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 acceptable and pleasing to God the three Vowes of Religious persons be.

CHAP. III.

SONNE, how should not the Vowes of the Religious be accepted by me, when as they be made for my honour and glory? How is it, that they should not be deare to

me, when as they be the meanes of attaining perfection, which I do so earnestly desire at their hands? O how much should some earthly Lord glory, if his seruants should make him any such promise, he would no doubt exult for ioy, though he should not be assured, whether they had done it in ear∣nest, & from their hart, for the loue of him their Lord, or in regard of their owne com∣modity. And should not I, who am assu∣red, that the Religious do from their hart make these Vowes, and only for loue of me bind themselues to the performing of good and holy workes, reioyce, and be glad? Should not I make a demonstration, how much they please me?

2. For there be three things, that do in particular please me in Vowes. First the de∣uotion, wherewith the Vowes be made. Secondly the diligence, wherewith they are obserued. Thirdly the ioy, that the Re∣ligious conceiue by occasion of the making of their Vowes. Deuotion groweth of the consideration of the excellency of the obla∣tion, that is made in the Vowes. For the Religious man by a benefit of his three Vowes offereth himselfe wholy in sacrifice, without reseruation of any part to himselfe. And if the sacrifices of the old law, which

were of bulles and calues, were so pleasing vnto me; how much shall these content me, which Religious men do voluntarily offer vnto me? And if I made so high esteeme of Abrahams only will, when he was ready to sacrifice his only Sonne vnto me, what a reckoning should I make of the sacrifice, that a Religious man maketh of himselfe, by offering me his will, soule, body and all? Againe, Diligence ariseth of the loue they carry towards me. He that loueth, cannot expect, or of slouth put of till another time, or prolonge that which he knoweth to be very pleasing to the beloued. And in Reli∣gious life nothing pleaseth me more, then the obseruation of Vowes. Finally ioy for the Vowes made, groweth of this, that the Religious man considereth, how plea∣sing this his oblation was vnto me. O how sorely should a Religious man offend me, if he should be troubled, and grieued for a thing very well done, and most acceptable to me. It is no lesse a sinne to be sorry for a good work, then to be glad of a bad one.

3. There be also other things, that make this Religious oblation most pleasing to me, and cause me to make an high esti∣mation therof, and that is, because it hath the beginning of sincere loue towards me.

For first the Religious do by these three Vowes, as with three nayles, voluntarily nayle themselues to the Crosse for loue of me, not for three dayes alone, but for al their life. They do not only crucify their body with the nayle of Pouerty, and the senses with the naile of Chastity, but their vnder∣standing also, and their owne iudgment with the naile of Obedience, by obeying their Superiours will rather, then their owne. The theefe that confessed me on the Crosse whereon he did hang a very short time, where he spake vnto his companion but one word in fauour of me, tasted so a∣bundantly of my best loue towards him, as I made him that very day an inheritour of paradise. And why should I not loue a Re∣ligious man hartily, who in regard of his Vowes made for loue of me, is bound to continue vpon the Crosse all his life long? Why should not his oblation be most plea∣sing to me, who for the amplificatiō of my glory exposeth himselfe to all dangers, that he may preach my Ghospell, not by word alone, but, which is more, by example of life also?

4. Another cause, why I hold the obla∣tion of a Religious person amongst the things that be most deare vnto me, is, be∣cause

by these three Vows he doth witting∣ly and willingly giue me whatsoeuer he can giue. For whereas he doth by Vow yeald himselfe wholy to my seruice, he giueth me not only the workes, but also the worker of them. Certes, a secular man neuer giueth me so much: for by doing well, he giueth me nothing but the fruite, and not the tree, whiles a Religious person giueth me the one and the other. This further pleaseth me that the Religious in making their Vowes, make protestation, that they will not loue any other besides me, nor serue any but me, and this not for a certaine time, but for all eternity. Moreouer the Religious conse∣crate vnto me all their owne right & power of doing anything contrary to their Vow once made, and this pleaseth me very much. A secular person, for example, who doth without making any Vow for loue of me renounce all his riches, doth indeed well, yet he reserueth to himselfe an interest and right of gathering riches togeather againe when he shall please: But a Religious man by making the Vow of Pouerty, depriueth himself not only of riches, but also of power of heaping or gathering of riches for the time to come, and of all propriety thereunto foreuer.

5. The third thing that in the obli∣gation of Vowes pleaseth me, is, that the Religious do by it not only giue all, but do it after the best and most perfect manner, that is, that I should haue such a comaund, power, and right ouer them, as I may vse their seruice in whatsoeuer thing, where, when, and as much as shall please me. And hence it is, that the Religious ought not to vse himselfe, as a thing of his owne, but as mine, and consecrated to me. Neither must he vse his owne iudgment, where & when he listeth, but at my pleasure, because I am his Lord, and not himselfe. Wherefore know thou my Religious child, that he shal commit a grieuous sacriledge, who would either take from me that which had beene formerly consecrated & deliuered vnto me by Vowes, or vsurpe and vse it at his owne pleasure. The lesse thou hast, and the lesse thou dost after thine owne will, the lesse will thy errour be, and the lesse accompt thou shalt yield to God.

6. The fourth and last cause is, why I most of all approue and allow of the Vows of Religious persons, is, for whereas the world which is a decevuer of soules, is hate∣full to me, I am very glad, if the iuglings, frauds, and vanityes of it be discouered and

laid open. And seing the Vowes of the Re∣ligious be cleane opposite to the world (for by vertue of them all the riches, pleasures, honors, & other the worlds vanities be con∣temned) they cānot but be most acceptable. But consider, my Child, that this contempt of the world is not to be manifested by an externall shew, or by words alone, but by facts and workes, and therefore it is not inough to haue made Vowes, but thou must further of necessity obserue, and keep them. It is good to proclayme a defiance to thine enemy, but better it is to ouercome him. While, a Religious person performeth his Vowes, he declareth himselfe an enemy to the world, but when he dischargeth his pro∣mise made by Vow, he ouercommeth and vanquisheth it quite.