Scrutamini Scripturas: THE EXHORTATION OF A SPANISH CON­VERTED MONKE: Collected Out of the Spanish Authours themselues, to reade and peruse the holy Scriptures; Contrary to the Prohibition of the Pope, and Church of Rome, whose Tyranny in this point plainely appeares to euery mans view.

With other occurrences of no small importance.

[printer's device of Thomas Harper]

LONDON, Printed by THOMAS HARPER. M.DC.XXIV.

TO THE RIGHT HONO­rable, and Right Reuerend Father in God, IOHN, Lord Bishop of Lincolne, Lord Keeper of the Great Seale, and one of His Maiesties most Honourable Priuie Counsell.

Right Honorable, My singular good Lord:

AS it runnes in our Spanish Tongue: Quien á buen arbol se arri­ma, buena sombra le cobija; He that retires himselfe vnder a good tree, findes both good shelter and shadow: This I haue found most true by my owne experience, in that since my voluntary banishment out of my natiue Soile, for the peace and libertie of Conscience, into this flourishing Kingdome, like a poore stranger, being in a Labyrinth of worldly cares and necessities: It pleased your gracious Lordship, not onely to vouchsafe mee the protection of your Honourable house, but (though most vnworthy) further to conferre vpon mee many great [Page]and important benefits, ioyned with Noble promises, of my more preualent preferments, when fit opportunitie serued, that I cannot but applie my selfe in all the hum­blest offices within my poore power, to manifest there­fore some due and vnfained gratitude. Seeing (as learned Seneca saith) the best returne of a benefit, est grata beneficij memoria: Wherefore, as it hath pleased your gracious Lordship, to countenance, and suc­cour the Author, extend the same honourable protecti­on and defence, to this his poore labour and worke, ex­posed to the deprauations, and malignities of so many powerfull aduersaries. The Subiect is Diuine, the Te­stimonies sincere, and the End Religious and profitable; the beames therefore of your honourable and fauourable countenance will soone dispell these fogges and vapours, Gods true worship and seruice will hereby bee aduanced, and my vnworthy selfe most highly satisfied, if vnder the shadow and safegard, of your honourable wing, I may but liue and die,

Your Honours most dutifull, thankfull, and faithfull poore affectionate, FERNANDO TEXEDA.

TO THE NOBLE AND RELIGIOVS English Nation.

THis present Treatise, which here I meane to publish and diuulge, I first writ and penned in the Spanish tongue, with an intention to haue benefitted herein my owne Nation, and such as were in a way, to embrace Gods sinceri­tie and trueth; which notwithstanding could take no effect, by reason I wanted fit meanes and conueniencie, to print it in the Spanish: and then on the other side, some speciall friends both mooued and perswaded me, to Translate it into English, and publish it in my owne name, for the better satisfaction of this Noble and Reli­gious Nation, both in regard of what they may feare and doubt of in me, as also in regard of what I desire to ma­nifest, and make knowne & impart to this whole Nation; That as God hath vouchsafed me the singular grace and fauour, to discerne and embrace the trueth of this Apo­stolicall Church and Doctrine; so I hope, the same mer­cy and grace, will euer be ready at hand, to fortifie and strengthen me against all humane debilities, that if iust occasion be offered, I may most constantly perseuere in the same to the end, and be prepared (if God so ordaine) to seale and confirme it with my dearest blood. And though there haue beene some, who after their illumina­tion, [Page]and profession of this Tructh, haue with the dogge, returned to their vomite; yet the like ought not to bee censur'd and iudged of all: For Iudas his being wicked and a reprobate, were no iust reason to condemne the rest of the Apostles; and so though one English-man should be the occasion of the vntimely death of another, yet were it no reason hereupon, to beare a generall ha­tred to the whole Nation: Wherefore, it must needs ar­gue either a weake, or depraued Iudgement, by the apo­stacie of one, to presage and expect the like from all o­thers. Considering, that though there haue beene some, who haue reuolted, yet many likewise there haue beene, who haue perseuered constantly euen to death. From whom, being good men, we should rather presume of o­thers stabilitie and perseuerance, then from the other to conclude ill of all, by reason of the errour and leuitie of some: Since Christian charitie (quae non cogitat malum) obligeth vs to the same: and in that it is onely God, who affoords the speciall grace of perseuerance (euen as hee was the Authour of a good beginning) whose power is no lesse amongst Italians and Spaniards, then it is ouer other Nations; and who alone is able, and willing, ex la­pidibus, suscitare filios Abrahae: whereunto let me also an­nexe this farther, (that I may modestly affirme somewhat in behalfe of my owne particular nation) very fewe Spa­niards at any time haue beene found, (I speake of those that are learned and vnderstanding) that euer renounced the Christian faith, which they haue once entertained and embraced, as it may most apparently be auerr'd and proo­ued by many zealous and learned men, which haue beene and dayly are tormented, and exposed to the fire by that cruell and tyrannicall Court of the Spanish Inquisition, for maintaining and defending Christian verity and truth, [Page]so fearefull and terrible a death, together with the iniury herein done both to themselues and their friends, hauing no power to shake their constancie, in a Religion which they haue professed and vndertaken. That this is true and infallible, it may be obserued in more then a fewe Churches of Spaine, wherein many Sanbenitos are han­ged vp (which are not like those Sacci benedicti in the pri­mitiue Church, imposed vpon true and deuout penitents, but rather Sacci maledicti) which are certaine written Ta­bles, wherein are registred the death, and punishment of such good Christians, whom they haue exposed to a re­prochfull and shamefull death for this Religion, which they terme Caluinian, or Lutherane. And were it not for this bloody and cruell proceeding of the Inquisition, the Pontificall Religion would at this day be soone banisht out of Spaine, and in stead thereof, by Gods assistance and furtherance, true Religion planted and established; as Doctor Yllescas plainely auerres: while he much laments and grieues, for the small number of Christians at this day. In Spaine (saith he) what should we now haue been, if thirteene yeeres since, the diabolicall conspiracies of Cazalla and Constantino had not beene discouered.Yllescas enlae prefacion y ar­gumento sobre el vlt. lib. de la historia Ponti­fical, y Catho­lica. These infernall conspiracies, whereof this Authour speakes, were (to the great heart-griefe, both of himselfe and all other Papists) the pure and sincere profession of true Christian Religion. This Cazalla (of whom this Author so infamously reports, euery one speaking as hee is him­selfe) was a Doctor of Diuinitie, of singular vertue and vnderstanding, who in the yeere 1557. was burnt in Vallo­dolid, for the Protestant Religion, together with his mo­ther, brothers, and sisters, and a Knight of speciall good quality, called Don Carlos, as also the Marques of Poza sonne, and many others, were exceedingly afflicted and [Page]persecuted: the house, whither they vsed daily to repaire to heare the word of God, was rased downe, and sowed with salt, that it might neuer be reedified: and in the middest of this house,This Co­lumne I haue seeene with mine owne eyes. they set a marble pillar, for a me­moriall, that there faithfull Christians (whom they call Hereges Lutheranos) were woont to assemble. Constantino also was a Doctor of as profound and great learning, as Spaine in many ages had brought forth. Hee was prea­cher and Confessor to that renowmed Emperour Charles the fift, and by this meanes, if he had affected it, he might haue risen to very eminent dignities; but all this he reie­cted and contemned, (as a man that made no account of these worldly honours) and went to Seuilla, where he was taken by the Inquisition, and dying there, his body was afterwards burned by order of the same Inquisition. His followers (whom this Author specifies) were very rare men, both for their learning and liues, who opposed themselues, and in Pulpits publikely preacht against the tyranny, doctrine, and proceedings of the Pope, and the Inquisitors; explaining sincerely to the people, the trueth of Christs sacred Gospel, to such wonderfull benefit and emolument of all the faithfull, that in the same time, a­boue eight hundred were taken and imprisoned for this cause, by the Inquisition, onely within the compasse of the Citie of Seuilla. Some of them were rich people, and of very good quality, both men and women; among which number, was Don Iuan Ponce de Leon, brother to the Counte de Baylen, and cousin to the Duke of Arcos, a Gentleman questionlesse of singular pietie and integritie; and the La­dy Ioana, wife to the Lord of Higuera, whom, presently af­ter her child-bearing, the Inquisitors expos'd to a torment called del Burro, in the castle of Triana, and the torment was so great, that she died thereof: for the cords pierced [Page]euen to the marrow bones of her armes, her thighes and legges; and in this her affliction and torment, they caried her backe againe to prison, in a maner dead, she vomiting blood out of her mouth in great abundance, her very en­trailes being rent and torne: in the end, some eight dayes after these torments, she died, hauing no body neere, or about her, no not so much as a damosell, who a few dayes before, was cruelly handled and tormented as her selfe was. Many of this number thus imprisoned and taken, were afterwards burned, which they did, by twentie and twenty at a time; the rest were most barbarously and in­humanely entreated; the house where they congregated was defac't, and vsed after the same maner as that of Ca­zalla was in Valladolid. Let the courteous Reader peruse that religious and learned mans worke, Cyprian de Valera, in his peculiar Treatise of the Authoritie of the Pope, where he relates these persecutions more at large: And to a booke entituled, Inquisitto Hispanica, written first by a Spaniard in Latine, & afterwards translated into English, where both these, and many other sorts of torments are described, wherwith they persecute the faithfull in Spaine. But that which hath been deliuered, shall suffise me at this time: whereby it may appeare, that if it were not for the strictnesse of that rigorous Inquisition, there would excee­ding many and faithfull good Protestants, daily manifest and reueale themselues; and yet notwithstanding the same, and all their cruelties vsed, there are in many parts some: all which may iustly excite a charitable and fauou­rable construction of those, that leaue those Kingdomes, and repaire into other Dominions, that they may there, with all Christian liberty, truely worship and call vpon Gods holy Name. And let none be ready to reproach vs (as many vse to doe) with a Bishop of Spalato, or some [Page]other famous Impostor, and subtill Spie; for God forbid we should all be made of the same metrall: for as the Spa­nish prouerbe saies, Todos los dedos de la mano, no son yguales; There's difference betwixt one man and another. Besides, the many and singular commodities we haue beene ready to leaue and forsake in our owne Countreys, and the innu­merable troubles, pouerties, discontentments, and distasts that we meet withall in forreine parts, yeeld no weake nor slender testimony, that God doth graciously intend to fi­nish the good worke he hath already begun in vs. And in my opinion, a man hath no reason to forbeare the doing of good to another, in that he is fearefull and mistrustfull of his doing ill; because in this case we ought not so much to respect the person whom we benefit, as him, for whose cause we are moou'd to any commiseration or pity; and this is God. Neither in like maner, is it a good and com­mendable course, for the attracting and bringing of a man to any good, and to abett and vphold his perseuerance therein, to draw backe our hands from his reliefe and suc­cour; for this were enough in them vnstable, and not inu­red and habituated, in afflictions and calamities, to make them murmure with the Israelites in the wildernesse, and to cry out againe after the fleshpots of Egypt: Although for my part, I am confident by Gods affistance and grace, notwithstanding all worldly contrarieties, that I shall ne­uer consent or yeeld to so odious a Renunciation, as be­ing, I thanke God, well instructed and prepared and pra­ctised, and hope so to continue in this maine point and master-peece of Christianitie, that, per multas tribulatio­nes & calamitates, oportet nos ingredi regnum Dei.

To the Christian Reader.

ALl the beatitude & felicity of man, consisteth in the not failing to chuse aright that, which most cōcerneth him, and to discerne what it is he re­linquisheth, and what it is hee imbraceth; and this the Philosophers call prudence, which is de­fined to be recta ratio rerum agendarum, and teacheth a man to order all his actions by the rules of reason: There is a worldly wisedome, and a celestiall wisedome; the first hath the earth for its scope and obiect; the second aymes at heauen. Some mens liues are full of errours and blurres, both in corporall and spiri­tuall matters; other mens comportments are discreete and com­mendable: the difference floweth from the qualitie of the per­sons, whereof some are prudent, others are imprudent: the one sort fasteneth on that which is good, the others grope euen as blinde men at mid-day. If a man erre in temporall things, the dammage is not great; for all sublunary occurrences are of small consequence, and to miscary in a slight affaire, imports little. For his errour is repairable, in that there is another life; but if a man erre in matter of eternity, which is for euer permanent, and incapable of any amendment or alteration; this is the greatest detriment a man can incurre. For the declining whereof, God hath giuen the sacred Scripture, the onely meanes to know, vnderstand, and distinguish which is the true, and which the false Religion, what kinde of worship, and manner of seruice and honour hee enioyneth and approoues of, and what hee inhibi­teth and detesteth: but Sathan, the father of lies, and author of darkenes, perceiuing that by this way alone, his fraud is dis­anulled, his darkenesse dissipated, and the vanity on which his [Page]kingdome is grounded luculently detected, whence results his eminent ruine. Finding by the long experience of his losses, that such miserable men as he hath captiuated vnto death, and bound with the chaines of ignorance and blindnesse, being irradiated with this heauenly light, doe escape out of his prison, and are transported into the liberty of the sonnes of God. Hence it comes to passe that though by the quality of his peruerse and cur­sed disposition, he abominates and persecuteth all the means that ten [...] to the good and saluation of mankinde, yet with more sin­gular diligence, and extraordinary violence, he hath euer oppo­sed, & will neuer intermit to resist (vntil God altogether bridle him vp) the bookes of sacred Writ. Now amongst all the persecu­tions and wars which he hath stirred vp against it, that which the Church of Rome by the interuention of his trusty Agents, the Pope of Rome and the Inquisitors of Spaine, doth at this day prosecute against it, is, without all comparison, most tran­scendent and cruell. For (to omit those other infamous aspersions they cast vpon it) there being allowed, in those countreys, where the Inquisition reigneth, an infinite number of bookes repleate with a thousand blasphemies, superstitions, delusions, lyes, dis­honesties, and turpitudes, to the great preiudice and destru­ction of numberlesse soules, they prohibite the reading of holy Scripture vnto the common people, quite exiling it from them, and most shamefully calumning it to bee the cause and occasion of errours, and the instigatrix to vice. It is true, that Pius the fourth gaue order to the Bishops and Inquisitors, that with the consent of the Parson, or Confessor, they should licence the rea­ding of Scripture in the vulgar tongue, to such as could reade it with fruit: Hereby intimating, and that not obscurely, that his meaning was not, that they should reade it, who were incited thereunto by a desire of knowing and inquiring into the trueth, but onely such as by auricular confession, their course of life, and behauiour, had giuen sufficient testimony, that they were most obstinate Papists, and such as had sworne vnto the Popes words. [Page]But let the beneuolent Reader obserue, that all that was granted by Pius, were it much or little, yet so much as hee permitted, hath been all abrogated and annihilated by a Bull of the most vn­gentle Clement the eighth of infamous memory, as may bee seene in Castigatione indicis librorum prohibitorum; con­formably whereunto are interdicted all the holy Scriptures in the vulgar tongue, in the Catalogue of prohibited bookes made by the Cardinall Quirogua, in his sixt rule; as also in that re­cent one compiled by the order of Cardinal Bernardo de Rojas and Sandoual, in the fourth Rule: and yet not thus content, the said ministers of Sathan, send into all parts their familiars (which are other incarnate deuils, of inferiour authoritie to them, but of no lesse cruelty and sagacitie) who night and day goe from house to house, and from company to company, preten­ding themselues to bee friends and familiars withall, being in trueth enemies and familiar deuils. And by this meanes they knowe and discouer, if there bee any, that flying the contagion of dissolute bookes, betake themselues to the Sanctuary of the holy Scriptures, labouring to reade them in the vulgar tongue, be­cause they vnderstand not the other languages in which they are composed, if they take a Lay-man that's skill'd onely in the Spanish with this Diuine booke in his hands, it were better for him, they had surprized him coyning false money, or machina­ting some notable treason against his Prince or naturall Coun­trey, for that his offence and rebellion should be lesse cruelly cha­stened, then the reading of holy Writte in the mother tongue is wont to bee.

This great truculency and vnheard Tyranny of the Pope and Inquisitors, the deplorable blindnesse, and the lamentable ser­uitude of those that are subiect vnto them, especially of those of my Nation, haue caused me to take vp my penne, to doe that in my owne language, which many graue and religious Doctors haue happily accomplished in other tongues, to the wonderous and plentifull benefit of the faithfull; to wit, to euince and [Page]point out as with the finger, the precise necessitie and obligation that all sorts and conditions, both of men and women haue to reade and meditate on the holy Scriptures, whether they be rich or poore, learned or vnlearned, small or great ones; and that not onely if the Prelats permit it, but also though they should all inhibite it. The reasons and arguments which I will alleadge for this purpose, are either drawne word for word, or collected by necessary consequence out of Spanish bookes (two or three La­tine bookes excepted) all which are imprinted in Spaine with priuiledge, and (as you may see in the Frontispice of all of them) haue been examined and approoued, not by one, but by man Do­ctors, and not by the lesse but by the most learned men, and not by those that were the least, but the greatest Papists; so that eue­ry good Catholique Romane, especially if he bee a Spaniard, may reade and peruse this my booke without any scruple of conscience, and cannot chuse but giue credit to what he readeth in it. My intendement herein hath been to gratifie my Nation, as also that forreine nations, which professe the true Religion and faith, and particularly the Noble English Nation, in which it flourisheth more then in all the rest, and to which I stand more obliged then to all others, may see, that the strength of the truth we maintaine, is so forcible, that maugre all the power of Hell, Pope and Inquisitors, it is manifested & diuulged by the mouth of it's enemies. And this will be more perspicuous in those other Tractates, which if God vouchsafe me his Diuine grace, and my necessitie and pouertie affoord me time, place, and tranquili­tie, I will bring to light. In which I will prooue, by authorities I haue already gathered out of Spanish Authors and Bookes, the principall points of our English Religion against the Romane. God grant it may all be to the honour of his holy Name, and edi­fying of his Church, which shall be the maine remuneration and guerdon I most desired of the labour I bestowed in this Worke, and the residue I purpose to imprint hereafter; which how great it hath been, iudicium sit penès doctos.

That all the faithfull, whatsoeuer be their profession and condition, are precisely obliged to Reade and Meditate the Diuine Scripture.

THis Trueth first appeareth in that God would haue it so, and commands it, as the ensuing authorities out of Scripture it selfe auerre, the which are allead­ged by the Spanish Authors cited in the Margin. Blessed (saith the Psalmo­graph) are they who diligently meditate vpon diuine Scrip­tures. To know God by the testimony of them; Reade, and search (saith Christ our Lord) the Scriptures, for they testifie of mee: Hereunto alludes that of Deuteronomie,Aluarado to [...] primero del arte de bien viuir, fol. 1091. Chap. 22. Aske thy father, and hee will declare vnto thee; thy Ancestors, and they will tell thee. For as Father Serpi cloquently teacheth, The writings and Scriptures whence wee should knowe and learne, are no other then the Pro­phets, Euangelists, and Apostles, whose Bookes wee all enioy. And to these, saith S. Paul, Serpi en el tra­tade [...]e Purga­torio, pag. 1. (as Father Serpi obser­ueth this saying) wee must approach to gather learning and profit from them. But that of Moyses transcendeth all these testimonies (as Father Luys de Granada noteth) as the most Illustrious and pregnant one,Granada en el preambulo de la 2. P. de la intro­du [...]ion del Symbelo. to conuince all vnderstandings, who hauing propounded and declared the Law of God, saith on this wise; These words which I now set before thee, shall bee in thy heart, and thou shalt teach them to thy children; and shult thinke of them when thou art [Page 2]in thy house, and when thou iournyest; when thou goest to bed and when thou risest vp againe, thou shalt fasten them as a sig­net to thy hand, and they shall bee, and mooue before thine eyes, and thou shalt write them in the galleries and portals of thy house. With what other words (wee may say with Gra­nada) could the consideration and studie of the Law haue been better exemplified; and as if all this had been little, in the 11. Chapter of the same Booke, hee againe recom­mends it to vs in the selfe same words, (a thing which sel­dome happens in the Scripture) so great was the care of this heauenly man (who spake with God face to face) de­sired wee should haue to be assiduous in the Law of God, as who well vnderstood how much wee were bound so to doe, and the inestimable fruits and benefits that would follow of it. The same God that without making diffe­rence of Sexe, age, or qualitie, enioyned all to reade the sacred Scripture, did likewise ordaine that it should be di­uulged in all languages, that all might haue the fruition of it.Leon en el prologo de los nombres de Christo. So doth the learned Father, Luys de Leon, confesse it in these words, That God compiled the holy Scrip­tures with very plaine words, and in a language which was vulgar and familiar to them, to whom hee first gaue them. And when frō them, together with the true know­ledge of Iesus Christ, this treasure was transferred and communicated to the Gentiles, hee caused them to bee explicated into diuers tongues, and almost into all those which at that time were most generall and common, that they might bee obuious and familiar vnto all. And to ra­tifie the trueth hereof, wee reade that S. Hierome transla­ted it into his mother tongue,Prades en el prologo de la adoration delas imagines. which was the Dalmatique: And Iohn Chrysostome into the Armenique tongue. Vlphi­las a Gotish Bishop into the Gotish tongue, as Doctor Prades relateth of all the three. Iohn, Prelate of Seuill, translated it into the Arabique, as Father Mariana stori­eth; [Page 3]who saith, that the said Prelate did it with intendment to promote the increase of all Christians,Mariana en la historia de Es­panua lib. 7. ca. 3. tomo primero. and helpe the Mores, for that the Arabique tongue was of ordinary vse among all. And hee addeth that there are some copies of this translation which haue been propagated to our times, being yet extant in some places of Spaine. And the same Mariana saith, that the King, D. Alonso the tenth,Idem ibidem lib. 14. cap. 7. procu­red the holy Books of the Bible to be translated into Spa­nish. Would to God the most mighty Philip the fourth would command the like worke now. Holy Scripture hath been imprinted many other times in the Spanish tongue, and sometime in the Valentian tongue, as the rea­der may see in the exhortation which the most learned and religious Cypriano de Valera made, inducing to reade it; which accompanieth the version which hee with great labour and studie made, and caused to bee imprinted, which is the last time (that I knowe) it hath been printed in our tongue. I would it might please God that it were turned into all languages, as also into our Spanish, he, in whose hands are the hearts of Kings, can mooue the Ca­tholike Kings, to permit vnto our Countrey men the Spaniards, the fruition of this inualuable treasure, for the foresaid pious Gentleman, for the good of our Nation imployed twenty whole yeeres labour in the said transla­tion, which in the iudgement of all the learned is a very excellent one.

Also the trueth of the former proposition appeareth (to wit, that all the faithfull are obliged to reade and ruminate the holy Scripture,) in that the holy Doctors and ancient Fathers exhortes all thereunto.Puente en la guia espiritual fol. 291. Prades en el prologo de la historia de la ad [...] racion de las imagines. Father Puente doth clearely teach this, as you may see in the place quoted in the Margent. So likewise Father Prades doeth openly confesse it, though hee adde that notwithstanding this, the Catholike Church, to wit, the Romane, did prudently [Page 4]and holily in prohibiting the vulgar to reade the Scrip­ture, that you may see how the Papists esteemed the au­thoritie of the holy Doctors, when they speake (which they oft doe) against their errours and tyrannies.Granada en el preambulo de la 2. part. de la introduecion del Symbolo. Luys de Granada approoues our proposition; and in proofe of it alleageth that which S. Hierom wrote to a Virgin, by name Demetria, recommending to her the reading of sacred Scripture:Hiero. ad De­met. and giues the same aduice to S. Paula, and yeelds this reason of it, that the true nourishment of the soule, is to meditate day and night on the Law of the Lord, and S. Bernard writing to his sister, perswades her to this study,Bernard ad so­reremde modo bene viuendi, c. 50. declaring vnto her particularly the fruits and effects of this good reading. And S. Paul counselleth his disciple Timothie, who was full of the holy Ghost, that till hee came, hee should bee exercised in reading the holy Scripture, which Timothie had learned from a childe. Fa­ther Torres is of the same minde with Granada, Torres lib. 25. ca. 2. de la Phi­losophia de Principes. and brings to ratifie his opinion almost the selfe same examples and testimonies which the other did; and addes that S. Fulgen­tius recommends the foresaid study of Diuine Scripture, vnto Theodoret the Senator.Fulgent. epist. 6. ad E. Of S. Hierome Father Gusman recordeth, that he wrote to a Father, and in another place to a mother,Guzman en su libro de los bie­nes del Innesto trabajo, fol, 24, that they should enure their daughters to reade and vnderstand the holy Scripture. Gregorie Nazi­anzene (saith Father Reynosa) aduised out of his great ex­perience,Ad laetan de in­stitutione filiae. that the Bible should neuer part out of the heart, nor out of the mouth,Reynosa fol. 87. del maestro Christiano. nor out of the vnderstanding, nor out of the tongue, by reason of the admirable benefits which redounded from the assiduous vse of it.

S. Chrysostome amongst all the rest of the Fathers, is ve­ry admirable in this point, and particularly in his third Sermon that hee made of Lazarus, where he answereth to all the obiections that the Papists at this day make a­gainst the free and vulgar vse of the Bible. The Reader [Page 5]may please to peruse the Exhortation, which most lear­ned and godly Cypriano de Valera made, to perswade men to reade continually the holy Scriptures, where hee shall find the maine and principall summe collected, of what­soeuer S. Chrysostome deliuers in that place.

Besides that formerly deliuered, we doe prooue, the pre­cise necessitie and obligation, wherein all the faithfull stand bound, to reade the holy Scriptures, because in the Primitiue Church and many ages after, all sorts of people did so, and it was counted a great offence, not to reade them: and that this reading was very behoouefull and profitable for them, the most learned Doctor Leon af­firmes most clearely, saying;Leon en el Pro­logo de los nom­bres de Christo. In the first ages of the Primi­tiue Church, and many yeeres after, it was esteemed a great fault in the faithfull, not to be often conuersant in the perusing and reading of the Diuine Bookes: and Ec­clesiasticall men, and those whom we call Secular, both learned, and vnlearned, for this reason, treated so much of this exercise and study, that the carefulnesse herein of the vulgar sort, stirred vp in Bishops and Prelates, a grea­ter study and practise in the same; who ordinarily in their Churches, in a manner euery day, expounded the sacred Scriptures to the people, because the particular reading of them by euery one in their houses, by the light of that publike doctrine, being illuminated, and gouerned as it were by their Masters and Teachers voice, might be free from errour, and be a cause of the greater and more im­portant benefit; which in very deed was so great, as that order and gouernment was religious and zealous, and the fruit was answerable to their sowing of the seede. And Master Prades confesseth as much in this point, as Leon, in these words; In ancient times the holy Scriptures were propounded to the people in the vulgar tongue, that so all sorts of people might reade them; the which was ve­ry [Page 6]profitable, and as such approoued of many holy and very learned men.

That the said Reading of the holy Scriptures, prooued very profitable,Prades en el Prologo de la adoracion de las imagines. many Spanish writers affirme and con­fesse: but amongst all therest, Father Torres auerres the same admirably, with wonderfull examples of many who were cur'd and reform'd by the same. The which I will heere expresse and set downe with all possible breuitie,Torres lib. 25. de la Philosophia de Principes. Cap. 2. that the propounded veritie may more euidently appeare. The first example produced by Torres, is of the Eunuch, seruant to Candaces Queene of Ethiopia, who by the meanes of reading the Prophet Esaias, attain'd to the knowledge of Christian veritie. The second is, of S. Eu­genia, who desiring to be assur'd of the infallible know­ledge of her saluation, the Epistles of S. Paul came to her hands, (this would not haue happened to her if shee had beene in Spaine) vpon the doctrine whereof she conside­ring and meditating, she in such sort grew to discouer the falsities and deceits of the Gentiles, and the veritie of Christian wisedome, that she was not onely conuerted to the faith and beliefe of our Lord, but further, shee was martyred in defence, and for the confession of the same. The third example that he propoundeth is, of that illu­strious Domina, who was a Martyr of Iesus Christ; who being a Gentile, no lesse prudent then honourable, and being brought vp in the Palace of the Emperour Maxi­mian, by chance she met with a booke of the same Epi­stles, and with the History written by S. Luke, of the Acts of the Apostles; in whose doctrine, she discouered the er­rors of Infidelitie; and so becomming a Christian, shee embraced a cruell death, to keepe possession of that shee had vndertaken. To the former examples he addes this other, of that most illuminated S. Augustine, who being plunged in a thousand doubts and ambiguities, it was [Page 7]said vnto him, Tolle & lege: Take and reade: and hee o­beying this voice, not knowing from whom, or whence it came, hee tooke the Epistles of the Apostle, and ope­ning them, the first which presented themselues to him, were those wordes written to the Romanes, Chap. 13. Not in eating and drunkennesse, but put yee on our Lord Iesus Christ, &c. And these reasons so farre preuailed with him, that presently abjuring his heresie, hee was conuerted to the Lord. The last example propounded by this Author, is incomparably beyond all the rest, and sufficient to mooue vs, neuer to be without the holy Scriptures in our hands; which is, the same of the most holy Virgine, the Mother of him that is Lord of heauen and earth, who at the same time, when she felt in her sacred entrailes, the most diuine mysterie of the Incarnation, by the com­ming of the Angel, S. Ambrose sayes, that shee was rea­ding and meditating on the Prophesie of Esaias, Chap. 7.Ambros. lib. 2. in Luc. cap. 1. Ecce Virgo concipiet, & pariet filium, &c. whereunto Torres addes, That wee may conceiue, how the reading of the holy Scriptures, was a singular preparation for the recei­uing of such a fauour and grace; the which he confirmes, and this renowmed S. Augustine obserues in the blessed Virgine; amongst whose many excellencies, hee specifies one, namely, that she was very well read and conuersant in the Prophets. Many other examples the same Father Torres mentions, which heere I omit to auoid prolixitie; and because these aboue declared, euidently demonstrate, that the vse and reading of the holy Scriptures, hath euer beene common and commendable in all the faithfull; and that the perusing of them, hath brought foorth wonder­full effects; which is the same we aimed at in the begin­ning, and which for more efficacie, we now briefly con­firme by the example of S. Gertrudis, with whom (if wee may beleeue the Papists blasphemous fiction) our Lord [Page 8]did marrie; and moreouer that our Sauiour Christ sayd Masse on the day of his nuptials, that they might be the more solemne and authenticall: For this blessed Nunne, is wonderfully exalted by Master Granada, Granada en el li. de la insinua­ciō de la dinina Pedad, fol. 22. Note that this Booke is ap­proued by the grauest Do­ctors in all Spaine. in that she was very perseuerant in reading of the holy Scriptures, and in that shee confirmed whatsoeuer she spake, out of the Texts, both in the one and th'other Testament; who, if she were now in Spaine, I make no doubt but she would be reputed a Lutherane. Wee also prooued more in par­ticular, in what an obligation all the faithfull stand bound to reade the diuine Scriptures, because it is Gods pleasure we should know and vnderstand him by them. Lorenzo Iustiniano teacheth as much, whō Fray Ioseph. de Iesus Ma­ria followes,Fray Ioseph. cap. 12. del libro de las excelen­cias de la ca­stidad. and alledgeth in these words: By meanes of the holy Scriptures, our Lord meant to illuminate and instruct our ignorance, informe and direct our faith, and fortifie and strengthen our hopes. The very same, Father Arinçan openly confesseth and maintaineth, saying, that the holy Scripture,Arinzano en su Rosario, fol. 138 is a Booke plaine and delucide, with­out danger, which God imparted to vs, that by the same wee might know him. But aboue all these Testimonies, that of S. Augustine, conferring with God in prayer, and speaking of himselfe, propounds vnto vs, and Father Lewys of Granada auerres and confirmes the same: Whereas I was weake and insufficient (sayth S. Augu­stine) to finde out trueth, with naked reason, and there­fore stood in need of the testimonie and authoritie of the holy Scripture,Granada en la segnuda parte de la introduc­cion del Sym­bolo. I began then presently to conceiue, how it was not possible to beleeue, that thou (O God) wouldest giue so great a diuinity, and power to these writings in the world, but that by their meanes thou wouldest be belee­ued, and by them sought out. Saint Augustines words ex­tend thus farre, the which the Bishop of Tortosa also al­ledgeth, to prooue, what we haue formerly propounded: [Page 9]and he addes, That God gaue vs the Scriptures especial­ly, by them to finde out Christ, whom (as S. Augustine saith) the Scripture sounded in his care. From this, it must needs infallibly follow, that whosoeuer takes away the vse of the holy Scripture from the vulgar, together with them, they take away the onely meanes and instru­ment which God gaue them, to know himselfe, and his Sonne Iesus Christ; and so consequently they shut against them the gate of eternal life, which wholly consists in this knowledge, and the same Iesus Christ testifieth, speaking to his heauenly Father, from which also we may collect, how deepely we stand bound and obliged to the reading of the same holy Scripture, if wee meane to know God, and obtaine euerlasting life.

The said obligation and bond, is also made more mani­fest, wherein all Christians stand bound to reade the holy Scriptures; for as God will be beleeued out of them, so he will likewise by them be serued and reuerenced: be­cause in them hee reueales vnto vs his Diuine will and pleasure, and hee sent amongst vs his holy Law, which the vulgar can no wayes obserue nor keepe, if they be not permitted to looke into it. They will peraduenture al­ledge, how this reason onely prooues, that euery Chri­stian ought to know, and vnderstand the Law of God; but hereof it doth not necessarily follow, that the reading of the holy Scriptures is requisite for all in generall, be­cause it is sufficient, that the Doctors and great Masters propound to the vulgar, whatsoeuer is most necessary and requisite therein to be knowen. First, I answere this ob­iection, That Gods will is not, the people should onely heare and vnderstand, what their Teachers and Pastors thinke good, but that all and euery good Christian and faithfull man, should search and looke into the Scriptures, as formerly hath beene sufficiently prooued: As also it [Page 10]is further auerred, because as S. Basil teacheth, and next to him the Bishop of Tortosa, [...]rena, in Isa­ [...]og. in totam Scripturam, [...]ol. 7. all Scripture is diuinely in­spired, and written by the holy Ghost to this end, that as a common medicine of the soule, all men in generall, and euery man to himselfe in particular, might apply a fit and proper remedy. Conformable to this, S. Basil teacheth, whom Doctor Fonseca cites and followes; For as the eyes which behold all things, and cannot see themselues, ex­cept in some glasse that represents them to our sight; so likewise our soule, viewing and beholding all things, can­not see nor discerne her selfe, but onely by looking into the glasse of the holy Scriptures. Hereupon it followes, that the reading thereof is requisite and expedient for all men, in that it is befitting, that all men should both see, and know themselues: But the Pope of Rome will not permit the vulgar people to see and behold themselues in this diuine glasse, that they may not discerne how odi­ous and abominable the false doctrine he professeth, ma­keth the Christian soule in the sight of God: imitating herein the Ape or Monkie, who breakes the glasse, be­cause it layes open his owne vglinesse and deformity: and herein also resembling that ancient Lays, who cast away her glasse; whereof Ausonius made this Epigram:

At mihi, nullus, in hoc vsus, quia cernere talem,
Qualis sum, nolo, qualis eram, nequeo.

All which (as by his daily workes it appeares) the Pope alledgeth of the diuine glasse of the holy Scriptures, for the vse he makes of them is but small, or none at all. Most true it is, that there is this difference betweene the Pope and Lays; for she hated her owne deformitie, and not the glasse; but hee loues his owne deformitie, and abhorres the holy Scripture: for he reueales and manifests it to all the world. But let this suffise for this time; and second­ly let vs answere the reason propounded to vs, for in that [Page 11]we are commanded, to prooue and try the spirits, because Sathan many times transformes himselfe into an Angel of light: from hence it comes to passe, that the reading of the sacred Scriptures is necessary for all men; which teach vs, how wee should discouer masked and hollow enemies, and those inwardly deceitfull; shewing vs also what we should retaine, and what to auoid, as S. Augustine affirmes, and next to him Father Iesus de Maria. Fr. Ioseph. en el cap. 12. del lib. de la ca­stidad. And questionlesse, if it be not lawfull for vs to looke into the Scriptures, wee shall so hardly be able to distinguish be­tweene bad and good, the faire and deformed, what God commands, and so what himselfe prohibits, as a blinde man can iudge of colours, because it is only the Scripture that represents vnto vs all these things without any error or deceit. If it be not so as I say, let a Papist tell me that neuer saw the Bible, how can hee trie the spirits whether they be of God, or of the deuill? how can he discerne be­tweene Gods and the Popes commandements? By the word of God he cannot, because he neuer read it, nor heard it read, but only in a tongue he vnderstood not; which is as much as if he heard it not at all. It may be he will reply, that he knowes sufficiently, because the Pope and his Pre­lats haue so taught him. But thus I answere, He is subiect to a thousand errors and delusions; for how can he but be deceiued, who suffers himselfe to be led by the nose, by those men who are deepely interessed in the same things they command,Gueuara se­gund parte, del monte Calua­rio, fol. 702. seeing (as Antonio de Gueuarra notes) no man obserues loyalty and fidelitie, where peculiar interests doe distract him; and the same Gueuarra said, The Lord is onely he, that opens our sight that we may clearely see, and who points out vnto vs the way wherein we must walke, and remooues the stones that they annoy or offend vs not, and aduiseth vs what wee are to doe in all things. Now therefore, such a Papist as neuer lookt into the Bible, must [Page 12]needs be ignorant and indiscreet, and therefore he cannot auoid the running into innumerable errours; and there­fore his safest course is, to repaire to the holy Scriptures, which, without any deceit or ambiguity, will informe him in whatsoeuer hee ought to beleeue, or stands obliged to be; for they are the most approoued and authenticall in­struction, leanning to no falsitie, and therefore they are called Canons or Rules, because conformable to the same, Vt per Lydium lapidem, fidei dogmata sunt examinanda, as the Bishop of Tortosa prooues out of S. Augustines authoritie;Tena. ibid. fol. 4. and as the same Bishop said, The Scripture is called the olde and new Testament, quia sicut in Testamento, mens & voluntas Testatoris continetur, ita in sacra Scriptura, mens Dei qui illius verus est Testator. As also it is like a Letter or Epi­stle which God writes to all the faithfull, wherein hee re­ueales vnto them his will, and what he requires from eue­ry one,Puente, Tom. 3. tratado 7. c. 1. as both S. Gregory & Father Puente teach. Where­upon I conclude, that all the faithfull in generall, none excepted, stand precisely obliged and bound, to reade and meditate in the holy Scriptures: Because it is requisite for all men to examine whether their faith be true or false, all men must needs vnderstand the will of their heauenly Fa­ther, exprest in this letter and Testament; and as he should be accounted an vngratefull and inhumane sonne, that did contemne to reade and peruse the deed and Testament of his Father, to know thereby his Will, and to put it in exe­cution; so with farre greater reason, he ought so to be e­steemed, that regards not the Diuine Scriptures, because they are the letters and writings, wherein our eternall Fa­ther, the King of kings and Lord of lords, hath declared his will and pleasure, and what he requires from vs. If any one,Puente en la Guia spiritual. fol. 298. saith S. Gregory, & next to him Father Puente, should receiue letters from an earthly Emperour, he would not cease till hee had read them, and vnderstood what they [Page 13]comprehended, to fulfill it: how therefore can thy sloth­fulnesse be so great, that the heauenly Emperour, ha­uing sent thee his Letters and Certificates for thy good, thou shouldest neglect and not reade them. Study there­fore, I pray thee, euery day, and reade and meditate con­tinually on the words of thy Creator, conceiue and vn­derstand Gods meaning in his owne wordes, for in them his diuine meaning and will is exprest, there you shall per­ceiue his sublimity and condition, the loue he beares thee, and what he would haue thee to doe, to giue him content­ment: What Gregory and Puente speakes to all true Chri­stians, I tell it now to you, noble and discreet Countrey­men, (and let it be lawfull for me to speake freely and in­geniously) I beseech you, affectionately to tell me, what would you thinke of a man, vpon whose life it stands to knowe the will of his father, to put it in execution; and ha­uing meanes to vnderstand the same without ambiguity or doubt, by his last Will and Deede, he yet desires to bee informed of another, that goes about to delude and de­ceiue him, would you not hold such a man for the grea­test foole and sot liuing? Certainely if you doe thus, you cannot but perceiue, that you commit the same and a greater folly: and therefore when you know that your heauenly Father hath left you his diuine Will, manifested and reuealed in his Testament, and the Letters Patents of of the holy Scripture, and that on the knowledge or igno­rance of it, your euerlasting glory or damnation depends, you neuerthelesse making smal account of this diuine Te­stament, and letter, repaire to the Romane Bishop, to bee informed of your heauenly Fathers Will, being true, that the Pope is but a man, as others are, (if peraduenture hee bee not a woman, as Pope Ioane was) giuen to deceiue and to bee deceiued, whom it so neerely concernes that you should not know the will of God; for your knowing [Page 14]of it euidently and perspicuously, would but cause his ru­ine and perdition. In a word, deare Countrey-men; open your eyes at last; and seeing you are so subtill and adui­sed in the fluxible and momentany things of this life, giue not occasion to all the world to say, that you are fooles and indiscreete in matters that shall for euer be permanent in the future life; and whereas without sparing any labour, you goe inuironed with a thousand perils vnto the remo­test parts of the world, induced by I know not what pride and ambition, which euer swayeth in you, (and are dete­sted and misprised by other Nations) to subiugate those who neuer were in subiection, and to impose your yoake on the neckes of such as neuer vnder-went it; bee not so sencelesse and so cowardly, that for feare of the Pope of Rome, you omit the perusing and scrutiny of the Testa­ment and Letter which the Emperour of heauen hath dai­ned to leaue you, by the reading whereof you shall expe­dite your selues from that deplorable seruitude, into which the Romish Antichrist hath plunged you, & shal ex­empt your selues frō infinite tribute which you pay to him and his Minister: and which is more, by Gods assistance, you shall attaine the knowledge of the true Religion and Christian faith, and bee able to iudge betweene good and euill, that which is seemely, and that which is vnseeme­ly, betweene vertue and vice, and finally betwixt the com­mandement of God, and the Popes Iniunction, which you shall neuer bee able to doe, if you reade not holy Scripture, and which therefore are exceeding behooue­full to you, and to all that desire to serue God as they ought.

Besides that before alleadged,Puente en la guia spiritual. fol. 401 we may prooue the pre­cise necessitie of reading the holy Scripture by the faith­full, in that God meant by them, to enlighten our igno­rance, (which is a cause of all evills, as those Authors no­ted [Page 15]in the Margent, most learnedly prooue and testifie,Marquez, en su Tesoro en la Epistola dedi­catoria. and indeede the thing of it selfe is so cleare and manifest, that it needes no proofe nor testimony.) Father Iesus de Maria, confirmes this trueth in the same wordes pro­pounded. Father Albarado is of the same opinion;Granada en el preambulo, de la segurda parte, de la Introduc­cion y en el pro­logo del memo­rial. A­mongst those bookes (saith hee, which we are euioyn'd to to reade) the holy Scripture hath the first place, which was dictated by the holy Ghost, to illuminate our vnderstand­ings and to make them holy. Father Serpi confesseth as much, saying, The diuine Scriptures,Fr. Ioseph. en el lib. de la caflid. ad. cap. 12 dissipate the darke­nesse and cloude of ignorance, and therefore the reading of them is expedient for all men, in that it concerneth all men not to be ignorant.Albarado tom. primero del arto de bien viuir, fol. 390.

And seeing you, beloued Countreymen (that in chari­tie it may be lawful for me to exhort you) are inuolued in the palpable and Aegyptian darkenesse of ignorance, as dayly experience teacheth vs,Serpi de purga. torio, cap. 1. which all godly and learned men (whom God raiseth vp amongst you) do lament; be no more rebellious and opposite to this diuine light of the holy Scripture, for whosoeuer are so, they will haue ill successe, and one of your great Doctors learnedly notes.Granada ibi­dem. He that goes out of his house in the night, hee caries with him a Torch, or a Lanthorne, and he that doeth not so,Marquez ibid. fol. 1. is in danger to fall or stumble; and in the night and darke­nesse of this life, the Scripture must be the light,Vascones en el desterro de igno­rantia en la E­pistola dedica­toria. to guide and conduct vs, except we meane to trippe and stumble at euery steppe, as the same Author sets downe: wherefore, most deare brethren, you shall doe exceeding well, if ac­cording to the counsell and aduise of the Apostle S. Peter, you be intentiue and obseruant of the diuine Word, con­firmed by the Prophets, as one that is conducted by a re­splendant and bright Torch in an obscure and darke place, while the light of the true day breake foorth,Fonseca 2. p. del amor de Dios cap 2. and that the Authour of light, may rise and shine in your [Page 16]hearts: but so you doe wonderfull ill, if according to the Iniunctions and Mandates of the Pope, you do not hear­ken and giue eare to the same.

And if you would know why that same successor to S. Peter (as hee boasteth himselfe to bee) teacheth doctrine quite contrary to that of S. Peter in this particular point, I will plainely and briefly expresse it to you; The word of God explained in the holy Scriptures, is, (as before wee said,Psal. 119. and Dauid affirmes the same) a lanthorne that giues light to our steppes, wherein we may plainely conceiue the propertie it hath to distinguish good men from bad. Fowlers when they follow their game by night, vse to carrie burning lights, with which they dazell the fowle, who perceiuing the light, fall into the Fowlers nets; so they catch Partridges: and of Doues the Prophet Hosea sayes, comparing the captiuitie of Ephraim, to the Doue or Turrle, taken by this delusion and stratageme. Birds properly seeke after the light, though thereby they lose their liberty; but on the contrary, wilde and sauage beastes are enemies to the light; for the Lion, or Wolfe, and so all other beasts, perceiuing the same, they shun it, as they would doe a consuming fire, and being astonished, they flie to their Caues, and Dennes. In the same man­ner, the Internall light of the sacred Scriptures, discouers which are the birds that raise their flight towards hea­uen, and who the wild and sauage bee that runne and hide themselues in the Caues of the earth: Peter (that wee may come to the point) is a bird that bends his flight vp towards heauen, and so hee imbraceth the light of the Scriptures, and hee would haue vs guided thereby; but the Pope is a wilde and sauage beast, (as S. Iohn testifies in his Apocalypse) and therefore hee abhorres and shunnes this diuine light, and loues darkenesse, in which like to other beasts, hee commits his rapine and robberies, and [Page 17]because this may not come to your notice, he prohibites you the holy Scripture: But if you affect the saluation of your owne soules, and would not bee ensnar'd with the delusions and subtilties of the deuill, but haue the darke fogges and mistes of ignorance taken from before your eyes, though the Pope and hell it selfe combined toge­ther doe prohibite, yet you ought to lay hold of this di­uine light, and not to goe one steppe, in the darke night of this life, without the same.

Also the necessitie and obligation that all the faithfull haue to reade and meditate on the sacred writings, and e­uicted from afflictions which cannot bee wanting in this life; Seeing (as holy Iob saith) all this life is but a long af­fliction: Iob 7. and Saint Peter saith, that our aduersary as a raue­nous Lion goes about euery where seeking whom he may deuoure. 1. Pet. 5. And the Apostle S. Paul magnifieth the strength and great power of this enemie, and furnisheth vs with diuers kinds of spirituall weapons to foyle him with.Granada en el preambulo de lae 2. parte de la introduccion del Symbole. This argument which I haue abridged, Father Luys de Granada vseth to de­monstrate, that the books of sound & good doctrine are altogether requisite to the cōmon people. Amongst which reasons, if this be of validitie, who wil be so blasphemous, as to denie it, to be good in the sacred & Canonical books. For what doctrine in the world can be paraleld with that which God himselfe inspired his seruants the Prophets & Apostles withall, to enlighten our vnderstanding, and san­ctifie them, as we said elswhere, & of which the same God said by the Prophet Esaias; I am the Lord thy God, Esa. cap. 44. tea­ching thee profitable things, that is, things which in an emi­nent degree deserue the title of profitable, Puente en la guia espiritual. fol. 292. as Father Puente elegantly obserueth. So that this argument might suffice without farther explication, to authorize our purpose: Howbeit, we will not so leaue it, but will compendiously shew, that in the sacred Scriptures most effectuall reme­dies [Page 18]are found for all dangers that can assault vs in this life, and that without it a Christian cannot extricate him­selfe out of them; and thence it appeares, that the rea­ding of it, is precisely necessary vnto all.

First holy Scripture is, Puente ibid. fol. 292. as Father Puente faith, with Ori­gen, a shoppe of all wholesome things, to care euery sicke person that commeth to it: and Puente addeth, that in it we shall find sufficient remedie for all euill, Fonseca 2 par­te del tratado del amor de Dios, cap. 2. wherewith to heale the soule: It is (as Fonseca obserueth) not onely a gener all antidote against the griefes of the soule, but also a lenitiue and ease for the euils that befall the body: Granada en el preambuio. de la 2. parte de la introduccion. And also (as Father Luys de Granada auerreth) it is th [...]t celestiall Manna which had the relishes of all meates, because there is no taste or effect which a soule can desire to haue, which it may not sind in it.

Yea, it is (as the same Granada noteth) that royall table furn [...]sh [...]d with all meates, of which the Prophet speaketh, Thou O Lord hast prepared a table before me, which giues me strength and subsistence against all my enemies: Fonseca ibid. fol. 64. It is (as Fonseca for­merly alleadged, teacheth) an armoury against all the force of the deuill, and against the snares of hell; and a tower, as that of Dauid full of all manner of weapons, against all kinde of temptations, Puente ibid fr. Ioseph en su libro de casti­dad. fol. 160. as Father Puente affirmeth. It is armour to de­fend vs, and weapons to offend our enemies, saith Father Io­seph, Iesus Maria. And he addes, that therefore S. Bernard writes to one of his sisters, that shee should fence her selfe with diuine Scripture, and that shee should endeauour to rumi­nate in her prayer, that which shee should rea [...]e therein, because it would serue her not onely for a defence in this life, but also for a particular helpe to obtaine the life to come. Estella 1. parte del libro de la v [...]idad del mundo. fol. 96. And Father Stella saith thus, That nothing besides God in this life is more sweetely receiued, nor relisheth more deliciously, nothing so much segregateth our soule from the loue of the world, and nothing so comforteth and fortifieth the souldier of Christ against all temp­tations, as the frequent reading of the holy Scripture. If then [Page 19]the excellencie and valew of the weapons of the sacred Scripture, be so great, as well in defending vs against our aduersaries, as in offending them, who can bee so shame­lesse as to denie, that the reason which aboue wee allead­ged out of the Father Granada in fauour of bookes com­prising good doctrine, is not much more forcible, and that without comparison in Scripture.

Seeing therefore we formerly mentioned that whereof the Apostle S. Peter putteth vs in minde, that our aduersa­rie as a rauenous Lion enuironeth vs on all sides to deuoure vs: and the Apostle Saint Paul setteth before vs the might of this aduersary, and prouideth vs with diuers sorts of wea­pons to vanquish him, and play the conquerours. It will be fitting that wee consider what these weapons are, whe­ther they be onely the deuoute bookes, and not the Cano­nicall, or profane books not tending to deuotion, which as wee shall hereafter see, are at this present flourishing in the Papacie, or the sacred and Canonicall; of which my Argument treateth. This, one Brauo a Spaniard will shew vs, whose authoritie may not be vnderualued, seeing in matter of Armes, that of the Brauo was euer in repute. This Spaniard Brauo tells vs, That the Apostle S. Peter, Brauo en la vigilia magna, fol. 89. who obserued the maner of arguing with the deuill vsed against vs, gaue vs the forme of answering him; Cuiresi­stite fortes in fide: Whō resist ye, being stedfast in the faith and doctrine of Christ, &c. And a little after, the Apostle S. Paul sayth, Sumentes scutum fidei in quo possitis ownia tela nequis­simi ignea extinguere: For he opposeth to this fire the do­ctrine, &c. But what doctrine is this? perhaps its that which occurres in the bookes of Amadis and Belh [...]nise; or in the bookes which the Pontificall Doctors bring to light; or in the Canonicall ones of holy Scripture. Let vs here attend to this Doctor, for hee will tell it vs. Not (sayth hee) the doctrine which is inspersed in pernicious books, [Page 20]in amorous letters, in sugred complements, which some out of curiositie through their depraued inclination make their study, (for this is to adde fire to the deuill, and to strengthen his enemy) but sacred, spirituall, and holy doctrine, which is of greater force. Psal. 118. Whereof Dauid sayth, Ignitum eloquium tuum vehementer: Thy word is very fiery, and if wee haue recourse to the trueth of his Gospel, to his counsell, to the Commandements of Gods Law, and be firme and irre­mooueable in them; This diuine fire is such, that it will consume all the artificiall and deluding fire of the deuill. Hitherto are Brauos words. See yee not, that the holy A­postles send vs, not to assume weapons against the temp­tations of our enemy, from bookes of meere deuotion, much lesse from profane ones, but from the Canonicall of holy Scripture? And why should they not direct vs vnto it?Granada en el preambulo de la segunda parte de la introduc­cion del Sym­bolo. for as the same Granada sayth, What are the wea­pons of the Christian warrefare, what the spirituall sword that cutteth off vices, but the word of God? And as hee obser­ueth, With what other weapons did our Captaine fight in the desert with the enemie, but by infirming euery temptation by some word of Scripture? August. lib. 4. de Trinit. c. 13. Puente tem. 2. de la perfecion, fol. 255. Teaching vs with his example, to draw from it the trueths and remedies wherewith we are to ouercome all our temptations, as doeth note with Saint Austin Father Puente. And from it only did the Church in the time of the Martyrs, draw matter of constancie; in the time of the Doctors, knowledge; in the time of he­retiques, the confutation of their errors; in time of pro­speritie, humility and temperance; in time of supinenesse, matter of feruencie,Reynosa en el maestro christi­ano, fol. 86. as the Father Reynosa noteth: of what else but that, said famous S. Austin, whom the said Reynosa citeth and followeth; that, quicquid homo extra didicerit, si noxium est ibi damnatur, si vtiles est ibi inuenitur: Whatso­euer a man learneth out of it, if it be hurtfull its there condem­ned, if it be profitable, its found there: and wee neede not [Page 21]goe seeke it elsewhere. And that we may not defatigate our selues, of what but the holy Scripture spake S. Paul, that it is profitable to instruct the ignorant, to refute error, to reprooue sinne, to teach righteousnesse, to perfect a Christian, and make him complete in euery good worke? which is as much as if he should haue said, that it comprehendeth all things necessary to our saluation; as forthwith the most learned Father Puente will demonstrate eloquently and copiously.

We will conclude from what hath beene said, that see­ing the Apostles themselues, that informe vs of the am­bushes and temptations of our enemies, doe send vs to holy Scripture, thence to take weapons wherewith to for­tifie vs, and withstand them, because it is the armour of the Christian warrefare; that to it all the faithfull should repaire, because all are obnoxious to temptations, and that if the Pope dispoile the common people of these di­uine weapons, it is that he may warre against them, and sell them at his pleasure: whereof I will elsewhere dis­course.

In confirmation of the precedent Argument, I thought good to prooue more at large, the sufficiencie of the sa­cred Scripture in all things necessary to our saluation, that it may appeare the better, that its worthy to be fre­quently conuersed in by all, seeing it compriseth all that is necessary to all.

The holy Scripture containeth all things whatsoeuer is necessary for Saluation.

DOctor Aluarado clearely teacheth this truth,Aluarado tomo primero delarie de bien Viuir fol. 454. who, when hee affirmed that God had constituted in the Church the necessary and fit meanes to obtaine the same, and these meanes are reduced to se­uen speciall heads, hee sets them downe in order, saying: The first is true faith and the knowledge of the true God: and our Mediatour and Redeemer Iesus Christ. The second meanes is his holy Law, which com­prehends all the commandements of things requisite and necessary, to enter into eternall life, and all the instructi­ons which may assist vs, to attaine vnto it, with security and perfection. The third is Religion, and the sincere worship of God, with such externall rites and ceremonies as are belonging to God. The fourth meane, are the Sa­craments. The fift, are seuen rare and excellent vertues, faith, hope, charity, prudence, iustice fortitude and tem­perance, together with seuen speciall gifts and endow­ments of the holy Ghost. The fixt, is internall doctrine, and the light of inspiration, and illustration from the ho­ly Ghost: and for the exterior, it must proceed from lear­ned Masters and Doctors, who, both by example and do­ctrine, teach whatsoeuer is expedient to bee knowen or vnderstood, for to rayse soules vp to heauen. The se­uenth meane, is the diuine and sacred Scriptures, where­in [Page 23]are reuealed all things by vs formerly mentioned. Whatsoeuer hath beene deliuered comes from this Au­thour, who, though he were a blacke Monke by Order, and profession, yet heerein he hit the white of Christian verity and truth, and of the sufficiencie and validity of the holy Scriptures: As also Father Torres, Teetino (which is a lesuite) deliuered this trueth: I te atino (which in Spanish signifies as much as I embrace this trueth) when he said: that S. Paul referred Timothie to the Scriptures, wherein he might learne whatsoeuer was fit and conue­nient for him, the which if the Pope would preach and teach to his disciples and followers, all those traditions which hee sels vnto vs for necessary faith, and are not to be found in the Scripture, would be superfluous, and of no moment at all. For if in the Scriptures wee meete with all things necessary, there is nothing out of them that can be esteemed necessary. As a philosophicall Axi­om plainely prooues which sayes: qui totum dicit, nihil ex­cludit. Brauo en la Vigilia magna. fol. 78. Doctor Brauo manifestly acknowledgeth the for­mer truth propounded in these words: The holy Scrip­ture is a glasse wherein a man may clearly & perspicuous­ly discerne whatsoeuer is requisite in an humane life, for the true seruice and worship of God. But, beyond all these Authors, Father Puente is admirable vpon this sub­iect (& as in other arguments,Puente toro 3. de la ter­fecion. fol. 711. so in this more especially against the Church of Rome) for not in one, but in many places, he auers and prooues this veritie with words very significant, and most preualent reasons. I meane not here to set downe all that I haue read and ob­serued throughout his bookes, about this particular point, in that I would not willingly be prolix, as also because I conceiue, that what I shall hereunder mention, will be more then sufficient. And in the New Testament (he first saith) that all the Law Euangelicall was fully [Page 24]declared. Whereupon it must needes of necessitie ensue, that in the New Testament is comprehended whatsoe­uer is necessary for saluation. For of this, there is no doubt to be made but that the Law of the Gospel is suf­ficient in it selfe to saluation. This Author in another place saies,Idem en la guia espiritu­al. fol. 291. The sacred Scripture, is the clearest glasse where we may best see and behold those countenances which we haue set downe: that is to say, the glorious countenance of God, that of our Sauiour Iesus Christ, & then our owne. Because in the same are reuealed, all those vertues which appertaine to the perfect knowledge of these three things. Moreouer it prescribes vs remedies against vices, armes against temptations, aduice and re­solution in doubts, consolation in sorrow, ease and re­laxation, from labours and troubles, and due Meanes, whereby to attaine to the perfection of all vertues. For as S. Dionysius saith, that is, the table which diuine wise­dome placed in the Church plentifully furnished with Bread and Wine. For on the same is set the bread of life, and of vnderstanding, which are the solid and firme truthes, from whence the vertues take their life and es­sence, and the knowledge of things eternall, as also, there is the wine of ardent and zealous affections, ming­led with the water of wholsome knowledge, to giue sal­uation, vigor, and ioy vnto the heart. It is the Pantry of the King of Heauen, and the Cellar of his most pre­cious wines, whereinto hee brings his elect, and there he quencheth the hunger and thirst they haue of Righ­teousnesse. It is an open shoppe, full of medicines, for all maner of spirituall infirmities: and a tower, like that of Dauid, replenished with all manner of armes, against euery kinde of temptation. For in that it is a table full of delicates,Psal. 22. it is placed as Dauid speakes, to defend vs, against those that vex and persecute vs. For which cause [Page 25]S. Paul said, that all Scripture inspired from God,2. Tim. cap. 3. is profitable to instruct, to conuince, correct, and inable to euery good worke; that euery man of God may be per­fect, and well instructed in euery good worke: as if hee had said: It is very effectually to teach vs necessary trueth for our saluation, and to conuince such enemies, who with false and colourable reasons pretend and seeke to deceiue vs, and to correct our vices, and exorbitances, and to fortifie vs in the exercise of vertue and good works; that so we may attaine to that perfection, whereunto wee are called, and to the end thereof, which is eternall life, which is said to bee found in the holy Scriptures, which manifest him, who is our eternall life, and the meanes left vnto vs, to purchase him. All this aboue mentioned, is set downe by Father Puente, the which, though in it selfe it be much, yet is it but little in respect of that hee writes in another place, explaining the same place of the Apo­stle, his reasons translated word for word, euen as the pre­sent citations were, are these which follow.

Another excellencie of the sacred Scripture is,Idem 4. toma fol. 560. that the same is very beneficiall to saluation, and that perfection, which wee pretend. Because the holy writings (said the Apostle) Possunt te instruere ad salutem; They can informe thee in whatsoeuer is requisite for thy saluation. And a little after, they are not onely profitable for euery one in particular, but further they are good and behoofefull for others: and in this reason S. Paul recounts fiue great com­modities for one of the fiue ends. The first is, ad docendum, for the teaching of men all that is requisite for saluation, & perfection, that so through ignorance they may not bee depriued of them; and it doeth not onely explaine the trueths therein mentioned, but also other verities, apper­taining to naturall Sciences: for that corrects and directs many things, and if it were not for the light wee receiue [Page 26]there-from, wee should repute many things for true that are but counterfait and falfe. The second end is, ad argu­endum, that is, to confute and conuince, those that follow and vphold heresies, and contrary errors: For the Scrip­ture, sets downe such strong reasons, and arguments, as are sufficient to subdue them, and to refell their vaine arguments. Euen as wee may plainely see by the reasons, wherewith Christ our Lord, reprehended and conuinced the Iewes, and in those, produced by S. Paul in his Epi­stles, against many Heretikes, and Schismatikes. The third end is, ad corrigendum; that is, to correct vice, and rebuke the guilty, because the same prescribes rules of correction, and points out those things that are to be cor­rected, together with a meanes to reforme them. The fourth end is: ad erudiendum in Iustitia, to instruct them in righteousnesse and equitie, because it doth not only teach such verities, as enlighten the vnderstanding, but also fur­ther the doctrine of vertue, which mooues and excites the minde to loue and imbrace them, propounding all those motiues, meanes, and benefits, which stirre vp a man to put them in practise: and finally ratifying after an excellent manner that formerly vttered, saying; Vt perfe­ctus sit homo Dei, velomne opus bonum instructus: For it re­maines not satisfied, in the simple teaching of any vertue, but in deciphering an high and compleate perfection in them all: that the man of God may be perfect, and well instructed in all manner of good workes, and in the exer­cise of all vertues, from the meanest to those which are most excellent, and supereminent. A little vnderneath: The fulnesse of all wisedome is found in the two Testa­ments, the New, and Old. Thus farre proceedes the same Authour: and thus, with that formerly alleadged, I haue sufficiently expressed the propounded trueth, of the vali­ditie and all-sufficiency of the holy Scriptures: from [Page 27]whence wee also gather (to returne to our purpose) how precisely and strictly Christians are bound to reade, and be often conuersant in the holy Scripture: For, what can be more necessary for them, then that which compre­hends and containes all that is behoofefull and requisite, to liue here a life of grace, and afterwards to obtaine a life eternall, which in the same is expressed and manifested.

And now it is time we should come to the obiections of our Aduersaries, against the vse and free reading of the Bible in the vulgar tongue. Their first reason is; that as Christ himselfe taught, Holy things must not bee giuen to dogges, nor pearles to swine, whereby they conclude, with a strange and deprau'd subtilty, that the precious Margarite, Matth. 7. or Pearle of the Scripture, should not be commited to the hand­ling of the vulgar.

First of all I answere thus to this reason, that the obli­gation and bond in this case is very great, wherein Prin­ces stand bound to the Pope and his Ministers, seeing they honour them with such a glorious, and Illustrious title, as that of swine, and dogges. Secondly I answere, that whereas there are diuers that tearme themselues Se­culars, to whom many Ecclesiasticall persons are not to be compared, for sanctitie and puritie of life; yea, who many times are worse then the most reprobate Seculars, (as in another place we will prooue) therefore the Pope and the Inquisitors (if they would onely communicate the Scriptures to men holy and deuout) they should ra­ther take it from bad Ecclesiasticall men, and permit them to the good Secular sort; but seeing they doe not so, but freely grant them to all Ecclesiasticall persons, both good and bad, and contrariwise detaine them from all both good and bad indifferently, if they be Seculars, it is a signe, that they do not prohibite the Bible to the vulgar, because they are as swine, but because they should be so, euen as [Page 28]indeed they are, for the most part vnder the Papacie. Thirdly I answere, that to bee holy it is not sufficient to vnderstand Latine, neither can the ignorance of it be any cause of not being holy, and therefore, if the Pope thinke that it is not iust nor reasonable, to permit the Scriptures to any other but such as are holy, he herein manifests him­selfe to be most vniust, allowing it onely to all those, that vnderstand the Latine, (as he thinks) and prohibiting all such as vnderstand it not; as if to vnderstand Latine, and to be holy were einsdem ambitus & cōuertibile. To the fourth I answere; in the same words, with which Doctor Grati­an, satisfies them that oppose the said place of S. Mat­thew, against the common and vulgar vse of the Bookes of Mother Teresa: Gratian en sus obras, fol. 7. These bookes (saith Gratian) are cer­taine to come into the hands of swine, which are car­nall and sensuall men, who trample and tread vpon God: For they wil neither spend money in buying of them, nor time in reading of them, neither weare out their wittes to vnderstand them, being content with their own wisedom, in the pleasures and delights of the world; because, for our sinnes, such men delight rather in bookes of Cheual­ries, and vanities, then in Bookes of spirit and deuotion. And if any man read, and then contemne or calumniate the same, (as if they were an Instrument to salue and worke some good effect in a Christian soule) hee would be content to suffer as well as he that made them, calling to minde, that the Lord, for the saluation of soules, would himselfe be contemned, ill intreated, pesecuted, and cru­cified, of the most base, abiect, and abominable people of the world: And if any for want of vnderstanding, or in malice of heart should erre, or shew scandall in this spiri­tuall doctrine, let him lay the blame on his owne malice, or ignorance, and not on the Bookes which giue a light to those that haue good eyes: but they that will reade [Page 29]them with eyes dazled through philartie and selfe-loue, such are not blinded with the doctrine of Spirituall Bookes, which are no more in fault for their blindnesse, then the Sunne is in fault, that the Batte is blind, euen as the fault is not to be imputed to the Sunne, that the Bat is blinde, but to the defect of its eyes; sithence the Eagle beholds it directly, without any detriment of sight. Ma­ny heretiques patronize their heresies by a misinter pre­tation of sacred Writ, and yet neuerthelesse we may not say that Scripture hurteth, and ought not to be read. All these are the words of Doctor Gratian, to whom the Pope and the Inquisitors owe many gratulations, seeing here with admirable grace hee stops their mouth, that hence­forward they may not open it, to grunt as hogs doe, and barke as dogges (according to their custome) to autho­rize the prohibiting of the holy Scripture in the vulgar tongue, in regard of the hurt they pretend to ensue, vp­on the reading of it, (whereof I shall speake hereafter) and that they may forbeare to transferre their faults on others; endeauouring to confirme and make good the said inhibition with the place of S. Matthew, chap. 7. in which Christ teacheth vs only thus much, that he would not haue time spent, and paines taken in preaching to such of whose amendment wee can haue no hope, as Chrysostome here expounds it; and this makes no whit a­gainst the reading of holy Scripture in the vulgar tongue, vnlesse the Pope be so euill opinionated of all that are not Clergie men, as to censure them all as profligate and ob­stinately reprobate; and that in them there is no hope of amendment, and so consequently repute them as mem­bers of the deuill, and heires of hell: and summarily, if the Pope esteeme them such, he should not onely inhi­bite them the reading of the Bible, but also the partaking in the prayers and Sermons of the Church, seeing Christ [Page 30]speakes of such. But I doe not beleeue that the most holy Father will pronounce so hardly of them, for charity will not permit him to doe it, especially of his owne children. For the Father being most holy in the superlatiue degree, at least his sonnes should be holy: and though they were wicked, (as to speake freely the trueth, they are not very good) he therefore ought the rather, not onely permit them, but also perswade them to read it. The holy Scrip­ture being (as I haue formerly euicted) an vniuersall A­pothecaries shop, which hath powerfull remedies for eue­ry sort of infirmitie and griefe; to what better place can the Pope renuoy such as are enfeebled with the wound of sinne? For what thing is more proper and fit for a sicke man, then Physicke; and for a wounded man, then that which will heale his wounds? The Pope if he were a Fa­ther and not a tyrant, ought instantly to licence to his sonnes and the faithfull holy Scripture, and chiefly to those that are faint and weake: for, hee that is well needes not the Physician or Physicke, but he that is sicke. This is eui­dent;Torres lib. 25. cap. 2. de su Fi­losofia de prin­cipes. and yet that it may be the more cleare, let vs heare what Father Torres saith on those words of the Apostle, 1. Tim. 3. All Scripture is diuinely inspired, &c. After hee hath said that, S. Paul sends his disciple Timothy vnto the Scripture, in which he might learne whatsoeuer he stood in need of: He further addes, If he so earnestly enioyne a man replenished with the Spirit of grace, the reading of holy Scripture, what would he say to one full of the ma­lignant spirit? hee would haue said to such a one, as the Redeemer of the world said to the Scribes and Pharises, who perceiuing the crudity of their stomackes, and that their apostumated bosoms could not be mitigated by any lenitiues, he sent them to the diuine Scriptures, as to a pub­lique hospitall for the wounded and maimed, Search the Scriptures, Ioh. 5. that they by reading and perpending the [Page 31]same, might know that he preached all the truth to them. All this saith this Author: And the Pope should doe so, herein imitating Christ our Lord (whose Vicar hee saith he is, though indeed hee be his enemy) seeing Christ de­sires that his very enemies should search the Scriptures, and examine by them the doctrine he preached to them: and this he did, because he was assured, that it helde cor­respondencie with them. But the Pope would not haue his doctrine brought to any triall, much lesse to the touch­stone of holy Scripture, because hee knowes it to be re­pugnant thereunto; and therefore in the Countreys sub­iect vnto his tyrannie, to wit, where the Inquisition hath place, hee suffers none to enquire which is the true Religi­on, and which the false; but contrariwise if any be desi­rous to finde out and receiue the trueth, and to this ende search the Scripture, he causeth such a one to be burned, and not so satisfied, doeth further declare all his kinred and allies liuing, and his posterity to be infamous, and in­capable of obtaining offices and dignities of honour and trust: Though it be certaine, that God would not the sonne should sustaine the blame of the fathers sinne, much lesse bee punished for that wherein his father was not blame-worthy, but rather commendable. But herein, as also in the rest, the Pope is guided by the same infernall spirit, that the false prophet Mahomet is, who well know­ing that if his doctrine should be disputed of, and the trueth debated by good reasons, of necessity the falsenesse of it would be descried: The first thing he commanded was, that vnder paine of death none should be so presum­ptuous, as to canuase the ground and trueth of his Law, but rather that his disciples should be obliged to main­taine it by way of hostilitie against any that would im­pugne it, this precept is fully practised in those kingdoms in which the Inquisition is established; and for that pur­pose [Page 32]the Pope would it were in all the world. But refer­ring this to some other place, I will close with the saying of Doctor Yllescas, who after he hath recited what is said of Mahomet, Yllescas en la historia Pon­tifical. fol. 205. speaketh as followeth; Wherein if those who gaue credit vnto him, had not beene so blinde, they might haue seene that bee was an Impostor, seeing hee would not haue it controuerted, whether that he taught them were good or euill. Oh how much I desire, beloued countreymen, that you would consider, that for as much as hee constraines you to beleeue and holde, whatsoeuer the Church of Rome beleeueth and holdeth, without permitting you to exa­mine whether it be a true or false Church, his scope is no other then to deceiue you; and if you be not totally blin­ded, you must of necessity perceiue it. Looke well vnto it, for it imports and concernes you more then it doeth me, and I discharge my duety in admonishing you of it.

Secondly, our aduersaries obiect to vs, that the holy Scripture is obscure: and that therefore it should bee reserued from the vulgar. This is a meere lye and vn­truth, and a manifest impietie, because the sacred Scrip­tures (as the Papists themselues preach, and teach) is like an Epistle or Letter, that God writes to all the faith­full, wherein he expresseth his will, and what hee re­quires from euery one. Whereupon it must needs follow, that in things which of necessity we are to learne out of the same, it is most cleare and delucidant. For other­wise, God had not performed so much as his owne part, in that he pretended, which is, to reueale and make ma­nifest vnto vs his holy will, which can not be auerred without great blasphemy. Wherefore, let vs giue eare to the most learned Doctor Leon, Leon en el prologo de los nombres de Christo. who with his accusto­med erudition and learning, confirmes what I haue said, in these words he speaking thus: It is a very apparent thing, that the holy Scriptures were inspired of God, [Page 33]that they might be a comfort vnto vs, in the molestations and troubles of this life, and in the darkenesse and errors of the same, a guiding and directing light, and that for the wounds which sinne and euill passions make in our soules, we might haue a peculiar and healthfull remedy for euery one of thē. And because he writ them for this end, which is vniuersall, it is likewise euident, that hee meant the vse likewise of them should bee common to all; and so, for his part, he constituted and ordayned them, for he writ them in plaine and perspicuous wordes, and in a tongue that was naturall and vulgar amongst them, to whom he first gaue them:Arinzano en su Rosario, fol, 138. afterward he appointed that they should be translated into other languages, &c. Father Arinzano thought and affirmed as much as Leon, though in fewer words; The holy Scripture (saith hee) is a plaine and mani­fest Booke without danger, which God gaue vnto vs, that by the same we might knowe him. Doctor Brauo speakes with S. Gregory, that as the looking-glasse is a thing which most di­stinctly, Brauo, en la Vigilia Mag­na, fol. 78. and to life represents things to the eye, so the Scripture containes all that which any wayes is pertinent for our instructi­on. And he addes, that holy Scripture is a glasse of the vn­derstanding, and an information apt and requisite for all ages, Reinosa, en el Maestro Chri­stiano, fol. 86. for all kinde and manner of people. Father Reynosa affirmes with the same Gregory, that the holy Scripture, with the ob­scurities thereof, exerciseth the strong and intelligent, and with it's humble phrase and stile, applies it selfe to the capacitie of the simple, and that it is not so intricate, as we neede to feare entring into the same. Puente en la guia spiritual. fol. 29. Father Puente is rare and excellent in this point, and first he sayes; the sacred and holy Gospels doe fitte themselues to all qualities and conditions of men; for as Manna, being but one onely meate, comprehended the sancur and taste of all other, and was pleasing to the relish of him that eate it; so the word of God, exprest in the Gospel, bends it selfe to the apprehension of the hearers and Readers, yeelding to [Page 34]euery one, Idem ibidem fol. 293. that spirituall refection, which his owne necessity and will requires. In another place hee sayes againe, with S. Gregory, (out of whom hee also tooke all the rest hee de­liuered) In the Sea, or Ocean of the holy Scripture, the Lambe may wade, and the Elephant may swimme. Because the simpler sort like Lambes, may there meete with many verities, which they may reade and meditate vpon with securitie, wading through this deepe Ocean by the banke or shore, and so they of more sublime wit and apprehension shall encounter with many deepe mysteries, of such profunditie, that they knowe not where to finde any ground: but they shall bee in no danger if they swimme with humility, and with a demall of their owne iudge­ments, reuerencing alwayes those secrets, that they cannot con­ceiue, and enter into; and thus both the one sort and the other, with their reading and meditation on the holy Scripture as they ought to doe, shall obtaine the same fruits and benefites. Furthermore,Idem ibidem fol. 394. this selfe same Authour, speakes in another place, That the holy Gospels are vnto vs eyes wherwith we may discerne and vnderstand the diuine Mysteries, distinctly and ap­parantly, and without the vaile of Figures, and that they im­part a resplendant & soueraigne light to those that reade them, reuealing vnto them such things as they are to beleeue, the re­wards they are to attend, the punishments they should feare, and the sinnes they ought to shunne, and auoid, &c. Hee also saies in the same place, That the holy Ghost assists those that reade and meditate on the holy Scripture, raising vp their vnderstan­dings and wills, that they may discerne loue, and practise that which therein is comprehended. And hereunto hee addes, That this diuine Spirit opens our apprehension in the reading, that in the reading we may vnderstand: But those that depraue the holy Scipture, alleadging that it is obscure, and not intelligi­ble, herein they likewise defraud the holy Ghost, the Authour thereof; imputing vnto him (O infernall and diabolicall blas­phemie) the note of Imprudence, Impotencie, and ignorance, [Page 35]that being willing (as this Author speakes) to open the sence thereof to them that reade it, cannot doe the like to the vulgar sorte.

The third Obiection of our oposites, the Papists, is, that by the too common reading of the holy Scriptures, many take occasion to erre, and that therfore they are not to be published in the vulgar tongue. To this so friuolous and common obiection, and calumnie, I first answere: that the holy Scripture is so farre from being a motiue and ouerture to errours, that the same rather curbes,Serpi de purgae­torio, fol. 1. and corrects them, as Father Serpi, together with Thomas de Campis teach; And there is nothing that doth so streng­then and fortifie our mindes and vnderstandings against errours, as the said perusall, and reading: As with Lau­rentius [...]ustinianus, Frier Ioseph de Iesus Maria affirmes,Fr. Ioseph cap. 12. del libro de la castidad. and none will doubt of this, but such as haue no shame, neither before God nor men. Secondly, I answere: that though for our sinnes there are many who abuse the holy Scrip­ture, to ground and erect their owne errours, yet ought they not for all this to bee prohibited,Fr. Leandro de Granada en el prologo del libro intitulade luz de las ma­rauiilas. as Father Gratian formerly declared vnto vs, and two more do now affirme: The first is Father Leandro de Granada, in these words; No man wil forbeare to minister wholsome physick, though some weake person may peraduenture conuert the medi­cine into poison. For both God and naturall reason in­structs vs, that wee should not neglect the great fruit and benefit that may accrew to many by auoiding the despa­rate malice of some, that put themselues to death with their owne hands, and blind themselues because they would not behold the Sunne: for this were a de­nying of that which is good to the good man, to whom properly it belongeth to preuent an euill man, of that ill himselfe seekes. Thus farre the same Author proceedes: whereupon he concludes, that though many abuse the [Page 36]booke of the Reuelations of S. Gertrudis, and other such like, yet should they not for all this bee prohibited in the vulgar tongue. Now if this reason bee of force in such bookes, which are replenished with palpable lies, and most impudent blasphemies, as that is which we former­ly mentioned of the espousal of Gertrudis with Christ, and that which ensues of her; that is to say, when Gertrudis was drawing neer to the hour of her death, Christ appea­red to her, clothed inglorious garments, the ornaments of an heauenly spouse, accompanied with his blessed Mo­ther, and S. Iohn Euangelist, and an innumerable multi­tude, both of men and women Saints, of Celestial Cour­tiers and inhabitants; and in particular, the resplendant Armie of virgines, all clothed in white, who for all the day long continued in the Monastery; and that in the same Monastery, the Saints men and women, conuer­sed with the Monkes and Nunnes of the Monastery; and that the Lord, comming to the bed of his spouse, and be­loued,Idem c [...]p. vlti­mo del libro 4. de la insinuaci­on de la diuina piedad. hee beheld her with an amorous countenance, and shewed to her many fauours, and kinde entertainements; and she bent her head to Christ, who leaning and resting himselfe vpon the bed of the sicke partie, with both his hands hee opened his breast,The Reader must obserue (as hee may perceiue in the Chap. 36. of the same Author) that the same was written by the instinct of the holy Ghost, which promi­seth to them that shal reade it, admirable benefits. and manifested it to her, and sayd: I will now free thee, from the bandes of the flesh, and present thee to my selfe, as the treasure and ioy of my heart, to enioy thy sweete and pleasing com­panie &c.) Wherefore as I said, if this reason bee of force in such like bookes, who can bee so shamelesse, as to denie, but that it must needes bee much more pre­ualent in the bookes of the holy Scripture, which the holy Ghost himselfe inspired into his seruants the Pro­phets and Apostles, who writte them to open our vn­derstandings, and make them sacred and holy.

And now it is time that we come to the other Granada, [Page 37]who as it seemes, hath conuerted his sweet and pleasant graines, into fearefull and thundring bullets, not so pier­cing and mortall to vs, as to the Romane Church it selfe: For he applies himselfe purposely, to refute the vanity of that propounded calumnie, with as much vehemency and splene, as if his owne life therein concurr'd.Granada en el preambulo, de la segurda parte, de la Introduc­cion del Sym­bolo. This Au­thor sayes, how others obiect, that by good reading, ma­ny take an occasion to runne into many errors: To this I make answere, That there is nothing so good [...] perfect, which humane malice may not depraue and abuse. What doctrine can be more exact and infallible, then that of the Gospels and of S. Pauls Epistles? and yet notwithstan­ding all the heretiques that euer haue beene, both mo­derne, and of ancient times, haue pretended to ground their heresies vpon this so perfect doctrine: whereupon the Apostle S. Peter, making mention of S. Pauls Epistles, he sayth, that there are in them many very difficult things to be vnderstood, so that many wicked men tooke occa­sion out of this, to plant their errors. And further hee addes, that heretiques labour to maintaine themselues, out of all the bookes of the holy Scriptures, wreathing and wresting them to colour and cloake their errors. And besides this, what is there in humane life, so necessary and profitable, but if wee forecast some inconueniences that may ensue, wee may thinke it fit to be reiected? Thus fathers should neuer marrie their daughters, because ma­ny wiues die in childbed; and other some, are cut off by the crueltie of their husbands: let there be no Physicke, nor Physicians, because many times, both they and their medicines kill: there must be no swords nor armes, see­ing men euery day kill one another: men must not crosse the Seas, in that there happen euery day so many ship­wrackes both of men and goods: all study in Theologie must be laid apart, because all heretiques abusing and adul­terating [Page 38]of the same, take occasion to ground their here­sies and errors thereupon. But what do I speake of earthly things, seeing euen those heauenly are not exempted from their inconueniences? What can be more expedient and requisite for the vse and gouernment of this world, then the Sunne? and yet how many men haue dyed & growen sicke, through the immoderate heate thereof? But why doe I insist in these things? when euen from the good­nesse, mercy, and passion of Iesues Christ our Sauiour, (which are the fundamentall causes of all our happinesse) euill men presume to perseuere and continue in their sins? Vnto all that, formerly deliuered, I will annexe this one thing of great consideration; and therefore I demand, What more efficacious and piercing motiue can there be, to conuince all vnderstanding, and reduce them to true faith, then the resurrection of Lazarus, who had lien bu­ried foure dayes, and stunke, whom the Lord raised vp againe with these words; Lazarus come foorth. And this was sufficient, that neither the gates of death, nor the liga­tures & bands wherewith he was bound, could keepe him in his graue. What heart can there be so hard and obdu­rate, that will not be mollified, and yeeld to the faith and beliefe of that Lord, by meanes of this so inexplicable a miracle? But O the incredible malice of humane hearts! this so wonderfull a miracle is not onely not preualent, to subdue the hearts of the high Priests and Pharises, but further here-from, they were excited to condemne to death the worker of so renowmed a miracle: wherewith not being content, they sought to kill Lazarus, because many by his meanes came to beleeue in the Sauiour. Wherefore, if humane malice be so implacable, as that it here-from assum'd a motiue and stimulation to so great a wickednesse, who can produce any argument from that abuse, wherewith wicked men alienate and adulterate [Page 39]good things, wringing and wresting them to their cor­rupt and prophane willes, that hereby a good should be preuented and cut off? To this demaund made by so fa­mous an Author, (whose reasons all these I haue deliue­red, were) I would faine haue the Romane Antichrist make answere, who prohibites the reading of the sacred Scriptures to an innumerable sort of the vulgar, depri­uing them hereby, of infinite many benefits, which from the reading of the same doe accrew, in that some abuse and alienate them. This Author still prosecutes, let all this be spoken, that men may discerne and vnderstand, that there can be nothing so good, but it is exposed to some inconueniences, yet procur'd rather by the abuses of men, then out of the originall nature and qualitie of things. And yet for all this, there is no reason, that through the disorder and misprision of a few, many and good men should loose the fruit and emolument of wholesome do­ctrine. All which our blessed Sauiour plainely intimated vnto vs, in the parable of the Cockle, where he sayes,Matth. [...]. that the other seruants demanding of their master, whether they should weed out the bad weeds or no, that so they might not be preiudiciall to the good seed, hee answered them, that they should let them alone, because it may well be, that in plucking vp the weeds, together with the, they might irradicate the good eares. In which parable hee points out vnto vs, that the priuiledge and immunities of the good ought so tenderly to be reserued, that many dis­commodities are to be digested, rather then that good men should be hurt or damnified. If Christ himselfe taught vs thus much, why does the Pope, who vaunts himselfe to be his Vicar, both teach and practise the con­trary? Why doeth hee depriue good men of the diuine Scriptures, and therein of a treasure inestimable, in that some particular bad men vse them ill? seeing he is not a [Page 40]vice god vpon earth, (as with a brasen face hee entitles himselfe) but a vice-deuill of hell, whose workes he per­formes, and whom men obey in euery thing; whereof (except he speedily repent) hee shall one day receiue the iust reward and recompence. But yet, let vs proceede a little further with this Author: Vnto all this I adde (saith hee) that sound doctrine is so farre from being a motiue and stimulation vnto errour, that rather it is the meanes to confirme and strengthen vs in our faith: wherefore I thought good, here to insert a thing, which a certaine Lord of the holy Inquisition of these kingdomes of Por­tugall related to me, the which is very behoouefull to prooue the benefit of good and discreet reading, and the discommoditie that growes from bad and iniudiciall per­using of bookes. This Lord therefore, reported to mee, that a man came to that sacred Court, to require mercy, who freely confest, that applying himselfe to reade cor­rupt and vicious bookes, his true faith was thereby so shaken, as that he firmely beleeued hee had no more to answere for, but to die like a beast. But afterwards, vpon a speciall occasion that fell out, or rather in that it was so ordained by diuine prouidence, he began againe to reade and peruse books of good instruction; by meanes where­of, he was released of the blindnesse wherein he formerly stood. This very Author still annexeth another exam­ple of a Moore, whose eyes God opened by the helpe of good and commendable reading, euen as it happened to the Queene of Ethiopia's Eunuch, by reading in the Pro­phet Esaias. Wherefore if the benefites growing from good reading be so diuine, and that of corrupt and vici­ous reading, so hurtfull and pernicious, let me aske of the Papists one question; From whence comes it, that bad reading is permitted to all in generall, and the good onely to a few in number? If they know and beleeue that the [Page 41]Eunuch, being one in the ranke of secular men, attain'd to the vnderstanding of Christian veritie, by reading of the holy Scriptures, and that the fore-mentioned Spa­niard, by the reading of profane bookes lost his faith, and became an Atheist, how comes it, that the Lords Inquisi­tors after hereticall errors, doe not consent that there one onely booke of the diuine Scriptures may be publisht in the vulgar tongue, that so secular men, like to that Eu­nuch, may daily reade in it, whereas they tolerate an in­finite company of obscene and vicious bookes, permit­ting them to come into euery mans hands? If they take away the holy Scriptures from the popular sort, which might be very profitable for many, and no preiudice to any, (except they assume it from their owne corruption and blindnesse) vnder colour and pretext, that some ground their errors out of them, how is it, that they suf­fer so many bad and profane bookes, that can benefite none, but (as experience continually teacheth) are the in­struments of many euils? I cannot conceiue what an­swere the Papists will returne hereunto: but this I am assured of, that as the Pope, the Inquisitors, and great Prelats know well, that the vulgar sort can neuer possibly come to the sense and feeling of that miserable seruitude, whereunto they haue reduced them, by the meanes of depraued and petulant bookes, they therefore indiffe­rently permit them to be read of all men, making no ac­count of the errors and vices, that encrease through the reading of such bookes, in that they speake not against the Authoritie of the Pope nor of the Inquisitors: But by reason they know, that the holy Scripture is a cleare and manifest light, that will reueale their workes and false do­ctrine, they vse all the care and circumspection possible, that the vulgar sort may not reade them, and so come to discerne the insupportable yoke they haue laide vpon [Page 42]them. This, out of all doubt is the true reason, why they suppresse the reading of holy Scriptures, and tolerate those that are corrupt and bad.

And that this may the more clearely appeare, I thought fit here to set downe somewhat of much, which diuers Spanish Doctors haue vtter'd against prophane bookes, and the great preiudice that euery day growes in Spaine, by the reading of them. Father Torres, amongst other things affirmes,Torres, en la Filosofia de principes. pag 943. that many of those bookes vsually read at this day throughout all Spaine, are obscene and disho­nest, and are good for nothing else, but to make Pandors and secret Bawdes, teaching them to sinne, and to send many soules into hell. These pernicious bookes haue a number of followers and well-willers; but good writings that treat of vertue and pietie, he close hid vp in corners: for these ill bookes, like a canker, enter and seaze vpon all parts of the mind, and so irradicate and plucke vp the root and ground of all vertues; but the Lords Inquisitors winke at all this. Father Ioseph de Iesus Maria, is very ad­mirable vpon this subiect,Fr. Ioseph cap. 13. del lib. de la castidad. exhibiting vnto vs many strong and vnanswerable reasons, wherewith to subdue and o­uercome our aduersaries: First of all therefore hee sayes, that in many bookes, which are much read in the vulgar tongue, and come into the hands of the common people in Spaine, they vse idolatrous speeches and phrases, wherein the Christian Faith and Religion is scandaliz'd, and the religious and godly customes of Catholike peo­ple: That bookes of Poetrie, are full of blasphemies, and vent more error, then euer the Gentiles did in their wri­tings. All this, the same Author affirmes, and daily ex­perience shewes no lesse, which the Lords Inquisitors know well enough; and yet notwithstanding all this, they permit vnto all, and except none, the reading of such bookes: but to reade the word of God in secular men, [Page 43]they repute it for a crime worthy of death, and as an of­fence of that nature, they punish it. This very Author sayes further, That in those bookes there are not onely found many violent instigations to vice, but also masters and skilfull pedagogues, who teach and instruct, how to attempt and prosecute them; yea which is more, they make a bed for heresies. But this last (though it be infal­libly true) he confirmes with a very grosse and explodible lie, speaking thus: When impious Luther (saith hee) be­gan to disperse his poyson in Germanie, Sathan being de­sirous to bring into France likewise this heresie, when he found so maine a resistance in that most Christian king­dome, he laboured with subtill policie, to haue the Fables of Amadis of Gaule translated into French, that they might infect and taint the minds of Noble people, they being best read, and most curious in reading, and to prepare them for the embracing of heresies; and so by the tickling delight of lasciuious loues, of fabulous feats of Armes, and magicall Incantations, the mindes of men in a small time were so poisoned and defiled, that no discourse pas­sed among ingenious and curious people but of matters ridiculous and fabulous. And that when the deuils mini­sters perceiued, how this Translation was so well recei­ued and entertained, they returne againe, to sow abroad other dreames and Fables, translating daily more immo­dest and fabulous bookes, which did so obfuscate and darken young wits, and so notably polluted and stained their willes, that men retir'd themselues from the reading of good books, and diuine Histories, and euen the Name of Christ came to be lesse called vpon. Thus farre extend the words of that Author; wherein, first, matter is mini­stred to vs of no slender laughter, in his imputing to the Protestants of France, (whom hee calls heretickes) that which iustly at this day may be rather imposed on the [Page 44]Papists, and those practises currant and in vse amongst them, as the same Author himselfe complaines, toge­ther with many others, and dayly proofes and trials would informe vs, though they had beene silent. For who is ignorant, that in the Papacie, diuine Histories are exil'd and banisht, and prophane, and fabulous Roman­ces brought in, in their stead? No man there, mentions the calling on the Name of Christ, but vpon some image of stone, or wood, of his Mother, or some other Saint. And who knowes not, that throughout all the reformed Churches, they are conuersant generally in reading free­ly the holy Scriptures, and that onely the sacred Name of Christ is in euery place, and of all men called vpon; and therefore in this respect, the Pope, and the Inquisi­tors, prosecute them with fire and sword, endeauouring that those Saints by them canoniz'd, should bee prayed vnto, and Christs holy Name quite and cleane forgot­ten? But leauing this for another place, let it be lawfull for vs once more, to demand of the Papists, What is the reason, that they vnderstanding how these fantasticall and idle bookes, brought so much detriment and hurt to the faithfull in France, that as wise men (whose pro­pertie it is, as wee say in our Spanish tongue, Escarmentar en cabeca agena, To bee afraid by other mens harmes) they doe not banish out of the Papacie, the originall and cause of so many euils, yet this they not onely not doe, but euery day they bring in and multiply these brutish and sordide bookes? For labouring so industriously and studiously, to remooue out of Spaine, the holy Scrip­tures in the vulgar tongue, the same being reuealed by God, neither conteining so much as one letter, that iustly demerits either blame or reprehension, but being written onely and wholly for our instruction and be­nefite: wherefore, I say, vsing such rigor and seueritie [Page 45]to this diuine Booke, doe they indifferently and gene­rally permit all men, to reade an infinite number of base and pernicious bookes, replenisht and stufft with blas­pheraies, and implying many Heresies, whereunto they attract, and drawe the most godly and zealous, as our Aduersaries themselues frankly confesse, and ac­knowledge. Till our Aduersaries giue a full answere to this demand, it will not bee altogether vnfit, here to set downe, what learned Doctor Leon saith, after hee hath complained, that one of the greatest calamities of our times, was, that men are growen to such an inclination and disposition, (hee speakes of the Papists, and more particularly of the Spaniards) that the holy Scriptures, which at other times, were wont to be a cure and remedy,Leon en el prologo de lot nombres de Christo. are become an infectious poyson, for this preiudice (he sayes) they haue wrought, that by the presumption and pride of the vulgar, they haue made the reading of the Scriptures vnprofitable for them, and so another discom­moditie ensues, I cannot tell whether I may iustly say a worser, for they betake themselues, without any bri­dle or restraint, to the reading of many bookes, not one­ly vaine, and friuoulous, but importantly obnoxious and hurtfull; the which as by the Art of the deuill, haue in number encreast more in our age then any other, for want of such as were good and vertuous, and the same hath happened to vs, as many times it doth with the earth, which, when it cannot bring forth corne, it pro­duceth thornes; and I affirme, that this second dam­mage, doth in some sort surmount the other, because in the sacred Scriptures, men onely lose a great Instru­ment and meanes, to be good, but in these profane Au­thors they finde the occasions, to be euill and wicked, for in the first onely the Rudder and Sterne of good gouern­ment is taken away, and in the other fomentation and [Page 46]nourishment is exhibited to vices. For as S. Paul allead­geth, euill wordes corrupt good manners, and an ob­scene and vnpure booke, which is dayly before the eyes of him that reades it, what will it not effect? or how is it possible hee should bee cleare from grosse and vnwhol­so [...]e blood, that is maintained with nothing but cor­ruption, and poyson. And in trueth, if wee doe but intentiuely obserue it, and bee iust and vpright iudges, wee cannot but giue sentence, that the greatest part of our deprau'd and debausht customes (which wee dayly see and meete withall) proceedes from the continuall reading of these profane and scurrillous bookes, with a relish of Gentilisme and Insidelitie, which those that are Zealous of Gods seruice finde in them, and I knowe not, whether in any age amongst Christian people, a grea­ter plague hath been prooued. In my iudgement, the be­ginning the roote, and the absolute originall of these euils, consists in these bookes. This and much more, the same famous Doctor writ vpon this particular, and questionlesse would haue spoken much more, and farre more significantly, had it not been for that same cruell, barbarous, and inhumane Inquisition of Spaine, in which most stinking and obscure prison, hee remained seuen yeeres, in the Towne of Valladolid, where (as all the world knowes) hee vnderwent great troubles, affli­ctions, and torments, because hee vttered in a Ser­mon, a Proposition, that was not pleasing to the Pope of Rome, though it was but Christian and true, where­of, peraduenture wee will intreate more at large in ano­ther booke. Now, it remaines, we only obserue how the sacred Scriptures are not prohibited the faithfull, to con­taine them within a certaine moderation and gouerne­ment, because this impertinent and seuere prohibition (as the Papists themselues well knowe) is a cause, of [Page 47]greater and more pernicious Inconueniences. And who can bee so credulous as to beleeue, that to make bad men good, they must needes depriue them of the holy Bible, which is the onely Instrument to make them good? when they freely permit dishonest and immodest bookes, which are the proper Instruments of sinne and impietie? Sure­ly hee cannot but bee a foole that beleeues this. But let vs grant, that they who tooke from the vulgar the vse and reading of the Scriptures, pretended herein to re­mooue occasion and meanes of breeding errours; yet, when long experience had taught them, that,

Inci erunt in scillam cupientes vitare Caribdim: which is, that studying to preuent one preiudice, they brought in a thousand, (seeing through default of the holy Scriptures, profane bookes crept in) why, I say,Dato vno ab­surdo miltae sequuntur. did they not labour to suppresse so pernicious a p [...]ague, by restoring them, and excluding the other, seeing naturall reason informes vs, that of two necessary euils, we should euer imbrace the least: how much more in that the holy Scriptures are good of themselues, and remote from all euill. There is no doubt, but if that prohibition simply aymed at the good and benefit of the faithful, they would haue beene so; but there's all the matter, in that they do not so much seeke the profit and benefit of the faithfull, but rather their owne particular ends and interests; the which consists mainely, inconcealing from the people the knowledge of trueth, which they might attayne vnto by meanes of the holy Scriptures, and that they should not seeke and affect to vnderstand it, they haue alwayes entertained them, with the scumme and dregges of idle and profane bookes: the reading whereof is not onely frankely permitted them, but further it is a cause, that opposite to the willes and desires of good men, they are perused and read ouer by all; of which, amongst others, [Page 48]the former mentioned Father Ioseph, complaines in these wordes:Fr. Ioseph ibid. fol. 796. The abusiue and poysonable practise of euill bookes, allowed of in Spaine, from whence the greatest part of corrupt customes proceedes, comes not from the allowance and toleration of the Lawes, nor from the King, because they haue ordained sufficient remedies a­gainst this dammage and preiudice, but rather from the negligence and carelesnesse of Iudges, both Secular and Ecclesiasticall, in executing such iust and good Lawes, and they, whom this most of all did concerne, were the Bi­shops and Prelats of the Church, who being to giue dai­ly notice hereof to Kings and temporal Lords, that they might helpe and ioyne together, for the banishing out of the Commonwealth these fountains of pollution and vn­cleannesse; they did not only not do it, but Kings & Prin­ces exhorting them to purge and cleanse the Kingdome of this letiferous poyson, they yet liue, and perseuere in the same, with most pernicious carelesnesse and forget­fulnesse, not with out speciall and singular danger to their owne consciences, and the soules of their poore subiects. A little after, the same Authour sayes, it is a lamentable pitie, that so many sage and wise considerations hauing bene entred into, to establish these iust Lawes, which was (to remooue out of their Studies, and Libraries these hurtfull bookes) so many Petitions preferred by the Sollicitors of the Kingdome, so many meetings and con­sultations with the Lords of the Counsell, with such a number of manifestations written and published, touch­ing the Kinggs pleasure in this behalfe, it could neuer bee once put in execution, the vrgent necessitie of this exe­cution being so materiall and important, what shall wee say to this? but onely, that the Pope, Bishops, and Fa­thers of the Faith, conniue at this perdition, seeing neither the King, nor the whole Kingdome can so far preuaile [Page 49]with them, as to execute such iust, behoofefull and bene­ficiall Lawes; in all other respects they being so sedulous, industrious and circumspect in purging (as they say) the bookes and writings of the holy Doctors of the Church, (not exempting herein the Scriptures diuine) as appeares in a publisht booke, called Index expurgatorius. All this wee haue produced, by reason of that, which Father Gra­nada sayes, he heard from an Inquisitor, and hee himselfe alleadgeth it, to shew the great dammage that proceedes from bookes of corrupt doctrine and instruction, and the inexplicable emolument & profit, deriuing from bookes of good and vertuous Argument; it now remaines that we should conclude and shut vp this discourse, with the very words which the same Granada vseth, in the finish­ing of his discourse: Lawes, and iust Tribunalls, looke not so much vpon particulars as to generalls, that is to say, not what may happen to particular persons, but what generally concerneth the good of all, who, in no rea­son ought to perish, through the abuse and disorder of some, neither in like manner doe they aime, at the par­ticular preiudice which things procure, if the generall benefits bee greater then the preiudices: as we may per­ceiue in Nauigation at Sea, for if the dammages of ship­wracke be great and important yet the benefits of Naui­gation are farre greater.

These are the principall reasons which our Aduersa­ries produce, against the publicke vse and reading of the holy Scriptures, the rest are so weake and friuolous, as they deserue not to haue any more time spent in pro­pounding them, for that would bee as much as to refute them; and so the time wee should spend in them, will be better gain'd, in setting downe two reasons, which be­sides the other before alleadged, shew plainely to our view, and as it were with the pointing of a finger, that [Page 50]the Pope depriues not the vulgar of the Bible, to doe them good, but rather to auoyd and shunne his owne precipice, with which wee will close and shut vp this Treatise.

The first reason is, because (as Father Luys de Grana­da sayes) all the studie and care of our capitall enemie is,Granada en el preambulo de la 2. parte de la introduceion del Symbole. to bereaue vs of this light of the word of God, and hee confirmes it thus: The first thing the Philistines per­formed, when they had Sampson in their power, was to plucke out his eyes; and when they had done this, they found no difficultie in doing whatsoeuer else they meant to lay vpon him, euen to the making of him grinde in a Mill. And this Authour addes, of the same people it is written, that they were very carefull and vigilant to pro­cure that there might bee no Forges amongst the people of Israel, but that hauing neede of any such things, they should repaire vnto their Countrey to haue them, and to make vse of their Forges, because the people of Israel by this meanes, remaining vnfurnished and disar­med, they might the more easily suppresse and ouer­come them. With the same Authour therefore, wee may demaund, what bee the Armes of a Christian war­fare, but the Word of God? and still with the same Authour wee perseuere and say; our enemies in many parts, haue stript and bereaued vs of these Armes, and in stead of them, left vnto vs the bookes of their ha­tred and malice, which are obscene and profane bookes, instigators vnto vice, all which they doe, that the peo­ple hereby remayning disarmed, they might ceaze vp­on them, and dispose of them and their occasions, ac­cording to their owne willes and pleasures, imitating herein, that sacrilegious and abominable King Antiochus, who commanded the bookes of Gods Law, to be torne in pieces, and burnt; and to kill any one, in whose hands [Page 51]at any time they were found.Pacheco [...] discursos, fol. 732. This he did, because (as Father Pacheco obserues) the wicked man saw, that for his wicked dessignes and intentions, it was a behoofe­full thing, to extingush and suppresse the sacred bookes: And this, and no other, is the liuely reason, why the Pope and the Inquisitors so expresly prohibit them, and take away the liues of such faithfull men, that desire to reade them in their owne tongue: like another Antiochus, This Lye you may reade in Fonseca, en la segunda parte del tratado del amor de Dios, cap. 2. and in fr. Luys de Gra­nada, en el preambulo, de la 2. parte de la introduccion. do­ing as hee did, which most impudently and falsely they would put vpon, and applie vnto Henry the eighth, King of England; affirming that hee tooke from religious men the holy Bookes, knowing that the reading of them was as powerfull and trenchant Armes. Vndoubtedly, if I shall expresse what I haue by experience found true, in this most noble and flourishing Kingdome of England, about this particular, it will bee wonderfull different, and contrary to that which we see dayly practised at this day, in all gouernments liuing vnder the obedience of the Romane Church; For whereas there, vpon grieuous and cruell penalties, the common people are prohibited the reading of the sacred Scriptures, because the Pope, and the rest of the Prelates know well that they would finde matter enough in them, wherewith to conuince and condemne, their false doctrines, here all faithfull and Christian men, are exhorted to reade and meditate on them; nay, they are sharpely rebuked if they doe not so: For here neither the Bishops, nor other Prelates and Mi­nisters of the Church haue any feare, least the people should finde their condemnation, whereas in other pla­ces, this Diuine light of the holy Bookes is banisht, as Father Granada complaynes and laments;Granada ibid: but in this Realme it shines and lightens in the most hidden and se­secret corners thereof. There Prelates are destitute of all knowledge, yea, in so grosse a manner, as that some of [Page 52]them neuer so much as sawe the Bible,en c. 6. as Father Estella complaines, but here there is scant a childe of a dozen yeeres olde, who hath not read and read it often. In o­ther kingdomes, many of the Pastours doe not vnder­stand the Diuine writings, and which is more, they con­temne them, or at least seeme to make of them but a light and slender esteeme, neither doe they retaine any good opinion of those that doe vnderstand them, as most learned Doctor Leon affirmes.Leon enel pro­lego, de los nom­bres de Christo. Here, all Pastors in generall, but especially the most reuerend Bishops, are verie conuersant in the same studie of Diuine bookes, euery one highly esteeming, to studie and vnderstand them, and hee is reputed but a bad Christian, and a worse Pastour that doeth otherwise. And finally, in those parts, like wicked Antiochus, they put those Seculars to death that read the holy Scripture: but here like re­ligious and zealous Christians, they commend and re­munerate such as reade them. This, because it is well knowne to all, I doe not here particularly specifie in any large relation, because experience hath taught mee the trueth thereof. From whence I gather, that what the Papists faigne and deuise of Henry the eight, is an in­fernall lye, forged by themselues; for how can it stand with any reason, that to bring in a Religion, that ap­prooues nothing more in the faithfull, then the reading of the holy Scriptures, Henry the eight should prohibite them, and therefore what they falsely father vpon Henry the eight, rather may bee applied to the Romane Church, where the Scriptures are forbidden vpon paine of death, for no other ende, but the same for which Antiochus the Great, supprest and forbade the Booke of God.

The second reason which sheweth that the Pope for­biddeth the Scriptures, not so much for the peoples good [Page 53]as to shunne his owne shame, is this ensuing. The Pope of Rome, knowing, that it hath euer beene a commenda­ble custome in the Christian Church, that publike Rea­ders should daily impart to all the people, the reading of the Prophets and other bookes of the holy Scripture, and that in a Tongue which they vnderstood, (as may be col­lected out of S. Ambrose vpon the fourth Chapter to the Ephesians, and Doctor Sandoual well notes it,Sandonal en il tratado delofi­cio Ecclesia­stico, pag. 12. as wee shall shew by and by) and withall perceiuing on the one part, that he could not quite put downe this good custome, and without apparent scandall; and on the other side, consi­dering, that if the reading of the Scripture were conti­nued to be permitted in the vulgar tongue, his tyrannicall Empire would soone fall to the ground, (because it is im­possible that one should reade, or heare read the holy Scripture, but he must discerne the falshood of the Popes doctrine) hereupon hee craftily deuised a middle way to effect his purpose, which was (as wee haue said) princi­pally to conceale his owne shame, more then to effect the good of the people. First, hee ordained indeed that the Scripture should be read to the people, and thus farre hee cunningly cumplied with the ancient Christian Church, and by this meanes subtilly cast a vaile and mist ouer his treacherie: but secondly, hee so ordained reading of the Scripture, with such a limitation and checke, that in ef­fect (though the vulgar cannot discerne it) hee vtterly o­uerthrowes the practise of the ancient Christian Church, while he restraines the reading of it to a tongue not vnder­stood vulgarly, that is, to the Latine onely: which, what is it else in effect, then not to haue it read at all? and if so, it is then most apparent, that the peoples vnderstandings are depriued of an inualuable benefit; and it is not likely that all this businesse should be made for benefit to no bo­dy: and if to any body, either to the people, or himselfe; [Page 54]not to the people (as hath beene shewed) ergo, to him­selfe: and what that is, appeares clearely, though he en­deauour to keepe it in the darke, which may best be effe­cted in a tongue not vnderstood: but such is the Popes subtiltie herein, that the poore seduced people cannot suspect him all this while, nor consequently complaine or seeke for remedy, because the Pope still beares them in hand with faire pretensions, that he still keepes the anci­ent custome of the Church on foot, though indeed hee doeth nothing lesse; for the ancient Church euer pro­pounded the Scriptures to the common people, in a tongue knowen and vnderstood of all, as is euidently prooued by these ensuing wordes of Sandouall. Iustinus Martyr (sayth hee) relates of the Christians of the Primi­tiue Church,Idem. pag. 20. that on the Lords day they assembled toge­ther, and Lectures were read vnto them out of the Pro­phets and Apostles; and when the Lection was ended, the Pastor admonished them, to performe in life and pra­ctise, what they had heard read: whereupon it is more then probable, that the said Lecture and Reading was in the vulgar tongue, well vnderstood of all the Auditorie; for otherwise, the Pastor should haue beene but a foole, in vrging them to performe, what they neither conceiued nor vnderstood; because, according to that Philosophi­call Axiome, Nihil volutum, quin praecognitum. Father Francisco Antonio also confesseth as much,El Pa. Francisco Antonio, fol. 91. de sus conside­raciones sobre los mysterios de la missa. and that in plainer termes and words, as in these following: The E­pistles of the Apostles were read in the presence and hea­ring of all the faithfull, so as they might be heard not on­ly by the learned, but also by the vulgar; not onely by olde men, but also by young. Then which, what could be spoken more plainly? and indeed it doth so farre con­uince the consciences of the Romanists, that as you see, they cannot choose but confesse it, and therefore accor­dingly [Page 55]the Papists at this day (that they might seeme to continue the ancient custome) not being altogether so im­pudent as altogether to abrogate it, they make pretenses (but all are but deceitfull shadowes) and teach that in the Lectures and Readings of the holy Scriptures in the Church of Rome at this day, all the people should vnder­stand, euen as Father Marquez clearly confesseth,Marquez en el resoro de igno­rantes, f. l. 219. in these wordes: One of the principallest reasons, why wee are commanded to heare Masse on Festiuall dayes, is, because in the Epistles, Gospels, prayers, and other things vttered in the Masse, mention is made of all the chiefest my steries of our Redemption, because faithfull men hearing them, they might be committed to their memories, and they not grow forgetfull of such benefits. This is taken out of Fa­ther Marquez. Now if it be true (as is confest and preten­ded) that the people should commit to memory, and not forget the things they heare, how comes it to passe that they doe not so? Is it not because they vnderstand not? and is not the cause hereof, their hearing it in an vnknown tongue? and doth not this cut off all the benefits preten­ded, and leaue the people in the same case as if they had no Scriptures at all? For as reason informes vs, and that great learned Doctor Ledesma teacheth vs,Fr. Pedro de Ledesma enel tratado 1. de lase christia­na, eap. 2. He that can vtter a thing in Latine, if he vnderstand not the Latine, it is the same as if he knew it not at all. Wherefore in the Readings of the Romane Church, it is onely pretended, and no more, that the people vnderstand: but if you aske them what, or how they vnderstand, their last refuge and all the answere that is left is, That they vnderstand what the Church doth, and that implicitly. Moreouer, for the better preuailing of this delusion, and the entertainment of this pretense, the Papists themselues beleeue, that in the Masse Christ preacheth vnto them his Gospel,Aluarado en su arte de oien viuir, lib. 40.3. by the mouth of the Priest, as Aluarado notes, and also by the [Page 56]mouth of the Deacon, in the same, which they call the high Masse, as the Glosse speakes, super caput perlectis, 25. de in sanctam 29.Rodriguez tom. 2. pag. 101. desus obras morales. which Master Rodriguez alledgeth, who teacheth the same. The Papists doe likewise teach, that the Epistle deliuered in the Masse, is like vnto a letter, which God sends vnto men, to reueale vnto them his will, and what hee requires at their hands, and that the Deacon when he reads the Letter, or the Priest when hee reads it in the Masse, finds the whole will of God therein implyed and intimated,Puente 4. tom. fol. 234. as Father Puente speakes. And moreouer Puente annexeth, that this is after the same ma­ner,2. Esdr. 8. as in the booke of Esdras is expressed, that the Le­uites, Legerunt in libro Legis Dei distinctè, & apertè ad intel­ligendum: & intellexerunt cum legeretur. If this be gran­ted, I would faine haue the Papists themselues answere me; To what end should Christ preach his Gospel vnto men, but to the end they might vnderstand? for there is no reason to speake, when that which is deliuered and spoken is not apprehended nor vnderstood. As S. Augu­stine speakes,Tena in Isa­gog. in totam sacr. Serip. fol. 318. and conformable to him, the Bishop of Tor­tosa; The reason hereof themselues doe yeeld: quia non prodest locutionis integritas, quam non sequitur, intellectus au­dientis. And Christ our Lord, speaking of a prophesie in these words; qui legit, intelligat: for if he couet not to vn­derstand it, his reading will be to small purpose, as Fa­ther Puente notes,Puente ibid. fol. 578. and obserues. And how is it probable, that Christ should intimate and declare vnto them his will, by meanes of the Epistle, when they vnderstand not, what is therein comprehended. This, as S. Paul sayth, is rather a breathing into the aire, then an instructing of the people. It is (as we vsually say in our Spanish tongue) predicar en desierto; to preach in the desert: For as the precedent Bishop alleadged sayes, this comes to passe, when either that which is deliuered is not vnderstood, [Page 57]or that doctrine which is preached, is not obeyed. This is not a manifesting of Gods will vnto men,Tena in geg. in tota. Scrip. sacr. fol. 320. by the mouth of the Priest, but a speaking of the Priest onely to God a­lone, (if so be the Priest vnderstand what himselfe reades, otherwise no;) because, as the Apostle teacheth, qui lo­quitur lingua ignota, non hominibus, sed Deo loquitur: Deo, quia intelligit eum, non hominibus qui non percipiunt eum: as the said Bishop notes very well, vpon that same very place of the Apostle: conformable to whom,Tena, ibid. Father Hurtado prooues, and preacheth, quòd, quando quis Verba facit, apud hominem ignorantem, suae linguae, propriè loquendo non loqui­tur: the reason hereof is, quia actualis loquutio, est actualis significatio rei, & expressio, non est autem actualis significatio sine actuali perceptione audientis: and hee confirmes it by this example, quia ramus appensus, non significat aliquid actu, nisi quando, actu ex illo cognito, deuenitur in cognitio­nem Vini: nec ramus est signum iumento, sed potatori. From all this heretofore expressed, I collect, that the Pope, more through force and feare, then consent or will, propoun­deth the Scriptures in the Church to the people; and this he doeth in Latine, to the end they may not conceiue and vnderstand them. Wherein he goes quite contrary to the order and course helde in the Primitiue Church, before he began to exercise his tyrannies vpon men; which ve­ry order of the Primitiue Church, is now obseru'd in En­gland, and throughout all the Reformed Churches, both conformable to reason, the Commandements of God, and Apostolicall instruction, which already we haue suf­ficiently prooued, and will doe more at large, if God per­mit me, in another place.

Out of all this formerly produced, I conclude, that the Pope forbids the holy Bible to the common people, not so much to reprehend them within the bounds of so­brietie, as to retaine them in grosse and palpable igno­rance; [Page 58]not to preuent errors in the faithfull, as to nourish and maintaine his owne; not to benesite soules, but to emptie purses; not to bridle the pride of his Subiects, but to loose the raines to his owne vnbridled appetites, and of a priuate Romane Bishop, to make himselfe the absolute spirituall Head, and high Priest of the whole world: thus like another Lucifer, he erecting and raising vp himselfe aboue all that which is called God. Neither doeth he prohibite the Bible, the precious pearle of Gods word, because it ought not to be giuen to swine, but in that himselfe is one, and would haue others to be so too: not because the same is darke and obscure, but in that he, like a close and slie theefe, loues darkenesse better then light, for the attaining to his proper ends and desseignes, and the more easily to tyrannize ouer the world.

But they that are desirous and zealous of their saluati­on, ought with a gratefull and cheerefull heart, to receiue so high and inexplicable a benefite, out of Gods diuine bounty conferred on vs, in declaring vnto vs by the sacred word, his heauenly will and pleasure, (which is pleasing and acceptable to him, and the same odious and offensiue to the other,) that so following the one, and flying the o­ther, we may both li [...] and die in his loue and fauour, and by this meanes attaine to be partakers of his glory; the greatnesse of which benefit, and supereminencie of which honour, Moses declared vnto the people in these expresse words, What Nation is there so noble and happy, that enioyes the same Ceremonies, Iudgements, and Lawes of God, which I will this day set before your eyes? And in the Psalme 148. the royall Prophet yeeldeth praise vnto God, saying, that hee had denounced his word to Iacob, and his Iudgements to Israel: which grace and fauour he had not shewed to any other nation of the world. So as this high and speciall fauour shewed vs by God, in communicating himselfe vn­to [Page 59]vs by his holy word, ought to bind vs to be the more carefull in seeking him out, euen as he commandeth vs; and that we might the better doe it, hee gaue order, they should be diuulged in our vulgar tongues, and the holy Doctors exhorts to the same; moouing vs thereunto by the example of those in the Primitiue Church, and others that liued many ages after, and also we are hereunto inui­ted, by the rare and innumerable benefits which doe dai­ly proceed therefrom, deriued from the true knowledge we haue therein of God, and of his Sonne Iesus Christ, if we desire to be knowen of him with approbation, and ac­ceptation, and that note vs to be his elect, through the ob­ligation wherein wee all stand bound, to obserue his sin­cere seruice and worship, submitting all those temptati­ons which ordinarily assaile vs, to his holy will and most sacred Law, if we meane to obtaine victory ouer our ene­mies, grosse ignorance and blindnesse, and without which this light, must needs haue a great power and domination ouer vs. Finally it binds vs, neuer to let this sacred booke of the holy Scriptures to be out of our hands; the reading and meditation therein, being our most important felici­tie and happinesse, as may plainely appeare by all that which hath beene said, and Fonseca teacheth no lesse,Fonseca segun­da parte trata­do del amor de Dios, fol. 57. who is yet liuing in the Spanish Court, and esteemed for one of the greatest Diuines, and rarest Prea­chers of our time.

Laus Deo.

Los Libros de que he sacado lo que en este tratado se contiene son los que se siguen.
The Bookes out of which this Treatise is gathered, are these following.

HIstoria Pontifical y catclica compuesta por el Doctor Yllescas en Madrid. An̄o 1613.

Tesoro de ignorantes compuesto por el P. Fr. Chrystoual Marquez, impresso en Madrid. An̄o 1614.

Bienes del honesto traba [...]o, y dan̄os de la ociosidad por el P. Pedro Guzman en Madrid. An̄o 1614.

Guia espiritual del P. Puente en Madrid. An̄o 1614.

Obras del Maestro Gracian, en Madrid. An̄o 1616.

Tomo primero de la historia general de Espan̄a por el P. Ma­riana en Madrid. An̄o 1623.

Consideraciones sobre los mysterios de la missa por el P. Fran­cisco Antonio en Madrid. An̄o 1598.

Tomoprimero del Arte de bien viuir por el P. Maestro Al­uardo en Valladolid. An̄o 1613.

El Maestro Christiano del Maestro Reynosa en Vallado­lid. An̄o 1618.

Obras morales del Maestro Fr. Manuel Rodriguez en Val­ladolid. An̄o 1621.

Luz de las marauillas que Dios obra en el alma por el P. Maestro Fr. Leandro de Granada en Valladolid. An̄o 1607.

Segundo Tomo de la perfecion por el P. Puente en Valla­dolid. An̄o 1613.

Los Nombres de Christo por el P. Maestro Fr. Luys de Leon en Salamanca. An̄o 1603.

Suma del P. Maestro Fr. Pedro de Ledesma en Salaman­ca. An̄o 1589.

Catorce discursos sobre el Pater noster por el P. Fr. Baltha­sar Pacheco en Salamanca, An̄o 1594.

Vigilia magna del P. Fr. Nicolas Brauo en Salamanca. An̄o 1605.

Libro del Rosario de nuestra sen̄ora por el P. Arinzano en Salamanca. An̄o 1903.

Tratado del officio Ecclesiastico Canonico por el Doctor Don Bernardino de Sandoual en Toledo, An̄o 1568.

Primeraparte de las excelencias de la castidad, por el P. Fr. Ioseph de Iesus Maria, en Alcala de Henares. An̄o 1601.

Primera parte del Libro de la vanidad del mundo, por el P. Estella en Alcala de Henares. An̄o 1597.

Insinuacion y demonstracion de la Diuina piedad por el P. Maestro Fr. Leandro de Granada en Seuilla. An̄o 1616.

Philosophia moral de Principes por el P. Torres en Bur­gos. An̄o 1596.

La introduccion del Symbolo de la Fe por el P. Maestro Fr. Luys de Granada, en Lerma. An̄o 1619.

Tratado del Purgatorio contra Luthero, por Fr. Dimas Serpi en Barcelona. An̄o 1611.

Historia de la adoracion y vso de las Imagines por el Maestro Prades en Valencia. 1597.

Segunda parte del tratado del Amor de Dios, por el P. Mae­stro Fonseca en Valencia. An̄o 1608.

Tomo tercero y quarto de la perfecion Christiana, por el P. Puente en Pamplona. An̄o 1616.

Segunda parte del Monte Caluario, por Don Antonio de Gueuara, en Anueres. An̄o 1559. Con Preuilegio.

Isagoge in totam sacram Scripturam, Autore Ludouico de Tena Episcopo Dertusensi, en Huesca. An̄o 1622.

FINIS.

LONDON, Printed by THOMAS HARPER. M. DC. XXIV.

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