Another consideration to be drawn from this contrast is, since we have this abiding Word, let us not dread changes, however startling and revolutionary.  Jesus Christ does not change.  But there is a human element in the Church’s conceptions of Jesus Christ, and still more in its working out of the principles of the Gospel in institutions and forms, which partakes of the transiency of the men from whom it has come.  In such a time as this, when everything is going into the melting-pot, and a great many timid people are trembling for the Ark of God, quite unnecessarily as it seems to me, it is of prime importance for the calmness and the wisdom and the courage of Christian people, that they should grasp firmly the distinction between the divine treasure which is committed to the churches, and the earthen vessels in which it has been enshrined.  Jesus Christ, the man Jesus, the divine person, His incarnation, His sacrifice, His resurrection, His ascension, the gift of His Spirit to abide for ever with His Church—­these are the permanent ‘things which cannot be shaken.’  And creeds and churches and formulas and forms—­these are the human elements which are capable of variation, and which need variation from time to time.  No more is the substance of that eternal Gospel affected by the changes, which are possible on its vesture, than is the stateliness of some cathedral touched, when the reformers go in and sweep out the rubbish and the trumpery which have masked the fair outlines of its architecture, and vulgarised the majesty of its stately sweep.  Brethren! let us fix this in our hearts, that nothing which is of Christ can perish, and nothing which is of man can or should endure.  The more firmly we grasp the distinction between the permanent and the transient in existing embodiments of Christian truth, the more calm shall we be amidst the surges of contending opinions.  ‘He that believeth shall not make haste.’

III.  Lastly, the present generation and its relation to the abiding Word.

Zechariah did not hesitate to put himself in line with the mighty forms of Isaiah, and Jeremiah, and Ezekiel, and Hosea.  He, too, was a prophet.  We claim, of course, no such authority for present utterers of that eternal message, but we do claim for our message a higher authority than the authority of this ancient Prophet.  He felt that the word of God that was put into his lips was a new word, addressed to a new generation, and with new lessons for new circumstances, fitting as close to the wants of the little band of exiles as the former messages, which it succeeded, had fitted to the wants of their generation.  We have no such change in the message, for Jesus Christ speaks to us all, speaks to all times and to all circumstances, and to every generation.  And so, just as Zechariah based upon the history of the past his appeal for obedience and acceptance, the considerations which I have been trying to dwell upon bring with them stringent obligations to us who