philosophy 11. but suppose that we have much spare time, and want business, yet it is not advisable to meddle with that of other men; for there are many ways more innocent, pleasant, and advantageous to divert ourselves and satisfy curiosity: for instance, investigation of the works of nature; application to the study of the most noble sciences, to the history of past ages, and to the cultivation of literature in general. Concluding observations on the danger and trouble of a pragmatical disposition.

SERMON XXII.

OF QUIETNESS, AND DOING OUR OWN
BUSINESS.

I THESSALONIANS, CHAP. IV.-VERSE 11.

And that ye study to be quiet, and to do your own business.

IN a former discourse on these words, I have already showed, I. In what cases it is allowable or commendable to meddle with the affairs of others.

II. Next, I propounded some general rules concerning this matter, according to which we may discern in what cases meddling with the affairs of others is commonly blameable. Thus far I have proceeded.

III. I shall now give some directions concerning particular kinds of meddling. And because they are many, I shall at present only insist on three; (referring others to other occasions:) they are, advice, reproof, interposing in contests and contentions.

I. As to meddling in advice, we may do well to observe these directions.

1. Advise not (except on call) a superior, or one more eminent than thyself in authority, in dignity, or in age: for he that offereth to advise, doth thereby claim to himself a kind of superiority, or excellence, above another; and it is not well consistent with the reverence and respect due to our betters to seem to do so. They should be wiser than we; at least it becometh us not to declare we think they are not. If they ask advice, we may without presumption give it, supposing it to be not so much their defect of knowlege as prudent caution, which maketh

them willing to hear what any man can say to the case: but to obtrude it on them argueth we think them to need it, and ourselves able to direct them; which is presumption, and will pass for arrogance.

2. We should not indeed, with any violence or importunity, thrust advice on our equals, or on any man not subject to our charge, who is unwilling to receive it; for this is also an exalting ourselves in skill and wisdom above him, and implieth a contemptuous opinion concerning his knowlege; that he is so weak as to need advice, and yet more weak in not seeking it when needful from us; which practice consisteth not with modesty, and needs must breed offence: it is indeed unjust; for every man of right is to be allowed to act by his own advice, and to choose his own counsellors.

3. Be not obstinate in pressing advice: if he that asketh thy counsel do not like it, desist from urging farther, and rest content. If thou hast performed the part of a faithful friend, of a good man, of a charitable Christian, in advising what seemeth best to thee, that may abundantly satisfy thee; for the rest, ipse viderit, it is his concernment more than thine: if thou pretendest that he must follow thy advice, or art displeased because he doth not so, thou makest thyself a commander, not a counsellor; the which to appoint thee was beside his intention; he meant to seek thy help, not to forfeit his own liberty; and thou art not just in pretending to so much.

4. Affect not to be a counsellor, nor let any considerations, except of friendship, humanity, or charity, easily dispose thee to accept the office: it is not worth the while to undertake it as a matter of reputation, or because it seemeth to argue a good opinion concerning thy skill and ability; for it is a critical and dangerous thing to advise, because if the business succeedeth well according to thy advice, the principal usually carrieth away the profit and the praise; his judgment, his industry, his fortune are applauded; little commendation or benefit accrueth to the counsellor: but if it prosper not, the main weight of blame is surely laid on him that advised the course. If you, saith the party, and say the lookers on, had not thus directed, it had not thus fallen out.

5. Wherefore it is commonly expedient not to advise other

wise than with reservation and diffidence: it is, we may say, the most probable course I know, but I question whether it will succeed; I hope well of it, but do not thoroughly confide therein. This modest and discreet way, whatever the event shall be, will shelter thee from blame; yea, will advance the reputation of thy sagacity: for if it fail, thy reason to suspect will be approved; if it prosper, the goodness of thy judgment will be applauded: whereas the confident director, if success crosseth his advice, is exclaimed on for his rashness; if success favoreth, he is not yet admired for his wisdom, because he seemed to be sure; it being more admirable to guess the best among doubtful things, than to determine that which is certain. So much for meddling about advice.

II. For reproof, (which is necessary, and a duty on some occasions,) we may do well to follow these directions.

1. Reprove not a superior; for it is exercising a power over him, and a punishing him; we thereby therefore do soar above our pitch, we confound ranks, and pervert the order settled among men; the practice containeth irreverence and presumption, it seemeth injurious, and is ever odious. What the ministers of God, or spiritual pastors, do in this kind, they do it by special commission, or instinct, (as the prophets in reprehending princes and priests, as St. John Baptist in reproving Herod ;) or as ordinary superiors in the case of spiritual guidance, being set over us for that purpose, and watching for our souls,' for which they must render an account:' yet they must do it with great moderation and discretion: Пpeoßvrépy μù étiπdýkys, 'Rebuke not an elder,' (or one more aged than thyself,) but intreat him as a father,' (that is, advise him in the most respectful and gentle manner,) is the charge of St. Paul to B. Timothy. In case of grievance or scandal, it becometh inferiors not proudly or peremptorily to criminate and tax, but humbly to remonstrate and supplicate for redress.

2. Reprove not rashly, and without certain cognisance of the fact; for to reprove for things not done, or, which in moral reckoning is the same, for things not apparent, is both unjust, and argueth a malignant disposition: it is unjust to punish so much as the modesty of any man, without clear evidence and proof; it is malignity to suspect a man of ill, it is calumny to

charge blame on him on slender pretences, or doubtful surmises.

3. Reprove not also rashly as to the point of right, or without being able to convince the matter to be assuredly culpable: to reprove for things not bad, or not unquestionably such, (for things that are, or perhaps may be indifferent and innocent,) is also unjust, and signifieth a tyrannical disposition: it is unjust anywise to punish a man without clear warrant of law; it is tyrannical to impose on men our conceit, or to persecute them for using their liberty, following their judgment, or enjoying their humor; which in effect we do when we reprove them for that which we cannot prove blameable: it is, St. James saith, a judging the law,' or charging it with defect, when we condemn persons for things not prohibited by it: He,' saith the Apostle, that speaketh against his brother, and judgeth his brother, speaketh against the law, and judgeth the law.'

Both these kinds of rash reproof are very inconvenient, as breeding needless offence and endless contention; for whoever is thus taxed will certainly take it ill, and will contend in his own defence: no man patiently, for no sufficient cause or sure ground, will lie under the stroke of reproof, which always smarteth, but then enrageth when it is supposed to be inflicted unjustly or maliciously: even those who contentedly will bear friendly reproof, can worse brook to be causelessly taxed.

4. Reprove not for slight matters; for such faults or defects as proceed from natural frailty, from inadvertency, from mistake in matters of small consequence; for it is hard to be just in such reproof; or so to temper it as not to exceed the measure of blame due to such faults: they occur so often, that we should never cease to be carping, if we do it on such occasions; it is not worth the while, it is not handsome to seem displeased with such little things; it is spending our artillery on a game not worth the killing. Reproof is too grave and stately a thing to be prostituted on so mean things; to use it on small cause derogateth from its weight, when there is considerable reason for it; friendship, charity, and humanity should cover such offences. In fine, it is unseemly to reprove men for such things as all men, as themselves, are so continually subject unto it is