12. Farther; we should not be inquisitive into the designs of men; for this, beside the vain curiosity and impertinency of so doing, is to assail their modesty, and an adventure to vex both them and ourselves: thy neighbor perhaps, as most advised men are, is desirous to keep his purpose close to himself; then by inquiry thou either forcest him unwillingly to disclose what he would not, or to give thee a repulse, which he liketh not to do; and which whenever he doth, he is displeased what is pumped out comes up against nature, and bringeth regret with it; and if we cannot get any thing out, we yet cause disturbance within; and ourselves are not well satisfied in the disappointment.

13. We should not press into the retirements of men; to do so is not only immodest and rude, but unjust: it is immodest to desire to know from any man what he is ashamed or unwilling to show it is rude to disturb any man in the enjoyment of his lawful freedom, to interrupt him in his conversation with himself, to obstruct his private satisfactions: it is unjust to bereave a man of that leisure and opportunity which he possesseth, of doing that which he best liketh, and perhaps is greatly concerned in; of enjoying his own thoughts, of meditating on his concerns, of examining his ways, of composing his passions, of studying truth, of devotion and intercourse with his God, of contriving and carrying on in any wise the welfare of his own soul. Why doth he retire, but to shun diversion, or that he may be master of his time and thoughts? Why then are we so unkind, or so unjust, as to deprive him of those contents and advantages?

14. We should not pry or peep into men's secrets; it is a practice on many accounts blameable.

It is commonly impertinent curiosity; for men hide things, because they do not think others concerned to know them; the concealment argueth their opinion to be such, and consequently that he is fondly curious who would search into them: ‹ Why,' said he well to one, who, seeing him carry a basket covered, did ask what was in it, dost thou seek to know, when thou seest it covered, that thou mayest not know?'

It is foully discourteous, because offensively depriving men of the satisfaction they take in concealing their matters; en

croaching on the innocent freedoms which they would enjoy, without rendering account to any; trespassing on their bashfulness, or frustrating their discretion; for therefore men choose to keep things close, because they like not, or judge it not expedient, to declare them. Take no heed unto all words that are spoken, lest thou hear thy servant curse thee.'

It is also grossly injurious to deal thus; for it is a robbery of what is most dear to men; which they with more care reserve and guard, than they do their gold or their jewels: so that to break open the closet of a man's breast, to ransack his mind, to pilfer away his thoughts, his affections, his purposes, may well be deemed a worse sort of burglary or theft, than to break open doors, to rifle trunks, or to pick pockets.

It is a practice in the common opinion of men worthily esteemed very dishonest and treacherous; for men generally do suppose each other to be under a tacit but well-understood compact, obliged mutually (as they tender greatly the retaining their own secrets, so) to abstain from attempting to discover the secrets of others; to do otherwise is therefore taken for an act of perfidious enmity, and a violation of mutual confidence.

In fine, to peep into chinks, to listen at doors or windows, to mind whispers, to dive into letters and papers, and the like practices, are the practices of insidious eves-droppers, spies, and sycophants, which common humanity will not endure.

Yea, if the knowlege of what our neighbor would conceal doth casually arrive to us, it is advisable to smother it, it is inhumanity to reveal it to his prejudice. To reveal secrets' is a practice condemned in Scripture as odious and base. He that goeth about as a tale-bearer, revealeth secrets.' A talebearer revealeth secrets; but he that is of a faithful spirit concealeth the matter.'

Not to take up, or scatter reports prejudicial. Ecclus. xix.

7. 10.

A wise man would not willingly anywise know the secrets of others, but gladly would shun them, although offering themselves to his knowlege; that he may be freed from the burden of keeping them, and the danger of venting them, to the distaste, wrong, or prejudice of others: and he is commended for

his discretion, who, to a prince asking him, What of his he should impart to him?' replied, 'Whatever you please, except your secrets.' Them he well thought unsafe to keep, and dangerous to utter. How foolish then is it voluntarily to intrude,

or carefully to search into them!

15. We should not lie in wait to surprise or catch any man at advantage, to overthrow him when he trips, to insult on his mistake or his disaster; to do thus is always ill manners, it is sometimes barbarous inhumanity. Goodness in such cases would dispose a man to support, relieve, and comfort another, if he demandeth, or his case needeth such meddling.

16. Lastly; we should never, at least with much earnestness, meddle with affairs more properly belonging to others, and which we do not, or may not handsomely pretend to understand so well as others: such are affairs beside our profession, which if we understand not, it is a folly, in a peremptory manner, to treat of them; if we do understand them, it is yet undecent to contest or dictate about them, in the presence at least of those who profess them: thus should private men beware, at least in that magisterial or eager way, to meddle with political affairs, illiterate men with scholastical, laymen with theological, unexperienced men with any such matters, the comprehension whereof dependeth on skill and exercise: no man should be forward to meddle with things extraneous to his way and calling: doing so is wont to create much offence, it hath usually much immodesty and much folly in it; often it containeth much injustice.

These are some more general rules concerning the matter in hand: I should now, if time did permit, insist on some particular kinds of meddling, advice, reproof, interposing in contests; but, in regard to your patience, I shall proceed no farther at present.

SUMMARY OF SERMON XXII.

I THESSALONIANS, CHAP. IV.-VERSE 11.

RECAPITULATION of considerations in the previous dis

course.

III. Some directions now given concerning particular kinds of meddling.

I. As to meddling by 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, dignity, or age: 2. thrust not with violence or importunity advice on an equal, or any man not subject to thy charge, who is unwilling to receive it: 3. be not obstinate in pressing advice: 4. affect not the office of a counsellor, except through friendship, humanity, or charity: 5. advise not otherwise than with reservation and diffidence.

II. For reproof, we may do well to pursue the directions which follow. 1. Reprove not a superior, which is to soar above our pitch, to confound ranks, and pervert the order of society: 2. reprove not rashly, and without certain cognisance of the fact: 3. neither rashly as to the point of right, or without being able to show that the affair is really culpable: 4. reprove not for slight matters, or such faults as proceed from natural frailty or inadvertency: 5. reprove not unseasonably, when a person is indisposed to bear rebuke: 6. but mildly and sweetly, in the calmest manner and gentlest terms: 7. neither affect to be reprehensive, or willingly to undertake the office

of a censor.

III. Another kind of meddling is, the interposing in con

tests and contentions of others in this case the following rules ought to be observed. 1. We should never meddle, so as to raise dissensions, or to do such things as breed them: 2. we should not foment dissensions already commenced, blowing up the coals that are kindled, by abetting or aggravating strife: 3. especially we should not make ourselves parties in any faction, where both sides are eager and passionate: 4. nor interpose ourselves, without invitation, to be arbitrators in points of difference; though we may perhaps cautiously mediate, or advise agreement: 5. if we would at all meddle in these cases, it should be only by endeavoring to renew peace by the most fair and prudent means.

IV. Some considerations proposed, inducive to quietness, and dissuasive from a pragmatical temper. 1. Consider that quietness is just and equal, pragmaticalness is injurious to the rights and liberty of others: 2. quietness signifies humility, modesty, and sobriety of mind: 3. it is beneficial to the world, preserving the general order of things, and disposing men to keep within their proper station, &c. : 4. it preserves concord and amity 5. quietness, to the person endued with it, or practising it, begets tranquillity and peace; since men are not apt to trouble him who comes in no one's way: 6. it is a decent and lovely thing, indicating a good disposition, and producing good effects: 7. it adorns any profession, bringing credit, respect, and love to the same: 8. quiet also is a safe practice, keeping men not only from the incumbrances of business, but from the hazards of it, and the charge of bad success; but pragmaticalness is dangerous from the opposite effects, &c.: 9. it is consequently a great point of discretion to be quiet, and a manifest folly to be pragmatical: 10. we may also consider that every man has sufficient business of his own to employ him, to exercise his mind, and to exhaust his labor; but those who attend pragmatically to the affairs of others, are apt to neglect their own: advice on this head from Scripture and