Taken from part II, lecture VI, of The Principles of the Oracles of God.

Many times God designs to bring about such and such events by the ministry of human prudence, and then the counsel of the divine will is so far from excluding it, that it doth necessarily include it, and take it in; cannot but do so. But most plain it is, that human prudence can signify nothing in opposition to the divine will. And would you have it? Would any one wish it should? That human prudence should take place against the divine will, is that a thing to be wished? Or are we to be fond of human prudence in opposition to the divine counsel, as if we thought the world would be better governed by men than by God? That, sure, is never to be regretted, that there is no wisdom, no counsel, no understanding, against the Lord. Sure, that should trouble none of us, but please all. And to think, hereupon, that human prudence must needs be a useless thing, because God doth not put all into the hands of men, and leave them to do in the world whatsoever they please, as so many ungoverned creatures, (as was formerly hinted,) it might as well be said, To what purpose is it for a man to have a prudent servant, unless the servant's will and pleasure may take place in every thing against his master's.

But I come in the second place to that other supposed ill consequence, to wit, that the assertion of such a counsel of the divine will must exclude the great duty of prayer. And I think it is very material and of great importance to discourse to you somewhat largely upon this head; because, I know how common it lies in the minds of many men, as an objection against that great duty; or else, they make use of the objection of that great duty, as an objection against the divine counsel and purpose, and the hand which they are to have in all human affairs. Now, that this seeming difficulty may be cleared, I will give you sundry considerations. As,

[1.] That the primary or more principal notion that we are to have of prayer, is to conceive of it as an act of worship, that is, as a homage due and claimed to be paid to the great sovereign Lord of all. That is the principal and prime notion that we are to have of prayer; that is, that it is such an act of duty as wherein we are to own and acknowledge God: it is due to him, as he is God, to be supplicated, sought to; that there be a dependence upon him, professed and avowed by his reasonable creatures. Now this being the first and primary notion of prayer, an acknowledging of God, and avowing our dependence upon him, and of his superiority over us, as that adjunct expression of it, bowing the knee before him, doth import, I would fain know whether he be the less adorable, for that he is infinitely wise? And if he be infinitely wise, then his wisdom and counsel must extend to all things. But doth his infinite wisdom render him a less adorable Object? Doth he less deserve to be worshipped, or have his due homage paid him by his creatures, for that he is infinitely wise? The counsel of his own will extending to all things doth import so much; he is wise without limit, so as that the exercise of his wisdom cannot be excluded or shut out in any case. If it could be excluded in any case, it were not infinite; but because it is infinite, is it therefore a less excellency for being infinite? And so, doth he less deserve to be adored and honoured, and to have homage paid unto him as such? And,

[2.] Whereas, when we do pray, we do also express inclinations and desires of our own, that we would have this or that brought about, when we foreknow the event to be determined by the divine will: prayer is so far from being excluded by that, that we pray with so much the more vigour and cheerfulness and alacrity; and our hearts and souls are so much the more enlarged and engaged and drawn forth in prayer, even when we know the things we pray about are determined by the counsel of the divine will. As in that memorable case of Daniel's foreknowing by books, by Jeremiah's prophecies, that the approaching period and end of the seventy years, determined for the continued captivity of his people; when he understood this book, and discerned the approach of the time, he sets himself with so much the more vigour to pray: (as you see Dan. 9:1-2) finding out that the matter was near, and towards a period, he doth not therefore think prayer excluded, but sets himself to pray with so much the more earnestness and vigour hereupon. As, indeed, if any do consider the nature of man's constitution, and the frame of the human soul, it is evident that desire and hope do influence one another. It is a mighty damp to all rational desire to have no hope. And if the thing be looked upon as desirable in itself; so much the more of hope, so much more of desire; and by how much the more hope doth rise towards confidence, desires grow so much the more fervent. As simple despair of any thing which we have an inclination to desire, damps desire; when we see that the thing is altogether to be despaired of, reason itself dictates to us to withdraw our minds, and turn them another way. Daniel understood the time drew on, when this sad calamitous state of his people was to find its period and be determined; then he sets himself with mighty vigour and fervour of spirit to prayer. And,

[3.] When we do not foreknow the event, as not having any discovery made to us what the counsels of the divine will concerning it are, yet, even then, the business of prayer is to refer ourselves, with reference to any such concernments, to the divine disposal. A thing most suitable to him and to us; to him, as he is the wise and sovereign Lord of all; and to us, as we are depending creatures, subject to his government, and are disposed of, in reference to all our concernments, or whatsoever we have any concern about, as he sees good. And therefore,

[4.] In reference to such things, wherein we are ignorant of the event and what God will do, the proper design of prayer is, to endeavour to obtain at his hands a disposition of spirit complying with his pleasure, so as there may be no contest between him and us; that whenever the event falls out, if it do prove agreeable to our inclinations, we may rejoice in it with so much the more raised and sincere gratitude; if it do not, that we may submit to him, without engaging in a contest with one who giveth no account of any of his matters; and with whom, none can contend and prosper. They must always have the worst of it, they must be worsted in it if they engage in a contest with him. Therefore, the business we must design in such prayer, or in prayer about such things, (the issue whereof we do not foreknow,) is not to bring the divine will to ours, but to bring our will to his. As the matter is aptly enough illustrated by some, suppose one comes down a rapid stream in a boat, and hath the opportunity to throw an anchor or hook on the shore, there he pulls, as though he would draw the shore to the boat, and yet, all that he can be rationally supposed to intend, is to draw the boat to the shore. So are we to design in prayer, that plucking ourselves unto God, the drawing of our souls to a compliance with him, that our wills may be brought to unite with his; not that we can imagine to change his will by any thing we can say, more than in the narrative of our prayer we do suppose to ourselves the informing him of any thing whereof we suppose him before ignorant. "He is of one mind, and who can turn him?" Job 23:13. And therefore,

[5.] The availableness [availing] of prayer, considered in reference to the counsels of the divine will, is to be estimated by the tenor of our prayers: according as our prayer is modeled, so it will be available [availing] or unavailable [unavailing]. This is the confidence we ought to have in prayer, "that if we ask any thing according to his will, he heareth us," I John 5:14. And therefore, further,

[6.] We must make it our great business, in all our addresses to him in prayer, and especially in reference to temporal concernments, (about which we have no express signification of his will, as we have about spiritual and eternal ones,) to have our prayers so formed as that they may agree with the court of heaven, (as I may speak,) whither they are to be addressed. As if any man on earth is to petition a human judicature, he must endeavour to know the style and phrase of the court, and that his petition may be right in point of form; and especially so are we concerned to do in this case, when we are to address the great God. There must be a becomingness of God observed, that we address to him, as God is to be addressed to, and one that is absolutely supreme, and perfectly wise and good, who (according to that observable saying which I remember in the great Jew Philo, who gives us this notion of himself) hath given us that discovery, that we have always a ground of so fixed and formed an apprehension of him as one that can do all things, and will do that which is best. Such a conception of God, if our prayers do but carry with them a conformity to that conception, that is, that we have this fixed confidence concerning him, that he can do what he will, and that he will always do what is best, we can never think that such prayers can ever be unavailable [unavailing]. But this doth so highly agree with this apprehension, that he doth all that he doth do according to the counsel of his own will, that it not only is not prejudiced thereby, but we are greatly confirmed in it, that if he doth all things according to the counsel of his own will, he will never do any thing that is wrong, he will never do any thing that we ought to have so much as a wish that it be otherwise than as he will do it; for as he can do whatsoever he will, so he will always do whatsoever is best. And,

[7.] Therefore we ought to form our addresses and petitions to God, according as his word hath given us direction. As there are rules, some way or other to be known in any prince's court, or in any court of judicature, how they are to be addressed to: some way or other, it is to be understood. And we may understand by his plain word, how he is to be addressed to. As to all those things that are of principal concernment and necessity to us, we find directions in his word to pray for such things, with promises they shall be granted upon serious and sincere prayer. We know his will so far about our principal concernments, as that they who repent shall be forgiven, they who ask his Spirit shall have it, to them that improve what they have, he will give more, that if we set ourselves to work out our own salvation with fear and trembling, he will work in us to will and to do of his own good pleasure. About these, our greatest concernments, we are at a certainty. He hath told us in his most plain and express word, what he will always do in such cases. But we are always left uncertain about such things as are less considerable, and about things too, that are of a mutable goodness, that is, that are sometimes good and sometimes evil. The things of the mind are invariably good, always good; what is the goodness of the mind is always so. That the mind be knowing, intelligent; that it be holy, pure, subject unto God; these are things always good, invariably good. But it cannot be said so concerning the bona corporis, the good things of the body, or the bona fortunae, the good things of fortune, that they are always goods, for their goodness is to be measured according to their suitableness and conformity or subserviency to some greater good. For we are to consider that as we have bodies so we have minds too; and that which would be good for my body, if hurtful to my mind, it loseth the nature of goodness; and therefore, is that goodness mutable, according as circumstances will render such and such things more and more subservient to a higher good, to a nobler kind of good that we are more to be concerned about. And therefore, for those things which are of a mutable goodness, they cannot be the matter of an absolute promise, that shall be concluding and determinative concerning them universally, and at all times; because at some times that which would be a good, it may at another time degenerate into evil, by the variation of circumstances. But an evil cannot be the matter of a promise; it would be the matter of a threatening at such a time when it ceaseth to be good. If it should stand in the promise under the notion of a good, but by this and that circumstance loseth its aptitude and suitableness to the end wherein this goodness lies, then doth that good turn into an evil, and so cannot be the matter of a promise. You cannot say, you promise any one that which is evil, or which would be a hurt to him; therefore the promises of God, in reference to things of this nature, are always suitable to the nature of the things. We have as express promises concerning temporal good things as the nature of the things will bear, or our circumstances admit, and therefore, God hath done more suitably to himself and us, in reference to such things, in telling us "all things shall work together for good to them that love God and that are the called according to his purpose," Rom. 8:28. Indeed, a person that is a sincere lover of God, cannot but be the better by whatsoever event occurs to him in external respects; for that love is an active principle in him, that co-operates to the making good of the promise. It thinks no evil, it makes a man construe well all the divine dispensations, it forms his spirit to a compliance with the divine pleasure, and so, good will come out of it to such a one, to a so qualified subject, whatsoever the event be. And therefore, all the business of prayer that it may be significant and available [availing], is to have it formed and modeled according to the tenor of the divine will as God hath express that will to us in his word, and to pray for things agreeably to the discovery we have thereof: that is, with a peremptory confidence, in reference to those things that are expressly promised; and with submission, in reference to all other things: satisfying ourselves with this, that he who is the most perfectly absolute, supreme God, nothing of evil can proceed from him, but as an ill affected subject turns things into evil to itself. And so the Gospel becomes "the savour of death unto death," to an ill disposed mind; not from what it hath in itself, or as it proceeds from God, but only from the disaffected state and condition of the subject.

Go to the next installment:
Prayer and the Decrees of God: Part II