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.

Of the first degree of Obedience, which con∣sisteth in execution of any thing commaunded.

CHAP. XXV.

SONNE, thou must not thinke, thou hast done much, if thou shalt at any tyme haue done what thy Superiour hath commaunded thee: for this is the very low∣est degree of Obedience, and common to all kind of subiects, whether seruants or bond-slaues: yea it is found in the very brute beasts, which go whither soeuer their kee∣per driueth them, and do whatsoeuer he pleaseth who hath care of thē. He is a poore

& miserable religious man, who whiles he obeyeth not his Superiours will, doth lesse then the brute beasts. And though this first degree of Obedience, which consisteth in the execution of that which is commaun∣ded, be of it selfe the lowest, yet if it be kept as it should be, it is very pleasing vnto me. Foure conditions and qualityes made my Obedience, that I performed to my Hea∣uenly Father, the more gratefull, and these be, Promptitude, Entirenesse in all points, Fortitude, and Perseuerance. These make a Religious mans Obedience acceptable, and the more easy be they, the greater the will is of imitating me.

2. Not to obey with promptitude and speede, is a defect, and nothing pleaseth me. If it grow of a cold & languishing will it is the more displeasing vnto me, because the effect is bad, and the cause worse. He that hath tyme to do what Obedience cō∣maundeth and putteth it off, suffereth the losse of tyme, and putteth himselfe in dan∣ger of not doing what he should. And if the Religious differeth to obey, because he is busied in some particular matter of his owne, he displeaseth me more, because he preferreth himselfe, and his owne busines before the busines of his Superiour. The

truly obedient, that he may obey perfectly, leaueth his busines begon, and vnperfect. O how much do those Religious please me, who if but a signe be giuen to do any thing that the holy Rule, or Superiour shall ap∣point, do leaue off euen pious works, they haue in hand, and come running to what is commaunded. And they gaine my singu∣lar fauour, who to do any act of Obedience interrupt the talke they haue begon with me in prayer.

3. Consider thou now, how litle those are in my grace, who blinded with selfe-loue, least they should be depriued of any their least commodityes or recreations, be dull and slow in accomplishing the worke that is appointed them by the Superiour. And I am offended more, if they v••e the same delay, when t e b••ll g•••• t•• a ••e to prayer, or other spirituall exercises. O now much do such manner of men 〈◊〉〈◊〉 them∣selues, and the Commaun t•• also, espec••••lly seeing that when they are called to thinges commodious for their body, as to meate, drinke, recreations &c. they vse no delay at all, but be diligent, prompt and ready. Certs, it were better for them neuer to shew themselues abroad: for where there occur∣reth not any iust cau••e of purging them,

there is a manifest offence & scandal giuen. Those that be condemned as slaues to the Gallyes for their crymes, be so ready to o∣bey, as that a signe is no sooner giuen, then the thing is done and dispatched: and they are so quicke and speedy in execution therof as whiles the thing is yet in doing they cry alowd, That it is dispatched. And though they be so diligent and quicke for feare of blowes, yet the loue of God should make the Religious more prompt in this kind, sith loue is more strong, and more effectuall then feare.

4. Neither is this to be seene in the Gallyes alone, where a man shall see the chaines, and the marriners with whips in their hands, but also in the Courts of great Lords. For I aske of thee, what is it that maketh the seruants so ready and quicke at the very voyce, and call of their Lords? Is it the hope of reward? But that is more liberall with me. Is it the loue they beare towards their Lord? But much greater loue is due to me: for goodnes and bounty, which is the cause of loue, is farre more ex∣cellent in me, and the reward which is ex∣pected from me, is without cōparison grea∣ter. Indeed the slownesse of the Religious proceedeth of the want of loue. If the sub∣iects

were better affected to their Superiour they would also be more diligent in fullfil∣ling of Obedience. In which kind the children of this world be more wise, and more ready, then the children of light.

5. Another condition is, that Obedi∣ence be intiere: for such was my owne O∣bedience. It shall be inough for Religious men to loue this entiernesse, if they throu∣ghly vnderstand, that this is my will, and such the Superiours intention, that what is commaunded be entierly done. There be those, who be only ready to obey in matters of great moment, but not in little. To o∣thers it seemeth inough, if they do part of the things by the Superiour commaunded, and leaue the rest vndone. I know not who hath made them Iudges, or Interpreters of Obedience. Neither do I know, whence they haue learned, that it is not necessary to obey to all that the Superiour decreeth or commaundeth.

6. Let them say, when they vowed Obediēce, whether they thought they were to obey in all things, or but in some? Whe∣ther they vnderstood, that they were all∣wayes to obey, or only for a tyme? And if they vnderstood, that they were to obey not in all thinges, but for a certaine tyme

only, who will accept of such a vow? Surely I accepted not the vow of half, and mayned Obedience, but of that which is entiere and whole. If some seruant should do but part of those things that were com∣maūded him by his maister. when he could haue done the whole, he should not be kept long in the house, and though he were still kept, yet in giuing vp his accompts it would soon appeare, whether one did owe any thing to the other, the seruant to the maister, or the maister to the seruant. He is not worthy of reward, but of punishment, who serueth not at the will of his maister. Many liue in Religion, with whome an accompt shall in the end be taken, and then it will be vnderstood, whether they merit reward or punishment, who haue not per∣formed the whole and entier Obedience.

7. The third condition is, that obe∣dience be done with Fortitude. The Reli∣gious man pleaseth me not, who manife∣steth a fortitude of mind in obeying, when easy matters are commaunded, or obeyeth willingly whiles matters go well with him, & the Superiour commaundeth those things that be contenting vnto him. This is not true Fortitude, nor can a stout obedi∣ent person be well by this way tryed. Whiles

a faire gale of wind bloweth, euery ship sayleth away merrily: and an infirme and weake man walketh in a plaine way. The Fortitude of an obedient person is found and discouered in painefull & hard things, as when incommodityes, labours & paynes be to be endured; when present afflictions of body keep him not from doing the acts of Obedience; when the courage getteth strength in ouercoming of difficultyes.

8. O how imprudently doest thou, my Sonne, whiles to the end nothing may be often commaunded thee, thou she••est thy selfe vntoward in performing Obedi∣ence, deceiued with this opinion, that he is wont to be surcharged with many la∣bours, and offices, who manifesteth his own promptitude, and facility in obeying. For what other thing is this, then to con∣demne the Superiour of indiscretion, and imprudency? Then to put away a most rich crowne from himselfe? If I giue thee health and strength of body for the taking of paynes, wherefore art thou so afraid of labours? Art thou ignorant, that the more thy paynes be increased, the more is increa∣sed thy merit? Wherfore then sufferest thou thy selfe to be ouercome of slouth & lazines? This is not Fortitude, but malicious care∣lesnes.

I did not so, who, when I could haue brought thee to thy saluation by easy meanes, did neuerthelesse choose the most difficult and hard for thy greater good, as was death in the flower of my youth: nei∣ther chose I any manner of death, but that which was most ignominious and bitter, before which there went so many and so great torments, not only contumelious and disgracefull, but also cruell.

9. The fourth condition is Perseue∣rance, which if it be wanting, there is obtayned no Crowne at all, nor is there any merit of Obedience. I did runne the way of Obedience till death, contemning and remouing all difficultyes and impedi∣ments that encountred me on the way. My Apostles also perseuered in the obseruation of my precepts to the very end: and there∣fore he who by his inconstancy either for some commodity of his owne, or for other humane respect, neglecteth to performe Obedience, is not a disciple of myne. To begin Obedience, and after without iust cause not to execute it, is a property of children, not of Religious persons.