The Whole Armor of God, Exegesis · Treatise 3 · Part 2 · Section 52 – Section 54
§. 52. Of mens failing in praying for others.
Vſe IF in theſe points of praying for others we obſerue how farre moſt goe, we ſhall find how exceedingly moſt faile therein, and come ſhort of their dutie.
1 Not onelyonly Atheiſts, but euen few of thoſe that beare the title of calling vponupon God, Few pray for their enemiescome to this extent of louelove to pray for their enemies. Many can pray for their friends, but who for their enemies? I doubt not but many finding this point ſo clearely and euidently laid downe in the Scriptures, are perſwaded that it is a duty, and thereupon ſometimes when their blood is colde, and the wrongs of their enemies ſomewhat out of their minds, can ſay God forgiue them: or for forme and cuſtome ſake, when they heare the Miniſter vtter this clauſe of the Letany, That it may pleaſe thee to forgiue our enemies, perſecuters, and ſlanderers, and to turne their hearts, can anſwer; We beſeech thee to heare vsus good Lord: but from the heart to pray for them euen when they wrong vsus, or while their iniuries are freſh in our memories (asaLuke 23. 34 Chriſt andbAct. 7. 60. Stephen did) is a rare matter, ſo rare as few attaine vntounto it: witneſſe that proneneſſe which is in the beſt (if not openly to curſe, and vſe fearefull imprecations as the worſer ſort doe, yet) inwardly to wiſh, and imagine many euils againſt them. This deſire of reuenge being one of the luſts of the fleſh, we muſt labour to maintaine a contrary luſt of the ſpirit, which is to louelove our enemies, and pray for them: forcGal 5. 17. The ſpirit luſteth againſt the fleſh. If we be led by the ſpirit, we ſhal not fulfill the luſts of the fleſh.
2 If it be a breach of louelove not to pray for our enemies,Many pray for none that are ſtrangers to them. how great a fault is it to refuſe, or forget to pray for thoſe who neuer hurt vsus, becauſe they are ſtrangers, vnknowne, and (as men thinke) they no whit beholding vntounto them? Is this for Gods ſake, Chriſts ſake, conſcience ſake, and louelove ſake, without reſpect of perſons to performe this duty? If ſuch knew the benefit of Prayer, they would bee glad to pertake of the benefit of their prayers who neuer knew them. Is it not then good reaſon that ſtrangers whom they neuer knew ſhould alſ. pertake of the benefit of their Prayers?Some pray not for thoſe to whom they are bound.
3 If to forget ſtrangers be ſuch a fault, how monſtrous, inhumane, and vnnaturall a thing is it, to negle… this maine duty of louelove, wherein we may doe ſo much good, and not performe it for thoſe to whom wee are bound by particular and peculiar bonds? not onelyonly ſome kinsfolke afarre off, countrey-men, fellow-citizens, townes-men, pariſhioners, neighbours, friends, and ſuch like, but many which are very neere of blood, of one and the ſame family, bedfellowes, with the like, neuer pray one for another. Not husbands and wiues, parents and children, brothers and ſiſters, with the like: many Parents other wiſe prouident for their children, faile in this maine point, whereby it commeth to paſſe that their prouidence faileth of the iſſue deſired and expected.d1 Tim 5. 8. The Apoſtle ſaith▪ If there be any that prouideth not for his owne, he denyeth the faith and is worſe then an Infidel. What is he then that prayeth not for his owne? ſhall not Diues riſe vp in iudgement againſt ſuch,eLuke 16. 27, 28. who being in hell prayed that Lazarus might goe to his fathers houſe, and to his brethren to teſtifie vntounto them, leſt they alſo ſhould come into that place of torment?
4 The very heathen could ſay that a mans countrey is to be preferred before his family,Some forget their Magiſtrates, and Miniſters. publike perſons before priuate, yet many who profeſſe themſelues Chriſtians, are very vnmindfull of the Church and Commonwealth where they liue, neuer calling vponupon God for Miniſters and Magiſtrates. May we not well thinke that this is one cauſe why there are ſo few good, why ſuch corruptions in both? aſſuredly if God were faithfully, earneſtly, inſtantly called vponupon, we ſhould hauehave more ſtore of better.
5 In the laſt place what may we thinke of thoſe who pray not for the Saints,Some pray not for Saints all of whom aboue al other ought to be prayed for? can the louelove of God be in ſuch? But then what of ſuch, as are ſo farre from praying for any of them as they curſe them,Some curſe them. & wiſh all euill againſt them, in this reſpect, becauſe they are Saints and vpright in heart? there be husbands that curſe ſuch wiues: parents, ſuch children: maiſters, ſuch ſeruants: Magiſtrates, ſuch ſubiects: Miniſters, ſuch people: and ſo on the other ſide, wiues ſuch husbands, children ſuch parents, &c. So alſo brothers ſuch brothers, kinſmen ſuch kinſmen, neighbours ſuch neighbours, &c. Well may wee thinke that they who thus hate whom God loueth, and curſe whom God bleſſeth, are neither loued of God, nor ſhall receiue bleſſing from him, vnleſſe they thorowly repent. The Apoſtle ſaith, pray for all Saints, among Saints excluding none at all▪ they curſe all Saints, euen thoſe that are by outward bonds neereſt knit vntounto them. This their bitter ſpite againſt Saints, whom otherwiſe they could louelove, if they wee not Saints, argueth that they hauehave no part or fellowſhip in the body of Chriſt, nor in other priuiledges of the Saints.
§. 53 Of the things which we are to pray for in the behalfe of others.
FOr the things which wee are to aske in praier for others, in generall they are whatſoeuer we may aske for our ſelues: for proofe whereof obſerue the forme of the Lords praier: in eueryevery petition, where we aske any thing for our ſelues, we include others: we aske bread for others, giuegive vsus our daily bread: ſo likewiſe forgiueneſſe of ſinnes, freedome from temptation, and deliuerance from euill. Here therefore I might runne ouer againe al thoſe particular points which were before deliuered concerning good things, whether temporall, ſpirituall, or eternall, to be praied for, and euill things whether euill of fault, or euill of puniſhment to be prayed againſt, and apply them to prayers made for others: but that heedeth not; onelyonly here obſerue this generall rule, that according to the needes of others, are prayers to be made for them.
1 If they be not called,Ideo de terra erectus eſt Paulus, quia in terra inclinatus exauditus eſt Stephanus. Aug. ſer. 4 de Stephan. pray that they may be conuerted: no doubt but Chriſts prayer on the croſſe was the cauſe that ſo many Iewes after his death were conuerted. The like may be ſaid of Steuens praier.
2 If they be called, pray that they may be eſtabliſhed, and grow in grace, asgCol. 1. 9. Saint Paul did.
3 If they hauehave ſinned,hIam. 5. 15. pray that their ſinnes may be forgiuen.
4 If they be ſicke,hIam. 5. 15. pray that they may be raiſed.
5 If they be wrongfully impriſoned,iHeb. 13. 18. 19. that they may be deliuered, and ſo according to other needs.
§. 54. This Gods will not knowne, is no ſufficient cauſe to hinder praier for others.
Obiect. THus may wee croſſe Gods determined purpoſe, by praying for thoſe things which God doth not purpoſe to grant: as to pray for a mans life, when his time of departure is come.
Anſw. 1. The ſame might be obiected againſt praier for our ſelues: and then what praier ſhould be made?
2 Gods reuealed will is the rule and ground of our praiers: we are not to ſearch into his ſecret counſell: but whatſoeuer we find warranted in the word, to pray for.
3 In all praiers for others, we muſt pray with limitation, and ſubiection to Gods will: there is nothing for which we can pray ſo abſolutely in the behalfe of others, as in our owne behalfe: for we cannot know the eſtate of others, ſo well as of our ſelues;