THE VOICE OF TRUTH OR THE HICH WAY LEADING TO TRUE PEACE Composed in Latin by M. G. and translated into Inglish by F. G.  
Discite a me quia mitis sum, & humilis cord: & invenietis Requiem animabus vestris  Matth 11. 29. 
Learn of me, because I am meek, and humble of hart: and you shall find rest to your souls.  Matth 11 29. 
AT GANT, Printed by Robert Walker, at the sign of the Annunciation of our Blessed LADY, 1676.   

To the most virtuous and Honourable lady MARY KNATCHBULL Abbess of the Inglish Dames of the order of S. Benedict in Gant.  
MADAM  
MY wishes to your lady. and Community, are of a most happy Christmas and to the end they may not prove mere empty ones, that pass with the breath that conveys them to the ear, they go accompanied with a small treatise, which may help to further the happiness I wish both you, and them. I present you with The voice of truth, the Angel of peace who giving himself unto us, gave the first happy Christmas, and peace on earth to men of good will. First fruits seldom have their due maturity: yet their being first supplies this want, & makes them the most acceptable. I hope these being my first (in this kind) will, if not merit a grateful acceptance, at least plead a gracious pardon for.  
Your ladps most humble servant F. G.   

THE ●IRST CHAPTER. ●hat Peace the greatest good of Man Living on earth, is only to be found in God.  
Son I said unto my Disciples Peace I leave unto you, my peace I give unto you; nor did I give a ●…ale ●…ng, when I gave peace. For peace, ●…d tranquillity of mind, is the greatest of happinesses, this would 〈◊〉 afford. All labour for this a●…e, that they may live in quiet, 〈◊〉 peaceably pass their days. ●…e who you will Riches, Pleasu●…, and Honours, if he enjoys 〈◊〉 peace he will still be miserable. Peace of mind is a comfort in 〈◊〉 labours, a buckler against misery, a●… antidote against fear, a school 〈◊〉 virtues. Without peace neither Kings, nor Princes, can be happy, and on the other side either in sickness, Poverty, torments, or death itself, if you enjoy but peace of mind you are happy; and none of earth can be more happy than you, unless he enjoy a greater peace, and more tranquillity. Learn therefore Son of me this science of Saints, hear me, and I'll ' teach thee what this Peace is, and where it is to be found.  
Peace is a tranquillity of mind by which man rests content, according to true Reason with what soever happens, and desires nothing but what he has. This is the complete peace, and most perfect possession of the blessed, who have nothing to fear, or wish for, because they do securely, and fully enjoy all good according to the measure God is pleased to impart. You must not expect this peace on earth, but shall enjoy it in heaven when death shall be swolloed up in victory, and mv Father shall wipe a way all tears from your eyes that you may contemplate the face of God. Yet there is an other peace much to be wished for, where unto by God's grace you may attain. For though your will cannot be fully satiated in this life, nor perfectly at rest, (for as long as you do not possess the supreme good, where unto you were created, the mind is still wavering among the incertaintyes of hope and fear) yet you may enjoy a secondary kind of peace or less perfect; which consists in this, that you only fear, hope, and seek one thing, to wit, God; and regard all other things with a quiet and serene mind. And this is the peace of Saints living in this banishment. Which as it is much surpassed by the peace of the Blessed, so does it alsoe fare surpass the peace of Sinners.  
Seek therefore dear Son this peace which leads to heaven. Then shall you be at rest, when you only rely on me; for as long as you do not leave me, let what will befale you, you shall ever enjoy the supreme good, if not in a sure possession, at least in tranquil hopes, and sincere love, which is the greatest happiness any man can enjoy in this life: nor is there any thing more pleasing than my conversation that has no bitterness. All creatures (though you enjoyed them at your will) cannot quiet thee so much as I, the Creator of them all, that infinitely surpass all good imaginable. Creatures may feed thy senses, but because they do not reach the soul, leave it empty. I interiorly replenish the soul with myself, and show it all good in me. Seek therefore me and my peace, and I'll ' take care of thee; leave not me, and I'll ' not forsake thee, but comfort thee in all adversities, and not only give thee peace, but make thee sit at my table; and though not for a permanency (because thou must be tried) yet passing I'll ' serve thee with heavenly Comfort. Remember the comfort you have received, and you will see what I say is true. Behold my Martyrs and Confessors exulting in the midst of torments, and you will understand, how much the interior consolation which I afford, does surpass all the joys of the world. All joy of the world is overcome by any small pain: but my joy overcomes all the pains of the world. When the worldlings overfloe with delights, and swim in the midst of pleasures, if their head ache, if a fever distemper them, all their joy is lost, and they poor soul's sigh and lament. So easily is all the joy of the world overcome with the least sufferance or pain. On the contrary my servants in the greatest pains and adversities, in the most grievous torments, and death itself rejoice; and replenished with my joy despise the torments. As therefore the sorrow of the world does incomparably exceed its joy, so does mv joy in an infinite manner surpass all the sorrow and pains of the world. Many hear the name of my peace, and the words of Those that Evangelize peace and see the Goodly feet of the Saints; but few understand what they see or hear, of their internal joy. And therefore conceive it not because they have not tasted of it. What a difference is there between my joy, and the joy of the world? Heaven does not so much exceed the earth, as my peace doth surpass all comfort, or content, that is to be found out of me. Taste and see what the abundance of my sweetness is: for if you taste it not, neither will Your eye see, nor ears hear, nor shall it ascend into your hart, what things God has prapared for those that love him. Therefore few understand, because few have tasted how sweet I am. They will not seek the permanent good, but follow their own inventiones: And therefore I deliver them up to the desires of their hart, and passions of ignominy, that they may vanish in their cogitationes. None of all these shall find peace: because they seek, where it is not; that is, they seek it out of me, who only am able to comfort my Creature, when I will, and in what measure I will. Son let this therefore be thy final conclusion, that all peace and tranquillity of mind consists ' in the possession of good; nor can man's will rest else where but in good. Wherefore of necessity you must judge the supreme peace to consist in the perfect possession of the supreme good in heaven. The next degree of peace, which is the greatest good of this life, does wholly consist in making towards the supernal peace, that is; towards the enjoying God as soon, and securely as possible, and here enjoy: all mighty God not yet face to face but through A looking glass and in a riddle. You are a Pilgrimme and cannot possess a perfect peace till you come to your journey's end. Yet you may enjoy the tranquillity of mind a travaler has, when you see yourself to go on in the right way with out danger. Neither is this more  to you, then to all other creatures. The greatest happiness of all creatures is to rest in their final end, and the next, to tend with all speed there unto. Thus the main appetite and ●…lination of the Elements is to 〈◊〉 in their centre, and the next, to move towards the centre; for all other places are violent, Thus the brute beasts enjoy their chief happiness when they feed their senses, and the next to this when they are in readiness to receive this pleasure. In the same manner you may say of yourself and all men; the chief felicity of man is to enjoy and possess God, the next is to seek God; for there is nothing so good, after the possesing God, as the approaching towards God. And besides these, there is nothing that may be truly termed good to man: for what soever is good ever perfects the thing, unto which it is good, and nothing perfects man, that does not place him in his end, or at least premote him towards it: as on the contrary nothing is justly to be termed evil, but what hinders him of his end.  
Son if you understand this you may live peaceably, nor shall any evil affection touch you as long as you stick to this maxim. For all inordinate affectiones that destroy peace, proceed from a self representation of good or evil: so that who so ever is persuaded that nothing is good but what leads to God, nor evil but what separats from him, may have a tranquil mind, and peaceably rest in his Lord and God, by the assistance of divine grace; since he sees it is in his free will and power, to want all evil, and possess all good. For no man loses God that wills not, and no man that wills but enjoys him. And on the contrary who soever do not tend towards God, besides that they are deprived of the hopes of this happiness, and run into certain mischief, they are troubled with many other affections. They are vexed with the desire of many things, they fear & hope many things, which though they would never so feign, they cannot obtain, nor retain when they have obtained them. They leave the only true good, and are carried away with an unsatiable avidity of false apparent goods; and so are justly served, whilst they are illuded with false goods, that neglect the true and main good.  
If some times they seem happy, and fully to rest, and desire nothing else, whilst they take their pleasure, yet they are not happy. No man can be happy and miserable at once; and who soever hastens to eternal misery is miserable; unless you think him happy, that being condemned to death is lead hood winked to the precipice; but such, therefore seem happy because they are drunk with pleasure, and this is the happiness of drunken men, that whilst they are over heated with wine, through the defect of the brain they seem to be happy. Truly the felicity of such men is fare inferior to the happiness of the brutish beasts; for they can take the same pleasures more freely with out danger of health, anxiety, or fear. But in these there, is no peace, or satiety of the will; but rather a certain dullness of mind, that makes evil appear in the likeness of good, and so come to be coveted. As it uses to happen to those that are sick of a favour, who through their distemper desire what is hurtful, and loathe nothing more than wholesome meats. If these things be true of those that have pleasures at their will; what may be said of the miserable lot of those who seldom attain, and possess even for a short time, this vain and imaginary felicity, which they so much labour for, and buy with the loss of an eternity, and the ruin of their soul. But because they do not regard divine pleasure, nor raise their minds to heavenly things, they therefore justly begin their punishment with their smnes, and walking In a circle being deceived bv on creature they pass on to another to borrow comfort.  
Raise thy mind to thy creator, love him alone, him a loan fear, regard all things in him alone, and to him a loan direct all things. Thus laysed, relving on the Onnipotent, despise the Creatures under you. Then all things shall cooperate to your good; when you refer all things to their author, from whom, both you, and they take their offpring. You shall have peace; if you take all things from God, and refer them to him again; what else soever you do, you go disorderly to work, and shall necessarily lose your peace.   

CHAPTER II. How a Soul relying on God may have Peace both in adversity and Prosperity.  
LOrd it is as you say: peace is only to be had in you. All other things are imperfect & defective goods, if they are to be called goods, and not rather evils, which fill the mind with so many evils, which provoke the Appetite, but do not satiate, raise thirst, but do not extinguish it; puff up, but neither do nor can nourish: for as the body is not nourished with spiritual food, so is not the soul delighted with corporal pleasures. I now therefore return to thee o Lord, I have sought rest in all other things, I'll ' now at last, by they leave, make my a bode in they inheritance, that I may steeped and rest in peace.  
Because thou Lord hast singulary settled me in hope, i'll only seek thee an infinite good, where with the whole capacity of my soul can be filled, a permanent good that cannot be taken a way from me unless I will, an endless good that can make those that love it happy for an eternity. I'll only seek thee I say; for when soever I have sought after other things I have found myself deluded.  
I now know that peace is only to be sought in thee, but know not how it is to be had. Teach me therefore a Lord yet farther, how I may come to persever in a continual peace in thee, with out disturbance; for though I do seek thee, yet adversities do not cease to befale me, which destroy the peace of my mind. Yea even when things fale out properously, I am presently forgetful of myself, and instead of the peace which I ought to have in thee, I place it in creatures; which peace is not sinsere; and ends in grievous war.  
Son you would feign know how you may in all accidents proceed with such indifferency, that you do not over much rejoice in prosperity, or give way to be unprofitably contristated in adversity, where in the sum of my peace does consist, which that you may obtain, Consider thus with me.  
Man's ' nature is such, that what so ever the understanding represents as good, the will presently embraces, and what is represented unto the understanding as evil, that the will presently avoids, shuns, and hates. So that of necessity the affectiones of joy and sadness must vary, as long as the vicissitude of good and evil last. (And by consequence the peace, and indifferency of mind be lost) no man can have a perfect, or imperfectly happy peace, but he, unto whom always what is good happens. Nor do any sort of goods quiet and satisfy the mind; but only those, that are such as the will covets according to right reason. How then shall you come to possess peace of mind?  
To the end you may always have what you wish, you must have an indifferency to all things, and it must be all one, what soever happens to you, without your fault. For seeing you cannot rule things as you will, you must accommodate your will to things, if you will have your will agree with them, which you must obsolutly wish for, to enjoy peace, which consists in the wills acquiessing with content, to what so ever happens. You must not therefore more covet pleasures then pain, nor prefer ease to labour, nor rather wish life, than death; but keep yourself in an equal balance of indifferency to all things. Now, you cannot be indifferent to all things, unless they all appear aequaly to be desired. For as long as you judge one thing more to be desired then another, so long you shall rather incline to one thing then another, and so lose your indifferency. Now to the end that all things may appear aequaly to be desired, hearken to an abbreviated word, wherein the happiness of Pilgrimmes is consummated, and the content of all Saints consists, and this is the word my son, Consider all things in me, and not in themselves. This is the art of arts, the gate of the kingdom of heaven, and the source of peace. Consider all things in me and not in themselves, that thou mayst have peace in all things.  
If you rightly Consider all things, you shall see they proceed from me, and perceive that nothing happens unto you, but what the infinite goodnesle, and wisdom has out of an aeternal love, ordered for your greater good. If you Consider all things in this love, they shall all seem good, all aequaly to be desired, and so by consequence you shall have an indifferency to all, and shall wish most for what happens, because you will not Consider things in themselves, but in me, and judge it more fitting, my will be done, then thine, because it ought to be so, and it is most expedient for thee. No other consideration, but this will afford thy soul peace. For if you Consider poverty, if contumely, if labour, if sickness if death, or any thing that happens of adversity in itself, you cannot bear them without great trouble and afflition of mind, because so they are all contrary to nature. If you do consider these things as proceeding from your, or their sins, they will yet seem more intolerable; because the manner of punishment will torment the mind as much, as the inflicted evil in like manner when you see the just persecuted, and the wicked exalted, you will be enraged against triumphing impiety, and will not be able to contain yourself from the desire of revenge. But if you recale all these things to their first of spring, you will be able to behold them without disturbance. You shall understand all, when you read all in the book of divine providence, where in the reasons of all things are. And what weighed in the balance of humane reason appears , shall be found in the scales of the divine wisdom just and most fitting. All things serve for this only affair of eternity, the salvation of the elect. If the Turks press, if Heriticks are multiplied, if the wicked domineer, 'tis not for the Turks, nor heretics, nor the wicked sake, but for the elect that by patience they may enter into the Kingdom of heaven. If there were any thing that did not conduce to the good of the elect, God would have erred in his work, who only made or permitted all things, that they should cooperate to the good of the elect▪ This is Paul's mind. All things▪ cooperate unto good to those that are called according to purpose Saints. What is given to one of the least of these whom God has chosen is of so great moment, that it is no ways to be omitted, and Kingdoms and empires are rather to perish, and the whole earth, and heaven itself, rather to be annihilated, then that one of the elect should be lost. So great a thing, it is, to see the face of God. Neither will this seem strange if thou Consider me who when I was in the form of God did rob myself, to the end that by my death I might open the way to heaven for each of these little ones.  
Consider therefore Son all thing●… in me, and behold me in 〈◊〉 things working as I will; to 〈◊〉 glory, and thy salvation, and of 〈◊〉▪ That will cooperate with my gra●… and though you do not percei●… how I compass this in all thing●… yet firmly believe I do so, in eve●… thing, and so deliver your will in●… my hands, most certainly know it▪ that I shall wisely and forcibly perfect my work, and that I'll ' neith●… do, or permit any thing, th●… shall not be for your good, an● promote you towards the designe● Bravium if that you will but mak● use of my grace.  
Who soever shall root this trut● well in his mind, shall never be● void of peace of mind, and shal● look adversity, and prosperity un dauntedly in the face without any change of affection, because the motive of his affection shall never vary. He shall all ways rejoice because he shall ever find the good, which he only seeks for; and he shall always rejoice in the same manner, because he shall ever find the same reason of good in all things; to wit my glory, joined with his welfare.  
Son I do not say you shall ever as long as you live, come not to feel the acrimony of grief, or allurement of pleasure. But I say that the soul that is solidly settled in me may so command these affections, that she shall not lose her tranquillity in adversity, though she groan under the wound of the doctor, nor rejoice in prosperity, as prosperity, but in my will which she acknowledges as the only true measure, of good and evil. This only consideration of my will, shall so swallow up, all other Considerations that they shall not appear, and though they strike the sense, they shall not move the judgement, nor cast the will out of her Imperial Throne; but as a poor man chosen out of a Cottage to a fair Kingdom is full of joy, which does not cease, or is diminished, though the Cottage fale to the ground at the same moment, nor would be increased though the Cottage should be made greater: because his thoughts are wholly employed upon the gained Kingdom. So who soever labours for Eternity makes God's glory and his own salvation his only business, and thinks this affair so much to surpass all others, that he cannot find leisure to think of them, much less to rejoice, or be sad for these toys of mortals. And truly as this poor man assumed to a Kingdom would deserve to be laughed at, if he were still solicitous for his Cottage: much more does the man deserve to be laughed at, or rather lamented who being made heir of God, will not accept of this Kingdom, but cast himself a way upon childish follies, and only seek a temporal convenience, in things ordered for gaining an eternity. But this proceeds from the great weakness of humane understanding though there be an infinite Kind of distance, between temporal & eternal things, yet it prefers them before these: because it only beholds heavenly things as it were a fare of through a cloud, and handles earthly things, it comes to pass that the most excellent things being only conceived in a drowsy dead manner do not move the soul, and the sensual and perishing goods, though very small in themselves, because they are more lively represented, and have a greater proportion with corrupt nature, do wholly take the mind, and inflame the will. Now seeing it is certain the mind is most carried a way with those things that have the greater appearance of good; the chiefest industry and labour of a wise man, aught to be to endeavour to conceive those goods as greatest, and most lively to propose them to the will; which truly in themselves are greatest, and effect, that all other things which are not realy good, appear sordid, and vile, at the first aspect. Who soever shall do this shall not love any good more than he ought, but aequaly impart his affection to each, according to the dictate of right reason; and so at last come to live in true peace; not leaving in himself any motion of the will not regulated.  
But this is not the work of one day; long labour, and much meditation is necessary to instruct and help the mind, to blot out the false Ideas it has conceived, and beget true notiones of things, and such as shall of their own accord prevent the will, and so raise it to contemplate the eternal good in every thing, as now the carnal appetites do incline to the seeking of temporal convenience. Nor is meditation alone sufficient to perform this, unless it be accompanied with a continu●… practise added thereunto; for meditation only conceives, but it is practise that brings forth; and unless action follow contemplation, it is not virtue, but vanity that shall increase. Therefore Son to the end you may obtain my peace, and put in execution what you have conceived, you must do thus.  
First if what you are about, be a good, convenient to nature (as are sleep, meat, recreation honour, and what soever other goods of nature) consider it to have a twofold manner of goodness one natural, and the other supernatural. The natural goodness is that congruence which the thing has with our body and soul, and the supernatural is the ordination of the thing to do Gods will, and for his glory, and your salvatione, for which ends you must certainly believe all things in the world are either done, or permitted. I call this Kind of good supernatural to distinguish it from the other. Now having considered these two Kind's of good, though nature do never so much propend towards the natural goodness, yet you ought to judge the thing to deserve much more to be coveted for its supernatural goodness. Neither does the whole sea more exceed a drop of water then this supernatural goodness does surpass the natural. For the natural goodness does proceed from an imperfect Limited, and corruptible object, and the supernatural draws its goodness from the most perfect, infinite, and Eternal object. This judgement being presuposed, the will is to be stirred up, not to desire that good for its natural goodness which is so small that it ought not to be ●…arded, but for that which is infinitely more deserving, that is, for the supernatural goodness; nor ought you to begin any action before you find yourself to be moved to do it, because it is my will. What is said of your actions is to be understood of all other natural goods. Thus when any congratulate with you for any good parts in you, you must keep your will, from being carried a way with the natural goodness, and endeavour to raise it, to rejoice in this congratulation and accept of it, as a gift of God, whereby God intends to work his glory and your salvation.  
You must altogether take great care, not to take delight in creatures; for there is not any more deadly enemy of true peace, than this joy and content. For who soever place their joy in creatures shall not rejoice long; for all creatures pass a way, and none can stand long that relies on them. If you rejoice at the possession of a thing you see is soon like to perish you must needs be contristated at the loss thereof. Do not therefore serve two masters, God, & the Creature, but serve God only, & be above all other things. Never let your joy rest in any creature, but what soever joy or comfort you find in any; embrace it, because that is my will: who did vouchsafe to mingle some corporal delight with your actions, that you might come to me with the more alacrity. Take therefore the delight and joy which some times arises from creatures, as coming from my hand, and return it again to me, lest your joy prove vain and deceitful. And this is the first precept to be carefully observed in things that please nature.  
The second, which is not unlike to this, aught to be as carefully observed in adversity. When therefore any thing of adversity happens, enter into yourself, and you will perceive the thing may be considered two ways alsoe. Considered in itself it is evil, and contrary to nature: but if that you reflect, that adversity proceeds from me, you will see it contains so much good, as ordained to my glory, that it shall consume with its goodness all manner of evil, as the rod of Moses devoured all the other rodds. You must not therefore be terrified at this evil which is but small, but encouraged and comforted with the good. For if labours, pains, and wounds can be joyfully borne in this life, with the hopes of some reward that will ensue, of a temporal good; how much more reason is there, that, any labour or pains should be undergone joyfully, where the good proposed for reward is infinite. Truly if you had but eyes to see what an immense good it is to suffer for God, there is nothing you would so much covet as to be daily afflicted; you would esteem it the greatest joy, to fale into tentationes, you would rejoice that you were thought worthy to suffer contumely for my name; for certainly there is nothing more holy or glorious, more profitable or secure, then to suffer tribulationes. I came into the world, to suffer for thee, and you came, into the world to suffer for me, that so you may be Crowned by me. This is the profession of Saints to rejoice in tribulations, this is the distinctive sign of my Church, to grow in the midst of persecutions. O That you did know, how pleasing a patiented soul exercised, and tried, with various afflictions is! you would then much more covet to be contemned then honoured, You would repute laughter an error, and say to joy why are you deceived to no purpose. If you did well consider, what danger there is in prosperity, and how scure, and great gain there is in adversity; believe me all that is bitter would become sweet, and all that is sweet bitter. You would prefer ignominy before honour, and grief before joy. You would fear lest whilst men did applaud, you should fale in so slippery a passage, and so offend me: and when any creature did please you, you would be sorry that your affection were divided, and not as yet wholly placed on me; and loved any thing besides me, though not contrary to me. You would be glad and rejoice when adversity did befale you, to drink of my chalice, you would desire to bear my cross, and become partaker of my goodly inheritance by the divine dignatione.  
Then lastly shall your peace be with out disturbance, when adversity shall become more pleasing to you then prosperity, when you shall rejoice in grief, and still desire to suffer more. But even this desire must not pass the bounds of indifferency: but you must be so affected, that though you be equally prepared to receive all things from my hands, on your part you desire to suffer (if it be my holy will) because it is so pleasing before my father who wills this for his glory, to the end you should imitate my passion, and in your patience possess your soul.  
This then o Lord is your doctrine (to the end I may enjoy an undisturbed peace) that all things, and especially adversities, are to be embraced as means ordained for thy glory, and my salvation. I give thee a thousand thanks that thou hast vouchsafed to deal so mercifully with me, as not to permit any thing either in, or about me, but what conduces to help me to thee. If either man or Angel had such care of me as to assist me in all my actions I ought to be thankful. But now that you the Lord of all things, and my God, and Creator, are pleased to ordain all my actiones, what shall I do but wholly deliver my self up to your will, and willingly accept of what soever you shall ordain. I therefore o Lord wholly deliver myself unto thee, and entirely resign myself unto thy will. I can fear nothing under so good a master: But if I did, the benign Providence wherewith you have governed me from my infancy would reproach my diffidence: for you a loan o Lord have always assisted me, by sea and Land, you have preserved me in several Provinces and countries. My father and mother have forsaken me; but you have embraced me, and I have found none that have taken care of me, but thee o Lord, or for thee: nor do I complain of this, but rejoice, and wish with my whole hart that I may know none, nor none know me, that I may love none, nor none love me, but you, and for you, whom in all things I desire to seek, and confide in above all things.   

CHAPTER III. That some Principles for Peace are to be drawn from the knowledge of ones self  
Son you have now Learned the first principle of peace, which in all events can afford a tranquillity of mind. For he that considers God in all things, and all things in God, finds all in peace, and enjoys perpetual tranquillity. This a loan is enough to afford peace and without this nothing will suffice. You must therefore labour for this, and when you arrive to the height of charity, you shall enjoy the most perfect peace. If you cannot on a sudden fly high at least climb daily as high as you can, that you may at last come to the height of peace and perfection. The more you come to consider all things in God, the more peace you shall find, and the more you fail of it, and betake yourself to consider creatures in themselves, the more disquiet shall you experience. Worldly things are like a torrent, which may be securely looked on, but not trusted, for if you are once engolfed there is no retiring bacl, but are forced on to your ruin Consider therefore God in Creatures, yet do not trust yourself to Creatures, but beholding God in all, as you see the Sun in water, take care you be not drowned. Know that the less you have of worldly things, the more you shall enjoy heavenly. Rid thyself therefore of the love of creatures, that thou mayst begin to love the creator: use thyself to have nothing that thou mayst possess all things. Thou shalt be so long deceived, as thou dost confide in creatures; thy grief shall ever equal the joy found in Creatures; and thou shall lose as much of true liberty, as thou hast of tye and affection to Creatures. True liberty does not only free from necessity but rids of all ties of selfelove, and leaves the will in a perfect indifferency ready to follow God's pleasure in all things.  
And this is the first principle of peace drawn from the contemplation of God. The next must be gathered from the knowledge of yourself. Study therefore the knowledge of yourself if thou desire peace, for next unto God, all your peace and happiness depends chief of yourself. And that knowledge of yourself shall most conduce to your peace, whereby inordinate affections are cut of, that trouble and disturb the mind. This is the perfect knowledge of your own baseness whereby you will cast of yourself, and all self confidence, wholly placing your hopes on me, to the end you come not to build on sand, but on a firm Rock, an indeficient peace.  
Lord you bid me consider myself, to find peace; and when I do so, I am much disturbed and full of Confusion: where soever I turn myself, I find miseries and dangers on all sides. I am a Pilgrimme in my nothing, and go on for an incertain space of time, in a dangerous journey to eternity. It is common to all men to be Pilgrimmes as well as me; yet the peril becomes not less, by the greater multitude that run the hazard, but fear is rather increased by the frequent examples of those that perish. All men in this world are travalers walking on the slippery declivity of a most deep precipice, at the bottom where of hell is seated, and heaven at the top: but heaven lies hid with a cloud, and hell is covered with the pleasant amaenity of green and delicious meddoes, so that almost all, not co●…ring heaven, nor hell, as they ought, are easily carried whither the alluring pleasures invite. And if any one by reason, find out the deceitfulness of our senses, and discover the ambuish, what shall he do? shall he climb up? but his weak feet slip away, but the path is cragged and inaccessible to human sense, but the dark and thick cloud threatens tempest and danger of shipwreck. Thus all things drive downwards, the flesh, the world, and the devil, all hinder the assent, the thorny and difficult way, the travalers' weakness, and the imminent tempest. Yet we must ascend, we must climb upwards. But with what forces? o Lord not ours, but thine: this is the work of thy mercy which makes that possible by grace, which is impossible to nature. I am not able of myself to work my salvation unless you that command, give me forces to do what you ordain.  
Now if I look into my soul, alas how poor and miserable am I? The understanding capable of little, knows very few things. If I run over all creatures I have not knowledge of the hundred thousand part of them; and if an unprofitable knowledge is a Kind of ignorance, what a deal of what I know is wholly unprofitable? Or even sometimes hurtful. A gain a 'mong those few things I know, if I examine each in particular I shall clearly see I know no one thing, I say not perfectly, & as to the essence but even superficially in order to the uses it was given for. As for heavenly things, which it were only fit to know, I do almost always err by a certain Kind of necessity: for as a Mathematiciane that does use instruments that are not exact or well proportioned cannot choose but err: So for the most part my soul making use of the senses of the body which have no proportion with spiritual and heavenly things, judges nothing rightly but generally always errs, where it is not led by the conduct of divine faith.  
I inquire after the enormity of sin and find no measure for it, for I have offended God more than any humane thought can conceive. I seek what Eternity is, and measure it by time, because I have no other measure of Eternity: for though time be not the measure of Eternity yet it is more like it, than other things that have no similitude, therewith: I seek to understand the happiness of the Blessed, and I define all according to a sensible love, where as that happiness surpasses all sense, witness the Apostle who teaches that Neither eye ha● seen, nor ear heard, nor hath it ●…cended into the hart of man, what things God has prepared for those that love him.  
Thus am I ignorant of all things, and what is the greatest weakness of my understanding, is, that in all this palpable obscurity and darkness, I am ignorant of my own ignorance, and if I find others more absurd than myself, I presently cloak my ignorance with the fair name of wisdom; I will not compare myself with many that excel me, lest I should come to the knowledge of my own weakness, but with a few which I judge inferior, that others greater madness may flatter my frenzy, and I seem to know the more, the less I dote. And this is that great Idol which does so puff up my poor understanding, that it is not capable of other things. These are the distempers of the understanding: now how much more dangerous are the diseases of the will? O what a civil war do I suffer with in myself, whilst so many several contrary affections, and passions each draw their way? The sea is not so toren with contrary winds as my mind is rend, and tossed toe and fro with contrary desires. The flesh and spirit each draw their way, hope and fea●…▪ anger and pusillanimity, avarice and luxury; and the mind is divided on the one side with the labour of acquiring glory, and on the other with the shame of losing it. O raving ambition! o cruel torment! yet but a just punishment of thyself. How much more happy should I be, if content with a mediocrity, I did cast a way all hope or fear of humane things? For now that I seek humane praise, and fear dispraise, I am overwhelmed with a multitude of disagreeing passions which only serve, to hinder me from obtaining the peace I so much seek after.  
These o Lord are the things that pass my hart, when you my peace, my joy, and my Crown are absent. And there is yet another great evil that praedominates which is inconstancy. O how weak is my will? I seldom begin to do well, but I presently come to fail. I not sooner resolve great matters, and make great purposes, but at the first occasion of difficulty all my fervour is lost, and like an infant I am puffed up with a small good, and cast down again with as small an evil; and in the mean time, live in no small danger: for though the fale be easy, the ruin is aeternal. In the midst of tentations I live daily in danger of being overcome, with Idleness, anger, pride, pusilanimity, or presumption, of falling through the concupiscence of the flesh or eyes, into sin, being surrounded with infinite occations. And if I offend in one, I am guilty of all, and the fale is erreparable if death seizes on me offending. If one might die twice, and live as often; At least the second life might be rightly ordered, and the soul better informed of the truth of things, would abhor the danger the seconde time, but now that the blind understanding leads a blind will, I am forced to fear Lest they both fale into the pit.  
If I must judge myself by the memory of my past life, my fear does much increase. Alas, woe is me! how have I spent my time? where are the days of my life, how ill have I guarded my senses? How have I sinned both interiorly and exteriorly? How seldom have I corresponded with divine grace? of all my actions, for so many years, among so many helps, in the world or Religion, I have hardly performed any so, but there has been some thing to repent. Some times performed with sloth and negligence, some times I have been puffed up with good success, some times contristated at evil events; and never entirely cooperated with divine grace. This I have been, such does my memory represent me; and this and worse shall I be for the future, if thou Lord dost not prevent me, with thy grace. Banished, poor, ignorant, inconstant, feeble, sick, infirm in spirit, and more infirm in flesh, blind in the understanding, blinder in the will, prone to sin by nature, proner by evil custom, I live a scandal to my brethren, a prejudice to Religion, and dangerous to myself. There is no creature whose injuries I am not exposed to, there is no member of my body that is not subject to innumerable miseries, no sense but that eternal death may enter by, not a day, not an hour, not a moment, but that I am in great danger of losing an eternity.  
Lord whilst I consider these things I cannot choose but be much troubled, and ceased with fear and trembling. How then o Lord do you say that the knowledge of myself does contribute to peace of mind? Lo how even this imperfect knowledge of myself, makes me a weary of my Life, and have no mind to any thing, but to lament and weep: If then I did fully know myself, and clearly see my baseness what other should I find, but most bitter bitterness and unconsolable grief?  
Son do not think you lose your peace by the knowledge of yourself. This thought is not with out pain and grief, and therefore worldings fly it as a disturber of quiet. The knowledge of ones self takes a way sloth and pusillanimity, but not peace. Peace cannot consist without security, nor security without a fear, that proceeds, from the knowledge of ones self. The fear of God is the beginning of wisdom, and the knowledge of ones self the beginning of the fear of God. Unless all things be rightly ordered in you, you can have no peace, nor can you have any thing rightly ordered in, or concerning, unless you know yourself.  
There are three chief principles, or maxims conducing to peace, to be drawn from the knowledge of yourself.  
The first is, not to place any confidence in yourself, but cast all your hopes in Allm: God, who soever confides in himself, shall be deceived, and restless. Do not presume of yourself neither in great, little, or even the least things; for of yourself you can do nothing. If in your daily actions you do rely, on your own forces, you will necessarily fale, when assaulted with a strong tentation: For on the one side your forces are not sufficient, and on the other, not being used to make your recourse to God, you will not be able to hope, for his help: so that you will come to be left void of all help. The affair of your salvation must be perfited by God, and yourself, and as God will not do any thing with out you, so can not you do any thing at all with out God. Do not therefore confide in thyself lest God leave thee to thyself: but beg of God that he will vouchsafe powerfully to prevent thee, that so thou mayst be able to do all things, in him that strengthens thee.  
The best counsel you can follow, is to enter into the abyss of your own baseness before you begin any affair, even the least, to see, understand, and confess, that you can do nothing without me, and when you have rightly considered the abyss of your nothing then ascend unto the height of my mercy, which is above all my works, and so let one abyss invoke another abyss, and I'll ' open the cataracts of heaven, and powerforth my grace upon you. When you have thus humbled yourself ask what you will, and it shall be done. The exinanition of ones self is the most efficatious prayer. Lessen first your pride, and then bend your knee in prayer. As often as you shall humble yourself in any of your actions, so often shall I assist you with my omminipotency that you may want nothing.  
Lo therefore Son, what great good there is contained in the knowledge of yourself. If you know yourself, you will humble yourself, and make your recourse to me, and if you have recourse to me, I'll ' help you, and labour with you: and what can you fear when you have the Omnipotent to assist you, who can as easily do great matters, as the smallest things. You ought to fear nothing, but only confiding in yourself: for as long as you place your confidence in God, you shall aequaly overcome all, because you rely on him, who can with the same case do all things either alone, or with you.  
God therefore left man, naked, needy, and unable to raise him self towards his end, because he would himself, out of his infinite love always assist him, with his wisdom rule him; with his power defend him: and replenish him with grace ●mediately floeing from himelfe. If you do rightly understand these things you have laid a  foundation of true peace. And if you are come to know your ●nperfections you have made a great step towards perfection▪ and this is the first fruit you must reap from the knowledge of yourself, which being well understood, you will easily obtain the two following.  
The second fruit than is, that this knowledge of yourself cuts a way all vain hopes by the roots. Why do you begin with vain hopes what of yourself you are not able to effect? for whom do you heap up treasures who are but a passenger that must leave them all to morrow? Eternity is at the door, which will force thee to bid a long adieu to thy desires, what will then become of the honour you so dearly bought, and so carefully cherished, when you shall sleep in dust, and be no longer thought on? but grant that all did praise you after death, what then? shall not the worms still feed in the same manner on thy corpse? shall not thy soul be tormented a like? perhaps many have praised, you in your life time which you knew not of, what were you the better for this unknowen praise? Many alfoe have disprayed you which you were ignorant of, and what are you the worse? It will be just so after death, when neither praise, nor disgrace shall move you absent, now and insensible.  
If you did know yourself you would curb your ambition and live in a most profound peace. Do not labour and take pains that others may know you, but endeavour to be fully known to yourself, and God. You are, what you are in the sight of God, and not what men judge you. Do not compare yourself with others, but behold yourself, in the presence of God, that you may always humble yourself. If you compare yourself with others, to be sure your perfections of body or mind, will not reach to a mediocrity, and labour what thou will, you shall find yourself surpassed by a great many. Be therefore content, that as many surpass you in gifts of nature as God has preferred, and only endeavour in matter of good will, and virtue (whereby a man's worth is only to be measured) to be a 'mong the first. If you be in this or that office, if you be preferred before this or that person, if this, or that man praise you. Does not the burdone increase with the honour? Does not solicitude the punishment of ambitious increase with their praises? Praise and envy always go hand in hand, mirth and sorrow are twins, nor has any seen the day of glory, that has not been seconded by a night of ignominy.  
This is the nature of the world that all strive to pull down those that preceded them. Many compassionate him fallen, whom raised with prosperity, and aiming at great matters they shall strive to keep down. If no man did envy you, if you could easily gain, and retain honour, yet you ought not to accept of it, if you did rightly know yourself; for you were not created to seek this humane day, if you had been created for to be renowned among men, God would have furnished you with other helps for obtaining the glory of the world. Conclude therefore from your Imbecility and weakness, that you were not made to be great in this world, but in heaven, nor must you seek to be glorious before men, but God. Knowing therefore yourself cut of all vain hopes, and cast away all a●bibition, and only mind, covet, and strive to have God for witness of your actions, be satisfied to have him a loan for your spectator, who when you have lawfully contended, only can give you the reward. Let this be the seconde fruit of the knowledge of yourself, that being poor, banished, abject and infirm, you ought not to presume great matters, but all ways set in the last place, and aim at nothing that is great in this world, that you may find all things in the next.  
The third fruit of this knowledge is Patience. If you know yourself to be a man, you know with what an innumerable multitude of afflictions you are encompassed on all sides, and if you remember your sins you will always expect just punishment. You cannot being a man live without miseries, and being a sinner, you ought not. It is therefore just, and necessary that you should always suffer. It is a foolish presumption to expect to find no adversities. Prepare yourself then from this moment and know for certain you must daily suffer. If you have already suffered some thing, you will do wisely to believe you shall yet suffer much more. When you go about any thing Consider your weakness, that you wonder not if any misfortune happen in the event. There is neither creature you love, nor person you deal with, from whom you must not suffer. Expect therefore a cross in every thing, that so it may become the lighter by expectation. As there is nothing more frequent in this life then tribulations, so is there nothing more necessary than patience. You must suffer from all, but chiefly from yourself. For your own frailty is the heawest cross, which taken a way, it would be easy to bear the rest. Let then your frailty admonish you, of your want of ability, that you do not presume of yourself, but when soever by divine grace you desire to do good, you propose it unto me with fear, and if that after your purpose (which you thought very firm and efficatious) you fale into your former faults, have patience, and purpose a gain with greater fear of yourself, and more confidence in me. And if you fale again what wonder if a staff of reed be broken? Begin a new, and forgetting what is past, lay hold on your good purposes, not as if you would force victory and with one lump rise to the highest perfection, but by little and little daily endeavouring to advance with patience and longanimity. This is your infirmity that you find a will to good, but find not how to compass it: knowing therefore yourself do not wonder if you fale, but when you have fallen confess your sins against yourself, humble yourself, and do penance, and I'll a gain raise you, that you may go on as though you had never fallen.  
Son lo here the three things which you will learn from the knowledge of yourself. First to diffide in yourself, and place all your confidence in me. Secondly to seek nothing in this exile, nor desire to be praised or esteemed great; and finally daily to expect, considering your own unhappiness, a Cross in, and from all things. If you observe these things you shall not be so easily disturbed, because you will cut of the roots of disquiet. For all disquiet arises from these three heads, either to much confidence in oneself; Avaine desire of worldly things; Or impatience in adversity.   

CHAPTER IU. Some points conducing to peace that ought to be considered in things.  
I'll ' yet speak to thee Lord, though I am but dust and ashes, thou hast taught me two maxims of peace, to wit, the knowledge of thee, and the knowledge of myself, whereof, all peace and perfection depends. There are yet two things remaining, towards the completing your instruction, to wit concerning the things, and persons I deal with, that I may know how to conserve a lasting peace in all events. Teach me therefore O Lord yet farther what so ever more is necessary to find true peace in all things.  
Son the first thing you must deeply print in your mind concerning things, is to know you must always labour, always be doing some thing. Peace and Idleness can never agree, nor is there any thing so opposite to the tranquillity of mind, as lithernesse and sloth. Among all things created that are active there is nothing so active as the soul of man, and therefore nothing can be more opposite and contrary to it then doing nothing at all. Examine yourself if when you refrain from all action, and are wholly Idle, you do not find a tediousness and loathing. There is nothing does more strengthen, and comfort the soul then to see itself make progress, nor any thing oppress it more than to be wholly forced to cease from all action. Desires kill the slothful. How do they kill? By gnawing and consuming the very soul; they alsoe kill by delivering into the hands of many torments. For Idleness is the seminary of all vices, the receptacle of all wandering evils, the devil's table where unto the evil spirits are rather invited, then come by chanse, the deadly enemy of all virtues, the school of wickedness, the sink of vices, where unto all filth gathers. There are two things wholly inconsistent with Idleness: Wisdom, and Chastity. Lo how the slothful man is killed by his desires, who being robbed of the chiefe ornaments of soul and body, (for wisdom is the grace of the soul, and Chastity of the body) becomes an enemy of virtue, and is exposed to as many miseries, as there are deceits of the world, the, flesh, & the devil. There is no vice so full of mischief as Idleness, none so ungrateful and fruitless; for an Idle person is useful to no body, and always displeasing to himself. There is nothing so like Idleness, as foolishness; for both tender people unfit for all things. And there is nothing so agreeable to peace as a hardy, but moderate labour, where with life is ceasoned, and time spent in tranquillity. Adam was placed in Paradise to manure it; and you are called to Religion to cultivate your soul by manfully working in it. A Religious life, is the work of God, And cursed he that does the work of God negligently. You shall have your reward according to your works, even in this life as well as the next. Labour therefore in my vineyard and you shall have a double reward, peace of mind in this life, and glory in the next.  
This is the fust conclusion conserning the things one is to do that intends to live a pious and quiet life, he must always labour. Now Son hearken where in you are to labour. Always do that which you shall not repent, but wish to have done, and you will find peace. But what things are these O Lord? Son they are those things which God requires and exacts of you. But who shall tell me what God requires of me? O happy man that has God for the director of his actions and hears God saying this is the way, walk in it, that you may go straight to eternal Salvation. Truly he were inexcusable that should decline from the way, that has God for his guide. 'tis true Son, there is no greater happiness, then to have God for master, director, and assistant in all actions Neither Kings nor Princes have such a Counselor; yet you enjoy this prerogative of Saints, that you ever know the will of God in all your actions. I told you interiorly when I spoke in your hart, and called you to Religion; and now I tell it you again that I command what soever your Superiors order. You know my will, when you know the will of your Superiur, that cyther now is, or shall be for the feature. And seeing I have given your Superior my place, it belongs to me to provide that he shall command what I will have; and if I did not take care of this, my Providence would be defective, which is indeficient and cannot fail. The day you made your vows to me, and promised to obey your Superior in all things; That very day did I take you into my care, and ordered in the council of my wisdom, certain actions, which I have in part already let you know, and in part shall declare, wherein I have, and yet will have you exercise your vow, which I declare by your Superior. I do not say your Superior is infallible, but I say that what soever your Superior commands (that is not a sin) I command the very same, and I'll so direct you, that if you obey as you ought, what soever your Superior commands, shall conduce to your salvation. This is an infinite comfort of Religious persons that they always hear me speaking in the Superior, and so are more sure they do the will of God, then if an Angel did reveal it to them. For they may doubt of the Angel, but ought not to doubt of the command of the superior: because I have constituted him in my place, and I'll ' so guide him, that though he do not think of it, or will not, he shall do my will. That is, he shall command that, which I resolved to command, when you offered yourself unto me. Do not therefore deliberate any longer, but know that will. That is, he shall command that, which I resolved to command, when you offered yourself unto me. Do not therefore deliberate any longer, but know that when you hear your superior speak you hear my will For it is truly my will to govern thee as the supertour shall command, whom I now feresee; though you do not yet know, who, or where they are. there are many and hard commands that expect you, which you shall understand how hard they are when you shall hear them, but I now tell you of them that when they happen you should remember that I have told you, that this is my will, which you ought to fulfil, for your great comfort and consolation. Lord I now see that the chief and main rule, or choosing things for obtaining, peace, is to choose nothing but wholly depend on obedience, that I may always do thy will, which is to be coveted above all things. Lord give me thy grace that I may always do thy will, because I know this to be best and most profitable for mce; and let me never seek my own. And now because it often happens that there is some time left free to me, I alsoe desire to know what even then I am to do: For superiors do not so employ us but there is some time left overplus. Son when you find any such time (which will often happen if you be diligent) come to me, and open your mouth, and I will fill it. I say betake yourself to God in prayer and contemplation. It is the most proper duty of man to contemplate the Devinity, there is nothing on earth more sublime than prayer, but the frequenting Sacraments. It is an unspeakable dignity of man that he can speak with God, and lay open all his miseries and necessities in his presence. If any had so free an access to a king as you have to God, to propose what you will, and when you will; he would think himself most happy. Do not therefore so much neglect your good, but make your recourse to God with confidence as often as you can, and take it as a great favour that I have provided thee this time. If you do not willingly converse with God by meditation, you are in great danger of leaving your vocation; for who soever does unwillingly recollect himself, gives an evident sign that he little regards his progress, and he that does not regard his progress cannot stand long.  
Now to the end you may with constancy and profit converse with god in the recolection of yourself, be sure to have always some thing in readiness wherein to employ yourself with zeal. Now consider the excellency of God, now his love towards you, now your end, & the terrible passage of death, some times look in to your past actions, and others again foreeast your future; knowing that the more you weigh each in the sight of God the more profitable and tolerable they will become: the chief point of humane wisdom consists in this, that a man comparing future with the past, do rightly order his actions in the sight of God. And he that will not take time, to forecast what is to be, can never behave himself well in occations. Meditation is the rule of life, and prayer is the key of heaven; the one disposes to Paradise, the other opens heaven, the one teaches what is to be done, the other gives forces to put in execution both illuminate, both inflame, both conduce to make the burden light, and Putrify the yoke at the face of oil.  
Son, betake yourself therefore to meditate and pray as often as your obedience will permit, and when you can, writ down what I suggest unto you, that it may the longer remain in your mind, and so your comfort be more permanent. Let it be your exercise, to gather scraps from your Lord's table, wherewith to feed your hunger, when afterwards you are in desolation. All have some private exercise wherein they spend their time; do you choose this, which is the most excellent, most profitable and secure, and if you do but use yourself to it, it will become the most sweet and pleasing. There is nothing can more conduce to peace of mind, than this internal conversation, which frees the soul from the dependence of all other things, and persons. For he that can tell how to converse alone, with God alone, carries his comforter with him, and needs not beg comfort from Creatures: such do neither regard place nor office, because they find free access to their God in all places, and employments, and deem his conversatione the greatest good. All seek their comfort in some thing, but he is happy that makes prayer and meditatione his employment, for he shall have God for his comforter.  
But because humane frailty is such that it cannot long continue in any exercise without weariness and irksomeness; prayer ought not to be to much continuated, but the mind must be released from to serious application. Now what relaxation, a religious personne is to take, and when, is not to be doubted, this alsoe being to be ordered by the prescript of obedience as well as all other things.  
Relaxation of mind 15 to be taken in such sort, that it be not embraced for itself, but to the end that you may afterwards betake yourself more vigorously to serious matters. There are some studies which delight with their variety, and conduce not only to avoid Idleness, but if undertaken with a good intention, alsoe help to serve God the better. and thus much as to the things that are to be done. Now Son I'll ' say some what of the manner of doing them. In the first place consider for whom you do things. Whether therefore you eat or drink, learn or teach, or what soever else you do, do all things in the name of the Lord. raise your mind, that your eye being clear your whole body may be light; you will perform this, if you ruminate well what I have said: first that God ought to be considered in all things, that as all things flow from him, so all things should again return unto him. Secondly of the know ledge of yourself, to Consider who it is that does them, for reflecting on the weackenesse of the agent, you will easily resign yourself to all events: thirdly to Consider what you do, and regard things as they are, fading mortal, and not able to satiate. Considering the nature of things thus, your mind will acquiesce to all accidents, as you will see descending to particulars. 'tis a hard thing to lose a friend, yet if you consider a friend to be what he is, you will find yourself separated from one, whose company was only lent you till a future separation, nor will you take it heinously that a mortal man shall die, nor that God take bacl what he had lent. 'tis a harder thing to see families and Kingdoms destroyed; but consider that Kingdoms are assemblies of men who as they began, so must they end; nothing humane can be everlasting. There is no Kingdom that has continued from the beginning of the world, nor any now in being that was not built on the ruins of a former; nor is there any like to last till the latter day. God has weighed in the Counsel of his Eternity the sins of all shates, Kingdoms and Empires and resolved to punish them being come to such a measure. If therefore the destruction of some happen in your days, adore the justice of God, and you will not wonder the works of men shall perish. There is nothing more grievous, then to see the Church oppressed, and that fire extinguished which I kindled. Yet look on this very oppression as the safety of the elect, and any persecution what soever will seem tolerable. Consider alsoe with yourself that Gods elect dispersed in all ages, and climates, do suffer more or less, according as God decreed before all ages, as it is written. When the highest devidel, the nations, When he separated the sons of Adam, he appointed the limus of people according to the number of the children of Israel (that is the number of the elect) for not all that are of Israel they be Israelits: nor they that are the children of the flesh, but those that walk according to faith, and for these God made all things, So that though the Church seem to be extinguished in this, or that place: yet it is not extinguished; but seeing there will be, no more elect in such, or such a place, the light of faith is withdrawn from the reprobate, by their demerit: Yet God ever affords them sufficient grace to salvation: and this is not to be wondered at. Consider therefore thus each thing to be what it is, and you will not wonder at any thing that happens. And although this consideration be very profitable in the occations themselves yet it is much better to dispose the mind before hand: for in the occations, or after wards there is need of great violence to suppress a raised passion. He that foresees all things will be prepared for all events: Nothing can come sudden or unexpected to him. And who soever considers things as they are, will love them as he ought. The only way to keep a quiet and settled mind in all events prosperous or adverse, is to give each a just proportion of love. Things that are immutable, are to be loved with an unalterable affection, and those that are changeable with a changeable one. The immutable goods are God and his will, and then the salvation of men, which is contained in the will of God. Wherefore these are the only things which are to be loved unalterably, always, and by all. All other goods, either of body or soul, of parents, of friends, ones Country, or of the whole earth, are mutable goods and limited, for there is none of these things that fail not, none that do not deceive their lovers. Yet they are all goods in their way, if you do but know how to make use of them. You must only lend, and not give them your affection, you must not place your whole affection on them; but afford each their proportion, more or less, according as they are better and more permanent. Yet you must so impart to each, that you do not derogate from the chief affection to the unchangeable good, which will be, if you love all other things in order to that immutable good, there being nothing truly good but in order to that. If therefore you desire not to be disturbed with any thing which you either do or suffer, bridle your affections so that they do not to much adhere to any thing but give each a just proportion, according to their merit and deserts.   

CHAPTER V Certain things to be Observed concerning the Persons we deal with, for preserving the Peace of mind.  
Lo here my Son the hardest lesson of all; how to have peace with men. O what a many things are to be observed not to displease men? you are obliged to love all, but not to be beloved by all, nor will you be able to effect it, yet you must Provide good things not only before God, but alsoe before all men, if it may be, to which end you must observe many things.  
In the first place if you desire to live in true peace among men, let your chief care be not to communicate yourself to freely to men; but keep at a just distance with all people. Familiarity according to the old Proverb breeds contempt. For whilst familiarity does wholly expose men, and discover the most hidden secrets, it manifests many vices with few virtues: and vices and defects do hinder love, towards the person they are in: and if they do not beget a hatred, they at least breed contempt. More over a frequent conversation with the same personnes causes a satiety and that a loathing. If therefore you desire to have a friendship long lasting with any one, do not commnuicate to frequently with them, nor ever wholly, for the less freely you impart yourself to others the more precious shall your friendship be. How comes it to pass that so many begin friendships with so much fervour and affection, which are so soon lost? There are many reasons, where of this is not the least. Because when they have wholly delivered themselves to each other, and exposed their most hidden secrets love not finding how to increase, like unto the flame having consumed the flax perishes with the fuel; so the love of these not being able to increase consumes itself. This is so natural to man. that neither the understanding nor will, can rest, but still seek to go on tell they come to the possession of an infinity: and if they are not permitted to pass on in any thing, they presently loathe it and seek an other. Thus they that heap up riches still desire to increase the heap; Thus they that swim in pleasures still thirst for others. Thus they that are the most Learned still desire a greater knowledge; nor can any of these rest, as long as riches, pleasures, or knowledge have certain bounds, which they ever will find. Yet as long as they labour in the pursuit of these goods, though they do not rest (for no man rests in that which he labours to obtain) notwithstanding they delight in the progress; and man's mind is more pleased with a progress in small things, then to stop at great. This is the reason why you never ought wholly to impart yourself unto your friends; But make a moderate distribution, that love may still find place to increase. And so much as to this.  
There are yet many other reasons which if well Considered will more powerfully withdraw you from to much familiarity with men. For as friendship is the strongest and sweetest band, so does it alsoe most easily captivate, and hinder them from enjoying themselves, and God, with a true freedom. All love of Creatures that has not its of spring from true charity is opposite to the love of God; and there is nothing does so dead divine love, as the love of men. The love of Gould makes men avaricious, that of honour ambitious, but the love of men heaps all vices together. Many would overcome their own vices, unless they were overcome by those of others, and drawn into mischief by keeping their friend's Company, most sins are committed, because men live according to example and none dare recale others from sinning, but are rather ashamed not to follow those that lead to sin. O hard slavery of friendship which obliges to live according to the ways of others and those generally evil? there is yet a nother evil in familiarity, that most betray themselves to their friends, you laugh and disclose yourself to your friend, and he no Sooner has received your secret, but recommends it to another friend, obliging his fidelity to be most faithful in the secret; and thus your secret wanders, till at last it becomes Public. This is a great mischief of Familiarity, but inevitable; for to conceal any secret, is to renounce friendship, and to disclose it even to your most familiar is to divulge it. And you do most unjustly exact another should keep the secret you could not conceal, for how can you with reason commit that to an others trust which you were not faithful to yourself in.  
Though this were the only evil of friendship that it discovers what ought to be kept secret, this alone might justly withdraw you from the familiarity of men, but there are a thousand other ways whereby men err and offend by familiarity. When you deal with strangers you seldom slip in your words, and hardly ever deal with your familiars but you speak many things which you repent to have uttered: So that errors are commited on all sides in friendship; now you find fault with others actions, now you discover your own faults, now you make new frindshipps, now you betray Secrets, now yours are betrayed; now you are infected with your friend's disease, now you impart your own, you always offend God, and always return worse from your friends. Lord if this be the condition of a friend with his friend, it is better to have no friend. And if one man be so prejudicial to another we must fly the company of all men, and live retired, placing our hopes in silence and solitude.  
Son this is your weakness that as soon as you find difficulty in any thing, you presently fale on the contrary. You must not therefore wholly leave all humane conversation, because there are errors committed in friendship; for though it be hard to live among men uprightly: Yet it is much better to live so, then to live in solitude. Errors are oftener committed in a Community, but they are more Dangerous in solitude; and if virtue be more peaceable in solitude, yet it is greater and stronger in a community, you must not therefore fly company, but the vices of company. As for what appertains to particular friendship, it is Dangerous. If you can live without a friend you will be much more quiet, and you shall almost avoid the enmities of all, if you avoid friendships. Yet it is sometimes necessary for some to have a friend, to whom they may ease themselves, and by whom they may be directed in their doubts; which though it is profitable to all, yet it is more necessary for the younger. If you be, wise you will take your Superior, and him that rules your conscience instead of this friend: and use yourself so much to their company, that you be not ashamed to discover your infirmities unto them, and ask their counsel in all things, knowing for certain, that I will rule you by them, and direct them so, that as long as you obey their voice sincerely, whatsoever they advise, shall cooperate to your good. As to what concerns others live so as neither to have friend, nor enemy; which you shall effect, if you behave yourself like a Pilgrimme and a stranger, as you ought to do, if you desire to live quietly. Have a care than not to be to familiar with any, but more particularly with the imperfect, and above all with women, whose conversation though never so holy is subject to danger. If you will needs have a friend, let him be such an one as you could wish yourself most perfect, that so his life may be the model of your actions. But do not presently judge any one such, till the long experience of many years have made his virtue known in several occasions. If you can meet with such an one, insinuate yourself into his company if you can, and deem yourself to have found a treasure. In the mean while, live content with me alone. Fly all familiarityes, and you shall the more freely enjoy God, and yourself: and this is the first advice, that you do not easily contract friendship with any, till you meet with some body very perfect, and in the mean time esteem all others, but me, and yourself, as passangers and strangers; which if you perform, you will avoid the greatest part of those things, which among men use to disturb the peace of mind; and if you do not; you shall find as many disturbers of your peace as you have friends.  
Now Son do not only hear, how you are to take heed of men, but alsoe how you are to gain the love of all, and live quietly with them. Thou shalt love thy neighbour as thyself. There is nothing where by you shall gain the love of all more, then by loving all. Love is the golden hook wherewith men are taken. To much familiarity and private friendship, besides the evils we have already spoke of, has annexed unto it, that it generally displeases all; where as common charity which embraces all, is grateful to all, and displeasing to none. Do therefore live so, that you love all, and that all may see they are loved by you, and you shall alsoe be loved by all. Now to the end this love be solid, it must be grounded upon unchangeable, and aeternal motives. Love because I love, love because it is fitting: for love if well placed, is the most noble production of the mind. Love for the interjour worth of each, for man is the work of God, capable of an infinity, and cannot be to much loved, if but rightly. Love all for these motives, as if they were thy brethren.  
Endeavour to behave yourself so, that all may perceive, you are not lead by private obligations, but that you are ready to accommodate yourself to each in particular, as fare, as the aeternal motives will permit. Of all the acts which love produces, the giving honour, is the chief, and most efficatious to win people's hearts. Honour therefore, if you desire to be honoured; all love honour, & him that honours them. Yet let not your honour be servile but, generous, let it not flatter, but respect, let it not fear, but love, and let it be always such, that it please God, whether it please man or no; and so you shall be sure not to lose your reward. Nor indeed, need it be feared that you shall not please men, as long as you honour them. For there are but few that are of such abject and servile spirits, that are not delighted with honour, nor ought you to leave the common high way for a few. Do what you ought, and if others misconstrue your proceed, do not therefore desist but follow the tract, true reason dictats.  
This honour and love which you are to afford your neighbour is perceived in two things; to wit, words, and deeds. First you must not do any thing that is injurious to another upon any account whatsoever. Neuther ought you only do this, for even heathens and publicans do the same. But for my sake, you shall endeavour to yield of your own right, rather than to permit, that others should suffer any inconvenience, that you can redress, nay you shall even seek occations to exercise charity towards your neighbour. This the Evangelical law requires of you, which I was pleased to ground on fraternal Charity: and this does your vocation exact which you cannot comply with, but by exercising charity in all occations. I have called you to be wholly employed in helping your neighbours and wholly bend on their good. And if you are ready to under go any labours for your neighbours in general, and even death itself, what ought you to do for your brethren with whom you live, and of the same profession with you. If you did know what a glorious thing it is, to be called & be a companion of JESUS, you would bear each of them great Reverence, and love, and study how to please, and serve me, in my companion, though with never so great inconvenience; for whatsoever you do to the least of these my companions, is done to me, you must therefore have great care that you do not contristare mee in my companion, by doing any thing whereby your brother, and mine may justly be offended. Neither must you think it sufficient not to offend, but you must endeavour to oblige each, with most singular charity. If you can not express this charity in effects and deeds, at least let it appear in a sincere expression of words. Words are the instruments, where with the souls of men converse, with one another, and make a mutual exchange of their thoughts: a word is soon spoken, and there is nothing lighter; but once uttered it is irrevocable, and works great things; for whilst the voice perishes in the air, it leaves behind an impression in the hearts of the hearers, which some times no art, or labour can wear away. What wars has an inconsiderately uttered word been cause of? noe man can tame a tongue, neither are you or any other free from this inquiet evil; yet the better you command your tongue the more quietly you shall live, both to yourself and others.  
When you speak you must not be morose, or to sad. Yet you must take greater heed, of falling into such an effusion of tongue, that you regard not what you say, so you gain the laughter and plause, of people: For it is better be sad then ridiculous, there being nothing more unworthy, and unbeseeming then to see a Religious man like a jester do nothing else but seek to provoke people to laughter by the absurdity of his say. Such persons neither have any sense of devotion, or Solidity in them, nor can they profit either themselves or others. Do you therefore not only avoid doing any such things yourself, but even the conversation of such, lest you seem by your company, and patience to authorize their folly, Persuade yourself most certainly that there is no peace to be found with such, but by flying them. There are but few such, nor are you to think any such, unless he show himself to be so, but you must treat all honourably not with a sordid compliment but a sincere charity.  
You must not dispraise any, nor speak of those things which you know they are unwilling to hear, unless necessity oblige, or the duty of your office require it. You shall not contend with any, but rather choose to hold your tongue to preserve peace, then overcome by contending. Those that dispute much about every thing, and alwaus defend their opinion generally want judgement, and if they were but so wise as to judge rightly they would not do it. They are alsoe often blinded with the affection of a perverse will and persuade people that things are as they would have them, not as they know them to be. Whether they err in will, or vnderstanding, do not oppose them, but when you have delivered your opinion, leave them in their error, whether it be that they will not, or cannot see the truth.  
Avoid complaints which prejudice charity & galled the mind of the plaintiff. If you find nothing praise worthy, do not dispraise, but be silent: if you see any thing praise worthy praise with moderation, for the excess of praise does great prejudice; as well because it shows the imperfect judgement of him that praises, as that it deceives the praised: and finally because that he, that gives great praises to meaner things has nothing to add to greater: and besides a moderate praise gets credit, which the immoderate looseth. Praise therefore those that are praise worthy with moderation, and according to their desert, but never praise yourself: for who soever praises himself raises envy needlessly: for all men endeavour to suppress the arrogant, nor is there any thing more apr to beget contempt then an itching desire of praise, expressed by the commendation of ones self. It is better, and much more wisdom to say nothing of ones self, but let deeds speak. If you have abilities, there will not want occationes wherein to show them: expect therefore a while, and virtue or wisdom will appear more pleasing, the less expected. Boasting does even lessen good actions, and makes great things seem small; because they were greater in expectation. If you will prejudice any future action, you cannot effect it in a more compendious way, then if you prevent and fill people's minds with great promises which cannot be performed. For men being frustrated of their expectation become passionate judges, and desire to find fault and condemn every thing. Praise not therefore yourself, nor prefer yourself before any: but be as kind and indulgent to others as you can. Praise what you can according to its desert, make the best of what is doubtful, that love may appear every where which pleases all; and let not Insolency, pride, Anger, neglect, or a mean opinion of your neighbour, appear any where, or any thing that may breed aversion: and do not that to another you would not have done to yourself, and so you will fulfil my commandment. Thou shall love thy neighbour as thyself. But seeing it is very hard to behave one's self as on aught in all events, especially when we are to deal with others, observe these two following rules which will very much conduce to your peace of mind.  
The first is not to intrude yourself into the employments of others. Let each do their duty, 'tis their own deeds must make them stand or fale. It is good to be willing to help others, but it is very troublesome to meddle in others duties. you are not a Censor to pry into others lives and actions, nor shall you be judged for the actions of others, but your own. If there be any thing amiss in your neighbour, let him mend it. What is that to you? do not you pass your bounds because another has transgressed his, you make yourself miserable to no purpose while you afflict yourself with the cares of others. Suppose therefore every body to do their duty, & do you in like manner perform yours If your neighbours, fault is manifest; first see if there be no body else unto whom it belongs to reprehend, and correct, which if there be, you are not to meddle with it. If there be no such personne, then consider a gain, whether, what you may say is like to do good; and do not easily persuade yourself it will: for all reprehensions are ungrateful, even from a superior, and from an equal, or inferior intolerable to all, but those that have a perfect abnegation of themselves. But if you certainly see your words will do good, you ought not to refuse your neighbour this charity.  
The second rule is. That in all you do, or say of your neighbour, you make the most  construction. For since you must, almost of necessity incline to one side or other of the balance, it is much better you should incline rather to indulgence, then to much severity. For to much indulgence is easily monded, but to much severity once used is hardly ever forgot. Indulgence or condecendency is a humane error, and deserves love, but severity is cruelty, and raises hatred and envy. Yet this is not so to be understood, as though you were any-wise, either out of love or indulgence to deviate from what is right: for such indulgence is very prejudicial, and rather deserves the name of contempt of good discipline, then fraternal charity. But where there is any doubt, you had better err twice out of to much charity, than once out of two much rigour.  
Son these are the things, which you may do for love of your neighbour, to fulfil my will in all things. Yet when you have done them; you must not presently think you shall be in peace with your neighbour; for though you have done your part, yet it is not in your power to hinder, that none shall oppose you, and so disturb your peace. You must therefore lastly learn how to bear injuries when they happen, so that they do not disturb your peace of mind. If that you do but rightly conceive and retain what has been said there is no more to be added. But because there is nothing harder than to bear injuries and contumelyes as one ought, I will say some what that may much conduce there unto.  
When soever then (which doubtless some times will fale out) it shall happen that any one provoke you by injuries, or calumnies, you must endeavour most carefully to pass over your injury as if you were not wronged. They that provoke you, often desire no more, then to move you to anger; do not therefore pleasure them so fare, as to let them see you are offended. 'tis very convenient to dissemble your being offended, and it can do no good to publish it. It is wisdom when you are offended to be silent, & very dangerous to speak. What you do not now speak of, you may afterwards when you please take notice, but you cannot recale what once is uttered. The greater sense you have of an injury, the more you ought to dissemble it, and take heed, your unbeseeming passion do not appear in public. Know that if it be hard to suppress and dissemble anger; it is yet much harder not to exceed the bounds of modesty, and reason, if you once begin to speak in anger. When your mind is well settled and free from passion you can hardly speak, that you do not repent, something that you have uttered; how then shall you expect to contain yourself in reason when you are disturbed with anger. If what you were a bout to speak be necessary, you may speak it afterwards: and in the mean while you have the advantage of overcoming your passion. When therefore it shall happen (which you must always expect) that any on shall injure you in word or deed, or prove unfaithful to you, dissemble it for a while, and pass it over, as though you did not resent it. And then as soon as you can come to me in the Church, and there come morate your sufferings in my presence, and advise with me whether they ought to be borne; or no: If they be such as you confide you may be able to bear, do not lose the occasion of imitating my passion, but offer them me, that they may be laid up in my wounds in memory of you; for you ought to desire such crosses, there being nothing in the world better than adversity, well borne. And if you complain of small and easy things what will you do when greater evils shall befale you? If the injury or difficulty be so great that you fear your forces are not able to bear it, or that it ought not to be suffered Consider in my presence what you can do to avoid it, and that do; neither ought you to expose yourself to tentatione, but help yourself by all lawful means, that may secure you. For though it be always good, and to be wished to suffer, yet it is contrary to all reason, and the will of God alsoe, to expose yourself to grievous tentations, which probably you shall not master; or are such things which justly ought not to be borne with. For it is incomparably better to fly tentations, then to be overcome by them, wherefore it is not only lawful but necessary to apply fit remedies in these cases. Only take heed you make not passion but reason your counsellor, & do not what flesh & blood shall suggest, but what my father that is in heaven shall reveal unto you, for as long as you follow passion, and obey the desires of the flesh, you do disorderly, & shall be disquieted: but as long as you do not seek yourself or any other Creature, but desire according to right reason, to do the will of my heavenly Father, so long shall you find in all things either prosperous, or advers, the wished peace. Your peace shall be the greater, the better you are, you will the better, the greater progress you make, you will make the greater progress, the more you are united to me, you will be the more united to me, the more you are sequestered from all Creatures, and you shall be the more sequestered from Creatures the less you seek yourself. Endeavour therefore to leave seeking yourself, and use violence to yourself, for the Kingdom of heaven suffers force and the violent lay hold of it. The more opposition nature makes, the greater violence you must use to overcome yourself in occations. And though at the beginnings you find it hard and difficult to overcome yourself, fear not, but make your recourse to me, and I promise you shall find my joke is sweet, and burden light. The first degree then to perfection and peace is to leave yourself: and the highest, which you must always aim at, is in all things to adhere to me: which when you shall attain to, imagine you have found true peace.   
FINIS.  

Imprimatur, Actum Gandavi  
19 Decembris 1675. P. de MEY C. L. C. G.