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 manie other spiri••ual delights, which Religious people enioy. CHAP. VII.

* 1.1IT is recorded of S. Laurence Iustinian (of whose sanctitie and wisdome we haue had often occasion to speake) that he was wont to say in commendation of a Religious life, among other things; that God hath of purpose concealed and hidden the pleasure of it; because if men did know what it was, they would not be able to stay themselues from running to it,* 1.2 and the world be wholy dispeopled.

2. This testimonie of so great a man is the more weightie, because he spake of his owne experience in commendation of the life, in which he had been bred vp, and continued from his youth, and was a man of so great a wit, and, which is the principal, so abundantly furnished with the light of Grace, that his verdict must needs be of great authoritie; though he is not alone of this opinion; for al men concurre in the same, and they most of al, that haue most constantly & with most feruour followed this course of life.* 1.3 Palladius relateth of Apollo, who was a famous man among the ancient Heremits, that hauing fiue hundred disciples, he was wont to bid them to be alwayes chearful and merrie; And a man should not meete vpon earth such mirth and exultation as

was continually among them. For he sayd, it was an vnseemlie thing for anie of them to be sad and heauie,* 1.4 that had such assured hopes of eternal happines. The Infidels, and Iewes, and wicked Christians might with reason be truly sorrowful; but the seruants of God should alwayes reioyce. For if people, that traffick in earthlie things, reioyce in them; why should not Religious people, that are in present possession of so manie good things▪ and doe so certainly hope for the happines of the life to come, be in perpetual gladnes? This was the saying of that ancient Father; and he sayd true.

3. For first in this state people haue the comfort of a good Conscience,* 1.5 which, if things goe wel with vs, doth much encrease our ioy; if they happen crosse as sometimes perhaps they wil, it is a great solace vnto vs, and in fine giueth life to al the howres a Religious man doth liue. For a good Conscience is, as it were, a Maister or Tutour, that stādeth at our elbow, both in regard of the light belon∣ging vnto it, which without much ad••e easily discerneth good from euil, iust from that which is vniust; and in regard of the propension, which it giues to our wil, to loue that which is good, and to shunne that, which appeares to be euil; so that whosoeuer resisteth this light, and this inclination or propension, must needs be in continual torment and vexation; whosoeuer goeth with it & obeyeth it,* 1.6 liues in ioy and comfort. This we haue out of S. Iohn Chrysostom, who speaketh thus; Though there be some paynes to be taken in the practise of ver∣tue, yet it sils a man's conscience with a great deale of pleasure, and brings so much inward delight with it, that it cannot be expressed in words.

For what is delightful in things present? a board wel furnished? health of bodie? riches? But al the sweetnes that is in anie of these, is bitter, compared with that delight. For nothing is more pleasant then a good Conscience, and good hope.

4. And this contentment of a good Conscience, which according to S. Iohn Chrysostom is so ful of sweetnes, is not alone in Religion, but bringeth manie other pleasures with it; which S. Macarius speaking of this verie abundance of spiritual comforts in one of his Homilies setteth forth in liuelie coulours,* 1.7 and sayth thus:

It fareth with the seruants of God sometimes, as with them, that sit at a Prince's table royally set-forth with al kindes of choice meates, and there they exult with a gladnes, which no man can come neare to expresse in words, and with admirable satietie and contentment. Sometimes they are like a bride melting with vncōceauable heauenlie delight in the armes of God their Spouse. Sometimes they are like Angels, that haue no bodies, & arriue to such a lightnes and freedome, that the weight of their bodie troubleth them no more, then if they had none at al. Sometimes they are so ful of pleasure, as if they had drunk largely of the best wine that is; and are euen drunk with a holie drunkennes of Diuine mysteries, & are not sensible of anie thing that passeth in this life Some∣times they are like mourners, lamenting the miseries of mankind, powring forth their prayers to God for the saluation therof, readie to lay downe their owne life and soule at stake, for the good of others. Sometimes they do so burne with this spiritual loue of their Neighbour, that, if it were possible, they would hide al men, good and bad, within their bowels. Againe at other times they cast themselues so farre vnder al mens feet, through humilitie of spirit, that they make account they are the least, and the lowest, and the worst of al men in the world. Contrariwise sometimes they resemble a stout warrier, that

gathering his weapons to him, goeth of his owne accord into the field, and valiantly encountreth his enemies. Oftimes their soule reposeth in profound silence, enioying most sweet and quiet peace, and taking vnspeakable delight in it. Finally oftimes their mind is so cleared by the guift of the Holie-Ghost, which we cal Vnderstanding and Wisedome, that in an instant it conceaueth things, which no tongue can expresse.

Al this is out of S. Macarius.

5. How rare and admirable therefore must that course of life needs be, which swimmeth in al these delights, and is serued with ioy after ioy, and contentment after contentment, as a sumptuous bancket with dish after dish? Which the Prophet Dauid deseruedly admireth in these words:* 1.8 How great is the multitude of thy sweetnes, ô Lord, which thou hast hidden for these that sent thee? It is great, but hidden, and knowne to them only, that truly feare God. And they are in a great errour that think, that they that vow themselues to God, prouide wel for the good and safetie of their Soules, but buy this sa∣fetie at a high rate of excessiue toyle.* 1.9 For it is not so; this spiritual iourney hath also pleasure with it; and greater pleasure, then flesh and bloud is capable of; and conformably thervnto nothing is more often repeated in holie Writ, or more seriously inculcated. Light (sayth Dauid) arose to the lust, and gladnes to the vpright of hart;* 1.10 as who should say: That is true gladnes, which riseth of the light of our mind, and the vprightnes of our hart. And againe: How sweet are thy speeches to my tawes, aboue honie to my mouth! And: A 〈◊〉〈◊〉 of exultation and health in the tabernacles of the Iust. Let the iust make feasts and exult in the sight of God. My soule that exult in our Lord, and delight in the Sa∣uiour therof; al my bones shal say: Lord, who is like to thee? But he comes most neare vnto vs, and speaketh in a manner particularly to vs, that dwel in the House of God, when he sayth: They shal be drunk of the plentie of thy House, and thou wilt make them drink of the torrent of thy pleasure. He calles it a Torrent, in regard of the plentie; and because the source of it is not in the earth, but in heauen, and raynes downe abundantly from about. He likeneth it to drunkennes; because they that are silled with these com∣forts, like people that are drunk, haue not only perfectly drowned and quenched their thirst, but see not the things, which are vpon earth, or at leastwise take no heed to that, which is before their eyes, and inwardly burne with a spiritual fire and feruour,* 1.11 putting them vpon manie actions, which others perhaps may think foolish or impertinent. The Prophet Esay speaketh to the same effect in diuers places, and particularly when he sayth: I wil put the desert therof as delight, and the solitude as a garden of our Lord. 〈◊〉〈◊〉 and gladnes shal be found in it, thankes-giuing and a voice of prayse. A happie Desert, wherin so much ioy abundeth! And what can this Desert or solitude be more truly thought to be, then Religion, which is a place seuered from companie, from honour, riches, and al worldlie commodities?

* 1.126. Finding this and much more in holie Writ, which can not deceaue vs, though we could not feele anie thing of it by experience, it should be notwithstanding sufficient to make vs beleeue it more certainly and more vndoubtedly then anie thing which we see with our eyes, or touch with our hands; because our senses may deceaue vs, the Word of God can not. And yet we may strengthen this, which we haue sayd, by consideration of

the natural disposition, as I may say, of God, and his infinit goodnes; which hauing shewed itself so farre, as to make him come downe from heauen, and suffer himself to be bound to a pillar, and whipped, and crowned with thornes, and nayled vpon a Crosse for his enemies, what wil he not doe for his friends? what wil he not doe for his children? specially the first costing him his life and bloud, wheras in affording these comforts, he is to be at no labour, nor to suffer the least blemish of anie happines belonging vnto him. So that there can be no doubt, but that his infinit bountie wil be alwayes liberal towards his seruants, according to his wonted custome and good Nature.

7. What trouble therefore can there be in this life so great, which these comforts wil not sweeten? or what infirmitie so weake as not to be fully strengthned by these heauenlie guifts? or what other thing so hard and harsh to man,* 1.13 which seasoned with these delights, wil not haue a daintie relish and easie disgestion? S. Bernard sayd wel in a long and eloquent Sermon, which he made of the happines of Religious people:

It was part of the liberalitie of God, not only to lay before vs the reward of eternal life, but to promise vs spiritual ioyes euen in this life. For so also the workmen of this world are wont to haue their meat at their work, and their hire in the end. In like manner souldiers receaue their pay, because their labour re∣quires it; and at last they are rewarded with a larger Donatiue, according to the measure of their labours.

So the Children of Israel, til they entred vpon the Land of Promise,* 1.14 wanted not their Manna in the Desert. This double promise is euidently also expressed by the Prophet, when he sayth: God wil repay the reward of their labours; and leade them in a wonderful way. This way is the way of the testimonies (of the Commandments) of God;* 1.15 wherin another Prophet testifyeth, that he delighted as in al the riches of the world.

8. We haue manie examples,* 1.16 which proue this abundance of spiritual comfort, of which we are speaking. Cassian relateth, that a holie Abbot, ••amed Iohn, was wont to be filled with such wonderful inward sweetnes, that he did not remember,* 1.17 whether he had eaten anie thing the day be∣fore. Blessed Ephrem finding his hart readie to burst with heauenlie ioy,* 1.18 was wont to cry out: Depart from me, ô Lord, a little; because the weaknes of this vessel is not able to abide it.* 1.19 S. Bernard was so absorpt with the like ioyes, that riding al day long by the side of a lake, he did not marke, that there was anie such thing; and liuing a whole yeare in a Celle, did not know, whether it were open at top or no. And it is so ordinarie to reade of this kind of fruits in those dayes, that we way spare a labour of rehearsing them. Neither is our Age barren of them; or can they indeed be wanting in anie, because God neuer leeseth of his bountie and liberalitie, which is the stock from which they grow; though they may perhaps not be so apparent, because they are fresh, and people be yet aliue, and consequently their actions haue not that authoritie, which Antiquitie affordeth.

9. They that were inward with our Father and Founder S. Ignatius,* 1.20 re∣port of him, that he had such continual abundance of spiritual teares, that his eyes decaying with it, he almost lost his sight; and had doubtles vtterly lost it, but that vpon aduice of Physicians and request of some of his

Companie, he obtayned of God the sauour to haue them as it were at com∣mand, to giue them scope, or restraine them, as he thought good.

* 1.2110. S. Francis Xauier was often seen to lay his hands vpon his breast, & with his eyes lifted vp to heauen, out of the abundance of heauenlie comfort, to cry out: It is enough, O Lord, it is enough; as if he could beare no more, as we sayd of S. Ephrem. And when he was in iourney, which he alwayes made on foot, his mind was so fixed and absorpt in God, that going out of his way, he often went vpon thornes, and bryars, and stones, and heeded it not; and by reason of it, his feete and his legs were alwayes bloudie, and ful of matterie sores; and he notwithstanding did not feele it. And of my owne knowledge, I know manie of this our Societie, and haue heard of more, that haue been so familiar with God, that they haue liued perpetually in these kinds of comforts and ioyes; & could name them, but that I haue a custome (and meane to hold it) to name no man, while he is aliue. But these fauours are extraordinarie; and doubtles happen not to al.

* 1.2211. There be other great comforts, and of great value, which are ordinarie, & very frequent, or rather daylie, and may be and are obtayned by following the common and ordinarie manner of a Religious life, as being grounded in puritie of hart, & the practise of vertue, & mortification, which are the daylie exercises of Religion. For as the Sunne communicateth his light to euerie thing, accor∣ding to the disposition, which it findeth in the thing itself; if the ayre be pure, it filleth it ful of light; if it be clowdie & ful of mists, it doth not therefore leaue it wholy destitute of light, but giues it so much, as the grossenes of the ayre wil admit of, and pearceth into a house by the passages & chinks, which it findes, as farre as the chinks wil giue it leaue: In like manner God dealeth with vs, his nature being no lesse inclinable to doe good, then the Sunne to giue light. To great men, where he findeth no hindrance, he communicateth himself largely & fully; others, that are not yet perfect, but haue certain clowdes within them, he doth not wholy forsake or neglect, but giueth them so much right, as is pro∣portionable to their capacitie. So that though our weaknes come farre sho•••• of the height, to which the Saints are arriued, yet God stooping to out infirmitie, neuer suffereth them that follow him,* 1.23 as I sayd before, into the Desert, to goe away fasting, least they saynt by the way, but filleth them in such abundance, that manie chests of fragments remaine. And these comforts and ioyes of themselues are so great, that the least drop of them is able to extinguish al feeling and desire of worldlie comfort.

* 1.2412. And thus much of the multiplicitie of delight, which the vse of spiritual things affords Religious people, which is the principal; and yet they are not altogeather debarred of pleasure in temporal things; yea oftimes they are so ful of contentment in them, that worldlie people haue not more, though they be neuer so greedie of them, & runne headlong after them. I speake not of fleshlie delights, or those which cannot be had without sinne; for no man in his right ••••its can place true contentment in them, the first being beastlie, and the second bringing a remorse, which alone tormenteth a man more, then al the rest, which is in them, can giue him ease. Setting therefore these aside, and speaking of a man, as he is truly Man, that is, of one that gouerneth himself by reason, I may truly say, that spiritual men take more contentment in the things

of this world, then anie carnal people whatsoeuer. For carnal people set their harts wholy vpon that, which is the least and meanest in euerie creature, to wit, vpon the outside of it only; and following that, inordinatly and too too gree∣dily, what doe they but that which S. Augustin confesseth of himself?* 1.25 They cast themselues deformedly vpon the beautieful things, which God created. But spiritual men proceede farre after another fashion, and take another way more apt to breed contentment.* 1.26 And we may declare it by that, which S. Bonauenture writeth of S. Francis; for thus he speaketh of him:

He tooke an incredible delight in the creatures themselues, and was wont to exult in them, beholding them al as the works of God; and, as it were, drinking of the fountain of his infinit goodnes in the streames of these seueral things that runne from him, and considering the natures, and qualities, and effects, which God hath bestowed vpon euerie one of them, togeather with the order, and connexion, and beautie, wherin they are ranked and set forth, it was like a heauenlie harmonie and consort of Musick to the eares of his soule, & in the beautifulnes of them he did acknow∣ledge and loue God, who is aboue al things beautiful. This was the manner, which S. Francis held, and al doe imitate him, that haue not eyes only in their bodie, as a horse and a mule, who haue no vnderstanding, but make vse of the eyes of their mind.

13. Now how farre this delight doth surpasse that, which ignorant and car∣nal people take,* 1.27 S. Cyprian wil tel vs, if we giue care vnto him; for he vseth this verie argument to perswade people from going to stage-playes:

A Christian, sayth he, hath better sights to behold, if he wil: he hath delights, which are ho∣lie and truly profitable, if he be think himself; and to omit those, which he can∣not yet behold, he hath the beautie of this world, which he may worthily stand to consider and admire. He may behold the rising of the Sunne, and againe the setting, the vicissitude wherof maketh day & night; the sphere of the Moone, marking-out the times by continual encrease and decrease; the multitude of glittering starres; and the parts of the yeare diuided by seueral changes.

And so discourseth at large of the wonderful works of God in Nature, shewing how a Christian may take much more contentment by contemplating these things, then anie man can doe in beholding a play or anie such idle trifle, wherewith the vulgar is so much lead away. So that if we lay al these things togeather, the outward and the inward contentments, those that are spiritual belonging to the mind, & those which I spake off last belonging to the bodie, it is euident, that nothing can be more delightful thē a Religious life, where euerie thing is so ful of ioy, and the pleasures therof so interlaced one with another, and so continual, and withal so real and solide, and (as S. Cyprian speaketh) so benefi∣cial, one ouertaking another, and most commonly at one and the self-same time, one following vpon the nick of another, that we may wel think, that our Sauiour makes his word good in it,* 1.28 when he sayd: He came to the end his Elect might haue life, and haue more abundantly, that is, a more d••lightful and more contented life, and more ful of pleasure, then worldlings themselues.

Notes

• * 1.1

  The com∣forts of a Religious life con∣cealed; and shy?
• * 1.2

  S Laurence Iustinian.
• * 1.3

  Palla••••••s in Lausinum 32 Apollo.
• * 1.4

  S. Anton. 2. p 5.15. c. 10.
• * 1.5

  Religious people must be alwayes chearful.
• * 1.6

  S. Iohn Chrysostome hom. 63. ad Pop.
• * 1.7

  S. Macarius hom. de gau•••••• Spiritus.
• * 1.8

  Ps. ••0.20.
• * 1.9

  The iour∣ney of spirit de∣lightful.
• * 1.10

  Ps 96.11. Ps. 118.103. Ps. 117.15. Ps 67.4. Ps. 34.9. Ps. 35.9.
• * 1.11

  Ps ••••.3.
• * 1.12

  Other 〈…〉〈…〉 pleasant.
• * 1.13

  S. Bernard serm. Ecce nos.
• * 1.14

  Sap. 10.17.
• * 1.15

  Ps. 118.14.
• * 1.16

  Examples of these delights.
• * 1.17

  Cass. Coll. 19. c. 4.
• * 1.18

  Ephrem.
• * 1.19

  S. Bernard.
• * 1.20

  S. Ignatius Riba••. l. 5. c. 1.
• * 1.21

  S Xantrius. 〈◊〉〈◊〉. 4. c. 7.
• * 1.22

  Ordinarie comforts.
• * 1.23

  Ioan 6.
• * 1.24

  Religious people haue plea∣sure in temporal things also.
• * 1.25

  S Aug 10 〈◊〉〈◊〉 c. 17.
• * 1.26

  S. 〈…〉〈…〉.
• * 1.27

  S. Cypr. Ser. de Sp••ct••••.
• * 1.28

  Io. 10.1••