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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

and if he shal may not I desire the same and if I may desire it may I not offer it and wishe the increase of his ioy which I knowe he must needs haue by such workes done by his exhortation or for his imitation and what other workes can we doe or vse we to doe to the honour of a Sainte then in doing a worke acceptable to God to desire that God be sanctified in that Sainte and to delight in the glory and honour of that Sainte beeing readie as much as in vs lieth if it were possible to augmente Gods glory and his Saints felicitie which in effecte is no more than to say as Christ as taught vs Sanctificetur nomen tuum Hallowed be thy name But these men with whom wee deale and against whom wee dispute as they haue malitiouslye geuen the people to vnderstand that we honoured dumme stockes and stones in steede of Saintes so haue they as blasphemouslye endeuoured to perswade that the Saintes themselues in heauen bee in effecte nothing but dumme and deafe stocks and stones taking way from them all knowledge of our estate and all communication of them with vs and of vs with them as though we were not members of one bodie or as though they were not intelligent soules now not depending of their bodies nor requiring eares or eies or nearenes of place to heare or see our affaires Finally so depriuing them of al honour that if they were here amongst vs euen as gloriouse as they are in heauen yet woulde they neither vouchsafe them cappe nor knee But we will conclude this pointe of Vowes and offerings with one sentence of the Isa 19 21 Prophet cōmending vnto vs both togither who speaking of the lawe or Christ saith They shall worship him in sacrifices and in giftes and shall make Vowes to our Lorde and pay them And wee truely knowe that what is done vnto Gods Saints is performed in thē to God him selfe IIII Howe shall we aunswere those which repute these Ieweish Ceremonies THere is one common refuge which because it is vsed by Heretickes as a lurking corner not onlie in this matter but also in manie others we must needes dispossesse them of For if we dispute of Priests of Sacrifice of Aultars of Holiedaies of Vowes of Holy-water infinite other thinges they presently runne to the Lawe of Moises say that those thinges were lawefull in that estate but that to vse them in the Lawe of grace were to returne to Ieweish ceremonies So that in this manner they smothely shifte themselues of all places of the olde Testament and withall cast a great miste before the eies of the simple as though indeede we tied them to those olde figures and shadowes of thinges to come whereas nowe the worke of our Redemption is fulfilled And yet on the otherside it is a woonder to see how these enemies of Ieweish ceremonies make vs still subiecte to the yoake of the Lawe denying vnto the children of GOD the sufficiency of Gods grace to fulfill the same stil leauing vs our olde stonie Ezech. 36 26. et 11 19. heart which GOD did once mollifie by his spirite sent amongst vs Ro. 8.4 Ro. 6 17. when he condemned sinne that the Iustification of the Law might be fulfilled in vs. Which which indeede is cleane to take away Christian liberty God graunt that in time it growe not to an open profession as wel in deedes as some of their MASTERS haue vttered in words that the Luther verie ofte hath affirmed it See Conc. Trid. sess 6. c. 19. 10. Cōmaundements belong not to a Christian so to a generall liberty of al licentiousnesse Vnderstand therefore good Reader that there were three kinde of Lawes Deut. 4 13.14 et 6.1 vnto which all the oulde Lawe may bee reduced For there were Ceremoniall Iudiciall and Morall Lawes The first consisted in matters appertaining to their religion The second in the particular Lawes of policy ciuill gouernment of that countrey The thirde in the very Lawe of nature common to them to al mankind which was wholly comprised in the 10. Comaundements For the 10. Commaundements Iren. lib. 4 ● 31. 32. Tert. lib. de idolat Aug. lib. 15. cont Faust cap. 4 7. lib. 19. c. 18. lib. 3. cont 2. ep Pelag. cap. 4. contain only the Lawe of nature except that of the Sabboth which although it were partely naturall in that we are bound sometime euen by the Lawe of nature religiously to honor God yet the determination of one daie in a weeke or of one day more than another was ceremonious therefore nowe changed into Sunday Nowe certaine it is that the Lawe of Moises is Heb. 7 12. 2. Cor. 3 7. abolished euacuated and beeing fulfilled by Christ our Priest hath giuen place to a new Lawe and to a newe Priesthoode Wherefore of these three kinde of Lawes the first and second doe not bind at al the third bindeth but not as the Lawe of Moises but as the Lawe of God written long before it was giuen vnto Moises Ro. 2 15. in euery mans harte and as the Lawe of our new Lawemaker renueing those same commaundementes in SION Esa 2 3. and in Hierusalem the other of Gal. 4 30. Sina beeing cast out But although the other two kindes doe not binde vs at all yet are they not fully both a like For the iudiciall Lawes truely may be indifferently by any countrey accepted as Lawes to binde that countrey As it may by Parliament be agreed that Adulterers Io. 8 5. be stoned that Exod. 21 24. Deut. 19 20 an eie for an eie a tooth for a tooth that is that the accuser which is notable to prooue a crime obiected be punished with that punishment which he would haue procured for the other and that he which maimed another Vide Ioseph lib. 12. antiq cap. 13. Instit de injurijs paragr Poena be himselfe maimed in the same member And the reason of this is because GOD beeing the most wise Lawemaker which may be and the most skilfull of all equitie iustice there can be no doubt but that Ciuill Lawe which was by him made and geuen to his people may iustly if so it seme good to the Rulers Magistrates be brought into the custome of any other Coūtrey And so although pilferinge Theeues be now hanged in our coūtrey as in others yet may we bring in for thē a more milde punishmēt that so they bee not putte to death any more as they were not Exod. 22 1. vide Authēt col 9. constit 134. in Moises Lawe and yet not Iudaise So long as we doe not obserue it as a Lawe by Moises established but onely binding vs for the generall consent of those who maye make Lawes in our countrey after which maner in our countrey we doe still retaine the Iudicial Lawe of Tythes Tua nos de decimis as also the prohibition of Mariage in certaine degrees which by the Lawe of nature

are those Apostolical Traditions which Christians must obserue THere are sufficient store of examples extant amongest the Fathers and such of the Fathers as aboue a thowsande yeares since deserued publike credit By Tradition ORIGEN (a) in c. 6. ep ad Rom. (b) l. 10. de gen ad lit c. 23. et con Don. lib. 4. c. 24. S. AVSTEN doe teach that Infants are to be baptised S. DENIS (c) de Eccle. hier c. 7. and (d) in exhor ad castit c. 11. et de cor mil. c. 3. et de monog c. 10. TERTVLLIAN do shew that praiers oblations ought to be made at the Altar for them that are departed Hereupon S. HIEROME (e) ad Marcell ep 54. cont erro Montani (f) haeresi 75. Acrii EPIPHANIVS doe plainly affirme that the set fasts of the church especially that of LENTE are to be obserued So in like maner doth Saint AMBROSE (g) in officio Mediolan (h) in Liturgia Saint CHRYSOSTOME auouche the dignitie of those things that are solemnely prosecuted in the holy office of the MASSE Than besides (i). l. 4. c. 17. in orat de Imag. DAMASCEN the Fathers that the second Nicen Councell doth (k) act 6. tom 4. act 7. cite doe witnes by the same reason that the Images of Christ and his Saintes are to be reuerenced Finally to omit all others that great and holy (l). l. de spir sanct c. 27. doctour Saint BASIL affirmeth that the sacred Chrisme other solemne ceremonies vsed in the most holy Sacramentes are holden vpon tradition And the same Sainte addeth (m) Ibidem further If we doe once attempt to refuse the ordinances and customes that are not written as thinges of small moment and importance we shall couertly and by little little fal to disproue the very ratified sentences of the Gospell or rather wee shall bring the preaching thereof to a bare name But I (n) c. 29. clus dem li. saith he doe thinke it Apostolicall to sticke to those Traditions also that are not written 6 How much at this day doe men erre goe astray about Apostolical Ecclesiastical Traditions VEry much no doubt whilest many do despise them others neglecte them or at the least make no more account of them than of the statutes of (a) Ro. 13 1. ciuil Magistrates and faine them to be decrees of mē which may bee obserued broken at a mans pleasure as being to verie little or no profite at all calling them thinges indifferent Some there are who wil haue all manner of Traditions of like moment and so they doe shamefullie confound certaine places of Scripture as though there were no difference between (b) Math. 15 9. Pharisaicall Traditions and Apostolicall between (c) Col. 2 8.20 Mar. 7 3. Iudaicall and (d) 2. Thes 2 15 Act. 15 42. 16 4 Ecclesiastical betweene priuate particular Traditions and (e) Aug. ep ad Ian. 118. c. 1. 2. epist 86. ad Casul those which being receiued by the cōsent of the whole Church approued so many ages together by the common custome of deuout persons and as it were by hande deliuered ouer vnto vs are found in a maner al the world ouer 7 What is to be thought of such as reiect make no account of the Traditions of the Church THese doth the word of God reproue and condemne when it appointeth Traditions to be (a) 2. Thess 2 15. 1. Cor. 11 2 obserued commaundeth vs to (b) Mat. 18 17. heare the Church and to keepe the (c) Act. 15 42. 16.4 precepts of the Apostles Auncients It is the worde of God that maketh vs subiecte to Magistrates both (d) Ro. 13 1. Mat. 22 21. Ciuil (e) Mat. 23 2. Luc. 10 16. Ecclesiastical to the modest also to the (f) 1. Pet. 2 13. waiwarde for (g) Ro. 13 5. conscience-sake It will haue vs giue both great (h) Tit. 3 1. reuerence and obedience vnto their Lawes (i) He. 13 17 Obay saith it your prelates and be subiect vnto them (k) Mat. 23 2. Al things that they shall say to you obserue yee and doe yee but according to their workes do yee not Wherefore these fellowes doe not only despise men but God (l) 1. Thess 438. 1. Cor. 14 37. himselfe most gratious mighty whom they shoulde heare reuerence in the (m) Ioa. 20 21. 17 18 Luc. 10 16. Apostles their (n) Cyprian epist 69. ad Flor. Pas cap. 23. constitut mon. successours Therefore they do manifestly resist the worde of God whilest they resiste the power and ordinance of God and purchase damnation vnto themselues thereby if we beleeue (o) Ro. 13 2. S. PAVL Vndoudtedly this is the very ordinance of God himselfe which cānot be abolished by any authoritie of man that by certaine Lawes those partly written and partly vnwritten which the Tradition of the (p) Bas de Spir. Sanct. cap. 27. Aug. lib. 4. cont Dona. c. 24. et l. 2. c. 7. et l. 5. c. 23. et 26. Epiph. haeresi 55. Euseb l. 3. histor c. 30. Apostles commendeth vnto vs the Church be gouerned true Doctrine preserued Religion defended Concorde nourished Discipline kept and obserued 8 What hath the iudgement of the Fathers beene about this matter ORIGEN a famous and verie auncient author hath written in these wordes Euerie such on● is of vs to bee accounted an (a) In cap. 3. ep ad Tit. teste Pamphilo in apol pro Origen Iten l. 4. c. 43 Hereticke that professeth himselfe to beleeue Christ beleeueth otherwaies of the trueth of Christian faith than hath the definition of the Churches Tradition And the same in an other place That (b). ●l 1. periar in Proo● mio only is to be thought the truth saith he which in no pointe disagreeth frō the Tradition of the Church And it is the speach of S. HIEROME I doe (c) ad Lucinium ep 28 thinke it good to admonishe thee that the customes of the Church espeacially those that are not against faith are so to be obserued as they were deliuered from our auncestors And S. AVGVSTINE (d) ep 118. cap. 5. teacheth in this manner If the authoritie of diuine Scripture doe prescribe any thing there is no doubt but that we ought so to doe as we haue read so in like maner if the Church doe vse any thing through out the worlde for to dispute that a man ought not so to doe were a part of most insolent madnesse And againe the same In (e) ad Casul ep 86. those matters wherin the worde of God hath set downe no certainty the custome of Gods people or the decrees of our Auncestours are to be holden as a lawe And as the transgressours (f) Distinct 11. c. in his of diuine lawes so also the contemners

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