The reasons why we are to mingle praises and thanksgivings with our requests are these : —
[1.] Because this compile th more with the great end of worship ; which is not so much the relief of man as the honour of God ; there- fore we should not only intend the supply of our necessities, for that is but a brutish cry, howling for corn, wine, and oil, Hosea vii. 14 ; but we should intend also the honour of God : Ps. 1. 23, ' Whoso offereth praise glorifieth me.' A man may offer requests to God, yet not honour him, but seek himself ; but he that offereth praise glori- fieth me. He that doth affectionately, and from his heart, give God the honour of his attributes and titles in scripture, he glorifieth him ; and therefore worship being for the glory of God, that should not be left out.
[2.] This is the most effectual spiritual oratory, or way of praying : Ps. Ixvii. 5, ' Let the people praise thee, 0 God, let all the people praise thee.' What then? ' Then shall the earth yield her increase ; and God, even our own God, shall bless us.' We have comforts increased the more we praise God for what we have already received. The more vapours go up, the more showers come down ; as the rivers receive so they pour out, and all run into the sea again. There is a constant circular course and recourse from the sea unto the sea. So there is between God and us ; the more we praise him the more our blessings come down ; and the more his blessings come down the more we praise him again ; so that we do not so much bless God as bless ourselves. When the springs lie low we pour a little water into the pump, not to enrich the fountain, but to bring up more for our- selves.
Mat. VI. 13.] the lord's prayer. 245
[3.] It is the noblest part of worship, and most excellent and acceptable service. It is a great honour to creatures to bestow blessing upon God. In other duties God is bestowing something on us ; but in praise (according to our manner, and as creatures can) we bestow something upon God. In prayer, we come as beggars, ex})ect- ing an alms ; in hearing, we come as scholars and disciples, expecting instruction from God. Here (according to our measure and ability) we give something to him ; not because he needs it, being infinitely perfect, but because he deserves it, being infinitely gracious. This is the work of angels and glorified saints. Other duties more agree with our imperfect state, as hearing and prayer, that our wants may be supplied ; but this duty agrees with our state when we are most perfect. Love is the grace of heaven, and praise the duty of heaven ; we are for vials, they harps : prayer is oiu* main work, and praise theirs.
Use. To reprove us, that we are altogether for the supply of our necessities, but little think of giving God the honour due to his name. Either we meddle not with it at all, or do it in a very flighty fashion. In this perfect form the glory of God is the Alpha and Omega, the 'beginning and the ending of this short prayer. The first petition it is for God's glory, and the final conclusion also. And therefore it is verily a fault that God is no more praised. In our addresses to him (Ps. xxii. 3) it is said, ' 0 thou that inhabitest the praises of Israel ;' the meaning is, dwellest in Israel, where he is praised of them, because it is the great work they are about.
Surely our assemblies should more resound with the praises of God. In church worship there should be a mixture of harps, which are instruments of praise, as well as ' vials full of odours, which are the prayers of the saints,' Kev. v. 8. But usually we'thrust gratulation, thanksgiving, and praise, into a narrow room, and are scanty therein, but can be large and copious in expressing our wants and begging a supply. This duty is made too great a stranger in your dealings with God. What are the reasons of this defect ?
[1.] Self-love. We are eager to have blessings, but we forget to return to give God the glory. Prayer is a work of necessity, but praise a work of duty and homage. Self-love puts us upon prayer, but the love of God upon praise. Now, because we are so full of self-love, therefore are we so backward to this duty.
[2.] A second cause is our stupid negligence ; we do not gather up matter. of thanksgiving, and observe God's gracious dealing with us, that we may have wherewith to enlarge ourselves in giving glory to his name : Col. iv. 2, ' Continue in prayer, and watch in the same with thanksgiving.' We should continually observe God's answers and visits of love, and what attributes he makes good to us in the course of his providence. But out of spiritual laziness we do not take notice of these things, therefore no wonder if we are backward to speak good of his name, but are always whining, murmuring, and complaining.