Matt. vi. 9, 10. After this manner pray ye: Our Father which art
in heaven.
I have shown you what a simple account of our duty to God and to our
neighbour the Catechism gives us. I now beg you to remark, that
simple and everyday as this same duty is, the Catechism warns us
that we cannot do it without God's special grace, and I beg you to
remark further, that the Catechism does not say that we cannot do
these things well without God's special grace, but that we cannot do
them at all. It does not say that we cannot do all these things of
ourselves, but that we can do none of them. But I want you to
remark one thing more, which is very noteworthy: that in this case,
for the first time throughout the Catechism, the teacher tells the
child something. All along the teacher has, as I have often shown
you, been making the child tell him what is right, calling out in
the child's heart thoughts and knowledge which were there already.
Now he in his turn tells the child something which he takes for
granted is not in the child's heart, of which, if it is, has been
put into it by his teachers, and of which he must be continually
reminded, lest he should forget it; namely, that he cannot do these
of himself; that, as St. Paul says, 'in him,' that is, in his flesh,
'dwells no good thing;' that he is not able to think or to do
anything as of himself, but his sufficiency is of God, who works in
him to will and to do of His good pleasure, who has also given him
His Holy Spirit.
The Catechism, in short, takes for granted that the child knows his
duty; but it takes for granted also that he does not know how to do
that duty. It takes for granted, that in every child there is as
St. Paul says, 'a law in his members warring against the law of his
mind, and bringing him into captivity to the law of sin' (literally,
of short coming, or missing the mark) 'which is in his members.'
Now man's natural inclination is to suppose that good thoughts are
part of himself, and therefore that a good will to put them in
practice is in his own power. I blame no one for making that
mistake: but I warn them, in the name of the Bible and of the
Catechism, that it is a mistake, and one which every man, woman, and
child will surely discover to be a mistake, if they try to act on
it. Good thoughts are not our own; they are Jesus Christ's; they
come from Him, The Life and The Light of men; they are His voice
speaking to our hearts, informing us of His laws, showing us what is
good. And good desires are not our own: they come from the Holy
Spirit of God, who strives with men, and labours to lift their
hearts up from selfishness to love; from what is low and foul, to
what is noble and pure; from what is sinful and contrary to God's
will, to what is right and according to God's will.
This is the lesson which you and I and every man have to learn:
that in ourselves dwells no good thing; but that there is One near
us mightier than we, from whom all good things do come; and that He
loves us, and will not only teach us what is good, but give us the
power to do the good we know. But if we forget that, if we take any
credit whatsoever to ourselves for the good which comes into our
minds, then we shall be surely taught our mistake by sore
afflictions and by shameful falls; by God's leaving us to ourselves,
to try our own strength, and to find it weakness; to try our own
wisdom, and find it folly; to try our own fancied love of God, and
find that after all our conceit of ourselves, we love ourselves
better, when it comes to a trial, than we love what is right; until,
in short, we are driven with St. Paul to feel that, howsoever much
our hearts may delight in the Law of God, there is a corrupt nature
in us which fights against our delight in God's law, and will surely
conquer it, and make us slaves to our own fancies, slaves to our
passions, slaves to ourselves, ay, slaves to the very lowest and
meanest part of ourselves: unless we can find a deliverer; unless
we can find some one stronger than us, who can put an end to this
hateful, shameful war within us between good wishes and bad deeds.
And then, if we will but cry with St. Paul, 'Oh, wretched man that I
am, _who_ shall deliver me from the body of this death?' we shall
surely, sooner or later, hear a voice within our hearts, a voice
full of love, of comfort, of fellow-feeling for us,--'_I_ will
deliver thee, my child; _I_, even I thy Father in heaven; I will
teach thee, and inform thee in the way wherein thou shouldest go;
and I will guide thee with mine eye.' And then with St. Paul we
shall be able to answer our own question, and say, 'Who will deliver
me? I thank God, that God Himself will deliver me, through Jesus
Christ our Lord.'
This, then, is the reason why we need to pray: because we need to
be delivered from ourselves. This is the reason why we may pray,
because God is willing to deliver us from ourselves, if we be
willing.
But every human being round us needs to be delivered from
themselves, just as much as we do. Without that deliverance we
cannot do our duty, neither can they. And just in proportion as men
are delivered from themselves, will mankind do its duty, and the
world go right.
Now their duty is the same as ours; and therefore the prayer which
is right and good for us is equally right and good for them. And
what is more, we cannot pray rightly for ourselves unless we pray
for them in the very same breath; for the Catechism tells us that
there is one duty for all of us, to love and obey and serve our
heavenly Father, and to love our neighbour as ourselves, because
they are our brothers, children of one common Father, members of the
same God's family as we are, and their interest and ours are bound
up together. Yes, to love all mankind as ourselves; for though too
many of them, alas! are not yet in God's family, and strangers to
His covenant, yet God's will is that they too should come to the
knowledge of the truth; and therefore for them we can pray hopefully
and trustfully, 'Lord have mercy on all men, on Jews, Turks,
Infidels, and heretics; and bring them home, blessed Lord, to Thy
flock, that they may be saved and made one fold under one Shepherd,
through Jesus Christ our Lord, in whom Thou hast declared Thy good
will to all the children of men.'
This is the right prayer. That all men may do their duty where God
has put them. That those who, like the heathen, do not know their
duty, may be taught it; that we who do know it, may have strength to
do it.
And therefore it is that the Catechism teaches us the need of
prayer, immediately after making us confess our duty; and therefore
it is that it begins by teaching the Lord's Prayer, because that
prayer is the one, of all prayers which ever have been offered upon
earth, which perfectly expresses the duty of man, and man's relation
to Almighty God.
It is throughout a prayer for strength. It confesses throughout
what we want strength for, to what use we are to put God's grace if
He bestows it on us. Our delight in the Lord's Prayer will depend
on what we consider our duty here on earth to be.
If we look upon this earth principally as a place where we are to
pray for all the good things which we can get, our first prayer will
be, of course, 'Give us this day our daily bread.'
If we look at this earth principally as a place where we have a
chance of being saved from punishment and torment after we die, then
our first prayer will be, 'Forgive us our sins.' And, in fact, that
is all that too many of our prayers now-a-days seem to consist of,--
'Oh, my Maker, give me. my daily bread. Oh, my Judge, forgive me my
sins.' Right prayers enough, but spoilt by being taken out of their
place; spoilt by being prayed before all other prayers; spoilt, too,
by being prayed for ourselves alone, and not for other people also.
But if we believe, as the Bible and the Catechism tell us, that we
and all Christian people are God's children, members of God's
family, set on earth in God's kingdom to do His work by doing our
duty, each in that station of life to which God has called us, in
the hope of a just reward hereafter according to our works, then our
great desire will be for strength to do our duty, and the Lord's
Prayer will seem to us the most perfect way of asking for that
strength; and if we believe that we are God's children and He our
Father, we shall feel sure that we must get strength from Him, and
sure that we must ask for that strength; and sure that He will give
it us if we do ask.
But if His will is to give it us, why ask Him at all? Why pray at
all, if God already knows our necessities, and is able and willing
to supply them?
My friends, the longer I live, the more certain I am that the only
reason for praying at all is because God is our Father; the more
certain I am that we shall never have any heart to pray unless we
believe that God is our Father. If we forget that, we may utter to
Him selfish cries for bread; or when we look at His great power, we
may become terrified, and utter selfish cries to Him not to harm us,
without any real shame or sorrow for sin: but few of us will have
any heart to persevere in those cries. People will say to
themselves, 'If God is evil, He will not care to have mercy on me:
and if He is good, there is no use wearying Him by asking Him what
He has already intended to give me: why should I pray at all?'
The only answer is, 'Pray, because God is your Father, and you His
child.' The only answer; but the most complete answer. I will
engage to say, that if anyone here is ever troubled with doubts
about prayer, those two simple words, 'Our Father,' if he can once
really believe them in their full richness and depth, will make the
doubts vanish in a moment, and prayer seem the most natural and
reasonable of all acts. It is because we are God's children, not
merely His creatures, that He will have us pray. Because He is
educating us to know Him; to know Him not merely to be an Almighty
Power, but a living, loving Person; not merely an irresistible Fate,
but a Father who delights in the love of His children, who wishes to
shape them into His own likeness, and make them fellow-workers with
Him; therefore it is that He will have us pray. Doubtless he
_could_ have given us everything without our asking; for He _does_
already give us almost everything without our asking. But He wishes
to educate us as His children; to make us trust in Him; to make us
love Him; to make us work for Him of our own free wills, in the
great battle which He is carrying on against evil; and that He can
only do by teaching us to pray to Him. I say it reverently, but
firmly. As far as we can see, God cannot educate us to know Him,
The living, willing, loving Father, unless He teaches us to open our
hearts to Him, and to ask Him freely for what we want, just
_because_ He knows what we want already.
If I have not made this plain enough to any of you, my friends, let
me go back to the simple, practical explanation of it which God
Himself has given us in those two words--father and child.
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.