Sermons on National Subjects. Charles Kingsley

pardoned—and to see people whom you dislike or despise, kneeling by your side, and partaking of the same bread and wine with you, as a token that God sees no difference between you and them; that God looks upon you all as brothers, however little brotherly love or fellow-feeling there may be, alas! between you?  Or, again, do not some of you stay away from the Lord’s Supper, because you see no good in going? because it seems to make those who go no better than they were before?  Shall I tell you the reason of that?  Shall I tell you why, as is too true, too many do come to the Lord’s Supper, and so far from being the better for it, seem only the worse?  Because they come to it in selfishness.  We have fallen into the same false and unscriptural way of looking at the Lord’s Supper, into which the Papists have.  People go to the Lord’s Supper nowadays too much to get some private good for their own souls, and it would not matter to many of them, I am afraid, if not another person in the parish received it, provided they can get, as they fancy, the same blessing from it.  Thus they come to it in an utterly false and wrong temper of mind.  Instead of coming as members of Christ’s body, to get from Him life and strength, to work, in their places, as members of that body, they come to get something for themselves, as if there was nobody else’s soul in the world to be saved but their own.  Instead of coming to ask for the Spirit of God to deliver them from their selfishness, and make them care less about themselves, and more about all around them, they come to ask for the Spirit of God because they think it will make themselves higher and happier in heaven.  And of course they do not get what they come for, because they come for the wrong thing.  Thus those who see them, begin to fancy that the Lord’s Supper is not, after all, so very important for the salvation of their souls; and not finding in the Bible actually written these words, “Thou shalt perish everlastingly unless thou take the Lord’s Supper,” they end by staying away from it, and utterly neglecting it, they and their children after them; preferring their own selfishness, to God’s Spirit of love, and saying, like Esau of old, “I am hungry, and I must live.  I must get on in this selfish world by following its selfish ways; what is the use of a spirit of love and brotherhood to me?  If I were to obey the Gospel, and sacrifice my own interest for those around me, I should starve; what good will my birthright do me?”

      Oh! my friends, I pray God that some of you, at least, may change your mind.  I pray God that some of you may see at last, that all the misery and the burdens of this time, spring from one root, which is selfishness; and that the reason why we are selfish, is because we have not with us the Spirit of God, which is the spirit of brotherhood and love.  Let us pray God now, and henceforth, to take that selfishness out of all our hearts.  Let us pray God now, and henceforth, to pour upon us, and upon all our countrymen, ay, and upon the whole world, the spirit of friendship and fellow-feeling, the spirit which when men have among them, they need no laws to keep them from supplanting, and oppressing, and devouring each other, because its fruits are love, cheerfulness, peace, long suffering, gentleness, goodness, honesty, meekness, temperance Then there will be no need, my friends, for me to call you to the Supper of the Lord.  You will no more think of staying away from it, than the Apostles did, when the Spirit was poured out on them.  For what do we read that they did after the first Whit-Sunday?  That altogether with one accord, they broke bread daily; that is, partook of the Lord’s Supper every day, from house to house.  They did not need to be told to do it.  They did it, as I may say, by instinct.  There was no question or argument about it in their minds.  They had found out that they were all brothers, with one common cause in joy and sorrow—that they were all members of one body—that the life of their souls came from one root and spring, from one Lord and Saviour Jesus Christ, the light and the life of men, in whom they were all one, members of each other; and therefore, they delighted in that Lord’s Supper, just because it brought them together; just because it was a sign and a token to them that they did belong to each other, that they had one Lord, one faith, one interest, one common cause for this life, and for all eternity.  And therefore the blessing of that Lord’s Supper did come to them, and in it they did receive strength to live like children of God and members of Christ, and brothers to each other and to all mankind.  They proved by their actions what that Communion Feast, that Sacrament of Brotherhood, had done for them.  They proved it by not counting their own lives dear to them, but going forth in the face of poverty and persecution, and death itself, to preach to the whole world the good news that Christ was their King.  They proved it by their conduct to each other when they had all things in common, and sold their possessions and goods, and parted them to all, as every man had need.  They proved it by needing no laws to bind them to each other from without, because they were bound to each other from within, by the love which comes down from God, and is the very bond of peace, and of every virtue which becomes a man.

      XI.

      ASCENSION-DAY

      And Jesus 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.  And they worshipped him and returned to Jerusalem, with great joy; and were continually in the temple, praising and blessing God.—Luke xxiv. 50–53.

      On this day it is fit and proper for us—if we have understood, and enjoyed, and profited by the wonder of the Lord’s Ascension into Heaven—to be in the same state of mind as the Apostles were after His Ascension: for what was right for them is right for us and for all men; the same effects which it produced on them it ought to produce on us.  And we may know whether we are in the state in which Christian men ought to be, by seeing how far we are in the same state of mind as the Apostles were.  Now the text tells us in what state of mind they were; how that, after the Lord Jesus was parted from them, and carried up into Heaven, they worshipped Him, and returned to Jerusalem, with great joy, and were continually in the temple, praising and blessing God.  It seems at first sight certainly very strange that they should go back with great joy.  They had just lost their Teacher, their Master—One who had been more to them than all friends and fathers could be; One who had taken them, poor simple fishermen, and changed the whole course of their lives, and taught them things which He had taught to no one else, and given them a great and awful work to do—the work of changing the ways and thoughts and doings of the whole world.  He had sent them out—eleven unlettered working men—to fight against the sin and the misery of the whole world.  And He had given them open warning of what they were to expect; that by it they should win neither credit, nor riches, nor ease, nor anything else that the world thinks worth having.  He gave them fair warning that the world would hate them, and try to crush them.  He told them, as the Gospel for to-day says, that they should be driven out of the churches; that the religious people, as well as the irreligious, would be against them; that the time would come when those who killed them would think that they did God service; that nothing but labour, and want, and persecution, and slander, and torture, and death was before them—and now He had gone away and left them.  He had vanished up into the empty air.  They were to see His face, and hear His voice no more.  They were to have no more of His advice, no more of His teaching, no more of His tender comfortings; they were to be alone in the world—eleven poor working men, with the whole world against them, and so great a business to do that they would not have time to get their bread by the labour of their hands.  Is it not wonderful that they did not sit down in despair, and say, “What will become of us?”  Is it not wonderful that they did not give themselves up to grief at losing the Teacher who was worth all the rest of the world put together?  Is it not wonderful that they did not go back, each one to his old trade, to his fishing and to his daily labour, saying, “At all events we must eat; at all events we must get our livelihood;” and end, as they had begun, in being mere labouring men, of whom the world would never have heard a word?  And instead of that we read that they went back with great joy not to their homes but to Jerusalem, the capital city of their country, and “were continually in the temple blessing and praising God.”  Well, my friends, and if it is possible for one man to judge what another man would have done—if it is possible to guess what we should have done in their case—common-sense must show us this, that if He was merely their Teacher, they would have either given themselves up to despair, or gone back, some to their plough, some to their fishing-nets, and some, like Matthew, to their counting-houses, and we should never have heard a word of them.  But if you will look in your Bibles, you will find that they thought Him much more than a teacher—that they thought Him to