Sermon 15. Rising with Christ 
"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God." Col. iii. 1-3.
[Note] {208} IN the Communion Service we are exhorted to "lift up our hearts;" we answer, "We lift them up unto the Lord,"—unto the Lord, that is, who is ascended on high; to Him who is not here, but has risen, appeared to His Apostles, and retired out of sight. To that ascended and unseen Saviour, who has overcome death, and opened the kingdom of heaven to all believers, this day and all days, but especially at this season, when we commemorate His Resurrection and Ascension, are we bound to rise in spirit after His pattern. Far otherwise, alas! is it with the many: they are hindered, nay, possessed and absorbed by this world, and they cannot rise because they have no wings. Prayer and fasting have been called the wings of the soul, and they who neither fast nor pray, cannot follow Christ. They cannot lift up their hearts to Him. They have no treasure above, {209} but their treasure, and their heart, and their faculties are all upon the earth; the earth is their portion, and not heaven.
Great, then, is the contrast between the many, and those holy and blessed souls (and may we be in their company!) who rise with Christ, and set their affection on things above, not on things on the earth. The one are in light and peace, the others form the crowd who are thronging and hurrying along the broad way "which leadeth to destruction;" who are in tumult, warfare, anxiety, and bitterness, or, at least, in coldness and barrenness of mind; or, at best, in but a short-lived merriment, hollow and restless; or altogether blind to the future. This is the case of the many; they walk without aim or object, they live irreligiously, or in lukewarmness, yet have nothing to say in their defence. They follow whatever strikes them and pleases them; they indulge their natural tastes. They do not think of forming their tastes and principles, and of rising higher than they are, but they sink and debase themselves to their most earthly feelings and most sensual inclinations, because these happen to be the most powerful. On the contrary, holy souls take a separate course; they have risen with Christ, and they are like persons who have climbed a mountain and are reposing at the top. All is noise and tumult, mist and darkness at its foot; but on the mountain's top it is so very still, so very calm and serene, so pure, so clear, so bright, so heavenly, that to their sensations it is as if the din of earth did not sound below, and shadows and gloom were no where to be found. {210}
And, indeed, the mountain's top is a frequent image in Scripture, under which the Almighty Spirit speaks to us of our calling in Christ. Thus, for instance, it was prophesied of the Christian Church, "that the mountain of the Lord's House should be established in the top of the mountains ... and many people should go and say, Come ye, and let us go up to the mountain of the Lord." And, in like manner, the Temple built by Solomon was upon a high place; doubtless, among other reasons, which at first sight seem of an opposite nature, by way of showing us that religion consists in retiring from the world, and rising towards heaven. "He chose the tribe of Judah," says the Psalmist "even the hill of Sion which He loved. And there He built His Temple on high." [Isa. ii. 2, 3. Ps. lxxviii. 69, 70.] I do not mean, of course, that a man can be religious who neglects his duties of this world; but that there is an inner and truer life in religious men, beyond the life and conversation which others see, or, in the words of the text, their "life is hid with Christ in God." Christ, indeed, Himself worketh hitherto, as His Father worketh, and He bids us also "work while it is day;" yet, for all this, it is true that the Father and the Son are invisible, that They have an ineffable union with each other, and are not in any dependence upon the mortal concerns of this world; and so we, in our finite measure, must live after Their Divine pattern, holding communion with Them, as if we were at the top of the Mount, while we perform our duties towards {211} that sinful and irreligious world which lies at the foot of it.
The history of Moses affords us another instance of this lifting up of the heart to God, and that, too, represented to us under the same image. He went up to the Mount for forty days, and there he saw visions. And observe, he remained all this time without eating bread or drinking water. That miraculous fast was a lesson to us, how it is that we Christians are to draw near to God. But observe, again, while he was on the Mount, what was going on in the plain. There was the turbulence, the ungodliness, the sin of the world. His servant Joshua said, as they heard the noise of the shouting, "There is a noise of war in the camp:" but Moses said, "It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear." [Exod. xxxii. 17, 18.]
Our Saviour's own history gives us another striking instance of this Divine communion, and the troublesome world in contrast. When He ascended the Mount of Transfiguration with His three Apostles, on the summit all was still and calm as heaven. He appeared in glory; Moses and Elias with Him; the Father's voice was heard: St. Peter said, "Master, it is good for us to be here." Then he and his brother Apostles felt that their life was hid with Christ in God. But when they came down the mountain, how the scene was changed! It was descending from heaven to the world. "When {212} He came to His disciples," says the Evangelist, "He saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld Him, were greatly amazed, and running to Him, saluted Him." And He found that the Apostles were trying to cast out a devil, and could not. And then He spoke the word, conformable with Moses' deed, "This kind can come forth by nothing, but by prayer and fasting." [Mark ix. 5, 14, 15, 29.]
And again; we may even say that, when our Lord was lifted up on the Cross, then, too, He presented to us the same example of a soul raised heavenwards and hid in God, with the tumultuous world at its feet. The unbelieving multitude swarmed about the Cross, they that passed by reviled Him, and the scribes mocked Him. Meanwhile, He Himself was, amid His agony, in Divine contemplations. He said. "Father, forgive them;" "Why hast Thou forsaken Me?" "It is finished;" "Into Thy hands I commend My Spirit." And as He was hid in God, so too, even at that awful moment, one was at His side gazing on Him, and hid in God with Him. The penitent thief said, "Lord, remember me when Thou comest into Thy kingdom; and Jesus said unto him, Verily, I say unto thee, Today shalt thou be with Me in paradise." [Luke xxiii. 42, 43.]
And much more on His resurrection was He withdrawn from this troublesome world, and at peace, as the Psalmist foretold it. "I have set My King upon {213} My holy hill of Sion." "Ever since the world began hath Thy seat been prepared; Thou art from everlasting. The floods are risen, O Lord, the floods have lift up their voice; the floods lift up their waves. The waves of the sea are mighty and rage horribly; but yet the Lord, who dwelleth on high, is mightier." [Ps. ii. 6; xciii. 3-5.]
These passages may be taken as types, if not as instances, of the doctrine and precept which the text contains. Christ is risen on high, we must rise with Him. He is gone away out of sight, and we must follow Him. He is gone to the Father, we, too, must take care that our new life is hid with Christ in God. This was the gracious promise, which is signified in the prayer He offered before His passion for all His disciples, even to the end of the world. "Holy Father," He said, "keep through Thine own Name, those whom Thou hast given Me, that they may be one, as We are ... I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world ... Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one, as Thou, Father, art in Me, and I in Thee; that they may be one in Us ... I in them, and Thou in Me, that they may be made perfect in one … that the love wherewith Thou hast loved Me, may be in them, and I in them." [John xvii. 11, 15, 16, 20, 21, 23, 26.] Agreeably to this sacred and awful announcement, St. Paul speaks in {214} the text and following verses; "If ye, then, be risen with Christ," he says, "seek those things which are above, where Christ sitteth at the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. Mortify, therefore, your members which are upon the earth."
It is then the duty and the privilege of all disciples of our glorified Saviour, to be exalted and transfigured with Him; to live in heaven in their thoughts, motives, aims, desires, likings, prayers, praises, intercessions, even while they are in the flesh; to look like other men, to be busy like other men, to be passed over in the crowd of men, or even to be scorned or oppressed, as other men may be, but the while to have a secret channel of communication with the Most High, a gift the world knows not of; to have their life hid with Christ in God. Men of this world live in this world, and depend upon it; they place their happiness in this world; they look out for its honours or comforts. Their life is not hid. And every one they meet they suppose to he like-minded. They think they can be as sure that every other man looks out for the things which they covet, as they can be sure he has the same outward appearance, the same make, a soul and body, eyes and tongue, hands and feet. They look up and down the world, and, as far as they see, one man is just like another. They know that a great many, nay, far the greater part, are like themselves, lovers of this world, and they infer, in consequence, that all are such. They discredit the possibility of any other motives and {215} views being paramount in a man but those of this world. They admit, indeed, that a man may be influenced by religious motives, but to be governed by them, to live by them, to own them as turning points, and primary and ultimate laws of his conduct, this is what they do not credit. They have devised proverbs and sayings to the effect that every man has his price; that all of us have our weak side; that religion is a beautiful theory; and that the most religious man is only he who hides most skilfully from himself, as well as from others, his own love of the world; and that men would not be men if they did not love and desire wealth and honour. And, in accordance with these views, they imputed all base and evil things to our Lord Himself, rather than believe Him to be what He said He was. They said He was a deceiver; that He wished to make Himself a king; that His miracles were wrought through Beelzebub. But He all the while, the Son of Man, was but in outward act sojourning here, and was in spirit in heaven. Follow Him into the wilderness during His forty days' fast, when He did neither eat nor drink; or after the devil's temptation, when Angels came and ministered unto Him; or go with Him up that mountain to pray, where, as I have already said, He was transfigured, and talked with Moses and Elias; and you will see where He really was, and with whom, while He sojourned upon earth,—with Saints and Angels, with His Father, who announced Him as His beloved Son, and with the Holy Ghost, who descended upon Him. He was "the Son of Man which is in heaven," and "had meat to eat" which others "knew not of." {216}
And such in our measure shall we be, both in the appearance and in the reality, if we be His. "Truly our fellowship is with the Father, and with His Son Jesus Christ;" but, as far as this world goes, we shall be of little account. "The world knoweth us not, because it knew Him not." [1 John i. 3; iii. 1.] Or, more than this, we may be perhaps ridiculed for our religion, despised, or punished; "If they have called the Master of the house Beelzebub, how much more them of His household?" [Matt. x. 25.] Such is the condition of those who rise with Christ. He rose in the night, when no one saw Him; and we, too, rise we know not when nor how. Nor does any one know any thing of our religions history, of our turnings to God, of our growings in grace, of our successes, but God Himself who secretly is the cause of them.
In this way let us enjoy and profit by this holy season; Christ hath "died, yea, rather hath risen again, who is even at the right hand of God, who also maketh intercession for us." Wonderful things had taken place, while the world seemed to go on as usual. Pontius Pilate thought himself like other governors. The Jewish rulers went on with the aims and the prejudices which had heretofore governed them. Herod went on in his career of sin, and having seen and put to death one prophet, hoped to see miracles from a second. They all viewed all things as of this world; they said, "tomorrow shall be as today, and much more abundant." They heard the news and saw the sights and provided {217} for the needs of the moment, and forgot the thought of God. Thus men went on at the foot of the mount, and they cared not for what was on the summit. They did not understand that another and marvellous system, contrary to this world, was proceeding forward under the veil of this world. So it was then: so it is now. The world witnesses not the secret communion of the Saints of God, their prayers, praises, and intercessions. But they have the present privileges of saints, notwithstanding,—a knowledge, and a joy, and a strength, which they cannot compass or describe, and would not if they could. "O how plentiful is Thy goodness, which Thou hast laid up for them that fear Thee; and that Thou hast prepared for them that put their trust in Thee, even before the sons of men." Are they in anxiety? "Thou shalt hide them privily by Thine own presence from the provoking of all men; Thou shalt keep them secretly in Thy tabernacle from the strife of tongues." Are they in disappointment? "Thou hast put gladness in their heart, since the time that their enemies corn, and wine, and oil increased." Are they despised by the prosperous? "They have children at their desire," says another Psalm, "and leave the rest of their substance for their babes; but as for me, I will behold Thy presence in righteousness, and when I awake up after Thy likeness, I shall be satisfied with it." Are they in despondency? The Psalmist has provided them with a consolation: "Nevertheless, I am alway by Thee, for Thou hast holden me by my right hand; Thou shalt guide me with Thy counsel, and after that receive me with glory. Whom have I in heaven but Thee? And {218} there is none upon earth that I desire in comparison of Thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever." Are they in peril? "Whoso dwelleth under the defence of the Most High, shall abide under the shadow of the Almighty ... a thousand shall fall beside thee, and ten thousand at thy right hand, but it shall not come nigh thee." Thus there is fulness without measure for every need, to be found in Him with whom our life is lodged; there is what will "satisfy us with the plenteousness of His house, who gives us to drink of His pleasures, as out of the river. For with Him is the well of life, and in His light shall we see light." So that they may fittingly cry out, "Praise the Lord, O my soul, and all that is within me praise His holy name … who forgiveth all thy sin, and healeth all thine infirmities; who saveth thy life from destruction, and crowneth thee with mercy and lovingkindness; who satisfieth thy mouth with good things, making thee young and lusty as an eagle." [Ps. xxxi. 21, 22; iv. 8; xvii. 15, 16; lxxiii. 22-25; xci. 1-7; xxxvi. 8-9; ciii. 1, 3-5.]
All this, my brethren, I say is our portion, if we choose but to accept it. "Who shall ascend into the hill of the Lord, or who shall rise up in His holy place? Who shall dwell in Thy tabernacle, or who shall rest upon Thy holy hill? Even he that leadeth an uncorrupt life, and doeth the thing that is right, and speaketh the truth from his heart. He shall receive the blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them {219} that seek Him, even of them that seek thy face, O Jacob." Aspire, then, to be "fellow-citizens of the Saints and of the household of God." Follow their steps as they have followed Christ. Though the hill be steep, yet faint not, for the reward is great; and till you have made the trial, you can form no idea how great that reward is, or how high its nature. The invitation runs, "O taste, and see how gracious the Lord is." If you have hitherto thought too little of these things, if you have thought religion lies merely in what it certainly does consist in also, in filling your worldly station well, in being amiable, and well-behaved, and considerate, and orderly,—but if you have thought it was nothing more than this, if you have neglected to stir up the great gift of God which is lodged deep within you, the gift of election and regeneration, if you have been scanty in your devotions, in intercession, prayer, and praise, and if, in consequence, you have little or nothing of the sweetness, the winning grace, the innocence, the freshness, the tenderness, the cheerfulness, the composure of the elect of God, if you are at present really deficient in praying, and other divine exercises, make a new beginning henceforth. Start, now, with this holy season, and rise with Christ. See, He offers you His hand; He is rising; rise with Him. Mount up from the grave of the old Adam; from grovelling cares, and jealousies, and fretfulness, and worldly aims; from the thraldom of habit, from the tumult of passion, from the fascinations of the flesh, from a cold, worldly, calculating spirit, from frivolity, from selfishness, from effeminacy, {220} from self-conceit and highmindedness. Henceforth set about doing what it is so difficult to do, but what should not, must not be left undone; watch, and pray, and meditate, that is, according to the leisure which God has given you. Give freely of your time to your Lord and Saviour, if you have it. If you have little, show your sense of the privilege by giving that little. But any how, show that your heart and your desires, show that your life is with your God. Set aside every day times for seeking Him. Humble yourself that you have been hitherto so languid and uncertain. Live more strictly to Him; take His yoke upon your shoulder; live by rule. I am not calling on you to go out of the world, or to abandon your duties in the world, but to redeem the time; not to give hours to mere amusement or society, while you give minutes to Christ; not to pray to Him only when you are tired, and fit for nothing but sleep; not altogether to omit to praise Him, or to intercede for the world and the Church; but in good measure to realize honestly the words of the text, to "set your affection on things above;" and to prove that you are His, in that your heart is risen with Him, and your life hid in Him.
Note
Ascension.
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Newman Reader — Works of John Henry Newman
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