Chapter 9

Should you like to have a child who never spoke to you, never asked you for anything? Of course not. And why? 'Because,' you would say, 'one might as well have a dumb animal in one's family instead of a child, if it is never to talk and ask questions and advice.' Most true and reasonable, my friends. And as you would say concerning your children, so says God of His. You feel that unless you teach your children to ask you for all they want, even though you know their necessities before they ask, and their ignorance in asking, you will never call out their love and trust towards you. You know that if you want really to have your child to please and obey you, not as a mere tame animal, but as a willing, reasonable, loving child, you must make him know that you are training him; and you must teach him to come to you of his own accord to be trained, to be taught his duty, and set right where he is wrong: and even so does God with you. If you will only consider the way in which any child must be educated by its human parents, then you will at once see why prayer to our Heavenly Father is a necessary part of our education in the kingdom of heaven.

Now the Lord's Prayer, just this sort of prayer, is man's cry to his Heavenly Father to train him, to educate him, to take charge of him, daily and hourly, body and soul and spirit. It is a prayer for grace, for special grace; that is, for help, daily and hourly, in each particular duty and circumstance; for help from God specially suited to enable us to do our duty. And the whole of the prayer is of this kind, and not, as some think, the latter part only.

It is too often said that the three first sentences are not prayers for man, but rather praises to God. My friends, they cannot be one without being the other. You cannot, I believe, praise God aright without praying for men; you cannot pray for men aright without praising God; at least, you cannot use the Lord's Prayer without doing both at once, without at once declaring the glory of God and praying for the welfare of all mankind.

'Hallowed be Thy name.' Is not that a prayer for men as well as praise to God? Yes, my friends, when you say, 'Our Father, hallowed be Thy name,' you pray that all men may come at last to look up to God as their Father, to love, serve, and obey God as His children; and for what higher blessing can you pray? Ay, and you pray, too, that men may learn at last the deep meaning of that word--father; that they may see how Godlike and noble a trust God lays on them when He gives them children to educate and make Christian men; you pray that the hearts of all fathers may be turned to the children, and the hearts of all children to the fathers; you pray for the welfare, and the holiness, and the peace of every home on earth; you pray for the welfare of generations yet unborn, when you pray, 'Our Father, hallowed be Thy name.'

'Thy kingdom come.' Is not that too, if we will look at it steadfastly, prayer for our neighbours, prayer for all mankind, and still prayer for ourselves; prayer for grace, prayer for the life and health of our own souls?

'Thy kingdom come.'--That kingdom of the Father which Jesus Christ proved by His works on earth to be a kingdom of justice and righteousness, of love and fellow-feeling. When we pray, 'Thy kingdom come,' it is as if we said, 'Son of God, root out of this sinful earth all self-will and lawlessness, all injustice and cruelty; root out all carelessness, ignorance, and hardness of heart; root out all hatred, envy, slander; root them out of all men's hearts; out of my heart, for I have the seeds of them in me. Make me, and all men round me, day by day, more sure that Thou art indeed our King; that Thou hast indeed taught us the laws of Thy Father's kingdom; and that, only in keeping them and loving them is there health, and righteousness, and safety for any soul of man, for any nation under the sun.' 'Thy will be done;'--no, not merely 'Thy will be done;' but done 'on earth as it is in heaven;' done, not merely as the trees and the animals, the wind and clouds, do Thy will, by blindly following their natures, but done as angels and blessed spirits do it, of their own will. They obey Thee as living, willing, loving persons; as Thy sons: teach us to obey Thee in like manner; lovingly, because we love Thy will; willingly, because our wills are turned to Thy will; and therefore, oh Heavenly Father, take charge of these wayward wills and minds of ours, of these selfish, self-willed, ignorant, hasty hearts of ours, and cleanse them and renew them by Thy Spirit, and change them into Thy likeness day by day. Make us all clean hearts, oh God, and renew within us a right spirit, the copy of Thine own Holy Spirit. Cast us not away from Thy presence, for from Thee alone comes our soul's life; take not from us Thy Holy Spirit, who is The Lord and Giver of Life; whose will is Thy will; who alone can strengthen and change us to do Thy will on earth, as saints and angels do in heaven, and to be fellow-workers with each other, fellow-workers with Thee, O God, even as those blessed spirits are who minister day and night to all Thy creatures.

'Give us this day our daily bread.' People sometimes divide the Lord's Prayer into two parts--the ascriptions and the petitions--and consider that after we have sufficiently glorified and praised God in the first three sentences of the prayer, then we are at liberty to begin asking something for ourselves, and to say 'Give us day by day our daily bread.' I cannot think so, my friends. I have been showing you that 'Hallowed be Thy name, Thy kingdom come, Thy will be done,' if we do but recollect that they are spoken to our Father, are just as much prayers for all mankind, as they are hymns of honour to God; and so I say of these latter: 'Give us--Forgive us-- Lead us not--Deliver us'--that if we will but remember that they, too, are spoken to our Father, we shall find that they are just as much hymns of honour to God as prayers for mankind.

Yes, my friends, when we say, 'Give us this day our daily bread,' we do indeed honour God and the name of God. We declare that He is Love, that He is The Giver, The absolutely and boundlessly _generous and magnanimous_ Being. And what higher glory and honour or praise can we ascribe, even to God Himself, than to say that of Him? Next, we pray not for ourselves only, but for our neighbours; for England, for Christendom, for the heathen who know not God, and for generations yet unborn. We pray that God would so guide, and teach, and preserve the children of men, as to enable them to fulfil in every country and every age the work which He gave them to do, when He said, 'Be fruitful, and multiply, and fill the earth, and subdue it.' We know that our Father has commanded us to labour. We know that our Father has so well ordered this glorious earth, that whosoever labours may reap the just fruit of his labour; therefore we pray that God would prosper our righteous plans for earning our own living. We pray to Him not only so to order the earth that it may bring forth its fruits in due season, but that men may be in a fit state to enjoy those fruits, that God may not be forced for their good to withhold from them blessings which they might abuse to their ruin. But we pray, also, 'Give _us_:' not me only, but _us_; and therefore we pray that He would prosper our neighbour's plans as well as ours. So we confess that we believe God to be no respecter of persons; we confess that we believe He will not take bread out of others' mouths to give it to us; we declare that God's curse is on all selfishness and oppression of man by man; we renounce our own selfishness, the lust which our fallen nature has to rise upon others' fall, and say, 'Father, we are all children at Thy common table. Thou alone canst prosper the richest and the wisest; Thou alone canst prosper the poorest and the weakest; Thou wilt do equal justice to all some day, and we confess that Thou art just in so doing; we only ask Thee to do it now, and to give us and all mankind that which is good for them.'

Thus we pray not for this generation only, but for generations yet unborn; not for this nation of England only, but for heathens and savages beyond the seas. When we say, 'Give us our daily bread,' we pray for every child here and on earth, that he may receive such an education as may enable him to get his daily bread. We pray for learned men in their studies, that they may discover arts and sciences which shall enrich and comfort nations yet unborn. We pray for merchants on the seas, that they may discover new markets for trade, new lands to colonize and fill with Christian men, and extend the blessings of industry and civilization to the savage who lives as the beasts which perish and dwindles down off the face of the earth by famine, disease, and war, the victim of his own idleness, ignorance, and improvidence.

And all the while we are praying for the widow and the orphan, that God would send them friends in time of need; for the houseless wanderer, for the shipwrecked sailor, for sick persons, for feeble infants, that God would send help to them who cannot help themselves, and soften our hearts and the hearts of all around us, that we may never turn our faces away from any poor man, lest the face of the Lord be turned away from us.

So far we have been praying to our Heavenly Father, first as a Father, then as a King, then as an Inspirer, then as a Giver; and next we pray to Him as a _For_giver--'Forgive us our trespasses.' We have been confessing in these four petitions what God's goodwill to man is; what God wishes man to be, how man ought to live and believe. And then comes the recollection of sin. We must confess what God's law is before we can confess that we have broken it; and now we do confess that we have broken it. We know that God is our Father. How often have we forgotten that He is a father; how often have we forgotten to be good fathers ourselves.

We are in God's kingdom. How often have we behaved as if we were our own kings, and had no masters over us but our own fancies, tempers, appetites! We are to do His will on earth as it is done in heaven. How have we been doing our own will!--pleasing ourselves, breaking loose from His laws, trying to do right of our own wills and in our own strength, instead of asking His Spirit to strengthen, and cleanse, and renew our wills, and so have ended by doing not the right which we knew to be right, but the wrong which we knew to be wrong. God is a giver. How often have we looked on ourselves as takers, and fancied that we must as it were steal the good things of this world from God, lest He should forget to give us what was fitting! How often have we forgotten that God gives to all men, as well as to us; and while we were praying, give _me_ my daily bread, kept others out of their daily bread!

Oh, my friends, we cannot blame ourselves too much for all these sins; we cannot think them too heinous. We cannot confess them too openly; we cannot cry too humbly and earnestly for forgiveness. But we never shall feel the full sinfulness of sin; we never shall thoroughly humble ourselves in confession and repentance, unless we remember that all our sins have been sins against a Father, and a forgiving Father, and that it is His especial glory, the very beauty and excellence in Him, which ought to have kept us from disobeying Him, that He does forgive those who disobey Him.

And, lastly, in like manner, when you say, 'Lead us not into temptation, but deliver,' &c., you are not only entreating God to lead you, but you are honouring and praising Him, you are setting forth His glory, and declaring that He is a God who does _lead_, and a God who does not leave His poor creatures to wander their own foolish way, but guides men, in spite of all their sins, full of condescension and pity, care and tender love. You do not only ask God to deliver you from evil, but you declare that He is righteous, and hates evil; that He is love, and desires to deliver you from evil; One who spared not His only-begotten Son, but gave Him freely for us, to deliver us from evil; and raised Him up, and delivered all power into His hand, that He might fight His Father's battle against all which is hurtful to man and hateful to God, till death itself shall be destroyed, and all enemies put under the feet of the Saviour God.

SERMON X. THE DOXOLOGY

Psalm viii. 1 and sqq. O Lord our Governor, how excellent is Thy name in all the earth, Thou that hast set Thy glory above the heavens!

Out of the mouth of babes and sucklings hast Thou ordained strength, because of Thine enemies, that Thou mightest still the enemy and the avenger.

This is the text which I have chosen to-day, because I think it will help us to understand the end of the Lord's Prayer, which tells us to say to our Father in Heaven, 'Father, Thine is the kingdom; Father, Thine is the power; Father, Thine is the glory.'

The man who wrote this psalm had been looking up at the sky, spangled with countless stars, with the moon, as if she were the queen of them all, walking in her brightness. He had been looking round, too, on this wonderful earth, with its countless beasts, and birds, and insects, trees, herbs, and flowers, each growing, and thriving, and breeding after their kind, according to the law which God had given to each of them, without any help of man. And then he had thought of men, how small, weak, ignorant, foolish, sinful they were, and said to himself, 'Why should God care for men more than for these beasts, and birds, and insects round? Not because he is the largest and strongest thing in the world; for I will consider Thy heavens, even the work of Thy hands, the moon and the stars, which Thou hast ordained, how much greater, more beautiful they are than poor human beings. May not glorious beings, angels, be dwelling in them, compared to whom man is no better than a beast?'

And yet he says to himself, 'I know that God, though He has put man lower than the angels, has crowned him with glory and honour. I know that, whatever glorious creatures may live in the sun, and moon, and stars, God has given man the dominion and power here, on _this_ world. I know that even to babes and sucklings God has given a strength, because of His enemies--that He may silence the enemy and the avenger; and I know that by so doing, God has set His glory _above_ the heavens, and has shown forth His glory more in these little children, to whom He gives strength and wisdom, than He has in sun, and moon, and stars.'

Now how is that? The Catechism, I think, will tell us. The Doxology, at the end of the Lord's Prayer, will tell us, if we consider it.

If you will listen to me, I will try and show you what I mean.

Suppose I took one of your children, and showed him that large bright star, which you may see now every evening, shining in the south-west, and said to him, 'My child, that star, which looks to you only a bright speck, is in reality a world--a world fourteen hundred times as big as our world. We have but one moon to light our earth; that little speck has four moons, each of them larger than ours, which light it by night. That little speck of a star seems to you to be standing still; in reality, it is travelling through the sky at the rate of 25,000 miles an hour.' What do you think the child's feeling would be? If he were a dull child, he might only be astonished; but if he were a sensible and thoughtful child, do you not think that a feeling of awe, almost of fear, would come over him, when he thought how small and weak and helpless he was, in comparison of those mighty and glorious stars above his head?

And next, if I turned the child round, and bade him look at that comet or fiery star, which has appeared lately low down in the north-west, and said, 'My child, that comet, which seems to you to hang just above the next parish, is really eighty millions of miles off from us. That bright spot at the lower part of it is a fiery world as large as the moon,--that tail of fiery light which you see streaming up from it, and which looks a few feet long, is a stream of fiery vapour, stretching, most likely, hundreds of thousands of miles through the boundless space. It seems to you to be sinking behind the trees, so slowly that you cannot see it move. It is really rushing towards us now, with its vast train of light, at the rate of some eighty thousand miles an hour.' And suppose then, if, to make the child more astonished than ever, I went on--'Yes, my child, every single tiny star which is twinkling over your head is a sun, a sun as large, or larger than our own sun, perhaps with worlds moving round it, as our world moves round our sun, but so many millions of miles far off, that the strongest spy-glass cannot make these stars look any larger, or show us the worlds which we believe are moving round them.'

Do you not think that just in proportion to the child's quickness and understanding, he would be awed, almost terrified?

And lastly, suppose that to puzzle and astonish him still more, I took a chance drop of water out of any standing pool, and showed him through a magnifying-glass, in that single drop of water, dozens, perhaps hundreds, of living creatures so small that it is impossible to see them with the naked eye, each of them of some beautiful and wonderful shape, unlike anything which you ever saw or dreamed of, but each of them alive, each of them moving, feeding, breeding, after its kind, each fulfilling the nature which God has given to them, and told him, 'All the whole world, the air which you breathe, the leaves on the trees, the soil under your feet, ay, even often the food which you eat, and your own flesh and blood, are as full of wonderful things as that drop of water is. You fancy that all the life in the world is made up of the men and women in it, and the few beasts, and birds, and insects, which you see about you in the fields. But these living things which you do see are not a millionth part of the whole number of God's creatures; and not one smallest plant or tiniest insect dies, but what it passes into a new life, and becomes food for other creatures, even smaller than, though just as wonderful as itself. Every day fresh living creatures are being discovered, filling earth, and sea, and air, till men's brains are weary with counting them, and dizzy with watching their unspeakable beauty, and strangeness, and fitness for the work which God has given each of them to do.'

And then suppose I said to the child, 'God cares for each of these tiny living creatures. How do you know that He does not care for them as much as He does for you? God made them for His own pleasure, that He might rejoice in the work of His own hands. How do you know that He does not rejoice in them as much as in you? Those mighty worlds and suns above your head, which you call stars, how do you know that they are not as much more glorious and precious in God's sight than you are, as they are larger and more beautiful than you are? And mind! all these things, from the tiniest insects in the water-drop, to the most vast star or comet in the sky, all obey God. They have not fallen, as you have; they have not sinned, as you have; they have not broken the law, by which God intended them to live, as you have. The Bible tells you so; and the discoveries of learned men prove that the Bible is right, when it declares that they all continue to this day according to His ordinance; for all things serve Him; that sun, and moon, and stars, and light are praising Him; that fire and hail, snow and vapour, wind and storm, mountains and all hills, fruitful trees and all cedars, beasts and all cattle, worms and feathered fowl, are showing forth His glory day and night; because He has made them sure for ever and ever, each according to its kind, and given them a law which shall not be broken; for all His works praise Him, and show the glory of His kingdom, and the mightiness of His power, that His power, His glory, and the mightiness of His kingdom might be known unto the children of men.

And you!--They keep God's ordinance, and you have broken it; they fulfil God's word, you fulfil your own fancies. They have a law which shall not be broken, you break God's law daily. Are not they better than you? Is not, not merely sun and stars, but even the meanest gnat which hums in the air, better than man, more worthy of God's love than man? For man has sinned, and they have not.'

Do you not think that I should sadden, and terrify the child, and make him ready to cry out, 'Whither shall I flee from the wrath of this great Almighty God; who has made this wondrous heaven and earth, and all of it obeys Him, except me--I a rebel against Him who made and rules all this?'

My friends, I only say, suppose that I spoke thus to your children. For God forbid that I should speak thus to any human being, without having first taught him the Lord's Prayer, without first having taught him to say, 'I believe in Jesus Christ, Very God of Very God, who was born of the Virgin Mary, and took man's nature on Him;' without having taught him to say, 'Our Father which art in heaven, Thine is the kingdom, and the power, and the glory, for ever and ever, Amen.' So it is, and so let it be: for so it is well, and so I am safe, sinner and rebel though I be.

I would not say it, unless I had taught him this; for then I should be speaking the Devil's words, and doing the Devil's work: for these are the thoughts of which he always takes advantage, whenever he finds them in men's hearts; because he is the enemy who hates men, and the avenger who punishes them for their bad thoughts, by leading them on into dark and fearful deeds; because he is the Devil, the Slanderer, as his name means, and slanders God to men, and tries always to make them believe that God does not care for men, and grudges them blessings; in order that he may make men dread God, and shrink from Him into their own pride, or their own carnal lusts and fancies.