Chapter I: AM now come to another hour of prayer, which in scripture is called (3)

These few reflections shew, that the different conditions of this life have nothing in them to excite our uneasy passions, nothing that can reasonably interrupt our love and affection to one another.

12. To proceed now to another motive to this _universal_ love.

Our power of doing _external acts_ of love, is often very narrow and restrained. There are, it may be, but few people to whom we can contribute any worldly relief.

But tho’ our outward means of doing good are often thus limited, yet, if our hearts are full of love, we get, as it were, an infinite power; because God will attribute to us those good works, which we would have performed, had it been in our power.

You cannot heal all the _sick_, relieve all the _poor_; you cannot comfort all in distress, nor be a father to all the fatherless. You cannot, it may be, deliver many from their misfortunes, or teach them to find comfort in God.

*But if there is a love in your heart, that _excites_ you to do _all_ that you can; if your love has _no bounds_, but continually _wishes_ and _prays_ for the relief of all that are in distress, you will be received by God as a benefactor to those, who had nothing from you but your _good-will_, and tender affections.

You cannot build _hospitals_ for the _incurable_; but if you join in your heart with those that do; if you are a friend to these great friends to mankind, and rejoice in their eminent virtues, you will be received by God as a sharer of such good works, as tho’ they had none of your _hands_, yet had _all_ your _heart_.

This consideration surely is sufficient to make us watch over our hearts with all diligence: and aspire after the height of a loving, charitable, and benevolent mind.

13. And, on the other hand, we may hence learn the great evil of _envy_, _spite_, _hatred_, and _ill-will_. For if the goodness of our hearts will intitle us to the reward of good actions, which we never performed; it is certain that the badness of our hearts, will bring us under the guilt of actions that we have never committed.

*As he that lusteth after a woman shall be reckoned an adulterer, tho’ he has only committed the crime in his heart; so the malicious, spiteful, ill-natured man, that only _secretly_ rejoices at evil, shall be reckoned a _murderer_, tho’ he has shed no blood.

*Since therefore our hearts, which are always naked and open to the eyes of God, give such an exceeding extent and increase, either to our virtues or vices, it is our _greatest_ business to govern the motions of our hearts, to correct and improve the inward state of our souls.

14. Now there is nothing that so much exalts our souls, as this heavenly love; it cleanses and purifies like a holy fire, and all ill tempers fall away before it. By love, I don’t mean any _natural tenderness_, which is more or less in people, according to their constitutions; but a _larger principle_ of the soul, which makes us kind to all our fellow-creatures, as creatures of God, and for his sake.

It is this love that loves all things in God, as his creatures, as the images of his power, as the creatures of his goodness, as parts of his family, as members of his society, that becomes a holy principle of all great and good actions.

These reasons sufficiently shew, that no love is _holy_, or _religious_, till it becomes _universal_.

For if religion requires me to love all persons, as God’s creatures, that belong to him, that bear his image, enjoy his protection, and make parts of his family and houshold; if these are the great reasons why I should live in love with any one man in the world, they are the same great reasons why I should live in love with every man in the world; and consequently, I offend against _all these reasons_, whenever I want love towards any one man. The sin therefore of hating or despising any one man, is like the sin of hating all God’s creation; and the necessity of loving any one man, is the same necessity of loving every man in the world. And tho’ many people may appear to us ever so sinful, odious, or extravagant in their conduct, we must never look upon that as the least motive for any contempt or disregard of them; but look upon them with the greater compassion, as being in the most pitiable condition that can be.

15. *As it was the sins of the world, that made the Son of God become a compassionate suffering Advocate for all mankind; so no one is of the Spirit of Christ, but he that has the _utmost compassion_ for sinners. And you have never less reason to be pleased with yourself, than when you find yourself most offended at the behaviour of others. All sin is certainly to be hated; but then, we must set ourselves against sin, as we do against _sickness_ and _diseases_, by shewing ourselves tender and compassionate to the _sick_ and _diseased_.

*All other hatred of sin, which does not fill the heart with the _softest_, _tenderest_ affections towards persons miserable in it, it is the servant of sin at the same time that it seems to be hating it.

And there is no temper which even good men ought more carefully to guard against than this. For it is a temper that lurks under the cover of many virtues, and by being unsuspected does the more mischief.

A man naturally fancies, that it is his own love of virtue that makes him not able to bear with those that want it; and when he _abhors_ one man, _despises_ another, and can’t bear the _name_ of a third, he supposes it all to be a proof of his own _high sense_ of virtue, and _just hatred_ of sin.

And yet one would think that a man needed no other cure for this temper, than this one reflection:

That if this had been the _spirit_ of the Son of God, if he had hated sin in _this manner_, there had been no redemption of the world: if God had hated sinners in this manner, the world itself had ceased long ago.

This therefore we may take for a certain rule, that the more we partake of the divine nature, and the higher our sense of virtue is, the more we shall compassionate those that want it. The sight of such people will then, instead of raising in us a haughty contempt, or peevish indignation towards them, fill us with such bowels of compassion, as when we see the miseries of an _hospital_.

16. That the follies therefore, and ill-behaviour of our fellow creatures, may not lessen that love which we are to have for all mankind, we should often consider the reasons on which this duty of love is founded.

Now we are to love our neighbour, that is, all mankind, not because they are wise, holy or virtuous; for all mankind never was, nor ever will be so.

Again, if their goodness were the reason of our being obliged to love people, we should have no _rule_ to proceed by; because tho’ some people’s virtues or vices are notorious, yet, generally speaking, we are but ill judges of the virtue of other people.

_Thirdly_, We are sure that the virtue of persons, is not the reason of our being obliged to love them, because we are commanded to pay the highest instances of love to our worst enemies; we are to love, and bless, and pray for those that most injuriously treat us. This therefore is demonstration, that the merit of persons is not the reason on which our obligation to love them is founded.

Let us farther consider what that love is which we owe to our neighbour; it is to love him as ourselves, that is, to wish him every thing that we may lawfully wish to ourselves; to be glad of every good, and sorry for every evil that happens to him: and to be ready to do him all such acts of kindness, as we are always ready to do ourselves.

This love therefore, you see, is nothing but a love of _benevolence_; it requires nothing of us, but good _wishes_, _tender affections_, and such acts of kindness, as we shew to ourselves.

17. Now we are obliged to this love, in imitation of God’s goodness, that we may be children of our Father which is in heaven, who willeth the happiness of all his creatures, and maketh his sun to rise on the evil and on the good.

Again, our redemption, by Jesus Christ, calleth us to the exercise of this love, who came from heaven, and laid down his life, out of love, to the whole sinful world.

_Lastly_, Our Lord and Saviour has required us to love one another, as he loved us.

These are the great, perpetual reasons, on which our obligation to love all mankind as ourselves is founded.

These reasons never vary; they always continue in their full force; and therefore equally oblige at all times, and in regard to all persons.

God loves us, not because we are wise, and good, and holy, but in pity to us, because we want this happiness. He loves us, in order to make us good. Our love therefore must take this course; not looking for, or requiring the merit of our brethren, but pitying their disorders, and wishing them all the good that they want, and are capable of receiving.

18. You will perhaps ask, if you are not to have a _particular esteem_ for good men? Yes; but this _esteem_ is very different from that love of _benevolence_ which we owe to our neighbour.

The distinction betwixt love of benevolence, and esteem, is plain and obvious.

No man is to have a _high esteem_ for his own accomplishments or behaviour; yet every man is to love himself, that is, to wish well to himself; therefore this distinction betwixt love and esteem, is not only plain, but very necessary to be observed.

Again, if you think it hardly possible to dislike the actions of unreasonable men, and yet have a true love for them, consider this with relation to yourself.

It is very possible, for you not only to dislike, but to _detest_ and _abhor_ a great many of your own past actions. But do you then lose any of those tender sentiments towards yourself, which you used to have? Do you then cease to wish well to yourself? Is not the love of yourself as strong then as at any other time?

Now what is thus possible with relation to ourselves, is possible with relation to others. We may have the highest good wishes towards them, desiring for them every good that we desire for ourselves, and yet at the same time dislike their way of life.

19. To conclude, all that love which we may justly have for ourselves, we are in _strict justice_ obliged to exercise towards all other men; and we offend against the great law of our nature, when our tempers towards others are different from those which we have towards ourselves.

Now that _self-love_ which is _just_ and _reasonable_, keeps us constantly _tender_, _compassionate_, and _well-affected_ towards ourselves. If therefore you don’t feel these kind dispositions towards all other people, you may be assured, that you are not in that state of charity, which is the very life and soul of Christian piety.

You know how it hurts you, to be made the _jest_ and _ridicule_ of other people; how it grieves you to be _robbed_ of your reputation: if therefore you expose others to _scorn_ and _contempt_ in _any_ degree; if it pleases you to see or hear of their _frailties_ and _infirmities_; or if you are only _loth_ to conceal their faults, you are so far from loving such people as yourself, that you may be justly supposed to have as much hatred for them, as you have love for yourself. For such tempers are as truly the proper fruits of hatred, as the contrary tempers are the proper fruits of love.

And as it is a certain sign that you love yourself, because you are tender of every thing that concerns you; so it is as certain a sign that you hate your neighbour, when you are pleased with any thing that hurts him.

CHAP. XVII.

_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.