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.

That al Vertues concurre in a Religious State. CHAP. IX.

* 1.1THE onlie wealth of a Christian, is Vertue. He that hath little vertue, is poore; he that hath much vertue, is to be accoun∣ted truly rich; and the more vertue a man hath, the richer he is. How much is therefore Religion to be esteemed, where a man shal finde, not one or two vertues only, but absolutly al, in great abundance concurring togeather? insomuch that the verie nature of Religion is, as it were, a Compound of Vertue; and if we looke into it, we shal finde it to be so; because if anie one vertue be wanting▪ the whole State of Religion is the weaker by it.

* 1.22. I speake not now of those vertues, which euerie one doth get by his owne long practice in them, and daylie endeauour, which notwithstan∣ding this State doth so greatly facilitate, that it is deseruedly called the Schoole of Vertue, as I haue shewed before: But I speake of those, that in the verie first conception, as I may cal it, of a Religious Vocation, are infused into our soules togeather with the vocation itself, and so inwardly linked to the State of Religion, that whosoeuer admitteth of the State, must necessarily also receaue those vertues with it. Let vs therefore search-out what vertues, and how manie, this State requireth, as necessarily be∣longing vnto it; for as manie as are necessarie, certainly it bringeth with it.

3. And as a house, that is buylt of manie parts, hath some of them, that lye open to the view of euerie bodie, as the fore-front, the win∣dowes, the porches, and the like; and some againe that are hidden, at the timber, and ioyces, and iron-worke, and chiefly the foundation: And in the bodie of euerie liuing creature compounded of manie members, some appeare outwardly, as the head, the legs, and thighs, and such like; some lye inward, as the hart, the brayne, the bones, & sinnewes, which also are more necessarie, then manie of the outward parts: So in Religion, the three Vowes of Pouer∣tie, Chastitie, and Obedience lye open to the view of euerie bodie; others are more secret▪ yet withal so necessarie, euen for the due maintenance of those three Vowes, and of the State itself, that without them, al falles to the ground.

* 1.34. And yet if there were nothing in Religion but the practice of the three Vowes, we could not imagin a thing more beautiful. For what is Pouertie, but so noble a disposition of minde, that it maketh no more account of heapes of gold and siluer, and of the reuennues and kingdoms of the world, then of a little chasse? yea it doth not only neglect them, as things of no value, but doth auoyd them, as burdensome. A great Vertue; and a gr••at guift of God.* 1.4 And if we cast our eye vpon so manie other men in this world, that do so highly esteeme and admire, and so earnestly hunt after

these earthlie things, we cannot choose but see the greatnes of it.

5. What is Chastitie?* 1.5 A mind strengthened and hardened against al manner of pleasures of the flesh; against those pleasures which do so domi∣neere ouer the nature of man-kinde. How rare therefore and how glorious a thing is it, to oppose ones-self against them, and withstand them so con∣stantly, and with so great a courage? The verie rarenes of this vertue doth make it the more glorious; for we see that the greatest part of al the world is lead away captiue with desire of these pleasures.

6. Finally, what a noble disposition of mind is Obedience?* 1.6 importing a denial of ourselues, and a renouncing of our freedome, which naturally we desire so much in al things, & in al the passages of our life; so that certainly, as we cannot ouercome ourselues in a greater matter, so there cannot be a more noble, or more glorious victorie. And consequently, as I sayd before, if there were no other vertue in Religion but these three, which are in euerie bodie's eye, the beautiful aspect therof could not but breed great admiration and loue in the beholders.

7. But, as I touched euen now, so fayre a building of Vertue could not long stand, if it had not other vertues to vphold it, whereof some goe before, as preparatiues; some alwayes accompanie it. And to begin with the three Theological vertues (which are so called because their obiect is God) it is euident, not only that a Religious state cannot be without Faith, but it cannot be without singular and very excellent Faith.* 1.7 For euerie Religious man doth forsake that, which he hath in his hands and before his eyes, for things which he doth not see; he leaueth the present for the future, and, which is more, for that which is not to come but after so long a distance of time, relying vpon the sole promise and word of God; which no man would doe, were he not fully perswaded, that the future is much more assured, then that which is present, which is the greatest act of Faith that a man can haue.

8. The like we may say of Hope,* 1.8 which consisteth in two points: First and principally in hoping the glorie of Heauen; which, though it be stil to come, Religion doth giue vs so good pledges of, as if we were ac∣tually in possession of it; and in regard therof, as I sayd of Faith, we forgoe whatsoeuer we had in our hands; Secondly Hope extendeth itself to the necessarie helps of this present life; which part therof, where is it more practised then in Religion? Religious people depriuing themselues of al things, which they may haue need of, and bringing themselues to a most perfect nakednes, vpon the confidence which they haue in God. So that in my opinion there cannot be a greater hope and confidence in the Pil∣grimage of this world, then this, which Religious people haue; because it extendeth itself not only to some one kind of thing, or to manie things of smal consequence, but concerneth absolutly al, and our ve∣rie life, with which we put God wholy in trust. Charitie is written in the verie bowels of Religion,* 1.9 and as it were in the Essence of it, and hath three branches: The one extending itself towards God; the other towards those of the same Institute; the third towards al other men. Towards God, because doubtlesse it is the sole Loue of God, which driueth a Soule vpon such a strict course of life,

and the force or flame therof must needs be excessiue great, to be able to thrust out so absolutly, as it doth, al other loue of our carnal brethren, our parents and kinsfolk, of riches, and al other worldlie commodities, and finally the loue of ourselues. For it were not possible for a man to for∣sake al these things for God, if he loued not God much more then anie of them. And if the beginnings of this loue be so great, and the first coulours, as I may cal them, so liuelie and beautiful; what wil be the con∣tinual encrease therof, to which it must needs rise in time, by the daylie fun∣ctions of Religion, by prayer, meditation, and other vertuous exercises; the end of them al being to encrease in the loue of God.

9. Now whereas the streames of loue and good wil towards our neigh∣bour are deriued from this fountaine of the loue of God, they fal first vpon them,* 1.10 whome God hath linked vnto vs by profession of the same Institute and course of life; who also, by reason of this nearnes, haue been alwayes wont to cal Brothers among themselues. And this loue is wholy of Cha∣ritie. For, as Aristotle discourseth, euerie societie of men, being necessarily grounded vpon communication, in one kind or other, as the companie of sea-faring men, vpon shipping; a companie of souldiers, vpon militarie ac∣tions; a fellowship of Students, vpon the doctrine of their Maister; a companie of Marchants,* 1.11 vpon money; such as the thing is, wherupon they agree, such is their followship or societie: Let vs therfore see, what is the ground, where∣upon Religious people agree, and what bond tyeth them togeather. For cer∣tainly it is not nearnes in bloud; because oftimes they are meere strangers one to another; neither is it anie ciuil contract or bargaine; in brief, if we reckon vp al, that can be reckoned, we shal find that they haue no other ground of their association, but this supernatural loue, which is Charitie. Charitie bread it; Charitie vpholds it; without Charitie it instantly faileth. And, as a little before I said of the loue of God, so this fraternal Charitie hauing so noble a ground, and, as I may cal it, so honourable a descent, it hath manie things in like manner consequent vnto it, and greatly aduancing it. And first, the likenes, which they haue among themselues; which in al things is a great encreaser of loue, and among Religious people of the same Rule and Institute is so great, that greater can hardly be in this world; for al their intentions, practises, rites, and ceremonies, & their verie outward Habit and behauiour are alike; Vertue itself, which a man cannot but loue in his enemie, their daylie conuersation one: with another, continual cohabitation, finally the seruices and charitable offi∣ces one towards another, al proceeding of loue, must needs adde oyle to this burning flame of loue, and inflame it more and more.

10. The third branch of Charitie reacheth to al men. For excepting some few Institutes, which attend wholy to Contemplation (who yet by prayer and good desires help towards the saluation of others in no smal measure) al the rest are so wholy at the seruice of their neighbour, that al their thoughts and endeauours seeme to bend that way. And the employments of euery Religious familie giue sufficient testimonie, what their affection is in this kind. For not only when they appeare in publick to preach, or teach, or exhort, but when in priuate they giue themselues to studie, when they labour and watch, or performe anie other exercise of religion, al of it is

directed not only to their owne saluation, but for the better helping & assisting of others to get Heauen. So that Religious people, as S. Paul sayd of himself, haue made themselues seruants of al men,* 1.12 taking their cause so to hart, that next to their owne saluation, they busie themselues wholy vpon their neighbour, either actually seruing them in some thing or other, or preparing that which may conduce to their good: finally as oft as they are called, they are as readie to attend vpon them, as any seruant can be at his maister's beck. Al which shewes, that Charitie is intrinsecal to a Religious vocation, and, as it were, a kind of glue, to binde soules togeather among themselues, and with God; which if it faile, Religious Orders themselues must needs fal asunder, because they haue no other stay or hold.

11. It followeth that we speake of Moral vertues; among which the first &, as it were, the light of the rest, is Prudence,* 1.13 so coupled with Religion, that without it we cannot vnderstand, what Religion meaneth. S. Augustin defineth Prudence to be the knowledge of what we are to desire,* 1.14 and what we are to fly. And where is this knowledge more abundant, then in Religion? S. Thomas deliuereth a doctrine which is very true,* 1.15 to wit, that Prudence consisteth not only in the Vnder∣standing or Reason, but dependeth very much of a wel-ordered wil, and con∣sequently is obscured and lost rather by disordered affections, then by forget∣fuln••s or obliuion. Whereupon it followeth also further (as the same holie Doctour teache••h) that a sinner cannot haue perfect Prudence: for perfect Prudence is that, which considering the true End of man, doth apply to the attaining ••f that End, vpright aduise, vpright iudgement, and an vpright command; which be the three acts of this vertue. Now where is the true End of man better considered of, and better weighed, then in Religion, where we direct our∣selues wholy to God, for whome we were created; and put ourselues so intire∣ly vnder his dominion and power, that we doe nothing for anie creature, not so much as for ourselues? Religion moreouer sheweth vs, how to deserue the grace of God, how to preserue it, and preuent and auoyd the deceits of the Diuel, what we ought to doe or shunne in al the particulars of our life. These are the acts of true wisedome; this is the Prudence, which is both commen∣dable, and necessarie; not as commonly people take it, to know how to grow rich, or to get preferment, w••ich is rather craft▪ then Prudence. For failing of the knowledge or pursuit of the true end of man, and seeking some particular end of this or that busines▪ or ayming of some thing which is naught, it fol∣loweth either to be imperfect, if it stay in the first; or falsly stiled Prudence, if it degenerate to the latter.

12. Iustice is yet more apparently coupled with Religion: For it is not only farre from doing anie bodie anie wrong (for though there were nothing els,* 1.16 the state itself barreth al Religious people from al occasions of fraud & deceipt) but the office of Iustice being to giue euerie one his owne, and chiefly to God, that which belongs vnto him, Religion beats wholy vpon this point. Al things, that be in the world, belong to God; ourselues, and al that we haue. Who∣soeuer therfore reserueth anie thing to himself, either of his owne person or anie thing belonging vnto him, wrongs God, and certainly deales more vn∣iustly with him, then if he should take another man's goods from him: Now Religion laboureth nothing more then to deliuer vp to God, first al things

which are without vs; secondly, the things which are within vs; and lastly our selues; by this meanes compendiously complying with al the dutyes of most perfect Iustice.

* 1.1713. As for Temperance, who can doubt but that Religion is the proper seat of it? For, as Aristotle deliuereth, the office of Temperance is, to bridle the pleasures of the bodie,* 1.18 chiefly those that belong to the sense of Touching; of which there be two kindes: some serue towards the sustenance of the bodie, by eating and drinking; some for the vse of generation. The first, Religion confineth within the bounds of necessitie, Pouertie (the mother of frugalitie, and sobrietie) helping therunto: The second belonging to ge∣neration (the desires whereof are more violent and intemperate) it doth wholy cut of and shunne, as a bodie would shunne the plague. The greatest commendation, which Aristotle and the rest of the Philosophers gaue Tempe∣rance, was to keepe a meane in these pleasures, and durst not presse Nature anie further. How farre greater commendation therefore doth Religion de∣serue, which doth not only temper these pleasures, but vtterly abolish them, and banish them out of sight and thought?

* 1.1914. Some bodie perhaps wil think, that Fortitude hath nothing to doe in Religion, because there is no occasion of going into the field, nor anie vse of weapons, nor anie thing to be done that requireth strength of armes: which fancie if we yeald vnto, we may as wel grant that a Bul, or an Elephant, is to haue the preheminence of strength and fortitude aboue al men. But the nature of Fortitude is farre other; and, if we belieue S. Gregorie, it is to be measured by the disposition of our mind.* 1.20

The Fortitude, sayth ••e, or strength of the iust, is to subdue their flesh, to contradict their owne wil, to quench the delights of this present life, to embrace that which is hard in the world, for the rewards eternal, to contemne the smiling countenance of prosperitie, to ouercome in their harts the feare of aduersitie.

Which words of S. Gregorie, what doe they decypher vnto vs, but the dutie of a Religious life? so that we must of force confesse, that true Fortitude is chiefly among them. For if we account them valiant, that fight stoutly against other men; we haue much more reason, to yeald this commendation to Religious people, who in the continual warre, which they wage against this world, ouercome enemies farre more strong in nature then they, and farre more in number.

15. Besides these Moral vertues, which are the principal, there be others as it were branches of them;* 1.21 as Patience, a vertue so noble and withal so neces∣sarie, that Religion meeting with so manie things as it doth, which are very harsh to Sense, it cannot long endure without it. It must therefore necessarily haue Patience; and the daylie occasions of practice of it, do much strengthen and encrease it.* 1.22 To which purpose S. Ambrose speaking in commendation of S. Eusebius Bishop of Vercels, hath these words:

This Patience did first fasten in S. Eusebius by Monastical conuersation, and he grew able to endure anie kind of labour and paynes, by custome of more strict obseruance.

* 1.2316. But euerie bodie wil perhaps easily find out, that Religion must haue Patience; but make a question, whether there be anie place for Liberalitie; ••e∣cause Religious people reserue nothing that they can bestow vpon others;* 1.24 and yet truly considered, Religion is not without this happines. For, as Aristotle sayth, Liberalitie, as other vertues, is to be measured by the disposition of a

man's minde: Whosoeuer is so disposed in minde, that he contemnes al worldlie wealth, and is readie, if he had it, to bestow it in laudable vses, is to be accoun∣ted truly liberal; so that, according to the opinion of the same Philosopher, poore men may also be liberal; and consequently Religious people are so farre from wanting this vertue, as they are rather to be esteemed more liberal, then anie bodie els. For who can more from their hart contemne riches then they, that not only doe not seeke after them or desire them, but are readie to refuse whole mountaines of gold, if they were offered? Besides that, they haue already acted al that magnificence and worth, which can be in bestowing the goods of this world, when they forsooke al, togeather with the world; specially if it fel in their way to doe also that, which S. Basil aduiseth,* 1.25 and S. Francis put in practise, and (which is the principal) that which our Sauiour commanded, to wit, if they distributed that, which they had, wholy in releef of the poore. For they that lauish their substance in following their pleasures,* 1.26 or spend it in statelie buildings, or burie it in orchards and gardins, are not,* 1.27 euen in Aristotle's iudgement, to be accounted liberal. Religion therefore wanteth no part in Li∣beralitie, but hath it to the ful, as a special ornament among other graces.

17. But neither these,* 1.28 nor anie other vertue doth seeme so natural to Re∣ligion, as Humilitie For first, what is Religion but an absolute renun∣ciation of al wordlie honour? which renunciation is an act of Humilitie. Se∣condly, the whole practise of Religion consisteth in humbling ourselues as much as possibly we can, and in endeauouring to hide ourselues from being spoken or thought of, and to be rather subiect to euery bodie, then to goe be••ore any one; finally nothing is more ordinarie, nothing more lab••ured for in Religion, then to be the least and lowest of al men. And consequently the commandment of our Sauiour (Sit downe in the lowest place) is no-where more exactly fulfilled.* 1.29 The lowest place is, to lay ourselues vnder euerie one's ••eete, to depriue ourselues of our owne wil, and of al power of doing anie thing of our∣selues; for no man can descend lower, then he that hath left himself nothing. We sit downe, that is, we take vp our rest, in this lowest place; because the Humi∣litie of Religion, is not one act or two, such as some Secular people stoop-vnto some-times, but it comprehendeth our whole life, & is intrinsecally setled in the State itself, which we are bound to stick to, al the dayes therof. And besides this humilitie, which the state itself doth bring with it, the daylie practise of humble offices is so annexed therunto, that we see people, that are nobly borne, and brought vp, not only honourably, but deliciously, & attended-on before, with much state,* 1.30 performe howerly & continually, the seruil offices, which S. Hie∣rome so much commēdeth in Paula & Euslochi••m,

two noble Ladies, to wit, to set vp lights, make fires, sweep the house, shel beanes and pease, put hearbs into the pot when it boyleth, couer the table, serue beere, dresse-out the meate, runne hither and thither: which are al acts of Humilitie, and partly shew vs what Humilitie the State doth breede in vs, partly encrease it dayly more and more.

18. And this shal suffice, for as much as concerneth Vertue. The like may be sayd of the guifts of the Holie-Ghost.* 1.31 For where is more perfect Wisdome t••en in Religion, where that light doth shine, which teacheth vs to value euerie thing according to the true worth of it? that is, to make great account of Diuine and heauenlie things, and to set lightly by earthlie things: wherupon

S. Augustin hath this saying:* 1.32 The Prophet sayth: The beginning of wisedome is the ••c••re of our Lord. And what is the beginning of wisedome, but to renounce the world?* 1.33 because to be worldly wise, is foolishnes. Where is that Vnderstanding more quick, which diuing into the deapth of euerie thing, discouereth clearly from whence they haue their beginning, by whome they were created, what beauty is in them, what benefit they bring vnto vs, and how the Authour of them is made knowne by them?

* 1.3419. Knowledge (as the tree in the midst of Paradise, by which we might haue discerned good from euil) flourisheth also in this place; neither are we heer for∣bidden to touch it,* 1.35 as then we were, but rather we are bid to make vse of it. The same we may say of Counsel, and Forttitude; wherof the one armeth a soule against the vice of head-long rashnes, that it may neyther erre nor fal; the other strengthneth it against aduersitie, that it may reioyce and triumph in the midst of it.

* 1.3620. 〈◊〉〈◊〉 softneth the hardnes of our hart, and melts it with loue, of God and our Neighbour, and the feare of God shutteth vp the ranke, that no man may confide in himself,* 1.37 or in his owne strength, but as the Wise-man admo∣nisheth, be 〈…〉〈…〉: which holesome feare is proper and intrintsecal to Religion.* 1.38 For the onlie cause (at least a chief motiue) why people vnder∣take this profitable flight, from the pleasures of the world, to the sweet yoake of Christ, is, because perceauing the dangers of the world, and the malice of the Diuel, and their owne weaknes, to be so great, they can think of no better refuge, then to shelter themselues in Religion (as little chickens, when the kite houers ouer them) vnder the wings of our Lord, and there to remaine, ••d iniquitie passe away, and the miserie of this life, the whole length wherof is deseruedly called by holie Iob, a warrefare vpon earth.

* 1.3921. Wherefore to draw to a conclusion of this point, seing there is such plentie of rare vertues in a Religious course, what can we liken it vnto better, then to a Crowne or diademe of gold set with pearle and pretious stones of al fortes? So that vpon whomesoeuer the Crowne is bestowed, al the gemmes and pretious stones must necessarily be bestowed vpon him; because they are set fast in it; for in like manner, whomesoeuer God doth inspire to take a Re∣ligious course, at the self-same time, and by the self-same act, he conferreth vpon him al the blessings and guifts, which I haue rehearsed, and that great heape of heauenlie wealth and treasure is, at it were, at the self-same instant put into his bosome. And as, when a man is borne into this world, al things, which are necessary to the constitution of a man, are consequently bestowed vpon him, to wit, the bodie of a man and the members therof, and the soule of a man with the properties belonging vnto it; because otherwise he should not be a man: though this bodie is at first little, and the self-same in time and by the continual nourishment, which we take, growes bigger and bigger; and our soule, which is at first in a man not vnpolished, must be perfected by 〈…〉〈…〉 & industrie: So when God, who commandeth light to shine in darknes, doth ••••li••hten a ma••'s hart, and drawing him out of the power of death, makes him wor∣〈…〉〈…〉 the Saints on light, he doth necessarily also giue him al the vertues, which are necessarily required for the accomplishing of this course,* 1.40 as Pouer∣tie, Faith, Humilitie, Obedience, and the rest, which I haue already men∣tioned;

some expresly and directly, others at least inuoluedly, giuing him a desire and affection to others some, with a ful deliberation, and purpose to purchase them: though al these vertues are afterwards to be conserued, en∣creased, and put into a better forwardnes, by the grace of God and man's owne endeauour concurring togeather. Which doth euidently discouer the great∣nes of this heauenlie benefit. For if al these vertues were to be purchased by our owne labour and industrie, to what an exigent should we be brought? How much toyle and sweat of our browes would euerie one of them cost vs, they being so manie in number, and so hard to compasse? But now being al included in a Religious state of life, God, that giues the state, giues the ver∣tues also; and whosoeuer takes the State vpon him, must necessarily receaue them togeather with it.

Notes

• * 1.1

  Vertue the riches of a Christiā.
• * 1.2

  Vertues infused with a Re∣ligious vocation.
• * 1.3

  The admi∣tablenes of the three Vowes of Religion.
• * 1.4

  Pouertie.
• * 1.5

  Chastitie.
• * 1.6

  Obediēce.
• * 1.7

  Faith.
• * 1.8

  Hope.
• * 1.9

  Charitie.
• * 1.10

  The loue towards those of the same Institute. Arist. 1. Lib. c.
• * 1.11

  The ex∣cellencie of the ground therof.
• * 1.12

  1. Co••. 9.1••.
• * 1.13

  Prudence.
• * 1.14

  S. Aug. lib. 83 9 61.
• * 1.15

  S Tho••. 2. q. 47 a. 1••. & a. 13.
• * 1.16

  Iustice.
• * 1.17

  Tempe∣rance.
• * 1.18

  Arist. 3. Eth••c 10.
• * 1.19

  Fortitude.
• * 1.20

  S Greg. 7. 〈◊〉〈◊〉. 8.
• * 1.21

  Patience
• * 1.22

  S. Ambros. Ep••st▪ 2••
• * 1.23

  Libera∣litie
• * 1.24

  〈1 paragraph〉〈1 paragraph〉
• * 1.25

  S Basil reg su••. c. 9.
• * 1.26

  Matth. 19.
• * 1.27

  Arist 4. E••h. c. 1.
• * 1.28

  Humilitie.
• * 1.29

  〈◊〉〈◊〉. 14.10.
• * 1.30

  S. Hierome Epist. 2••.
• * 1.31

  Wisdome.
• * 1.32

  S. Aug. in 〈◊〉〈◊〉
• * 1.33

  〈1 paragraph〉〈1 paragraph〉
• * 1.34

  Know∣ledge.
• * 1.35

  〈1 paragraph〉〈1 paragraph〉
• * 1.36

  〈◊〉〈◊〉.
• * 1.37

  〈◊〉〈◊〉 of God.
• * 1.38

  Prou. ••8.14.
• * 1.39

  〈1 paragraph〉〈1 paragraph〉
• * 1.40

  〈1 paragraph〉〈1 paragraph〉