Scrutamini Scripturas: THE EXHORTATION OF A SPANISH CONVERTED MONK: Collected Out of the Spanish Authors themselves, to read and peruse the holy Scriptures; Contrary to the Prohibition of the Pope, and Church of Rome, whose Tyranny in this point plainly appears to every man's 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 Honourable, and Right Reverend Father in God, JOHN, Lord Bishop of Lincoln, Lord Keeper of the Great Seal, and one of His Majesty's most Honourable Privy Counsel.  
Right Honourable, My singular good Lord:  
AS it runs in our Spanish Tongue: Quien á buen arbol se arrima, buena sombra le cobija; He that retires himself under a good tree, finds both good shelter and shadow: This I have found most true by my own experience, in that since my voluntary banishment out of my native Soil, for the peace and liberty of Conscience, into this flourishing Kingdom, like a poor stranger, being in a Labyrinth of worldly cares and necessities: It pleased your gracious Lordship, not only to vouchsafe me the protection of your Honourable house, but (though most unworthy) further to confer upon me many great and important benefits, joined with Noble promises, of my more prevalent preferments, when fit opportunity served, that I cannot but apply myself in all the humblest offices within my poor power, to manifest therefore some due and unfeigned gratitude. Seeing (as learned Seneca saith) the best return of a benefit, est grata beneficij memoria: Wherefore, as it hath pleased your gracious Lordship, to countenance, and secure the Author, extend the same honourable protection and defence, to this his poor labour and work, exposed to the depravations, and malignities of so many powerful adversaries. The Subject is Divine, the Testimonies sincere, and the End Religious and profitable; the beams therefore of your honourable and favourable countenance will soon dispel these fogs and vapours, Gods true worship and service will hereby be advanced, and my unworthy self most highly satisfied, if under the shadow and safeguard, of your honourable wing, I may but live and die,  
Your Honours most dutiful, thankful, and faithful poor affectionate, FERNANDO TEXEDA.   

TO THE NOBLE AND RELIGIOUS English Nation.  
THis present Treatise, which here I mean to publish and diuulge, I first writ and penned in the Spanish tongue, with an intention to have benefitted herein my own Nation, and such as were in a way, to embrace God's sincerity and truth; which notwithstanding could take no effect, by reason I wanted fit means and conveniency, to print it in the Spanish: and then on the other side, some special friends both moved and persuaded me, to Translate it into English, and publish it in my own name, for the better satisfaction of this Noble and Religious Nation, both in regard of what they may fear and doubt of in me, as also in regard of what I desire to manifest, and make known & impart to this whole Nation; That as God hath vouchsafed me the singular grace and favour, to discern and embrace the truth of this Apostolical Church and Doctrine; so I hope, the same mercy and grace, will ever be ready at hand, to fortify and strengthen me against all humane debilities, that if just occasion be offered, I may most constantly persevere in the same to the end, and be prepared (if God so ordain) to seal and confirm it with my dearest blood. And though there have been some, who after their illumination, and profession of this Tructh, have with the dog, returned to their vomit; yet the like ought not to be censured and judged of all: For judas his being wicked and a reprobate, were no just reason to condemn the rest of the Apostles; and so though one Englishman should be the occasion of the untimely death of another, yet were it no reason hereupon, to bear a general hatred to the whole Nation: Wherefore, it must needs argue either a weak, or depraved judgement, by the apostasy of one, to presage and expect the like from all others. Considering, that though there have been some, who have revolted, yet many likewise there have been, who have persevered constantly even to death. From whom, being good men, we should rather presume of others stability and perseverance, then from the other to conclude ill of all, by reason of the error and levity of some: Since Christian charity (quae non cogitat malum) obligeth us to the same: and in that it is only God, who affords the special grace of perseverance (even as he was the Author of a good beginning) whose power is no less amongst Italians and Spaniards, than it is over other Nations; and who alone is able, and willing, ex lapidibus, suscitare filios Abrahae: whereunto let me also annex this farther, (that I may modestly affirm somewhat in behalf of my own particular nation) very few Spaniards at any time have been found, (I speak of those that are learned and understanding) that ever renounced the Christian faith, which they have once entertained and embraced, as it may most apparently be averred and proved by many zealous and learned men, which have been and daily are tormented, and exposed to the fire by that cruel and tyrannical Court of the Spanish Inquisition, for maintaining and defending Christian verity and truth, so fearful and terrible a death, together with the injury herein done both to themselves and their friends, having no power to shake their constancy, in a Religion which they have professed and undertaken. That this is true and infallible, it may be observed in more than a few Churches of Spain, wherein many Sanbenitoes are hanged up (which are not like those Sacci benedicti in the primitive Church, imposed upon true and devout penitents, but rather Sacci maledicti) which are certain written Tables, wherein are registered the death, and punishment of such good Christians, whom they have exposed to a reproachful and shameful death for this Religion, which they term Caluinian, or Lutherane. And were it not for this bloody and cruel proceeding of the Inquisition, the Pontifical Religion would at this day be soon banished out of Spain, and in stead thereof, by God's assistance and furtherance, true Religion planted and established; as Doctor Yllescas plainly avers: while he much laments and grieves, for the small number of Christians at this day. In Spain (saith he) what should we now have been, if thirteen years since, the diabolical conspiracies of Cazalla and Constantino had not been discovered. 
Yllescas enlae prefation y argumento sober el vlt. lib. de la historia Pontifical, y Catholica.  These infernal conspiracies, whereof this Author speaks, were (to the great heartgrief, both of himself and all other Papists) the pure and sincere profession of true Christian Religion. This Cazalla (of whom this Author so infamously reports, every one speaking as he is himself) was a Doctor of Divinity, of singular virtue and understanding, who in the year 1557. was burnt in Vallodolid, for the Protestant Religion, together with his mother, brothers, and sisters, and a Knight of special good quality, called Don Carlos, as also the Marquis of Poza son, and many others, were exceedingly afflicted and persecuted: the house, whither they used daily to repair to hear the word of God, was razed down, and sowed with salt, that it might never be re-edified: and in the midst of this house, 
This Column I have seen with mine own eyes.  they set a marble pillar, for a memorial, that there faithful Christians (whom they call Hereges Lutheranos) were wont to assemble. Constantino also was a Doctor of as profound and great learning, as Spain in many ages had brought forth. He was preacher and Confessor to that renowned Emperor Charles the fift, and by this means, if he had affected it, he might have risen to very eminent dignities; but all this he rejected and contemned, (as a man that made no account of these worldly honours) and went to Sevilla, 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 lives, who opposed themselves, and in Pulpits publicly preached against the tyranny, doctrine, and proceed of the Pope, and the Inquisitors; explaining sincerely to the people, the truth of Christ's sacred Gospel, to such wonderful benefit and emolument of all the faithful, that in the same time, above eight hundred were taken and imprisoned for this cause, by the Inquisition, only within the compass of the City of Sevilla. Some of them were rich people, and of very good quality, both men and women; among which number, was Don juan Ponce de Leon, brother to the Count de Baylen, and cousin to the Duke of Arcos, a Gentleman questionless of singular piety and integrity; and the Lady joana, wife to the Lord of Higuera, whom, presently after her childbearing, the Inquisitors exposed 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 even to the marrow bones of her arms, her thighs and legs; and in this her affliction and torment, they carried her back again to prison, in a manner dead, she vomiting blood out of her mouth in great abundance, her very entrailes being rend and torn: in the end, some eight days after these torments, she died, having no body near, or about her, no not so much as a damosel, who a few days before, was cruelly handled and tormented as herself was. Many of this number thus imprisoned and taken, were afterwards burned, which they did, by twenty and twenty at a time; the rest were most barbarously and inhumanely entreated; the house where they congregated was defaced, and used after the same manner as that of Cazalla was in Valladolid. Let the courteous Reader peruse that religious and learned man's work, Cyprian de Valera, in his peculiar Treatise of the Authority of the Pope, where he relates these persecutions more at large: And to a book entitled, Inquisitto Hispanica, written first by a Spaniard in Latin, & afterwards translated into English, where both these, and many other sorts of torments are described, wherewith they persecute the faithful in Spain. But that which hath been delivered, shall suffice me at this time: whereby it may appear, that if it were not for the strictness of that rigorous Inquisition, there would exceeding many and faithful good Protestants, daily manifest and reveal themselves; and yet notwithstanding the same, and all their cruelties used, there are in many parts some: all which may justly excite a charitable and favourable construction of those, that leave those Kingdoms, and repair into other Dominions, that they may there, with all Christian liberty, truly worship and call upon God's holy Name. And let none be ready to reproach us (as many use to do) with a Bishop of Spalleto, or some other famous Impostor, and subtle Spy; for God forbidden we should all be made of the same metrall: for as the Spanish proverb says, Todos los dedos de la mano, no son yguales; There's difference betwixt one man and another. Besides, the many and singular commodities we have been ready to leave and forsake in our own Countries, and the innumerable troubles, poverties, discontentments, and distastes that we meet withal in foreign parts, yield no weak nor slender testimony, that God doth graciously intent to finish the good work he hath already begun in us. And in my opinion, a man hath no reason to forbear the doing of good to another, in that he is fearful and mistrustful 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 moved to any commiseration or pity; and this is God. Neither in like manner, is it a good and commendable course, for the attracting and bringing of a man to any good, and to abett and uphold his perseverance therein, to draw back our hands from his relief and succour; for this were enough in them unstable, and not enured and habituated, in afflictions and calamities, to make them murmur with the Israelites in the wilderness, and to cry out again after the fleshpots of Egypt: Although for my part, I am confident by God's affistance and grace, notwithstanding all worldly contrarieties, that I shall never consent or yield to so odious a Renunciation, as being, I thank God, well instructed and prepared and practised, and hope so to continue in this main point and masterpiece of Christianity, 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 choose aright that, which most concerneth him, and to discern what it is he relinquisheth, and what it is he embraceth; 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 wisdom, and a celestial wisdom; the first hath the earth for its scope and object; the second aims at heaven. Some men's lives are full of errors and blurs, both in corporal and spiritual matters; other men's comportments are discreet and commendable: the difference floweth from the quality of the persons, whereof some are prudent, others are imprudent: the one sort fasteneth on that which is good, the others grope even as blind men at midday. If a man err in temporal things, the damage is not great; for all sublunary occurrences are of small consequence, and to miscarry in a slight affair, imports little. For his error is repairable, in that there is another life; but if a man err in matter of eternity, which is for ever permanent, and incapable of any amendment or alteration; this is the greatest detriment a man can incur. For the declining whereof, God hath given the sacred Scripture, the only means to know, understand, and distinguish which is the true, and which the false Religion, what kind of worship, and manner of service and honour he enjoineth and approoues of, and what he inhibiteth and detesteth: but Satan, the father of lies, and author of darkness, perceiving that by this way alone, his fraud is disannulled, his darkness dissipated, and the vanity on which his kingdom is grounded luculently detected, whence results his eminent ruin. Finding by the long experience of his losses, that such miserable men as he hath captivated unto death, and bound with the chains of ignorance and blindness, being irradiated with this heavenly light, do escape out of his prison, and are transported into the liberty of the sons of God. Hence it comes to pass that though by the quality of his perverse and cursed disposition, he abominates and persecuteth all the means that ten● to the good and salvation of mankind, yet with more singular diligence, and extraordinary violence, he hath ever opposed, & will never intermit to resist (until God altogether bridle him up) the books of sacred Writ. Now amongst all the persecutions and wars which he hath stirred up against it, that which the Church of Rome by the intervention of his trusty Agents, the Pope of Rome and the Inquisitors of Spain, doth at this day prosecute against it, is, without all comparison, most transcendent and cruel. For (to omit those other infamous aspersions they cast upon it) there being allowed, in those countries', where the Inquisition reigneth, an infinite number of books replete with a thousand blasphemies, superstitions, delusions, lies, dishonesties, and turpitudes, to the great prejudice and destruction of numberless souls, they prohibit the reading of holy Scripture unto the common people, quite exiling it from them, and most shamefully calumning it to be the cause and occasion of errors, and the instigatrix to vice. It is true, that Pius the fourth gave 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 read it with fruit: Hereby intimating, and that not obscurely, that his meaning was not, that they should read it, who were incited thereunto by a desire of knowing and enquiring into the truth, but only such as by auricular confession, their course of life, and behaviour, had given sufficient testimony, that they were most obstinate Papists, and such as had sworn unto the Pope's words. But let the benevolent Reader observe, that all that was granted by Pius, were it much or little, yet so much as he permitted, hath been all abrogated and annihilated by a Bull of the most ungentle Clement the eighth of infamous memory, as may be seen in Castigatione indicis librorum prohibitorum; conformably whereunto are interdicted all the holy Scriptures in the vulgar tongue, in the Catalogue of prohibited books made by the Cardinal Quirogua, in his sixth rule; as also in that recent one compiled by the order of Cardinal Bernardo de Rojas and Sandoval, in the fourth Rule: and yet not thus content, the said ministers of Satan, send into all parts their familiars (which are other incarnate devils, of inferior authority to them, but of no less cruelty and sagacity) who night and day go from house to house, and from company to company, pretending themselves to be friends and familiars withal, being in truth enemies and familiar devils. And by this means they know and discover, if there be any, that flying the contagion of dissolute books, betake themselves to the Sanctuary of the holy Scriptures, labouring to read them in the vulgar tongue, because they understand not the other languages in which they are composed, if they take a Layman that's skilled only in the Spanish with this Divine book in his hands, it were better for him, they had surprised him coining false money, or machinating some notable treason against his Prince or natural Country, for that his offence and rebellion should be less cruelly chastened, than the reading of holy Writte in the mother tongue is wont to be.  
This great truculency and unheard Tyranny of the Pope and Inquisitors, the deplorable blindness, and the lamentable servitude of those that are subject unto them, especially of those of my Nation, have caused me to take up my pen, to do that in my own language, which many grave and religious Doctors have happily accomplished in other tongues, to the wondrous and plentiful benefit of the faithful; to wit, to evince and point out as with the finger, the precise necessity and obligation that all sorts and conditions, both of men and women have to read and meditate on the holy Scriptures, whether they be rich or poor, learned or unlearned, small or great ones; and that not only if the Prelates permit it, but also though they should all inhibit it. The reasons and arguments which I will allege for this purpose, are either drawn word for word, or collected by necessary consequence out of Spanish books (two or three Latin books excepted) all which are imprinted in Spain with privilege, and (as you may see in the Frontispiece of all of them) have been examined and approved, not by one, but by man Doctors, and not by the less but by the most learned men, and not by those that were the least, but the greatest Papists; so that every good Catholic Roman, especially if he be a Spaniard, may read and peruse this my book without any scruple of conscience, and cannot choose but give credit to what he readeth in it. My intendment herein hath been to gratify my Nation, as also that foreign nations, which profess the true Religion and faith, and particularly the Noble English Nation, in which it flourisheth more than in all the rest, and to which I stand more obliged then to all others, may see, that the strength of the truth we maintain, is so forcible, that maugre all the power of Hell, Pope and Inquisitors, it is manifested & diuulged by the mouth of its enemies. And this will be more perspicuous in those other Tractates, which if God vouchsafe me his Divine grace, and my necessity and poverty afford me time, place, and tranquillity, I will bring to light. In which I will prove, by authorities I have already gathered out of Spanish Authors and Books, the principal points of our English Religion against the Roman. God grant it may all be to the honour of his holy Name, and edifying of his Church, which shall be the main remuneration and guerdon I most desired of the labour I bestowed in this Work, and the residue I purpose to imprint hereafter; which how great it hath been, iudicium sit penès doctos.   


That all the faithful, whatsoever be their profession and condition, are precisely obliged to Read and Meditate the Divine Scripture.  
THis Truth first appeareth in that God would have it so, and commands it, as the ensuing authorities out of Scripture itself aver, the which are alleged by the Spanish Authors cited in the Margin. Blessed (saith the Psalmograph) are they who diligently meditate upon divine Scriptures. To know God by the testimony of them; Read, and search (saith Christ our Lord) the Scriptures, for they testify of me: Hereunto alludes that of Deuteronomie, 
Aluarado to●● primero del arte de bien vivir, fol. 1091.  Chap. 22. Ask thy father, and he will declare unto thee; thy Ancestors, and they will tell thee. For as Father Serpi cloquently teacheth, The writings and Scriptures whence we should know and learn, are no other than the Prophets, Evangelists, and Apostles, whose Books we all enjoy. And to these, saith S. Paul, 
Serpi en el tratade ●e Purgatorio, pag. 1.  (as Father Serpi observeth this saying) we must approach to gather learning and profit from them. But that of Moses transcendeth all these testimonies (as Father Lewis de Granada noteth) as the most Illustrious and pregnant one, 
Granada en el preambulo de la 2. P. de la introduction del Symbelo.  to convince all understandings, who having propounded and declared the Law of God, saith on this wise; These words which I now set before thee, shall be in thy heart, and thou shalt teach them to thy children; and shult think of them when thou art in thy house, and when thou iournyest; when thou goest to bed and when thou risest up again, thou shalt fasten them as a signet to thy hand, and they shall be, and move before thine eyes, and thou shalt write them in the galleries and portals of thy house. With what other words (we may say with Granada) could the consideration and study of the Law have been better exemplified; and as if all this had been little, in the 11. Chapter of the same Book, he again recommends it to us in the self same words, (a thing which seldom happens in the Scripture) so great was the care of this heavenly man (who spoke with God face to face) desired we should have to be assiduous in the Law of God, as who well understood how much we were bound so to do, and the inestimable fruits and benefits that would follow of it. The same God that without making difference of Sex, age, or quality, enjoined all to read the sacred Scripture, did likewise ordain that it should be diuulged in all languages, that all might have the fruition of it. 
Leon en el prologo de los nombres de Christo.  So doth the learned Father, Lewis de Leon, confess it in these words, That God compiled the holy Scriptures with very plain words, and in a language which was vulgar and familiar to them, to whom he first gave them. And when from them, together with the true knowledge of jesus Christ, this treasure was transferred and communicated to the Gentiles, he caused them to be explicated into diverse tongues, and almost into all those which at that time were most general and common, that they might be obvious and familiar unto all. And to ratify the truth hereof, we read that S. Hierome translated it into his mother tongue, 
Prades en el prologo de la adoration delas imagines.  which was the Dalmatique: And john chrysostom into the Armenique tongue. ulphilas a Goatish Bishop into the Goatish tongue, as Doctor Prades relateth of all the three. john, Prelate of seville, translated it into the Arabic, as Father Mariana storieth; 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 help the Moors, for that the Arabic tongue was of ordinary use among all. And he addeth that there are some copies of this translation which have been propagated to our times, being yet extant in some places of Spain. 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 work 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 read it; which accompanieth the version which he with great labour and study made, and caused to be imprinted, which is the last time (that I know) 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 move the Catholic Kings, to permit unto our Country men the Spaniards, the fruition of this invaluable treasure, for the foresaid pious Gentleman, for the good of our Nation employed twenty whole years labour in the said translation, which in the judgement of all the learned is a very excellent one.  
Also the truth of the former proposition appeareth (to wit, that all the faithful are obliged to read and ruminate the holy Scripture,) in that the holy Doctors and ancient Father's 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 clearly teach this, as you may see in the place quoted in the Margin. So likewise Father Prades doth openly confess it, though he add that notwithstanding this, the Catholic Church, to wit, the Roman, did prudently and holily in prohibiting the vulgar to read the Scripture, that you may see how the Papists esteemed the authority of the holy Doctors, when they speak (which they oft do) against their errors and tyrannies. 
Granada en el preambulo de la 2. part. de la introduetion del Symbolo.  Lewis de Granada approoues our proposition; and in proof of it allegeth that which S. Hierom wrote to a Virgin, by name Demetria, recommending to her the reading of sacred Scripture: 
Hiero. ad Demet.  and gives the same advice to S. Paula, and yields this reason of it, that the true nourishment of the soul, is to meditate day and night on the Law of the Lord, and S. Bernard writing to his sister, persuades her to this study, 
Bernard ad soreremde modo bene vivendi, c. 50.  declaring unto her particularly the fruits and effects of this good reading. And S. Paul counselleth his disciple Timothy, who was full of the holy Ghost, that till he came, he should be exercised in reading the holy Scripture, which Timothy had learned from a child. Father Torres is of the same mind with Granada, 
Torres lib. 25. ca 2. de la Philosophia de Principes.  and brings to ratify his opinion almost the self same examples and testimonies which the other did; and adds that S. Fulgentius recommends the foresaid study of Divine Scripture, unto 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 read and understand the holy Scripture. Gregory Nazianzene (saith Father Reynosa) advised out of his great experience, 
Ad laetan de institutione filiae.  that the Bible should never part out of the heart, nor out of the mouth, 
Reynosa fol. 87. deal maestro Christiano.  nor out of the understanding, nor out of the tongue, by reason of the admirable benefits which redounded from the assiduous use of it.  
S. chrysostom amongst all the rest of the Fathers, is very admirable in this point, and particularly in his third Sermon that he made of Lazarus, where he answereth to all the objections that the Papists at this day make against the free and vulgar use of the Bible. The Reader may please to peruse the Exhortation, which most learned and godly Cypriano de Valera made, to persuade men to read continually the holy Scriptures, where he shall find the main and principal sum collected, of whatsoever S. chrysostom delivers in that place.  
Besides that formerly delivered, we do prove, the precise necessity and obligation, wherein all the faithful stand bound, to read the holy Scriptures, because in the Primitive Church and many ages after, all sorts of people did so, and it was counted a great offence, not to read them: and that this reading was very behooveful and profitable for them, the most learned Doctor Leon affirms most clearly, saying; 
Leon en el Prologo de los nombres de Christo.  In the first ages of the Primitive Church, and many years after, it was esteemed a great fault in the faithful, not to be often conversant in the perusing and reading of the Divine Books: and Ecclesiastical men, and those whom we call Secular, both learned, and unlearned, for this reason, treated so much of this exercise and study, that the carefulness herein of the vulgar sort, stirred up in Bishops and Prelates, a greater study and practise in the same; who ordinarily in their Churches, in a manner every day, expounded the sacred Scriptures to the people, because the particular reading of them by every one in their houses, by the light of that public doctrine, being illuminated, and governed as it were by their Masters and Teacher's voice, might be free from error, and be a cause of the greater and more important benefit; which in very deed was so great, as that order and government was religious and zealous, and the fruit was answerable to their sowing of the seed. 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 read them; the which was very profitable, and as such approved of many holy and very learned men.  
That the said Reading of the holy Scriptures, proved very profitable, 
Prades en el Prologo de la adoracion de las imagines.  many Spanish writers affirm and confess: but amongst all therest, Father Torres avers the same admirably, with wonderful examples of many who were cured and reformed by the same. The which I will here express and set down with all possible brevity, 
Torres lib. 25. de la Philosophia de Principes. Cap. 2.  that the propounded verity may more evidently appear. The first example produced by Torres, is of the Eunuch, servant to Candaces' Queen of Ethiopia, who by the means of reading the Prophet Esaias, attained to the knowledge of Christian verity. The second is, of S. Eugenia, who desiring to be assured of the infallible knowledge of her salvation, the Epistles of S. Paul came to her hands, (this would not have happened to her if she had been in Spain) upon the doctrine whereof she considering and meditating, she in such sort grew to discover the falsities and deceits of the Gentiles, and the verity of Christian wisdom, that she was not only converted to the faith and belief of our Lord, but further, she 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 jesus Christ; who being a Gentile, no less prudent than honourable, and being brought up in the Palace of the Emperor Maximian, by chance she met with a book of the same Epistles, and with the History written by S. Luke, of the Acts of the Apostles; in whose doctrine, she discovered the errors of Infidelity; and so becoming a Christian, she embraced a cruel death, to keep possession of that she had undertaken. To the former examples he adds this other, of that most illuminated S. Augustine, who being plunged in a thousand doubts and ambiguities, it was said unto him, Tolle & lege: Take and read: and he obeying this voice, not knowing from whom, or whence it came, he took the Epistles of the Apostle, and opening them, the first which presented themselves to him, were those words written to the Romans, Chap. 13. Not in eating and drunkenness, but put ye on our Lord jesus Christ, etc. And these reasons so fare prevailed with him, that presently abjuring his heresy, he was converted to the Lord. The last example propounded by this Author, is incomparably beyond all the rest, and sufficient to move us, never to be without the holy Scriptures in our hands; which is, the same of the most holy Virgin, the Mother of him that is Lord of heaven and earth, who at the same time, when she felt in her sacred entrailes, the most divine mystery of the Incarnation, by the coming of the Angel, S. Ambrose says, that she was reading and meditating on the Prophecy of Esaias, Chap. 7. 
Ambros. lib. 2. in Luc. cap. 1.  Ecce Virgo concipiet, & pariet filium, etc. whereunto Torres adds, That we may conceive, how the reading of the holy Scriptures, was a singular preparation for the receiving of such a favour and grace; the which he confirms, and this renowned S. Augustine observes in the blessed Virgin; amongst whose many excellencies, he specifies one, namely, that she was very well read and conversant in the Prophets. Many other examples the same Father Torres mentions, which here I omit to avoid prolixity; and because these above declared, evidently demonstrate, that the use and reading of the holy Scriptures, hath ever been common and commendable in all the faithful; and that the perusing of them, hath brought forth wonderful effects; which is the same we aimed at in the beginning, and which for more efficacy, we now briefly confirm by the example of S. Gertrudis, with whom (if we may believe the Papists blasphemous fiction) our Lord did marry; and moreover that our Saviour Christ said Mass on the day of his nuptials, that they might be the more solemn and authentical: For this blessed Nun, is wonderfully exalted by Master Granada, 
Granada en el li. de la insinuacion de la dinina Pedad, fol. 22. Note that this Book is approved by the gravest Doctors in all Spain.  in that she was very perseverant in reading of the holy Scriptures, and in that she confirmed whatsoever she spoke, out of the Texts, both in the one and th'other Testament; who, if she were now in Spain, I make no doubt but she would be reputed a Lutherane. We also proved more in particular, in what an obligation all the faithful stand bound to read the divine Scriptures, because it is God's pleasure we should know and understand him by them. Lorenzo justiniano's teacheth as much, whom Fray joseph. de jesus Maria follows, 
Fray joseph. cap. 12. deal libro de las excelencias de la castidad.  and allegeth in these words: By means of the holy Scriptures, our Lord meant to illuminate and instruct our ignorance, inform and direct our faith, and fortify and strengthen our hopes. The very same, Father Arinçan openly confesseth and maintaineth, saying, that the holy Scripture, 
Arinzano en so Rosario, fol. 138  is a Book plain and delucide, without danger, which God imparted to us, that by the same we might know him. But above all these Testimonies, that of S. Augustine, conferring with God in prayer, and speaking of himself, propounds unto us, and Father Lewis of Granada avers and confirms the same: Whereas I was weak and insufficient (saith S. Augustine) to find out truth, with naked reason, and therefore stood in need of the testimony and authority of the holy Scripture, 
Granada en la segnuda parte de la introduction del Symbolo.  I began then presently to conceive, how it was not possible to believe, that thou (O God) wouldst give so great a divinity, and power to these writings in the world, but that by their means thou wouldst be believed, and by them sought out. Saint Augustine's words extend thus fare, the which the Bishop of Tortosa also allegeth, to prove, what we have formerly propounded: and he adds, That God gave us the Scriptures especially, by them to find out Christ, whom (as S. Augustine saith) the Scripture sounded in his care. From this, it must needs infallibly follow, that whosoever takes away the use of the holy Scripture from the vulgar, together with them, they take away the only means and instrument which God gave them, to know himself, and his Son jesus Christ; and so consequently they shut against them the gate of eternal life, which wholly consists in this knowledge, and the same jesus Christ testifieth, speaking to his heavenly Father, from which also we may collect, how deeply we stand bound and obliged to the reading of the same holy Scripture, if we mean to know God, and obtain everlasting life.  
The said obligation and bond, is also made more manifest, wherein all Christians stand bound to read the holy Scriptures; for as God will be believed out of them, so he will likewise by them be served and reverenced: because in them he reveals unto us his Divine will and pleasure, and he sent amongst us his holy Law, which the vulgar can no ways observe nor keep, if they be not permitted to look into it. They will peradventure allege, how this reason only proves, that every Christian ought to know, and understand the Law of God; but hereof it doth not necessarily follow, that the reading of the holy Scriptures is requisite for all in general, because it is sufficient, that the Doctors and great Masters propound to the vulgar, whatsoever is most necessary and requisite therein to be known. First, I answer this objection, That Gods will is not, the people should only hear and understand, what their Teachers and Pastors think good, but that all and every good Christian and faithful man, should search and look into the Scriptures, as formerly hath been sufficiently proved: As also it is further averred, 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 divinely inspired, and written by the holy Ghost to this end, that as a common medicine of the soul, all men in general, and every man to himself in particular, might apply a fit and proper remedy. Conformable to this, S. Basil teacheth, whom Doctor Fonseca cities and follows; For as the eyes which behold all things, and cannot see themselves, except in some glass that represents them to our sight; so likewise our soul, viewing and beholding all things, cannot see nor discern herself, but only by looking into the glass of the holy Scriptures. Hereupon it follows, that the reading thereof is requisite and expedient for all men, in that it is befitting, that all men should both see, and know themselves: But the Pope of Rome will not permit the vulgar people to see and behold themselves in this divine glass, that they may not discern how odious and abominable the false doctrine he professeth, maketh the Christian soul in the sight of God: imitating herein the Ape or Monkey, who breaks the glass, because it lays open his own ugliness and deformity: and herein also resembling that ancient Lays, who cast away her glass; whereof Ausonius made this Epigram: 
At mihi, nullus, in hoc usus, quia cernere talem,  
Qualis sum, nolo, qualis eram, nequeo.  All which (as by his daily works it appears) the Pope allegeth of the divine glass of the holy Scriptures, for the use he makes of them is but small, or none at all. Most true it is, that there is this difference between the Pope and Lay; for she hated her own deformity, and not the glass; but he love's his own deformity, and abhors the holy Scripture: for he reveals and manifests it to all the world. But let this suffice for this time; and secondly let us answer the reason propounded to us, for in that we are commanded, to prove and try the spirits, because Satan many times transforms himself into an Angel of light: from hence it comes to pass, that the reading of the sacred Scriptures is necessary for all men; which teach us, how we should discover masked and hollow enemies, and those inwardly deceitful; showing us also what we should retain, and what to avoid, as S. Augustine affirms, and next to him Father jesus de Maria. 
Fr. joseph. en el cap. 12. deal lib. de la castidad.  And questionless, if it be not lawful for us to look into the Scriptures, we shall so hardly be able to distinguish between bad and good, the fair and deformed, what God commands, and so what himself prohibits, as a blind man can judge of colours, because it is only the Scripture that represents unto us all these things without any error or deceit. If it be not so as I say, let a Papist tell me that never saw the Bible, how can he try the spirits whether they be of God, or of the devil? how can he discern between Gods and the Pope's commandments? By the word of God he cannot, because he never read it, nor heard it read, but only in a tongue he understood not; which is as much as if he heard it not at all. It may be he will reply, that he knows sufficiently, because the Pope and his Prelates have so taught him. But thus I answer, He is subject to a thousand errors and delusions; for how can he but be deceived, who suffers himself to be led by the nose, by those men who are deeply interessed in the same things they command, 
Guevara segund part, del monte Caluario, fol. 702.  seeing (as Antonio de Guevarra notes) no man observes loyalty and fidelity, where peculiar interests do distract him; and the same Guevarra said, The Lord is only he, that opens our sight that we may clearly see, and who points out unto us the way wherein we must walk, and remooues the stones that they annoy or offend us not, and adviseth us what we are to do in all things. Now therefore, such a Papist as never looked into the Bible, must needs be ignorant and indiscreet, and therefore he cannot avoid the running into innumerable errors; and therefore his safest course is, to repair to the holy Scriptures, which, without any deceit or ambiguity, will inform him in whatsoever he ought to believe, or stands obliged to be; for they are the most approved and authentical instruction, leanning to no falsity, and therefore they are called Canons or Rules, because conformable to the same,  per Lydium lapidem, fidei dogmata sunt examinanda, as the Bishop of Tortosa proves out of S. Augustine's authority; 
Tena. ibid. fol. 4.  and as the same Bishop said, The Scripture is called the old 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 faithful, wherein he reveals unto them his will, and what he requires from every one, 
Puente, Tom. 3. tratado 7. c. 1.  as both S. Gregory & Father Puente teach. Whereupon I conclude, that all the faithful in general, none excepted, stand precisely obliged and bound, to read 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 understand the will of their heavenly Father, expressed in this letter and Testament; and as he should be accounted an ungrateful and inhuman son, that did contemn to read and peruse the deed and Testament of his Father, to know thereby his Will, and to put it in execution; so with fare greater reason, he ought so to be esteemed, that regards not the Divine Scriptures, because they are the letters and writings, wherein our eternal Father, the King of kings and Lord of lords, hath declared his will and pleasure, and what he requires from us. If any one, 
Puente en la Guia spiritual. fol. 298.  saith S. Gregory, & next to him Father Puente, should receive letters from an earthly Emperor, he would not cease till he had read them, and understood what they comprehended, to fulfil it: how therefore can thy slothfulness be so great, that the heavenly Emperor, having sent thee his Letters and Certificates for thy good, thou shouldest neglect and not read them. Study therefore, I pray thee, every day, and read and meditate continually on the words of thy Creator, conceive and understand God's meaning in his own words, for in them his divine meaning and will is expressed, there you shall perceive his sublimity and condition, the love he bears thee, and what he would have thee to do, to give him contentment: What Gregory and Puente speaks to all true Christians, I tell it now to you, noble and discreet Countrymen, (and let it be lawful for me to speak freely and ingeniously) I beseech you, affectionately to tell me, what would you think of a man, upon whose life it stands to know the will of his father, to put it in execution; and having means to understand the same without ambiguity or doubt, by his last Will and Deed, he yet desires to be informed of another, that goes about to delude and deceive him, would you not hold such a man for the greatest fool and sot living? Certainly if you do thus, you cannot but perceive, that you commit the same and a greater folly: and therefore when you know that your heavenly Father hath left you his divine Will, manifested and revealed in his Testament, and the Letters Patents of of the holy Scripture, and that on the knowledge or ignorance of it, your everlasting glory or damnation depends, you nevertheless making small account of this divine Testament, and letter, repair to the Roman Bishop, to be informed of your heavenly Father's Will, being true, that the Pope is but a man, as others are, (if peradventure he be not a woman, as Pope joane was) given to deceive and to be deceived, whom it so nearly concerns that you should not know the will of God; for your knowing of it evidently and perspicuously, would but cause his ruin and perdition. In a word, dear Countrymen; open your eyes at last; and seeing you are so subtle and advised in the fluxible and momentany things of this life, give not occasion to all the world to say, that you are fools and indiscreet in matters that shall for ever be permanent in the future life; and whereas without sparing any labour, you go environed with a thousand perils unto the remotest parts of the world, induced by I know not what pride and ambition, which ever swayeth in you, (and are detested and misprised by other Nations) to subjugated those who never were in subjection, and to impose your yoke on the necks of such as never underwent it; be not so senseless and so cowardly, that for fear of the Pope of Rome, you omit the perusing and scrutiny of the Testament and Letter which the Emperor of heaven hath dained to leave you, by the reading whereof you shall expedite yourselves from that deplorable servitude, into which the Romish Antichrist hath plunged you, & shall exempt yourselves from infinite tribute which you pay to him and his Minister: and which is more, by God's assistance, you shall attain the knowledge of the true Religion and Christian faith, and be able to judge between good and evil, that which is seemly, and that which is unseemly, between virtue and vice, and finally betwixt the commandment of God, and the Pope's Injunction, which you shall never be able to do, if you read not holy Scripture, and which therefore are exceeding behooveful to you, and to all that desire to serve God as they ought.  
Besides that before alleged, 
Puente en la guia spiritual. fol. 401  we may prove the precise necessity of reading the holy Scripture by the faithful, in that God meant by them, to enlighten our ignorance, (which is a cause of all evils, as those Authors noted in the Margin, most learnedly prove and testify, 
Marquez, en so Tesoro en la Epistola dedicatoria.  and indeed the thing of itself is so clear and manifest, that it needs no proof nor testimony.) Father jesus de Maria, confirms this truth in the same words 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 books (saith he, which we are euioyned to to read) the holy Scripture hath the first place, which was dictated by the holy Ghost, to illuminate our understandings and to make them holy. Father Serpi confesseth as much, saying, The divine Scriptures, 
Fr. joseph. en el lib. de la caflid. ad. cap. 12  dissipate the darkness and cloud 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 vivir, fol. 390.   
And seeing you, beloved Countrymen (that in charity it may be lawful for me to exhort you) are involved in the palpable and Egyptian darkness of ignorance, as daily experience teacheth us, 
Serpi de purga. torio, cap. 1.  which all godly and learned men (whom God raiseth up amongst you) do lament; be no more rebellious and opposite to this divine light of the holy Scripture, for whosoever are so, they will have ill success, and one of your great Doctors learnedly notes. 
Granada ibidem.  He that goes out of his house in the night, he caries with him a Torch, or a Lantern, and he that doth not so, 
Marquez ibid. fol. 1.  is in danger to fall or stumble; and in the night and darkness of this life, the Scripture must be the light, 
Vascones en el desterro de ignorantia en la Epistola dedicatoria.  to guide and conduct us, except we mean to trip and stumble at every step, as the same Author sets down: wherefore, most dear brethren, you shall do exceeding well, if according to the counsel and advice of the Apostle S. Peter, you be intentive and observant of the divine Word, confirmed by the Prophets, as one that is conducted by a resplendent and bright Torch in an obscure and dark place, while the light of the true day break forth, 
Fonseca 2. p. del amor de Dios cap 2.  and that the Author of light, may rise and shine in your hearts: but so you do wonderful ill, if according to the Injunctions and Mandates of the Pope, you do not hearken and give ear to the same.  
And if you would know why that same successor to S. Peter (as he boasteth himself to be) teacheth doctrine quite contrary to that of S. Peter in this particular point, I will plainly and briefly express it to you; The word of God explained in the holy Scriptures, is, (as before we said, 
Psal. 119.  and David affirms the same) a lantern that gives light to our steps, wherein we may plainly conceive the property it hath to distinguish good men from bad. Fowler's when they follow their game by night, use to carry burning lights, with which they dazzle the fowl, who perceiving the light, fall into the Fowler's nets; so they catch Partridges: and of Doves the Prophet Hosea says, comparing the captivity of Ephraim, to the Dove or Turrle, taken by this delusion and stratagem. Birds properly seek after the light, though thereby they lose their liberty; but on the contrary, wild and savage beasts are enemies to the light; for the Lion, or Wolf, and so all other beasts, perceiving the same, they shun it, as they would do a consuming fire, and being astonished, they fly to their Caves, and Dens. In the same manner, the Internal light of the sacred Scriptures, discovers which are the birds that raise their flight towards heaven, and who the wild and savage be that run and hide themselves in the Caves of the earth: Peter (that we may come to the point) is a bird that bends his flight up towards heaven, and so he embraceth the light of the Scriptures, and he would have us guided thereby; but the Pope is a wild and savage beast, (as S. john testifies in his Apocalypse) and therefore he abhors and shuns this divine light, and love's darkness, in which like to other beasts, he commits his rapine and robberies, and because this may not come to your notice, he prohibits you the holy Scripture: But if you affect the salvation of your own souls, and would not be ensnared with the delusions and subtleties of the devil, but have the dark fogs and mists of ignorance taken from before your eyes, though the Pope and hell itself combined together do prohibit, yet you ought to lay hold of this divine light, and not to go one step, in the dark night of this life, without the same.  
Also the necessity and obligation that all the faithful have to read and meditate on the sacred writings, and evicted from afflictions which cannot be wanting in this life; Seeing (as holy job saith) all this life is but a long affliction: 
job 7.  and Saint Peter saith, that our adversary as a ravenous Lion goes about every where seeking whom he may devour. 
1. Pet. 5.  And the Apostle S. Paul magnifieth the strength and great power of this enemy, and furnisheth us with diverse kinds of spiritual weapons to foil him with. 
Granada en el preambulo de lae 2. parte de la introduction del Symbol.  This argument which I have abridged, Father Lewis de Granada useth to demonstrate, that the books of sound & good doctrine are altogether requisite to the common people. Amongst which reasons, if this be of validity, who will be so blasphemous, as to deny it, to be good in the sacred & Canonical books. For what doctrine in the world can be paralleled with that which God himself inspired his servants the Prophets & Apostles withal, to enlighten our understanding, and sanctify them, as we said elsewhere, & 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 deserve the title of profitable, 
Puente en la guia espiritual. fol. 292.  as Father Puente elegantly observeth. So that this argument might suffice without farther explication, to authorise our purpose: Howbeit, we will not so leave it, but will compendiously show, that in the sacred Scriptures most effectual remedies are found for all dangers that can assault us in this life, and that without it a Christian cannot extricate himself out of them; and thence it appears, that the reading of it, is precisely necessary unto all.  
First holy Scripture is, 
Puente ibid. fol. 292.  as Father Puente faith, with Origen, a shop of all wholesome things, to care every sick person that cometh to it: and Puente addeth, that in it we shall find sufficient remedy for all evil, 
Fonseca 2 part deal tratado del amor de Dios, cap. 2.  wherewith to heal the soul: It is (as Fonseca observeth) not only a gener all antidote against the griefs of the soul, but also a lenitive and ease for the evils that befall the body: 
Granada en el preambuio. de la 2. part de la introduction.  And also (as Father Lewis de Granada averreth) it is th●t celestial Manna which had the relishes of all meats, because there is no taste or effect which a soul can desire to have, which it may not sinned in it.  
Yea, it is (as the same Granada noteth) that royal table furnished with all meats, of which the Prophet speaketh, Thou O Lord hast prepared a table before me, which gives me strength and subsistence against all my enemies: 
Fonseca ibid. fol. 64.  It is (as Fonseca formerly alleged, teacheth) an armoury against all the force of the devil, and against the snares of hell; and a tower, as that of David full of all manner of weapons, against all kind of temptations, 
Puente ibid. fr. joseph en su libro de castidad. fol. 160.  as Father Puente affirmeth. It is armour to defend us, and weapons to offend our enemies, saith Father joseph, jesus Maria. And he adds, that therefore S. Bernard writes to one of his sisters, that she should fence herself with divine Scripture, and that she should endeavour to ruminate in her prayer, that which she should rea●e therein, because it would serve her not only for a defence in this life, but also for a particular help to obtain the life to come. 
Estella 1. part del libro de la v●●idad del mundo. fol. 96.  And Father Stella saith thus, That nothing besides God in this life is more sweetly received, nor relisheth more deliciously, nothing so much segregateth our soul from the love of the world, and nothing so comforteth and fortifieth the soldier of Christ against all temptations, as the frequent reading of the holy Scripture. If then the excellency and value of the weapons of the sacred Scripture, be so great, as well in defending us against our adversaries, as in offending them, who can be so shameless as to deny, that the reason which above we alleged out of the Father Granada in favour of books 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 us in mind, that our adversary as a ravenous Lion environeth us on all sides to devour us: and the Apostle Saint Paul setteth before us the might of this adversary, and provideth us with diverse sorts of weapons to vanquish him, and play the conquerors. It will be fitting that we consider what these weapons are, whether they be only the devout books, and not the Canonical, or profane books not tending to devotion, which as we shall hereafter see, are at this present flourishing in the Papacy, or the sacred and Canonical; of which my Argument treateth. This, one Bravo a Spaniard will show us, whose authority may not be underualued, seeing in matter of Arms, that of the Bravo was ever in repute. This Spaniard Bravo tells us, That the Apostle S. Peter, 
Bravo en la vigilia magna, fol. 89.  who observed the manner of arguing with the devil used against us, gave us the form of answering him; Cuiresistite forts in fide: Whom resist ye, being steadfast in the faith and doctrine of Christ, etc. And a little after, the Apostle S. Paul saith, Sumentes scutum fidei in quo possitis ownia tela nequissimi ignea extinguere: For he opposeth to this fire the doctrine, etc. But what doctrine is this? perhaps it's that which occurs in the books of Amadis and Belh●nise; or in the books which the Pontifical Doctors bring to light; or in the Canonical ones of holy Scripture. Let us here attend to this Doctor, for he will tell it us. Not (saith he) the doctrine which is inspersed in pernicious books, in amorous letters, in sugared compliments, which some out of curiosity through their depraved inclination make their study, (for this is to add fire to the devil, and to strengthen his enemy) but sacred, spiritual, and holy doctrine, which is of greater force. 
Psal. 118.  Whereof David saith, Ignitum eloquium tuum vehementer: Thy word is very fiery, and if we have recourse to the truth of his Gospel, to his counsel, to the Commandments of God's Law, and be firm and irremooveable in them; This divine fire is such, that it will consume all the artificial and deluding fire of the devil. Hitherto are Bravos words. See ye not, that the holy Apostles send us, not to assume weapons against the temptations of our enemy, from books of mere devotion, much less from profane ones, but from the Canonical of holy Scripture? And why should they not direct us unto it? 
Granada en el preambulo de la segunda parte de la introduction del Symbolo.  for as the same Granada saith, What are the weapons of the Christian warfare, what the spiritual sword that cutteth off vices, but the word of God? And as he observeth, With what other weapons did our Captain fight in the desert with the enemy, but by infirming every temptation by some word of Scripture? 
August. lib. 4. de Trinit. c. 13. Puente tem. 2. de la perfetion, fol. 255.  Teaching us with his example, to draw from it the truths and remedies wherewith we are to overcome all our temptations, as doth note with Saint Austin Father Puente. And from it only did the Church in the time of the Martyrs, draw matter of constancy; in the time of the Doctors, knowledge; in the time of heretics, the confutation of their errors; in time of prosperity, humility and temperance; in time of supineness, matter of fervency, 
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 utiles est ibi invenitur: Whatsoever a man learneth out of it, if it be hurtful it's there condemned, if it be profitable, it's found there: and we need not go seek it elsewhere. And that we may not defatigate ourselves, of what but the holy Scripture spoke S. Paul, that it is profitable to instruct the ignorant, to refute error, to reprove sin, to teach righteousness, to perfect a Christian, and make him complete in every good work? which is as much as if he should have said, that it comprehendeth all things necessary to our salvation; as forthwith the most learned Father Puente will demonstrate eloquently and copiously.  
We will conclude from what hath been said, that seeing the Apostles themselves, that inform us of the ambushes and temptations of our enemies, do send us to holy Scripture, thence to take weapons wherewith to fortify us, and withstand them, because it is the armour of the Christian warfare; that to it all the faithful should repair, because all are obnoxious to temptations, and that if the Pope despoil the common people of these divine weapons, it is that he may war against them, and sell them at his pleasure: whereof I will elsewhere discourse.  
In confirmation of the precedent Argument, I thought good to prove more at large, the sufficiency of the sacred Scripture in all things necessary to our salvation, that it may appear the better, that its worthy to be frequently conversed in by all, seeing it compriseth all that is necessary to all.   

The holy Scripture containeth all things whatsoever is necessary for Salvation.  
DOctor Aluarado clearly teacheth this truth, 
Aluarado tomo primero delarie de bien Vivir fol. 454.  who, when he affirmed that God had constituted in the Church the necessary and fit means to obtain the same, and these means are reduced to seven special heads, he sets them down in order, saying: The first is true faith and the knowledge of the true God: and our Mediator and Redeemer jesus Christ. The second means is his holy Law, which comprehends all the commandments of things requisite and necessary, to enter into eternal life, and all the instructions which may assist us, to attain unto it, with security and perfection. The third is Religion, and the sincere worship of God, with such external rites and ceremonies as are belonging to God. The fourth mean, are the Sacraments. The fift, are seven rare and excellent virtues, faith, hope, charity, prudence, justice fortitude and temperance, together with seven special gifts and endowments of the holy Ghost. The fixed, is internal 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 whatsoever is expedient to be known or understood, for to raise souls up to heaven. The seventh means, is the divine and sacred Scriptures, wherein are revealed all things by us formerly mentioned. Whatsoever hath been delivered comes from this Author, who, though he were a black Monk by Order, and profession, yet herein he hit the white of Christian verity and truth, and of the sufficiency and validity of the holy Scriptures: As also Father Torres, Teetino (which is a lesuite) delivered this truth: I te atino (which in Spanish signifies as much as I embrace this truth) when he said: that S. Paul referred Timothy to the Scriptures, wherein he might learn whatsoever was fit and convenient for him, the which if the Pope would preach and teach to his disciples and followers, all those traditions which he sells unto us 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 we meet with all things necessary, there is nothing out of them that can be esteemed necessary. As a philosophical Axiom plainly prooues which says: qui totum dicit, nihil excludit. 
Bravo en la Vigilia magna. fol. 78.  Doctor Bravo manifestly acknowledgeth the former truth propounded in these words: The holy Scripture is a glass wherein a man may clearly & perspicuously discern whatsoever is requisite in an humane life, for the true service and worship of God. But, beyond all these Authors, Father Puente is admirable upon this subject (& as in other arguments, 
Puente toro 3. de la terfetion. fol. 711.  so in this more especially against the Church of Rome) for not in one, but in many places, he avers and proves this verity with words very significant, and most prevalent reasons. I mean not here to set down all that I have read and observed throughout his books, about this particular point, in that I would not willingly be prolix, as also because I conceive, that what I shall hereunder mention, will be more than sufficient. And in the New Testament (he first saith) that all the Law Evangelicall was fully declared. Whereupon it must needs of necessity ensue, that in the New Testament is comprehended whatsoever is necessary for salvation. For of this, there is no doubt to be made but that the Law of the Gospel is sufficient in itself to salvation. This Author in another place says, 
Idem en la guia espiritual. fol. 291.  The sacred Scripture, is the clearest glass where we may best see and behold those countenances which we have set down: that is to say, the glorious countenance of God, that of our Saviour jesus Christ, & then our own. Because in the same are revealed, all those virtues which appertain to the perfect knowledge of these three things. Moreover it prescribes us remedies against vices, arms against temptations, advice and resolution in doubts, consolation in sorrow, ease and relaxation, from labours and troubles, and due Means, whereby to attain to the perfection of all virtues. For as S. Dionysius saith, that is, the table which divine wisdom placed in the Church plentifully furnished with Bread and Wine. For on the same is set the bread of life, and of understanding, which are the solid and firm truths, from whence the virtues take their life and essence, and the knowledge of things eternal, as also, there is the wine of ardent and zealous affections, mingled with the water of wholesome knowledge, to give salvation, vigour, and joy unto the heart. It is the Pantry of the King of Heaven, and the Cellar of his most precious wines, whereinto he brings his elect, and there he quencheth the hunger and thirst they have of Righteousness. It is an open shop, full of medicines, for all manner of spiritual infirmities: and a tower, like that of David, replenished with all manner of arms, against every kind of temptation. For in that it is a table full of delicates, 
Psal. 22.  it is placed as David speaks, to defend us, against those that vex and persecute us. For which cause S. Paul said, that all Scripture inspired from God, 
2. Tim. cap. 3.  is profitable to instruct, to convince, correct, and enable to every good work; that every man of God may be perfect, and well instructed in every good work: as if he had said: It is very effectually to teach us necessary truth for our salvation, and to convince such enemies, who with false and colourable reasons pretend and seek to deceive us, and to correct our vices, and exorbitances, and to fortify us in the exercise of virtue and good works; that so we may attain to that perfection, whereunto we are called, and to the end thereof, which is eternal life, which is said to be found in the holy Scriptures, which manifest him, who is our eternal life, and the means left unto us, to purchase him. All this above mentioned, is set down by Father Puente, the which, though in itself it be much, yet is it but little in respect of that he writes in another place, explaining the same place of the Apostle, his reasons translated word for word, even as the present citations were, are these which follow.  
Another excellency of the sacred Scripture is, 
Idem 4. toma fol. 560.  that the same is very beneficial to salvation, and that perfection, which we pretend. Because the holy writings (said the Apostle) Possunt te instruere ad salutem; They can inform thee in whatsoever is requisite for thy salvation. And a little after, they are not only profitable for every one in particular, but further they are good and behooveful for others: and in this reason S. Paul recounts five great commodities for one of the five ends. The first is, ad docendum, for the teaching of men all that is requisite for salvation, & perfection, that so through ignorance they may not be deprived of them; and it doth not only explain the truths therein mentioned, but also other verities, appertaining to natural Sciences: for that corrects and directs many things, and if it were not for the light we receive therefrom, we should repute many things for true that are but counterfeit and false. The second end is, ad arguendum, that is, to confute and convince, those that follow and uphold heresies, and contrary errors: For the Scripture, sets down such strong reasons, and arguments, as are sufficient to subdue them, and to refel their vain arguments. Even as we may plainly see by the reasons, wherewith Christ our Lord, reprehended and convinced the jews, and in those, produced by S. Paul in his Epistles, against many Heretics, and Schismatics. 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 means to reform them. The fourth end is: ad erudiendum in justitia, to instruct them in righteousness and equity, because it doth not only teach such verities, as enlighten the understanding, but also further the doctrine of virtue, which moves and excites the mind to love and embrace them, propounding all those motives, means, and benefits, which stir up a man to put them in practice: and finally ratifying after an excellent manner that formerly uttered, saying;  perfectus sit homo Dei, velomne opus bonum instructus: For it remains not satisfied, in the simple teaching of any virtue, but in deciphering an high and complete perfection in them all: that the man of God may be perfect, and well instructed in all manner of good works, and in the exercise of all virtues, from the meanest to those which are most excellent, and supereminent. A little underneath: The fullness of all wisdom is found in the two Testaments, the New, and Old. Thus fare proceeds the same Author: and thus, with that formerly alleged, I have sufficiently expressed the propounded truth, of the validity and all-sufficiency of the holy Scriptures: from whence we also gather (to return to our purpose) how precisely and strictly Christians are bound to read, and be often conversant in the holy Scripture: For, what can be more necessary for them, then that which comprehends and contains all that is behooveful and requisite, to live here a life of grace, and afterwards to obtain a life eternal, which in the same is expressed and manifested.  
And now it is time we should come to the objections of our Adversaries, against the use and free reading of the Bible in the vulgar tongue. Their first reason is; that as Christ himself taught, Holy things must not be given to dogs, nor pearls to swine, whereby they conclude, with a strange and depraved subtlety, that the precious Margarite, 
Matth. 7.  or Pearl of the Scripture, should not be committed to the handling of the vulgar.  
First of all I answer 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 dogs. Secondly I answer, that whereas there are diverse that term themselves Seculars, to whom many Ecclesiastical persons are not to be compared, for sanctity and purity of life; yea, who many times are worse than the most reprobate Seculars, (as in another place we will prove) therefore the Pope and the Inquisitors (if they would only communicate the Scriptures to men holy and devout) they should rather take it from bad Ecclesiastical men, and permit them to the good Secular sort; but seeing they do not so, but freely grant them to all Ecclesiastical persons, both good and bad, and contrariwise detain them from all both good and bad indifferently, if they be Seculars, it is a sign, that they do not prohibit the Bible to the vulgar, because they are as swine, but because they should be so, even as indeed they are, for the most part under the Papacy. Thirdly I answer, that to be holy it is not sufficient to understand Latin, neither can the ignorance of it be any cause of not being holy, and therefore, if the Pope think that it is not just nor reasonable, to permit the Scriptures to any other but such as are holy, he herein manifests himself to be most unjust, allowing it only to all those, that understand the Latin, (as he thinks) and prohibiting all such as understand it not; as if to understand Latin, and to be holy were einsdem ambitus & convertibile. To the fourth I answer; in the same words, with which Doctor Gratian, satisfies them that oppose the said place of S. Matthew, against the common and vulgar use of the Books of Mother Teresa: 
Gratian en sus obras, fol. 7.  These books (saith Gratian) are certain to come into the hands of swine, which are carnal and sensual men, who trample and tread upon God: For they will neither spend money in buying of them, nor time in reading of them, neither wear out their wits to understand them, being content with their own wisdom, in the pleasures and delights of the world; because, for our sins, such men delight rather in books of Chevalries, and vanities, then in Books of spirit and devotion. And if any man read, and then contemn or calumniate the same, (as if they were an Instrument to salve and work some good effect in a Christian soul) he would be content to suffer as well as he that made them, calling to mind, that the Lord, for the salvation of souls, would himself be contemned, ill entreated, pesecuted, and crucified, of the most base, abject, and abominable people of the world: And if any for want of understanding, or in malice of heart should err, or show scandal in this spiritual doctrine, let him lay the blame on his own malice, or ignorance, and not on the Books which give a light to those that have good eyes: but they that will read them with eyes dazzled through philartie and self-love, such are not blinded with the doctrine of Spiritual Books, which are no more in fault for their blindness, than the Sun is in fault, that the Batte is blind, even as the fault is not to be imputed to the Sun, that the Bat is blind, but to the defect of its eyes; sithence the Eagle beholds it directly, without any detriment of sight. Many heretics patronise their heresies by a misinter pretation of sacred Writ, and yet nevertheless 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 own many gratulations, seeing here with admirable grace he stops their mouth, that henceforward they may not open it, to grunt as hogs do, and bark as dogs (according to their custom) to authorise the prohibiting of the holy Scripture in the vulgar tongue, in regard of the hurt they pretend to ensue, upon the reading of it, (whereof I shall speak hereafter) and that they may forbear to transfer their faults on others; endeavouring to confirm and make good the said inhibition with the place of S. Matthew, chap. 7. in which Christ teacheth us only thus much, that he would not have time spent, and pains taken in preaching to such of whose amendment we can have no hope, as chrysostom here expounds it; and this makes no whit against the reading of holy Scripture in the vulgar tongue, unless the Pope be so evil opinionated of all that are not Clergy 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 devil, and heirs of hell: and summarily, if the Pope esteem them such, he should not only inhibit them the reading of the Bible, but also the partaking in the prayers and Sermons of the Church, seeing Christ speaks of such. But I do not believe that the most holy Father will pronounce so hardly of them, for charity will not permit him to do it, especially of his own children. For the Father being most holy in the superlative degree, at least his sons should be holy: and though they were wicked, (as to speak freely the truth, they are not very good) he therefore ought the rather, not only permit them, but also persuade them to read it. The holy Scripture being (as I have formerly evicted) an universal Apothecary's shop, which hath powerful remedies for every sort of infirmity and grief; to what better place can the Pope renuoy such as are enfeebled with the wound of sin? For what thing is more proper and fit for a sick man, than Physic; and for a wounded man, then that which will heal his wounds? The Pope if he were a Father and not a tyrant, ought instantly to licence to his sons and the faithful holy Scripture, and chief to those that are faint and weak: for, he that is well needs not the Physician or Physic, but he that is sick. This is evident; 
Torres lib. 25. cap. 2. de su Filosofia de principes.  and yet that it may be the more clear, let us hear what Father Torres saith on those words of the Apostle, 1. Tim. 3. All Scripture is divinely inspired, etc. After he hath said that, S. Paul sends his disciple Timothy unto the Scripture, in which he might learn whatsoever he stood in need of: He further adds, If he so earnestly enjoin a man replenished with the Spirit of grace, the reading of holy Scripture, what would he say to one full of the malignant spirit? he would have said to such a one, as the Redeemer of the world said to the Scribes and Pharises, who perceiving the crudity of their stomaches, and that their apostumated bosoms could not be mitigated by any lenitives, he sent them to the divine Scriptures, as to a public hospital for the wounded and maimed, Search the Scriptures, joh. 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 do so, herein imitating Christ our Lord (whose Vicar he saith he is, though indeed he 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 held correspondency with them. But the Pope would not have his doctrine brought to any trial, much less to the touchstone of holy Scripture, because he knows it to be repugnant thereunto; and therefore in the countries' subject unto his tyranny, to wit, where the Inquisition hath place, he suffers none to inquire which is the true Religion, and which the false; but contrariwise if any be desirous to find out and receive the truth, and to this end search the Scripture, he causeth such a one to be burned, and not so satisfied, doth further declare all his kindred and allies living, and his posterity to be infamous, and incapable of obtaining offices and dignities of honour and trust: Though it be certain, that God would not the son should sustain the blame of the father's sin, much less be 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 infernal spirit, that the false prophet Mahomet is, who well knowing that if his doctrine should be disputed of, and the truth debated by good reasons, of necessity the falseness of it would be descried: The first thing he commanded was, that under pain of death none should be so presumptuous, as to canvas the ground and truth of his Law, but rather that his disciples should be obliged to maintain it by way of hostility against any that would impugn 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 gave credit unto him, had not been so blind, they might have seen that bee was an Impostor, seeing he would not have it controverted, whether that he taught them were good or evil. Oh how much I desire, beloved countrymen, that you would consider, that for as much as he constrains you to believe and hold, whatsoever the Church of Rome believeth and holdeth, without permitting you to examine whether it be a true or false Church, his scope is no other than to deceive you; and if you be not totally blinded, you must of necessity perceive it. Look well unto it, for it imports and concerns you more than it doth me, and I discharge my duty in admonishing you of it.  
Secondly, our adversary's object to us, that the holy Scripture is obscure: and that therefore it should be reserved from the vulgar. This is a mere lie and untruth, and a manifest impiety, because the sacred Scriptures (as the Papists themselves preach, and teach) is like an Epistle or Letter, that God writes to all the faithful, wherein he expresseth his will, and what he requires from every one. Whereupon it must needs follow, that in things which of necessity we are to learn out of the same, it is most clear and delucidant. For otherwise, God had not performed so much as his own part, in that he pretended, which is, to reveal and make manifest unto us his holy will, which can not be averred without great blasphemy. Wherefore, let us give ear to the most learned Doctor Leon, 
Leon en el prologo de los nombres de Christo.  who with his accustomed erudition and learning, confirms what I have 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 unto us, in the molestations and troubles of this life, and in the darkness and errors of the same, a guiding and directing light, and that for the wounds which sin and evil passions make in our souls, we might have a peculiar and healthful remedy for every one of them. And because he writ them for this end, which is universal, it is likewise evident, that he meant the use likewise of them should be common to all; and so, for his part, he constituted and ordained them, for he writ them in plain and perspicuous words, and in a tongue that was natural and vulgar amongst them, to whom he first gave them: 
Arinzano en so Rosario, fol, 138.  afterward he appointed that they should be translated into other languages, etc. Father Arinzano thought and affirmed as much as Leon, though in fewer words; The holy Scripture (saith he) is a plain and manifest Book without danger, which God gave unto us, that by the same we might know him. Doctor Bravo speaks with S. Gregory, that as the lookingglass is a thing which most distinctly, 
Bravo, en la Vigilia Magna, fol. 78.  and to life represents things to the eye, so the Scripture contains all that which any ways is pertinent for our instruction. And he adds, that holy Scripture is a glass of the understanding, and an information apt and requisite for all ages, 
Reinosa, en el Maestro Christiano, fol. 86.  for all kind and manner of people. Father Reynosa affirms with the same Gregory, that the holy Scripture, with the obscurities thereof, exerciseth the strong and intelligent, and with its humble phrase and stile, applies itself to the capacity of the simple, and that it is not so intricate, as we need to fear entering into the same. 
Puente en la guia spiritual. fol. 29.  Father Puente is rare and excellent in this point, and first he says; the sacred and holy Gospels do fit themselves to all qualities and conditions of men; for as Manna, being but one only meat, comprehended the sancur and taste of all other, and was pleasing to the relish of him that eat it; so the word of God, expressed in the Gospel, bends itself to the apprehension of the hearers and Readers, yielding to every one, 
Idem ibidem fol. 293.  that spiritual refection, which his own necessity and will requires. In another place he says again, with S. Gregory, (out of whom he also took all the rest he delivered) In the Sea, or Ocean of the holy Scripture, the Lamb may wade, and the Elephant may swim. Because the simpler sort like Lambs, may there meet with many verities, which they may read and meditate upon with security, wading through this deep Ocean by the bank or shore, and so they of more sublime wit and apprehension shall encounter with many deep mysteries, of such profundity, that they know not where to find any ground: but they shall be in no danger if they swim with humility, and with a demall of their own judgements, reverencing always those secrets, that they cannot conceive, 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 do, shall obtain the same fruits and benefits. Furthermore, 
Idem ibidem fol. 394.  this self same Author, speaks in another place, That the holy Gospels are unto us eyes wherewith we may discern and understand the divine Mysteries, distinctly and apparently, and without the veil of Figures, and that they impart a resplendent & sovereign light to those that read them, revealing unto them such things as they are to believe, the rewards they are to attend, the punishments they should fear, and the sins they ought to shun, and avoid, etc. He also says in the same place, That the holy Ghost assists those that read and meditate on the holy Scripture, raising up their understandings and wills, that they may discern love, and practise that which therein is comprehended. And hereunto he adds, That this divine Spirit opens our apprehension in the reading, that in the reading we may understand: But those that deprave the holy Scripture, alleging that it is obscure, and not intelligible, herein they likewise defraud the holy Ghost, the Author thereof; imputing unto him (O infernal and diabolical blasphemy) the note of Imprudence, Impotency, and ignorance, that being willing (as this Author speaks) to open the sense thereof to them that read it, cannot do the like to the vulgar sort.  
The third Objection of our oposites, the Papists, is, that by the too common reading of the holy Scriptures, many take occasion to err, and that therefore they are not to be published in the vulgar tongue. To this so frivolous and common objection, and calumny, I first answer: that the holy Scripture is so fare from being a motive and overture to errors, that the same rather curbs, 
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 fortify our minds and understandings against errors, as the said perusal, and reading: As with Laurentius ●ustinianus, Friar joseph de jesus Maria affirms, 
Fr. joseph cap. 12. deal libro de la castidad.  and none will doubt of this, but such as have no shame, neither before God nor men. Secondly, I answer: that though for our sins there are many who abuse the holy Scripture, to ground and erect their own errors, yet ought they not for all this to be prohibited, 
Fr. Leandro de Granada en el prologo del libro intitulade luz de las maraviilas.  as Father Gratian formerly declared unto us, and two more do now affirm: The first is Father Leandro de Granada, in these words; No man will forbear to minister wholesome physic, though some weak person may peradventure convert the medicine into poison. For both God and natural reason instructs us, that we should not neglect the great fruit and benefit that may accrue to many by avoiding the desperate malice of some, that put themselves to death with their own hands, and blind themselves because they would not behold the Sun: for this were a denying of that which is good to the good man, to whom properly it belongeth to prevent an evil man, of that ill himself seeks. Thus fare the same Author proceeds: whereupon he concludes, that though many abuse the book of the Revelations of S. Gertrudis, and other such like, yet should they not for all this be prohibited in the vulgar tongue. Now if this reason be of force in such books, 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 near to the hour of her death, Christ appeared to her, clothed inglorious garments, the ornaments of an heavenly spouse, accompanied with his blessed Mother, and S. john Evangelist, and an innumerable multitude, both of men and women Saints, of Celestial Courtiers and inhabitants; and in particular, the resplendent Army of virgins, 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, conversed with the Monks and Nuns of the Monastery; and that the Lord, coming to the bed of his spouse, and beloved, 
Idem c●p. ultimo del libro 4. de la insinuacion de la divina piedad.  he beheld her with an amorous countenance, and shown to her many favours, and kind entertainments; and she bend her head to Christ, who leaning and resting himself upon the bed of the sick party, with both his hands he opened his breast, 
The Reader must observe (as he may perceive 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 shall read it, admirable benefits.  and manifested it to her, and said: I will now free thee, from the bands of the flesh, and present thee to myself, as the treasure and joy of my heart, to enjoy thy sweet and pleasing company etc.) Wherefore as I said, if this reason be of force in such like books, who can be so shameless, as to deny, but that it must needs be much more prevalent in the books of the holy Scripture, which the holy Ghost himself inspired into his servants the Prophets and Apostles, who written them to open our understandings, and make them sacred and holy.  
And now it is time that we come to the other Granada, who as it seems, hath converted his sweet and pleasant grains, into fearful and thundering bullets, not so piercing and mortal to us, as to the Roman Church itself: For he applies himself purposely, to refute the vanity of that propounded calumny, with as much vehemency and spleen, as if his own life therein concurred. 
Granada en el preambulo, de la segurda parte, de la Introduction del Symbolo.  This Author says, how others object, that by good reading, many take an occasion to run into many errors: To this I make answer, That there is nothing so good 〈◊〉 perfect, which humane malice may not deprave and abuse. What doctrine can be more exact and infallible, then that of the Gospels and of S. Paul's Epistles? and yet notwithstanding all the heretics that ever have been, both modern, and of ancient times, have pretended to ground their heresies upon this so perfect doctrine: whereupon the Apostle S. Peter, making mention of S. Paul's Epistles, he saith, that there are in them many very difficult things to be understood, so that many wicked men took occasion out of this, to plant their errors. And further he adds, that heretics labour to maintain themselves, out of all the books of the holy Scriptures, wreathing and wresting them to colour and cloak their errors. And besides this, what is there in humane life, so necessary and profitable, but if we forecast some inconveniences that may ensue, we may think it fit to be rejected? Thus fathers should never marry their daughters, because many wives die in childbed; and other some, are cut off by the cruelty of their husbands: let there be no Physic, nor Physicians, because many times, both they and their medicines kill: there must be no swords nor arms, seeing men every day kill one another: men must not cross the Seas, in that there happen every day so many shipwracks both of men and goods: all study in Theologie must be laid apart, because all heretics abusing and adulterating of the same, take occasion to ground their heresies and errors thereupon. But what do I speak of earthly things, seeing even those heavenly are not exempted from their inconveniences? What can be more expedient and requisite for the use and government of this world, than the Sun? and yet how many men have died & grown sick, through the immoderate heat thereof? But why do I insist in these things? when even from the goodness, mercy, and passion of jesues Christ our Saviour, (which are the fundamental causes of all our happiness) evil men presume to persevere and continue in their sins? Unto all that, formerly delivered, I will annex this one thing of great consideration; and therefore I demand, What more efficacious and piercing motive can there be, to convince all understanding, and reduce them to true faith, than the resurrection of Lazarus, who had lain buried four days, and stunk, whom the Lord raised up again with these words; Lazarus come forth. And this was sufficient, that neither the gates of death, nor the ligatures & bands wherewith he was bound, could keep him in his grave. What heart can there be so hard and obdurate, that will not be mollified, and yield to the faith and belief of that Lord, by means of this so inexplicable a miracle? But O the incredible malice of humane hearts! this so wonderful a miracle is not only not prevalent, to subdue the hearts of the high Priests and Pharises, but further here-from, they were excited to condemn to death the worker of so renowned a miracle: wherewith not being content, they sought to kill Lazarus, because many by his means came to believe in the Saviour. Wherefore, if humane malice be so implacable, as that it here-from assumed a motive and stimulation to so great a wickedness, who can produce any argument from that abuse, wherewith wicked men alienate and adulterate good things, wring and wresting them to their corrupt and profane wills, that hereby a good should be prevented and cut off? To this demand made by so famous an Author, (whose reasons all these I have delivered, were) I would fain have the Roman Antichrist make answer, who prohibits the reading of the sacred Scriptures to an innumerable sort of the vulgar, depriving them hereby, of infinite many benefits, which from the reading of the same do accrue, in that some abuse and alienate them. This Author still prosecutes, let all this be spoken, that men may discern and understand, that there can be nothing so good, but it is exposed to some inconveniences, yet procured rather by the abuses of men, than out of the original nature and quality 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 lose the fruit and emolument of wholesome doctrine. All which our blessed Saviour plainly intimated unto us, in the parable of the Cockle, where he says, 
Matth. ●●.  that the other servants demanding of their master, whether they should weed out the bad weeds or no, that so they might not be prejudicial to the good seed, he answered them, that they should let them alone, because it may well be, that in plucking up the weeds, together with the, they might irradicate the good ears. In which parable he points out unto us, that the privilege and immunities of the good aught so tenderly to be reserved, that many discommodities are to be digested, rather than that good men should be hurt or damnified. If Christ himself taught us thus much, why does the Pope, who vaunts himself to be his Vicar, both teach and practise the contrary? Why doth he deprive good men of the divine Scriptures, and therein of a treasure inestimable, in that some particular bad men use them ill? seeing he is not a vice god upon earth, (as with a brazen face he entitles himself) but a vice-devill of hell, whose works he performs, and whom men obey in every thing; whereof (except he speedily repent) he shall one day receive the just reward and recompense. But yet, let us proceed a little further with this Author: Unto all this I add (saith he) that sound doctrine is so fare from being a motive and stimulation unto error, that rather it is the means to confirm and strengthen us in our faith: wherefore I thought good, here to insert a thing, which a certain Lord of the holy Inquisition of these kingdoms of Portugal related to me, the which is very behooveful to prove the benefit of good and discreet reading, and the discommodity that grows from bad and iniudiciall perusing of books. This Lord therefore, reported to me, that a man came to that sacred Court, to require mercy, who freely confessed, that applying himself to read corrupt and vicious books, his true faith was thereby so shaken, as that he firmly believed he had no more to answer for, but to die like a beast. But afterwards, upon a special occasion that fell out, or rather in that it was so ordained by divine providence, he began again to read and peruse books of good instruction; by means whereof, he was released of the blindness wherein he formerly stood. This very Author still annexeth another example of a Moor, whose eyes God opened by the help of good and commendable reading, even as it happened to the Queen of Ethiopia's Eunuch, by reading in the Prophet Esaias. Wherefore if the benefits growing from good reading be so divine, and that of corrupt and vicious reading, so hurtful and pernicious, let me ask of the Papists one question; From whence comes it, that bad reading is permitted to all in general, and the good only to a few in number? If they know and believe that the Eunuch, being one in the rank of secular men, attained to the understanding of Christian verity, by reading of the holy Scriptures, and that the  Spaniard, by the reading of profane books lost his faith, and became an Atheist, how comes it, that the Lords Inquisitors after heretical errors, do not consent that there one only book of the divine Scriptures may be published in the vulgar tongue, that so secular men, like to that Eunuch, may daily read in it, whereas they tolerate an infinite company of obscene and vicious books, permitting them to come into every man's hands? If they take away the holy Scriptures from the popular sort, which might be very profitable for many, and no prejudice to any, (except they assume it from their own corruption and blindness) under colour and pretext, that some ground their errors out of them, how is it, that they suffer so many bad and profane books, that can benefit none, but (as experience continually teacheth) are the instruments of many evils? I cannot conceive what answer the Papists will return hereunto: but this I am assured of, that as the Pope, the Inquisitors, and great Prelates know well, that the vulgar sort can never possibly come to the sense and feeling of that miserable servitude, whereunto they have reduced them, by the means of depraved and petulant books, they therefore indifferently permit them to be read of all men, making no account of the errors and vices, that increase through the reading of such books, in that they speak not against the Authority of the Pope nor of the Inquisitors: But by reason they know, that the holy Scripture is a clear and manifest light, that will reveal their works and false doctrine, they use all the care and circumspection possible, that the vulgar sort may not read them, and so come to discern the insupportable yoke they have laid upon them. This, out of all doubt is the true reason, why they suppress the reading of holy Scriptures, and tolerate those that are corrupt and bad.  
And that this may the more clearly appear, I thought fit here to set down somewhat of much, which diverse Spanish Doctors have uttered against profane books, and the great prejudice that every day grows in Spain, by the reading of them. Father Torres, amongst other things affirms, 
Torres, en la Filosofia de principes. pag 943.  that many of those books usually read at this day throughout all Spain, are obscene and dishonest, and are good for nothing else, but to make Panders and secret Bawds, teaching them to sin, and to send many souls into hell. These pernicious books have a number of followers and well-willers; but good writings that treat of virtue and piety, he close hid up in corners: for these ill books, like a canker, enter and seize upon all parts of the mind, and so irradicate and pluck up the root and ground of all virtues; but the Lords Inquisitors wink at all this. Father joseph de jesus Maria, is very admirable upon this subject, 
Fr. joseph cap. 13. deal lib. de la castidad.  exhibiting unto us many strong and unanswerable reasons, wherewith to subdue and overcome our adversaries: First of all therefore he says, that in many books, which are much read in the vulgar tongue, and come into the hands of the common people in Spain, they use idolatrous speeches and phrases, wherein the Christian Faith and Religion is scandalised, and the religious and godly customs of Catholic people: That books of Poetry, are full of blasphemies, and vent more error, than ever the Gentiles did in their writings. All this, the same Author affirms, and daily experience shows no less, which the Lords Inquisitors know well enough; and yet notwithstanding all this, they permit unto all, and except none, the reading of such books: but to read 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 says further, That in those books there are not only found many violent instigations to vice, but also masters and skilful 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 confirms with a very gross and explodible lie, speaking thus: When impious Luther (saith he) began to disperse his poison in Germany, Satan being desirous to bring into France likewise this heresy, when he found so main a resistance in that most Christian kingdom, he laboured with subtle policy, to have the Fables of Amadis of Gaul 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 lascivious loves, of fabulous feats of Arms, and magical Incantations, the minds 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 devil's ministers perceived, how this Translation was so well received and entertained, they return again, to sow abroad other dreams and Fables, translating daily more immodest and fabulous books, which did so obfuscate and darken young wits, and so notably polluted and stained their wills, that men retired themselves from the reading of good books, and divine Histories, and even the Name of Christ came to be less called upon. Thus fare extend the words of that Author; wherein, first, matter is ministered to us of no slender laughter, in his imputing to the Protestants of France, (whom he calls heretics) that which justly at this day may be rather imposed on the Papists, and those practices currant and in use amongst them, as the same Author himself complains, together with many others, and daily proofs and trials would inform us, though they had been silent. For who is ignorant, that in the Papacy, divine Histories are exiled and banished, and profane, and fabulous Romances brought in, in their stead? No man there, mentions the calling on the Name of Christ, but upon some image of stone, or wood, of his Mother, or some other Saint. And who knows not, that throughout all the reformed Churches, they are conversant generally in reading freely the holy Scriptures, and that only the sacred Name of Christ is in every place, and of all men called upon; and therefore in this respect, the Pope, and the Inquisitors, prosecute them with fire and sword, endeavouring that those Saints by them canonised, should be prayed unto, and Christ's holy Name quite and clean forgotten? But leaving this for another place, let it be lawful for us once more, to demand of the Papists, What is the reason, that they understanding how these fantastical and idle books, brought so much detriment and hurt to the faithful in France, that as wise men (whose property it is, as we say in our Spanish tongue, Escarmentar en cabeca agena, To be afraid by other men's harms) they do not banish out of the Papacy, the original and cause of so many evils, yet this they not only not do, but every day they bring in and multiply these brutish and sordid books? For labouring so industriously and studiously, to remove out of Spain, the holy Scriptures in the vulgar tongue, the same being revealed by God, neither containing so much as one letter, that justly demerits either blame or reprehension, but being written only and wholly for our instruction and benefit: wherefore, I say, using such rigour and severity to this divine Book, do they indifferently and generally permit all men, to read an infinite number of base and pernicious books, replenished and stuffed with blaspherays, and implying many Heresies, whereunto they attract, and draw the most godly and zealous, as our Adversaries themselves frankly confess, and acknowledge. Till our Adversaries give a full answer to this demand, it will not be altogether unfit, here to set down, what learned Doctor Leon saith, after he hath complained, that one of the greatest calamities of our times, was, that men are grown to such an inclination and disposition, (he speaks 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 numbers de Christo.  are become an infectious poison, for this prejudice (he says) they have wrought, that by the presumption and pride of the vulgar, they have made the reading of the Scriptures unprofitable for them, and so another discommodity ensues, I cannot tell whether I may justly say a worse, for they betake themselves, without any bridle or restraint, to the reading of many books, not only vain, and frivoulous, but importantly obnoxious and hurtful; the which as by the Art of the devil, have in number increased more in our age then any other, for want of such as were good and virtuous, and the same hath happened to us, as many times it doth with the earth, which, when it cannot bring forth corn, it produceth thorns; and I affirm, that this second damage, doth in some sort surmount the other, because in the sacred Scriptures, men only lose a great Instrument and means, to be good, but in these profane Authors they find the occasions, to be evil and wicked, for in the first only the Rudder and Sterne of good government is taken away, and in the other fomentation and nourishment is exhibited to vices. For as S. Paul allegeth, evil words corrupt good manners, and an obscene and unpure book, which is daily before the eyes of him that reads it, what will it not effect? or how is it possible he should be clear from gross and unwholesome blood, that is maintained with nothing but corruption, and poison. And in truth, if we do but intentively observe it, and be just and upright judges, we cannot but give sentence, that the greatest part of our depraved and debauched customs (which we daily see and meet withal) proceeds from the continual reading of these profane and scurrilous books, with a relish of Gentilism and infidelity, which those that are Zealous of God's service find in them, and I know not, whether in any age amongst Christian people, a greater plague hath been proved. In my judgement, the beginning the root, and the absolute original of these evils, consists in these books. This and much more, the same famous Doctor writ upon this particular, and questionless would have spoken much more, and fare more significantly, had it not been for that same cruel, barbarous, and inhuman Inquisition of Spain, in which most stinking and obscure prison, he remained seven years, in the Town of Valladolid, where (as all the world knows) he underwent great troubles, afflictions, and torments, because he uttered in a Sermon, a Proposition, that was not pleasing to the Pope of Rome, though it was but Christian and true, whereof, peradventure we will entreat more at large in another book. Now, it remains, we only observe how the sacred Scriptures are not prohibited the faithful, to contain them within a certain moderation and government, because this impertinent and severe prohibition (as the Papists themselves well know) is a cause, of greater and more pernicious Inconveniences. And who can be so credulous as to believe, that to make bad men good, they must needs deprive them of the holy Bible, which is the only Instrument to make them good? when they freely permit dishonest and immodest books, which are the proper Instruments of sin and impiety? Surely he cannot but be a fool that believes this. But let us grant, that they who took from the vulgar the use and reading of the Scriptures, pretended herein to remove occasion and means of breeding errors; yet, when long experience had taught them, that,  
Inci erunt in scillam cupientes vitare Caribdim: which is, that studying to prevent one prejudice, they brought in a thousand, (seeing through default of the holy Scriptures, profane books crept in) why, I say, 
Dato uno absurdo miltae sequuntur.  did they not labour to suppress so pernicious a p●ague, by restoring them, and excluding the other, seeing natural reason informs us, that of two necessary evils, we should ever embrace the least: how much more in that the holy Scriptures are good of themselves, and remote from all evil. There is no doubt, but if that prohibition simply aimed at the good and benefit of the faithful, they would have been so; but there's all the matter, in that they do not so much seek the profit and benefit of the faithful, but rather their own particular ends and interests; the which consists mainly, inconcealing from the people the knowledge of truth, which they might attain unto by means of the holy Scriptures, and that they should not seek and affect to understand it, they have always entertained them, with the scum and dregges of idle and profane books: the reading whereof is not only frankly permitted them, but further it is a cause, that opposite to the wills and desires of good men, they are perused and read over by all; of which, amongst others, the former mentioned Father joseph, complains in these words: 
Fr. joseph ibid. fol. 796.  The abusive and poisonable practice of evil books, allowed of in Spain, from whence the greatest part of corrupt customs proceeds, comes not from the allowance and toleration of the Laws, nor from the King, because they have ordained sufficient remedies against this damage and prejudice, but rather from the negligence and carelessness of judges, both Secular and Ecclesiastical, in executing such just and good Laws, and they, whom this most of all did concern, were the Bishops and Prelates of the Church, who being to give daily notice hereof to Kings and temporal Lords, that they might help and join together, for the banishing out of the Commonwealth these fountains of pollution and uncleanness; they did not only not do it, but Kings & Princes exhorting them to purge and cleanse the Kingdom of this letiferous poison, they yet live, and persevere in the same, with most pernicious carelessness and forgetfulness, not with out special and singular danger to their own consciences, and the souls of their poor subjects. A little after, the same Author says, it is a lamentable pity, that so many sage and wise considerations having been entered into, to establish these just Laws, which was (to remove out of their Studies, and Libraries these hurtful books) so many Petitions preferred by the Solicitors of the Kingdom, so many meetings and consultations with the Lords of the Counsel, with such a number of manifestations written and published, touching the Kinggs pleasure in this behalf, it could never be once put in execution, the urgent necessity of this execution being so material and important, what shall we say to this? but only, that the Pope, Bishops, and Fathers of the Faith, connive at this perdition, seeing neither the King, nor the whole Kingdom can so far prevail with them, as to execute such just, behooveful and beneficial Laws; in all other respects they being so sedulous, industrious and circumspect in purging (as they say) the books and writings of the holy Doctors of the Church, (not exempting herein the Scriptures divine) as appears in a published book, called Index expurgatorius. All this we have produced, by reason of that, which Father Granada says, he heard from an Inquisitor, and he himself allegeth it, to show the great damage that proceeds from books of corrupt doctrine and instruction, and the inexplicable emolument & profit, deriving from books of good and virtuous Argument; it now remains that we should conclude and shut up this discourse, with the very words which the same Granada useth, in the finishing of his discourse: Laws, and just Tribunals, look not so much upon particulars as to generals, 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 do they aim, at the particular prejudice which things procure, if the general benefits be greater than the preiudices: as we may perceive in Navigation at Sea, for if the damages of shipwreck be great and important yet the benefits of Navigation are fare greater.  
These are the principal reasons which our Adversaries produce, against the public use and reading of the holy Scriptures, the rest are so weak and frivolous, as they deserve not to have any more time spent in propounding them, for that would be as much as to refute them; and so the time we should spend in them, will be better gained, in setting down two reasons, which besides the other before alleged, show plainly to our view, and as it were with the pointing of a finger, that the Pope deprives not the vulgar of the Bible, to do them good, but rather to avoid and shun his own precipice, with which we will close and shut up this Treatise.  
The first reason is, because (as Father Lewis de Granada says) all the study and care of our capital enemy is, 
Granada en el preambulo de la 2. part de la introduceion del Symbol.  to bereave us of this light of the word of God, and he confirms it thus: The first thing the Philistines performed, when they had Samson in their power, was to pluck out his eyes; and when they had done this, they found no difficulty in doing whatsoever else they meant to lay upon him, even to the making of him grind in a Mill. And this Author adds, of the same people it is written, that they were very careful and vigilant to procure that there might be no Forges amongst the people of Israel, but that having need of any such things, they should repair unto their Country to have them, and to make use of their Forges, because the people of Israel by this means, remaining unfurnished and disarmed, they might the more easily suppress and overcome them. With the same Author therefore, we may demand, what be the Arms of a Christian warfare, but the Word of God? and still with the same Author we persevere and say; our enemies in many parts, have stripped and bereft us of these Arms, and in stead of them, left unto us the books of their hatred and malice, which are obscene and profane books, instigators unto vice, all which they do, that the people hereby remaining disarmed, they might cease upon them, and dispose of them and their occasions, according to their own wills and pleasures, imitating herein, that sacrilegious and abominable King Antiochus, who commanded the books of God's Law, to be torn in pieces, and burnt; and to kill any one, in whose hands at any time they were found. 
Pacheco 〈◊〉 discursoes, fol. 732.  This he did, because (as Father Pacheco observes) the wicked man saw, that for his wicked dessignes and intentions, it was a behooveful thing, to extingush and suppress the sacred books: And this, and no other, is the lively reason, why the Pope and the Inquisitors so expressly prohibit them, and take away the lives of such faithful men, that desire to read them in their own tongue: like another Antiochus, 
This Lie you may read in Fonseca, en la segunda parte del tratado del amor de Dios, cap. 2. and in fr. Lewis de Granada, en el preambulo, de la 2. part de la introduction.  doing as he did, which most impudently and falsely they would put upon, and apply unto Henry the eighth, King of England; affirming that he took from religious men the holy Books, knowing that the reading of them was as powerful and trenchant Arms. Undoubtedly, if I shall express what I have by experience found true, in this most noble and flourishing Kingdom of England, about this particular, it will be wonderful different, and contrary to that which we see daily practised at this day, in all governments living under the obedience of the Roman Church; For whereas there, upon grievous and cruel 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 find matter enough in them, wherewith to convince and condemn, their false doctrines, here all faithful and Christian men, are exhorted to read and meditate on them; nay, they are sharply rebuked if they do not so: For here neither the Bishops, nor other Prelates and Ministers of the Church have any fear, lest the people should find their condemnation, whereas in other places, this Divine light of the holy Books is banished, as Father Granada complains and laments; 
Granada ibid.  but in this Realm it shines and lightens in the most hidden and sesecret corners thereof. There Prelates are destitute of all knowledge, yea, in so gross a manner, as that some of them never so much as saw the Bible, 
en c. 6.  as Father Estella complains, but here there is scant a child of a dozen years old, who hath not read and read it often. In other kingdoms, many of the Pastors do not understand the Divine writings, and which is more, they contemn them, or at least seem to make of them but a light and slender esteem, neither do they retain any good opinion of those that do understand them, as most learned Doctor Leon affirms. 
Leon enel prolego, de los nombres de Christo.  Here, all Pastors in general, but especially the most reverend Bishops, are very conversant in the same study of Divine books, every one highly esteeming, to study and understand them, and he is reputed but a bad Christian, and a worse Pastor that doth 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 read them. This, because it is well known to all, I do not here particularly specify in any large relation, because experience hath taught me the truth thereof. From whence I gather, that what the Papists feign and device of Henry the eight, is an infernal lie, forged by themselves; for how can it stand with any reason, that to bring in a Religion, that approoues nothing more in the faithful, than the reading of the holy Scriptures, Henry the eight should prohibit them, and therefore what they falsely father upon Henry the eight, rather may be applied to the Roman Church, where the Scriptures are forbidden upon pain of death, for no other end, but the same for which Antiochus the Great, suppressed and forbade the Book of God.  
The second reason which showeth that the Pope forbiddeth the Scriptures, not so much for the people's good as to shun his own shame, is this ensuing. The Pope of Rome, knowing, that it hath ever been a commendable custom in the Christian Church, that public Readers should daily impart to all the people, the reading of the Prophets and other books of the holy Scripture, and that in a Tongue which they understood, (as may be collected out of S. Ambrose upon the fourth Chapter to the Ephesians, and Doctor Sandoval well notes it, 
Sandonal en il tratado deloficio Ecclesiastico, pag. 12.  as we shall show by and by) and withal perceiving on the one part, that he could not quite put down this good custom, and without apparent scandal; and on the other side, considering, that if the reading of the Scripture were continued to be permitted in the vulgar tongue, his tyrannical Empire would soon fall to the ground, (because it is impossible that one should read, or hear read the holy Scripture, but he must discern the falsehood of the Pope's doctrine) hereupon he craftily devised a middle way to effect his purpose, which was (as we have said) principally to conceal his own shame, more than to effect the good of the people. First, he ordained indeed that the Scripture should be read to the people, and thus fare he cunningly cumplied with the ancient Christian Church, and by this means subtly cast a veil and mist over his treachery: but secondly, he so ordained reading of the Scripture, with such a limitation and check, that in effect (though the vulgar cannot discern it) he utterly overthrows the practice of the ancient Christian Church, while he restrains the reading of it to a tongue not understood vulgarly, that is, to the Latin only: which, what is it else in effect, than not to have it read at all? and if so, it is then most apparent, that the people's understandings are deprived of an invaluable benefit; and it is not likely that all this business should be made for benefit to no body: and if to any body, either to the people, or himself; not to the people (as hath been showed) ergo, to himself: and what that is, appears clearly, though he endeavour to keep it in the dark, which may best be effected in a tongue not understood: but such is the Pope's subtlety herein, that the poor seduced people cannot suspect him all this while, nor consequently complain or seek for remedy, because the Pope still bears them in hand with fair pretensions, that he still keeps the ancient custom of the Church on foot, though indeed he doth nothing less; for the ancient Church ever propounded the Scriptures to the common people, in a tongue known and understood of all, as is evidently proved by these ensuing words of Sandovall. justinus Martyr (saith he) relates of the Christians of the Primitive Church, 
Idem. pag. 20.  that on the Lord's day they assembled together, and Lectures were read unto them out of the Prophets and Apostles; and when the Lection was ended, the Pastor admonished them, to perform in life and practice, what they had heard read: whereupon it is more than probable, that the said Lecture and Reading was in the vulgar tongue, well understood of all the Auditory; for otherwise, the Pastor should have been but a fool, in urging them to perform, what they neither conceived nor understood; because, according to that Philosophical Axiom, 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 terms and words, as in these following: The Epistles of the Apostles were read in the presence and hearing of all the faithful, so as they might be heard not only by the learned, but also by the vulgar; not only by old men, but also by young. Then which, what could be spoken more plainly? and indeed it doth so fare convince the consciences of the Romanists, that as you see, they cannot choose but confess it, and therefore accordingly the Papists at this day (that they might seem to continue the ancient custom) not being altogether so impudent as altogether to abrogate it, they make pretences (but all are but deceitful shadows) and teach that in the Lectures and Readins of the holy Scriptures in the Church of Rome at this day, all the people should understand, even as Father Marquez clearly confesseth, 
Marquez en el resoro de ignorantes, f. l. 219.  in these words: One of the principallest reasons, why we are commanded to hear Mass on Festival days, is, because in the Epistles, Gospels, prayers, and other things uttered in the Mass, mention is made of all the chiefest mysteries of our Redemption, because faithful men hearing them, they might be committed to their memories, and they not grow forgetful of such benefits. This is taken out of Father Marquez. Now if it be true (as is confessed and pretended) that the people should commit to memory, and not forget the things they hear, how comes it to pass that they do not so? Is it not because they understand not? and is not the cause hereof, their hearing it in an unknown tongue? and doth not this cut off all the benefits pretended, and leave the people in the same case as if they had no Scriptures at all? For as reason informs us, and that great learned Doctor Ledesma teacheth us, 
Fr. Pedro de Ledesma enel tratado 1. de lase christiana, eap. 2.  He that can utter a thing in Latin, if he understand not the Latin, it is the same as if he knew it not at all. Wherefore in the Readins of the Roman Church, it is only pretended, and no more, that the people understand: but if you ask them what, or how they understand, their last refuge and all the answer that is left is, That they understand what the Church doth, and that implicitly. Moreover, for the better prevailing of this delusion, and the entertainment of this pretence, the Papists themselves believe, that in the Mass Christ preacheth unto them his Gospel, 
Aluarado en su arte de oien vivir, 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 Mass, as the Gloss speaks, super caput perlectis, 25. the in sanctam 29. 
Rodriguez tom. 2. pag. 101. desus obras morales.  which Master Rodriguez allegeth, who teacheth the same. The Papists do likewise teach, that the Epistle delivered in the Mass, is like unto a letter, which God sends unto men, to reveal unto them his will, and what he requires at their hands, and that the Deacon when he reads the Letter, or the Priest when he reads it in the Mass, finds the whole will of God therein employed and intimated, 
Puente 4. tom. fol. 234.  as Father Puente speaks. And moreover Puente annexeth, that this is after the same manner, 
2. Esdr. 8.  as in the book of Esdras is expressed, that the Levites, Legerunt in libro Legis Dei distinctè, & apertè ad intelligendum: & intellexerunt cum legeretur. If this be granted, I would fain have the Papists themselves answer me; To what end should Christ preach his Gospel unto men, but to the end they might understand? for there is no reason to speak, when that which is delivered and spoken is not apprehended nor understood. As S. Augustine speaks, 
Tena in Isagog. in totam sacr. Serip. fol. 318.  and conformable to him, the Bishop of Tortosa; The reason hereof themselves do yield: quia non prodest locutionis integritas, quam non sequitur, intellectus audientis. And Christ our Lord, speaking of a prophecy in these words; qui legit, intelligat: for if he covet not to understand it, his reading will be to small purpose, as Father Puente notes, 
Puente ibid. fol. 578.  and observes. And how is it probable, that Christ should intimate and declare unto them his will, by means of the Epistle, when they understand not, what is therein comprehended. This, as S. Paul saith, is rather a breathing into the air, than an instructing of the people. It is (as we usually say in our Spanish tongue) predicar en desierto; to preach in the desert: For as the precedent Bishop alleged says, this comes to pass, when either that which is delivered is not understood, or that doctrine which is preached, is not obeyed. This is not a manifesting of Gods will unto men, 
Tena in geg. in tota. Scrip. sacr. fol. 320.  by the mouth of the Priest, but a speaking of the Priest only to God alone, (if so be the Priest understand what himself reads, 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, upon that same very place of the Apostle: conformable to whom, 
Tena, ibid.  Father Hurtado proves, and preacheth, quòd, quando quis Verba facit, apud hominem ignorantem, suae linguae, propriè loquendo non loquitur: the reason hereof is, quia actualis locutio, est actualis significatio rei, & expressio, non est autem actualis significatio sine actuali perceptione audientis: and he confirms it by this example, quia ramus appensus, non significat aliquid actu, nisi quando, actu ex illo cognito, devenitur in cognitionem Vini: nec ramus est signum iumento, sed potatori. From all this heretofore expressed, I collect, that the Pope, more through force and fear, than consent or will, propoundeth the Scriptures in the Church to the people; and this he doth in Latin, to the end they may not conceive and understand them. Wherein he goes quite contrary to the order and course held in the Primitive Church, before he began to exercise his tyrannies upon men; which very order of the Primitive Church, is now observed in England, and throughout all the Reformed Churches, both conformable to reason, the Commandments of God, and Apostolical instruction, which already we have sufficiently proved, and will do 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 sobriety, as to retain them in gross and palpable ignorance; not to prevent errors in the faithful, as to nourish and maintain his own; not to benesite souls, but to empty purses; not to bridle the pride of his Subjects, but to lose the raines to his own unbridled appetites, and of a private Roman Bishop, to make himself the absolute spiritual Head, and high Priest of the whole world: thus like another Lucifer, he erecting and raising up himself above all that which is called God. Neither doth he prohibit the Bible, the precious pearl of God's word, because it ought not to be given to swine, but in that himself is one, and would have others to be so too: not because the same is dark and obscure, but in that he, like a close and sly thief, love's darkness better than light, for the attaining to his proper ends and designs, and the more easily to tyrannize over the world.  
But they that are desirous and zealous of their salvation, aught with a grateful and cheerful heart, to receive so high and inexplicable a benefit, out of God's divine bounty conferred on us, in declaring unto us by the sacred word, his heavenly will and pleasure, (which is pleasing and acceptable to him, and the same odious and offensive to the other,) that so following the one, and flying the other, we may both li●● and die in his love and favour, and by this means attain to be partakers of his glory; the greatness of which benefit, and supereminency of which honour, Moses declared unto the people in these express words, What Nation is there so noble and happy, that enjoys the same Ceremonies, judgements, and Laws of God, which I will this day set before your eyes? And in the Psalm 148. the royal Prophet yields praise unto God, saying, that he had denounced his word to jacob, and his judgements to Israel: which grace and favour he had not showed to any other nation of the world. So as this high and special favour shown us by God, in communicating himself unto us by his holy word, aught to bind us to be the more careful in seeking him out, even as he commandeth us; and that we might the better do it, he gave order, they should be diuulged in our vulgar tongues, and the holy Doctors exhorts to the same; moving us thereunto by the example of those in the Primitive Church, and others that lived many ages after, and also we are hereunto invited, by the rare and innumerable benefits which do daily proceed therefrom, derived from the true knowledge we have therein of God, and of his Son jesus Christ, if we desire to be known of him with approbation, and acceptation, and that note us to be his elect, through the obligation wherein we all stand bound, to observe his sincere service and worship, submitting all those temptations which ordinarily assail us, to his holy will and most sacred Law, if we mean to obtain victory over our enemies, gross ignorance and blindness, and without which this light, must needs have a great power and domination over us. Finally it binds us, never to let this sacred book of the holy Scriptures to be out of our hands; the reading and meditation therein, being our most important felicity and happiness, as may plainly appear by all that which hath been said, and Fonseca teacheth no less, 
Fonseca segunda parte tratado del amor de Dios, fol. 57  who is yet living in the Spanish Court, and esteemed for one of the greatest Divines, 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 Books out of which this Treatise is gathered, are these following.  
HIstoria Pontifical y catclica compuesta por el Doctor Yllescas en Madrid. Ano 1613.  
Tesoro de ignorantes compuesto por el P. Fr. Chrystoval Marquez, impresso en Madrid. Ano 1614  
Bienes del honesto traba●o, y danos de la ociosidad por el P. Pedro Guzman en Madrid. Ano 1614  
Guia espiritual del P. Puente en Madrid. Ano 1614  
Obras del Maestro Gracian, en Madrid. Ano 1616.  
Tomo primero de la historia general de Espana por el P. Mariana en Madrid. Ano 1623.  
Consideraciones sobre los mysterios de la missa por el P. Francisco Antonio en Madrid. Ano 1598.  
Tomoprimero del Arte de bien vivir por el P. Maestro Aluardo en Valladolid. Ano 1613.  
El Maestro Christiano del Maestro Reynosa en Valladolid. Ano 1618.  
Obras morales del Maestro Fr. Manuel Rodriguez en Valladolid. Ano 1621.  
Luz de las marauillas que Dios obra en el alma por el P. Maestro Fr. Leandro de Granada en Valladolid. Ano 1607.  
Segundo Tomo de la perfetion por el P. Puente en Valladolid. Ano 1613.  
Los Nombres de Christo por el P. Maestro Fr. Lewis de Leon en Salamanca. Ano 1603.  
Suma deal P. Maestro Fr. Pedro de Ledesma en Salamanca. Ano 1589.  
Catorce discursoes sober el Pater noster por el P. Fr. Balthasar Pacheco en Salamanca, Ano 1594.  
Vigilia magna del P. Fr. Nicolas Bravo en Salamanca. Ano 1605.  
Libro del Rosario de nuestra senora por el P. Arinzano en Salamanca. Ano 1903.  
Tratado del officio Ecclesiastico Canonico por el Doctor Don Bernardino de Sandoval en Toledo, Ano 1568.  
Primeraparte de las excelencias de la castidad, por el P. Fr. joseph de jesus Maria, en Alcala de Henares. Ano 1601.  
Primera parte del Libro de la vanidad del mundo, por el P. Estella en Alcala de Henares. Ano 1597.  
Insinuation y demonstracion de la Divina piedad por el P. Maestro Fr. Leandro de Granada en Sevilla. Ano 1616.  
Philosophia moral de Principes por el P. Torres en Burgos. Ano 1596.  
La introduction del Symbolo de la Fe por el P. Maestro Fr. Lewis de Granada, en Lerma. Ano 1619.  
Tratado del Purgatorio contra Luthero, por Fr. Dimas Serpi en Barcelona. Ano 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. Ano 1608.  
Tomo tercero y quarto de la perfetion Christiana, por el P. Puente en Pamplona. Ano 1616.  
Segunda parte del Monte Caluario, por Don Antonio de Guevara, en Anueres. Ano 1559. Con Previlegio.  
Isagoge in totam sacram Scripturam, Autore Ludovico de Tena Episcopo Dertusensi, en Huesca. Ano 1622.  
FINIS.   

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