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any cross or trouble. But no man willingly would dwell by him, who is apt ever to be infesting him by his turbulent humor, his obstreperous talk, his tumultuous and furious carriage; who, on all occasions, without invitation or consent, will be thrusting in his eyes, his tongue, his hand; prying into all that is done, dictating this or that course, taxing all proceeding, usurping a kind of jurisdiction over him and his actions; no man will like, or can well endure such a neighbor. It is commonly observed that pride is not only abominable to God, but loathsome to man; and of all prides, this is the most offensive and odious: for the pride which keepeth at home, within a man's heart or fancy, not issuing forth to trouble others, may indeed well be despised, as hugely silly and vain ; but that which breaketh out to the disturbance and vexation of others, is hated as molestful and mischievous.

7. Quietness adorneth any profession, bringing credit, respect, and love thereto; but pragmaticalness is scandalous, and procureth odium to any party or cause: men usually do cloak their pragmatical behavior with pretences of zeal for public good, or of kindness to some party which they have espoused; but thereby they do really cast reproach, and draw prejudice on their side if it be a good cause, they do thereby wrong it, making it to partake of the blame incident to such carriage, as if it did produce or allow disorder; if it be a bad cause, they wrong themselves, aggravating the guilt of their adherence thereto; for it is a less fault to be calm and remiss in an ill way, than busy or violent in promoting it. Nothing hath wrought more prejudice to religion, or hath brought more disparagement on truth, than boisterous and unseasonable zeal; pretending in ways of passion, of fierceness, of rudeness to advance them: a quiet sectary doth to most men's fancy appear more lovely, than he that is furiously and factiously orthodox: the ornament of 'a meek and quiet spirit is,' saith St. Peter,' in God's sight, of great price;' and it is also very estimable in the opinion of

men.

8. Quiet is a safe practice, keeping men not only from needless incumbrances of business, but from the hazards of it; or being charged with its bad success: but pragmaticalness is dangerous; for if things go ill, the meddler surely will be loaded with the

blame; the profit and commendation of prosperities will accrue to the persons immediately concerned; but the disaster and damage will be imputed to those who meddled in the business; to excuse or ease themselves, men will cast the disgrace on those who did project or further the undertaking: he therefore that would be secure, let him be quiet; he that loveth peril and trouble, let him be pragmatical.

9. It is consequently a great point of discretion to be quiet, it yielding a man peace and safety without any trouble; and it is a manifest folly to be pragmatical, it being only with care, pains, and trouble, to seek dissatisfaction to others, and danger to himself; it being also to affect many not only inconveniences, but impossibilities.

Is it possible for any man to grasp or compass an infinity of business? Yet this the pragmatical man seemeth to drive at ; for the businesses of other men are infinite, and into that abyss he plungeth himself, who passeth beyond his own bounds; by the same reason that he meddleth with any beside his own, he may undertake all the affairs in the world; so he is sure to have work enough, but fruit surely little enough of his pains.

Is it imaginable that we can easily bring others to our bent, or induce men to submit their business to our judgment and humor? Will not he that attempteth such things assuredly expose himself to disappointment and regret? Is it not therefore wisdom to let every man have his own way, and pursue his concernments without any check or control from us?

10. We may also consider that every man hath business of his own sufficient to employ him; to exercise his mind, to exnaust his care and pains to take up all his time and leisure. To study his own near concernments, to provide for the necessities and conveniences of his life, to look to the interests of his soul, to be diligent in his calling, to discharge faithfully and carefully all his duties relating to God and man, will abundantly employ a man; well it is if some of them do not incumber and distract him he that will set himself with all his might to perform these things, will find enough to do; he need not seek farther for work, he need not draw more trouble on him.

Seeing then every man hath burden enough on his shoulders, imposed by God and nature, it is vain to take on him more load,

by engaging himself in the affairs of others; he will thence be forced, either to shake off his own business, or to become overburdened and oppressed with more than he can bear. It is indeed hence observable, and it needs must happen, that those who meddle with the business of others are wont to neglect their own; they that are much abroad can seldom be at home; they that know others most are least acquainted with themselves: and the wise Hebrew, The wisdom of a learned man comes by opportunity of leisure, (σοφία σοφιστοῦ ἐν εὐκαιρίᾳ σχολῆς,) and he that hath little business shall be wise ;' ὁ ἐλασσούμενος πράξει avrov oopio0ýσerat.) Whence it is scarce possible that a pragmatical man should be a good man; that is, such an one who honestly and carefully performeth the duties incumbent on him.

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Philosophers therefore generally have advised men to shun needless occupations, as the certain impediments of a good and happy life; they bid us endeavor åπλovv čavroùs, 'to simplify ourselves,' or to get into a condition requiring of us the least that can be to do. St. Paul intended the same when he advised us, μὴ ἐμπλέκεσθαι ταῖς τοῦ βίου πραγματείαις, ^ not to be entangled in the negociations of life' and our Saviour, when he touched Martha for being troubled about many things.' So far therefore we should be from taking in hand the affairs of other men, that we should labor to contract our own, and reduce them to the fewest that we can; otherwise we shall hardly attain wisdom, or be able to perform our duty.

11. But suppose us to have much spare time, and to want business, so that we are to seek for divertisement, and must for relief fly to curiosity; yet it is not advisable to meddle with the affairs of other men; there are divers other ways more innocent, more safe, more pleasant, more advantageous to divert ourselves, and satisfy curiosity.

Nature offereth herself, and her inexhaustible store of appearances to our contemplation; we may, without any harm, and with much delight, survey her rich varieties, examine her proceedings, pierce into her secrets. Every kind of animals, of plants, of minerals, of meteors presenteth matter wherewith innocently, pleasantly, and profitably to entertain our minds. There are many noble sciences, by applying our minds to the

study whereof, we may not only divert them, but improve and cultivate them: the histories of ages past, or relations concerning foreign countries, wherein the manners of men are described, and their actions reported, may afford us useful pleasure and pastime; thereby we may learn as much, and understand the world as well, as by the most curious inquiry into the present actions of men; there we may observe, we may scan, we may tax the proceedings of whom we please, without any danger or offence: there are extant numberless books, wherein the wisest and most ingenious of men have laid open their hearts, and exposed their most secret cogitations unto us; in pursuing them we may sufficiently busy ourselves, and let our idle hours pass gratefully; we may meddle with ourselves, studying our own dispositions, examining our principles and purposes, reflecting on our thoughts, words, and actions; striving thoroughly to understand ourselves; to do this we have an unquestionable right, and by it we shall obtain vast benefit, much greater than we can hope to get by puddering in the designs or doings of others. Pragmaticalness then, as it is very dangerous and troublesome, so it is perfectly needless; it is a kind of idleness, but of all idleness the most unreasonable : it is at least worse than idleness in St. Gregory Nazianzen's opinion. For, I had rather,' said he, be idle more than I should, than over-busy.'* Other considerations might be added; but these, I hope, may be sufficient to restrain this practice, so unprofitable and uneasy to ourselves, and, for the most part, so injurious and troublesome to others.

Now the God of peace make us perfect in every good word and work, through Jesus Christ, to whom be glory for Amen.

ever.

* Αργὸς εἶναι μᾶλλον τοῦ δέοντος, ἢ περίεργος δέχομαι.Greg. Naz. Or. 26.

SERMON XXIII.

MATTHEW, CHAP. XXII.-VERSE 37.

PREVIOUS observations on the occasion of this text; the crafty design which produced it; the defeat of that design by our Saviour; the extent and excellence of the great duty inculcated in it plan of the discourse is, first, to explain the nature of this love so commanded us; then to show the means of attaining it; lastly, to propound some inducements to the purchase and practice of it.

I. Love in general defined: its chief properties all shown in some sort to agree well with that love which we owe to God, according to the tenor of the law in the text, and in the degree therein expressed; for even of this divine love the chief properties may be conceived to be as follow.

1. A right apprehension and firm persuasion concerning God, and consequently a high esteem of him as most excellent in himself, and most beneficial to us: this topic enlarged on. 2. An earnest desire of obtaining a propriety in him; of possessing him; of approaching him; and of being, as far as may be, united to him: this illustrated by examples from Scripture, 3. Coherent with this is a third property, viz. a great satisfaction and delight in the enjoyment of God; in the sense of having such a propriety in him; in the partaking of those emanations of favor and beneficence from him; and consequently in the instruments that convey, and the means that conduce to such enjoyment: this enlarged on. 4. The sensation of much displeasure and regret in being deprived of such enjoyment; in

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VOL. II.

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