereby become independent, but simply bring upon ourselves a heavier pressure of a harder bondage. The remainder of my remarks will simply go to ill.u.s.trate that principle in two or three cases of ascending importance. I begin at the bottom.

I. We have the choice between the yoke of law and the iron yoke of lawlessness.

We all know that society could not be held together without some kind of restraints upon what is done, and some stimulus to do what is apt to be neglected. Even a band of brigands, or a crew of pirates, must have some code. I have read somewhere that the cells in a honeycomb are circles squeezed by the pressure of the adjacent cells into the hexagonal shape which admits of contiguity. If they continued circles there would be s.p.a.ce and material lost, and no complete continuity. So, in like manner, you cannot keep five men together without some mutual limitations which are shaped into a law. Now, as long as a man keeps inside it, he does not feel its pressure. A great many of us, for instance, who are in the main law-abiding people, do not ever remember that there is such a thing as restrictions upon our licence, or as obligations to perform certain duties; for we never think either of taking the licence or of s.h.i.+rking the duties. The yoke that is accepted ceases to press. Once let a man step outside, and what then? Why, then, he is an outlaw; and the rough side of the law is turned to him, and all possible terrors, which people within the boundary have nothing to do with, gather themselves together and frown down upon him. The sheep that stops inside the pasture is never torn by the barbed wires of the fence. If you think of the life of a criminal, with all its tricks and evasions, taking 'every bush to be an officer,' as Shakespeare says; or as the first of the brood who was the type of them all said, 'Every man that seeth me shall kill me': if you think of the sword that hangs over the head of every law-breaker, and which he knows is hanging by a hair; if you think of men in counting-houses who have manipulated the books of the firm, and who durst not be away from their desks for a day lest all should come to light; and if you think of the punishment that follows sooner or later, you will see that it is better to bear the light yoke of the law than the heavy yoke of crime. Some men buy their ruin very dearly.

So much for the individual. But there is another aspect of this same principle on which I venture to say a word, although it is only a word, in pa.s.sing. I do not suppose that there are many of my hearers who are likely to commit overt breaches of the law. But there are a great many of us who are apt to neglect the obligations of citizens.h.i.+p. In a community like ours, laziness, fastidiousness, absorption in our own occupations, and a number of other more or less reputable reasons, tempt many to stand aloof from the plain imperative obligations of every citizen in a free country. Every man who thus neglects to do his part for the common weal does his part in handing over the rule of the community to the least worthy. You will find--as you see in some democratic countries to-day, where the cultivated cla.s.ses, and the cla.s.ses with the sternest morality, have withdrawn in disgust from the turmoil--the mob having the upper hand, the least worthy scrambling into high places, and the community suffering, and bearing a heavier yoke, by reason of the unwillingness of some to bear the yoke and do the duty of a citizen. Vice lifts up its head, morality is scouted, self-interest is pursued unblus.h.i.+ngly, and the whole tone of public opinion is lowered. Christian men and women, remember that you are members of a community, and you bear the yoke of responsibility therefore; and if you do not discharge your obligation, then you will have a heavier burden still to bear.

I need not remind you, I suppose, of how this same thesis--that we have to choose between the yoke of law and the iron yoke of lawlessness--is ill.u.s.trated in the story of almost all violent revolutions. They run the same course. First a nation rises up against intolerable oppression, then revolution devours its own children, and the sc.u.m rises to the top of the boiling pot. Then comes, in the language of the picturesque historian of the French Revolution, the type of them all--then comes at the end 'the whiff of grapeshot' and the despot.

First the government of a mob, and then the tyranny of an emperor, crush the people that shake off the yoke of reasonable law. That is my first point.

II. Let me take a higher ill.u.s.tration;--we have to choose between the yoke of virtue and the iron yoke of vice.

We are under a far more spiritual and searching law than that written in any statute-book, or administered by any court. Every man carries within his own heart the court, the tribunal; the culprit and the judge. And here too, if law is not obeyed, the result is not liberty, but the slavery of lawlessness.

No man can ponder his own nature and make without feeling that on every fibre of him is stamped a great law which he is bound to obey, and that on every fibre of him is impressed the necessity of part of his nature coercing, restraining, or spurring other parts of it. For, if we take stock of ourselves, what do we find? The broad basis of the pyramid, as it were, is laid in the faculties nearest the earth, the appet.i.tes which are inseparable from our corporeal being, and these know nothing about right or wrong, but are utterly blind to such distinctions. Put a loaf before a hungry man, and his mouth waters, whether the loaf belongs to himself or whether it is inside a baker's window.

Then above these, as the next course of the pyramid, there are other desires, sentiments, affections, and emotions, less grossly sensuous than those of which I have been speaking, but still equally certain to be excited by the presence of their appropriate object, without any consideration of whether law is broken or kept in securing of it. Above these, which are, so to speak, branded on their very foreheads with the iron of slavery, stand certain faculties which are as clearly anointed to rule as the others are intended to serve. There is reason or intelligence, which is evidently meant to be eyes to these blind instincts and emotions of desire, and there is what we call the power of will, that stands like an engine-driver with his hand upon the lever which will either stop the engine or accelerate its revolutions. It says to pa.s.sions and desires 'Go!' and they go; and, alas! it sometimes says 'Halt!' and they will not halt. Then there is conscience, which brings to light for every man something higher than himself. A great philosopher once said that the two sublimest things in the universe were the moral law and the starry heavens; and that law 'I ought' bends over us like the starry heavens with which he a.s.sociated it. No man can escape from the pressure of duty, and on every man is laid, by his very make, the twofold obligation, first to look upwards and catch the behests of that solemn law, and then to turn his eyes and his strength inwards and coerce or spur, as the case may be, the powers of his nature, and rule the kingdom within himself.

Now, as long as a man lets the ruling parts of his nature guide the lower faculties, he feels comparatively no pressure from the yoke. But, if he once allows beggars to ride on horseback whilst princes walk--sense and appet.i.te and desire, and more or less refined forms of inclination, to take the place which belongs only to conscience interpreting duty--then he has exchanged the easy yoke for one that is heavy indeed.

What does a man do when, instead of loyally accepting the conditions of his nature, and bowing himself to serve the all-embracing and all-penetrating law of duty, he sets up inclination of any sort in its place? What does he do? I will tell you. He uns.h.i.+ps the helm; he flings compa.s.s and s.e.xtant overboard; he fires up the furnaces, and screws down the safety-valve, and says, 'Go ahead!' And what will be the end of that, think you? Either an explosion or a crash upon a reef; and you may take your choice of which is the better kind of death--to be blown up or to go down. Keep within the law of conscience, and let it govern all inclinations, and most of all the animal part of your nature; and you will feel little pressure, and no pain, from the yoke. Shake it off, and there is fulfilled in the disobedient man the threatening of my text, which rightly translated ought to be, 'Thou hast broken the yokes of wood, and thou _hast_ made instead of them yokes of iron.'

For do you think it will be easy to serve the base-born parts of your nature, when you set them on the throne and tell them to govern you?

Did you never hear of such a thing as a man's vices getting such a hold on him that, when his weakened will tried to shake them off, they laughed in his face and said, 'Here we are still'? Did you never hear of that other solemn truth--and have you never experienced how true it is?--that no man can say, 'I will let my inclination have its fling this once'? There are never 'this onces.' or very, very seldom. When you are glissading down a snowy Alpine slope, you cannot stop when you like, though you strike your alpenstock ever so deep into the powdery snow. If you have started, away you must go. G.o.d be thanked! the ill.u.s.tration does not altogether apply, for a man can stop if he will repent, but he cannot stop unless he does. Did you never hear that a teaspoonful of narcotic to-day will have to be a tablespoonful in a week or two, to produce the same effect? Are there not plenty of men who have said with all the force that a weakened will has left in it, 'I will never touch a drop of drink again, as long as I live, G.o.d helping me'?--and they have gone down the street, and they have turned in, not at the first or the second public-house, but at the fourth or the fifth. Ah! brother, 'they promised them liberty, but they are the servants of corruption.' Fix this in your minds. 'He that committeth sin is the slave of sin,' of the sin that he commits. Do not put off the easy yoke of obedience to conscience and duty, or you will find that there is an iron one, with many a sharp point in its unpolished surface rubbing into your skin and wounding your shoulders. 'It's wiser to be good than bad. It's safer to be meek than fierce.' 'Thou hast broken the yokes of wood'; it is not difficult to do that; 'thou hast made instead of them yokes of iron.' That is my second point.

III. Lastly, we have the choice between the yoke of Christ and the iron yoke of G.o.dlessness.

You may think that to be a very harsh saying, and much too vehement an ant.i.thesis. Let me vindicate it according to my own belief in a sentence or two. It seems to me that for civilised and cultivated Europe at this day, the choice lies between accepting Jesus Christ as the _Revealer_ of G.o.d, or wandering away out into the wastes of uncertainty, or as they call it nowadays, agnosticism and doubt. I believe myself, and I venture to state it here--though there is not time to do more than state it--that no form of what is now called Theism, which does not accept the historic revelation of G.o.d in Jesus Christ as the 'master-light of all our seeing,' will ever be able to sustain itself permanently in the face of present currents of opinion.

If you do not take Christ for your Teacher, you are handed over either to the uncertainty of your own doubts, or to pinning your faith to some man and enrolling yourself as a disciple who is prepared to swallow down whole whatsoever the rabbi may say, and so giving to him what you will not give to Jesus; or else you will sink back into utter indolence and carelessness about the whole matter; or else you will go and put your belief and your soul into the hands of a priest, and shut your eyes and open your mouth and take whatever tradition may choose to send you. The one refuge from all these, as I believe, is to go to Him and learn of Him, and so take His yoke upon your shoulders.

But, let me say further, it is better to obey Christ's _commandments_ than to set ourselves against them. For if we will take His will for our law, and meekly a.s.sume the yoke of loyal and loving obedience to Him, the door into an earthly paradise is thrown open to us. His yoke is easy, not because its prescriptions and provisions lower the standard of righteousness and morality, but because love becomes the motive; and it is always blessed to do that which the Beloved desires.

When 'I will' and 'I ought' cover exactly the same ground, then there is no kind of pressure from the yoke. Christ's yoke is easy because, too, He gives the power to obey His commandments. His burden is such a burden (as I think one of the old fathers puts it) as sails are to a s.h.i.+p or wings to a bird. They add to the weight, but they carry that which carries them. So Christ's yoke bears the man that bears it. It is easy, too, because 'in,' and not only after or for, 'keeping of it there is great reward'; seeing that He commands nothing which is not congruous with the highest good, and bringing along with it the purest blessing. Instead of that yoke, what has the world to offer, or what do we get to dominate us, if we cast off Christ? Self, the old anarch self, and that is misery. To be self-ruled is to be self-destroyed.

There is no need that I should remind you of how it is better to accept Christ's _providences_ than to kick against them. Sorrow to which we submit loses all its bitterness and much of its sadness. Kicking against the affliction makes its sharp point penetrate our limbs. The bird that will dash itself against the wires of its cage beats itself all b.l.o.o.d.y and torn. Let us take the providence and it ceases to be hard.

One last word;--we all carry an iron yoke upon our shoulders. For, hard as it is for us preachers to get our friends that listen to us to believe and realise it, 'We all have sinned and come short of the glory of G.o.d.' That yoke is on us all. And I, for my part, believe that no man by his own efforts can cast it off, but that the attempt to do so often brings greater strength to the sins that we seek to cast out, just as the more you mow the gra.s.s, the thicker and the stronger it grows. So I come with the great message which Jesus Christ Himself struck as the keynote and prelude of His whole ministry, when in the synagogue He said, 'The Spirit of the Lord G.o.d is upon Me ... to preach deliverance to the captives, and the opening of the prison to them that are bound.' He, and He only, will break every yoke and let the oppressed go free. And then He addresses us, after He has done that, with the immortal words, the sweetness of whose sound, sweet as it is, is less than the sweetness of their sense: 'Take My yoke upon you ...

and ye shall find rest to your souls.' Oh, brother! will you not answer, 'O Lord! truly I am Thy servant. Thou hast loosed my bonds, and thereby bound me for ever to wear Thy yoke'; as the slave clings to his ransomer, and delights to serve him all the days of his life?

WHAT THE STABLE CREATION TEACHES

'If those ordinances depart from before Me, saith the Lord, then the seed of Israel also shall cease from being a nation before Me for ever.'--JER. x.x.xi. 36.

This is the seal of the new covenant, which is to be made in days future to the prophet and his contemporaries, with the house of Israel and of Judah. That new covenant is referred to in Hebrews as the fundamental law of Christ's kingdom. Therefore we have the right to take to ourselves the promises which it contains, and to think of 'the house of Israel' and 'the seed of Jacob' as including us, 'though Abraham be ignorant of us.'

The covenant and its pledge are equally grand. The very idea of a covenant as applied to G.o.d is wonderful. It is meant to teach us that, from all the infinite modes of action possible to Him, He has chosen One; that He has, as it were, marked out a path for Himself, and confined the freedom of His will and the manifold omnipotences of His power to prescribed limits, that He has determined the course of His future action. It is meant to teach us, too, the other grand thought that He has declared to us what that course is, not leaving us to learn it piecemeal by slow building up of conclusions about His mind from His actions as they come forth, but inversely telling us His mind and purpose in articulate and authentic words by which we are to interpret each successive work of His. He makes known His purposes. 'Before they spring forth I tell you of them.'

It is meant to teach us, too, that He regards Himself as bound by the declaration which He has made, so that we may rest secure on this strong foundation of His faithfulness and His truth, and for all doubts and fears find the sufficient cure in His own declaration: 'My covenant will I not break nor alter the thing that is gone out of My lips.' No wonder that the dying king found the strength of his failing heart in the thought, 'He hath made with me an everlasting covenant, ordered in all things and sure.'

The weighty promises of this solemn bond of G.o.d's cover the whole ground of our spiritual necessities--forgiveness of sins, true, personal, direct acquaintance with G.o.d, an intercommunion of mutual possession between Him who is ours and us who are His, and an inward sanctification by which His precepts shall coincide with our desires.

These are the blessings which He binds Himself to bestow.

And of this transcendent pact, the seal and guarantee is worthy. G.o.d descends to ratify a bond with man. By it He binds Himself to give all possible good for the soul. And to confirm it heaven and earth are called in. He points us to all that is august, stable, immense, inscrutable in the works of His hands, and bids us see there His pledge that He will be a faithful, covenant-keeping G.o.d. Sun, moon and stars, heaven, earth and sea--'ye are My witnesses,' saith the Lord.

G.o.d's unchangeable love is the true lesson from the stable regularity of the universe. The tone in which Scripture speaks of external nature in all its parts is very remarkable, altogether peculiar. It does not take the aesthetic or the scientific, but the purely religious point of view.

I. The facts. All nature is directly the effect of G.o.d's will and power. 'He giveth,' 'He divideth' (v. 35).

The physical universe presents a spectacle of stable regularity.

This regularity is the consequence of sovereign, divine will. These ordinances are not laws of _nature_, but of G.o.d.

II. The use commonly made of the facts.

Ordinary unthinking worldliness sees nothing noticeable in them because they come uniformly. Earthquakes startle, but the firmness of the solid earth attracts no observation. G.o.d is thought to speak in the extraordinary, but most men do not hear His voice in the normal.

Scientific G.o.dlessness formularises this tendency into a system, and proclaims that laws are everything and G.o.d a mere algebraical _x_.

III. The lesson which they are meant to teach.

G.o.d's works are a revelation of G.o.d.

There is nothing in effect which is not in cause, and the stability of these ordinances carries our thoughts back to an unchanging Ordainer.

They witness to His constancy of purpose or will. His acts do not come from caprice, nor are done as experiments, but are the stable expression of uniform and unchanging will.

They witness to His unfailing energy of power, which 'operates unspent'

and is to-day as fresh as at creation's birth.

They witness to a single end pursued through all changes, and by all varieties of means. Darkness and light, sun rising and setting, storm and suns.h.i.+ne, summer and winter, all serve one end. As a horizontal thrust may give rise to opposite circular motions which all issue in working out an onward progress, so the various dealings of Providence with us are all adapted to 'work together,' and that 'for good.'

They witness that life, joy, beauty, flow from obedience.

Thus, then, these ordinances in their stability are witnesses. But they are inferior witnesses. The n.o.blest revelation of the divine faithfulness and unchangeable purpose of good is in Jesus. And these witnesses will one day pa.s.s. Even now they have their changes, slow and unmarked by a short-lived man. Stars burn out, there have been violent convulsions, shocks and shatterings in the heavens, and a time comes, as even physical science predicts, when 'the heavens shall vanish away like smoke, and the earth shall wax old like a garment,' but that to which they witnessed shall endure, 'My salvation shall be for ever, and My righteousness shall not be abolished.' The created lights grow dim and die out, but in 'the Father of lights' is 'no variableness, neither shadow that is cast by turning.'

Hence we see what our confidence should be. It should stand firm and changeless as the Covenant, and we should move in our orbits as the stars and hearken to the voice of His word as do they. Let us see to it that we have faith to match His faithfulness, and that our confidence shall be firmer than the mountains, more stable than the stars.