〈◊〉 n. 22. or sought the others death or were daungerously furiouse or finally if the one party should drawe the other in whatsoeuer maner vnto deadly sinne and could not be reformed And in these cases whan necessity vrgeth the wife may forsake her husband without iudgement of the Church for it standing her vpon to auoide so imminent daunger of body or soule she may whan she is in safety more conueniently procure the diuorce But of the last case it doth especially behoue vs to speake a little For of that it is which our Sauiour saieth If any one come vnto me and hateth not his father and mother and wife c. Luc. 14. he cannot be my Disciple also in another place Mat. 18. if thy eye scandilize thee plucke it out and cast it from thee Saint Paule also in the case of heresy commaundeth to auoide all persons without exception Tit. 3. S. Hierom. and S. Hierome vpon the place alleaged of S. Mathew thus notably discourseth Therfore saieth he all affection is cut of and all kinred is dispatched least through occasion of piety any faithfull person may be laied open vnto scandall if any man saieth he be so lincked vnto thee as thy hand thy foote thy eye and be profitable and carefull and prouident in foreseeing of things yet cause thee a scandall through disagreing of behauiour do draw thee to hell it is better for thee to want both his kinred and helpes least whilest thou wilt gaine thy kinsemen and frendes thou haue causes of ruine therfore do thou not preferre neither wife nor childreÌ„ nor frendes nor any affection which may exclude vs from the Kingdome of heauen before the loue of our Lord. Euery faithfull knoweth what hurteth him or wherin his mind is troubled often tempted it is better to leade a solitary life than for the necessities of this life to loose the euerlasting Thus S. Hierome Wherfore I do conclude that in case a woman by her husband bevrged to go to the Church or to do any vnlawfull acte of religion much more than in other carnall sinnes she may yea and is bound to forsake him least louing danger she perish therin Eccle. 3. yet if she perceiue her selfe by Gods grace to be so strong and constant that she feareth no peruersion at all she is bound for to remaine with him and so to seeke to gaine him But if there be notorious adultery ioined withall and iniurious want of all necessary spirituall helpes of Catholicke religion I would not doubte but in our countrey where there is no lawfull Ecclesiasticall Courte euen without any danger of peruersion she may forsake him Thus much haue I thought good to say of this matter now let vs returne to the Fathers againe THE FOVRTH CHAPTER Of renunciation of a mans Patrimony and care of prouision for children more particulerly than was saied before Cyprianus libro de lapsis §. 1. BVt vnto many persons their owne destruction was not sufficient Rich men should leaue all rather than fall they quaffed as it were death one to another out of a poisoned cupp And that there might want nothing to the heape of their crime Impiety of Schismatick parents to their childre young children being brought by their fathers hands lost whilst they were little ones that which in the very entrance of life they had gotten Shall not they say whan the day of iudgement shall come we our seâ—ues did nothing neither forsaking the meate and cuppe of our Lord did we of our owne accord runne vnto profane contagion others perfidiousnes destroied vs we felte our parents our patricidial slaughterers they denied for vâ— our mother the Church and God our father The Church our mother that whilst being as yet litle ones improuident ignorant of so hainous an offence we were ioined by others to the felowship of crimes by other mens fraud we might be entrapped Voluntary Banishment and losse of patrimony neither is there ô pittifull thing any iust or waighty cause to excuse such iniquity they should haue forsaken their countrey and sustained losse of their patrimony for who is he which is borne and must dye which must one day leaue his countrey and forsake his patrimony that thou maiest not loose Christ feare the losse of thy saluation of thy eternall habitation behould the holy ghost crieth by the Prophett â—â—sa 52. Departe you departe you go forth hence and touch not that which is vncleane Go forth out of the middest of her seuer your selues you which carry the vessells of our Lord. and those which are the very vessells of our Lord and temples of God do not they go forth of the middest of her and depart least they be constraâ—ned to touch that which is vnâ—â—eane and to be polluted and defiled with deadly dishes in another place also a voice is beard from heauen Apoc. 1 forewarning the seruantes of God what they should do saying Go out of her my people least thou be partaker of her crimes and be punished with her torments who goeth forth and departeth is not made partaker of the crime but whosoeuer is found partaker of the crime is also â—ormented with the plagues And therfore our Lord did bid vs to retire our selues to flye in time of persecution and that we might do the same him selfe both did it and taught it Martyrdom is wisely to be expected for wheras the crowne of marty dome commeth from the onely liberality of God and cannot be obtained but whaÌ„ the houre is come of receiuing it whosoeuer remaining in Christ doth go for a while aside denieth not his faith but expecteth time But who by not going aside is falne remained that he might deny We must not my brethren dissemble the truth neither must we conceale the matter cause of our wound Blind loue of patrimony the blind loue of their patrimony hath deceiued many neither could they be willing and ready to departe who were fettered with their riches as with chaines These were the irons of those which remained these were the shackells wherby their force was weakned their faith oppressed their mind inchained their soule imprisoned that such as were addicted vnto earthly desires might become a pray vnto that serpent which according to Gods owne senteÌ„ce is appointed to feed vpon earth And therfore our Lord all good mens master both forewarning and counsailing for the time to come saieth in this maner Gen. 3. If thou wilte be perfect go sell all that thou hast and geue vnto the poore thou shalt haue a treasure in heauen Mat. 19. and come and followe me if rich men would do this they should not perish because of their riches if they laied vp their treasure in heaueÌ„ they should not haue an enemy persecutour at home their harte and minde and thought should be in heaueÌ„ if their treasure were in heauen neither could he be ouerthrowen
fiery dartes of the enemy S. Cypri libro de oratione Dominica §. 9. Our Father which arte in heauen The new man How God is our Father borne againe restored vnto his God by his grace in the very first beginning saieth Father because now he hath begonne to be the sonne of God He came saith the Apostle into his owne his owne receiued him not but as many as receiued him Io. 1. he gaue them power to be made the sonnes of God to those that beleeue in his name He therfore that hath beleeued in his name and is become the sonne or God must hence beginne that he may both be thankfull and professe him selfe the sonne of God whilest he confesseth that he hath a father in heauen which is God that he may also witnesse that euen in the first wordes of his natiuity he renounced his earthly carnall father and beganne to acknowledge and account him onely his father which is in heauen euen as it is written Who faieth to his rather and mother I know you not haue not acknowledged their sonnes Deut. 33 these haue kepte thy commaundernents and obserued thy 〈◊〉 Mat. 23. Also our Lord in his Gospell commanded that we call not a father vnto our selues on earth because we haue one onely father which is in heauen and vnto that Disciple which made mention of his departed father he answered lett the dead bury the dead for he had faied that his father was dead Mat. 5. wheras the father of the faithfull is aliue S. Gregory in the 4. booke of his dialogues chap. 18. §. 10. Peter A straunge punishmeÌ„t of a father in his sonne euell nurteted Wheras mankind is subiect to many and insinite vices it seemeth to me that the greatest parte of the heauenly Hicrusalem is filled either with little ones or with very infants Gregory Although we must beleeue that all Christned infants dying in their infancy do enter into the heauenly Kingdome yet is it not to be thought that all little ones especially those which can speake do enter into heauen because vnto some infants the entry of that Kingdome is shutte vp by their owne parents if wickedly they bring theÌ„ vp For a certaine man very well knowne to all this citty three yeeres ago had a sonne of fiue yeeres of age as I thinke whom because he loued ouer carnally he brought vp ouer loosely The same child which is a greeuous thing to speake so soone as any thing went coÌ„trary to his mind was a customed to blaspheme the Maiesty of God but in that last contagiousnes sickned to death And whan his father helde him in his bosome as those which were present did witnesse the childe with ghastly eyes perceiuing that malignant spirits were come vnto him beganne to crye Helpe father helpe father And so crying he bent away his face for to hide it in his fathers bosome But whaÌ„ his father asked him what he saw he answered certaine 〈◊〉 â—amores are come which will carry me away and whan he had saied this So many children miserably perish in heresy being first made to distemble by their parents he presently blasphemed the name of Gods Maiesty and yeelded vp the ghost For that Almighty God might shew for what offence he was deliuered to such tortures that which his father would not correct him for huing that he pâ—â—â—it ted he should iterate dying that he which long time had liued in blasphemy through God patience should once by Gods iudgement dye blaspheming to the intent that the father should acknowledge his offence who being carelesse of the little soule brought vp for hell fire no little sinner S. Hierome vpon the 10. chapter of S. Mathew §. 11. Who loueth his father and mother more than me Hatred to ones kinred sometimes is piety to God is not worthy of me He which before had saide I came not to send peace but a sword and to diuide men against father and mother daughter in law and mother in law least any man should preferre piety before religion he added Who loueth his father and mother more than me is not worthy of me And in the canticles we read Cant. 2. The order of charity he hath ordered in me charity This order is necessary in euery affection After God loue thy father loue thy mother loue thy children But if necessity come that the loue of parents and children must be compared to the loue of God and both cannot be obserued hatred to ones kinted is piety to God THE THIRD CHAPTER Of the necessarye renunciation sometimes to be made of husband and wife although that which hath bene saied aboue belong also to them S. Aug. cont Adimant c. 3. §. 1 THe true faith and the discipline of the Catholicke Church affirmeth both to be true and spoken of our Lord A wife is to be left for the kingdome of heauen and no way contrary that both the couiunction of man and wife is of our Lord and the leauing of ones wife for the Kingdome of heauen is of our Lord. For not because Iesus Christ hath raised vp dead men and geuen them life therfore is not life it selfe to be lefte for the Kingdome of heauen Euen so than although our Lord hath ioined a wife vnto a man yet is the to be lefte if need be for the Kingdome of heauen For this is not alwaies necessary as the Apostle saieth 1. Cor. 7 If any faithfull hath a wife an infidell and she consenteth to dwell with him lett him not dismisse her he meaneth truely that if she do not consent to dwell with him that is if she detest in him the faith of Christ and suffereth him not because he is a Christian she is to be lefte for the Kingdome of heauen euen as the same Apostle afterward saieth if the infidell departe lett him departe for the brother or sister is not subiect to bondage in such things If any man therfore doth leaue the Kingdome of heauen whilst he will not leaue his wise which cannot abide a ChristiaÌ„ husband he is reprehended by our Lord. The wife also must leaue her husband in like sorte So he concludeth that these scriptures are not contrary because saieth he there the wife is ioined to the husband that togither they may deferue the Kingdome of heauen and so is a wife coÌ„manded to be lefte if she hinder her husband from getting of the Kingdome of heauen S. Greg. Lib. 3. mor c. 14. in 2. caput Iob. treating of Iob. sitting in the dunghill and his wines wicked impugning of his holy patience §. 2 But what doe we say thus much of the insidells Who sight against Christ wheras in the Church it selfe we se many carnall persons by their wicked maners fight against the life of their Redeemer For some there are who because with the sword they cannot yet do persecute him with peruerse actions for whan they
this is that in which our workes with greater merittes doe come to winne the fauour of God this is the onely thing which the seruice of our faith and deuotion may render vnto our Lord for his great holesome benefitts To suffer martyrdom is to recompense in a sort Christ the holy Ghost affirming and testifying in the psalmes what shall I render vnto God for all the things which he hath geuen vnto me I will receaue the chalice of saluation and will inuocate the name of our Lord. Pretiouse in the sight of our Lord is the death of his Sainctes Psal 119. Who would not willingly and promptly receaue the chalice of saluation who would not with ioy and chearfulnes desire that in which he also may render somewhat vnto his Lord Who would not stoutly and constantly receaue a death pretiouse in the sight of our Lord whan he shall please his eies who from heaueÌ„ behoulding vs in the combatte for his name approueth vs willing helpeth vs fighting crowneth vs ouercoming rewarding with the liberality of his goodnes and fatherly piety whatsoeuer he him selfe hath wrought honouring that which him selfe did performe For that it is by him that we ouercome and hauing ouercome our enemies we atchieue the reward of a singuler great combate our Lord teacheth vs in the gospell saying Mat. 10 whan they shall deliuer you vp take no thought how or what to speake for it shall be geuen you in that houre what to speake for it is not you that speake but the spirit of your father that speaketh in you And againe Lay vp this in your harres Luc. 21 not to premeduate how you shall answere for I will goue you mouth wisdome which all your aduersaries shall not be able to resist and gainsay Wherein there is both great confidence for those which beleeue most hainous offence of the perfidiouse not to beleeue him which promiseth his helpe to those which confesse him and on the other side not to feare the same whan he threatneth euerlasting torments to those which deny him All which things you most valiant and faithfull souldiers of Christ haue insinuated vnto our brethren perfourming in deedes that which before you taught in wordes and therfore being herafter for the be most great in the Kingdome of heauen according to our Lords promise Mat 5 saying Who doeth and teacheth shall be called great in the Kingdome of heauen Finally a very great parte of the common people following your example together with you hath confessed Martyrs of the commoÌ„ people Virgins and Boyes Mat. 13 and togither with you hath bene crowned lincked vnto you with the bond of a most strong charity and neither in prison nor in the mines seuered from their spirituall rulers in with number there want not Virgins who Laue ioyned vnto the threescore fould fruit the but dreth sould and whom a dubled glory hath exalted vnto a heauenly crowne In boyes also a greater courage thaÌ„ age through the praise of their coÌ„session hath surpassed their yeeres that both sexes and euery age might set forth the blessed company of your martyrdome The inward comfort of a persecuted Catholicke O what strength of a conquering conscience is now within you most deare brethren what height of mind what reioising in your hart What triumph in your brest for euery one of you to stand expecting Gods promised reward and to be without feare of the day of iudgement for to walke in the mines with the body of a captiue but with the mind of an Emperour to know that Christ is present with him reioising in the suffering of his seruants who by his footesteppes and waies do go vnto the euerlasting Kingdomes you daily waite with ioy for the happy day of your departure and being euen now to go forth of the world you hasten vnto the rewardes of Martyrs the mansions of heauen being for to see after the darknes of this world a most shining light being for to receaue a glory farre exceeding all passions and conflicts as witnesseth the Apostle saying The passions of this time are not condigne to the glory to come that shall be reuealed in vs. Briefly for that now your speech in your deuotions is more effectuall and prayer can the more easely obtaine that which is asked in affliction pray and desire most earnestly that Gods mercy will consummate all our confessions that he will out of these darknes snares of this world deliuer vs also togither with you vntouched glorious that as we haue here stood togither being lincked with the band of charity and of peace against the iniuries of heretickes and oppressions of gentills euen so we may togither reioise in the heauenly kingdomes I wish you all most blessed and beloued brethren in our Lord well to fare request you alwayes and euery where to remember vs. Fare you well The history of the seauen Machabees Brethren and their mother all Martyrs for the obseruauation of the law of God written in the 7. chapter of the second booke of Maâ—habees the memory of these holy Martyrs is kept by the Church of Christ the first day of August §. 8 It happened that seauen brethren togither with their mother were taken and compelled by the King to eate against the law swines flesh being tormented with whippes and scourges One of them who was the first saide in this manner What seekest thou Marke in all this history the Christian liberty of Martyrs in rebuking Tyrants and what wilt thou learne of vs we are ready rather to dye than to transgresse our countrey lawes of God The King therfore being angry commaunded frying pannes and brasen pottes to be made red hote which being donne he coÌ„manded him which first had spokeÌ„ to haue his tongue cutte out and the skinne of his head being draweÌ„ away that his handes and feete should be cutte of his other brethren his mother looking on And whan he was made altogither vnprofitable he coÌ„maunded fire to be brought and him yet breathing to be roasted in the frying panne in which whilst he was for a long time tormented the rest togither with their mother exhorted one another to dye stoutely saying our Lord God will looke vpon the truth Deut. 32. and will comforte vs. as Moises declared in the protestation of his Canticle And he will comforte his seruantes The first than being dead in this manner they brought the next to delude him and the skinne of his head being draweÌ„ away togither with his heare they asked if he would eate before he were punished in all his members through his wholle body But he answering in his countrey language saied I will not do it wherfore he also in the next place receiued the torments of the first And being in his last gasping he said Thou trewly ô most wicked one in this present life doest destroy vs but the King of the world will raise vs againe which dye
A TREATISE OF CHRISTIAN RENVNciation Compiled of excellent sentences as it were diuerse homelies of Ancient Fathers wherin is shewed how farre it is lawfull or necessary for the loue of Christ to forsake Father Mother wife and children and all other worldly creatures Against the enemies of the Crosse of Christ who by temporall respects of obedience or other earthlye bonds withdraw themselues or others froÌ„ the Confession of their faith and Religion Wherunto is added 〈…〉 Luc. 14. Euery one of you which doth not renouÌ„ce all thinges which he hath cannot be my Disciple Mat. 16. If any man will come after me let him deny him-selfe and take vp his Crosse and follow me Luc. 14. Many man come vnto me and doth not hate his father and mother and wife and children and brethren and sisters â—ea and moreouer his owne life he cannot be my Disciple THE CONTENTS OF this booke The Preface wherin is shewed the occasion purpose and order of this Treatise That it is very meritorious and acceptable vnto God to renounce parents and all things for perfection Cap. 1. That a man is bound vnder paine of eternall damnation vnto a perfect renunciation of all frendes kinsfolkes Cap. 2. Parents Superiours their intreaties examples commandements yea and himselfe also and all that he hath whan otherwise he should be hindered from the dewty of a Christian Of the necessary renunciation sometimes to be made of husband and wife Cap. 3. although that which hath bene saide aboue belong also to them Cap. 4. Of renunciation of a mans patrimony and care of prouision for children more particulerly than was saide before Of renunciation of a mans selfe yet more in particuler and of the necessary obligation to suffer Martyrdome whan otherwise God might bee offended Cap. 5. with diuerse forceable exhortations to the same The Conclusion to Catholicke wiues and children Whether it be lawfull for Catholickes to go to the Protestants Church with a protestation that they come not for liking which they haue of the ReligioÌ„ there professed THE PREFACE IT hath alwaies bene an auncient custome euen from the very beginning of Christian religion The necesity of RenunciatioÌ„ that whosoeuer geueth his name to our Sauiour Christ professing him selfe a sworne souldier of his spirituall Campe therin to fight vnder his victorious standard should by no other oath be admitted to this holy warfare than by a solemne professioÌ„ either made by him selfe or by his godfathers in his name of renouncing the Deuell and all his workes with all his pompes and vanities This abrenunciatioÌ„ hath euer bene accounted in the wholl life of a Christian not only most forceable for the most strict obligation it being an homage promise vnto the greatest Soueraignty which possible may be that is to God himselfe but withall a most effectuall remedy and a most sure protection for the comfortable memory therof against all tentations and incounters of our ghostly enemies For who is he which being assaulted with proude and haughty cogitations or tickled with the flattering representations of vnlawfull delightes or allured with the transitory vanitie of worldly riches or terrified with the barbarous manacings of bloody persecutours or daunted with the manifold difficulties of the dayly and continuall combate with flesh and blood or finally enuironed on euery side with neuer so diuers troupes of the world the flesh and the Deuell all conspiring in one against the welfare of the soule by the remembrance of this irreuocable profession and indispensable promise vnto God will not presently be encouraged therby vtterly ouercoming all manner of difficulties confidently to say either with that heathen Capitaine lacta est alea my chaunce is cast or with the deuout and spirituall soule Inceptum est retro abire non licet I haue begone I may not returne backward or with our Sauiour himselfe no man putting his hand to the plough Luc. 9. and looking backward is fitte for the kingdome of God For this cause did holy S. Chrysostome exhorte vs that we should continually haue this word in our mouth Hom. 21. ad pop Antioch I renounce thee o Satan affirming that there is nothing more safe than this word if in all our works we remember it lib. 1. de Sacra c. 2. Yea this moreouer he addeth therunto doth S. Ambrose consent that all the account which we must in the day of iudgement yeeld vnto almighty God is but of the obseruation of this one worde and of the dilligent fulfilling of the strict obligation conteined in the same As there is none of you saith S. Chrysostome who without shoes and vestments would choose to go into the market-place so neuer go abroad without this word but whan thou arte stepping ouer the thresholde first speake this word I renounce thee O Satan I ioyne my selfe vnto thee O Christ Neither euer go forth without this voice thou shalt finde this voice a staffe thou shalt finde it thy armour thou shalt finde it an inuincible fortresse with this word also make the Crosse in thy forehead The Crosse in the forehead for so not only any man whom thou maiest chaunce to meete but the Deuell himselfe can nothing hurt thee whan he shall see thee euery where appearing with this armour thus S Chrysostom Neither doe we want moste euident places of scripture which doe plainly testifie vnto vs the necessity of this renunciation it being the very suÌ„me of Christian religion the only end of the comming of the sonne of God into the world neither did hee come to bring peace into the earth but a sword neither can that man follow him which daily taketh not vp his Crosse neither can any one be his Disciple which renounceth not togither with him selfe whatsoeuer other thing may be vnder God What greater renunciation can there be of any thing than the hatred of the same What thing can be more deare vnto vs than our owne life or soule yet is this a necessary rule for whosoeuer cometh vnto Christ that he cary a continuall rooted hatred euen to his owne life soule than is our life hated when it is dispised for Christ thaÌ„ is our soule hated whaÌ„ it is afflicted mortified and clensed from the filthy disorder of seculer delightes for the loue of the same Christ who for one brittle and transitory life either despised or lost for his name will repay an eternall and most happy immortality and for an imperfect vncleane rebellious soule humbled mortified and purged through the assistance of his grace according to the measure of this life will tender the same soule in the other life without spotte or wrinckle adorned with all the bewtifull giftes of his vnspeakable glory How little regarde there is now of renuation This is the wholle occasion of this present treatise For I see and that not with small griefe that for want of dew consideration of this so
a Sacrifice and Christ really present in it Of the hating of car nall kinred for perfection In our time a certaine maiden once noble in the world now more noble vnto God when she was vrged to marâ—age by her parents and kinsefolkes tooke her refuâ—â—e to the holy altar for whither better could a Virgin flye than where the sanctuary of Virginity is offered vp But here was not the end of her boldnes There stood before the altar of God the boast of purity the sacrifice of chastitie sometimes laying the Bishops hand vpon her head demaunding consecration other whiles impatient of that iust delay laying her head vnder the aultar Canst thou saieth she o mother As well in marriage as in consecation are giuen veiles the one beinge a marriage to the world the other to God veale me better than the aultar can veale me which sanctifieth the veiles them selues more comely is that veâ—le in which Christ the head of all men is daily consecrated What meane you my Cosins why do you yet still turmoile my mind by soliciting my mariage I haue it long since prouided Do you offer me a spouse I haue found a better Reckon vp neuer so great riches boast of nobility vaunt of autoritie I haue him to whom none may be coÌ„pared riche with the wholle world authorized with absolute empyre noble with heauen it selfe If such a one you haue I refuse not your choise if you cannot finde the like you prouide not for me but you enuye me Than the rest being silent one onely saied very abruptly what if thy father liued would he suffer thee to remaine vnwedded But she with greate religion and modest piety and therfore happely he died that there might be none to hinder me Which answere concerning the father A daungetous thinge to hinder vertew that person by his speedy death shewed to be a prophesie of him selfe By that meanes the rest euery one fearing his owne case beganne to fauour her whom they sought to hinder Neither did the Virgin suffer any losse of her riches but rather receiued the increase of her integrity You haue heard o maidens the reward of deuotion beware o parents the example of offending Greg. lib. 7. mor. c. 17. 18. §. 3. THose which with earnest study and not with disordered steppes do follow the reward of euerlasting promise euen as they despise them selues for the loue of God euen so do they sette at nought all thinges by which they feele them selues hindered and wheras for Goditis necessary they serue to whosoeuer they are able for God they deny euen vnto their kinsmen their priuate seruices Hence is it that whan one saied sufferme first to go and bury my father Mat. 8. he presently heard froÌ„ the mouth of truth suffer that the dead bury the dead but thou go and preach the Kingdome of God wherin is to be noted that whilest that chosen Disciple is restrained from the buriall of his father no deuoute man may of carnall affection perfourme that to his father which for the loue of our lord he is bound to do eueÌ„ for others Hence againe saith the truth if any man come vnto me Luc. 14. and hate not his father and mother and wife and sonnes and brethren and sisters yea and also his owne soule he cannot be my Disciple in which place whereas the hate of our owne soule is ioyned with the hate of our kinsefolke it is manifestly shewed vs that so we are commanded to hate out kinsefolkes as we are coÌ„manded to hate our selues that drawing them vnto euerlasting things neglecting their carnall frendship whan it hindereth vs we may learne with the temperate Skill of discretion both to loue them conueniently to hate them holesomely that our hatred may so arise through loue that we may be able by hating theÌ„ more sincerely to loue them Hence also is it saied by Moises Deut. 33 Who saieth to his father and his mother I know you not and to his brethren I do not know them neither haue knowen their children these haue obserued thy word thy bargaine haue kept thy iudgements For that man doth desire to know our Lord more familiarly who for desire of piety desireth not to know whom he knew carnally For with great losse is the knowledge of God diminished if therwith there be any parte for fleshly knowledge Euery one therfore must be seuered from his kinsemen and frendes if he will the more truely be ioyned vnto the father of all that so much the more soundly he may loue those whom valiantly he neglecteth for God by how much the more he forgetteth the fading affection of carnall society We must truely euen temporally do more good to those vnto whom we are nearer because euen the fire burneth that which is applied vnto it but first it consumeth that wherof it was kinled We must acknowledge the nearenes of earthly alliance and yet whan it letteth the course of the mind not so much as know it that so the faithfull mind inflamed with godly deuotion may neither despise those things which are so neare it here below and yet setting the same in coÌ„uenient order within him selfe he may surmount them for the loue of those things aboue With diligent care therfore must we prouide least the loue of the flesh creepe vpon vs and diuerte the gate of our harte from the true way and hinder the force of the supernall loue and with the laying on of a heauy burden presse downewarde our arising mind For so must euery one haue compassion of his kinreds necessitye that through compassion he suffer not the force of his intention to be hindered that the affectioÌ„ of his mind may fill his bowells and yet not auerte him from his spirituall purpose Neither truely do not holy men loue their kinred to helpe their necessities but this very loue do they ouercome with the loue of spirituall things that so they may temper it with the measure of discretion that they may not therby swarue from the direct way neuer so little Whom therfore those Kye do very well signifie vnto vs Affection to children which going vnder the arke of our Lord vnto the mountaines do shew at once both their affection and rigour as it is written They tooke two Kye which did suckle their calues 1. Reg. 6. and yoaked them to the carte and shutte vp their calues at home and laide the arke of God vpon the carte And presently there followeth the Kye went directly by the way w e leadeth vnto Bethsames and they went with eqnall pace still going forward and bellowing and declining neither on the right hand nor on the lefte For beholde the calues being shutte vp at home those Kye which are tied to the carte vnder the arke of our Lord do groane and go forward froÌ„ within they send forth bellowings and yet from the way they change not their freppes through compassion they feele
him selfe sinneth not and doth not as his sonne must he not therfore forbidd his sonne from that wickednes what would he perhaps seeme to his sonne that him selfe would do the like also if he were not ould The sinne which displeaseth thee not in thy sonne delighteth thee What if the father inuiteth the soÌ„ne to that with displeaseth him but age hath forsaken thee not desire But perhaps the euell sonne neglecteth either the admonition or childing or seâ—â—â—ty of his father Thou fulfill that which beloÌ„ goth to thee God will exact of him that which â—elonged to him S. Augustin ser â—â—de verbis Dom. of him which saied vnto our Sauiout Permitte me first to go bury my father Mat. 8. §. 7 The faithfulnes of his harte did offer him to our Lord but piety did detaine him God is to be preferred be fore PareÌ„ts But Christ our Lord whan he prepareth men for his Gospell will haue no excuse to be pretended of this carnall and temporall piety The law of God surely hath it and our Lord him selfe doth reproue the Iewes because they destroyed the coÌ„mandment of God Ephes 6. And Paule the Apostle in his epistle saied this is the first commandement in the promise which Honour thy father and thy mother God him selfe spoke it This young man therfore would doe Gods commandment and bury his father but there is place time and matter which is conuenient for this matter this time and this place We must honour our father but we must obey God We must loue him which begotte vs but we must preferre him which made vs. I 〈◊〉 thee faieth 〈◊〉 to the Gospell there is 〈◊〉 of thee for another worke this worke is greater than that which thâ—â— intendest to do suffer thâ—◠〈…〉 their dead Is thy father dead there 〈…〉 persons for to bury their dead 〈…〉 dead which bury the dead can a dead man be buried by theÌ„ which are dead how do they wind him if they be dead how do they carrry him if they be dead how do they lament him if they be dead They wind him they carry him they lament him and yet they be dead * So is any dead which is in mortall sinne because they are infidells He taught vs that which is written in the canticles where the Church saieth 1 Io. 3 14. Ro 6 21. Iac. 1 15. Apoc. 3 1. Do you sett in order charity in me What meaneth this do you sett in order charity in me Do you make degrees and yeeld vnto euery one that which is dew do not sett the greater vnder the inferiour Loue your parents but preserre God before your parents Harken to the mother of the Machabees 2. Mach 7. My sonnes saieth she I know not how you appeared in my wombe I could conceiue you I could bring you forth but I could not fashion you heare therfore him esteeme him aboue me neither haue any regard for to leaue me depriued of you She commanded them and they obeied her That which this mother taught her sonnes the same did our Lorde Iesus Christ teach this man to whom he saied follow me For presently there stepped forth another Disciple to whom nothing had bene saied Luc. 9. and promised that he would follow our Lord but I go first saieth he to take my leaue of them which are at home Which I suppose hath this meaning I will geue them warning least perhaps as it is an ordinary thing they seeke me But our Lord answered no man putting his hand to the plough and looking backe is apâ—e for the Kingdome of heauen The East calleth thee and dost thou looke vpon the west S. Augustin set 6. de verb. Do. cap. 7. §. 8. If he be good which hath autority ouer thee All superiority is to be contemned in that that it is against Christ he is thy nourisher if he be euell he is thy tempter thou therfore both willingly accepte his nourishment and be tried by his tentation Looke thou be gould consider this world as the gouldsmithes fornace in one narrow place there are three things gould chasâ—e fire To those two fire is purte the chaffe is burnt the gould is purged Some person hath yeelded vnto threatnings and was brought to go to the idolls temple Alas alas To go to the Church I bewaile the chaffe I see the ashes Another hath not yeelded vnto threatâ—ings hath not yeelded vnto terrours being brought before the iudge he was constant in his Confession he bowed not to the idoll What doth the fire doth it not purge the gould Behould the constant in our Lorde my brethren mighty is he which hath called you feare not the threatnings of the wicked You suffer your enemies you haue for whom to pray Lett them not in any case terrifie you this is perfect health draw your selues drinke out of this bankett heere drinke that you may be satisfied not there where you may become madd Be constant in our Lord. you are siluer you shall be gould Sap. 3. This is not our owne comparison it is out of the scripture you haue read it you haue heard it As â—ould in the fâ—rnace hath he proued them and as a sacrifice of holoce uâ—t he hath accepted them Behould what you shall be in the treasure of God Be you riche with God not as to make him riche but as to be riche of him Lett him fill you admitte nothing else vnto your harte But do we perhaps make you proude or teach you to contemne ordained power We say not so You which are diseased in this pointe Ro. 13. touch also the hemme of Christs garment for to be instructed and cured The Apostie faith Lett euery soule be subiect to higher powers for there is no power but from God And those that are of God are ordained therfore he that resisteth the power See also l. 3. confess c. 8 resisteth the ordinance of God But what if he commaund that which thou oughtest not to doe here truely contemne power by fearing power Do you consider the very degrees of humane lawes If the gouernour coÌ„maund any thing is it not to be donne yet if the Proconsull commaund the contrary than truely dost thou not despise power but choosest to obey the greater Neither herin ought the lesser to be angry if the greater be preferred Againe if the Proconfull commaund one thing the Emperour another is it doubted but that be is to be obeied the other being despised S. Augustine would not allow going to the Church if he were a mongst vs. Eph. 6. Therfore if the Emperour biddeth one thing and God another what do you iudge Pay tribute Attend vnto my seruice very well but not in the idolls temple In the idolls temple forbiddeth it Who forbiddeth it a greater power Pardon me thou threatnest prison he threatneth hell Here now must thou take vppon thee thy faith as a buckler in the which thou maiest quench all the
by the world who had nothing in the world wherby he might be ouerthrowen he would follow our Lord easely and freely as the Apostles and many in the Apostles time and others haue donne who forsaking their goods and parents with vnseparable coniunction were fastened to our Lord. But how can they follow Christ who are holden fast with the bandes of their patrimony or how can they go vp vnto heaueÌ„ or clime vp vnto high heauenly things who with earthly desires are pulled downward They thinke they possesse who rather are possessed slaues of their substance and not masters of their money but rather their moneis prentises This time and these men doth the Apostle signify 1. Tim. 6 saying They that will be made riche fall into tentation and the snare of the Deuill and many desires vnprofitable and hurtefull which drowne men into destruction and perdition for the roote of all euills is couetuousnes which certaine desiring haue erred from the faith and haue entangled them selues in many sorrowes But our Lord ô with how great rewards he inuiteth vs to contempt of riches these small and trifling losses of this life ô with what hire he recompenseth Mar. 10. There is none saieth he which leaueth house or landes or parents or brethren or wife or children for the Kingdome of God which receaueth not seauen times as much in this time and in the world to come life euerlasting Losse of riches is not to be feared but wished These things being once knowen and warranted by the assurance of our Lord which promiseth such losse is not onely not to be feared but also wished for the same Lord againe affirming warning vs Blessed shall you be whan they shall persecute you Luc. 6. and separate you cast you forth and curse your name as wicked for the sonne of man Be gladd in that day and reioise for your reward is much in heauen Cypr. lib. de Opere Eleemosinis §. 2. Lett not that thing my deare brethren hinder a ChristiaÌ„ from good and iust workes Prouiding for children is no excuse of want of loue to god that any man thinke him selfe excused by the benefitte of his children wheras in that which is bestowed spiritually we ought to thinke of Christ who acknowledgeth that he receiueth it and herein we do not preferre our fellow seruants but Christ him selfe before our children him selfe instructing vs. Mat. 10. Who loueth his father or mother more than me is not worthy of me and who loueth his sonne or daughter more than me is not worthy of me Deut. 33. and in Deuteronomie for the strengthning of our faith and the loue of God the very like is written Who saieth vnto his father or mother I know you not neither haue knowen their childreÌ„ these haue kekpt thy precepts and obserued thy testament for if we loue God with all our harte we must not preferre either parents or children before God for if by almes geuen vnto the poore Christ borroweth vpon interest and whan we geue to the little ones we geue to Christ there is no cause why any man may preferr earthly things vnto heauenly or esteeme more humane things than Diuine 3. Reg. 17 So that widdow in the third booke of Kings whan in a drought and famine hauing spent all The wonderfull reward of Almes of a little meale and oile which was lefte she had made her a cake which being eaten she might dye with her children Helias suddainly came and requested that first she would geue him for to eate and of that which was lefte she and her children should feed neither did she sticke to obay him or in that hunger and necessity preferred her children before Helias Yea she did in the sight of God that which pleased God readily and willingly she offered what was asked neither of plenty did she geue a litle but of a little she gaue all and her children famishing she first feedeth another neither in penury and famine doth she thinke of meate before mercy that whilest in a holsome worke she despiseth her carnal life she might keepe the spirituall life of her soule Helias therfore bearing the figure of Christ and shewing that he rewardeth euery one for his almes answered and saied This saieth our Lord the potte of meale shall not faile and the vessell of oile shall not be deminished vntill that day in which our Lord will send water vpon the earth According to the faithfulnes of Gods promise there was multiplied vnto the widow and augmented which she bestowed and her iust workes merittes of mercy receiuing increase the vessells of meale and oile were filled Neither did the woman take from her children that which she gaue to Helias That which is geuen in almes is not taken from children but rather she gaue to her children that which liberally and deuoutly she performed And she as yet knew not Christ she had not as vet heard his precepts she did not being already redeemed with his Crosse and passion render meate and drinke for blood that hereby it may appeare how much he offendeth in the Church who preferring him selfe and his children vnto Christ keepeth his riches If riches are to be forsaken for the poore how much more for to keepe fidelity towards God not imparting his abundant patrimony vnto the poores necessity But thou hast many children at home and the number of children hindreth thee that thou dost not attend to good workes so liberally But in this respect thou shouldest worke more largely because thou arte a father of many children Thou hast the more for which thou must pray thou must satisfy for the sinnes of many thou must purge the consciences of many thou must deliuer the soules of many As in this seculer life in nourishing and maintaining of children the greater the number is Spirituall care of children Iob. 1. the greater is the coste so in a spirituall and heauenly life the greater number of children thou hast the greater also must be thy charge So did Iob offer vp many sacrifices for his sonnes such number of hostes he gaue vnto God as was the number of his children and because there cannot any day want wherby God may be offended there wanted not daily sacrifices wherby sinnes might be clensed if therfore thou louest thy children sincerely if thou cariest towardes them a perfect and fatherly sweetnes of charity thou oughtest the more endeuour with iust actions to commend them vnto God neither thinke him to be the father of thy children who is mortall and weake but prepare them that father whâ— is an euerlasting stable father of all spirituall childreÌ„ tâ— him do thou assigne thy riches whiâ—h thou keepest for thy heires lett him be the tutor and guardian of thy children and by his diuine maiesty a protectour from all worldly iniuries Patrimony is safe in Gods hand Thy patrimony once committed vnto God neither the common wealth