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harmony is ever heard; no appearances ever present themselves but those of peace and joy.

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Thus, considering God under these two illustrious characters which are given of him in Scripture, as Light, and as Love, it follows that in his presence there must be fulness of joy. But I am far from saying that the few imperfect hints I have now given exhaust, or even approach to the sum of those pleasures for evermore which are at God's right hand. Ten thousand pleasures are there which now we have neither faculties to comprehend, nor powers to enjoy. Behind that mysterious cloud, which covers the habitation of eternity, the view of mortals cannot penetrate. Content with our humble and distant situation, we must as yet remain. Faith can only look to those glories from afar. In patient silence, it must wait, trust, and adore.

Supposing the ideas which I have set before you, in this Discourse, to be no more than the speculations of a contemplative mind, such as were wont of old to be indulged by the philosophers of the Platonic school, still they would deserve attention, on account of their tendency to purify and elevate the mind. But when they are considered in connexion with revelation, which, upon grounds the most unquestionable, we believe

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to be divine, they are entitled to command, not attention only, but reverence and faith. They present to us such high expectations as are sufficient to determine every reasonable man to the choice of virtue; to support him under all its present discouragements, and to comfort him in the hour of death. Justly may they excite in our hearts, that ardent aspiration of the Psalmist: My soul thirsteth for God, for the living God; Oh! when shall I come, and appear before him?-But, with this wish in our hearts, never, I beseech you, let us forget what was set forth in the first part of this Discourse; that in order to arrive at the presence of God, the path of life must previously be shewn to us by him, and that in this path we must persevere to the end. These two things cannot be disjoined, a virtuous life and a happy eternity. Who shall ascend unto the hill of the Lord? and who shall stand in his holy place? He only who hath clean hands and a pure heart. Between a corrupted heart and the God of light and love, there never can be any connexion. But of this we may rest assured, that the path of piety and virtue, pursued with a firm and constant spirit, will, in the end, through the merits of our blessed Redeemer, bring us to that presence, where is fulness of joy, and where are pleasures for evermore.

SERMON LVIII.

ON CURIOSITY CONCERNING THE AFFAIRS OF OTHERS.

Peter seeing him, saith to Jesus, Lord, what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me.-John xxi. 21, 22.

THESE words occurred in a confer- | which he had incurred by his late ence which our Lord held with Simon Peter, after his resurrection from the dead. Conscious of the disgrace

denial of his Master, Peter must, at this time, have appeared before him with shame. Our Lord, after a tacit

men to pry into the affairs of their neighbours, is reprehensible on three accounts. It interrupts the good order, and breaks the peace, of so

rishes several bad passions. It draws men aside from a proper attention to the discharge of their own duty.

rebuke, implied in the question which he repeatedly puts to him, Simon, son of Jonas, lovest thou me? restores him, with great benignity, to his office, as an apostle, by giving the command-ciety. It brings forward and noument to feed his sheep; and intimates also, that it should be his lot to suffer death in the cause of his Master. The apostle John, distinguished here by the denomination of the disciple whom Jesus loved, being present at this conversation, Peter, who was always eager and forward, looking to John, puts this question to our Saviour, Lord, and what shall this man do? "What shall be his employment? what his rank and station in thy kingdom? what his future fate in life?"-By what principle Peter was moved to put this unseasonable and improper question to his Master, whether it arose from mere curiosity, or from some emotion of rivalship and jealousy, does not appear; but it is plain that our Lord was dissatisfied with the inquiry which he made, and presently he checks Peter's curiosity, by a severe reply; What is that to thee?," What is it to thee what this man shall do? what shall be his rank? or what the circumstances of his life or his death? Attend thou to thine own duty. Mind thy proper concerns. Fulfil the part which I have allotted to thee. Follow thou me." -The instruction which arises from this conversation of our Lord's with Peter, is, that all prying inquiries into the state, circumstances, or character of others, are reprehensible and improper; that to every man a particular charge is assigned by his Lord and Master, the fulfilment of which ought to be the primary object of his attention, without officiously thrusting himselfinto the concerns of others. The illustration of these points shall make the subject of the present Dis

course.

That idle curiosity, that inquisitive and meddling spirit, which leads

It interrupts, I say, the order, and breaks the peace, of society. In this world we are linked together by many ties. We are bound by duty, and we are prompted by interest, to give mutual assistance, and to perform friendly offices to each other. But those friendly offices are performed to most advantage, when we avoid to interfere unnecessarily in the concerns of our neighbour. Every man has his own part to act, has his own interest to consult, has affairs of his own to manage, which his neighbour has no call to scrutinize. Human life then proceeds in its most natural and orderly train, when every one keeps within the bounds of his proper province; when, as long as his pursuits are fair and lawful, he is allowed, without disturbance, to conduct them in his own way. That ye study to be quiet, and do your own business, (1 Thess. iv. 11.) is the apostolical rule, and indeed the great rule, for preservation of harmony and order. But so it is, that, in every age, a set of men have existed, who, driven by an unhappy activity of spirit, oftener perhaps than by any settled design of doing ill, or any motives of ambition or interest, love to intermeddle where they have no concern, to inquire into the private affairs of others, and, from the imperfect information which they collect, to form conclusions concerning their circumstances and character. These are they who, in Scripture, are characterized as tattlers, and busy bodies in other men's matters, and from whom we are called to turn away.

Though persons of this description

should be prompted by nothing but vain curiosity, they are, nevertheless, dangerous troublers of the world. While they conceive themselves to be inoffensive, they are sowing dissension and feuds. Crossing the lines in which others move, they create confusion, and awaken resentment. For every man conceives himself to be injured, when he finds another intruding into his affairs, and, without any title, taking upon him to examine his conduct. Being improperly and unnecessarily disturbed, he claims the right of disturbing in his turn, those who wantonly have troubled him. Hence, many a friendship has been broken; the peace of many a family has been overthrown; and much bitter and lasting discord has been propagated through society.

While this spirit of meddling curiosity injures so considerably the peace and good order of the world, it also nourishes among individuals who are addicted to it, a multitude of bad passions. Its most frequent source is mere idleness, which, in itself a vice, never fails to engender many vices more. The mind of man cannot be long without some food to nourish the activity of its thoughts. The idle, who have no nourishment of this sort within themselves, feed their thoughts with inquiries into the conduct of their neighbours. The inquisitive and curious are always talkative. What they learn, or fancy themselves to have learned, concerning others, they are generally in haste to divulge. A tale which the malicious have invented, and the credulous have propagated; a rumour which, arising among the multitude, and transmitted by one to another, has, in every step of its progress, gained fresh additions; becomes in the end the foundation of coufident assertion, and of rash and severe judgment.

It is often by a spirit of jealousy and rivalry, that the researches of

such persons are prompted. They wish to discover something that will bring down their neighbour's character, circumstances, or reputation, to the level of their own; or that will flatter them with an opinion of their own superiority. A secret malignity lies at the bottom of their inquiries. It may be concealed by an affected shew of candour and impartiality. It may even be veiled with the appearance of a friendly concern for the interest of others, and with affected apologies for their failings. But the hidden rancour is easily discovered.

While, therefore, persons of this description trouble the peace of society, they at the same time poison their own minds with malignant passions. Their disposition is entirely the reverse of that amiable spirit of charity, on which our religion lays so great a stress. Charity covereth the multitude of sins; but this prying and meddling spirit seeks to discover and divulge them. Charity thinketh no evil; but this temper inclines us always to suspect the worst. Charity rejoiceth not in iniquity; this temper triumphs in the discovery of errors and failings. Charity, like the sun, brightens every object on which it shines; a censorious disposition casts every character into the darkest shade it will bear.

It is to be farther observed, that all impertinent curiosity about the affairs of others tends greatly to obstruct personal reformation; as it draws men's thoughts aside from what ought to be the chief object of attention, the improvement of their own heart and life. They who are so officiously occupied about their neighbours, have little leisure, and less inclination, to observe their own defects, or to mind their own duty. From their inquisitive researches, they find, or imagine they find, in the behaviour of others an apology for their own failings: and the favourite results of their inquiries

generally is to rest satisfied with themselves. They are at least as good, they think, as others around them. The condemnation which they pass on the vices of their neighbours, they interpret to be a sentiment of virtue in themselves. They become those hypocrites described by our Lord, who see clearly the mote that is in their neighbour's eye, while they discern not the beam that is in their own.

In opposition to such a character as this, the doctrine plainly inculcated by the text is, that to every man a particular charge is given by his Lord and Master; a part is assigned him by Providence to act; that to this he ought to bend his chief attention; and, instead of scrutinizing the character or state of others, ought to think of himself, and leave them to stand or fall by their own master. What shall this man do? said Peter. What, replies our Lord, is that to thee? Follow thou me.

Where persons possess any important station, or distinguished rank in the world, the application of this doctrine to them is manifest. If they have any candour, they cannot refuse to acknowledge that God and the world have a title to expect from them a diligent attention to their proper part in life; and that to waste their time in idle inquiries about others, with whom they have nothing to do, is reprehensible and sinful. But there are multitudes of mankind, to whom this appears in a very different light. They are humble and private men, who are willing to conceive themselves as of little importance in the world. Having no extensive influence, and no call, as they think, to distinguish themselves by active exertions in any sphere, they imagine that they may innocently lead an idle life, and indulge their curiosity, by canvassing at pleasure the character and the behaviour of those around them. With persons of this description every so

ciety too much abounds.-My brethren, no one ought to consider himself as insignificant in the sight of God. In our several stations we are all sent forth to be labourers in God's vineyard. Every man has his work allotted, his talent committed to him; by the due improvement of which he might, in one way or other, serve God, promote virtue, and be useful in the world. Occupy till I come, is the charge given to all Christians without exception. To be entirely unemployed and idle, is the prerogative of no one, in any rank of life.

Even that sex, whose task is not to mingle in the labours of public and active business, have their own part assigned them to act. In the quiet of domestic shade, there are a variety of virtues to be exercised, and of important duties to be discharged. Much depends on them for the maintenance of private economy and order, for the education of the young, and for the relief and comfort of those whose functions engage them in the toils of the world. Even where no such female duties occur to be performed, the care of preparing for future usefulness, and of attaining such accomplishments as procure just esteem, is laudable. In such duties and cares, how far better is time employed, than in that search into private concerns, that circulation of rumours, those discussions of the conduct and descants on the character of others, which engross conversation so much, and which end, for the most part, in severity of censure?

In whatever condition we are placed, to act always in character, should be our constant rule. He who acts in character, is above contempt, though his station be low. He who acts out of character, is despicable, though his station be ever so high. What is that to thee, what this man or that man does? Think of what thou oughtest to do thyself; of what is suitable to

thy character and place; of what the world has a title to expect from thee. Every excursion of vain curiosity about others, is a subtraction from that time and thought which was due to ourselves and due to God. Having gifts, says the apostle Paul, differing according to the grace that is given us, whether ministry, let us wait on our mi nistering; or he that teacheth, on teaching; or he that exhorteth, on exhortation. He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. (Rom. xii. 6-8.)

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In the great circle of human affairs, there is room for every one to be busy and well employed in his own province, without encroaching upon that of others. It is the province of superiors to direct; of inferiors, to obey; of the learned, to be instructive; of the ignorant, to be docile; of the old, to be communicative; of the young, to be advisable and diligent. thou poor? Shew thyself active and industrious, peaceable and contented. Art thou wealthy? Shew thyself beneficent and charitable, condescending and humane. If thou livest much in the world, it is thy duty to make the light of a good example shine conspicuously before others. If thou livest private and retired, it is thy business to improve thine own mind, and to add, if thou canst do no more, one faithful subject to the Messiah's kingdom. There is indeed no man so sequestered from active life, but within his own narrow sphere, he may find some opportunities of doing good; of cultivating friendship, promoting peace, and discharging many of those lesser offices of humanity and kindness, which are within the reach of every one, and which we all owe to one another. In all the various relations which subsist among us in life, as husband and wife, master and servants, parents and children, relations and friends, rulers and subjects, in

numerable duties stand ready to be performed; innumerable calls to virtuous activity present themselves on every hand, sufficient to fill up with advantage and honour the whole time of man.

There is, in particular, one great and comprehensive object of attention, which, in the text, is placed in direct opposition to that idle curiosity reprehended by our Lord; that is, to follow Christ. Follow thou me. What this man or that man does; how he employs his time; what use he makes of his talents; how he succeeds in the world; are matters, concerning which the information we receive can never be of great importance to us; often, is of no importance at all. But how our Saviour behaved while he was on earth, or how, in our situation he would have behaved, are matters of the highest moment to every Christian.

The commandment given in the text, to follow him, includes both observance of his words, and imitation of his example. The words of Christ contain, as we all know, the standing rule of our life. His example exhibits the great model on which our conduct ought to be formed; and it is to this that the precept here delivered directly refers. Examples have great influence on all. But by all human examples, we are in danger of being occasionally misled. We are ever obliged to be on our guard, lest the admiration of what is estimable betray us into a resemblance of what is blemished and faulty. For the most perfect human characters, in the midst of their brightness and beauty, are always marked with some of those dark spots which stain the nature of man. But our Lord possessed all the virtues of the greatest and best men, without partaking any of their defects. In him, all was light without a shade, and beauty without a stain.At the same time, his example is attended with this singular advantage, of being

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