covet. Such like Rules as these will the consideration of the nature of things teach us; and then when we have learned what they are, let us remember the usual Saying of Epictetus, If thou love a pot, remember it is a pot which thou lovest; i.e. a thing of a base nature, and also brittle and soon broken, and it is no great wonder, nor no great matter if it be. So in all other Cases; if thou lovest a Flower, or a Man, remember it is but a Flower, but a Man. If thou hopest for anything, remember thou hast but only hopes. And thus doing thou wilt find much quiet from many occasions of trouble.

3. Have but one end, and bring all things to that: Which in the great Emperor's Phrase is thus expressed: Reduce thyself to a simplicity. The true end, and that which is the greatest, is such an one that all things will promote it; and that end is the glorifying God, and saving our Souls. Whatsoever falls out will advance this; and if we secure our end, what need we be troubled? We may always have what we would, if we would not have too many things, but only one. For nothing can hinder our doing God honour, and advancing the good of our souls: yea, without those things that we account sad, sometimes we should not attend that end. So David said, It was good that he was

afflicted, else he had gone astray. Howsoever it fares with us, there is some grace or other to be exercised, and the exercise of every one of them is in order to what we design, God's glory and our good. Remember therefore what our Saviour saith, Thou art careful about many things, but one thing is needful. Mind that, and thou needest not be troubled, because thou mayest always mind it. The sum of this is, He that hath proposed but one great end at which he levels all his actions, the obtaining of which nothing can hinder, but all things promote, and which he may alway in every condition pursue, and need not be troubled. For every thing rests satisfied in its end, and this he may always have, if it be that which it should be.

As we should have but one end, so let us have but one Rule or Principle of our lives. I know you will be glad to hear what that one Rule should be. I cannot tell how to comprehend it in shorter words than these, Let us always will, and not will the same thing: I told you in the first Rule of all, that we must acquaint ourselves with the Gospel. Now let us will only those things that Christ hath commanded, and refuse only those that Christ hath forbidden; and that is the Principle whereby we may guide our lives, and it will never fail us. The truth is,

that must needs be good which a man can always will; and it is impossible that any thing, but what hath no evil in it, should never cease to be chosen by us. Let us

resolve therefore what things we will ever choose, and what we will ever refuse; and for the rest let them be as they will. Now Christ hath said, Be holy, humble, meek, patient; but no where hath he said, Be rich, be honoured, or the like. The former therefore, and not these, we must always will. He hath bid us likewise, that we should not speak evil of others, nor hate them, nor return their injuries; but no where hath he said, Do not suffer affliction, do not put up with those wrongs, &c. the former then are the things only that we must will not to do. And by this course it is manifest what a great way we shall go to the obtaining peace. For we shall always be certain of something. When a man's Estate is gone, and his Friends deceased, or the like, he may say, but I am here still, and I can do what I always could: Choose the good and refuse the evil. I never did will not to be poor, nor to be destitute of Relations, nor to suffer reproaches. There are things that I make the matter of my choice; and I find that I am where I was, because I can do those things which are the only things which I choose to do. This will fortify us against

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what men say of us. and Reason, and let the World approve of what we do if they please. Nothing more troubles us than an ambitious desire of every one's good word; but Haud parum artis opus est, si quis stulto placere velit, saith the Proverb among the Spaniards : He shall have enough to do that would please a fool. But how much trouble he shall have that would please nobody knows how many of them, is not to be imagined. He must not will one thing but ten thousand; one thing this moment, and another the next, and innumerable contradictions at the same time to please divers men. Content thyself therefore with this, God is sooner pleased than men : Resolve upon his Will to let that be thine; and keep to it. Choose that which nobody can hinder, no accident can forbid; if thou cannot do God's Will, thou canst suffer it; why then shouldst thou be troubled, when thy own choice remains intire, and thou hast what thou

wouldst ?

CHAPTER 12.

A Caution and the Conclusion, shewing that these things suppose the practice of some more general Rules; and that we must not have these truths to get when we have need of them.

T

O prevent all misunderstanding, I must desire you to consider, that all these Rules are such, as suppose the use of some other, that have an universal influence upon all Christian practice, and these must be joined with them, not severed from them. As 1. Prayer. 2. Giving thanks in every thing. 3. Meditation of Heaven and eternal blessedness. 4. Of God's fulness and the glories of his Attributes. 5. Of Christ's death and intercession, with such like; to all which religious exercises, if we add those rational and natural considerations, we may be well eased.

The truth is, there are no such Cordials as those of the Christian Religion. Nothing can support and comfort us so speedily and substantially, as the belief that God was manifested in our flesh, and therefore hath a singular love to us and care of us: That the Lord Jesus is exalted at the right hand of God; and that we are members of his Body, of his Flesh,