_Of the necessity and benefit of |intercession|, considered
as an exercise of universal love. How all orders of men are
to interceed with God for one another. How such
intercession amends and reforms the heart._
1. THAT intercession is a great and necessary part of Christian
devotion, is very evident from scripture.
The first followers of Christ seem to support all their love, by
prayers for one another.
St. _Paul_, whether he writes to churches, or particular persons,
shews that they are the constant subject of his prayers.
Thus to the _Philippians_, _I thank my God upon every remembrance of
you: always in every prayer of mine for you all, making request with
joy_, Phil. i. 4, 5.
His devotion had also the same care for particular persons, as appears
by the following passage: _I thank my God, whom I serve from my
forefathers, with a pure conscience, that, without ceasing, I have
remembrance of thee in my prayers night and day_, 2 Tim. i. 3. How
holy an acquaintance and friendship was this, how worthy of persons
that were raised above the world, and related to one another, as new
members of a kingdom of heaven!
2. Apostles and great saints did not only thus bless particular
churches, and private persons; but they themselves also received
graces from God by the prayers of others. Thus saith St. _Paul_ to the
_Corinthians_, _You also helping together by prayer for us, that for
the gift bestowed upon us by the means of many persons, thanks may be
given by many on our behalf_, 2 Cor. i. 11.
This was the _ancient friendship_ of Christians, uniting and cementing
their hearts, not by worldly considerations, or human passions, but
by the mutual communication of spiritual blessings, by prayers and
thanksgivings to God for one another.
It was this holy intercession that raised Christians to such a state
of mutual love, as far exceeded all that had been admired in human
friendship. And when the same spirit of intercession is again in the
world, this holy friendship will be again in fashion, and Christians
will be again the wonder of the world, for that exceeding love which
they bear to one another.
For a _frequent_ intercession with God, earnestly beseeching him to
forgive the sins of all mankind, to bless them with his providence,
enlighten them with his Spirit, and bring them to everlasting
happiness, is the divinest exercise that the heart of man can be
engaged in.
3. Be daily therefore on your knees in a solemn, deliberate
performance of this devotion, praying for others with such _length_,
_importunity_, and _earnestness_, as you use for yourself; and you
will find all _little_, _ill-natured_ passions die away; and your
heart will delight in the common happiness of others, as you used only
to delight in your own.
For it is hardly possible for you to beseech God to make any one happy
in his glory to all eternity, and yet be troubled to see him enjoy the
much smaller gifts of God in this life.
But the greatest benefits of intercession are then received, when it
descends to such _particular_ instances as our _state_ and _condition_
in life more particularly require of us.
Tho’ we are to treat all mankind as _neighbour_ and _brethren_, as
occasion offers; yet as we can only live in the actual society of
a few, and are more particularly _related_ to some than others; so
when our intercession is made an exercise of love and care for those
amongst whom our _lot_ is fallen, or who belong to us in a _nearer
relation_, it then becomes the greatest benefit to ourselves.
If therefore you should always alter your intercessions, according as
the _needs_ of your _neighbours_ or _acquaintance_ require; beseeching
God to deliver them from such or such particular evils, or to grant
them this or that particular gift, or blessing; such intercessions,
besides the great charity of them, would have a mighty effect upon
your own heart.
4. This would make it pleasant to you to be _courteous_, _civil_, and
_condescending_ to all about you, and make you unable to say or do a
rude or hard thing to those for whom you had used yourself to be so
kind and compassionate in your prayers.
*For there is nothing that makes us love a man so much, as praying
for him; and when you can once do this sincerely for any man, you have
fitted your soul for the performance of every thing that is kind and
civil towards him. This will fill your heart with a generosity and
tenderness, that will give you a better and sweeter behaviour, than
any thing that is called _fine breeding_ and _good manners_.
By considering yourself as an advocate with God for your neighbours
and acquaintance, you would never find it hard to be at peace with
them yourself. It would be easy to you to bear with, and forgive those,
for whom you particularly implored the divine mercy and forgiveness.
Such prayers as these amongst _neighbours_ and _acquaintance_,
would unite them to one another in the strongest bonds of love and
tenderness. It would teach them to consider one another in a higher
state, as members of a _spiritual society_, that are created for the
enjoyment of the common blessings of God, and fellow heirs of the same
glory.
And by being thus desirous that every one should have their full share
of the favours of God, they would be glad to see one another happy in
the little enjoyments of this life.
5. *_Ouranius_ is a holy priest, full of the spirit of the gospel,
watching, labouring, and praying for a poor _country village_. Every
soul in it is as dear to him as himself; and he loves them all, as he
loves himself, because he _prays_ for them all, as often as he prays
for himself.
If his whole life is one continual exercise of great zeal and labour,
hardly ever satisfied with any degrees of care and watchfulness, ’tis
because he has learned the great value of souls, by so often appearing
before God as an _intercessor_ for them.
He never thinks he can love, or do enough for his flock; because he
never considers them in any other view, than as so many persons, that,
by receiving the gifts and graces of God, are to become his _hope_,
his _joy_, and his _crown of rejoicing_.
He goes about his parish, and visits every body in it; but visits in
the same spirit of piety that he preaches to them: he visits them to
encourage their virtues, to assist them with his advice, to discover
their manner of life, and to know the state of their souls, that he
may _interceed_ with God for them, according to their _particular
necessities_.
6. When _Ouranius_ first entered into holy orders, he had a
_haughtiness_ in his temper, a great _contempt_ for all foolish and
unreasonable people: but he has _prayed away_ this spirit, and has now
the greatest tenderness for the most obstinate sinners; because he is
always hoping, that God will sooner or later hear those _prayers_ that
he makes for their repentance.
The _rudeness_, _ill-nature_, or _perverse_ behaviour of any of his
flock, used at first to betray him into impatience; but it now raises
no other passion in him, than a desire of being upon his knees in
prayer to God for them.
Thus have his _prayers_ for others _altered_ and _amended_ the state
of his own heart.
It would delight you to see with what _spirit_ he converses, with
what _tenderness_ he reproves, with what _affection_ he exhorts, and
with what _vigour_ he preaches; and ’tis all owing to this, because he
reproves, exhorts, and preaches to those, for whom he first _prays_ to
God.
This devotion softens his heart, enlightens his mind, sweetens his
temper, and makes every thing that comes from him, instructive,
amiable and affecting.
7. At his first coming to this little _village_, it was as
disagreeable to him as a _prison_, and every day seemed too tedious
to be endured in so retired a place. He thought his parish was too
full of _poor_ and _mean_ people, that were none of them fit for the
conversation of a _gentleman_.
This put him upon a close application to his studies. He kept much at
home, writ _notes_ upon _Homer_ and _Plautus_, and sometimes thought
it hard to be called to pray by any poor body, when he was just in the
midst of one of _Homer’s battles_.
This was his _polite_, or I may rather say, _poor, ignorant_ turn of
mind, before devotion had got the government of his heart.
But now his days are so far from being tedious, or his parish too
great a retirement, that he only wants more time to do that variety of
good which his soul thirsts after. The solitude of his little parish
is become matter of great comfort to him, because he hopes that God
has placed him and his flock there, to make it their way to heaven.
He can now not only converse with, but gladly _wait_ upon the poorest
kind of people. He is now daily watching over the _weak_, humbling
himself to perverse, rude, ignorant people, wherever he can find them;
and is so far from desiring to be considered as a _gentleman_, that
he desires to be used as the _servant_ of all; and in the Spirit of
his Lord and Master _girds himself_, and is glad to _kneel down_ and
_wash_ any of their _feet_.
He now thinks the poorest creature in his parish good enough, and
great enough, to deserve the humblest attendances, the kindest
friendships, the tenderest offices, he can possibly shew them.
He is so far now from wanting agreeable company, that he thinks there
is no better conversation in the world, than to be talking with _poor_
and _mean_ people about the kingdom of heaven.
All these noble thoughts and divine sentiments are the effects of
his great devotion; he presents every one so often before God in his
prayers, that he never thinks he can _esteem_, or serve those enough,
for whom he implores so many mercies from God.
8. _Ouranius_ is mightily affected with this passage of holy scripture,
_The effectual, fervent prayer of a righteous man availeth much_,
James v. 16.
This makes him practise all the arts of holy living, and aspire after
every instance of piety, that his prayers for his flock may have their
full force, and avail much with God.
For this reason he has sold a small estate that he had, and has
erected a charitable retirement for ancient, poor people, to live in
prayer and piety; that his prayers, being assisted by such good works,
may _pierce the clouds_, and bring down blessings upon those souls
committed to his care.
9. _Ouranius_ reads how God himself said unto _Abimelech_ concerning
_Abraham_: _He is a prophet; he shall pray for thee, and thou shalt
live_, Gen. xx. 7.
And again, how he said of _Job_: _And my servant Job shall pray for
you; for him will I accept_, Job xlii. 8.
From these passages _Ouranius_ justly concludes, that the prayers of
men eminent for holiness, have an extraordinary power with God; that
he grants to other people such blessings, through their prayers, as
would not be granted to men of less piety. This makes _Ouranius_
exceeding studious of Christian perfection, searching after every
grace and holy temper, fearful of every error and defect in his life,
lest his prayers for his flock should be less availing with God.
This makes him careful of every _temper_ of his heart, give _alms_
of all that he hath, _watch_, and _fast_, and _mortify_, and live
according to the strictest rules of _temperance_, _meekness_ and
_humility_, that he may be in some degree like an _Abraham_, or a
_Job_, in his parish, and make such prayers for them as God will hear
and accept.
These are the happy effects which a _devout intercession_ hath
produced in the life of _Ouranius_.
And if other people in their several stations, were to imitate his
example, in such a manner as suited their particular state of life,
they would certainly find the same happy effects from it.
10. *If _masters_, for instance, were to remember their _servants_
in their prayers, beseeching God to bless them, and suiting their
petitions to the particular wants of their servants; letting no day
pass, without a _full performance_ of this part of devotion; the
benefit would be as great to themselves as to their servants.
No way so likely as this, to inspire them with a true sense of that
power which they have in their hands, to make them delight in doing
good, and become exemplary in all the parts of a wise and good master.
*The presenting their servants so often before God, as equally
related to God, and intitled to the same heaven as themselves,
would incline them to treat them not only with such _humanity_
as became _fellow-creatures_, but with such _tenderness_, _care_,
and _generosity_, as became _fellow-heirs_ of the same glory. This
devotion would make masters inclined to every thing that was good
towards their servants; be watchful of their behaviour, and as ready
to require of them an exact observance of the duties of Christianity
as of the duties of their service.
*This would teach them to consider their servants as God’s servants,
to desire their perfection, to do nothing before them that might
corrupt their minds, to impose no business upon them that should
lessen their sense of religion, or hinder them from their full
share of devotion, both public and private. This praying for them,
would make them as glad to see their servants eminent in piety as
themselves, and contrive that they should have all opportunities
and encouragements, both to know and perform all the duties of the
Christian life.
11. How natural would it be for such a master, to perform every part
of family devotion; to have constant prayers; to excuse no one’s
absence from them; to have the scriptures, and books of piety, often
read among his servants; take all opportunities of instructing them,
of raising their minds to God, and teaching them to do all their
business, as a service to God, and upon the hopes and expectations
of another life?
*How natural would it be for such a one to pity their weakness and
ignorance, to bear with the dulness of their understandings, or the
perverseness of their tempers; to reprove them with tenderness, exhort
them with affection, as hoping that God would hear his prayers for
them?
How impossible would it be for a master, that thus interceeded with
God for his servants, to use any unkind threatenings towards them, to
damn and curse them as _dogs_ and scoundrels, and treat them only as
dregs of the creation?
This devotion would give them another spirit, and make them consider
how to make proper returns of care, kindness, and protection to those,
who had spent their strength and time in service and attendance upon
them.
12. Now if _gentlemen_ think it too low an employment to exercise such
a devotion as this for their _servants_, let them consider how far
they are from the spirit of Christ, who made himself not only an
intercessor, but a sacrifice for the whole race of sinful mankind?
Let them consider how miserable their greatness would be, if the Son
of God should think it as much below him to pray for them, as they do
to pray for their fellow-creatures?
Let them consider how far they are from that spirit, which prays for
its most unjust enemies, if they have not kindness enough to pray for
those, by whose labours and service they live in ease themselves.
13. Again: If parents should thus make themselves _advocates_ and
_intercessors_ with God for their children, constantly applying to
heaven in behalf of them, nothing would be more likely, not only
to bless their children, but also to dispose their own minds to the
performance of every thing that was excellent and praise-worthy.
I don’t suppose, but that the generality of parents remember their
children in their prayers. *But the thing here intended is not a
general remembrance of them, but a _regular method_ of recommending
all their _particular needs_ unto God; and of praying for every
such particular _grace_ and _virtue_ for them as their _state_ and
_condition_ of life shall seem to require.
The state of parents is a holy state, in some degree like that of the
priesthood, and calls upon them to bless their children with their
prayers and sacrifices to God. Thus it was that holy _Job_ watched
over, and blessed his children, he _sanctified them, he rose up early
in the morning, and offered burnt-offerings, according to the number
of them all_, Job i. 5.
If parents therefore, considering themselves in this light, should be
daily calling upon God in a _solemn, deliberate_ manner, _altering_
and _extending_ their intercessions, as the _state_ and _growth_ of
their children required, such devotion would have a mighty influence
upon the rest of their lives; it would make them very circumspect
in the government of themselves; prudent and careful of every thing
they said or did, lest their example should hinder that which they so
constantly desired in their prayers.
14. If a father was daily making particular prayers to God, that
he would please to inspire his children with _true piety_, _great
humility_, and _strict temperance_, what could be more likely to make
the father himself become exemplary in these virtues? How naturally
would he grow ashamed of wanting such virtues as he thought necessary
for his children? So that his prayers for their piety, would be a
certain means of exalting his own.
If a father thus considered himself as an intercessor with God for his
children, to bless them with his prayers, how would such thoughts make
him avoid every thing that was displeasing to God, lest when he prayed
for his children, God should reject his prayers?
*How tenderly, how religiously would such a father converse with his
children, whom he considered as his little spiritual flock, whose
virtues he was to form by his example, encourage by his authority,
nourish by his counsel, and prosper by his prayers to God for them?
*How fearful would he be of all unjust ways of raising their fortune,
of bringing them up in pride and indulgence, or of making them too
fond of the world, lest he should thereby render them incapable of
those graces which he was so often beseeching God to grant them?
15. _Lastly_, If all people, when they feel the first approaches of
_resentment_, _envy_, or _contempt_, towards others; or if in all
little disagreements and misunderstandings whatever, they should,
instead of indulging their minds with little, low reflections, have
recourse to a more particular intercession with God, for such persons
as had raised their envy, resentment, or discontent; this would be a
certain way to prevent the growth of all uncharitable tempers.
If you was always to form your prayer at that time to the greatest
degree of _contrariety_ to that temper which you was then in, it would
be an excellent means of mending your heart.
As for instance: when at any time you find in your heart motions of
_envy_ towards any person, whether on account of his _riches_, _power_,
_reputation_, _learning_, or _advancement_, if you should immediately
pray to God to bless and prosper him in that _very thing_ which raised
your envy; if you should repeat your petitions in the strongest terms,
beseeching God to grant him all the happiness from the enjoyment of it
that can possibly be received, you would soon find it to be the best
antidote in the world, to expel the venom of that passion.
*_Again_: If in any little difference or misunderstandings that you
happened to have at any time with a _relation_, a _neighbour_, or
any one else, you should then pray for them in a more _extraordinary
manner_ than you ever did before, beseeching God to give them
every grace and blessing you can think of, you would take the
speediest method of reconciling all differences, and clearing up
all misunderstandings. You would then think nothing too great to be
forgiven, stay for no condescensions, need no mediation of a third
person, but be glad to testify your love and good-will to him, who
had so high a place in your secret prayers.
This would remove all peevish passions, soften your heart into the
most tender condescensions, and be the best arbitrator of all
differences that happened betwixt you and any of your acquaintance.
16. Hence we may also learn the odious nature of all _spite_, _hatred_,
_contempt_, and _angry passions_. They are not to be considered as
defects in _good-nature_, not as failings in _civility_ or _good
breeding_, but as such _base tempers_ as are entirely inconsistent
with the _charity_ of intercession.
You think it a small matter to be _peevish_ or _ill-natured_ to such
or such a man; but you should consider, whether it be a small matter
to do that which you could not do, if you had but so much charity as
to be able to recommend him to God in your prayers.
You think it a small matter to _ridicule_ one man, and _despise_
another; but you should consider, whether it be a small matter to want
that charity towards these people which Christians are not allowed to
want towards their most inveterate enemies.
For, be but as charitable to these men, do but _bless_ and _pray_ for
them, as you are obliged to bless and pray for your _enemies_, and
then you will find that you have charity enough, to make it impossible
for you to treat them with any degree of scorn or contempt.
For you cannot possibly despise and ridicule that man, whom your
_private prayers_ recommend to the love and favour of God.
When you despise and ridicule a man, it is with no other end but to
make him ridiculous and contemptible in the eyes of other men. How
therefore can it be possible for you sincerely to beseech God to bless
that man with the _honour_ of his love and favour, whom you desire men
to treat as worthy of their contempt.
Could you, out of love to a neighbour, desire your _prince_ to honour
him with his esteem and favour, and yet at the same time expose him to
the scorn and derision of your own servants.
Yet this is as possible, as to expose that man to the scorn and
contempt of your fellow-creatures, whom you recommend to the favour
of God in your secret prayers.
17. You cannot despise a brother, without despising him that stands
in a _high relation_ to God, to his Son Jesus Christ, and to the Holy
Trinity.
You would certainly think it a mighty impiety to treat a _writing_
with contempt, that had been written by the _finger_ of God; and can
you think it a less impiety to contemn a brother, who is not only the
_workmanship_, but the _image_ of God?
You would justly think it great prophaneness to condemn and trample
upon an _altar_, because it was appropriated to holy uses, and had
had the body of Christ so often placed upon it; and can you suppose
it to be less prophaneness to scorn and trample upon a brother, who so
belongs to God, that his very body is the _temple of the Holy Ghost_,
1 Cor. vi. 15.
18. *But to return: _Intercession_ is not only the best arbitrator of
all differences, the best promoter of true friendship, the best cure
and preservative against all unkind tempers, all angry and haughty
passions, but is also of great use to discover to us the true state
of our own hearts.
There are many tempers which we think _lawful_ and _innocent_, which
we never suspect of any harm; which, if they were to be tried by this
devotion, would soon shew us how we have deceived ourselves.
*_Susurrus_ is a pious, temperate man, remarkable for abundance of
excellent qualities. No one more constant at the service of the church.
His charity is so great, that he almost starves himself, to be able to
give greater alms to the poor.
19. Yet _Susurrus_ had a prodigious failing along with these great
virtues.
He had a mighty inclination to hear and discover all the defects and
infirmities of all about him. You was welcome to tell him any thing of
any body, provided that you did not do it in the _stile_ of an enemy.
He never disliked an _evil-speaker_, but when his language was _rough_
and _passionate_. If you would but whisper any thing gently, tho’ it
was ever so bad, _Susurrus_ was ready to receive it.
When he visits, you generally hear him relating, how sorry he is for
the failings of such a neighbour. He is always letting you know how
tender he is of the reputation of his neighbour; how loth to say that
which he is forced to say; and how gladly he would conceal it, if it
could be concealed.
_Susurrus_ had such a tender, compassionate manner of relating things
the most prejudicial to his neighbour, that he even seemed, both to
himself and others, to be exercising a Christian charity, at the same
time that he was indulging a whispering, evil-speaking temper.
_Susurrus_ once whispered to a particular friend in great secrecy,
something too bad to be spoke of publickly. He ended with saying, how
glad he was, that he had some hopes it might not be true, tho’ the
suspicions were very strong. His friend made him this reply:
You say, _Susurrus_, that you are glad it has not yet taken wind;
and that you have some hopes it may not prove true. Go home therefore
to your _closet_, and pray to God for this man, in such a manner,
and with such earnestness as you would pray for yourself on the like
occasion.
Beseech God to interpose in his favour, to save him from false
accusers, and bring all those to shame, who, by _uncharitable
whispers_, and _secret stories_, wound him, like those that stab in
the dark. And when you have made this prayer, then you may, if you
please, go tell the same secret to some other friend, that you have
told to me.
20. _Susurrus_ was exceedingly affected with this rebuke, and felt the
force of it upon his conscience in as lively a manner, as if he had
seen the _books opened_ at the day of judgment.
All other arguments might have been resisted; but it was impossible
for _Susurrus_ either to reject, or follow this advice, without being
equally self-condemned in the highest degree.
From that time to this, he has constantly used himself to this method
of intercession; and his heart is so ♦entirely changed by it, that
he can now no more privately whisper any thing to the prejudice of
another, than he can openly pray to God to do people hurt.
♦ ‘intirely’ replaced with ‘entirely’
Whisperings and evil-speakings now hurt his ears, like oaths and
curses; and he has appointed one day in the week, to be a day of
penance as long as he lives, to humble himself before God, in the
sorrowful confession of his former guilt.
It may be well wondered, how a man of so much piety as _Susurrus_,
could be so deceived in himself, as to live in such a state of
_scandal_ and _evil-speaking_, without suspecting himself to be
guilty of it. But it was the _tenderness_ and seeming _compassion_
with which he heard and related every thing, that deceived both
himself and others.
This was a falseness of heart, which was fully discovered, by the true
charity of _intercession_.
And if people of virtue, who think as little harm of themselves,
as _Susurrus_ did, were often to try their spirit by such an
_intercession_, they would often find themselves to be such, as they
least of all suspected.
The End of the _Fifth_ Volume.