"It is Christ that died, yea rather, that is risen again,
Who is even at the right hand of God, Who also maketh intercession for
us." Rom. viii. 34.
THE Ascension of our Lord and Saviour is an event ever to be commemorated
with joy and thanksgiving, for St. Paul tells us in the text that He ascended
to the right hand of God, and there makes intercession for us. Hence it
is our comfort to know, that "if any man sin, we have an Advocate with
the Father, Jesus Christ the righteous, and He is the propitiation for
our sins." [1 John ii. 1, 2.] As the Jewish High Priest, after the solemn
sacrifice for the people on the great day of Atonement, went into the Holy
of Holies with the blood of the victim, and sprinkled it upon the Mercy-Seat,
so Christ has entered into Heaven itself, to present (as it were) before
the Throne that sacred Tabernacle which was the instrument of His passion,—His
pierced hands and wounded side,—in token of the atonement which He has
effected for the sins of the world.
Wonder and awe must always mingle with the thankfulness which the revealed
dispensation of mercy raises in our minds. And this, indeed, is an additional
cause of thankfulness, that Almighty God has disclosed to us enough of
His high Providence to raise such sacred and reverent feelings. Had He
merely told us that He had pardoned us, we should have had overabundant
cause for blessing and praising Him; but in showing us somewhat of the
means, in vouchsafing to tell what cannot wholly be told, in condescending
to abase heavenly things to the weak and stammering tongues of earth, He
has enlarged our gratitude, yet sobered it with fear. We are allowed with
the Angels to obtain a glimpse of the mysteries of Heaven, " to rejoice
with trembling." Therefore, so far from considering the Truths of the Gospel
as a burden, because they are beyond our understanding, we shall rather
welcome them and exult in them, nay, and feel an antecedent stirring of
heart towards them, for the very reason that they are above us. Under these
feelings I will attempt to suggest to you on the present Festival some
of the incentives to wonder and awe, humility, implicit faith, and adoration,
supplied by the Ascension of Christ.
1. First, Christ's Ascension to the right hand of God is marvellous,
because it is a sure token that heaven is a certain fixed place, and not
a mere state. That bodily presence of the Saviour which the Apostles handled
is not here; it is elsewhere,—it is in heaven. This contradicts the notions
of cultivated and speculative minds, and humbles the reason. Philosophy
considers it more rational to suppose that Almighty God, as being a Spirit,
is in every place; and in no one place more than another. It would teach,
if it dare, that heaven is a mere state of blessedness; but, to be consistent,
it ought to go on to deny, with the ancient heretics, referred to by St.
John, that "Jesus Christ is come in the flesh," and maintain that His presence
on earth was a mere vision; for, certain it is, He who appeared on earth
went up from the earth, and a cloud received Him out of His Apostles' sight.
And here again an additional difficulty occurs, on minutely considering
the subject. Whither did He go? beyond the sun? beyond the fixed stars?
Did He traverse the immeasurable space which extends beyond them all? Again,
what is meant by ascending? Philosophers will say there is no difference
between down and up, as regards the sky; yet, whatever difficulties the
word may occasion, we can hardly take upon us to decide that it is a mere
popular expression, consistently with the reverence due to the Sacred Record.
And thus we are led on to consider, how different are the character
and effect of the Scripture notices of the structure of the physical world,
from those which philosophers deliver. I am not deciding whether or not
the one and the other are reconcileable; I merely say their respective
effect is different. And when we have deduced what we deduce by our reason
from the study of visible nature, and then read what we read in His inspired
word, and find the two apparently discordant, this is the feeling I think
we ought to have on our minds;—not an impatience to do what is beyond our
powers, to weigh evidence, sum up, balance, decide, and reconcile, to arbitrate
between the two voices of God,—but a sense of the utter nothingness of
worms such as we are; of our plain and absolute incapacity to contemplate
things as they really are; a perception of our emptiness, before the great
Vision of God; of our "comeliness being turned into corruption, and our
retaining no strength;" a conviction, that what is put before us, in nature
or in grace, though true in such a full sense that we dare not tamper with
it, yet is but an intimation useful for particular purposes, useful for
practice, useful in its department, "until the day-break and the shadows
flee away," useful in such a way that both the one and the other representation
may at once be used, as two languages, as two separate approximations towards
the Awful Unknown Truth, such as will not mislead us in their respective
provinces. And thus while we use the language of science, without jealousy,
for scientific purposes, we may confine it to these; and repel and reprove
its upholders, should they attempt to exalt it and to "stretch it beyond
its measure." In its own limited round it has its use, nay, may be made
to fill a higher ministry, and stand as a proselyte under the shadow of
the temple; but it must not dare profane the inner courts, in which the
ladder of Angels is fixed for ever, reaching even to the Throne of God,
and "Jesus standing on the right hand of God."
I will but remind you on this part of the subject, that our Lord is
to come from heaven "in like manner" as He went; that He is to come "in
clouds," that "every eye shall see Him," and "all tribes of the earth wail
because of Him." Attempt to solve this prediction, according to the received
theories of science, and you will discover their shallowness. They are
unequal to the depth of the problem.
2. I have made the foregoing remark in order to impress upon you the
mystery with which we are encompassed all about, such as not merely to
attach to one or two truths of religion, but extending to almost every
sacred fact, and to every action of our lives. With the same view, let
me observe upon the doctrine which accompanies the fact of the Ascension.
Christ, we are told, has gone up on high "to present Himself before the
face of God for us." He has "entered by His own blood once for all into
the Holy Place, having effected eternal redemption." "He ever liveth to
make intercession for those who come unto God by Him; He hath a priesthood
which will not pass from Him." "We have such an High Priest, who is set
on the right hand of the throne of the Majesty in the heavens; a Minister
of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and
not man." [Heb. ix. 12, 24, 25; vii. 24, 25; viii. 1, 2.]
These and similar passages refer us to the rites of the Jewish law.
They contain notice of the type, but what is the Antitype? We can give
no precise account of it. For consider; why was it that Christ ascended
on high? With what object? What is His work? What is the meaning of His
interceding for us in heaven? We know that, whatever He does, it is the
gracious reality of the Mosaic figure. The High Priest entering with the
atoning blood into the Holiest, was a representation of Christ's gracious
deed in our behalf. But what is that deed? We know what the shadow is;
what is the substance? The death of Christ answers to the Jewish rite of
Atonement; how does He vouchsafe to fulfil the rite of intercession? Instead
of explaining, Scripture does but continue to answer us in the language
of the type; even to the last it veils His deed under the ancient figure
[Note 2]. Shall we therefore explain away its language as merely figurative,
which (as the word is now commonly understood) is next to saying it has
no meaning at all? Far from it. Clouds and darkness are round about Him.
We are not given to see into the secret shrine in which God dwells. Before
Him stand the Seraphim, veiling their faces. Christ is within the veil.
We must not search curiously what is His present office, what is meant
by His pleading His sacrifice, and by His perpetual intercession for us.
And, since we do not know, we will studiously keep to the figure given
us in Scripture: we will not attempt to interpret it, or change the wording
of it, being wise above what is written. We will not neglect it, because
we do not understand it. We will hold it as a Mystery, or (what was anciently
called) a Truth Sacramental; that is, a high invisible grace lodged in
an outward form, a precious possession to be piously and thankfully guarded
for the sake of the heavenly reality contained in it. Thus much we see
in it, the pledge of a doctrine which reason cannot understand, viz. of
the influence of the prayer of faith upon the Divine counsels. The Intercessor
directs or stays the hand of the Unchangeable and Sovereign Governor of
the World; being at once the meritorious cause and the earnest of the intercessory
power of His brethren. "Christ rose again for our justification," "The
effectual fervent prayer of a righteous man availeth much," are both infinite
mercies, and deep mysteries.
3. Further still, consider our Saviour's words:—"It is expedient for
you that I go away: for if I go not away, the Comforter will not come unto
you." He does not tell us, why it was that His absence was the condition
of the Holy Spirit's presence. "If I depart," He says, "I will send Him
unto you." "I will pray the Father, and He shall give you another Comforter,
that He may abide with you for ever." [John xvi. 7; xiv. 16.] To the same
purpose are the following texts: "He that believeth on Me, the works that
I do shall he do also; and greater works than these shall he do, because
I go unto My Father." "If ye loved Me, ye would rejoice, because I said,
I go unto the Father; for My Father is greater than I." "Touch Me not;
for I am not yet ascended to My Father; but go to My brethren, and say
unto them, I ascend unto My Father and your Father, and to My God and your
God." [John. xiv. 12, 28; xx. 17.] Now, proud and curious reason might
seek to know why He could not "pray the Father," without going to Him;
why He must depart in order to send the Spirit. But faith, without asking
for one ray of light more than is given, muses over the wonderful system
of Providence, as seen in this world, which is ever connecting events,
between which man sees no necessary bond. The whole system of what is called
cause and effect, is one of mystery; and this instance, if it may be called
one, supplies abundant matter of praise and adoration to a pious mind.
It suggests to us, equally with the topics which have already come before
us, how very much our knowledge of God's ways is but on the surface. What
are those deep hidden reasons why Christ went and the Spirit came? Marvellous
and glorious, beyond our understanding! Let us worship in silence; meanwhile,
let us jealously maintain this, and every other portion of our Creed, lest,
by dropping jot or tittle, we suffer the truths concealed therein to escape
from us.
Moreover, this departure of Christ, and coming of the Holy Ghost, leads
our minds with great comfort to the thought of many lower dispensations
of Providence towards us. He, who, according to His inscrutable will, sent
first His Co-equal Son, and then His Eternal Spirit, acts with deep counsel,
which we may surely trust, when He sends from place to place those earthly
instruments which carry on His purposes. This is a thought which is particularly
soothing as regards the loss of friends; or of especially gifted men, who
seem in their day the earthly support of the Church. For what we know,
their removal hence is as necessary for the furtherance of the very objects
we have at heart, as was the departure of our Saviour.
Doubtless, "it is expedient" they should be taken away; otherwise some
great mercy will not come to us. They are taken away perchance to other
duties in God's service, equally ministrative to the salvation of the elect,
as earthly service. Christ went to intercede with the Father: we do not
know, we may not boldly speculate,—yet, it may be, that Saints departed
intercede, unknown to us, for the victory of the Truth upon earth; and
their prayers above may be as really indispensable conditions of that victory,
as the labours of those who remain among us. They are taken away for some
purpose surely: their gifts are not lost to us; their soaring minds, the
fire of their contemplations, the sanctity of their desires, the vigour
of their faith, the sweetness and gentleness of their affections, were
not given without an object. Yea, doubtless, they are keeping up the perpetual
chant in the shrine above, praying and praising God day and night in His
Temple, like Moses upon the Mount, while Joshua and his host fight with
Amalek. Can they be allotted greater blessedness, than to have a station
after the pattern of that Saviour who has departed hence? Has He no power
in the world's movements because He is away? And though He is the Living
and exalted Lord of all, and the government is on His shoulder, and they
are but His servants, without strength of themselves, laid up moreover
apart from the conflict of good and evil in the paradise of God, yet so
much light as this is given us by the inspired pages of the Apocalypse,
that they are interested in the fortunes of the Church. We read therein
of the Martyrs crying with a loud voice, "How long, O Lord, holy and true,
dost Thou not judge and avenge our blood on them that dwell on the earth?"
At another time, of the Elders worshipping God, saying, "We give Thee thanks,
O Lord God Almighty, which art, and wast, and art to come, because Thou
hast taken to Thee Thy great power and hast reigned; and the nations were
wrathful, but Thy wrath is come." And again of the Saints, saying, "Great
and marvellous are Thy works, Lord God Almighty; just and true are Thy
ways, Thou King of Saints. Who shall not fear Thee, O Lord, and glorify
Thy name? for Thou only art holy; for all nations shall come and worship
before Thee, for Thy judgments are made manifest." [Rev. vi. 10; xi. 17,
18; xv. 3, 4.] Let us not forget that, though the prophecies of this sacred
book may be still sealed from us, yet the doctrines and precepts are not;
and that we lose much both in the way of comfort and instruction, if we
do not use it for the purposes of faith and obedience.
What has been now said about the Ascension of our Lord comes to this;
that we are in a world of mystery, with one bright Light before us, sufficient
for our proceeding forward through all difficulties. Take away this Light,
and we are utterly wretched,—we know not where we are, how we are sustained,
what will become of us, and of all that is dear to us, what we are to believe,
and why we are in being. But with it we have all and abound. Not to mention
the duty and wisdom of implicit faith in the love of Him who made and redeemed
us, what is nobler, what is more elevating and transporting, than the generosity
of heart which risks everything on God's word, dares the powers of evil
to their worst efforts, and repels the illusions of sense and the artifices
of reason, by confidence in the Truth of Him who has ascended to the right
hand of the Majesty on high? What infinite mercy it is in Him, that He
allows sinners such as we are, the privilege of acting the part of heroes
rather than of penitents? Who are we "that we should be able" and have
opportunity "to offer so willingly after this sort?" [1 Chron. xxix. 14.]—"Blessed,"
surely thrice blessed, "are they who have not seen, and yet have believed!"
We will not wish for sight; we will enjoy our privilege; we will triumph
in the leave given us to go forward, "not knowing whither we go," knowing
that "this is the victory that overcometh the world, even our faith." [1
John v. 4.] It is enough that our Redeemer liveth; that He has been on
earth and will come again. On Him we venture our all; we can bear thankfully
to put ourselves into His hands, our interests present and eternal, and
the interests of all we love. Christ has died, "yea rather is risen again,
who is even at the right hand of God, who also maketh intercession for
us. Who shall separate us from His love? Shall tribulation, or distress,
or persecution, or famine or nakedness, or peril, or sword? Nay, in all
these things we are more than conquerors, through Him that loved us." [Rom.
viii. 34-37.]
Copyright © 2000 by Bob Elder. All rights reserved.
Used with permission. See the Newman website:
http://www.newmanreader.org/index.html
