1. Let us seek for them in their right place, where they are to be found. And then,

2. Let us firmly settle ourselves upon such principles, else we shall always be shaking.

For the first, that we may find out the truest rules for the obtaining peace and quiet, let us resolve, that evil is not so much in things as in ourselves; and if the evil which disquiets us be not in outward things, neither is the good which must give us rest to be found in them. All unquietness arises from the mind; and a plaister applied to the stomach will as soon cure a wounded conscience, as riches, or any thing in the world, heal a discontented mind. All the earthquakes and shakings are begot within our own bowels, and proceed not from the winds which blow without. This therefore is the first thing we must do, get acquaintance with our own hearts, and see the cause of all our grief; for nothing will heal us without ourselves. Our Saviour seems to intimate this truth to us in that phrase in the Gospelk, èrápačev kavròv, 'he troubled himself' (as the margent hath it), which some think signifies the perfection of our Saviour, that nothing could trouble him; but it also shows whence properly trouble arises, viz. from the motion of man's own spirit: which our Saviour could compose; but now he groaned, even to the troubling and disturbing of himself. For want of this easy observation it is that men labour for peace at endless expenses both of pains, money, and time, yet never purchase it. Some seek for it in company and cheerful society, which they think can put away the melancholy; but still they mind not that they carry the disease about them, which cannot so be cured. Others seek for it in a contrary way of a solitary life, by quitting the affairs of the world, and retiring from all company into a closet; but all this while they retire not from themselves, and the evil spirit which is in them is not yet cast out: so while they thought they had ended their trouble, they did but change it; while they shake off all, they are disquieted, because they have not shaken off themselves. Their own foolish opinions, appetites, passions, and desires remain unmortified; and though they should never see man, they will have vexation enough from these. Others seek for

* John xi. 33.

it in travel and seeing foreign parts; but this will not effect the business neither, as long as they have themselves in company. Motion will but stir and enrage the humour, and make it more turbulent and unquiet. Others leave off some evil practices which they find to disturb them; but as long as the body of sin is remaining, they are not settled. They are like the dog who breaks his chain, but a great part of it still he trails after him'. They retain their ancient love and affection, and so are the same men, though they do not the same things. And, as some one I remember saith, he that retires out of the world, and thinks thereby to be at peace, but yet desires the fame or the glory of the world, or any thing else that is in it, he hath only his arms and his legs out of it; his heart and his mind is still in it. Here therefore we must begin (as I said), in the mortification of ourselves. If we be not quieted within, every thing in the world will make us miserable; if we be, then nothing can harm us. If our false opinions, unreasonable desires, fond affections, ungrounded hope, &c. be alive, we are no longer quiet than the world pleaseth. Our peace is at the mercy of every report, of every man's mouth, and all the several accidents of evil that are in the world. If we be sick, and are afraid to die; if we be in pain, and have no patience; if we be scorned, and are proud; if we be lessened in our estates, and are covetous, &c.; then nothing can help us from being miserable. But, on the contrary, if we do not fear death so much as an ill life; if we think impatience and murmuring a worse disease than the gout; if we think pride to be the greatest reproach and the highest disgrace, and take covetousness to be the greatest beggary and basest poverty; there is no harm a man can feel by death, or sickness, or scorn, or want. When all the alterations in the world will not quiet us, one alteration will, and that is the change of our opinions concerning things, and our estimate of them: by this one more will be done than by ten thousand changes. The heathen could say, that no man can make another a slave, unless he hath first enslaved himself". Be not enthralled to pleasure or

1 Nam et luctata canis nodum arripit, &c.

m Οὔτινος οὐχ ἡδονὴ κρείττων ἐστὶν, οὐ πόνος, οὐ πλοῦτος, &c. τίνος ἔτι

Pers. Sat. v.

[159.]

οὗτος δοῦλός ἐστιν ;-Arrian. lib. iii. cap. 24. [p. 338.]

pain, to hope or fear, to life or death, and thou art free. What he said in this case, we may say in all other; nothing can overcome him that is not first overcome by his own imaginations and passions. Thou art poor, perhaps, and contemned; what of that, if thou hast not this beggarly thought also, that riches and honour make a man? Another hath a bad opinion of thee; but what then, if thou hast not also a foolish opinion that men's censures are much to be minded? In every thing rule but thyself, and thou shalt be at ease, because thou wilt be thyself; but never wilt thou till then be eased. For remember this as a true saying (which may be added to the reasons foregoing); A proud man hath no God; an unpeaceable man hath no neighbour; a distrustful man hath no friend; and he that is discontented hath not himself.

Not the rich man or the wise man always possesses himself; but in your patience (saith our Saviour) possess ye your souls.

We have found, therefore, where we must begin to lay a foundation for all our rules; viz. in ourselves. But then, secondly, we must build and firmly seat ourselves upon these principles; for if we do not use them, notwithstanding all that I can say, we shall be troubled. By the former discourse you may easily perceive that we cannot be at peace without our own pains. There is nothing that I can say will work as physic doth in the body, by its natural force, whether you think of it or no; but every thing must have the help of your serious consideration, and you must frequently practise according to what you think. As the things that will give us peace must be laid in ourselves, so they cannot be there laid without ourselves. They cannot be applied to our minds as a salve or an ointment to our bodies, but by the force of our own thoughts we must work them into our souls.

One thing more of this nature I must add; but I will reserve it till the conclusion, and now give you those rules that we must live by, telling you as I pass along for what particular disease each one of them is a proper remedy.

n Luke xxi. 19.

CHAP. V.

Two rules directing us unto peace, by understanding, and doing, and distinguishing of our duty.

I. KNOW THY DUTY AND DO IT. Charge not thyself with more than thy duty (as those do who think they must always be at prayer, or hearing sermons, or reading spiritual books, or do make rash vows), nor with less than thy duty (as those who do content themselves with the observation of some precepts, or a seldom regard to their whole work); but labour to understand what God requires, and industriously labour to perform it. For it is impossible that either of those in the extremes should be at rest; the one never, because he can never do all that which he thinks he ought; the other not always, because his conscience will sometime rebuke him that he is an hypocrite: i. e. a partial Christian. An ignorant person, therefore, or an idle person, can have no true peace. We must be (1) inquisitive into the gospel, and labour to understand what we have to do; (2) and then resolve heartily and endeavour seriously to do it all; (3) and then inquire what remedy there is if we fail and fall short after these hearty and serious endeaThe first and last of these do most concern our knowledge, the middle our practice. And the knowing and doing according to our knowledge, and making use of the antidote when we have miscarried, will keep us in peace from that trouble which arises from sin. A wicked man cannot be in peace if he understand himself; and you must not think that I come to prescribe to any but those who will be Christ's disciples, and follow him; (for to such the text speaks.) And a man of a weak understanding will not be in peace; therefore we must grow in knowledge, if we would be without trouble. And a Christian that walks carelessly without observance of himself, ought not to be in peace till he grow more watchful; and then if he be surprised, he knows where to take refuge. But there is no sanctuary in Christ for a trifling and unguarded spirit, without great sorrow, repentance, amendment, and after-care and diligence. We must understand that every indisposition of body is not a sin, and that our peace must not be broken, because we are not always in the same temper, nor cannot so

vours.

cheerfully do our duty, &c. We must know that a sudden surprisal, a hasty passion, a sudden thought is not to break us all in pieces. And on the contrary, we must know that our voluntary admission even of these, or letting of them stay, our not watching against them, and our frequent falling into that sin which at first did but surprise us, must trouble us; and there is no peace unless we grow better, and more seriously mind our duty.

Study therefore the Christian religion, as it is contained in the gospel, and then thou wilt find that there is but this one thing more to be done to keep thee in peace, viz. a careful endeavour to live as thou art directed. And the sum of the gospel is this, Live soberly, righteously and godlilyo: and where after all our care we fail, If we confess our sins, he is faithful and just to forgive us our sins; and the blood of Christ cleanseth us from all unrighteousness P. This first rule, I conceive, will make very good way for all the rest into our souls, and will have a kind of universal influence into us upon all occasions. We need be offended at nothing, if we have a care not to offend God. And I think he said truly who affirmed, that there is no joy but in God, and no sorrow but in an evil conscience.'

II. As thou must know thy duty, so LABOUR TO DISTINGUISH BETWEEN THY OWN DUTY AND ANOTHER MAN'S. And this will keep thee from being troubled at the actions and carriage of men in the world towards thee and others. If men slight us, and despise us, and speak evil unjustly of us, and take away our good name, yea, if they take away our estates, &c., if we be not angry, not filled with hatred and despite, nor retaliate their wrongs; then it is not we, but they that ought to be troubled. Our duty is secured, and therein we should rejoice. And I may take occasion here to observe, that we may learn our duty by their ill behaviour, and 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 be rather 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 POWer, and what is not.