Sermon 16. Warfare the Condition of Victory Seasons - Ascension

"And they worshipped Him, and returned to Jerusalem with great joy: and were continually in the Temple, praising and blessing God. Amen." Luke xxiv. 52, 53.

[Note] {221} FOR forty days after His resurrection did our Saviour Christ endure to remain below, at a distance from the glory which He had purchased. The glory was now His, He might have entered into it. Had He not had enough of earth? what should detain Him here, instead of returning to the Father, and taking possession of His throne? He delayed in order to comfort and instruct those who had forsaken Him in the hour of trial. A time had just passed when their faith had all but failed, even while they had His pattern before their eyes; and a time, or rather a long period was in prospect, when heavier trials far were to come upon them, yet He was to be withdrawn. They hitherto understood not that suffering is the path to glory, and that none sit down upon Christ's throne, who do not first overcome, as He overcame. He stayed to impress upon them this lesson, {222} lest they should still misunderstand the Gospel, and fail a second time. "Ought not Christ," He said, "to suffer these things, and to enter into His glory?" And having taught them fully, after forty days, at length He rose above the troubles of this world. He rose above the atmosphere of sin, sorrow, and remorse, which broods over it. He entered into the region of peace and joy, into the pure light, the dwelling-place of Angels, the courts of the Most High, through which resound continually the chants of blessed spirits and the praises of the Seraphim. There He entered, leaving His brethren in due season to come after Him, by the light of His example, and the grace of His Spirit.

Yet, though forty days was a long season for Him to stay, it was but a short while for the Apostles to have Him among them. What feeling must have been theirs, when He parted from them? So late found, so early lost again. Hardly recognized, and then snatched away. The history of the two disciples at Emmaus was a figure or picture of the condition of the eleven. Their eyes were holden that they should not know Him, while He talked with them for three years; then suddenly they were opened, and He forthwith vanished away. So had it been, I say, with all of them. "Have I been so long time with you, and yet hast thou not known Me, Philip?" [John xiv. 9.] had already been His expostulation with one of them. They had not known Him all through His ministry. Peter, indeed, had confessed Him to be the Christ, the Son of the Living God; but even be showed {223} inconsistency and change of mind in his comprehension of this great truth. They did not understand at that time who and what He was. But after His resurrection it was otherwise: Thomas touched His hands and His side, and said, "My Lord and my God;" in like manner, they all began to know Him; at length they recognized Him as the Living Bread which came down from heaven, and was the Life of the world. But hardly had they recognized Him, when He withdrew Himself once for all from their sight, never to see them again, or to be seen by them on earth; never to visit earth again, till He comes at the last day to receive all Saints unto Himself, and to take them to their rest. "So, then, after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God." [Mark xvi. 19.] Late found, early lost. This, perhaps, was the Apostles' first feeling on His parting from them. And the like often happens here below. We understand our blessings just when about to forfeit them; prospects are most hopeful, just when they are to be hopelessly clouded. Years upon years we have had great privileges, the light of truth, the presence of holy men, opportunities of religious improvement, kind and tender parents. Yet we knew not, or thought not of our happiness; we valued not our gift; and then it is taken away, just when we have begun to value it.

What a time must that forty days have been, during which, while He taught them, all His past teaching must have risen in their minds, and their thoughts then must have recurred in overpowering contrast to their {224} thoughts now. His manner of life, His ministry, His discourses, His parables, His miracles, His meekness, gravity, incomprehensible majesty, the mystery of His grief and joy; the agony, the scourge, the cross, the crown of thorns, the spear, the tomb; their despair, their unbelief, their perplexity, their amazement, their sudden transport, their triumph,—all this was in their minds; and surely not the least at that awful hour, when He led His breathless followers out to Bethany, on the fortieth day. "He led them out as far as to Bethany, and He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them and carried up into heaven." [Luke xxiv. 50, 51.] Surely all His history, all His dealings with them, came before them, gathered up in that moment. Then, as they gazed upon that dread Divine countenance and that heavenly form, every thought and feeling which they ever had had about Him came upon them at once. He had gone through His work; theirs was to come, their work and their sufferings. He was leaving them just at the most critical time. When Elijah went up, Elisha said: "My father, my father, the chariot of Israel and the horsemen thereof." With a like feeling, might the Apostles now gaze up into heaven, as if with the hope of arresting His ascent. Their Lord and their God, the light of their eyes, the stay of their hearts, the guide of their feet, was taken away. "My beloved had withdrawn Himself and was gone. My soul failed when He spake; I sought Him, but I could not find Him; I {225} called Him, but He gave me no answer." [Cant. v. 6.] Well might they use the Church's words as now; "We beseech Thee, leave us not comfortless." O Thou who wast so gentle and familiar with us, who didst converse with us by the way, and sit at meat with us, and didst enter the vessel with us, and teach us on the Mount, and bear the malice of the Pharisees, and feast with Martha, and raise Lazarus, art Thou gone, and shall we see Thee no more? Yet so it was determined: privileges they were to have, but not the same; and their thoughts henceforth were to be of another kind than heretofore. It was in vain wishing back what was past and over. They were but told, as they gazed, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven."

Such are some of the feelings which the Apostles may have experienced on our Lord's ascension; but these are after all but human and ordinary, and of a kind which all of us can enter into; but other than these were sovereign with them at that solemn time, for upon the glorious Ascension of their Lord, "they worshipped Him," says the text, "and returned to Jerusalem with great joy, and were continually in the Temple praising and blessing God." Now how was it, that when nature would have wept, the Apostles rejoiced? When Mary came to the sepulchre and found not our Lord's body, she stood without at the sepulchre weeping, and the Angels said unto her, as Christ said after them, "Woman, why weepest thou?" [John xx. 15.] Yet, on our Saviour's departure {226} forty days afterwards, when the Angels would reprove the Apostles, they did but say, "Why stand ye gazing up into heaven?" There was no sorrow in the Apostles, in spite of their loss, in spite of the prospect before them, but "great joy," and "continual praise and blessing." May we venture to surmise that this rejoicing was the high temper of the brave and noble-minded, who have faced danger in idea and are prepared for it? Moses brought out of Egypt a timid nation, and in the space of forty years trained it to be full of valour for the task of conquering the promised land; Christ in forty days trains His Apostles to be bold and patient instead of cowards. "They mourned and wept" at the beginning of the season, but at the end they are full of courage for the good fight; their spirits mount high with their Lord, and when He is received out of their sight, and their own trial begins, "they return to Jerusalem with great joy, and are continually in the Temple, praising and blessing God."

For Christ surely had taught them what it was to have their treasure in heaven; and they rejoiced, not that their Lord was gone, but that their hearts had gone with Him. Their hearts were no longer on earth, they were risen aloft. When He died on the Cross, they knew not whither He was gone. Before He was seized, they had said to Him, "Lord, whither goest Thou? Lord, we know not whither Thou goest?" They could but follow Him to the grave and there mourn, for they knew no better; but now they saw Him ascend on high, and in spirit they ascended with Him. Mary wept at the grave because she thought {227} enemies had taken Him away, and she knew not where they had laid Him. "Where your treasure is, there will your heart be also." [Matt. vi. 21.] Mary had no heart left to her, for her treasure was lost; but the Apostles were continually in the Temple, praising and blessing God, for their hearts were in heaven, or, in St. Paul's words, they "were dead, and their life was hid with Christ in God."

Strengthened, then, with this knowledge, they were able to face those trials which Christ had first undergone Himself, and had foretold as their portion. "Whither I go," He had said to St. Peter, "thou canst not follow Me now, but thou shalt follow Me afterwards." And He told them, "They shall put you out of the synagogues, yea, the time cometh, that whosoever killeth you will think that he doeth God service." [John xvi. 2.] That time was now coming, and they were able to rejoice in what so troubled them forty days before. For they understood the promise, "To him that overcometh, will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His Throne." [Rev. iii. 21.]

It will be well if we take this lesson to ourselves, and learn that great truth which the Apostles shrank from at first, but at length rejoiced in. Christ suffered, and entered into joy; so did they, in their measure, after Him. And in our measure, so do we. It is written, that "through much tribulation we must enter into the kingdom of God." God has all things in His own hands. He can spare, He can inflict: He often spares (may He {228} spare us still!) but He often tries us,—in one way or another He tries every one. At some time or other of the life of every one there is pain, and sorrow, and trouble. So it is; and the sooner perhaps we can look upon it as a law of our Christian condition, the better. One generation comes, and then another. They issue forth and succeed like leaves in Spring; and in all, this law is observable. They are tried, and then they triumph; they are humbled, and then are exalted; they overcome the world, and then they sit down on Christ's throne.

Hence St. Peter, who at first was in such amazement and trouble at his Lord's afflictions, bids us not look on suffering as a strange thing, "as though some strange thing happened to us, but rejoice, inasmuch as we are partakers of Christ's sufferings; that when His glory shall be revealed, we may be glad also with exceeding joy." Again, St. Paul says, "We glory in tribulations, knowing that tribulation worketh patience." And again, "If so be we suffer with Him, that we may be also glorified together." And again, "If we suffer, we shall also reign with Him." And St. John, "The world knoweth us not, because it knew Him not." "We know that when He shall appear, we shall be like Him, for we shall see Him as He is." [1 Pet. iv. 12, 13. Rom. v. 3. 2 Tim. ii. 12. 1 John iii. 1, 2.] What is here said of persecution will apply of course to all trials, and much more to those lesser trials which are the utmost which Christians have commonly to endure now. Yet I suppose it is a long time before any one of us recognizes and understands {229} that his own state on earth is in one shape or other a state of trial and sorrow; and that if he has intervals of external peace, this is all gain, and more than he has a right to expect. Yet how different must the state of the Church appear to beings who can contemplate it as a whole, who have contemplated it for ages,—as the Angels! We know what experience does for us in this world. Men get to see and understand the course of things, and by what rules it proceeds; and they can foretell what will happen, and they are not surprised at what does happen. They take the history of things as a matter of course. They are not startled that things happen in one way, not in another; it is the rule. Night comes after day; winter after summer; cold, frost, and snow, in their season. Certain illnesses have their times of recurrence, or visit at certain ages. All things go through a process,—they have a beginning and an end. Grown men know this, but it is otherwise with children. To them every thing that they see is strange and surprising. They by turns feel wonder, admiration, or fear at every thing that happens; they do not know whether it will happen again or not; and they know nothing of the regular operation of causes, or the connexion of those effects which result from one and the same cause. And so too as regards the state of our souls under the Covenant of mercy; the heavenly hosts, who see what is going on upon earth, well understand, even from having seen it often, what is the course of a soul travelling from hell to heaven. They have seen, again and again, in numberless instances, that suffering is the path to peace; that they that sow in tears shall reap in {230} joy; and that what was true of Christ is fulfilled in a measure in His followers.

Let us try to accustom ourselves to this view of the subject. The whole Church, all elect souls, each in its turn, is called to this necessary work. Once it was the turn of others, and now it is our turn. Once it was the Apostles' turn. It was St. Paul's turn once. He had all cares on him all at once; covered from head to foot with cares, as Job with sores. And, as if all this were not enough, he had a thorn in the flesh added,—some personal discomfort ever with him. Yet he did his part well,—he was as a strong and bold wrestler in his day, and at the close of it was able to say, "I have fought a good fight, I have finished my course, I have kept the faith." [2 Tim. iv. 7.] And after him, the excellent of the earth, the white-robed army of Martyrs, and the cheerful company of Confessors, each in his turn, each in his day, have likewise played the man. And so down to this very time, when faith has well-nigh failed, first one and then another have been called out to exhibit before the Great King. It is as though all of us were allowed to stand around His Throne at once, and He called on first this man, and then that, to take up the chant by himself, each in his turn having to repeat the melody which his brethren have before gone through. Or as if we held a solemn dance to His honour in the courts of heaven, and each had by himself to perform some one and the same solemn and graceful movement at a signal given. {231} Or as if it were some trial of strength, or of agility, and, while the ring of bystanders beheld and applauded, we in succession, one by one, were actors in the pageant. Such is our state;—Angels are looking on,—Christ has gone before,—Christ has given us an example, that we may follow His steps. He went through far more, infinitely more, than we can be called to suffer. Our brethren have gone through much more; and they seem to encourage us by their success, and to sympathize in our essay. Now it is our turn; and all ministering spirits keep silence and look on. O let not your foot slip, or your eye be false, or your ear dull, or your attention flagging! Be not dispirited; be not afraid; keep a good heart; be bold; draw not back;—you will be carried through. Whatever troubles come on you, of mind, body, or estate; from within or from without; from chance or from intent; from friends or foes;—what ever your trouble be, though you be lonely, O children of a heavenly Father, be not afraid! quit you like men in your day; and when it is over, Christ will receive you to Himself, and your heart shall rejoice, and your joy no man taketh from you.

Christ is already in that place of peace, which is all in all. He is on the right hand of God. He is hidden in the brightness of the radiance which issues from the everlasting Throne. He is in the very abyss of peace, where there is no voice of tumult or distress, but a deep stillness,—stillness, that greatest and most awful of all goods which we can fancy,—that most perfect of joys, the utter, profound, ineffable tranquillity of the Divine Essence. He has entered into His rest. {232}

O how great a good will it be, if, when this troublesome life is over, we in our turn also enter into that same rest,—if the time shall one day come, when we shall enter into His tabernacle above, and hide ourselves under the shadow of His wings; if we shall be in the number of those blessed dead who die in the Lord, and rest from their labour. Here we are tossing upon the sea, and the wind is contrary. All through the day we are tried and tempted in various ways. We cannot think, speak, or act, but infirmity and sin are at hand. But in the unseen world, where Christ has entered, all is peace. There is the eternal Throne, and a rainbow round about it, like unto an emerald; and in the midst of the throne the Lamb that has been slain, and has redeemed many people by His blood: and round about the throne four and twenty seats for as many elders, all clothed in white raiment, and crowns of gold upon their heads. And four living beings full of eyes before and behind. And seven Angels standing before God, and doing His pleasure unto the ends of the earth. And the Seraphim above. And withal, a great multitude which no man can number, of all nations, and kindreds, and people, and tongues, clothed with white robes, and palms in their hands. "These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb." [Rev. vii. 14.] "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." "There is no more death, neither sorrow nor crying, neither any more pain; for the former things are passed away." [Rev. xxi. 4.] {233} Nor any more sin; nor any more guilt; no more remorse; no more punishment; no more penitence; no more trial; no infirmity to depress us; no affection to mislead us; no passion to transport us; no prejudice to blind us; no sloth, no pride, no envy, no strife; but the light of God's countenance, and a pure river of water of life, clear as crystal, proceeding out of the Throne. That is our home; here we are but on pilgrimage, and Christ is calling us home. He calls us to His many mansions, which He has prepared. And the Spirit and the Bride call us too, and all things will be ready for us by the time of our coming. "Seeing then that we have a great High Priest that has passed into the heavens, Jesus the Son of God, let us hold fast our profession;" seeing we have "so great a cloud of witnesses, let us lay aside every weight;" "let us labour to enter into our rest;" "let us come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need." [Heb. iv. 11, 14, 16; xii. 1.]

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Newman Reader — Works of John Henry Newman
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