The mirrour of religious perfection deuided into foure bookes. Written in Italian by the R. F. Lucas Pinelli, of the Society of Iesus. And translated into English by a Father of the same Society.

That a Religious man must conserue and keep the perfection he hath gotten: and of the manner of keeping it.

CHAP. XVII.

SONNE, little profiteth the good health of body to be recouered, if it be after hurt againe by any intemperance of eating, or other carelesnes, since the relapse into sicknes is more dangerous, then the sicknes it selfe. The same is the consideration of spirituall Perfection, which once being had, profiteth little, if we forgo it againe, through default of our owne vigilancy and wary keeping of the same. And if the re∣lapse into corporall sicknes be a matter of so great consideration for the daunger tow∣ards the body; much more is to be feared a relapse into the old imperfections, that in∣danger the spirituall life.

2. Sonne, desirest thou to be freed from the daunger of dying spiritually? Then shunne those things, that be dispositions to that death. For we learne by dayly experi∣ence, that they, who once languish in the

study of perfection, do fall into a thousand defects, and into so great leuity and incon∣stancy of manners, liberty of conuersation, and imprudency of mind, as not only all shame laid aside, they do nothing worthy of prayse, but do furthermore glory, & reioyce in their owne errours and defects. And in this they be not vnlike to those Angells, who fell from heauen, and togeather with their most greiuous ruine, lost also all their spirituall gifts, and procured to themselues most extreme euills. For looke how much more excellent they were in dignity then all creatures, so much more by their fall from heauen they became worse, and more contemptible then them all. My Apostle also, who betrayed me, from his dignity of Apostleship fell into the downfall of despe∣ration. The same hapneth to the Religious men, who from the higher degree of per∣fection they fal, be the more sorely bruized and crushed by their fal, and become worse. And as he is called happy, who declineth from euill, and imbraceth good: so contra∣riwise miserable and vnhappy is that man, who forsaking the way of perfection, tra∣ceth & holdeth on the way of licenciousnes and liberty.

3. But to conserue the degree of perfe∣ction

thou hast gotten, there be two vertues that may help thee, and those be Loue, and Humility. Loue will make thee vigilant to auoid the daungers growing from theeues, and robbers. Humility will conceale and hide thee, that thou come not within their view or sight. And how profitable & auai∣lable Loue is for this purpose, it is no hard matter to demonstrate. A rich and wealthy man, who is not in loue with his riches, soone looseth them. For he that loueth not any thing, esteemeth it not: and he that esteemeth it not, hath no care of keeping it: and euery one knoweth, that a thing negli∣gētly kept, is easily lost. Euen so as necessary it is for a Religious man to be greatly affe∣cted to the perfection he hath once got: for of loue there is caused a feare of loosing it: of feare a sollicitude & diligence in keeping it: & solicitude againe causeth him to find, and search out meanes and wayes, necessary & profitable for attayning to the end.

4. Whosoeuer hath a care to keep his corporall health, asketh aduise of expert & learned Phisitians, eateth good and whole∣some meats, keepeth his set times of eating, neglecteth not requisite exercises of body, chooseth an habitation in a healthfull place, and ayre approued of the Phisitians,

keepeth himselfe out of the rayne, winds, and from other outward incommodities; and in few words, is very carefull not to exceed in any thing, that may peraduenture any way hurt him. The same causeth solli∣citude in a Religious man, if he haue a desire to conserue Perfection, and seeke his soules health. For first his care is not to order his owne life according to his owne will, or by the counsaile of more loose and free compa∣nions, but rather by the direction of Supe∣riours, and spirituall Fathers. Secondly, to eate of good meats, namely those that I vsed my selfe, when I liued on earth, that is, to do the will of my Father, who is in heauen, whose will is our soules sanctification. And therfore whatsoeuer God giueth vs for the sanctifying of the soule, is the best meat, as contrariwise whatsoeuer maketh to the de∣filing therof, such as be sinnes, is the worst poyson of all. Thirdly, he neglecteth not the vse and exercise of vertues. For sith per∣fection is founded in Charity, which is like vnto fire, whereunto if wood be cast, it in∣creaseth, if it be remoued and taken away, it goeth out: Euen so, the more, Religious men, who haue their part in Charity, do exercise themselues in vertue, the more they profit in perfection: and the lesse they be

exercised in them, the lesse they get of per∣fection: And therfore all exercise of vertue ceasing, perfection ceaseth also.

5. And as touching an healthful place, where the soule is to dwell, I know none comparable to Religion, where I haue pla∣ced the religious man: but if we consider particular places, the best is that, that his spi∣rituall Phisitians or Fathers assigne him. And if he would fly all occasions of falling into any imperfections, he shal so very well arme and defend himselfe against all out∣ward difficulties. Finally he committeth no excesse, because in all doubtfull mat∣ters, he repaireth to his spirituall Father, & seasoneth all pennances and mortifications with the salt of moderation and discretion.

6. The other way that conserueth per∣fection, is by humility. He that is become possessed of a rich and pretious iewell, is very wary three ways, that he loose it not at any tyme. First he layeth it vp in a secret place, that it may not easily be seene, dis∣couered, or found of others. Secondly, he letteth not euery owne see it, neither doth he openly brag, that he hath such a Iewell. Thirdly, he taketh it not from the thing, whereat it hangeth. For example, the heat of water dependeth of the fire, and if you

remoue it from the fire, it looseth the heate. Humility in a Religious man, whose pre∣cious stone is the study of perfection, reme∣dyeth all these three daungers. First it cau∣seth him to conceale, and hide his vertues, and perfections from the sight or knowledg of others. Secondly, not only not to vaunt and brag of his spirituall riches, but also to thinke himselfe vnworthy of them, and withall to acknowledge and confesse him∣selfe poore, a beggar, and an vnprofitable seruant. Thirdly, to acknowledge, that the Iewel of perfection dependeth of my grace, knowing that it is lost, if it be separated frō it. For as I resist the proud, so giue I grace to the humble. And therfore if thou hast a desire to haue thy perfection not only con∣serued, but to increase also, attend thou di∣ligently to the exercise of true humility.