Now and always, as in that morning twilight on the Galilean lake, Christ comes to men. Everywhere He is present, everywhere revealing Himself. Now, as then, our eyes are 'holden' by our own fault, so that we recognise not the merciful Presence which is all around us. Now, as then, it is they who are nearest to Christ by love who see Him first. Now, as then, they who are nearest to Him by love, are so because He loves them, and because they know and believe the love which He has to them. I find, then, in this part of the story three thoughts,—First, they only see aright who see Christ in everything. Secondly, they only see Christ who love Him. Lastly, they only love Him who know that He loves them,
I. First then, they only see aright who see Christ in everything.
This word of John's, 'It is the Lord!'—ought to be the conviction with the light of which we go out to the examination of all events, and to the consideration of all the circumstances of our daily life. We believe that unto Christ is given 'all power in heaven and upon earth.' We believe that to Him belongs creative power—that 'without Him was not anything made which was made.' We believe that from Him came all life at first. In Him life was, as in its deep source. He is the Fountain of life. We believe that as no being comes into existence without His creative power, so none continues to exist without His sustaining energy. We believe that He allots to all men their natural characters and their circumstances. We believe that the history of the world is but the history of His influence, and that the centre of the whole universe is the cross of Calvary. In the light of such convictions, I take it, every man that calls himself a Christian ought to go out to meet life and to study all events. Let me try, then, to put before you, very briefly, one or two of the provinces in which we are to take this conviction as the keynote to all our knowledge.
No man will understand the world aright, to begin with, who cannot say about all creation, 'It is the Lord!' Nature is but the veil of the invisible and ascended Lord: and if we would pierce to the deepest foundations of all being, we cannot stop until we get down to the living power of Christ our Saviour and the Creator of the world, by whom all things were made, and whose will pouring out into this great universe, is the sustaining principle and the true force which keeps it from nothingness and from quick decay.
Why, what did Christ work all His miracles upon earth for? Not solely to give us a testimony that the Father had sent Him; not solely to make us listen to His words as a Teacher sent from God; not solely as proof of His Messiahship,—but besides all these purposes there was surely this other, that for once He would unveil to us the true Author of all things, and the true Foundation of all being. Christ's miracles interrupted the order of the world, because they made visible to men for once the true and constant Orderer of the order. They interrupted the order in so far as they struck out the intervening links by which the creative and sustaining word of God acts in nature, and suspended each event directly from the firm staple of His will. They revealed the eternal Orderer of that order in that they showed the Incarnate Word wielding the forces of nature, which He has done from of old and still does. We are then to take all these signs and wonders that He wrought, as a perennial revelation of the real state of things with regard to this natural world, and to see in them all, signs and tokens that into every corner and far-off region of the universe His loving hand reaches, and His sustaining power goes forth. Into what province of nature did He not go? He claimed to be the Lord of life by the side of the boy's bier at the gate of Nain, in the chamber of the daughter of Jairus, by the grave of Lazarus. He asserted for Himself authority over all the powers and functions of our bodily life, when He gave eyes to the blind, hearing to the deaf, feet to the lame. He showed that He was Lord over the fowl of the air, the beasts of the earth, the fish of the sea. And He asserted His dominion over inanimate nature, when the fig-tree, cursed by Him, withered away to its roots, and the winds and waves sunk into silence at His gentle voice. He let us get a glimpse into the dark regions of His rule over the unseen, when 'with authority He commanded the unclean spirits, and they came out.' And all these things He did, in order that we, walking in this fair world, encompassed by the glories of this wonderful universe, should be delivered from the temptation of thinking that it is separated from Him, or independent of His creative and sustaining power; and in order that we should feel that the continuance of all which surrounds us, the glories of heaven and the loveliness of earth, are as truly owing to the constant intervention of His present will, and the interposition beneath them of His sustaining hand, as when first, by the 'Word of God' who 'was with God and who was God,' speaking forth His fiat, there came light and beauty out of darkness and chaos.
O Christian men! we shall never understand the Christian thought about God's universe, until we are able to say, Preservation is a continual creation; and beneath all the ordinary workings of Nature, as we faithlessly call it, and the apparently dead play of secondary causes, there are welling forth, and energising, the living love and the blessed power of Christ, the Maker, and Monarch, and Sustainer of all. 'It is the Lord!' is the highest teaching of all science. The mystery of the universe, and the meaning of God's world, are shrouded in hopeless obscurity, until we learn to feel that all laws suppose a Lawgiver, and that all working involves a divine energy; and that beneath all which appears there lies for ever rising up through it and giving it its life and power, the one true living Being, the Father in heaven, the Son by whom He works, and the Holy Ghost the Spirit. Darkness lies on Nature, except to those who in
'the light of setting suns, And the round ocean, and the living air, And the blue sky,'
see that Form which these disciples saw in the morning twilight. Let 'It is the Lord!' be the word on our lips as we gaze on them all, and nature will then be indeed to us the open secret, the secret of the Lord which 'He will show to them that fear Him.'
Then again, the same conviction is the only one that is adequate either to explain or to make tolerable the circumstances of our earthly condition. To most men—ah! to all of us in our faithless times—the events that befall ourselves, seem to be one of two things equally horrible, the play of a blind Chance, or the work of an iron Fate. I know not which of these two ghastly thoughts about the circumstances of life is the more depressing, ruining all our energy, depriving us of all our joy, and dragging us down with its weight. But brethren, and friends, there are but these three ways for it—either our life is the subject of a mere chaotic chance; or else it is put into the mill of an iron destiny, which goes grinding on and crushing with its remorseless wheels, regardless of what it grinds up; or else, through it all, in it all, beneath it and above it all, there is the Will which is Love, and the Love which is Christ! Which of these thoughts is the one that commends itself to your own hearts and consciences, and which is the one under which you would fain live if you could? I understand not how a man can front the awful possibilities of a future on earth, knowing all the points at which he is vulnerable, and all the ways by which disaster may come down upon him, and retain his sanity, unless he believes that all is ruled, not merely by a God far above him, who may be as unsympathising as He is omnipotent, but by his Elder Brother, the Son of God, who showed His heart by all His dealings with us here below, and who loves as tenderly, and sympathises as closely with us as ever He did when on earth He gathered the weary and the sick around Him. Is it not a thing, men and women, worth having, to have this for the settled conviction of your hearts, that Christ is moving all the pulses of your life, and that nothing falls out without the intervention of His presence and the power of His will working through it? Do you not think such a belief would nerve you for difficulty, would lift you buoyantly over trials and depressions, and would set you upon a vantage ground high above all the petty annoyances of life? Tell me, is there any other place where a man can plant his foot and say, 'Now I am on a rock and I care not what comes'? The riddle of Providence is solved, and the discipline of Providence is being accomplished when we have grasped this conviction—All events do serve me, for all circumstances come from His will and pleasure, which is love; and everywhere I go—be it in the darkness of disaster or in the sunshine of prosperity—I shall see standing before me that familiar and beloved Shape, and shall be able to say, 'It is the Lord!' Friends and brethren, that is the faith to live by, that is the faith to die by; and without it life is a mockery and a misery.
Once more this same conviction, 'It is the Lord! should guide us in all our thoughts about the history and destinies of mankind and of Christ's Church. The Cross is the centre of the world's history, the incarnation and the crucifixion of our Lord are the pivot round which all the events of the ages revolve. 'The testimony of Jesus was the spirit of prophecy,' and the growing power of Jesus is the spirit of history, and in every book that calls itself the history of a nation, unless there be written, whether literally or in spirit, this for its motto, 'It is the Lord!' all will be shallow and incomplete.