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.

How greatly a Religious man offendeth God, who maketh light reckoning of his Vocation, and Religion.

CHAP. IIII.

VVHITHER soeuer Lord, I turne my selfe, I find causes of feare. For if I examine the benefit of my vocation to Religion, I conceyue it to be so noble and excellent, as I must confesse my selfe far vn∣able to render thanks for it. If I looke into my selfe, I find so great an imbecillity, and dastardy, as I am afraid least I should be dee∣med most vngratefull. Againe the greatnes of thy maiesty confoundeth me, being such and so great, as no satisfaction can possibly be made vnto thee, but by a certaine infinit loue, and seruing of thee, which is more then I can, or am able to do. Who then would not be afraid?

2. Out of question my Sonne, I besto∣wed a great benefit vpon thee, when I tooke thee out of the stormy Ocean of the world, and placed thee in the quiet harbour of Re∣ligion. It is also certaine, that of this benefit there ariseth an obligation, and that by so much the greater, by how much the benefit was great. But for this thou hast not any

iust cause to feare: sith I am he, who do communicate to all, competent grace and forces, towards the satisfying of their obli∣gation, so they be not slacke and negligent of themselus, but do put to their owne hel∣ping hand, as much as they are able. And it is my māner of old to be rather more franke and liberall in bestowing of benefits, then seuere in exacting obligations and debts.

3. Neither is there cause, that the great∣nes of my Maiesty should put into thee any feare, or confusion, so thou be not wanting on thy part in louing and seruing me; not so much as my worthines requireth, but as thine owne forces be of ability to beare, sith I haue neuer exacted more of a man, then he can well do. That person hath indeed iust cause to feare, who when he is able doth not what he ought, and is required of him to do.

4. There is but one thing for thee greatly to be afraid of, and that is, that thou offend not me thy benefactour by some greiuous sinne, who of my singular grace haue raised thee vp to so high an estate of holy life, and am ready to raise thee higher, if thou be not a let therunto thy selfe. That religious man offendeth me most of all, who thinketh that he may liue a more holy life in the world, then in religion, & that is the cause he

maketh so light esteeme of the benefit of his vocation. For he who affoardeth me little honour, respect, and seruice in myne owne house, will not doubtles yeald me greater where my enemies haue to do. This is a manifest and notable abuse and deceit, and the very origen of all perturbation. For if a man could serue me more perfectly in the world, I would neuer haue inuited him to religion. All good proceedeth from me: I wish and counsaile true and solid perfection to all, and I know best, what most profiteth and is necessary for euery one towards the attayning of his saluation.

5. A religious man must not cast his eyes vpon that which best pleaseth him, and highly preferre it before another thing, as more excellent; but what shall please me. Those also offend me sorely, who when in religion they obtaine not all things as they list, or haue their part in some discommo∣dities, do easily murmure, and as it were sorrowing and greiued that they haue for∣saken the world, do thinke a religious life hard, and painefull. So were some of the children of Israel affected, when they were out of Aegipt. For so soone as they began to want their former commodities, and to en∣dure the troublesome labours of trauayling,

they murmured; & reflecting vpon the flesh∣pots of Aegipt, they wished themselues a∣gaine in their former bondage. I did not call them out to rest, but to take paines; neither did I appoint them recreations, and great commodities of life, but from the very be∣ginning diligently inculcated, that many things were to be endured for Christ, & that the flesh is to be mortified, togeather with the desires therof: and this condition they accepted, and vndertooke to performe. What cause then haue they to complaine? And though none of all this had happened, yet if their Lord suffered so great matters for them, what great thing shall they do, if they also being seruants, shall suffer somewhat for their Lord?

6. A religious man, who is afraid to suffer any thing, looseth his reward, and be∣cause a man must needs suffer many things, if the labour and affliction be doubled, it maketh the burden the more intollerable. Others make light esteeme of Religion their Mother, for that they thinke themselues not bound to their religion, but their religion to them. But they are deceyued. For if they examine the matter well, they shal find that they haue receyued very many benefits of re∣ligion, and religion none at all by them. For

to be religious and Gods feruant, is so noble a gift of God, and of Religion, as it ought worthily to be preferred before all the good works, that are done for religion. For there is not any earthly dignity in the world, that may enter into comparison with the digni∣ty of religious life. It is an argument of a base and vnthankeful mind, if a religious person busy himselfe rather in thinking vpon the commodityes that he hath brought to reli∣gion, then those that he hath receyued from it.

7. Againe that religious man displea∣seth me not a little, who careth not how he imployeth the talent he hath receyued of me: for by that he manifesteth, what small reckoning he maketh of it, and hath no will to satisfy his office, when he may, & is able. How many be there, who being able to my great pleasure, do vndergoe some exercise for the good and helping of soules, but be∣cause they see they be not able to do them with so great applause, as some others can, they giue them cleane ouer. Is not this an ambitious prid? Is not this to hide the talent vnder ground, which I gaue him to make his gaine therwith? I cannot be ignorant, what is good and healthfull for euery one, and therfore I giue fiue talents to some, two

to others, & but one to another. And though to negotiate with one talent, doth not cary so great applause and credit amongst men, as to negotiate and trafficke with fiue, yet it is not so with me. For I consider not, how much euery one negotiateth, but how well and carefully. And if to negotiate with the help of many talents, should redound to the soules good of many, and to the greater glory of my name, it would be a worke worthy of commendation.

8. But this is that which I find fault withall, that many haue a desire to haue many talents, and much negotiation, that they may be the more admired at, and the better esteemed of men, whiles to me, the authour of all good, they leaue either no place at al, or very litle. My beloued seruants did not so at other times, who ascribed the imperfections and lapses to themselues, and the fruit of their good works to me, & that they might transfer the praise and glory of all their labours to me, they would be said to be vnprofitable seruants: for the commen∣dation of an excellent worke returneth not to the instrument that wrought it, but to the craftesman himselfe.

9. Sonne, of the contempt of thy voca∣tion, or religious profession, there groweth

another euill, and that is a negligence, or carelesnes of attayning the end of thy voca∣tion, and a neglect of obseruing the rules of thy proper Institute. And this vice of∣fendeth me so highly, as I am forced euen to punish such persons in this present life. I a∣bundantly affoard them health and strength of body, witt, and all helps both naturall & spirituall, that they may cheerfully hold on in the course of vertue which they haue begon, and at length come to their prefixed end. And if they by neglecting and contem∣ning all this, reape no fruit of their good works at all; what meruayle, though like vnto the accursed fig-tree, that did indeed beare leaues, but yet no fruit at al, they som∣times decay, and wither away. The trees that I haue planted in a religious garden, ought continually to yeald the fruite of good workes; els as vnprofitable, they are to be accursed, and being once withered are to be throwne into hell fire. For whosoeuer worketh not well, whiles he is able, shall not escape vnpunished, when he would.