CHAPTER IX. (2)

67. Hence both the manner, and particular time to communicate this or that upon us, ought not to be prescribed to God in our prayers; yet it is lawfull to pray God to heare us speedily, Psalme 102. 3. Heare me speedily. Because hee hath promised to doe this, Luke 18. 8. Hee will avenge them quickly. Yet wee may not define the fit time of this hastening.

68. But because petition flowes also from Charity, hence those things also are to be desired, and asked in prayers, which doe most make to the celebration of the glory and goodnesse of God.

69. Hence also we aske not only for our selves, but for all other also, who either or may be pertakers with us of the same goodnesse of God. 1. Tim. 2. 1, 2, 3.

70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires, but also did promise well in the name of the Lord; the Hebrew words are wont to containe both, Let God give, or God shall give. Gen. 27. 30.

71. Therefore although we may not peculiarly pray

for the dead, because such prayer hath neither precept nor commendable example in Scriptures, nor finally any use or end: neither may we pray for all and every one living collectively that they may be saved; because we know the contrary is determined by God; yet we ought not wholly to reject any man living in particular from the communion of our prayers, neither for any enmity, nor for conjectures, or probable signes of reprobation.

72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation, or Deprecation.

73. Apprecation is petitioning for good things to be communicated.

74. Deprecation is petition for evill things to be removed. Intercession which is joyned to these two, 1. Tim. 2. 1. is a peculiar manner of deprecation, namely, when that evill which we desire to be removed is placed in some injury, done by men.

75. Unto deprecation there belongs, Complaints and lamentations, as adjuncts of it.

76. Complaint is a signification of our griefe, of miseries as they are injuriously inflicted by men.

77. Unto these complaints imprecation is sometime joyned, whereby we wish some evill to those who are authors of evill. But this is ordinarily no further lawfull, then as it hath the force of deprecation, for the removing some greater evill by that evill which we wish to them, but the propheticall imprecations were also predictions.

78. Lamentation is a signification of our griefe, of those miseries as they are sent by God.

79. Sometime fasting is added to deprecation as an outward adjunct.

80. Fasting is an abstinence from the helpes and comforts of this life, whereby humility is shewed as it

were in a reall confession, and we are made the more fit to make more effectuall prayers. 1. Cor. 7. 5. Ioel 1. 14, 15, 16. Dan. 9. 2. 3.

81. Hence fasting considered by it selfe is not a good worke, and part of our obedience toward God, but as it disposeth us to make more free, ardent, and more continued Prayers.

82. Hence also the same measure and time of fasting is not equally profitable, and necessary to all and every one.

83. Finally hence that way of fasting is most religious, when the whole mind is so attent to seeke God, that thereby it is called a way from the thought and care of those things, which pertaine to the life present.

84. Thanksgiving is prayer, of those things which we have received, that the honour may be given to God. Ps. 50. 15. 23. I will deliver thee, that thou mayst glorifie me. He that offereth praise doth glorifie me.

85. It is Prayer no lesse then petition, because whilest we give thanks to God, we doe represent our will with a religious submission before God, that he may be as it were affected or moved, although not properly, to that end that we may receive something from God, but rather that we may refer something we have received unto him.

86. It is most properly of those things which we have received: because we must first be affected with the sence of a benefit, before wee can give thankes to GOD in respect of it.

87. Yet thankes must be given, not only for those things which we have actually and really received, but also for those things we apprehend by Faith and Hope; partly because the promise it selfe of these things is a benefit, which in some sort is already said to be bestowed; and partly because the things promised are apprehended with that certainty, that they doe affect the mind as things present.

88. Also that celebration of the praises of God belongs to thancksgiving, which is exercised about those perfections which are in God himselfe, and doe shine forth in his works; but with a certaine respect to those things we have received, namely as those perfections are arguments that doe either illustrate that good which wee have received, or confirme the bestowing of it, Rev. 4. 8, 9. Holy, holy, holy, Lord God Almighty—the living Creatures gave glory, and honour, and thanksgiving to him who sate upon the Throne.

89. Hence for the right performance of thanksgiving there is required. 1. A knowledge of the blessings of God. 2. An applying of them to our selves by Faith and Hope. 3. A due estimation of them, together with an affection beseeming.

90. The proper end of thanksgiving is to give the honour to God, for all those things which we have received. Psal. 50. 15. For if we so thinke of the good things we have received, that we either rest in them, or glory in our selves, or ascribe them only to second causes, then thanksgiving is corrupted.

91. Hence thanksgiving is a secundary end of every religious petition: for he that doth rightly aske any thing of God, doth not only aske therefore that he may receive, much lesse that he may spend it upon his lusts, Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it. 2. Cor. 1. 11. You helping together by prayer for us, that for the gift bestowed upon us by the meanes of many persons, thankes may be given by many on our behalfe.

92. Hence in every petition, thanksgiving for that benefit which is asked, is expresly or implicitly promised.

93. Hence thanksgiving in it selfe is more perfect and more noble then petition: because in petition ofttimes our good is respected, but in giving of thanks Gods honour only.

94. Hence thanksgiving is more attributed to the Angells, and to the blessed Spirits in the Scriptures, then petition.

95. By this act we are said not only to praise, and celebrate God, but also to extoll, blesse, magnifie, and glorifie him, and the like: all which are so to to be understood, that they seth forth only a declaration, not a reall effecting of those things they make shew of.

96. If thanksgiving be more solemne, there must be sometimes a cheerfull solemnity joyned with it. Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause, and testifie our humiliation to be the greater; so in solemne joy for some speciall good communicated to us, outward mirth if it be moderate, and within the bounds of Temperance, doth make and testifie the same to be the greater.

97. Evills as evills can neither be the object of petition nor thansgiving: yet afflictions as they are so directed by God, that they doe worke together for our good, may have the respect of both.