And for _prayer_, whereas he saith that the _necessity_ of things destroy _prayer_, I deny it; for though _prayer_ be none of the _causes_ that _move_ God’s _will_, his will being unchangeable, yet since we find in God’s word, he will not give his blessings but to those that ask, the motive of prayer is the same. _Prayer_ is the gift of God no less than the _blessing_, and the prayer is decreed together in the same decree wherein the blessing is decreed. It is manifest that _thanksgiving_ is no cause of the blessing past, and that which is past is sure and necessary, yet even amongst men thanks is in use as an acknowledgment of the benefit past, though we should expect no new benefit for our gratitude. And prayer to God Almighty is but thanksgiving for God’s blessings in general, and though it precede the particular thing we ask, yet it is not a cause or means of it, but a signification that we expect nothing but from God, in such manner, as he, not as we, will; and our Saviour by word of mouth bids us pray, _thy will_, not our will, _be done_, and by example teaches us the same; for he prayed thus, _Father if it be thy will, let this cup pass_, &c. The end of prayer, as of thanksgiving, is not to _move_ but to _honour_ God Almighty, in acknowledging that what we ask can be effected by him only. _The fourth argument from reason is this: the order, beauty, and perfection of the world requireth that in the universe should be agents of all sorts; some necessary, some free, some contingent. He that shall make all things necessary, or all things free, or all things contingent, doth overthrow the beauty and perfection of the world._