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 SNARES AND OCCASIONS of sinne which are in the world. CHAP. V.

LET vs cal to remembrance the ground and foundation of which we spake before, to wit, the general obligatiō in which al men stand bound to serue God, & to giue themselues wholy vnto him. And hauing now found out how fully this obliga∣tion is discharged by a Religious course of life, let vs consider in a worldly course, how farre it is from being fulfilled. That reflecting vpon the miserable and dangerous state of a secular life, we may better vnderstand the happines of Religion. For a man that hath been in the goale, shut vp closse prisonner, the more miserie he hath indured, doth value the benefit of his deliuerie at a truer rate; so though there be very many things in Religion, which do highly commend it, yet the wretched calamities of this world being wel considered, from which Religion doth free vs, wil make it the more desired. And these calamities and miseries be not hard to be discouered; they are no hidden and secret thing, but palpable, and open to the eye of euerie one that hath any eyes to see with. Yet b••cause it vsually hapneth, that the greater the spirituall euil is, the lesse it is knowne and felt, because the nature of it is to dul the mind, and inueigle it with many errours. We wil propound some considerations, which touching vpon our very senses, may make vs the more capable of the truth.

* 1.12. Let vs therefore frame somewhat to our Imagination, a place very steepe and slipperie, where a man that is strong, and able, can hardly hold his feete. And in this place, one that is euen eaten-out with long and greeuous sicknes, and wholy decayed, and round about him, not one, but very many strong, and able men pressing vpon him to make him fall: such an one therefore, standing in such a place, how is it possible he should saue himself? This steepe and slippery place is the world; al men, are those that be so sick and feeble, the diuels, beare vs this great malice, and are thus diligent to worke vs mischief. The world without doubt is steepe and slipperie, and there is nothing more hard in it, then to keepe our selues from falling, and from falling so dangerously, that if once our foo∣ting begin to fayle, we can hardly recouer our selues, but shal runne downe headlong, and bruise ourselues vpon al the Rocks of vices. The steepnes and slip∣perines of this world, be the occasions which are in it, and allurements to sinne, which are not to be reckoned. Yet if we wil summe them vp in briefe, they may be drawne to these three heads. First the corrupt & wicked lawes wh••ch it hath, quite contrarie to al order and goodnes. Secondly the examples of allewd & naughty life, which are so familiar in it. And lastly the infinite occasions of sinne, like so many snares and ginues to intrappe the poore soules of men.

3. The world hath his lawes and fashions,* 1.2 which he will haue kept by his fol∣lowers; of the wickednes & malice wherof, it is enough to say, that they are quite contrarie to the holy and wholesome lawes of our Sauiour Christ. The lawes of Christ are these. Blessed be the poore: Blessed be those that mourne, if one stricke thee on the one cheeke, turne him the other; our wil is to be denied; our Crosse taken vp; and many such like. Now what be the decrees, and Axiomes of the world? They are not farre to seeke? Nothing is more miserable, and more base then Pouertie, nothing happier then to be Rich. We must cherish and pāper our body. We must giue our selues to al kinds of pleasure. It is a braue thing to beare sway amōg others, to rule & com∣mād; to be cōmēded, & spoken-of by euery body. If any body giue me an ill word, I must beate him. If he strike me. I must kil him. These lawes are euery where in force. These are the rules of euery bodies actiōs, thoughts, and life. This is the talke at home & abroad, in publick & in priuate meetings, in euery ones mouth & at the end of euerie busines. No sooner are childrē put to schoole, but vnder their Parēts, & their Maisters elbow they learne these principles, & are seazoned betimes with al wicked and erroneous perswasions of this nature, in those tender yeares when their minds are most pliable, & most apt to take impression. But much more when they come abroad into the world, and begin to conuerse with others; for then the cōmō voice of euerie bodie, praysing & practising that which is vitious, doth carrie thē into al corruption.* 1.3 For when a man see's tēporal & earthly things so extolled; riches & honour, & al kind of vanitie so violētly sought after, who is there so wise or stout, as to be able withstand the current of al mens iudgemēts, speeches and persuasiōs, and not to suffer himself to be borne downe with the streame? For as a man that is in a narrow passage, if he me••te a throng of people & striue against it, is more likely to be caried away in the croude, then to breake thorough: so when the minds, & opiniōs, & behauiour of a great many do Side al one way, it is farre easier, and more vsual to be caried away with the most, then to be able to beare the brūt, and ouercome them. For first our vnderstāding is ouerruled by the iudgemēt of so many that thinke, & speake, & do otherwise; that we can hardly conceaue how we can do am sse in taking the way, which is so common, and so troaden by euery body. Or if a man be so wise, & so happy, as to conceaue his errour, yet he hath à greater combat in hand, to bring himself to do that which he knowes to be better for him. For presently he shal be set vpon by whole troops of the contrarie partie, labouring with al might & maine to put him off from it, either by persuasion, and intreatie, or by scoffs & taunts, or by il language behind his back. And man (alas) at such an exigent, is so weake & poore, that he cannot tell how to make light of what men thinke & say of him; which hath beene the ruine of many, who at first haue entred couragiously vpon a course of vertue, but haue beene most miserably & shamefully driuen back from it, by the speech of the vulgar, and sometimes by their friends, sometimes by their enemies tongues. These therefore, be the lawes of the world, which hee doth striue to maintayne with al his strength and power.

3 The second point of danger in the world is euill Exāple,* 1.4 For when the disor∣ders of other men, their wāton behauiour, & dishonesties, their vanities, & Ambi∣tiōs, & other sinnes, are continually before our eyes, though we know them to be sinnes, yet they haue a special kind of force to peruerte vs. Either because we be∣gin to thinke it lesse euill, in regard it is so general, and so familiarly practised by most men: or because it is natural to euery man, to do that willingly

and with ease, which he see's an other do before him that is like himself. But whatsoeuer the reason be, it is certaine that there is scarce to be found a quicker spurre to sinne,* 1.5 then euill example, which the wise man sheweth by this simili∣tude: He that toucheth pitch shalbee defiled by it,* 1.6 and he that commoneth with the proude, wil put on pride.. And S. Hierome confirmeth it saying: It is an easy thing to imitate that which is euill, and whose vertues thou canst not follow, thou wilt quickly expresse their vices. And S. Cyprian sayth:* 1.7 Our eyes and our eares are to be care∣fully "guarded, for we are quickly inured in the vice to which we hearken. For the nature of man is of it self vitiously enough inclined, what then wil become of it, when it shalbe prouoked by axample? And he that fals of his owne accord, what wil he do when he is thrust along? For as in corporall things fire, is bred by fire and euery thing is ingendred by another like vnto it: so in our soules, pride breeds pride, and anger breeds anger, and euery vice is apt to breed the like vice in an others mind, euen though the partie know not, or think not of it; often∣times also though he striue against it: for stealing into our mind by our cares and eyes by litle and litle, they cleaue so fast, that they cannot choose but make some impression in it, and alter it for the worse. By which we may see how dangerous a thing it is to liue in the world, where ill examples are so rife, and do so conti∣nually beate vpon our soules, and prouoke them to sinne. And for this cause S. Augustine doth so violently bewayle his youth spent in the streets of Babylon, (as he call's it) where hearing his equalls and compagnions, and those that were of the same age, and standing with him, boasting their wickednes, and glorying the more,* 1.8 the greater villanies they did commit; he was prouoked not only to do the like, but to feine things which he had not done, that he might not be ac∣counted the more abiect, because he was the more innocent, and held to be more base, because he was more chast: for euill compagnie is too too contagious a thing, when we heare people say, let vs go; let vs do it; and it is a shame not to be quite shamelesse.

* 1.93. The third Rock with which we meete in this world, be the Occasions of sinne, which hedge a man in on euery side, and it is not possible to auoyd them, because they are in euery thing which we handle, and in euery busines we deale in. To which purpose S. Leo sayth very well, that all things are full of danger, all things full of snares.* 1.10 Lustfull desires do egge vs on; pleasures way-laye vs. Gaine spea∣kes vs fayre. Losse afrights vs. A slaundering tongue is bitter.

And those that prayse vs, say not alwayes true. And in an other place: There is treacherie in the open field of Riches, and treacherie in the strayts of Pouertie. Those fill vs with pride, these fill vs with complaints. Health is a temptation, sicknes is a tempta∣tion. That makes vs carelesse, this makes vs sad, and pensiue. There is a snare in securitie, there is a snare in feare; and the matter is not great, whether the mind that is earthly giuen,* 1.11 be ouertaken with ioy or with care: for the disease is alike, whether a man reioyce in vaine pleasure, or groane vnder heauy vexation.

And this shall suffice concerning the danger of the place.* 1.12 Now let vs see the weaknes and infirmitie of man, that dwelleth in a place so full of danger and perill: which though euery one do sufficiently feele in himself by experience, yet holy Scripture doth put vs often in mind of it,* 1.13 and lay it before our eyes very plainly. As when it sayth:* 1.14 the sense and thought of mans hart are prone to euill from his youth: & S. Paul.

I see an other law in my members,* 1.15 fighting against the law of my mind, and bringing it into captiuitie vnder the lawe of synne. This lawe of the members is no other then the force of concupiscence, which taking the bit in her mouth, wil not only not be gouerned by reason, as it ought, but doth often times bring it into captiuitie and thraldome, and lay it at the foote of her lust: which corruption and disorder is so much the more greeuons, and more ful of danger, because it is not bred in vs of late dayes, and by easy and slight means, but it is an euil which we haue contracted from the beginning, by the disobedience of our first father, and is soe inbred in our nature that togeather with nature we receaue the corruption therof, and are forced whether we wil, or no, to carie it about vs, and do moreouer in∣crease it dayly by our owne offences and wickednes.

4. S. Thomas doth teach that by that one synne which originally in Adam we al committed,* 1.16 we receaued in our soule and body foure most greeuous wounds, which by euery synne which afterwards we commit, waxe green againe, and be∣come farre more fowle and worse. The first wound is Ignorance, which extin∣guishing the light of Prudence and wisdome,* 1.17 doth almost put out the eye of Reason: The second wound is Malice, which bereauing the wil of the guift of Iust••ce, doth thrust it allwayes vpon that which is euil: The third and fourth are Infirmi∣tie and Concupiscence which with ioynt forces setting vpon al the inclinations of our mind, do on the one side disarme it of Fortitude and make vs shrink away from euery thing that is hard; and strippe vs on the other syde of the vertue of Temperance, leading vs as beasts into al kind of sensual pleasures, without shame or moderation. Therfore S. Augustin sayth wel that the state of our soules,* 1.18 (euen after they haue been washed by baptisme) is fitly expressed in the parable of him that falling into the hands of theeues, was wounded with many wounds, and left half dead. For though he were caried into the Stable, or Inne (by which, he sayth, is meant the Church) though wine and oyle, as present and powerful re∣medies, were powred into his wounds, yet stil he is faint and feeble, and wil allwayes be soe,* 1.19 til as S. Paul desired, he be deliuered from this body of death. What therfore wil become of this man that is so weake, and but half aliue, if in a place so disaduantagious, he be set vpon by his enemie; and an enemie so strong, that no power on earth can be compared with him,* 1.20 an enemie that ranget l••ke a roaring Lion, and is so; not only in fiercenes and crueltie, but in strength and abilitie? Who can be able to withstand his shock, and rage, & defend himself from his poysoned weapons? Especially seeing, as Cassian,* 1.21 sayth, it is not one enemie which we haue to do with, but there be troopes without number armed against euery one of vs, & al of them mercylesse, and sauage, and thirsting nothing but our hart blood and ruine. Besids that they are inuisible and cannot be discouered before hand, or auoyded, which make's the euent of this spiritual battaile the more disastrous to euery body; the enemies charge being so hot, and the incounter so secret; besids that he is very expert in al kinds of stratagemes;* 1.22 and sometimes as S. Bernard spea∣keth, he setts vpon vs and pursue's vs with open warre, and hotly: sometimes with secret sallies, and deceitfully, but allwayes most maliciously and cruelly; and who is able (sayth he) I do no say to ouercome; but to withstand these things?

5. Such is therfore the miserable state of this world,* 1.23 which S. Iohn the Apostle expresseth in few words, but diuinely saying, The World is al glaced in Naughtines,

as if he had sayd, it is so ful of vice and corruption, so desperately naught and pe∣rished, that it hath not one patch whole & sound in it.* 1.24 But now if we wil not only imagin what it is but see it with our very eyes; and take a thorough view of it, to the end we be not deceaued with the outward face it beareth; we must mount vp into that high watch towre of which S. Cyprian maketh mention, & from thence behold it from end to end,* 1.25 & consider with attention the seueral imployments of men in this world; their cares, their thoughts, their businesses, their curiosities, their labours, their speeches, their traffick and al their doings; for thus cretainly we shal discouer, so much vanitie in al their idle toyes, so much filth in al their synne & wickednes, such villanie & vncleannesse among them, that the man must be a very stock and stone, without sense or feeling, that doth not tremble at it: & shal proue himself to haue very litle or no care at al of his owne saluation, if pre∣sently he resolue not to withdraw himself, out of so miserable, and stinking, and abominable receite of beasts & Monsters, into some place of more saftie & quiet. Which deluge of euills (for so I may cal it) couering the face of the whole earth, though it be elegantly and copiously described by S. Cyprian, yet I wil rather take the description therof out of holy scripture; the auctoritie of it being of farre grea∣ter weight.* 1.26 This is therfore the thing which the Prophet Dauid in the psalmes doth set forth with great Maiestie of words, saying. Our lord hath looked downe frō heauen to see, if there be any that vnderstand and seeke after God. And addeth what that diuine eye beheld among men: They haue al declined, they are alltogeather made vnprofitable, there is none that doth good, no not so much as one. Who would beleeue it that in so great a number, in a world so packt togeather with men, there should not one be found that did wel, but that God himself by the mouth of the Prophet hath deliuered it? But his meaning is that though there be some good among many euil, they are so few, that he chose to say, there was not so much as one: Then he re∣hearseth▪ and detesteth their wickednes. Their throate is an open sepulcher; they haue dealt deceitfully with their tongues: The venome of the Aspis is vnder their lipps, their mouths are ful of cursing and bitternes! And thus they offend with their tongue. What are their works? Their feete are swift to sheed blood, contrition, and infelicitie in their wayes, and they haue not knowne the wayes of peace. Finally he concludeth with that which is as it were the Total of al euills. The feare of God is not before their eyes: The Prophet Osee speaketh also to the same effect.* 1.27 There is no truth, there is no mercy. There is not the knowledge of God on earth. Cursing, and lying, & theft and adulterie haue ouerflow••e, and blood hath touched blood.* 1.28 The like hath Hieremit the Prophet, who bringeth God speaking in this manner. Goe round the wayes of Hierusalem, locke and consider, and seeke in the streets therof, whether you can finde a man doing Iustice, and seeking after side∣litie, and I wil be merciful vnto him And least a man might think that one only kind, or race of men, stood thus guiltie of al wickednes, he passeth further. But I sayd, perhaps the poore, are fooles, and know not the way of out Lord, the iudgment of their God. I wil goe therfore to the better sorte, and speake to them. For they haue knowne the way of our Lord; and behold these haue more broken of the y••ake, they haue burst the bonds in sunder, I haue filled them, and they haue committed adulterie; they are made like horses that looke after the mare, and stalions; they haue neyghed euerie one after the wife of his neighbour; Thus spake the holy Prophets, or rather God by their mouth. Wherby we may more∣ouer vnderstand how ancient this disease of the world is, and how farre it must needs haue spread, and rooted it self in the extent of so many yeares: and we may

wel think that as it hapneth in the bodies of euery liuing thing, so the world growing old and decrepit, in this last howre therof, as we may say, al the iuyce of pietie and deuotion, being dried vp, and the vital vigour of diuine loue eaten away and extinguished, it hath no more strength and force in a manner left, but dayly decaye's and growe's worse and worse. For that which truth it self hath foretold must needs come to passe,* 1.29 The Charitie of many wil waxe cold, and iniquitie wil abound; & in an other place; when the Sonne of man shal come dost thou think he shal find faith on earth? Which being so, what must necessarily follow therof, but, which is to be bewayled with a whole world of teares, that an infinite multitude of men created al for eternal blisse, & the ioyes of heauen, carelesse of this hope, carelesse of the diuine promisses, & blinded with the fayre outside of these temporal things, leading their dayes in good things,* 1.30 and al kind of pleasure, as holy Iob speaketh, shal in a point of time, in a moment descend into Hel fire. Which the Prophet Esaye doth also most seuerely denounce. Therfore hath Hel dilated his soule, & opened his mouth without any bound, & his stronge ones shal desced vnto him, & his high ones, & those that are glorious: And this hath not only been foretold vs by the holy Prophets, but God hath shewed it in diuers visions at seueral times, & in particular in that which we read in the Historie of S. Francis his order,* 1.31 not long after the beginning of the same order. For when Bertholdus a famous man of that holy Religion, was one day preaching in Germanie, and had earnestly inueighed against a certayne vice: a woman there present, & guiltie of that synne, fel instantly dead in the midst of the people, by force of her sorrow & contrition:* 1.32 & while euery bodie betooke himself to prayer, she came to life againe, & related the cause of her suddayne death, & how she was commanded to returne to her body, that shee might confesse her synne and be absolued. Then shee spake of many things, which she had seen, but one thing cheefly which is most feareful & wonderous. That when she stood before the iudgment seate of God there were at that instant brought thither threescore thou∣sand soules, which by sundry chances, in seueral quarters of the world, among Christians & Infidels, had thē newly departed this life, & of al this huge number, three only were sent to Purgatorie, al the rest were condemned to hel fire one only man of S. Francis his order dying also at that very time, passed through Purgatorie, but stayed not long there & tooke with him to heauen, the soules of two that had been his intire friends in this world. Many other such kind of visions & Reuelatiōs we may read, but I wil content my self with this one, it hauing so many witnesses vnto it, as there were people at the sermon; and expressing both the things which heere we treat of, to wit, the dangers of this world, out of which so few do escape with safetie; & the securitie of a Religious estate which relieueth others also.

Notes

• * 1.1

  The world a steepe and slippe∣rie place.
• * 1.2

  The lawes of the world.
• * 1.3

  It is hard to striue against the streame.
• * 1.4

  Euil Example.

  And the dāger of it.
• * 1.5

  Ecc••. 13.1.
• * 1.6

  S. H••erome Ep. 7.
• * 1.7

  S. Cypr. de Spect.
• * 1.8

  S. Aug. 2. Con. c. 3. & 9.
• * 1.9

  Occasions of sinne and the multi∣••ude of them.
• * 1.10

  S. Leo. ser. 5. •• quadrag.
• * 1.11

  Idem s. 11.
• * 1.12

  The weaknesse of man.
• * 1.13

  Gen. 8.21.
• * 1.14

  Rom. 7.23
• * 1.15

  Rom. 7.23.
• * 1.16

  Foure wounds re∣ceaued by O••iginal synne.
• * 1.17

  S. Tho. 1.2. q. 85 & 2.
• * 1.18

  S Aug. de veb Ap. ••.3.
• * 1.19

  Rom. 7.24.
• * 1.20

  Iob 41.24. 1. Pet. 5.8.
• * 1.21

  Cassian. col. 2.6.11.
• * 1.22

  S. Bernard s. de 7 frag.
• * 1.23

  1. Io. 51.9.
• * 1.24

  The wickednes of this world.
• * 1.25

  S. Cyprian l. 2. ep. 2.
• * 1.26

  Ps. 12.2.
• * 1.27

  Osee 4.1.
• * 1.28

  H••••r 5.1.
• * 1.29

  Mat. 24.12. Luc 18.8.
• * 1.30

  Iob 21.13. Esaye 5.24.
• * 1.31

  In the Historie of S. Francis his order.
• * 1.32

  A memo∣rable. Example.