The necessity of studying to be quiet, and doing our own business. A sermon preach'd at Philadelphia, September the 30th. 1744. On I Thessalonians IV. II. : With some enlargements. / By Gilbert Tennent, A.M. Minister of the Gospel in Philadelphia. ; [Five lines of Scripture texts]

The necessity of studying to be quiet, and doing our own business. A sermon preach'd at Philadelphia, September the 30th. 1744. On I Thessalonians IV. II. : With some enlargements. / By Gilbert Tennent, A.M. Minister of the Gospel in Philadelphia. ; [Five lines of Scripture texts]

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1 THESSALONIANS iv. 11.

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

THE Apostle in these Words exhorts the Thessalonians to two important and difficult Duties, viz. Quietness and Diligence in their own Business. By being Quiet we are to understand a meek and peaceable Temper and Behaviour, which is oppos'd to a turbulent and wrangling Spirit, to sinful and needless Contentions about civil or religious Matters; all that tumultuous Behaviour is hereby forbid, whereby the Right of others is unjustly infring'd, and their Peace causelessly disturb'd.

Now the Apostle exhorts them to study to be quiet. The original Word translated Study, signifies to be Ambitious, to intimate that we should pursue Quiet with the like Degree of Esteem, Desire and Labour, as Men do Honour, Dignity and Power, which are the Objects of Ambition. Study to be quiet, i. e. often think on the [Page] Value and Importance of it, endeavour to find out, ponder upon, and pursue after the Measures that are necessary to attain and preserve it. Me thinks the Apostles Exhortation plainly speaks the Necessity, the Difficulty, and Excellency of Quiet. It is necessary upon many Accounts to be calm and compos'd, meek and peaceful, as I shall afterwards labour to evince. It is also a noble Temper of Mind which deserves our Study and Care, and indeed it is as difficult to be attain'd and maintain'd as it is necessary and excellent, because of the many Incidents and Temptations we meet with in this World, which are apt to put our Passions into an irregular Ferment, and call forth our angry Resentments before we are aware.

The next Duty the Apostle recommends is Diligence in our proper Business, do your own Business, as if he should say, manage Things that are proper for you, things that are suitable to your Capacity and Character, things you have a call to negociate, and do not needlessly intermedle in others Affairs to the prejudice of their Quiet.

The Apostle prescribes Diligence in our own Business as an excellent Mean to promote [Page] Peace and Quiet. And indeed so it is, for if People were as diligent as they should be in managing their own Affairs with Discretion, they would find little Leasure or Inclination to enter upon the Business of others that dont belong to them, without either Invitation or Necessity, and then act the Part of a severe Critick, a sour Satyrist, or imperious Judge.

Contention certainly often springs from a needless and imperious intermedling with the Business of others. This the Apostle sharply reproves the Thessalonians for in his second Epistle to them iii. Chap. 11, and 12 Ver. For we hear (says he) that there are some who walk among you disorderly, working not at all but are Busy-bodies. Now them that are such, we command and exhort by our Lord Jesus Christ, that with Quietness they work and eat their own Bread. The Greek Word translated walking among, in the preceeding Verse, signifies to go round about. It seems there were some idle People among the Thesalonians, who went round about from House to House making Mischief, by their tatling and intermedling with other Peoples Affairs. The Apostle deals roundly [Page] with those Pests of Society, and solemnly exhorts them to Diligence and Quiet.

It is true to seek our own Things only, is a great evil, and as such the same Apostle bewails it, Phil. ii. 21. All seek their own and not the Things that are JESUS CHRIST'S. When we are call'd to it no doubt we should concern ourselves with the Affairs of others, but not otherwise, and then we may reckon them our own. Hence it is the Apostle elsewhere observes, that we should not only seek our own, but every Man anothers Wealth, i. e. We should not only avoid building our own Interest upon the Ruin of another Mans, which is as natural and common as it is cruel and malignant; but we should, when called thereto, endeavour to assist others in promoting their temporal Interest as far as we have Opportunity and Capacity.

In discoursing farther upon our Text, I shall

I. Speak more largely of the Duties therein expressed.

II. Of the Evil imply'd, viz. medling in other folks Business without a Call.

The first Point therefore to be considered is, Quietness. Study to be quiet. In speaking [Page] upon which, I shall 1st. Point to the Hindrances of it. 2d. Represent the Means which are needful to acquire and preserve it. 3d. Shew the Excellency and Importance of such a temper of Mind and Behaviour.

1st. I am to point out the Hinderances of quiet, which should be avoided. Now they are these following, viz.

1st. Pride, high and overweening Conceits of ourselves, when we imagine that we are much wiser, and much better than we are, and of greater Importance in the World. This inclines us to despise others, who are perhaps our Superiors in real worth This makes us impatient of Contradiction, and disposes Persons to assume a magisterial Air in their Behaviour, usurping an Athority over others which they have no right to. This Evil the Apostle James cautions against in the 3d. Chap. of his Book, and 1st. and 2d. Verses. My Brethren be not many Masters, knowing that we shall receive the greater Condemnation; for in many Things we offend All. Now to get the Pride of our Hearts broken, let us consider for God's sake how unreasonable and dangerous it is. Pray what Cause has any Man living to be [Page] Proud? who considers the Meanness of his Original, the Transitoriness of his Abode upon the Stage of Time, together with the strict Account he must give of his present Stewardship at last. before God's enlightned Tribunal? Have we not sprung from degenerate Parents? (surely our Father was an Amorite and our Mother a Hitite.) Are we not sinful and dependant Creatures, liable to a thousand Accidents, and hasting fast on the Torrent of Time to the Grave: (the Place appointed for all living.) In which, after a few Moments expire, we must be reduc'd to Dust and Rottenness, and expos'd to Oblivion? What if any of us have Gifts, natural, acquir'd or Gracious, do not these put us more in Debt to God, from whom we receive them? And shall we be proud of our Debts? What is there in the Honours of this World that can reasonably incite our Arrogance? Can they confer any real worth? No, surely; they are more likely to diminish any Thing that is praise worthy in us, by flattering our Pride. And are they not as variable as the Wind: Are not Praise and Dispraise (generally) rather the Fruits of Humour, Affection or Prejudice, than [Page] the Result of a Sober Judgment? As to sensitive Pleasures are they not Common to us with the Bruits? Do they not die in the Enjoyment, and if sinful are they not follow'd with a Remorse which exceeds in Bitterness the Comfort they yield? As to Wealth it can neither make us Good or Happy, it often flies from our Embraces, but can never content our Minds, being of a gross and limitted Nature; but because some are proud of their Knowledge it should be remembred, that unless it be sanctify'd it makes us but more like the Devils who are knowing, but wicked, Spirits: Surely he that knows his Masters Will, and does not perform it, shall be beaten with double Stripes! And shall any who have obtain'd the free Grace of God boast as tho' they had not receiv'd it, and sacrifice to their own Nett? O how Monstrous and Inconsistent is this! Dear Sirs, consider that God resists the Proud, and gives Grace to the Humble. Surely Pride goes before Destruction, and a high Mind before a Fall. But

2dly. Another Hindrance of Quiet is Enmity against our Brother, which inclines Men to hard Thoughts, hard Speeches, as [Page] well as to unjust and ungenerous Actions. Unreasonable Jealouses, rash judging of the States of others, because of their Difference in Sentiment about lesser Things in Religion, or such Infirmities in Practice as may (agreeable to Scripture Instances) consist with a gracious State, are of dreadfull Tendency to destroy the Peace and Quiet of Societys. Whatever Fears we have concorning the States of others towards God they should not be express'd, unless some valuable End can be thereby answer'd; otherwise I see not how such a proceeding can be clear'd of the Charge of Back-biting. It is lamentable to think how ready some ignorant Novices in Religion, are to take the Bench, and pronounce Sentence against the Spiritual States of others rashly, and without sufficient Foundation; but such Persons are generally paid in their own Coin before they leave the World; agreeable to the Declaration of our Lord, Mat. vii. 1.2. Such as are most enclin'd to enter upon the difficult Province of judging, concerning the States of others, are generally least fit for it. The longer Gracious Persons live, and the more they know of the Deceits [Page] of their own Hearts, the more sensible they will be of their unfitness to judge of the States of others, and the less inclin'd they will be to it. I may farther observe that all the Sins of the Tongue, particularly Slander and Detraction, are Hindrances to quiet, and as such ought to be avoided.

3dly. Another Hindrance of Quiet is, taking up evil reports against our Brethren without sufficient Evidence, and spreading of them with Delight; both which are expresly forbid by the Almighty, Psa. xv. 3. Lev. xix. 16. Thou shalt not go up and down as a Tale bearer among thy People: We should be as tender of our Neighbours good Name, as of his Body and Estate,

4thly. It likewise mars Quiet when Persons rigorously insist upon their civil Right in small Matters; the loss of which they can endure without much injury to themselves or Families. This the Apostle reproved the Corinthians for, 1 Cor. vi. 7. Now therefore there is utterly a fault among you because ye go to Law one with another; why do ye not rather take wrong? why do ye not rather suffer your selves to be defrauded?

[Page]5thly. Another Hindrance is angry Resentments, or Revenges for real and suppos'd Injuries, doing Evil for Evil, and rendering Reviling for Reviling. O Sirs, was this the Practice of Christ? Or is it agreeable to his Religion? Shall we profess the Name of Christ, and yet come short of the Good Temper that appear'd in some of the Pagans. I have read of one whom his Neighbour revil'd all Day, to whom he made no reply till the Evening came on, when it was Time for his Neighbour to go Home, he then spoke to him in the following Strain: Neighbour, said he, shall my Man light you Home? It is likewise storied of Socrates, that once when he was attempting to beat his Servant, but finding himself Angry, he held out his Arm for a considerable Time, as a Punishment upon himself, without striking a Blow, and told his Servant that he would beat him but that he was Angry. Sirs if we are habitually bent on Revenge, what will our Profession avail us? What do we more then others, yea the very worst of Men? But to proceed,

2dly. The Means conducive to Quiet are these following, viz.

[Page]1st. A humble Mind. We are commanded to be cloth'd with Humility; and truly this is one of the noblest Ornaments, without which we are naked and deform'd: To preserve which it is needful to take a frequent View of the Plague Sore of our Hearts, as well as of our Blunders in Practise.

2dly. Another excellent Mean to promote Quiet, is Love to our Neighbour. This will dispose us to kind Thoughts, courteous Speeches, just and generous Actions. Charity or Love, as the Apostle observes, 1 Cor. 13. thinketh no Evil, it believes all Things and hopes all Things, i. e. Those that are possessed of it are thereby inclin'd to the most favourable Sentiments of the Speeches and Actions of others, that their Nature and Circumstances can i Reason admit of, so that it is no Sign of the Depth of our Judgment to be severe and censorious, but of the Weakness or Want of Charity. The Apostle farther observes in the forecited Chapter, That Charity suffereth Long, and is Kind, That Charity is not easily provok'd, and rejoyceth not in Iniquity: Such as are endu'd with it, [Page] are not pleas'd at their Neighbours miscarriages. Surely that Wisdom that is from above is first Pure, then peaceable, gentle and easie to be entreated, without Partiality and without Hypocrisy. I may add that real Love consists not in Word and Tongue only, but expresses itself in Deed and in Truth. As Justice and Generosity directly tend to Quiet, so the Contrary thereof are fatal Sources of Discord and Debate: The Practice of Injustice, under a religious Mask, is so big with Malignity and Mischief, that no Words or Colours can sufficiently represent it!

3dly. Another Mean of Quiet, is to bear with the Weaknesses of our Brethren, Gal. vi. 1.2▪ Brethren if any Man be overtaken in a Fault, ye which are spiritual restore such a one, in the Spirit of Meekness, considering thy self least thou also be tempted. Bear ye one anothers Burthens, saith the Apostle elsewhere, and so fulfil the Law of Christ.

4thly. Another Mean of Quiet, is a speedy forgiving of Injuries: And hence we are forbid to let the Sun go down on our Wrath, and enjoyn'd in Case we have brought [Page]our Gift to the Altar, and remember that our Brother hath ought against us, to leave there our Gift, and be first reconcil'd to our Brother, Mat. v. 23.24. And indeed without forgiving those that Trespass against us, we cannot pray the Lords Prayer without virtually praying for a Curse upon ourselves.

5thly. If we desire Quiet, our Words should be few, James i. 19. Wherefore my beloved Brethren, let every Man be swift to hear, slow to speak, slow to Wrath: For in a Multitude of Words, there wanteth not Sin, but he that refraineth his Lips is Wise, Pro. x. 19 And elsewhere Solomon observes, That he that hath Knowledge spareth his Words. Pro. xvii. 37. It is likewise necessary to allow Persons their Liberty of speaking out what they have to say, without Interruption: The Contrary hereof, namely teaching and dictating in common Conversation, where we have no Authority, and interrupting others in their Discourse, are very offensive, they argue Vanity of Mind, and involve in them a Kind of Persecution and robbing Mankind of that Priviledge which they have a right to by the [Page] Laws of Society. And here I cannot but take Notice of another Practice which is equally offensive to modest and humble Minds, viz. praising of Persons in their Presence. It is grievous in ones hearing to be set upon the Stage, and made an object either of Commendation, or Sport and Ridicule.

But I proceed to shew the Excellency and Importance of a quiet Temper and Behaviour, which appear from the following Considerations, viz.

1st. A quiet temper of Mind is pleasing to God, A meek and quiet Spirit is in the sight of God of great Price, 1 Pet iii. 1 [...]

2dly. It is ornamental to Religion, when those that profess CHRIST imitate his Example, and learn of him to be meek and lowly.

3dly. It is many Ways profitable to our selves; this is the Way to obtain the Blessing of God upon our Persons and Enjoyments. Mat. v. 5. Blessed are the Meek for they shall inherit the Earth. Tho' they may have but little of the World, yet they shall have the Comfort and Relish of what they possess. A quiet Behaviour tends to preserve the Tranquility of our own Minds, [Page] for he that does not come in anothers Way is like to be let alone himself: But the Busy-Body creates Trouble to himself, for others will be as apt to censure his Proceedings as he is theirs. And hence the Apostle Peter adviseth to beware of Suffering as a Thief, Murderer or Busy-Body in other Mens Matters, 1 Pet. iv. 15. And Solomon observes justly, Pro. xxvi. 17. That he that passeth by and medleth with Strife, belongeth not to him, is like one that taketh a Dog by the Ears, which its difficult to do, when they are Quarrelling, without being bit.

4thly. Quietness is profitable to others, it preserves the general Order of Things, and keeps Men within their proper Ranks and Spheres, and thus it is the Guardian of Concord and Amity; for no Man is hereby provok'd or rob'd of his just Liberty of thinking and acting for himself: And surely such as are well inclin'd towards us. are most like to receive Good by our Councils and Examples, O! therefore let us study to be Quiet. Our Lord has recommended this Virtue by his own Example, he was led as a Lamb to the Slaughter, and as a Sheep [Page]before the Shearers is dumb, so he opened not his Mouth.

And truly a meek and quiet Disposition is in itself a noble Atcheivement, as Solomon observes, He that is slow to anger is better than the mighty, and he that ruleth his Spirit, than he that taketh a City. This opposes Tumult and Arrogance, and all that unkind usage which springs from Passion and Prejudice. This is fitted to every honourable Purpose of human Life, and adorns every valuable Character in it. This checks the Pride of the Rich, and the Envy of the Poor. This disposes Superiors to temper their Rule with Discretion and Tenderness, and teaches Inferiors Reverence and Submission. By this younger Persons are inclin'd to give Place to their Seniors, and rise up before the hoary Head!

Surely as Solomon observes, He who is slow to anger is of great Understanding, but be that is hasty of Spirit exalteth folly. What agonies of Mind and extravagancies of Behaviour does rash Anger plunge its unhappy Votaries into? whereby they become Objects of pity or contempt!

When this present transitory Scene of [Page] Things has come to its final Period, how dismal will be the Case of the Envious? Then they shall be consign'd to a perpetual abode with Spirits of their own Complection, there to waste a whole Eternity in unceasing Jars and Contests! While in the mean time the Sons of Peace and Quiet, shall be receiv'd into the Regions of perfect, endless Love, and embrac'd in the Bosom of the blessed JESUS, who in our Nature, has set us an Example of this noble Vertue, that we might follow his Steps.

But the Second Duty recommended by the Words of our Text, is Diligence in our own Business. And to do your own Business. Here let us enquire 1st. What Business we have to do? 2d. How it should be done? And 3d. Why?

Now the Business we have to do is two-fold, namely, of our general and particular Calling. The former concerns us as Christians, the latter as Members of a Community; as such we should have some Office Civil or Religious, which may profit Mankind; the Duties of which we should conscientiously perform. It is a base Thing to live like a Drone upon the Fruits of others [Page] Labours, without doing any Thing for our Support, while we have a Capacity!

The Business of our general Calling, which is to secure the Salvation of our Souls, should be done in the following Manner, viz. early, earnestly, humbly, regularly, perseveringly. And hence our Lord enjoins us, to seek first the Kingdom of God—and to strive to enter in at the strait Gate. And hence it is that he pronounces a Blessing upon the poor in Spirit, and assures us, that theirs is the Kingdom of God. Whatever carnestness we have in Religion, yet if we depend upon it as Meritorious, we are like to loose our labour; for those that seek Righteousness as it were by the Works of the Law, shall not obtain it. Moreover if we do not begin at the right End of Religion, and try to lay the Foundation first, by seeking a Change of the State and of the Heart, by Justification and Conversion, in order to the Superstructure of a good Life, our Endeavours are vain and to no purpose, but to deceive our own Souls! We should likewise Remember, that Perseverance in Goodness must Crown the Scene, or certain ruin will ensue. It is only such as persevere to the [Page] End that shall be saved; and hence we are commanded to work out the Work of our Salvation with fear and trembling.

As to the Business of our particular Calling, it should be done with Discretion and Judgment, Psal, cxii 5. With Resolution and Courage, (if we be scar'd at every Cloud we shall neither sow nor reap) with earnest Application; whatever our Hand finds to do, we should do it with all our might. Again, the Business of our particular Calling should be done with humble Dependance upon Gods Providence for Success, with chearful Resignation to his Will, with thankful Acknowledgment for his Mercy in smiling upon our Essays, without which they are all abortive. It is an Instance of great Impiety and Ingratitude to sacrifice to our own Net, and to suffer our particular Calling thro' our mismanagement to hinder our general.

Woe to those that postpone the Business of their general Calling from time to time; that have that absolutely necessary Work to begin, when the Day of Life is expiring! O Bretheren! wherefore do ye stand all the Day Idle? Have ye not Work to do of the most noble and important kind? And have [Page] ye not been often call'd in the most solemn Strains, by a variety of God's faithful Messengers to the Performance of it? Is not God the best of Masters? And is not the Reward of Grace he proposes so great and glorious as may justly excite your most intense Desire and vehement Labours? O Sirs! what apology can ye frame for your stupid indifference and sordid Negligence, respecting such Matters of infinite and inexpressible Moment?

But because our Text especially recommends Diligence in temporal Business, I shall therefore more generally represent its Excellencies and Advantages, which contain the Reasons why we should do our own Business.

Here observe that Diligence is the guard of Virtue; it keeps off those Temptations which otherwise would ensnare us: An awful Example of this we have in David who by loytering on the House top, when he should have been at the head of his Army, was ensnar'd to the great scandal of Religion. But on the Contrary, when a Person is busied about his lawful Employment, his Mind is engaged, and so wants leisure to daly with tempting Objects; and being possess'd of [Page] honest Amusements, has no room for base Designs. In particular, Diligence is a Preservative from vain Curiosity, and medling with other People's Business, as our Text instructs us; such as do their own Business are dispos'd to be quiet, but such as work not at all are busy-Bodies, 2 Thes. iii 11. The Apostle farther describes in strong and lively Colours, the Character and Course of such unhappy People, in his first Epistle to Timothy the 5th Chap. and 13th Verse, Thus, and with all, they learn to be idle, wandring about from House to House; and not only idle, but tatlers also, and busie Bodies, speaking Things which they ought not.

Such as neglect their own Affairs, are apt to intrude into other Peoples to their Shame. Idlers are apt to be full of impertinent, and sometimes invideous Chatt. These Tale bearers and Tattlers are like Powder-Monkey's in an Army, incendiaries to Mischief; who try, by their Tongues, which are emphatically Worlds of Iniquity, to set Neighbourhoods and Societies in a Flame. They are the Pests of Society, and Bane of Conversation. The Word Tale-bearer, mention'd Levi. xix. 16. ‘signifies a [Page] Pedler, or Pettty-Chapman: These interlopers—pick up ill natur'd Stories at one House, and utter them at another; and commonly barter Slanders by Way of Exchange.’ Where no Wood is the Fire goeth out, so where there is no Tale-bearer, the Strife ceaseth, Pro. xxiv. 20. But as the North Wind driveth away Rain, so doth an angry Countenance a back-biting Tongue, Pro. xxv. 23.

But to return. Diligence is Necessary in every Condition of Life, it is needful to preserve Wealth and Honour, and improve them to a valuable Design. It is needful to remove Poverty and Disgrace, and prevent our desponding under their Presures.

Without this we cannot discharge with Honour any Trust in Life from the Scepter to the Spade.

Diligence manifests a noble Temper of Mind that disdains to be supported at the Expence of anothers Care and Labour, without a Compensation. Such who are possess'd of this Vertue, will not like Rats, or other noxious Animals, steal their Support from the publick Granary, without doing something worthy of it.

[Page]Dilligence is in itself pleasant and agreeable: This Tempers our Troubles, and asswages the Pains that attends our Labours, by bringing the Mind from an uncomfortable Suspense, and fixing of it upon lawful Objects, as well as by opening the agreeable Prospect of a future Good.

This frees us from the Trouble of Idleness, which is a Burthen to it self, and causes uneasie Reflections upon our loss of Time, and abuse of Talents!

Diligence gives a greatful Gust to the Enjoyments which have been thereby procur'd more especially: And hence Solomon observes, That the Substance of a diligent Man is precious; and that his Sleep is sweet. And certainly as the Fruits of Diligence taste sweetest, so they are like to last longest, because of the Blessing of God upon them.

Diligence produces Ease and prevents Trouble. It was a Noble saying of a Pagan Philosopher, ‘Whether (said he) Labour be to be chosen Labour, or whether it be to be eschewed, labour that thou mayest not labour; for by not labouring Labour is not escaped, but is rather pursued.’ Sloth looses the Ease it desires, and procures [Page] the Disquiet it dreads, by exposing those that are guilty of it to a Train of impertinent and perplexing Thoughts, as well as to Want and Ignominy, which cannot be endur'd without Disquiet: But on the contrary, Diligence tends to Honour and Plenty, and serves to support every Station of Life with Reputation; whereas Sloth intimidates the Mind with causeless Fears. The Way of the slothful, says Solomon, is a Hedge of Thornes, and he is apt to say there is a Lyon before him.

To what, my Brethren, but Diligence, can we ascribe all the Works of Art, all the curious Structures and stately Ornaments which we behold the World beautify'd with? And isn't it this that has adorn'd the human Mind with the nobler Beauties of Science? I may add, that Diligence is commended to our Imitation by all Sorts of Examples. Universal Nature is a Glass in which we may behold the Necessity and Excellency of this Duty; the inanimate Parts of the Creation, are in a Course of their constant Labour to answer the Design of their Being; the Luminaries of Heaven cease not to perform their distin'd Travels, and [Page] to send down their wanted Influence to assist the pregnant Earth in its Productions; which the late Mathematicions assure us has its constant Motion, both Diurnal and Annual The Plants grow; the Winds bluster variably round the Globe; the Sea does not forget its wonted Ebs and Flows, and often roars and swells Mountains high; the Rivers run restlesly their retrograde meandrine Courses until they meet the Ocion from whence they derive their Original, and so return the Waters they borrow by a constant Circulation: By these liquid Veins the Body of the Earth is refresh'd and fitted for Increase. And do not the animate Creation labour likewise? A noble Example of which we have in the Ant, to which the Sluggard is advis'd by God himself, to repair for Instruction, Pro. vi. 6.

We have likewise many Examples of Diligence in the rational Creation, the Patriarks, Prophets, and Apostles were in labours and watchings often; yea Christ himself the Prince of Prophets labour'd while the Day lasted.—

But if we pass this lower Globe, and fix our Thoughts on the angelick Throng, [Page] are not these winged Inhabitants of Heaven, who wait on the Throne of God, in a Course of Continual Action, celebrating the divine Praise, and executing the divine Pleasure?

Yea, my Brethren, the great the glorious God himself, who is the Fountain of Being, of Excellency and Blessedness, is, as Divines justly observe, a simple Act.

And shall we be only idle while all Things are busy round about us, above us, and beneath us; God forbid.

Having spoken of the Duties expresly recommended in our Text. I proceed to discourse upon the Sin therein tacitly oppos'd; which is that of intermedling in other Mens Business, while we are exhorted to be quiet and do our own Business; it is imply'd, that it is sinful and tending to disquiet, needlesly to medle with other Peoples Business. In discoursing upon this point, I shall endeavour to shew, 1st. Negatively, what is not sinful intermedling. 2d. Positively, shew what it is. And 3d. Speak of the Evil thereof. And

1st. Negatively. It is not sinful intermedling when we hear God Name Blasphemed, [Page] his Truths oppos'd and People reproach'd, to stand up in Vindication of them, if we have a Capacity, so that the Truth is not like to suffer thro' our weak defence, at least we should shew our Dislike by our Behaviour or withdrawing from the Company: Every Disciple of Christ is bound to shew his Dissatisfaction, in the Case aforesaid, by his Allegiance to God.

Nor is it sinful intermedling, to interpose when the publick safety is endangered, or the Character, Life or Estate of any particular Person is unjustly assaulted; nay it is so far from this, that Justice and Charity requires our Defence. When Moses saw one of his Bretheren suffer wrong, he defended him and smote the oppressor.

Farther, for Superiors, viz. Magistrates, Parents, Masters, and Ministers to inspect into the Conduct of those that are under their Care and Charge, and to admonish and reprove them as they find Occasion, is so far from sinful intermedling, that it is a great Duty, (Pro. xxvii. 23.) it is their proper Province.

Neither can it be reasonably reckon'd sinful intermedling, for us to defend our own [Page] Names, Estates and Lives against unjust Violence, for this the Law of Nature teaches, and if we do not so, we are accessary to our own Injury and Death.

It is likewise far from criminal intermedling, to embrace opportunities that present, to do Service to the Souls of our fellow Creatures, especially when there is any probability of our Pains being Successful. But,

2dly. Positively. It is sinful intermedling,

1st. When we invade the Office of another in ordinary Cases, without a regular Call, e. g. when a private Man presumes to do the Magistrates proper Business, or a common Soldier takes upon him the Officers authority; or a lay-man intrudes into the peculiars of the Ministerial Function. 1. Cor. vii. 20. Let every Man abide in the same calling, wherein he was called. Heb. v. 4. And no Man taketh this Honour unto himself, but he that was called of God, as was Aaron.

2dly. It is sinful intermedling when in ordinary Cases (without clamant Cause) we obtrude our Advice upon others, especially our Superiors, not being ask'd; for this is interpretatively a claiming superiority over [Page] them, and an implicit Declaration that we have a high Conceit of our own Judgment, and a mean Opinion of theirs; which does not well accord with Modesty, Justice and Charity, and indeed when our Council is ask'd, it should be offered with Diffidence, and not impos'd; we ought to be satisfy'd with doing our Duty.

3dly. It is likewise sinful intermedling, when Persons of a private Character authoritively reprove their Superiors, and rashly censure others acting in a Province, which they have no Business with, and do not understand. We should not rebuke an Elder, but intreat him as a Father; and indeed when we do reprove our inferiors we should be careful respecting the Manner of it, otherwise it will serve only to inflame the Disease instead of curing it. The Fact for which we reprove, should be true and bad, otherwise we are guilty of Slander and Tyranny: Such as condemn their Brethren for that which is no Crime, they speak evil of the Law, and interpretatively judge it to be an insufficient Rule of human Actions. (James iv. 11.) Reproof should not be ministred for every infirmity that flows from [Page] inadvertency or mistake, (these Charity should cast a Veil over, 1 Pet. iv, 8.) but for grosser faults, otherwise they are like to loose their End. It is also needful that they be well tim'd and dipp'd in Sugar; neither should they be offered in publick Company, (at least at first) or to People in a Passion. Our Lord's reproof to the Church at Ephesus, is introduc'd with a Commendation; (Rev. 2.) Neither should we reprove Scorners, least we get to ourselves a Blot; or affect the reproves Place, for that is a Sign of ill Nature and Arrogance.

It is lamentable to think, that many seem to incline to know, the Duty of Persons of other Stations, rather than their own! It is an awful Sign of Pride and ill Nature, to meddle with Things that are too high for us, and to condemn these Things in others which we understand not, and which do not concern us, or belong to our judicial Notice. Rom. xiv. 4. Who art thou that judgest another Man's Servant, to his own Master he standeth or falleth?

4thly. Another Instance of sinful intermedling is when we interpose in contests without a Call, or any probability of doing [Page] Good thereby. If we do interpose in Debates, as mediators of Peace, we should beware of making ourselves Parties in the Fray, and of puting Fuel to the Flame, by disclosing the Secrets of one to the other, or by hard Constructions on the Words of either Party: On the Contrary we should endeavour to aswage their Passions by mild Interpretations, pungent Arguments, and affectionate Entreaties; in the mean Time waving the Expression of our Judgment, who is most in the fault, otherwise our Attempts are like to fail of Success.

5thly. It is likewise faulty intermedling when we are inquisitive into Mens designs, and labour to discover their Secrets; if they discover them, it is with Regret, and if not they are like to offend us without a Cause; and indeed to censure Men as guilty of a bad Design, when their Actions are good, is a Breach of the Law of Charity, and an unjust Encroachment upon the Province of the Almighty, whose Prerogative it is alone to search the Hearts and try the Reigns of the Children of Men. Again,

6thly. We go out of our proper Sphere when in Matters of an indifferent Nature, [Page] we infringe upon the Liberty of others, and cross their Humour by trying to impose our Opinions upon them. We may modestly propose the Reasons of our Judgment to our equals in discourse with them, but to press farther is uncivil, and like to have no good Effect.

7thly. Idle tatlers are especially guilty of this Evil of Criminal intermedling, who, at their Gossopings and Teatables, judge Peoples States, and asperse their Characters: The Apostle speaks of some Women in his Time who learned to be idle wandring about from House to House; and not only idle, but tatlers also, and busie Bodies, speaking things which they ought not, 1 Tim. v. 13. It is much to be lamented that that Evil has not expir'd with the Apostolick Age, but is Flagrant at this Time and in this Place! And tho' Females are peculiarly Guilty of it, possibly in a greater Degree, because of the Talkativeness natural to the Sex, and their quicker Passions; yet the Males are far from being clear of it. Do not some rashly censure the Management of others, in a Sphere which does not belong to them, and which indeed they do not understand? [Page] Hereby medling with Things too high for them, contrary to the Psalmists Practice, Ps. cxxxi. 1. Lord my Heart is not haughty, nor mine Eyes lofty; neither do I exercise my self in great Matters, or in Things two high for me. And are not some guilty of judging Cases before they hear them fully? Alas for the Partiality and Prejudice, the Enmity and Rashness that obtain in the World and appear too much in some Professors, of whom better Things might be expected.

But I proceed to speak of the Evil of intermedling in others Affairs. And

1st. It is unmannerly to intermedle without an Invitation, or urgent Necessity.

2d. It is unjust, it is a robing another of his Liberty of acting for himself with Freedom, and what we woudn't have another do by us.

3dly. It is needless, People generally know their own (secular) Affairs best, having a View of all their Circumstances, and bending their Thoughts much that Way.

4thly. Such a Practice manifests great Pride and Vanity in such as are guilty of it, as well as criminal Neglect of their own Business. And

[Page]5thly. It tends to a general Disquiet and Confusion. 2 Cor. xii. 20. For I fear least when I come, I shall not find you such as I would, and I shall be found unto you, such as ye would not; least there be Debates, Envyings, Wraths, Strifes, Back-bitings, Whisperings, Swellings, Tumults.

Dear Sirs! Let us therefore study to be quiet, and do our own Business. O let us seek more Love to our Brethren, and speak Evil of no Man, let us walk in Love, as Christ also has loved us, and given himself for us, an Offering and a Sacrifice to God of a sweet smelling Savour. Our severe censuring and cruel judging is no Evidence of the Keenness of our Understandings, but rather of the Grossness of our Ignorance of God's Word and our own Hearts. Such doings are a sign of little or no Grace; for Hypocrits are like Strumpets, who love to be much abroad: But sincere Souls are like honest Women, who keep at home and mind their own Business. Our Profession of Religion gives no lawless Loose to our Tongues, but lays us under greater Obligations to restrain them, and he who does not so, his Religion is Vain. (Jam. i. 26.)

[Page]O how is God's honourable Name wounded, and his precious Truths stabb'd as it were by the Contests, Wranglings, and Revilings of Professors! Alas! where are Mercy, Forbearance, and brotherly Love fled away? O! has love taken its final Flight to Heaven, and utterly left the Earth? Do we profess my Brethren, that God has forgiven us Ten Thousand Talents, and yet take our poor Brother by the Throat for a few Pence? O awful inconsistent Proceeding! Shoudn't we be merciful as our heavenly Father is merciful. Let us Sirs either restrain our Tongues, and reform our Lives, or lay down our Profession of Religion altogether, that so the noble Interests of Piety, may not bleed thro' our inconsistent Conduct. I shall conclude this Discourse in the Words of the Apostle James 3d. Chap. from the 13th to the 18th Verse. Who is a Wise Man, and endu'd with Knowledge amongst you? Let him shew out of a good Conversation his Works with Meekness of Wisdom. But if ye have bitter Envying and Strife in your Hearts, glory not, and lie not against the Truth. This VVisdom desendeth not from above, but is earthly, sensual,[Page]develish. For where Envying and Strife is, there is Confusion, and every evil VVork. But the Wisdom that is from above is first Pure, then peaceable, gentle and easie to be entreated, full of Mercy and good Fruits, without Partiality and without Hypocrisy. And the the Fruits of Righteousness is sown in Peace of them that make Peace.

FINIS

§

§

[Page]

[Page]

The necessity of studying to be quiet, and doing our own Business.

A SERMON Preach'd at PHILADELPHIA, September the 30th. 1744. On 1 Thessalonians iv. 11. With some Enlargements.

By GILBERT TENNENT, A. M. Minister of the Gospel in Philadelphia.

Titus iii. 1.2.

Put them in Mind to speak evil of no Man, to be no brawlers, but Gentle, shewing all Meekness unto all Men.

Rom. xii. 18.

If it be possible as much as lyeth in you, live peaceably with all Men.

PHILADELPHIA: Printed by William Bradford at the Sign of the Bible in Second Street.

Information about this book

Title statement

The necessity of studying to be quiet, and doing our own business. A sermon preach'd at Philadelphia, September the 30th. 1744. On I Thessalonians IV. II. : With some enlargements. / By Gilbert Tennent, A.M. Minister of the Gospel in Philadelphia. ; [Five lines of Scripture texts]

Tennent, Gilbert, 1703-1764.

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Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N04440

ID [TCP]

N04440

ID [STC]

Evans 5498

ID [NOTIS]

APW7554

ID [IMAGE-SET]

5498

ID [EVANS-CITATION]

99013711

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Early American Imprints, 1639-1800 ; no. 5498.

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(Evans-TCP ; no. N04440)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 5498)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 5498)

Source

— The necessity of studying to be quiet, and doing our own business. A sermon preach'd at Philadelphia, September the 30th. 1744. On I Thessalonians IV. II. : With some enlargements. / By Gilbert Tennent, A.M. Minister of the Gospel in Philadelphia. ; [Five lines of Scripture texts], Tennent, Gilbert, 1703-1764..

Extent

39 [i.e., 38] p. ; 15cm. (8vo)

Printed by William Bradford at the Sign of the Bible in Second Street.,. Philadelphia: :: [1744]. (Errors in paging: p. 33-38 misnumbered 34-39.)

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