The happines of a religious state diuided into three bookes. Written in Latin by Fa. Hierome Platus of the Societie of Iesus. And now translated into English.

Of the benefit of a Religious vocation. CHAP. XL.

BY this which hath been sayd of the benefit of a Religious voca∣tion in generalie ther cōsidered in it self, or as cōpared with other States, it is manifest, that it is the most compendious, and safest way of anie o•• her, to bring vs to heauen; and that al other States of life, in comparison therof, may be sayd, to sayle, as it were, at the mercie of the wind and w••aes and dangerous rocks in open sea; and that this only course of life is now euen in the harbour, secure from dan∣ger, within sight of eternal saluation; which is the land for which our whole sleete, as I may cal it, is bound: And consequentl•• we must acknowledge with thanks giuing and it is great reason we should do so•• and professe with exces∣si••e ioy and pleasure, that of al benefits which God can be••tow vpon a soule in this world, this is the greatest; and for as much as concerneth a course and order of liuing, he hath not anie thing to adde therunto in this our banishment and pilgrimage, that can be more worthie or more beneficial.* 1.1 S. Bernard discourseth li••ely of this subiect in one of his sermons, earnestly exhorting his Brethren to be grateful to the diuine goodnes for so great a benefit, and among other passages hath these words: Great, and very great is the mercie of our God ouer vs, hauing by the strength of his spirit so vnspeakable, and by some ••timable a guift of his grace, drawne vs frō the vaine conuersation of this world, in which we were sometimes with∣out God, or which is more detestable, against God, not ignorant of him but contemn 〈◊〉〈◊〉 him: And I would ••o God the vgly Image of the l••se, or rather of that death (for the soule that sinneth is dead) were alwayes before our eyes, beholding how great blindnes, ••ow great wickednes that was; that continually weighing in our thoughts the po••••e of his mercies, we might esteeme of the greatnes of his commiseration by which he ha•••• deliuered vs, if not to the ful value therof, yet at leastwise in some competent measure 〈◊〉〈◊〉 if anie one of vs be careful to consider diligently, not only from whence he is deliuered, but where he is placed; not only what he hath escaped, but what he hath recea••ed, not only from whence he hath been reclaymed, but whether he is called, doubtle, he wil find that the heap of this mercie doth farre exceed the greatnes of the former.

2. Two things therefore, according to S. Bernard, are to be considered in this bench▪* 1.2 The Extremitie from which we are deliuered; and the tearme in which we stand. For certainly the benefit is the greater, by how much the euil which we escape is more greeuous. As if a man be set free out of prison, he is the more obliged to 〈◊〉〈◊〉 that setteth him free, the more ••ideous and nastie the 〈◊〉〈◊〉 was, wherin he was held. And what was our Prison? The world ful of

mischeef and miserie; ful of sinnes, which is the greatest miserie of al others; ful of ambition, and loosenes, and infinit dangers. The world, where we find no order, but a perpetual confusion of al things, darknes, blindnes, inconstan∣cie; The world, the lawes and Maximes wherof are extreame pernicious, the examples deadlie, men and Diuels innumerable prouoking vs to sinne; let vs therfore giue care to S. Leo,* 1.3 who as he often treateth of this subiect, so in one of his sermons particularly he sayth in this manner: It is very hard, and difficult, to s••ay the vnsettlednes of our hart from al manner of sinne, and where innumerable allu∣rements of vanitie on euerie side do speake vs faire, to yeald to no kind of corru∣ption. Who toucheth pitch, and is not defiled by it? Who doth not yeald to weakenes in the flesh? Who is of so eminent puritie, as to receaue no stayne from the manie things, without which we cannot liue? And thus much concerning the euils from which we are deliuered.

3. Of the blessednes of the life, to which we are translated,* 1.4 S. Bernard spea∣keth in breef manie things, and these are his words: Which, I beseech you, is this so pre••ious a Margarite,* 1.5 for which we must giue al, that is, ourselues, to haue it? For he that hath offered himself to God, hath giuen al vnto him: Is it not Religion, holie, pure, immaculate? Wherin a man liueth more purely, falleth more seldome, riseth more ••uddenly, walketh more w••r••ly; is more of ten watered, resteth more secu∣rely, dyeth more confidently, is poorer purged, and more aboundantly rewarded. What can a man desire more? Or can there be a greater benefit than this, which contayneth in one so manie benefits? Or be placed in matters of greater weight and importance? What can a man desire in this life more auailable for saluation, or more likely to maintaine a continual peace and tranquillitie of mind and bodie al the time of our life?* 1.6 S. Iohn Chrysostome hath a long elaborate dis∣course to this purpose, shewing euidently, that farre more softer shipwrack in the world, then in Religion, and are in farre greater danger, and giueth three reasons for it. First, because more things trouble them; Secondly, because they liue more negligently and carelesly;* 1.7 Thirdly because they are more weake and fe••ble. Contrariwise, in the life of a Monk, sayth he, the waues are not so great, rather they haue continual faire weather, and a quiet season, and their indeauour in breaking and ouer coming the seas, is farre more earnest. S. Caesarius speaketh elo¦quently, and wel to the same point, in one of his homilies to his Monks: We knowe, sayth he, that there is a great reward layed vp in the life to come for the spiritual warrefare, to which we haue bound our selues; but if we marke it wel, we are in a manner in present possession of part of the reward in the worke it self which we haue in hand:* 1.8 And certainely it is a very great benefit of this course, that we haue had the power to contemne the world, and begin to serue Gods that we haue shaken off the miserable command which sinne had ouer vs, and escaped the filthie slauerie of glottonie and lust: And is it not a great reward to haue nothing to do with the world? not to be troubled with desire of vanities? not to be acquainted with anie enormous crime? to leade an innocent life? to liue in blessed Chastitie? to possesse sufficient with the feare of God in glorious pouertie? wherof Wisedome speaketh 〈◊〉〈◊〉;* 1.9 Better is a smal portion with the feare of God; then great treasures without feare.

4. Let vs therfore consider how much God hath bestowed vpon vs, in this

holy vocation; let vs reckon, if we can, what gaine we haue made from the time which we haue been gathered togeather in this place; from how many coo∣senages; from how many adulteries, thefts, periuries, sacriledges, we haue been deliuered; and then we shal feele how much we are also obliged to God for the present benefits. If we were now in the world, what should we do other, then wallow in synne, and defile our soule with dayly staynes, and goare it with dayly wounds, and not so much as feele them? For this is the propertie of wic∣ked custome of synning, that the more a man synnes, the lesse he vnderstands his synnes; and the more he is delighted to synne. And on the other side, the more careful a man is of himself, the more he feareth.

Al this out of S. Caesarius.

* 1.105. Whervnto we may adde, that God hath not only done vs the fauour to de∣liuer vs from vnder the power of the Diuel and sinne; but exalted vs to the height and splendour of Euangelical perfection, which doth mightily rayse the value and esteeme of this benefit; and no words are sufficient to expresse the greatnes therof; yet we wil endeauour to declare it in some measure by the example fol∣lowing. For as if a great and mightie Prince had an enemie, that by many treache∣rous wayes had diuers times sought his vtter vndoing and destruction, and it being now in the Prince his power to kil him, he should notwithstanding not only willingly pardon him, but be friends with him, and take him into his house, set him at his board, and giue him an honourable place among his royal issue; so falleth it out with Religious people, for the infinit goodnes of God, not contented to rayse vs poore and needy snakes his enemies, from the earth of our vayne imaginations, or from the dung of our loathsome synnes, hath innobled vs moreouer so farre,* 1.11 as to ranke vs with princes, with the princes of his people, that is, with those, that for as much as concerneth their owne perfec∣ction, hold the first and cheefest ranke in the Church of God,* 1.12 which S. Bernard doth as he is wont, most sweetly expresse in these words:

Finally, if perhaps forsaking fornication, we had remayned in coniugal Chastitie, and not embra∣cing the councel which we know is giuen of a single life, but abstayning from rapine and fraude, had lawfully vsed that which was our owne, not arriuing to the Euangelical perfection, wherof it is written: If thou wilt be perfect, go, and sel al that thou hast and follow me;* 1.13 how great a mercy had it be••n, if, I say deli∣uered from so many synnes, in which many of vs being entangled, expected nothing but death▪ and the sentence of most certaine damnation, we might haue brethed in some inferiour degree and course of life? The prodigal Child durst not aspire to the ranke of Children, but thought himselfe happie, if he might but deserue to be admitted among the hirelings.* 1.14 But fatherly loue could not con∣tent•• self, without shewing him mercie in so abundant measure, as was able to make the elder brother, that had neuer departed from his father, enui••••h in for it: So, d••erely beloued the mercy of our God, abundantly powred forth vpon v••, hath of children of wrath and distrust, not only receaued vs among his elect, but called vs into the congregation of the perfect.

Thus say••h S. Bernard.

* 1.156. ••ord••nus first General of the Blackfriars after S. Dominick, a man of great sanct t••e and authoritie, hath a notable saying to this purpose. Hauing cloathed a certayne 〈◊〉〈◊〉 in the holy habit of his Religion, in the presence of many of h••s 〈◊〉〈◊〉 Companions, he made a long discourse vnto them of the happines of a Religious State, at which they wept most bitterly; whervpon he turned his

speech vnto them, and told them they ought not to weepe, for they were now to part from this their friend, but rather out of enuie, that he had chosen the better part by farre, then they; because Religious men serue God in nature of gentle∣men of the priuie chamber to a Prince, with whom he is euer inward and very familiar: But secular people, if they serue at al, they serue as it were in the kitchin or in some other meaner office. Therfore it were farre better for them to open their eyes, and consider, that the dore is open for them also, if they haue a mind to enter, and sit at bord with the king. And his words fel not vpon the ground, for one of the Companie neuer went further, but presently betooke himselfe to Religion, and al the rest soone after tooke in at the same port of saluation.

7. And certaynly if we cast vp the particulars of al the great commodities wherof I haue at large discoursed,* 1.16 we shal find, that in this one benefit of Reli∣gion, al in a manner is contayned, that we can possibly desire: a consideration, which we should alwayes haue before our eyes, & haue deeply imprinted in our harts. For heere we haue perfect remission of al our former offences, as in a se∣cond Baptisme; our flesh is tamed by holy sobrietie; we are at leasure to think of heauenly things; and seuered from al that may any way hurt our soule. The wil of God, is the rule of our actions: and al kind of vertue in continual, and vigorous practise. Heere we receaue direction from Superiours; light from particular Ru∣les; abundance of inward grace; increase of meri••; comfort in fraternal charitie; mutual assistance; and part of al the good works that are done among vs. Al which are in themselues wonderful beneficial: but withal, greatly innobled and imbellished by the golden linke of our vowes, and crowned at last at the howre of our death, with that securitie which a state so remote from the world, and so neere bordering vpon heauen, and heauenly things, doth vsually bring vnto vs. To the accomplishment and preseruation wherof, do concurre, the particular loue, fauour, and protection of God, and our B. Ladie; a thing wonderfully to be esteemed, both for the profit and pleasure which accompanie it.

8. Seeing therefore we find so much wealth and riches in a Religious State,* 1.17 what can we reckon it to be other, then the Treasure hidden in the field, which when the man had found,* 1.18 for ioye, he went and sold al that he had, and bought that field? For certainly Religion may most truly be called a Treasure, or rather it contayneth an infinite Treasure, seeing it hath within it so infinite riches, and such abundance of wealth, not of one kind only, but al manner of wealth heaped in a masse togeather. Now he that findeth a Treasure, hath great aduantage ouer another man, that is rich by trading, or otherwise; for he that trades (for exāple) cometh to his wealth by much paynes and labour, and runneth many hazards in the purchasing therof, and it is long before he get it togea••her: but he that finds a treasure, lights vpon al togeather, without labour or danger, and in a moment is raysed to excessiue wealth and happines. But it is not euery body that sigh••s vpon it, but rather very fewe. So secular people increase their stock of vertue by much and long striuing for it, and oftimes they suffer shipwrack, and in one houre, leese al that they had laied vp togeather in many yeares, by falling but into one mortal synne: which alas! how easy, yea how da••ly a thing is it, in a sea so ful of shelues and tempests? A Religious man findeth a Treasure, and consequent∣ly is farre more happie, because al at once is heaped and thronged vpon him. The state it selfe and vocation, breatheth as it were into his hart the spirit of Pouertie,

and a particular affection to Chastitie, and Obedience, as things contayned in the very spirit of Religion; and withal it giueth him al other vertues, as ne∣cessarie attendants, partly flowing from those three, and partly needful for the vpholding of them. A treasure, where not golden Iaspars, or orient Pearles, but more pretious and truer Gemmes, of great esteeme and vse, not only in earth, but in heauen, are heaped togeather: But yet a hidden treasure, be∣cause few do know the value of it, few do find it; for that which our Sauiour sayd of Eunuches,* 1.19 is very true, not al take this word, but to whom it is giuen, and where is it hidden? In the field, a place voyd of companie, free from the noyse of Ambition, from toylesome trafick, from the Courts of Princes, and yet not in a wood, or vpon a hil, but in a field, wher people vse to plough and sowe, and bestow labour in manuring the ground; al which agreeth fitly to Religion, for it is seuered from the turmoyles of the world, and cultiuateth the mind with al spiritual industrie, sparing no labour, pre∣caution, mortification; and it can no sooner be layd fayre open before our eyes, by the light which God doth giue vs, but presently our mind is so vio∣lently taken, and inflamed with desire of it, that no strength, no bonds can withhold vs, from running to possesse ourselues of it, and that with ioye, as out Sauiour speaketh, not weeping and lamenting, as if a man were to vndergo some great trouble or crosse, but as to a ioyful, and gladsome, and fortunate busines; in fine, as to a Treasure.

But the more pretious the thing is, the more ought we to consider, by what meanes we may come to the possession of this happie field, wherin so great a trea∣sure is hidden;* 1.20 for we cannot haue it for nothing, but must buy it, and buy it at the rate, at which our Sauiour, who hath it to sel, hath set it; that is, by selling al that we haue, and buying it therwith. To purchase this field, we must forgo al posses∣sions, Moneyes, preferments, friends, parents, kinsfolke, ourselues; which is bo••h most exactly performed by entring into Religion, and is not easy to say how it can be done otherwise. Where, by the way, we may consider the goodnes of God in no•• determining any certaine summe of money or wealth, least he that could not make so much, might be excluded from the purchase of so worthy a thing and ha••h withal out of his infinit wisdome ordayned, that the price should be, not so much to giue what we had, as to forsake it; to the end, that whether we haue much, or whether we haue little, or nothing at al; we may be al admitted to the purchase, so we leaue al, and retayne nothing to ourselues, not so much as the hope, or possibilitie of hauing any thing. By which means in very deed we do not wholy relinquish that which we leaue, but we make an exchange therof for that which is farre better, and better worth; purchasing so incomparable a trea∣sure, at so easie a rate; a treasure wherin we shal haue the price we gaue, returned vpon vs agayne, and infinitly, more added vnto it.* 1.21 Which S. Hierome telleth vs in these words: We receaue more them we ga••••, we forsooke a smal thing, and haue entred vpon great possessions, the promises of Christ are performed with returne of hundred fold.

which being wel considered, and prouing so true and certaine, as doubtlesse it is, what hart can be so cold, as not to burne with desire, and loue of so pretious a Margari••e, so inestimable a Iewel and Treasure? or who is there that hath already bought it, but wil esteeme so highly of it, as certainly to preferre it be∣fore kingdomes, and seates of honour; and make account of al gold and syluer,

as a little sand, or durt, in comparison of it, and loue it aboue health and beautie; or if he haue not yet bought it, wil esteeme any thing too pretious to bestow vpon it, and not rather, as S. Gregorie speaketh in this very subiect,* 1.22 willingly forsake al that he loued among earthly things, forgoing that which he had got, distributing that which he had gathered togeather, and thinking the beautie of earthly substance which pleased him before, deformed, in comparison of the lus∣ter of this pretious Margarite, which now only shineth in his mind?

8. Aegidius,* 1.23 one of the first stones in the famous buildings of the order of S. Francis, a man of so great sanctitie, that when he heard the name of God, or of Heauen, he was wont to be presently transported out of himself, is reported to haue made this amswer, to one that asked his aduice, whether it were best for him to enter into Religion:

Tel me, sayd he, if a poore man should come to know for certaine that in such a place there lay hidden a great treasure; would he stand to aduise, whether it were best for him to dig there or no? The man answered, No: Then, sayd he, with how much more alacritie and readynes should men runne to the infinite Treasurie of God, where only are the true & eternal riches? which the man vnderstanding, went presently and sold al that he had, and ha∣uing giuen it among the poore entred into Religion.

9. The same holy man being once demanded, whether a man might remayne in fauour with God, and liue in the world, made answer, that he might,* 1.24 but he had rather haue one degree of grace in Religion, then ten in the world, because grace is easyly preserued and increased in Religion, where a man liues sequestred from wordly troubles and tumults, which are deadly enemies of the grace of God; and moreouer is encouraged and egged on to vertue by his spiritual Brethren:

In the world Grace is easily lost, because secular care, which is the mother of distraction, doth hinder and quite take away the sweetnes of grace, and by their euil examples people prouoke one another to euil, and withdraw one another from that which is good, and as it were by force, take a way the life of the soule, and throw it headlong into euerlasting destruction; so that without doubt it is much better to haue farre lesse grace, so it be secured and assisted with so many helps to increase it, as are in Religion, then to haue farre greater grace, with so euident danger,* 1.25 as is in the world.

These are the very words of that holy man.

10. Wherfore let vs conclude what we haue hitherto sayd, and much more which might be sayd, of the miserie of this world, and of the greatnes of this treasure, that is, of the happines of a Religious life, with the heauenly vision, in which both these togeather were declared to S Anselme, of whō we find recor∣ded, that being once in an extasis, trāsported out of himself, he saw a mightie swift Riuer, which drew al the filth of the whole ca••••h into it self, so that the water therof was most horribly fowle and stinking, and besides, it carried away with it whatsoeuer it met, men and women, poore and rich. Which sight mouing him to great admiration and compassion, he asked how those people liued, and what was their sustenance? and it was answered him, that they dranke of that filth wherin they wallowed, and tooke great pleasure therin, mi∣serable creatures as they were; and withal, the vision was declared thus vnto him: That the Torrent was the world, wherin people are blindly carried awaye with their riches and honours, and vnlawful delights, and

though they be so infinitely miserable, that they cannot temper themselues in any thing, yet they esteeme themselues fortunate and happie men: From then∣ce he was carried into a large spatious seate, walled round about, and the wal•• being al couered with beaten siluer, made a most glorious shew; within this in∣closure he beheld a pleasant meddow, ful growne with grasse of a strange nature, for it was as siluer, and yet grew, and was soft and pliable; so that when he sate downe vpon it, it gaue vnder him, and rose againe, when he rise vp. The ayre was most sweet and pleasant; finally al things were so delicious in it, that a man might think himselfe abundantly happy, if he had no more but that. And this he was told was a Religious life; God shewing him by these similitudes, that in the world al things are vile and loathsome, fickle, deadly, and euer tending to de∣struction; and contrariewise in Religion, al things beautiful and pleasant▪ finally bright, and sumptuous, as siluer.

Notes

• * 1.1

  S. Bernard 〈◊〉〈◊〉 In∣gr••••.
• * 1.2

  The mise∣rie of the world out of 〈…〉〈…〉.
• * 1.3

  S. Leo 5.10. in quadrag.
• * 1.4

  S. Bernard.
• * 1.5

  The hap∣pines of Religion to vvhich vve are called.
• * 1.6

  S. Iohn Chrisostome. 〈…〉〈…〉 Vux Mo.
• * 1.7

  Three rea∣sons vvhy liuing in th•• vvorld is more dāgerous.
• * 1.8

  Casarius. Hom. 5. ad Man.
• * 1.9

  Prou. 15.16
• * 1.10

  The ho∣nour which God doth a man in cal∣ling him to Religion.
• * 1.11

  Ps. 112.8.
• * 1.12

  S Bernard. s. de Ingrat.
• * 1.13

  Mat. 19.27.
• * 1.14

  Lu. 15.19.
• * 1.15

  A 〈◊〉〈◊〉 saving of ••ordanus.
• * 1.16

  The Bene∣fits of Re∣ligion sum∣med vp••n breefe.
• * 1.17

  Religion a hidden Treasure.
• * 1.18

  Mat. 13.44.
• * 1.19

  Matt. 19.11.
• * 1.20

  The price of the field is to leaue al.
• * 1.21

  S. Hierome Epist. 16.
• * 1.22

  S. Greg. Hom. 11. in Euang.
• * 1.23

  The ad∣uice of Aegidius a Franciscan Friar.
• * 1.24

  The same Aegidius preferreth one degree of Grace in Religion, before ••o, in the world.
• * 1.25

  The vision of S Ansel∣me.