thy thoughts with promises of contentment in such a Relation and such a condition, nor, of success in such an enterprise; no, though thou goest about it wisely: But promise to thyself pardon of sin, and eternal life, if thou dost thy Duty, and the Grace of God to help thee for to do it, if thou pray for it, and wilt use it: for all these things God hath promised to give us. Solomon saith (Eccles. 9. 11), that the race is not to the swift, &c. but time and chance happeneth to them all. Now because men know not the time when things will alter, and which is worse, promise to themselves those things, as if there were no time nor chance, but what they fancy; therefore he saith, ver. 12, that evil falleth suddenly (and therefore sadly) upon them. Hope and fear are two great instruments of our trouble, and we must cure them both, as I have directed in this and the former Rule. And if we will hope for any thing, let it be (as I said before) in the days of our sorrow and adversity to support our heaviness, not in the days of prosperity, to please our fancy. We have good things enough then to comfort us; and if we will spend our thoughts in airy hopes, we make ourselves miserable two ways; we lose the pleasure of what we have, and never enjoy what we look for. And therefore I think he made a

good Answer, who being asked which man's grief never ceased? said, Cujus cor non acquiescit in presentibus, Whose heart is not contented with what he hath at present. And he likewise was well employed, who for fifteen years together, with great pains, endeavoured to get the habit of not Hoping for any thing: especially since (as he saith) he did obtain it; for no Question he found a great ease to his spirit by it.

12. Think that thou art most angry at thyself when thou dost amend. Many create themselves no small trouble by being troubled at the disorder and disquiet of their spirit in cross accidents. And I give this Rule to take off all that trouble which proceeds from displeasure against ourselves for our unquietness under God's hand, or that trouble which we feel for the sins we have admitted, if it hinder our Duty. And this indeed is ofttimes the greatest inquietude and trouble of all other. Men roll their souls in very vexatious and impatient thoughts, because they were vexed and impatient; and so they commit that again which they should cure, and unless they will cease it, the Disease will grow more desperate. For they are impatient if their trouble be not cured, and their Disease instantly healed. But, alas! This which they take for the Medicine is the very Disease. Trouble doth

but make the Sore rankle and fester the more, and inflame the Fever to a greater heat: Therefore coolly and mildly seek to amend thy trouble by some of the former Rules that I have proposed. Remember, the more thou vexest thyself, the further thou art from being healed; and like a Bird that is restless in a Net, thou art more entangled and perplexed. Go therefore seriously always, and considerately about the cure, when thou art troubled at any accident, and think that this is a signification of the greatest displeasure against thyself when thou art amended, and thy mind is again in peace. You may see how calmly David argues himself into a stillness, Ps. 42. 11, and 43.5, Why art thou cast down, O my soul, &c. If he had fretted at the disquiet which was in him, and raised storms against himself, the commotion would but have been like a new boisterous wind upon the face of the Sea already troubled, which would but make it more rough and restless. Let the Sun shine rather than the Wind blow: I mean, with a clear Understanding labour placidly to compose and appease thy heart, and not by fresh gusts of black passion bluster and rage against thyself.

CHAPTER 11.

Humility and self-annihilation; knowledge and judgment; simplicity and purity; constancy and fixedness in one thing, are four excellent means to keep us from trouble.

HERE are three or four Rules that

TH

are more General and Universal, which perhaps may serve instead of all the rest for to heal all troubles from without, which because they are so large and comprehensive, I will superadd.

1. Have a little care of thyself. Superbus et avarus nunquam quiescunt,saith a Devout Author: A proud man and a covetous never are at rest. The Leaves of the tall Trees shake with every breath; and no man can open his mouth to whisper an ill word, but a proud man is disturbed. Whereas the observance of this Rule will make us say when we are contemned and despised, that they cannot think so low of us, as we of ourselves, and then we shall not be moved. It will help us in poverty, sickness, and all misfortunes, whilst we say, Less than the least of all God's mercies. Our conceit sure of ourselves is the cause that we quarrel at every thing that happens, as if we were such considerable Creatures, that every thing must be

done to please us, and God must rule the whole World according to our humour; yea, and nobody else must be served and gratified but ourselves. Some things there are which fall out that are good for others when they are ill for me, and therefore it is a high piece of pride for me to be troubled, as if I were such a goodly thing that God should mind none but me; and all Creatures in Heaven and in Earth should wait upon me, doing every thing according to my liking.

Away with this fond love of ourselves, and ridiculous overweaning. I beseech you, let us know ourselves, and all will be well. There is no reason that such poor things as we are should take matters so ill and unkindly at God's hands as we do. We are well used if we were in a worse condition.

2. Labour to understand the true nature and value of every thing: I will instance in a few things. That which is future, is uncertain: That which is born, may die That which once was not, may again not be: What hath happened to others, may happen to me: That which hath its value from fancy, is not much worth: That which can be bought, cannot be great: That which can do us no harm unless we will, need not be feared: That which a man can live without, he need not