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.

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.

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.

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.

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 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.

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.

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?

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.

*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.

*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.

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.

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.

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.