An Ample Declaration of the Christian DoctrineChapter 11. Of the Theologicall Vertues

Scholar. What is faith?

Master. Faith is the first of the Theological vertues, that is, of those vertues which haue immediat relation to God. And the proper office of faith is, to illuminate and eleuate the vnderstanding, to beleue firmely all that God, by his Church, reueileth vnto vs: although it bee otherwise heard and aboue naturall reason.

Scholar. What is the cause, that wee must beleeue matters of faith so firmly?

Master. The cause is, for that faith doth relie vpon infallible veritie, for so much as all that faith proposeth vnto vs, is reueiled from God, & God is veritie it self. Wherefore it is impossible that, which God sayeth, should be false. And so when faith proposeth anie thing vnto vs, which appeareth contrarie to reason, as for example, that a virgin should bring forth a child, it is necessarie to consider that humaine reason is feeble, & may easely be deceiued, but God can not be deceiued nor deceiue vs.

Scholar. What is necessarie to be beleued, by this vertue of faith?

Master. It is necessarie to beleue distinctly, al the Articles of the Crede, which before I haue declared. And specially those Articles, whereof Feasts are kept, euerie yeare in holie Church: as the Incarnation of our Lord, the Natiuitie, the Passion, the Resurrection, the Ascension, the comming of the Holie Ghost, & the most Holie Trinitie. Moreouer wee must be readie to beleeue, al that shalbe declared vnto vs, by holie Church. And finally in all out ward behauiour, to shunne and auoide those things, which haue anie shew of infidelitie, as to carrie the habit of a Turke, or of the Iewes, the eating of flesh on daies forbidden as Heretikes do, and such like. For that it is necessarie, to confesse the true faith, not only in hart & with mouth but also with exterior deeds, to shew our selues to dislike of all Sects, that are contrary to holie Church.

Scholar. What is hope?

Master. Hope is the second Theological vertue, so called, because it also hath immediat relation to God. For as by faith we beleue in God, so by hope, we trust or hope in God.

Scholar. What is the office of Hope?

Master. It is to eleuate our mind to hope for eternall felicitie. And because, this is so heigh a benefit, that it was not possible to reach thereto by humaine abilitie, therfore God geueth vs this supernaturall vertue, that by it we may trust, to attaine to so great a good.

Scholar. Whereupon is this hope grounded, and whereupon doth it relie?

Master. It is grounded, and doth relie vpon the infinite goodnesse & mercie of God, whereof wee haue most certaine signes: seeing hee hath giuen vs his owne Sonne, and by his meanes adopted vs for his children, and promised vs the inheritance of the kingdome of Heauen, if we doe works cōformable to the dignity receiued, & hath also giuen vs grace & sufficient help, to do such works.

Scholar. What is Charitie?

Master. It is the third Theologicall vertue, hauing immediat relation to God: by this vertue our soule is eleuated to loue God aboue all things. Not only as Creator & Author of al our natural good, but also as the g… of grace and of glorie, which are supernaturall.

Scholar. I would know, whether charitie be also extended vnto creatures?

Master. Charity is properly extended vnto all men, and to all things, which God hath made. But with this difference, that God is to bee loued for himselfe, he being infinitly good, & it is further extended, to all other things, which are to be loued, for the loue of God. And in particular our neighbour, our parents or frends are not onely to be vnderstood, but also euerie man though he would be our enemie, because euerie man is the Image of God, and for the same is to be loued.

Scholar. Is Charitie a great vertue?

Master. It is the greatest of all others, & it is so great, that whosoeuer hath it, can not lose his saluation if he first lose not charitie. And he that hath it not, can by no meanes be saued, though he had al the other vertues, and gifts of God.

Scholar. What is Prudence?

Master. It is the firste of the foure Cardinal vertues, which haue this name, because they be principal vertues, and as fountaines of all the other moral and humaine vertues. For that Prudence gouerneth the vnderstanding, Iustice gouerneth the wil. Fortitude gouerneth the irascible power, And Temporance gouerneth the appetite of concupiscence.

Scholar. What is the office of Prudence?

Master. It is to shew the due end of euerie action, & the conuenient meanes and all the circumstances, to wit, the time, the place, the manner, & such like; that the worke may be wei done in all points & perfectly. And therfore it is called the mystris of other vertues, and is as salt to meats, and as the sunne in the world.

Scholar. Which be the vices contrarie to Prudence?

Master. Vertue consisteth in the middest, and hath alwayes two contrarie vices, which are in the extreames, One vice contrarie to Prudence, is Imprudence, that is, inconsideration and rashnes: and it is in those, that do not consider what they haue to do; & so either they looke not to the true end, or they vse not the true meanes. The other vice is subtiltie: or carnal pollicie: and it is in those that with great diligence think of the end, & of the meanes, but they direct al things to their priuat commoditie, for the gaining of some worldlie benefit. And therfore they endeuour subtilly, to deceiue their neighbour, to bring to passe their busines to their owne purpose. But in the end it will appeare, that such are most impudent, losing the most soueraigne good, for the loue of things of no impotence.

Scholar. What is Iustice, and what is the office therof?

Master. Iustice is a vertue, which geueth euery one that is his own: and so the office thereof is to make things iust, & to put equalitie in humaine contracts: which is the foundation of quietnes & of peace. For if each one would be cōtent with his own, & not couet that belōgeth to an other, ther should neuer be war nor discorde.

Scholar. What bee the vices contrarie to Iustice?

Master. They are two. One is Iniustice, that is, when one taketh that which belongeth to an other, or in cōtracts giueth lesse then he ought, or taketh more then is due to him. The other is too much justice, that is, whē one is too rigorous, & wreasteth things by pretence of justice more seueerely then reason requireth. For in some cases, it is necessarie, that compassion bee mixed with justice. As if a poore man, can not pay all he oweth presently, without his great losse or damage, it is a reasonable thing and just, that he haue a litle time graunted him: and to denie him the same is to great rigour.

Scholar. What is Fortitude, and what is the office thereof?

Master. It is a vertue which maketh vs ready to ouercom al difficulties that would otherwise hinder vs frō doing wel: & it reacheth euen to suffering death, whē it is necessary for the glorie of god, or for performing our duty: & so al holy martirs haue triūphed ouer their persecutors, by this vertue: & in like maner al valiāt soldiars, which in iust wars haue made so great proofe of their valour, haue become glorious by the same vertue

Scholar. what be vices cōtrary to fortitude?

Master. They are cowardlines, & audacious temeritie. For cowardlines maketh one to yeeld too easely; Which cōmeth of the lacke of fortitude: & audatious temeritie, maketh one put himselfe in danger, when there is no need. Which (so to tearme it) is too much fortitude. And it deserueth no praise but blame, and therefore is no vertue but a vice.

Scholar. What is Temperance, and what is the office thereof?

Master. Temperance is a vertue that bridleth sensuall delights, & maketh a man to content himselfe, with such pleasures, and in that measure, as reason alloweth.

Scholar. What are the vices contrarie to Temperance?

Master. They are Intemperance, and Insensibility. Intemperance is, when one is too much giuen to delights, and therefore committeth excesses in eating, and such thinges as doe hurt both the soule and the bodie. Insensibilitie is, when a man vseth the other extreame, and so flyeth all pleasures, that he wil not eate things necessarie for his health, to auoyd that little delectation, which conuenient meats doe naturally bring. But the vice of intēperance is much more common amongst men, then the vice of insensibilitie. And therefore all holie men, by word and example, haue exhorted vs to fasting, & to mortification of the flesh.