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

CHAP. IV. To avoyd Idlenes.

THis counsell will be a graine of salt to sea∣son the precedent. For it is the excuse of idle persous that will appeare contemplative men, to say that they will judge of all, and meddle with nothing; whereas they should be imployed about their owne buzinesses, that they might have no leisure to meddle with the buzi∣nesses of their neighbours.

Indeed the practise of this counsel is necessary for the observation of the three counsels of which I spake last. To be content with our condition we must avoyd idlenes, for the soule of the sluggard

desireth and hath nothing, saith Salomon, Prov. 13.4 Idlenes makes a man needy and covetous. But diligence makes his condition eazy. A great delight it is too see the fruit of our owne in∣dustry.

Likewise that we may not depend from the future, we must avoyd idlenes: for idle men are gaping after the future, because lazines makes the present time bitter unto them. Dayes and houres seeme to goe a slow pace to him that expects of fortune what he might and will not obtaine of his diligence.

And as for the third counsel of retiring within ones selfe, idlenes is very much contrary to it, for a man that doeth nothing groweth tedious to himselfe, and seekes out of himselfe how he may cozen the wearisome houres, Act. 17.21. All the Athenians and all the strangers that were at Athens spent their time in nothing else but either to tell or to heare some new thing: For idlenesse is the mother of curiosity. It makes a mans mind to gad a broad and keeps it in a perpetuall pilgrimage; for the mind is never at home but when it keeps neere God, and is employed in some good thing.

The mind is never content till it be fixt, and it will not be fixt but upon imployment. Who so will content his mind let him do what he ought to do, for nothing brings more sadnesse to the mind then a wandering idlenesse. I call idleness

not onely to sit with ones armes a crosse but to give oneselfe to an evill or uselesse labour. For many have no other labour but to diversifye their idlenesse and give themselves more paine to invent how they shall lose their time, than would have cost them to imploy it well. And when the mind is once softned and enervated with idleness, he will give eare to any evill coun∣sel, for he that doth nothing is soone induced to do evill, and even by doing nothing he doth e∣vill. Time idly and viciously spent makes a man sad and peevish; all things displease him, and himselfe more then any thing.

None can excuse his idlenesse saying that he hath nothing to do, for there is alwayes some good to be done; and none shall ever bee idle who hath as much will as occasion to do good. To do good is the proper labour of those who by their wealth and quality are commonly exemp∣ted from labour. Of that condition likely were some of the Thessalonians of whom St. Paul saith, that they did not worke at all but were busie bodies. 2 Thes. 3.11. Yet without respect of any quali∣ty he gives them this charge, Now them that are such we command and exhort by our Lord Jesus Christ, that with quietnesse they work & eat their own bread. But ye brethren be not weary in well doing. He will have them that live curiously, working not at all, to worke, and eat their owne bread, and to work first before they eat. Of which if they excuse

themselves, saying that they are not men of la∣bour, the Apostle sheweth them what work God requires at their hands, It is that they faint not in well doing. Then his exhortation that with quietnes they worke eating their owne bread intimates this as∣surance unto them that an innocent labour will give a good taste to their bread, and that they shall enjoy Gods gifts with quietness and con∣tent.