more than I do.” It may be so, my friends; or, again, it may not; those who fancy that others need God’s Spirit more than they do, may be the very persons who need it really the most; those who say they see, may be only proving their blindness by so saying; those who fancy that their souls are rich, and are full of all knowledge, and understand the whole Bible, and want no further teaching, may be, as they were in St. John’s time, just the ones who are wretched, and miserable, and poor, and blind, and naked in soul, and do not know it. But at all events, if you think others need to be changed by God’s Spirit,
pray that God’s Spirit may change them. For believe me, unless you pray for God’s Spirit for each other, ay, for the whole world, there is no use asking for yourselves. This, I believe, is one of the reasons, perhaps the chief reason, why the fruits of God’s Spirit are so little seen among us in these days; why our Christianity is become more and more dead, and hollow, and barren, while expensive and intricate laws and taxes are becoming more and more necessary every year; because our religion has become so selfish, because we have been praying for God’s Spirit too little for each other. Our prayers have become too selfish. We have been looking for God’s Spirit not so much as a means to enable us to do good to others, but as some sort of mysterious charm which was to keep us ourselves from the punishment of our sins in the next life, or give us a higher place in heaven; and, therefore, St. James’s words have been fulfilled to us, even in our very prayers for God’s Spirit, “Ye ask and have not, because ye ask amiss, to consume it upon your lusts”—save our selfish souls from the pains of hell; to give our selfish souls selfish pleasures and selfish glorification in the world to come: but not to spread God’s kingdom upon earth, not to make us live on earth such lives as Christ lived; a life of love and self-sacrifice, and continual labour for the souls of others. Therefore it is, that God’s Spirit is not poured out upon us in these days; for God’s Spirit is the spirit of love and brotherhood, which delivers a man from his selfishness; and if we do not desire to be delivered from our selfishness, we do not desire the Spirit of God, and the Spirit of God will not be bestowed upon us. And no man desires to be delivered from his own selfishness, who in his very prayers, when he ought to be thinking least about himself alone, is thinking about himself most of all, and forgetting that he is the member of a family—that all mankind are his brethren—that he can claim nothing for himself to which every sinner around him has an equal right—that nothing is necessary for him, which is not equally necessary for everyone around him; that he has all the world besides himself to pray for, and that his prayers for himself will be heard only according as he prays for all the world beside. Baptism teaches us this, when it tells us that our old selfish nature is to be washed away, and a new character, after the pattern of Christ, is to live and grow up in us; that from the day we are baptized, to the day of our death, we should live not for ourselves, but for Jesus, in whom was no selfishness; when it teaches us that we are not only children of God, but members of Christ’s Family, and heirs of God’s kingdom, and therefore bound to make common cause with all other members of that Family, to live and labour for the common good of all our fellow-citizens in that kingdom. The Lord’s prayer teaches us this, when He tells us to pray, not “My Father,” but “Our Father;” not “my soul be saved,” but “Thy kingdom come;” not “give
me,” but “give
us our daily bread;” not “forgive
me,” but “forgive
us our trespasses,” and that only as we forgive others; not “lead
me not,” but “lead
us not into temptation;” not “deliver
me,” but “deliver
us from evil.” After
that manner the Lord told us to pray; and, in proportion as we pray in that manner, asking for nothing for ourselves which we do not ask for everyone else in the whole world, just so far and no farther will God
hear our prayers. He who asks for God’s Spirit for himself only, and forgets that all the world need it as much as he, is not asking for God’s Spirit at all, and does not know even what God’s Spirit is. The mystery of Pentecost, too, which came to pass on this day 1818 years ago, teaches us the same thing also. Those cloven tongues of fire, the tokens of God’s Spirit, fell not upon one man, but upon many; not when they were apart from each other, but when they were together; and what were the fruits of that Spirit in the Apostles? Did they remain within that upper room, each priding himself upon his own gifts, and trying merely to gain heaven for his own soul? If they had any such fancies, as they very likely had before the Spirit fell upon them, they had none such afterwards. The Spirit must have taken all such thoughts from them, and given them a new notion of what it was to be devout and holy: for instead of staying in that upper room, they went forth instantly into the public place to preach in foreign tongues to all the people. Instead of keeping themselves apart from each other in silence, and fancying, as some have done, and some do now, that they pleased God by being solitary, and melancholy, and selfish—what do we read? the fruit of God’s Spirit was in them; that they and the three thousand souls who were added to them, on the first day of their preaching, “were all together, and had all things common, and sold their possessions, and goods, and parted them to all men, as every man had need, and continuing daily with one accord in the temple, and breaking bread from house to house, did eat their bread in gladness and singleness of heart, praising God and having favour with all the people.” Those were the fruits of God’s Spirit in
them. Till we see more of that sort of life and society in England, we shall not be able to pride ourselves on having much of God’s Spirit among us.
But above all, if anything will teach us that the strength of God’s Spirit is not a strength which we must ask for for ourselves alone; that the blessings of God’s kingdom are blessings which we cannot have in order to keep them to ourselves, but can only enjoy in as far as we share them with those around us; if anything, I say, ought to teach us that lesson, it is the Sacrament of the Lord’s Supper. Just consider a moment, my friends, what a strange thing it is, if we will think of it, that the Lord’s Supper, the most solemn and sacred thing with which a man can have to do upon earth, is just a thing which he cannot transact for himself, or by himself. Not alone in secret, in his chamber, but, whether he will or not, in the company of others, not merely in the company of his own private friends, but in the company of any or everyone, rich or poor, who chooses to kneel beside him; he goes with others, rich and poor alike, to the Lord’s Table, and there the same bread, and the same wine, is shared among all by the same priest. If that means anything, it means this—that rich and poor alike draw life for their souls from the same well, not for themselves only, not apart from each other, but all in common, all together, because they are brothers, members of one family, as the leaves are members of the same tree; that as the same bread and the same wine are needed to nourish the bodies of all, the same spirit of God is needed to nourish the souls of all; and that we cannot have this spirit, except as members of a body, any more than a man’s limb can have life when it is cut off and parted from him. This is the reason, and the only reason, why Protestant clergymen are forbidden, thank God! to give the Holy Sacrament of the Lord’s Supper, to any one person singly. If a clergyman were to administer the Lord’s Supper, to himself in private, without any congregation to partake with him, it would not be the Lord’s Supper, it would be nothing, and worse than nothing; it would be a sham and a mockery, and, I believe, a sin. I do not believe that Christ would be present, that God’s Spirit would rest on that man. For our Lord says, that it is where two or three are gathered together in His name, that He is in the midst of them. And it was at a supper, at a feast, where all the Apostles were met together, that our Lord divided the bread amongst them, and told them to share the cup amongst themselves, just as a sign that they were all members of one body—that the welfare of each of them was bound up in the welfare of all the rest that God’s blessing did not rest upon each singly, but upon all together. And it is just because we have forgotten this, my friends—because we have forgotten that we are all brothers and sisters, children of one family, members of one body—because in short, we have carried our selfishness into our very religion, and up to the altar of God, that we neglect the Lord’s Supper as we do. People neglect the Lord’s Supper because they either do not know or do not like that, of which the Lord’s Supper is the token and warrant. It is not merely that they feel themselves unfit for the Lord’s Supper, because they are not in love and charity with all men. Oh! my dear friends, do not some of your hearts tell you, that the reason why you stay away from the Lord’s Supper is because you do not wish to be fit for the Lord’s Supper—because you do not like to be in love
