Notice, then--

I. The meaning of the doxology.

Kingdom, power, and glory correspond to kingdom, will, and hallowing in the first part. The order is not the same, but it is still substantially identical.

'Thine the kingdom.' All earthly things, the whole fates of men here, are ruled by Him. The prayer asked that it might be so; here we declare that it is so already, not, of course, in the deepest sense, but that even now and here He rules with authority. 'Thy kingdom is an everlasting kingdom,' and this conviction is inseparable from our Christianity. How hard it is to believe it at all times, from what we see around us! The temptation is to think that the kingdom is men's, or belongs to blind fate, or chance, and our own evil hearts ever suggest that the kingdom is our own. Satan said, 'All is mine, and I will give it Thee.'

The affairs of the world seem so far from G.o.d, we are so tempted to believe that He is remote from it, that nations and their rulers and the field of politics are void of Him. We see craft and force and villainy ruling, we see kingdoms far from any perception that society is for man and from G.o.d. We see _Dei gratia_ on our coins, and 'by the grace of the Devil' for real motto. We see long tracks of G.o.dless crime and mean intrigue, and here and there a divine gleam falling from some heroic deed of sacrifice. We see king and priest playing into each other's hands, and the people destroyed, whatever be the feud. But we are to believe that the world is the kingdom of G.o.d; to learn whence comes all human rule, and to be sure that even here and now 'Thy kingdom is an everlasting kingdom.'

'Thine the Power.' Not merely has He authority over, but He works indeed through all--the whole world and all creatures are the field of the ever present energy of G.o.d. That is a simple truth, deep but clear, that all power comes from Him. He is the cause of all changes, physical and all other. Force is the garment of the present G.o.d, and among men all power is from Him. His will is the creative word.

'Thine the Glory.' G.o.d's glory is the praise which comes from the accomplishment of His purpose and will. This is the end of all Creation and Manifestation. The thought of Scripture is that all things are for the greater glory of G.o.d. It may be a most cold-blooded and cruel doctrine, or it may be a most blessed one. All depends on what is our conception of the character of the G.o.d whose self-revelation is His glory.

An almighty Devil is the G.o.d of many people. But we have learned to say 'Our Father,' and hence this thought is blessed. Unless we had so learned, the thought that His end was His glory would make Him a selfish tyrant. But since we know Him to be our Father, we know that His Glory is the revelation of His Love, His Fatherhood; that when we say that He does all things for His own glory, we say that He does all things that men may know His character as it is, and 'to know Him is life eternal.'

'Thine is the kingdom, and the power, and the glory': whatsoever we may have lost and suffered in the past; whatsoever fiery baptism and strife of arms or of principles we may yet have to go through; whatsoever shocks of loss and sorrow may strike upon our own hearts; whatsoever untraversed seas our nation or our race may have to embark upon, One abides, the same One remains ours and is ever with us. We may have to face storm and cloud, and 'neither sun nor stars may appear'; we may have to fling out the best anchors we can find, if haply they may hold on anything, and may wearily 'wish for the day.' But 'the Lord sitteth upon the flood,' and in the thickest of the night, when we lift our wearied eyes, we shall see Him coming to us across the storm, and the surges smoothing themselves to rest for His pavement, and the waves subside into their caves at His voice.

'Thine is the Kingdom, and the power, and the glory.' Then the world and we shall be guided right and kept safe, and whatsoever is true and good shall rule, and the weak cause shall be the conquering, and all false fame shall fade like morning mist, and every honest desire and effort for man's blessedness shall have eternal honour. G.o.d is King; G.o.d is mighty; G.o.d's name shall have glory; then for us there is Hope invincible in spite of all evil. Courage to stand by His truth and His will, endless patience and endless charity, are our fitting robes, the livery of our King. Because He is our Father, He will deliver us and our brethren from all evil, and by His all-powerful Love will found His universal kingdom and get the glory due unto His name, the glory of loving and being loved by all His children.

II. The force of the doxology in its place here.

It reminds us that the ground of our confidence is in G.o.d's own character. We do not need to make ourselves worthy to receive. We cannot move Him, but He is self-moved, and so we do not need to be afraid. Nor is our prayer to be an attempt to bend His will.

Our confidence digs deep down to build on the rock of the ever-living G.o.d, whose 'is the Kingdom, and the power, and the glory, for ever.' We flee to Him for a refuge against ourselves. We bring nothing. We look to His own character, which will always be the same, and to His past, which is the type and prophecy for all His future. He is His own reason, His own motive, His own end.

When we ground our prayers on Him, then we touch ground, and in whatever weltering sea of trouble we may be buffeted, we have found the bottom and can stand firm.

But the 'Amen' which closes the doxology is not the empty form which it has now become. It means not only, So may it be! but also, So will it be! It is not only the last breathing of desire, but also the expression of a.s.sured expectancy and confidence; not merely be it so, but confident expression of a.s.surance that it will be so.

How much of our prayer flies off into empty air because there is no expectation in it! How much which has no certainty of being answered in it! How much which is followed by no marking of the future to discern the answer! We should stand praying like some Grecian statue of an archer, with hand extended and lips parted and eye following the arrow of our prayer on its flight till it touches the mark. We have a right to be confident that we shall be heard. We should apply the Amen to all the pet.i.tions of the prayer. So it becomes a prophecy, and the Christian man is to live in the calm expectation that all the pet.i.tions will be accomplished. For the world they will be, for us they may be. It is for each of us to decide for ourselves whether they will be answered in and for us.

The place of the doxology here suggests that all prayer should lead to thankful contemplation of G.o.d's character.

We have seen how the prayer begins with contemplation, and then pa.s.ses into supplication. Thus all prayer should end as it began. It has a circular motion, and starting from the highest heavens and coming down to earth, is thither drawn again and rests at the throne of G.o.d, whence it set out, like the strong Spirits before His throne who veil their faces while they gaze upon the glory, and then fly forth to help human sorrows and satisfy human hearts, and then on unwearied pinions winging their way to their first station, meekly sink their wings of flight, and veil their faces again with their wings. The rivers that flow through broad lands, bringing blessing and doing humble service in drinking-cup and domestic vessel, came in soft rain from heaven, and though their bright waves are browned with soil and made opaque with many a stain, yet their work done, they rest in the great ocean, and thence are drawn up once more to the clouds of heaven. So with our prayers; they ought to start from the contemplation of our G.o.d, and they ought to return thither again.

And as this is the last word of our prayers, so may we not say that it represents the perpetual form of fellowship with G.o.d? Prayers for bread, and pardon, and help, and deliverance, are for the wilderness. Prayers for the hallowing of His name, and the coming of His kingdom, and the doing of His will, are out of date when they are fulfilled; but for ever this voice shall rise before His throne, and that last new song, which shall ring with might as of thunder and sweetness as of many harps from the thousand times ten thousand, shall be but the expansion and the deepening of the praise of earth. Then 'every creature which is in heaven, and on the earth and under the earth and in the sea, shall be heard saying, "Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever."'

So we finish these meditations. I have felt all along how poorly my words served me to say even what I saw, and how poorly my vision saw into the clear depths of the divine prayer. But I hope that they may have helped you half as much as they have myself, to feel more strongly how all-comprehensive it is. I said at the beginning, and I repeat with more emphasis now, that there is everything in this prayer--G.o.d's relations to man, man's to G.o.d and his fellows, the foundation stones of Christian theology, of Christian morals, of Christian society, of Christian politics. There is help for the smallest wants and light for daily duties; there is strength for the hour of death and the day of judgment. There is the revelation of the timeless depths of our Father's heart; there is the prophecy of the furthest future for ourselves and our brethren. No man can exhaust it. Every age may find in its simple syllables lessons for their new perplexities and duties. It will not be outgrown in heaven. But, thank G.o.d, we do not need to exhaust its meaning in order to use it aright. Jesus interprets our prayers, and many a dumb yearning, and many a broken sob, and many a pa.s.sionate fragment of a cry, and many an ignorant desire that may appear to us very unlike His pattern for all ages, will be accepted by Him. He inspires, presents and answers every prayer offered through Him to the Father in heaven. He counts the poorest prayer to be 'after this manner,' if it comes from a heart seeking the Father, owning its sin, longing dimly for deliverance and purity, and hoping through its tears in the great and loving tenderness of the Father in heaven who has sent His Son, that through Him we might cry Abba, Father.

FASTING

'Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.'--MATT. vi. 16-18.

Fasting has gone out of fashion now, but in Christ's time it went along with almsgiving and prayers, as a recognised expression of a religious life. The step from expression to ostentation is a short one, and the triple repet.i.tion here of almost the same words in regard to each of the three corruptions of religion, witnesses to our Lord's estimate of their commonness. We are exposed to them just as the Pharisees of His day were. If there is less fasting now than then, Christians still need to take care that they do not get up a certain 'sad countenance' for the sake of being seen of men, and because such is understood to be the proper thing for a religious man. They have to take care, too, not to parade the feelings, of which fasting used to be the expression, as, for instance, a sense of their own sinfulness, and sorrow for the nation's or the world's sins and sorrows. There are deep and sorrowful emotions in every real Christian heart, but the less the world is called in to see them, the purer and more blessed and purifying they will be. The man who has a sidelong eye to spectators in expressing his Christian (or any other) emotion, is very near being a hypocrite. Expressing emotion with reference to bystanders, is separated by a very thin line from feigning emotion. The sidelong glance will soon become a fixed gaze, seeing nothing else, and the purpose of fasting will slip out of sight. The man who only wishes to attract attention easily succeeds in that shabby aim, and has his reward, but misses all the true results, which are only capable of being realised when he who fasts is thinking of nothing but his own sin and his forgiving G.o.d.

TWO KINDS OF TREASURE

'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20.

But lay up for yourselves treasures in heaven.'--MATT. vi. 19-20.

The connection with the previous part is twofold.

The warning against hypocritical fastings and formalism leads to the warning against worldly-mindedness and avarice. For what worldly-mindedness is greater than that which prost.i.tutes even religious acts to worldly advantage, and is laying up treasure of men's good opinion on earth even while it shams to be praying to G.o.d? And there is a close connection which the history of every age has ill.u.s.trated between formal religious profession and the love of money, which is the vice of the Church. Again, the promise of rewarding openly naturally leads on to the positive exhortation to make that reward our great object.

The connection with what follows is remarkable. The injunction and prohibition of the text refer to two species of the same genus, one the vice of avarice, the other the vice of anxiety.

I. The Two Treasures.

These are--on earth, all things which a man can possess;--in heaven, primarily G.o.d Himself, the reward which has been spoken of in previous verses, viz. G.o.d's love and approbation, a holy character, and all those spiritual and personal graces, beauties, perfections and joys which come to the good man from above.

This command and prohibition require of Christ's disciples--

1. A rectification of their judgment as to what is the true good of man.

(a) Sense and flesh tend to make us think the visible and material the best.

(b) Our peculiar position here in a great commercial centre powerfully reinforces this tendency.

(c) The prevailing current of this age is all in the same direction.

The growth of luxury, the increase of wealth, and set of thought, threaten us with a period when not only religious thought will fail, but when all faith, enthusiasm, all poetry and philosophy, the very conception of G.o.d and duty, all idealism, all that is unseen, will be scouted among men. Naturalism does not fulfil its own boast of dealing with facts; there are more facts than can be seen. So the first thing is to settle it in our minds, in opposition to our own selves and to prevailing tendencies, that truth is better than money, that pure affections and moderate desires and a heart set on G.o.d are richer wealth than all external possessions.

2. Desire that follows the corrected judgment. It is one thing to know all this, another to wrench our wishes loose from earth.

3. A practical life that obeys the impulse of the desire. Christ's command and prohibition here do not refer only to a certain course of action, but to a certain motive and purpose in action, and to actions drawn from these. If we obey Christ we shall lead lives obviously different from those which are based upon an estimate which we are to reject; but the main thing is to live and work with an eye to the eternal, not the temporal, results of our doings. We are to administer our lives as G.o.d does His providence, using the temporal only as means to an end, the eternal. We are to live to be G.o.d-like, to love G.o.d, and be loved by Him.

There is here the idea of which we are somewhat too much afraid, that our life on earth adds to the rewards of blessedness in heaven. The idea of reward is emphatically and often inculcated in Scripture, however much a mistaken jealousy for 'the doctrines of Grace' may be chary of it. We need only recall such words as 'They shall walk with Me in white, for they are worthy'; or, 'Laying up in store for themselves a good foundation'; or, 'Thou shalt have treasure in heaven.' If people would only think of heaven less carnally, and would regard it as the perfection of holiness, there would be no difficulty in the notion of reward. Men get there what they have made themselves fit for here.

'Their works do follow them.'

II. The foes of the earthly, which are powerless against the heavenly.

The imagery implies a comparatively simple state of society and primitive treasures. Moths gnaw rich garments. Rust, or more properly corruption, would get into a man's barns and vineyards, hay-crops and fruits. Thieves would steal the h.o.a.rd that he had laid by, for want of better investment. Or to generalise, corruption, the natural process of wearing away, natural enemies proper to each kind of possession, human agency which takes away all external possessions--these multifarious agents co-operate to render impossible the permanent possession of any 'treasure on earth.'

On the other hand, what a man has laid up in heaven, and what he is partially here, have no tendency to grow old. Men never weary of G.o.d, never find Him failing, never exhaust truth, never drink the love of G.o.d to the dregs, never find purity palling upon the taste, 'Age cannot wither, nor custom stale, "their" infinite variety.'

'Treasure in heaven' has no enemies which destroy it. Every earthly possession has its own foes, every earthly joy has its own destructive opposite; but nothing touches this treasure in heaven.

It has nothing to fear from men. n.o.body can take it out of a man's soul but himself. The inmost circle of our life is inviolable. It is incorruptible and undefiled and fadeth not away, for it all comes from the eternal G.o.d and our eternal union to Him. He is our portion for ever.

III. The madness of fastening the heart down to earth.

The heart must be in heaven in order to find its true home. It is unnatural, contrary to the const.i.tution of the 'heart' that it should be fettered to earth.

If it is, it will be restless and unsatisfied.

If it is, it will be at the mercy of all these enemies.