study the more to avoid those Things in ourselves, which do so much displease us in others. If we be at all Troubled, let it rather be for the Sin of him that injures us, than for our own suffering.

This Rule may be put into other Words, which will make it perhaps comprehensive of more Cases. Let us consider what is in our own Power, and what is not.

There is nothing in thy own Power, but thy own Will and Choice; all other Things are in the Hand of God, or in the Power of other Men. It was never in thy Power to be Handsome or Witty, or Born of Noble or Virtuous Parents, &c. why then art thou Troubled about such Things? But it is in thy Power to be Good and Virtuous thyself, to have a beauteous Soul, and to be rich in good Works, &c. and if thou be not thus, then thou art Concerned. If Men's Tongues be Unruly, and their Hands be Violent, and thou sufferest Unjustly by both, how canst thou help it? Thou art not Troubled, if a Dog bark, or an Ass kick, because it is their Nature, and thou canst not rule their Motions: And here the Case is not at all altered; for the Tongues of Men are as little in thy Hands as the Mouths of Dogs. These do always bark (as a Judicious Author speaks) at those they know not, and it is their nature to accompany one another in

those Clamours: So it is with the inconsiderate Multitude. Since these therefore are wholly in another's Choice, they fall not under thy Deliberation, and therefore are not fit for thy Passions. Our Anger at him that Reproaches us, may make us Miserable, but it cannot prevent what he hath in his Power. Thou mayest do Well, and none can hinder it, but to meet with no Opposition is not in thy Choice. Do what thou canst, the World may make thee suffer: but do what they can, thou mayest suffer contentedly. A Philosopher, they say, comforted himself on this Fashion, when his Daughter proved a Wanton: It is none of my Fault (said he) and therefore there is no reason it should be my Misery. If our Children be not as we would have them, if we endeavour they should be so, we may comfort ourselves with such Arguments as these: It is in my Power to Instruct them, but not to make them Good; I can do my Duty to them, but cannot make them Dutiful to me. Consider, I beseech you, what an unreasonable thing it is that we should depend upon the Will of other Men for our Peace, and not upon our own. as a great Philosopher phraseth it, That we should have no more Reverence to ourselves, than to place our Happiness in other Men's Souls. If they have shown

Or

what is in their Hand and Power to do, let us next show what is in ours, and that is, not to be Troubled: and so let the matter rest, unless they have a mind to renew a vain Attempt. By observing of this Rule we shall reap sundry Benefits. The Censures of Men will not molest us, because it is no part of our Duty that Men should speak well of what is well done. That we should have the Approbation of others, is not in our Choice, and so it is not in our Charge; it is not incumbent upon us that nothing we do be not misinterpreted, and wrong apprehended. In doing well is our Comfort, and in speaking well of others, this let us mind, and think ourselves no further concerned. It will keep us likewise from intermeddling with other Men's Business, and engaging ourselves in matters that belong not to us, which breeds Men no small Trouble. It is our Duty to do well, but not to Censure other Men's Doings. When the Scholars of R. Nechoniah asked him, How he prolonged his Days to such an Age? He answered, I never sought my own Honour by another's Disgrace; nor ever spoke Evil of another; and was Liberal of the Goods which God hath given me. This was his way to live in quiet, which he thought was the way to live long: But it is too common a Fault among us, That we

put our Hands into other Men's Work, and so Trouble both ourselves and them also. The Business of a Subject is to Obey his Prince, and of a Servant to Execute his Master's Command, &c. But Men foolishly disturb the World, by taking upon them the Authority of calling their Prudence in question; and finding fault with that which they have nothing to do withal.

This rids us likewise of Curiosity, and inquiring into other Men's Affairs, or Matters done Abroad, which as the Wise Man Notes (Eccles. 7. 21) may occasion some Disquiet unto us, unless we relieve ourselves at last by this Rule; whereby we might have found help at first, by not hearkening to private Talk.

CHAPTER 6.

Two Rules more concerning the Choice of Means, and Carelessness about Events.

3. N the doing of thy Duty, make a

Means. Prudence is proper to a Man: For Angels have something better (viz. Intuition) and Brutes have nothing so good. Do therefore like a Man; be Deliberate, and choose Discreetly; which two are opposed unto Rashness and Care

lessness, which are the Authors of no small Troubles. Prudence saves Men a great deal of Labour in the doing of their Duty, and a great deal of Trouble for the doing of it, i. e. it keeps us from being molested, either by ourselves or others; and therefore Solomon bids us not only keep the Command (which is doing of our Duty) but also discern Time and Judgment, which relates to our Discretion.

Some Men will bring to pass the same thing, which others do but Endeavour, with more Facility and less Noise, because, as the same Wise Man saith, Wisdom is better than Strength. As far therefore, as is lawful, let us become all Things to all Men, that we may live in Peace and Quietness; and let us not by a tumultuous handling of any Matter, give them an occasion to oppose themselves unto us. Yea, Prudence will teach us to let some Things alone, and not meddle with them, being either needless or else dangerous. As Diogenes said to a Man that desired his Letters of Commendation, That thou art a Man every one that sees thee will know; and whether thou be good or bad, he will soon know that hath any skill to make a difference; but if he have no skill, he will not know thee, though I write a thousand times unto him. But when it is fit to do any thing,