Of peace and contentment of minde. By Peter Du Moulin the sonne. D.D.

CHAPTER I. Of the vertuous temper requisite for Peace and Contentment of Minde.

THis Book is but a result of the two precedent, for who so hath got a right Opinion of things, and learned how to governe his Passions, wants no∣thing for vertue and tranquillity; these two ar∣ticles being not onely the materials and the rules of the building, but the whole structure. And the order is as essentiall, as the matter, for the understanding must be illuminated and satisfied about the right judgement of things, and know how farre they are worthy that our appetite should stirre for them, before we undertake to instruct our appetite how to behave ourselves with them.

Out of the right opinion & the well governed Passion ariseth the true temper of Vertue; which

is a calme state of the Soul, firme, equall, magnanimous, meeke, religious and beneficiall to a mans selfe and to others. All the imperfecti∣on that is in our Vertue is a defect in one of these two, or in both. And who is not defective in them? Who hath not errour in his Opinions, and by consequent unrulinesse in his Passion? Wherefore our descriptions of perfect human Vertue are accidents without substance. But what? we must not set before us any lesse pat∣terne then perfection. Matth. 5.48. Be ye per∣fect even as your Father which is in heaven is per∣fect.

The Schoole gives definitions and divisions of the severall morall Vertues, which is no more then is necessary. Yet to speake properly there is but one, even that equal temper & just proportion of all the faculties and motions of the soul which is Justice, producing the like just temper abroad in all the parts of conversation; for to be just is to do all the parts of a mans duty, towards God, towards himselfe, and towards his neigh∣bour.

Temperance and Fortitude are handled in the Schooles as vertues by themselves, which is to ve∣ry good purpose, for a more distinct exposition; but in effect they are parts of justice, for Tempe∣rance is the just proportion of the appetite; and Fortitude is the constancy and magnanimity of the will requisite to keep one just. Neither is for∣titude

a Vertue different from temperance; for whereas of those two duties sustine & abstine, to sustaine and to abstaine, the first which is resisting oppositions is ascribed to fortitude, the other which is abstaining from the inticements of sinne is reserved unto temperance, yet both belong equally to fortitude, seeing there is as much, if not more, strength of mind requisite to stand out against alluring temptations as to encounter vio∣lent oppositions.

There are then two vertues in all, the one intel∣lectuall which is Prudence, the other morall which is Justice. I have spoken of the first, and this whole treatise is but an exercise of it: And of the second also, of which the most essentiall part is the feare of God and a good conscience: that is truly the prime Justice. All human lawes, if they be good are dependances of it; if they be evill, they are deviations from it. Naturall equi∣ty sanctifyed by grace ruleth both publique and particular duties, and both the outward and the inward man, which is farre more then com∣mon and civill law can compass. In all policies of the world Justice hath diverse faces. The bo∣dy of the Law (especially in great and antient States) hath statutes and cases without num∣ber, which instead of clearing justice confound it. All that legislative labour regards outward action and the publique peace: But piety and true Philosophy rule the inward action, and

settle the peace of the soul with the right and primitive Justice. Besides, human lawes are most busy in forbidding evill, and for that end make use of feare, and the terrour of punishment; whereas the inward law of Vertue is most busy in prescribing good, and for that end makes use of the motive of love and reward. But whether we need the motives of feare or love, we have a Soveraine Court within our breast where the great Judge of the Universe is sitting continual∣ly. There his Law is written and layd in view, entering into the eyes of the understanding, which seeth it even when he winkes that he may not see it. And there a mans owne thoughts stand divided at the barre, some accusing, some excusing him, out of that law compared with the records of the memory. Of that Court St. Paul was speaking that the very Gentiles and heathen shew the worke of the law written in their hearts, their conscience also bearing witnesse, and their thoughts the meane while accusing or else excusing one another. Rom. 2.15.

Before that Court (that is before God him∣selfe and before us) we must labour to be de∣clared just, and more to be so indeed. There justice must be setled. There it must be practi∣sed. It will be well done to know and obey the formes of justice which publique order hath set over us, but our maine taske must be to labour for an niward and habituall justice. Let us

obey cheerefully all good or indifferent human lawes, but before all and after all let us seek and pray for that law of the spirit of life, which may set a rule to all the unrulinesse within us, and make righteousnesse and peace to kiss each o∣ther in our soules.

The ordinary definition of justice, that it is a constant will to give to every one his owne, as it is commonly understood, regards onely the least part of justice, which is the rule of duties be∣tweene man and man. But let us give it a fuller extent: for to give every one his owne we must pay all that is due, first to God, next to our∣selves, and then to our neighbours. Certainly the two former parts of justice are far more con∣siderable then the third which is the onely cryed up, though ill observed, in the world; for a man may and doth often retire from the society of men, but he can at no time retire from God and himselfe; and though a man were alone in the world, yet should he have with him the chiefe subjects to exercise the vertue of justice.

We shall give God his owne by loving him with all our soul, and with all our strength, o∣beying his will carefully, and cheerefully prais∣ing him for his love to us, and for his owne great∣ness and goodness with a thankfull and a joyfull heart, setting him continually before the eyes of our mind, as alwayes present, that we may walke unto all pleasing before his pure and all

seeing eyes, & stick fast unto him by meditation, affection, and entire confidence. And whereas man is the bond and the naturall mediator be∣tweene the materiall world and the spirituall; who alone must render for the whole Nature the due homage unto the great Creator; Justice calls upon us to do that right to God & Nature, to knit Nature with God by our love, faith, o∣bedience, and praises.

Thus also we shall give to ourselves our due, for to draw neere unto God is our good, Psal. 73.28. to separate from him is our destruction. They that observe lying vanities forsake their owne mercy, saith Jonas, Jo. 2.8. meaning that they forsake him of whose goodness their being and wel-be∣ing depends. This thought will renew the anti∣ent characters of the naturall notions of justice engraven upon the marble of our hearts, upon which the corruption of the world and our owne hath bred as it were a thick moss, which hides these characters. But with the feare of God that moss is rubbed off, and the law of God the originall justice written there with Gods finger appeares plaine and legible. Who so then will do right to himself and recover his primitive dig∣nity must study to know, feare, and love God, perfect his union with him, and associate him∣selfe with his Angels, by obeying his will and tending his praise. His saving eternall light is for us, Wisedome, righteousness, sanctification,

and redemption are for us, for he gives them to us liberally in his Sonne; We do but right to our∣selves, when we study that those blessings which are for us may be ours. And to lose such inesti∣mable graces by our neglect, is, besides ungrate∣fullness towards God, a crying injustice against ourselves.

A maine point of that justice which we owe to ourselves is, to labour to make ourselves pos∣sessors of ourselves, and masters at home; so un∣tyed from all outward tyes, that our content de∣pend of none but God and ourselves: and that rule over ourselves is attained by yeelding unto God the rule, ver us.

To that end our first labour must be to traine well the Passion of love, which is the great wheele mooving all the other passions; for ac∣cording to the subjects that we love, and as we love them well or ill, we are good or evill, happy or unhappy. To love what we ought and as we ought, is the whole duty and happinesse of man.

Next, our desires and hopes must be cut short, which is not cutting downe Nature, as greedy minds may think: It is cutting off our bonds, and getting our liberty. That way plenty, pleasure, and joy, are bought at an easy rate, for very little will content a mind weaned of superfluous de∣sires; and he hath little or no matter left for sorrow, feare, anger, hatred, and envy, the tor∣mentors

of the soul. What is able to disquiet that man that thinkes nothing to be his but God and a good conscience, and possesseth the things of the world as not possessing them? But to quiet the murmure of love and desire, which are que∣rulous and unlimited passions, we must do them such equall justice, that while we stop them one way we open them another; Being kept short for the things of the world, let them have free scope towards heavenly things, to love God, and desire his spirituall and permanent goods, with∣out limit and measure.

The great injuries are those which a man doth to himselfe, when to obey lust, or anger, or cove∣teousnesse, one makes himselfe guilty and mise∣rable; when for the love of the world, one lo∣seth the love of God; when out of miserablenesse the body is denyed his convenient allowance: When for things of no worth a man prostitutes his health, his life, and his conscience. When men will sinne for company, cast themselves into ruinous courses out of compleasance, and damne themselves out of gallantry. Who so will seri∣ously think what he oweth to himselfe and what account of himselfe he must give unto God, will endeavour to keepe the precious health of his bo∣dy, and the golden serenity of his conscience; he will enjoy with simplicity that portion which God giveth him of the contentments of life, and above all things he will carefully keep his onely good, which is God.

Justice being well administred within us will be practised abroad with facility and delight. Rom. 13.7. Render to all their dues, tribute to whom tri∣bute is due, custome to whom custom, feare to whom feare, honour to whom honour. Let the debtour be more hasty to pay then the creditour to receive.

All the Law-bookes are but comments upon this precept of Justice to render to every one his owne. Yet they omit the most essentiall parts of it, the duties of charity, humanity, and grateful∣ness: Which being without the rules of civill lawes, have the more need to be learned and ob∣served by ingenuous and religious soules. And we must beleeve, contrary to the vulgar opinion, that they are debts, and that doing good to them that stand in need of our helpe is not giving but restoring. Therefore the workes of mercy are re∣presented in the CXII Psalm as works of Justice, He hath dispersed, he hath given to the poore, his righteousnesse endureth for ever. Let us then be perswaded, that when we do all the good of which God giveth us the faculty and the occasi∣on, we do but justice. Let us pay due assistance to him whose need claimes it, counsell to him that is in perplexity, kindness to them that have shewed us kindnesse, pardon to them that have offended us, good for evill to them that perse∣cute us, love to them that love us, support to the weake, patience to the impatient, reverence to superiours, affability to inferiours. All these

are debts. Let us omit no duty to which we stand obliged by the lawes of civill society; Yet that is too scant, let us omit no duty to which we have the invitations of piety and generosity. All the good workes that we may do, are so ma∣ny duties. It is the large extent that St. Paul gives to our duty. Phil. 4.8. Finally bre∣theren, whatsoever things are true, whatsoever things are honest, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, and if there be any praise, thinke on these things. And the fruit of that study in the following words is that which we seeke in this Book, the Peace of the Soul & our union with God. Do these things and the God of peace shall be with you. Truly peace quietness and assurance are the proper effects of righteousness, & are as naturall to it as the light to the Sunne. Isa. 33.17. The worke of righteousness shall be peace (saith Isaiah) and the effect of righte∣ousnesse, quietnesse and assurance for ever.

Considering Justice as the solid stemme in which lyeth the substance of all vertues as her branches, I will not follow every bough of that that tree; Two Vertues onely I will stand upon as the preserving qualities of that universall Ju∣stice. These are, meekeness and magnanimity. They are the necessary dispositions to frame a right vertue in the soul, and peace with it.

Under meekeness I comprehend humility and docility, which are but diverse aspects of the

same face, that meeke and quiet spirit which is in the sight of God of great price. 1 Pet. 3.4. As, for great edifices there is need of deepe foundati∣ons, likewise to edifie the soul and build vertue and peace in it, there is need of a profound humi∣lity; which being joyned with faith is the foun∣dation of the structure, and the perfecting also: for we must be humble that we may be vertuous, and the more we are vertuous the more we are humble.

With that meekeness the word of God must be receaved, which is the doctrine of Vertue and salvation. Jam. 1.20. Receive with meekenesse the engrafted word which is able to save your soules, saith St. James. Isa. 61.9. God hath anointed his Sonne to preach good tidings unto the meeke: Psal. 25.9. The meeke will he guide in judgement, and the meeke will he teach his way. A mind well-disposed to Vertue and the peace of the Soul, will distrust himselfe as a shaking unsound foundation, to re∣pose his trust wholly upon God. He will labour to heale himselfe of all arrogant opinions and ob∣stinate prejudices, being alwayes ready to receive better information and submit himselfe unto reason.

It belongs to that meekeness to be free from the impetuosity of the appetite, for that which St. James saith of the wrath of man, that it work∣eth not the righteousnesse of God. Jam. 1.21. may be said of all other Passions; they are evill if they

be vehement; for in a spirit agitated with vehe∣ment passions justice cannot settle, that very ve∣hemency being an injustice, and a violation of that sweete and equall oeconomy of the soul fit for justice and peace. Passion goeth by skips and jolts, but Reason keeps a smooth even pace; and that pace is fit to go on Justice's errand.

To meekenesse magnanimity must be joyned. Meekeness makes reason docile and pliant in goodnesse. Magnanimity makes her constant in it. Both are the framers and preservers of righte∣ousnesse; meekenesse because it humbleth us be∣fore God and subjecteth us under his good plea∣sure; magnanimity, because it raiseth our minds above unrighteous ends and wayes, and makes us aspire to that great honour to have our will con∣formable unto Gods will, and become partakers of his Nature, which is Righteousness itselfe. St. Paul makes use of magnanimity to sollicite us to holiness. Col. 3.10. If ye be risen with Christ, seeke those things which are above, where Christ sit∣teth on the right hand of God. Set your affections on things above, not on things on the earth. As nothing makes the mind more magnanimous, so nothing makes it more holy, then that doctrine which teacheth Gods children that all the world is too little for them; and that God alone, who adopt∣eth them and calls them to the inheritance of his Kingdome, is worthy to possesse their whole heart. For would any that is so highly dignifyed

stoope so low as to subject his affection to the things of the earth? or would he be so ungrateful as to returne him disobedience for so much love? Rather his high condition will fill him with high thoughts, and according to the Apostles exhorta∣tion, he will endeavour to walke worthy of God who hath called him to his Kingdome and glory: 1 Thes. 2.12. O, could we apprehend the excellency of this high calling by a serious faith, with what contempt would we looke upon those things that captivate the passions of men! How should we laugh at that which others desire or feare! We should looke upon the actions of men as behold∣ing the earth, from heaven, seeing the clouds of cares and sorrowes gathering farre under our feet, and tumultuous desires busling and raising stormes; where we should have no other share but compassion of those that are tossed by them: Neither temptation nor persecution should be capable to trouble our heavenly serenity. The false profit and pleasure of sin should not tempt our desire, but provoke our scorne and indignati∣on, as unworthy of men, and muchmore of Gods children, coheires of Christ in his eternall King∣dome, called to be Kings and Priests unto God and their Father.

The same magnanimity will breed in us agod∣ly ambition to imitate God our Father, keeping righteousness in all things because the righteous Lord loveth righteousness; Psal. 11.7. using chari∣ty

and liberality, giving and forgiving, because the Lordis good, and his tender mercies are over all his workes. Psal. 145.9. Doing good to our ene∣mies, because God fills with his goods the mouthes that blaspheme him; And, because God gives alwayes and receiveth nothing, we must thinke it more happy and divine to give then to receive.

From magnanimity reflect againe to meeke∣ness. Let all that is done magnanimously be done meekely together, with simplicity and re∣ality, without noyse and ostentation. These ver∣tues going hand in hand, meekenesse and magna∣nimity, are the two supporters of Justice, and the teachers of all goodnesse. A meeke and mag∣nanimous spirit is the fruitfull soyle of all ver∣tues. To express them in other termes more fa∣miliar to the Church, They are humility and faith, which with the love of God, the true es∣sence of Justice, make up the greatest perfection that a man is capable of upon earth, whereby the minde is sanctifyed, sweetened, and raised; and filled with goodnesse, peace, contentment, and assurance.