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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69066	A summe of Christian doctrine: composed in Latin, by the R. Father P. Canisius, of the Society of Iesus. With an appendix of the fall of man & iustification, according to the doctrine of the Councel of Trent. Newly translated into Englishe. To which is adioined the explication of certaine questions not handled at large in the booke as shall appeare in the table; Summa doctrinae Christianae. English	Canisius, Petrus, Saint, 1521-1597.; Garnet, Henry, 1555-1606.	1592 (1592)	STC 4571.5; ESTC S107545	301,676	715

3. de vit contempl c. 29. 30. wise as Serpents and simple as Doues to the intent that we may vnderstand that to perfect Prudence both are iointly required to witte both the simplicitiy of the doue which maketh men meeke and innocent And the Prudence of the Serpent which maketh men circumspect prouident so that they neither deceiue nor be of others deceiued That shall be brought to passe if we conforme ourselues to the doctrine of S. PAVL See (f) Ephes 5. d Col. 4. a 1. Pet. 4. ● Pro. 4. d Eccles 2. c brethren saith he home you walke warely not as vnwise but is wise redeeming the time because the daies are euill Therefore become not vnwise but vnderstanding what is the will of God to witte (g) Ro. 12. a 1. Thess ● a good acceptable and perfect And heereunto appertaineth that speech of SALOMON Hee (h) Pro. 13. d Eccli 6. d that goeth with wise men shall be wise a friend of fooles shall become like vnto them And this also In the (i) Pro. 17. d Eccles ● a face of a wise man shineth wisedome Finally that which the same affirmeth The (k) Pro. 18. c heart of a wiseman shal possesse knowledge and the eare of wise men seeketh Doctrines 4 Of Iustice what doth the holy Scripture deliuer vnto vs I●stice aduaunceth (a) Pro. 14. d 15. b 21. c Eccli 4. d the Nation by (b) Pro. 16. b 25. a Aug. l. 4. ciu c. 4. l. 19. cap. 21. Greg. l. 7. ep 120. ad reg Franciae Iustice the Throne is established Better is a little with Iustice than ●anie fruites with iniquitie And the office of this Iustice doth the A●●●tle explicate vnto vs in these wordes (c) Ro 13. c Mat. 22. c 17. d Luc. 2. a 3. c 1. Tim. 5. c Bern. ser 3. de adu Aug. ser 19. de verb. Do. l. 22. cont Faust cap. 74. 75. Theoph. in c. 13 ad Ro. Render to all men their due To whom tribute tributes To whō custome custome To whom feare feare To whom honour honour Hereunto belongeth those partes of a iust and happy man thus sette downe (d) Phil. 14. a b Mat 5 a Chry. ho. 15. in Mat. Amb. l 1. offic c. 28. 29. ser 16. in Ps 118. in l. de Parad. c. ● Aug. l. 4. doct c. 18. See the 7. 8. Cōmand in the Psalme He that hath not done deceite in his tongue nor hath caused euill to his neighbour and hath not admitted a reproch against his neighbours he that sweareth to his neighbour and doth not deceiue He that hath not giuen his money to (e) Exo. 22. d Leuit. 25. c Deut. 23. c Ezech. 18. b c d 22. c Luc. 6. c Leo. ser 6. de ieiun 10. mensis Ber. ep 322. ad Spirenses Amb. de Tob. cap. 14. 15. Hieron in 18. c. Ezech. Conc. Later sub Alexand. 3 part 1. cap. 25. vsurie and hath not taken rewardes against the innocent By which we may easely see that the name of Iustice is heere taken after a more stricte manner then where we discoursed of Christian Iustice in generall 5 How doth the scripture teach Temperance FOr the eschewing of intemperance this doth the scripture enioin vs that we make not the prouisiō (a) Ro. 13. d 1. Pet. 2. c Gal. 5. c 1. Cor. 9. d of the flesh in cōcupiscences nor that by (b) Luc. 21. g See before of Gluttony Fasting glottonie our hartes be at any time ouer charged with surfeiting and dronkennesse But it exhorteth to the exercise of temperance where it willeth vs (c) 1. Pet. 5. c 1. Thess 5. b 1. Tim. 3. a c 2. Tim. 4. a Tit. 1. c. 2. a b c Leuit. 10 b to be sober and to watch that is to say by holy watchinges and praiers to be ready that we giue not (d) Eph. 4. f place to the Deuill For which cause Ecclesiasticus also giueth this admonition (e) Eccli 31. b Vse like a thriftie man the thinges that are sette before thee that when thou eatest much thou bee not had in contempt Neither doth he forget to cōdemn dronkēnes For much (f) Ibid. d wine being dronke maketh prouoking anger and many ruines Yea also as the same saith Wine (g) Eccli 19. women make wise mē to become Apostates Therfore of drincking wine tēperately he addeth this also The exultation (h) Eccli 31. d of the soule and of the harte is wine moderately druncke health to the soule and the body is sober drinking And therefore we reade it written also in an other place (i) Eccles 10. c Blessed is the lande whose Princes doe eate in due time to refreshing not vnto lechery (k) Eccli 37. d And he that is abstinent shal encrease life But this vertue of Tēperance extendeth it selfe further (l) Vide Prosp lib. 3. de vita contemplatiua cap. 19. Amb. l. 1. de Iacob cap. 2 Hier. in cap. 44. Ezech. than to the moderate taking of meate and drinke (m) Mat. 3. a 11. a c Mar. 1. a Luc. 1. b g 7. d e Bern. in ser de natiuit Io. Baptist Greg. ho. 6. in Euang. S. IHON Baptiste if euer any other exhibited himselfe vnto vs a most perfect and absolute example of Temperance Abstinence yea of all manner of Continencie whē as he cut off from himselfe all manner of excesse in diet aparell and contenting himselfe with a marueilouse kind of frugalitie passed ouer his life in the wildernes 6 What admonisheth the scripture touching Fortitude TO the vse and practise hereof it exhorteth vs sufficiently when it forbiddeth a peruerse (a) Mat. 10. c 8. c Luc. 12 a d Esa 8. c 35. a 41. c d 43. a 44. a 51. c d Hier. 10. a Eccli 7. a 34. b Pro. 3. c Psal 3. b 22. a 26. a 55. b 117. a Esa 12 a Heb. 12. a b c d feare cōmendeth vnto vs confidence cherefulnes constancie and magnanimitie of a Christian minde (b) Pro. 28. a Iob. 15. c 6 c Pro. 29. d Eccli 22. c Psal 13. c Io. 12. f Apoc. 21. b 2. Cor. 1. c Mat. 11. a Gal 3. a Pr. 15. a 27. b Eccli 27. b The wicked man flieth when no man pursueth him saith SALOMON But the iust mā as a confident Lion shal be without feare And S. PETER giuethe this admonition touching the enemies of Faith and Pietie (c) 1. Pet 3. c The feare of them feare ye not be not troubled Who (d) Ibid. 2. d 4. c is he that can hurt you if you bee emulatours of good But if you suffer ought for Iustice blessed (e) Mat. 5. a Luc. 6. c are ye And S. PAVL being himselfe an inuincible (f) 1. Cor. 4. c 2. Cor. 4. b c 6. a b 11. f 12. c Act. 20. e 21. c 2. Tim. 4. b Ro. 8.

as oftē as before it they are driuen out of possessed bodies euen as if they stoode before the Tribunal of Christ they tremble they roare and are aggrieued that they haue Crucified him whom they must feare If after the Passion of Christ this place bee detestable what meante Paul to hasten to HIERVSALEM there to make Pentecost What meante other holy and famous men whose deuotions offerings were after the preaching of Christ carried to the Brethren at Ierusalem Long were it nowe to runne through euerie age since the Ascension of Christ vntil this day what Bishoppes what Martyrs what eloquent men in Ecclesiasticall Doctrine hath come to Ierusalem thinking that they should haue the lesse deuotion the lesse knoweledge and no perfection of vertues except they had woorshipped Christ in those places out of which the Gospell from the Crosse did first glisten And there doth he reckon vp of all Countreis greate multitudes of deuout people who with great zeale continually came to visit those holy places grateful memories of our Redemption Saint Alexander Martyr Euseb l. 6. c. 9. Vide Hier. in catal in Alexandro 100. yeeres before Constantines time made haste to Hierusalem that hee might woorshippe and see the holy places So did Sainte Nicholas Simeon Metaph. when he was a younge man And for that cause was Saint HELEN Eus l. 3. de vita Constant Amb. or de obit Theod commended Saint Gaudentius Serm. de dedic Tēpl reporteth of himselfe that he went in PILGRIMAGE to Hierusalem in the way had giuen him Relickes of the 40. Martyrs Sulpitius L. 2. sacr hist writeth that whereas the faithfull comming from all places did take of the Duste of the place where our Sauiour Ascending into Heauen left the Printe of his Feete yet the Printe remained wholle And these Vide Paulin ep 11. Cassia l. 4. de instit renun cap. 31. Socr. l. 7. c. penult Pallad in hist Laus c. 113. 118. shall suffice for this point that is where immediately in Pilgrimage wee honour Christ Nowe for Pilgrimage to memories of Saintes we haue first Sainte Augustine who Lib. 22. ciu c. 8. Vide ep 137. reporteth of a Noble woman called Petronia of whome we spake before who from Carthage going to a towne called Vzalis in Pilgrimage to Saint Steuens memorye receiued miraculouslie her desired health Which S. Augustine himselfe to the glory of God caused to be recorded publikelie read finding great faulte as himselfe saith almost chiding the Lady for that the memory of so greate a miracle through her silence had almost perished Saint Chrysostome preferreth ho. 66. ad Antio the Sepulchers of Martyrs before Kings pallaces Because none go in Pilgrimage to their houses but they themselues goe in Pilgrimage to Martyrs memories Where saith he the Diuells are whipped men are corrected and deliuered See also his third Sermon vpon S. Paul to the Romans in his fifth Sermon of Saint Iob howe earnestly he desireth the Pilgrimage to Rome to Sainte Paules Bodie and Chaines Saint Paulinus Natal 3. saith that innumerable multitudes out of most far places came to S. Foelix his bodie as there did also to Nico in ep ad Mich. Rome Saint Alexius went Metaph. in vita in Pilgrimage to all the more noble Churches in the worlde Two Kings Beda l. 5. c. 7. 20. of our Countrey a thousande yeeres since went to Rome in Pilgrimage See Prud. de SS Hemiter Chelid Paliad in hist Lausiac Many more examples maie bee brought but these doe so euidently shewe the generall custome of the Primatiue Church Conc. Cabil 2. c. 45. that we can desire no more Finally what is the going to the Church euery Holyday but a short Pilgrimage vsed in euery Village Towne Countrey so that speake our aduersaries neuer so much against Pilgrimages they themselues practise them though vnwittingly III What is to be thought of such as Vow Pilgrimages to holy places and offerings at the same OF Vowes in generall it hath beene spoken aboue See page 77. 206. And in particular of this kinde of Vowes there is no more to bee saide but that as the worke it selfe is lawefull Fulg. de fide ad Pet. cap. 3. quod scit esse licitum ad prosectum melioris vitae pertinere cognoscit libeater voueat celeriter reddat may commendably be done either to God immediately or to him in his Saintes whose honour redoundeth to his so may it lawefully be promised either to God or to his Saints But such promises are now of a higher nature than those which are made vnto mortall creatures and be called Vowes Neither want we examples of auncient times S. Hierome exhorteth one ep 46. Rusticus who had sworne to visitte the holy places of Palestina to make haste to fulfill his Vowe Vncertaine saith he is the life of man least thou be taken away before thou fulfill thy promise imitate her whom thou shouldst haue taught he meaneth his wife who had vpō the like Vowe or promise vndertakē already that iorney O shamefull thing saith he the more fraile sexe ouercommeth the world and the stronger is ouercome by the worlde Tanti Dux faemina facti A woman is the ring-leader of so great an exploite Eudocia Socr. l. ● cap. penuit 〈◊〉 lib ● cap. 21. the Empresse wife of Theodosius the yonger twise vndertooke but once Vowed Pilgrimage to Hierusalem enriching those holy places with many giftes S. Philoromus a Priest in hist Laus c. 113. as witnesseth Palladius twise by Vowe went in Pilgrimage to Hierusalem also by Vow to Rome and to Alexandria where S. Markes body was Eusebius Lib. 13. Praep. cap. 7. also reportethe the custome of the wholle Church in these wordes We honouring the souldiers of true piety as the frendes of God doe go to their monumentes and make Vowes vnto them as to holye men by whose intercession we professe our selues to be holpen not a little The same Lib. 20. cont Fausb cap. 4. custome was by the Maniches obiected to Catholickes that we haue turned Idolls into Martyrs whom with like Vowes wee doe honour whēce it semeth that the Caluinists haue taken the like obiection This custome of Vowing Pilgrimage we h●ue De SS Hemit 6. Chelid in Prudentius in Nat. li. 1. 2. 4. S. Paulinus But most manifest is this place of Theodoret. That they which pray deuoutely and faithfully 8. Ad Gracos doe obtaine that which they desire those thinges doe witnesse which for the performance of their Vowes after they haue obtained th●t which they Vowed for they doe lea●e behinde them For some doe hang v●golden or siluer Pictures of Eies others of Feete others of Handes Where wee haue also an excellent testimonie for offerings of which it followeth nowe that wee intreate These offerings are made in holy places for diuerse respects First there are certaine tokens hanged vp for a memory of a benefit receiued as of life of health or of any other

were not forbiddē True it is that 1. Cor. 10 11. euery thing happened vnto the Iewes in figure for asmuch as the wholle state of that people was figuratiue of things to come but the principall ende of these iudicial Lawes was the peaceable politicke gouerment of theire countrey so vsed by vs with that intent and not to figure Christ as to come or accepted as from Moises his autoritie now abolished as wee haue saide they are no doubt lawful good Thus much of the iudiciall Lawes But among the ceremonial Laws some indeed there were which had no other relation to signifi e Religion but only in respecte Aug. ep 19 ad Hier. of Christ to come as circūcision Sancta Sanctorum bloodie sacrifices which signified the deathe of Christ and the circumcision of our hartes which he by his bloode was to procure And these to practise and allow is most detestable Gal. 5 2. a disanulling of the faith of Christ Other ceremonies ther were which although they might in that people signifie thinges to come in the lawe of Grace yet this was not theire proper nature but onely in respect that they were in that people whos state was nothing but a figure For of theire owne nature Vide Leonem ser 7. de ieiun 7 mensis they had in them selues a morall goodnesse and did signifie a subiection toward God and gaue ornament comelinesse to his seruice And these so long as they be not taken as binding by the force of the olde Lawe but only brought from thence as proportionable both to the naturall duety wee owe to God and fitte for the better order in matters of religion which S. Paul commendeth 1. Cor. 14 40. may be and alwaies haue bene vsed in the Church Such are the ceremonies of Churches Aultars Candells continuallye burning in the Churches Offeringes Churching of womē abstaining from seruile workes vpon the Sondaye for in this respect of working that Commandemēt was ceremonious For certain it is that we may honor God although wee worke And so we see among Christians that ceremony not to be kept in such rigour as it was by the Iewes because the Church renuing that ceremonie onely forbiddeth seruile works but not trauailing nor riding and consequently not the labour of beastes and such like To conclude all therfore in fewe wordes the Aug. ep 8.9.19 Hier. ep 89. Lawe of the Iewes in as much at it is Ceremonial and Iudiciall is Mortua that is Dead for to vse the word of holy doctors for that it bindeth not But it is not Mortifera perniciosa that is deadly or bringing death to those which vse the particular Lawes therof but in respect of such ceremonies which are not founded in the very Law of nature but only instituted either by Moises or before his time to signifie Christ as yet to come Such are not kneling in praier lifting vp of hands or eies knocking of the breasts and finallye that which wee spoke of Voweing Offering Which may euidently be proued for that it was the generall custome of all nations in which hath at any time beene the honour of the true God is read in the Scripture to haue beene vsed by Gen. 28 20. Iacob before Moises And for more confirmation of this let it bee considered howe the very Apostles of Christ retained Act. 15. necessarily imposed vpon Christians the Ceremony of abstaining from bloode and strangled yet not to be obserued as hauing the force of a Lawe from Moises whereas they expresly say that themselues impose it But only for a charitable knitting See Saint Augustine and Saint Hierome of this matter togither of the Gentiles and Iewes who for their long custome at that beginninge would abhorre those meates which they had before esteemed as vncleane Lette it therefore remaine that these things aboue spoken of neither are Iewish ceremonies but common to al true Religions of all ages if they had bene Iewish yet might they hauing no necessarie signification of our redemption as to come be holesomely instituted and commaunded by Christ his Church S. Tho. par 3. qu. 60 artic 3. I say of our Redemption to come For we in our Ceremonies and Sacramentes for the most parte haue three manner of significations of thinges past of thinges present and of thinges to come Our sacramēts signifie the death of Christ as past the grace of God by them presently wrought in our soules and euerlasting glory the effect of Gods grace which in time shal be reuealed in vs. So CANDELS burning in the Church euen in the day-time especially at the Gospel doe signifie the light of the Gospell Io. 1 brought into the worlde by Christ the light of grace shining in the hearts of the liuely members of Christ and the euerlasting light of Heauen So Holy-water putteth vs in minde of the washing away of our sinnes by Christ his death applied vnto vs in BAPTISME signifieth the present washing of our Soule which wee ought to procure by contrition of hart the perfecte washing away of al filthes when God shal bring vs being purged from all iniquity into Apoc. 21 27. Psal 23 4. 14 2. his holy place where none can be receiued but hee that hath innocent handes and a cleane heart So may wee discourse of other holye ceremonies vsed in Gods Church And it is no maruell though in our state we haue some figure of things to come For 1. Cor. 13 10. wee haue not as yet attained to that which is perfect but onely to that which is in part nowe we walke by Faith and as it were wee see by a glasse in a darke sort but not yet in likenesse face to face Wherefore Christ himselfe by his rest in the Sepvlcher signified the rest of Heauen although the Sabbath bee taken away yet haue we the celebration of the Sunday Aug. lib. 22 ciu c. 30. ep 119. signifying the blessednesse of Heauenly rest The reason of this is because of all those things which Christ caused and deserued by his Passion some are nowe fulfilled as the price of our redēption the benefits of Gods grace Faith Hope such like things but yet ther remaineth the principall which is Iudgement Glory Wherefore meete it was that those Ceremonies which signified all those things as to come should ceasse and othere should be ordained which might both signifie the benefites already obtained and nourishe our hope with the representing of the good thinges to come which being once had all ceremonies shall cease As S. Ihon did insinuate Apo. 21 22. vnto when he said And a Temple I sawe not in it for our Lord God Omnipotent is the Temple of it and the Lambe And those which now mislike the Churches ceremonies and orders vnlesse they repent which God graunt shall not onely be without ceremonies but with out all order with Iob 10 22 sempiternall horror and confusion V What testimonie haue wee of Candells burning

shewed vnto the Saintes For if hee had euer seene it vsed in the day than must it needes haue beene for a signe of ioy honour to the Saintes which he heere denieth to haue beene the intent of the Church Yet that this custome was in other partes of the world far from S. Hierome as in SPAINE FRANCE where Vigilantius liued we may gather manifestly both by his obiection out of others whō we will alleadge Yea S. Hierome himselfe although he seeme not to acknoweledge any general custome of the Church in this pointe yet doth he commend the zeale of who soeuer might perchaunce in some place vse the same euen to honour Saintes thereby comparing their deuotion to that of MARY MAGDALEN when shee powred the ointmente vpon our Sauiour and was by him defended from Iudas his hipocrisie So whosoeuer doth light torches saith he hath a reward according to his faith Whereas the Apostle saith Let euery one abounde in his owne sense These men dost thou call Idolaters We al I confesse which doe beleeue in Christ came forth of the error of Idolatrie For we are not made Christians by birth but by regeneration And because we once worshipped Idolles must we not nowe worshippe God least we may seeme to worship him with the like honor with which we worshiped Idolles That was doone vnto the Idols and therefore must bee detested this is doone to Martyrs and therefore must be admitted For euen where there are no Relickes of Martyrs in all the East-Churches when the Gospell is to be read Lights are kindled euen the Sunne shining not to driue away darkenesse but to shewe a token of ioy Wherefore those Virgins Mat. 25. of the Gospell haue alwaies their Lampes burning And to the Apostles it is said Let your loines bee Luc. 12 35. girded burning Candels in your hands And Io. 5 35. of Iohn Baptist Hee was a Candle burning and shining that vnder the type of corporal light that light may be shewed of which we reade in the Psalter Psal 118 104. A Candell vnto my feete is thy worde O Lord a light vnto my pathes Thus farre Saint Hierome Theodoretus Lib. 5. cap. 30. reporteth of the translation of Saint Chrysostoms bodie made in his time in which the whole mouthe of the straite called Bosphorus was couered with candels burning the boates being so many that the sea seemed to be firme land The same Ibidem cap. 34. Author testifieth the like honours to haue been shewed to that Saint in his life when in the same place the people met him with burning torches at his returne from banishement Saint Paulinus Natal 3. giueth testimony of many Candels burning night and day before S. Faelix his body In S. Peters Church at Lib. 3. dial c. 24. Rome burned a Lampe cōtinually as witnesseth S. Gregory And Lib. 7. ep 2 cap. 1● Germanus the Patriarch of Constantinople reporteth the like deuotion to Images S. Iohn Damascen 3. De Imag. writeth of Lights before S. Simeons Image In the history Vide hist scrip a Constantino Porphyr also of the Image of our Sauiour at Edessa of which we spake before wee reade of a Candel burning before it In vita Siluestr Finally Constantine the great offered to the Relickes of SS Peter and Paul many Candel-sticks ordained that there shoulde be maintained many Lamps continually burning The like vnto which is to bee seene in a Donation made by Saint Gregory to Sainte Peters Church in Rome which being cutte in Marbell from very auncient time is now extant in the Porch These things therefore many other which might be brought doe euidently shew that which we purposed That is that as al other Ceremonies be holesomely obserued in the Church to represent vnto vs the benefites of God and to shewe our duty and subiection towardes him So also this of Candels is most profitablely retained to shewe our ioy exultation in Christ to represent vnto vs the light of Heauē to put vs in minde of the light of the grace and Gospel of CHRIST to stirre vs vp to walke like the children of light finally that which is an inuincible argument to See Sainte Hierome cited before shew vs that in an external signe of which the Scripture yeeldeth vs so manie signes in writing For as wee maie by reading the Scriptures put the people in minde of these excellent significations of light so may wee also by shewing the thing it selfe after a reuerend solemne maner admonishe them of the same light and stirre them to a deepe and earnest consideration of their dueties Whereas writings are but signes of the things thēselues as a Heathen Poet saith Segnius irritant animos demissa per aures quam quae sunt oculis subiecta fidelibus Ho●at in arte Poet. More slowly do those thinges moue the minde which are hearde than those which are seene VI How is it voide of Heathenish superstion that we aske in Pilgrimages diuerse things of diuerse Saints THis is another obiection of our aduersaries whereby as before they charged vs with Iudaisme so nowe because the Heathens vsed ceremonies often-times not vnlike to ours they inferre that wee are professours of Paganisme But this was long since aunswered by See pag. 605. Sainte Hierome cited here immediately before when he said that for the same reason wee must not worship God because the Gentiles vsed to worship their Gods And That was doone saith he to Idolles therefore must be detested This is doone to Martyrs therefore is to be admitted The like also doth Lib. 20 cont Faust cap. 21. S. Augustine aunswere to Faustus reprehending the honor of Martyrs as though we made thē Idols For saith he we must not therefore contemne detest the Virginity of NVNNES because there were in times past Virgins consecrated to Vesta Whence it proceedeth that the Gētiles superstitions were like to holie ceremonies True it is that the diuel who euer since the begining hath had a desire to be like the highest hath alwaies studied to transferre the rites and ceremonies of Gods people to his abominable Idolatries So witnesseth the holie Scripture 1. Mach. 3 48. reporting that in the time of the Machabees out of the sacred bookes of the Lawe the Gentiles did search out a similitude of their Idolles So also witnesseth Lib. de perscript Tertullian Hence was it that as the same Tertullian affirmeth the Gentiles hadde many superstitions much-like vnto our Sacramentes as a kind of Baptisme a certaine mysticall Bread taken no doubt frō the Iewes whose waters of expiation and breade of proposition gaue the Gentiles occasion of an Apishe and Sacrilegious imitation Nowe what meruaile if the Iewes Ceremonies being so like ours as that they were purposely instituted to presignifie them the Gentiles superstitions imitating the Iewes doe somewhat also resemble our holy Ceremonies Whereas hereof it must needs followe which Lib. 20. cont Faust cap. 21. Saint Augustine saith that as the Iewes