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be affected by any cafual events, whereas it cannot, by any human power be held conftant to itself, but one while, is chearful, ftirring, and ready to undertake any thing, another while drowsy, dull, comfortless, prone to reft, weary of itself, loathing its own purpofes and refolutions. In both of which particulars, fince the wifeft philofophers have grounded all the rules of their tranquility, it is plain that they faw it afar off, as they did heaven itfelf, with a defire and admiration, but knew not the way to it: whereupon, alas, how flight and impotent are the remedies which they prefcribe for unquietness?

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For what is it, that for the inconftancy and laziness of the mind ftill displeasing itfelf in what it does, we fhould ever be employing ourselves in fome publick affairs chufing our bufineffes according to our inclination, and profecuting what we have chofen? wherewith being at laft cloyed, we should retire ourselves, and wear out the reft of our time in private ftudies; that we should make due trials of our own ability, of the nature of our bufineffes, and of the

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difpofitions

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difpofitions of our friends: that in respect of worldly estate or wealth, we should be but carelessly affected; fo drawing it in, as it may be leaft for fhew, and most for ufe; removing all pomp; bridling our hopes; and cutting off fuperfluities: for croffes, to confider that custom will abate and mitigate them; that the best things are but chains and burdens to those that have them; that the worst things have fome mixture of comfort to those that groan under them.

Or, leaving these lower rudiments that are given to weak minds, to examine those exalted rules of morality which are commended to the moft wife and able practi tioners; what is it for a man to account himself as a tenant at will? To imagine beforehand the worst that can happen, in all cafual matters? To avoid all idle and impertinent bufineffes, all pragmatical meddling with affairs of ftate? Not to fix ourfelves fo much upon any one condition, as to be impatient of a change? To call back the mind from outward things, and draw it home into itfelf? Not to depend on other men's opinions, but to ftand on our own. bottoms?

bottoms? To carry ourselves in an honest and plain truth, free from a curious hypocrify or affectation of feeming otherwife than we are, and yet as free from a base kind of careleffnefs? To intermix retirednefs with Society, fo as the one may give sweetness to the other? So flackening the mind, that we may not loofen it; and fo bending, as we may not break it? To make most of ourselves, chearing our spirits with variety of recreations and indulgencies ?

All these in their kinds are useful and beneficial; but are unable to effect that for which they are propounded. Nature teacheth us, that all thefe fhould be done, but cannot teach us how to do them. And yet if we do all these, and no more, we are ftill very far from true reft and tranquility.

For neither are here the greatest enemies of our peace so much as defcried afar off, nor those that are noted are hereby fo prevented, that upon moft diligent practice we can promise to ourselves any fecurity. And he that is beft furnished with them all, cannot thereby bid defiance to all finifter

finifter events; the mind of man is too weak to bear up by the ftrength of these against all onfets. There are light croffes, that will take an eafy repulfe; others yet ftronger, that shake the house fide, but break not in upon us; others vehement, which by force make way to the heart where they find none, breaking open the door of the foul that denies entrance; others violent, that lift the mind off the hinges, or rend the bars of it in pieces; others furious, that tear up the very foundations from the bottom, leaving no monument behind them but ruin.

The wifeft and moft refolute moralift that ever was, looked pale at the fight of death. And one of the best of the heathen emperors, justly magnified that courage of chriftians, which made them infult over their tormentors, and by the fearlessness of earthquakes, and deaths, argued the truth of their religion. It muft be, it can be none but a divine power, that can uphold the mind against the rage of fore afflictions, and yet the greatest croffes are not the greatest enemies to inward peace.

Let us therefore look up above ourselves, and from the rules of an higher art, fupply the defects of natural wifdom; following fuch infallible directions for tranquility, that whosoever fhall obferve, cannot but live fweetly and with continual delight, applauding himself at home, when all the world befides him shall be miferable. To which purpose it will be requifite, first to remove all causes of unquietnefs, and then to fet down the grounds of our happy rest.

Now there are two univerfal enemies of tranquility; confcioufnefs of evil done, and fenfe of evil fuffered. The former in one word we call fins; the latter, crosses. The first of these (to wit, our fins) must be taken quite away, and the fecond (namely, croffes) must be duly tempered, before the heart can be at reft.

First, as to fin; How can that man be at peace, who is at variance with God, and with himfelf? How fhould peace be God's gift, if it could be without him, or could be against him? It is the profef

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