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.

A Religious State compared with the State of a King. CHAP. XVI.

THIS, which I haue deliuered concerning the dignitie of a Re∣ligious State, being wel considered, is enough to make a man ea∣sily contemne al worldlie preferment in comparison of it, and esteeme not only meaner places of honour farre inferiour vnto it, but euen Princelie dignities and the degree of a King; which in mens iudgement is the highest place, and the top of that, to which humane ambition can aspire. A comparison which might with some colour seeme to fauour of pride and arrogancie, if we should ground it vpon our owne con∣ceit; but so manie worthie and graue Authours vse it, that their name and authoritie must needs carrie it against al that shal oppose. Though if we weigh that which hath been formerly sayd of the dignitie of a Religious life, we may find reason enough to think, that this comparison doth rather diminish then adde to the luster of it. For it is a farre greater thing, to be like to God, and so like as we haue shewed, then to resemble anie earthlie Prince, whose power and Maiestie is little or none at al if we compare it with the power and Maiestie of God.

2. First therefore a Religious State doth resemble the State of a King in a degree,* 1.1 which is common to al iust and holie men, whome venerable Bede calleth great Kings, because they suffer not themselues to be carried downe the streame with euerie inordinate motion, which doth tempt them by con∣senting vnto them, but they know how to command and gouerne them. To which purpose S. Gregorie applyeth that of the Canticles:* 1.2 Three-score be Queenes. For he sayth thus:

What is signified by these Queenes, but the soules of the Saints, which ruling their bodies with discretion, purchase an eternal king∣dome? For there be some in the holie Church, that pul downe their flesh, and punish it for God; they ouercome their passions and vice; they subdue the Di∣uels, as tyrants and vsurpers; they prudently direct al their affections in an or∣derlie course; they preach to others that which they doe themselues; they draw manie out of the iawes of the Diuel, fighting against him with the sword of the Word; what are these Soules but Queenes, who tenderly louing Christ their

King and Spouse, by commixtion of loue, and detestation of lust, bring forth a Princelie of-spring, that is, Faythful people?

S. Gregorie doth not name Reli∣gious people in this place, but by the actions and functions, which are proper to them, he doth shew plainly the thing itself, and the State; specially where he calleth these soules the Spouses of Christ, which title the obligation of their Vow doth giue them, as I haue shewed before.

3. S Iohn Chrysostom handling this argument more at large, doth bring such reasons for it, as cannot be applyed to anie other but a Religious course.

For in the Work which he wrote against the Dispraysers of a Monastical life, addressing his second Booke to the Heathens and Gentils that were igno∣rant of the Ghospel, and of the glorie of the life to come, he layeth downe so pregnant proofes,* 1.3 drawne from that which hapneth in this present life, to demonstrate that the life of a Monck is farre to be preferred before the state of a King, that no man can haue anie colour to doubt of it. For wheras in a King there be two things principally which are most aymed at, to wit, Power and Honour, thus he discourseth of them both: What is in your opinion the greatest signe of Power? Is it not to be able to reuenge himself of al his enemies, and of whosoeuer stands against him; and reward al them that haue been beneficial or dutiful vnto him? And yet ••••u wil not find al this power in a King; For he hath manie enemies, of 〈◊〉〈◊〉 he cannot haue his wil; and manie that are louing and benefi∣cial vnto him, whom he is not able to reward. But a Monk hath a greater and a more eminent power then this, which Kings cannot enioy. For if it be an act of greatest power to be reuenged of our enemies, it is a farre m••re excellent thing to find out such a state of life, as no man can hurt, though he would neuer so fayne. For though it be a great matter to be so skilful at one's weapon, as to be able to strike anie man that can strike me; yet it is farre better, and more ••are and excellent, to haue such a bodie, as cannot be hurt by any skil. And yet there is a greater power then this, to wit, not only that a man cannot be hurt, but to be in such a state, that no man can haue a mind to hurt him. For so he is in much more safetie, because of times though a man cannot hurt another, yet if he hate him, this verie hatred doth in no smal measure abridge his happines and contentment. What therefore can be imagined more ra••e and Diuine then this state of life, which no man hath a minde to hurt; and if he had a mind, he could not hurt it? For how can it come into any man's minde to malice or offer iniurie to him, that hath nothing to doe with anie man? For we malice people either out of enuie, or feare, or anger. But this noble and indeed Prince-like man is aboue al these things. For who wil enuie him that laugheth at al things, which others loue and admire? Who wil be angrie with a man that offereth him no wrong? who wil feare a man, of whome he can haue no suspicion? No man therefore certainly wil hurt such a man. Now that he cannot hurt him though he would is also plaine; for he cannot finde wherein to entrap him. For as an eagle soaring on-high cannot be caught in the nets, that are layd for lesser birds; so also a Religious man. For how, or by what occasion can anie man hurt him▪ He hath neither monie nor wealth, that he need seare the losse of it; he hath no countrey, out of which he can be threat∣ned

to be bannished; he aymeth not at glorie so, as to ••eare anie disgrace. One thing you wil say there is, to wit, death: but whosoeuer shal kil him, shal not only not hurt or contristate him, but shal doe him a great pleasure; for he sends him thereby to another life which he desireth with al his hart, and for which he doth al that which he doth. And if we regarde honour, a Monk is in greater honour, then anie secular man. For secular power hath manie that feare it, and neuer a whit fewer that hate it: But euerie bodie doth wil∣lingly and ioyfully reuerence a Religious man. And oftimes it hapneth that people of meane birth, they that haue been children of pesants or trades-men▪ giuing themselues to this kind of Philosophie, haue been so venerable in the eyes of al men, that men of great qualitie haue not been ashamed to goe to their Cottages, and conuerse with them with such signes of affection, as if the verie speaking with them had been a singular fauour and fortune vnto themselues, as in truth it was

Thus discou••seth S. Chrysostome, and much more copiously of this matter.

4. And yet more largely in another H••milie,* 1.4 which he intitles: A Compari∣son between a King and a M••nk. where he handleth this subiect so solidly and clearly, that whosoeuer shal reade it, wil find al that his hart can desire of this matter. We wil only coppie-out a peece of it into this place.

A King (sayth he) ruleth ouer Citties and Prouinces, and manie Nations: A Monck commandeth ouer Anger▪ and Enuie, and Couetousnes, & Lust, and the rest of the diseases of the minde, & hath his thoughts eleuated aboue al humane things. And doubt∣les we haue more reason to account this man a King, then the other; for if the King himself be a slaue to feare and lust, he is not the gouernour of the people, but the things by which himself is gouerned, & whose dictamens he followeth. A King makes warre against barbarous nations for the bounds of his Empire, for wealth, for riches: A Monck fighteth against the Diuels, whose assaul••s be more violent, and their nature more noble, and consequently the victorie more glorious▪ and the intent of this warre is Pietie, and the seruice of God. Behold both their conuersations, and you shal see a Monck conuersing with the Prophets, learning the wisedome of S. Paul, passing from Moyses to Esay, from Esay to S. Iohn, from S. Iohn to some other, and by this meanes becomes like to them, with whome he doth conuerse, as it vsually hapneth. A King passeth al his life-time with them, who speake him fayre to his face, and flat∣ter him for their owne ends, and doe nothing but vant themselues of their owne deeds. A Monck watcheth in the night to speake with God, to haue the companie of the holie Angels, to delight himself in heauenlie things: A man, that is Gouernour ouer people and nations, you shal finde at those times layd along in his bed and snorting, not much differing from a dead man. A King be he as bountiful as he can, that which he giues, is but gold: a Monck obtaynes of God the spirit of Grace, and corporal benefits also, by his prayers; and nothing is more hateful to the Diuels, then the prayers of a Monck, nothing doth terrifye them more;* 1.5 and Kings themselues haue been often const••ayned to haue recourse vnto them, as Achab to Elias, Ezechias to the Prophet Esay.* 1.6

Finally death is terrible to a King; to a Monck it is wel∣come.

A King is alwayes in feare of death, and therefore he hath

souldiers, for the Guarde of his bodie; A Monck doth not only feare no man, but guardes others, yea whole citties, as if he were a rampire vnto them.

Th•••• farre S. Iohn Chrysostome.

* 1.75. To which for a Conclusion we may adde another consideration of the difference, how they come to their seueral dignities. For Kings are either borne vnto it, and so come to their Kingdome by succession; or they are chosen by voices, which is more glorious of the two; for to be borne to a Kingdome, is fortune, to be chosen, is a signe of Vertue, if so be that people haue regard to vertue in it: Religious people arriue to this great honour, neither by birth nor by humane election or grant, but by the sole wil of God, who chooseth them out from manie others, and vouchsafeth to translate them into his fa∣milie, and register them among his household-seruants. For it is not humane wit, ••r industrie, or the suggestion of anie other man, or natural strength, wherewith we compasse these hard and difficult enterprises, to forsake the world, to ouercome the loue of our parents and kinsfolks, to subiect our wil vnder such a continual yoake, as this is. Nature hath not so much strength, nor ladders so high, nor wings so strong as to carrie it to so high a pitch; but whatsoeuer we doe in this kind, is the worke of God, as our Sauiour telleth not his Ap••stles only,* 1.8 but al, when he sayth: Yo•• haue not chosen me, but I haue chosen you And againe;* 1.9 No man can come vnto me, vnl••sse my Father doe not only cal, or inuite, and put him on, but draw him. How greatly therefo••e are we bound to God, that hath so voluntarily and of his owne accord loued and embraced vs, and made vs partakers of so great a good, without anie desert of ours▪ y••a rather when we did deserue the contrarie, & were wholy vnworthie of it specially considering that he leaues manie others; that we may iustly say with the Prophet:* 1.10 He hath not donn•• so to e••••rie nation; nor manifested h•••• iudgements vnto them. Great therefore is the dignitie of a Religious man, not only in that he is chosen to so high a Vocation, but in that so hi••h a Person hath made choice of him▪ a person, I say, whose iudgement in our case is to be preferred not only before the iudgement of one nation casting a kingdome vpon a man, but before the iudgement of the whole world, and of al the men that are, or euer were, or euer shal be in the world.

6. How great this difference is betwixt a Religious state, and the dignitie of a King,* 1.11 manie Kings and Princes haue testifyed by forsaking their Scepters and Princelie palaces, and stooping to a poore cottage, and a coorse garment, and professing that they found more contentment and farre truer happines in that kind of life, then they euer did in al the honour which the world doth so foolishly admire. And among the rest, we haue a rare example heerof in Sa••tocopius,* 1.12 King of Morauia, in the yeare 900. who hauing been defeated in a battail against the Emperour Arnulphus, forsaking his kingdome be took himself into the Wildernes, where finding certain Moncks in the mountain Sain••••, he put himself into their companie, liued with them some yeares in a Monastical habit vnknown▪ what he was, and gaue himself to much fasting and watching, and other austerities. When he drew towards his end, he called them altogeather, and declared who he was; giuing this glorious testimonie of a Religious course, that hauing had trial both of it, and of the life of a King, he found that without comparison a Religious life was to be preferred.

For heer (sayth he) I haue slept quietly without anie feare at al; heer rootes, and hearbes, and a cup of cold water hath sauoured farre sweeter to me, then al my Princelie daynties did before; for they were continually mingled with much gal and bitternes of care and danger, and consequently this smal time that I haue liued amongst you, hath been to me farre more happie, then al the time I liued floating in pleasures; and haue learned by my owne experi∣ence, that that life compared wi••h this, is rather to be called death.

This was the iudgement of that King at his death.

Notes

• * 1.1

  Al iust men are Kings. Bel. 3. in Luc. c. 48.
• * 1.2

  Cant 6.7. S. Greg.
• * 1.3

  〈1 paragraph〉〈1 paragraph〉
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  3. Reg. 1••.
• * 1.6

  4. Reg. 19.
• * 1.7

  Reli••i••us people co∣me more nobl•• to their 〈…〉〈…〉 K••ng to his
• * 1.8

  Iohn. 15 16.
• * 1.9

  Io. 6.44.
• * 1.10

  Ps. 147.
• * 1.11

  Kings ••••e 〈◊〉〈◊〉 on their King••dome•• to be Monck••
• * 1.12

  Santo••o∣pius K••ng 〈◊〉〈◊〉 M••••a∣uia.