should not disclose the secrets of one to another. These practices engender enmity and strife among men; and are therefore inhuman, or rather diabolical : for the Devil is the great makebate in the world.

6. Reprove mildly and sweetly, in the calmest manner, in the gentlest terms; not in a haughty or imperious way, not hastily or fiercely: not with sour looks, or in bitter language; for these ways do beget all the evil, and hinder the best effects of reproof: they do certainly inflame 2. We should not foment dissensions and disturb the person reproved; they already commenced, blowing up the coals breed wrath, disdain, and hatred against that are kindled, by abetting the strife, or the reprover; but do not so well enlight- aggravating the causes thereof; it is not en the man to see his error, or affect him good to strengthen the quarrel, by siding with kindly sense of his miscarriage, or with one part, except that part be notoridispose him to correct his fault, such re- ously oppressed or abused: in such a proofs look rather like the wounds and case indeed, when justice calleth for them, persecutions of enmity, than as remedies we may lend our advice and assistance; ministered by a friendly hand; they har- and may bear the inconvenience of being den men with stomach and scorn to mend engaged, as Moses honestly and geneupon such occasion. If reproof doth rously did, when he succoured his brothnot savour of humanity, it signifieth noth-er that suffered wrong: otherwise it is ing; it must be like a bitter pill wrapped advisable to keep ourselves out of the in gold, and tempered with sugar, other- fray, that we do not encourage it by our wise it will not go down, or work effec- taking part, and involve ourselves in the tually. mischiefs of it.

7. Affect not to be reprehensive; seem 3. Especially we should not make ournot willingly to undertake the place of a selves parties in any faction, where both reprover; appear to be merely drawn sides are eager and passionate; for then, thereto by sense of duty, or exigency of even they who have the juster cause are friendship, or constraint of charity and wont to do unjust things, in which it is good-will. For to affect reproving is a hard for any man engaged not to have sign of ill-nature and arrogance; that share, at least not to undergo the imputawe delight to observe the faults, that we tion of them: it is wisdom, therefore, in love to insult upon the infirmities and in- such cases to hold off, and to retain a kind felicities of other men; which is the part of indifferency; to meddle with them is, of a domineering and cruel humour. A as the Wise Man saith, to take a dog by truly good man indeed would be glad to the ears; which he that doth, can hardbe excused from the office; it is the mostly take care enough of his fingers. unpleasant thing he can do, to be raking in men's sores, and causing smart to his neighbours; far more gladly would he be commending their good deeds, and cherishing their virtue. Nothing, therefore, but conscience and charity can put him on this employment. But so much for meddling in reproof.

III. Another kind of meddling is, interposing in the contests and contentions of others. As to this, we may, briefly, do well to observe these directions.

1. We should never meddle, so as to raise dissensions, or to do such things as breed them: we should by no means create misunderstandings, or distastes, between our neighbours: we should not instil jealousies, or surmises: we should not misconstrue words or actions, to an offensive sense or consequence : should not convey spiteful tales: we

we

4. We should not interpose ourselves (without invitation) to be arbitrators in points of difference: we may cautiously mediate, perhaps, or advise to agreement; but not pretend as judges with authority to decide the controversy: this savoureth of arrogance, this will work trouble to us, and bring the displeasure of both sides. upon us; it is hard in doing so, to avoid becoming parties, and offending one side.* Our Lord therefore did, we see, wave this office, and put off the invitation with a Who made me a divider or a judge between you?

5. If we would at all meddle in these cases, it should be only in endeavouring, by the most fair and prudent means, to renew peace, and reconcile the dissen* Οἱ ἐν μέσῳ ὄντες ὠθοῦνται ἀπ' ἀμφοτέρων.— Arist. Prov. xxvi. 17.

ters; if we can, by exhortation and per- | whereby, as themselves do well, so the suasion to peace, by removing mispri- public doth thrive: but pragmaticalness sions, by representing things handsomely, disturbeth the world, confounding things, by mitigating their passions, bring them removing the distinction between superito good terms, this is a laudable meddling, or, inferior, and equal, rendering each this is a blessed practice. So I leave man's business uncertain; while some this particular, and finish the directive undertake that which belongeth not to part of my discourse. them, one busybody often, as we find by experience, is able to disturb and pester a whole society.

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.

thing, as signifying good disposition, and and factiously orthodox: the ornament of producing good effects; but pragmatical- a meek and quiet spirit is (saith St. Peter) ness is ugly and odious. Every man in God's sight, of great price; and it gladly would be a neighbour to a quiet is also very estimable in the opinion of person, as who by the steady calmness men. and smoothness of his humour, the inoffensive stillness and sweetness of his demeanour, doth afford all the pleasure of conversation, without any cross or trouble. But no man willingly would dwell by him, who is apt ever to be infesting him by his turbulent humour, his obstreperous talk, his tumultuous and furious carriage; who, upon 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 neighbour. 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 behaviour 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 upon 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 upon 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

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 buinesses 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 humour? 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

* Τῳ ὄντι φαίνεται κατὰ τὴν ἡσυχίαν βίος ἀκίν duró Ti xai dopudès exeiv.-Chrys. apud Plut.

JI Pet. iii. 4.

to employ him; to exercise his mind, to | therefore, we should be from taking in exhaust his care and pains, to take up all hand the affairs of other men, that we his time and leisure.* To study his own should labour to contract our own, and near concernments, to provide for the reduce them to the fewest that we can ; necessities and conveniences of his life, otherwise we shall hardly attain wisdom, to look to the interests of his soul, to be or be able to perform our duty.* diligent in his calling, to discharge faithfully and carefully all his duties relating to God and man, will abundantly employ a man ;t well it is, if some of them do not encumber 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 further for work; he need not draw more trouble on him.

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.‡

Seeing, then, every man hath burden Nature offereth herself, and her inexenough on his shoulders, imposed by God haustible store of appearances, to our and nature, it is vain to take on him more contemplation; we may, without any load, by engaging himself in the affairs harm, and with much delight, survey her of others; he will thence be forced, rich varieties, examine her proceedings, either to shake off his own business, or pierce into her secrets. Every kind of to become overburdened and oppressed animals, of plants, of minerals, of metewith more than he can bear. It is indeed ors, presenteth matter, wherewith innohence observable, and it needs must hap-cently, pleasantly, and profitably to enpen, that those who meddle with the busi-tertain our minds. There are many noness of others are wont to neglect their ble sciences, by applying our minds to own; they that are much abroad can the study whereof, we may not only diseldom 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 (σogla ooqiarov v izugia ozols,) and he that hath little business shall be wise:* (haoootusros πράξει αὐτοῦ σοφισθήσεται.) Whence it is scarce possible that a pragmatical manquiry into the present actions of men ; should be a good man; that is, such an one who honestly and carefully performeth the duties incumbent on him.

Philosophers, therefore, generally have advised men to shun needless occupations, as the certain impediments of a good and happy life; they bid us endeavour &лlour taviods, 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, μǹ ¿μãîéneσbu tuis τοῦ βίου πραγματείαις not to be entangled in the negotiations of life and our Saviour, when he touched Martha for being troubled about many things." So far,

* Ο πλεῖστα πράσσων πλεῖσθ ̓ ἁμαρτάνει βροτῶν. —Eurip.

† Απράγμονας εἶναι ἐκκλίνειν γὰρ τὸ καθῆκον.— Zenon. apud Laert. Chrysost. tom. ii. Eth. 64. Ecclus. xxxviii. 26. 2 Tim. ii. 4. τι Luke x. 41, τυρβάζῃ περὶ πολλά.

vert 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 in

there we may observe, we may scan, we may tax the proceedings of whom we please, without danger of 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

* Ο σοφός, ιδιοπράγμων, καὶ ἀπράγμων.--Democ. Sen. Ep. 72, 22. Tertullian calleth Stoicism, Quietis magisterium.-De Pall. v.

Tacitus saith of the Stoics sect,-quæ turbidos et negotiorum appetentes facit.

Omnium occupatorum conditio misera est, eorum tamen miserrima, qui ne suis quidem occupationibus laborant.-Sen. de Brev. Vita,

xix.