present behaviour, to charge themselves with greater guilt than accidental passion, and to bring themselves to such penance and mortification, as is proper to destroy habits of a haughty spirit.

And this may be the reason why the text looks no farther than the outward language; why it only says Whosoever shall say, Thou fool; because few can proceed so far as to the accidental use of haughty, disdainful language, but they whose hearts are more or less possessed with habits and settled tempers of pride and haughtiness.

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 show us how we have deceived ourselves.

Susurrus 44 is a pious, temperate, good man, remarkable for abundance of excellent qualities. No one more constant at the service of the Church, or whose heart is more affected with it. His charity is so great, that he almost starves himself, to be able to give greater alms to the poor. 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 were welcome to tell him anything of anybody, provided that you did not do it in the style of an enemy. He never disliked an evil-speaker, but when his language was rough and passionate. If you would but whisper anything gently, though it were ever so bad in itself, Susurrus was ready to receive it.

When he visits, you generally hear him relating how sorry he is for the defects and 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 spoken of publicly. He ended with saying, how glad he was that it had not yet taken wind, and that he had some hopes it might not be true, though 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 may 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.

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 to follow this advice, without being equally self-condemned in the highest degree.

From that time to this, he has constantly used him-. self to this method of intercession; and his heart is so entirely changed by it, that he can now no more

privately whisper anything to the prejudice of another than he can openly pray to God to do people hurt.

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 well be wondered, how a man of so much piety as Susurrus could be so long 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 everything that deceived both himself and others.

This was a falseness of heart, which was only to be 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.

I have laid before you the many and great advantages of intercession. You have seen what a Divine friendship it must needs beget amongst Christians; how dear it would render all relations and neighbours to one another; how it tends to make clergymen, masters, and parents, exemplary and perfect in all the duties of their station; how certainly it destroys all envy, spite, and ill-natured passions; how speedily it reconciles all differences; and with what a piercing light it discovers to a man the true state of his heart.

These considerations will, I hope, persuade you to make such intercession as is proper for your state, the constant, chief matter of your devotion, at this hour of prayer.

CHAPTER XXII

Recommending devotion at three o'clock, called in Scripture the ninth hour of the day. The subject of prayer at this hour is resignation to the Divine pleasure. The nature and duty of conformity to the will of God, in all our actions and designs.

I HAVE recommended certain subjects to be made the fixed and chief matter of your devotions, at all the hours of prayer that have been already considered.

As thanksgiving and oblation of yourself to God, at your first prayers in the morning; at nine, the great virtue of Christian humility is to be the chief part of your petitions. At twelve, you are called upon to pray for all the graces of universal love, and to raise it in your heart by such general and particular intercessions. as your own state and relation to other people seem more particularly to require of you.

At this hour of the afternoon, you are desired to consider the necessity of resignation and conformity to the will of God, and to make this great virtue the principal matter of your prayers.

There is nothing wise, or holy, or just, but the great will of God. This is as strictly true, in the most rigid sense, as to say, that nothing is infinite and eternal but God.

No beings, therefore, whether in Heaven, or on earth, can be wise, or holy, or just, but so far as they conform to this will of God. It is conformity to this will that gives virtue and perfection to the highest services of the angels in heaven; and it is conformity to the same will that makes the ordinary actions of men on earth become an acceptable service unto God.

The whole nature of virtue consists in conforming to, and the whole nature of vice in declining from, the will of God. All God's creatures are created to fulfil His will; the sun and moon obey His will, by the necessity of their nature; angels conform to His will,

by the perfection of their nature; if, therefore, you would show yourself not to be a rebel and apostate from the order of the creation, you must act like beings both above and below you; it must be the great desire of your soul, that God's will may be done by you on earth, as it is done in Heaven. It must be the settled purpose and intention of your heart, to will nothing, design nothing, do nothing, but so far as you have reason to believe that it is the will of God that you should so desire, design, and do.

It is as just and necessary to live in this state of heart, to think thus of God and yourself, as to think that you have any dependence upon Him. And it is as great a rebellion against God, to think that your will may ever differ from His, as to think that you have not received the power of willing for Him.

You are therefore to consider yourself as a being that has no other business in the world, but to be that which God requires you to be; to have no tempers, no rules of your own, to seek no self-designs or self-ends, but to fill some place, and act some part, in strict conformity and thankful resignation to the Divine pleasure.

To think that you are your own, or at your own disposal, is as absurd as to think that you created and can preserve yourself. It is as plain and necessary a first principle, to believe you are thus God's, that you thus belong to Him, and are to act and suffer all in a thankful resignation to His pleasure, as to believe that in Him you "live, and move, and have your being.

Resignation to the Divine will signifies a cheerful approbation, and thankful acceptance of everything that comes from God. It is not enough patiently to submit, but we must thankfully receive, and fully approve of everything, that by the order of God's providence happens to us.

For there is no reason why we should be patient, but what is as good and strong a reason why we should be thankful. If we were under the hands of a wise and

* Acts xvii. 28