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 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 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 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 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 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 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 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 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 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 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, 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 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, 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 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, 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 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 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 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 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 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, 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 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 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 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 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, 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 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 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 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 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 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; 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 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 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, 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; 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 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.