Granada en el li. de la insinuacioÌ„ de la dinina Pedad fol. 22. Note that this Booke is approued by the grauest Doctors in all Spaine in that she was very perseuerant in reading of the holy Scriptures and in that shee confirmed whatsoeuer she spake out of the Texts both in the one and th' other Testament who if she were now in Spaine I make no doubt but she would be reputed a Lutherane Wee also prooued more in particular in what an obligation all the faithfull stand bound to reade the diuine Scriptures because it is Gods pleasure we should know and vnderstand him by them Lorenzo Iustiniano teacheth as much whoÌ„ Fray Ioseph de Iesus Maria followes Fray Ioseph cap. 12. del libro de las excelencias de la castidad and alledgeth in these words By meanes of the holy Scriptures our Lord meant to illuminate and instruct our ignorance informe and direct our faith and fortifie and strengthen our hopes The very same Father Arinçan openly confesseth and maintaineth saying that the holy Scripture Arinzano en su Rosario fol. 138 is a Booke plaine and delucide without danger which God imparted to vs that by the same wee might know him But aboue all these Testimonies that of S. Augustine conferring with God in prayer and speaking of himselfe propounds vnto vs and Father Lewys of Granada auerres and confirmes the same Whereas I was weake and insufficient sayth S. Augustine to finde out trueth with naked reason and therefore stood in need of the testimonie and authoritie of the holy Scripture Granada en la segnuda parte de la introduccion del Symbolo I began then presently to conceiue how it was not possible to beleeue that thou O God wouldest giue so great a diuinity and power to these writings in the world but that by their meanes thou wouldest be beleeued and by them sought out Saint Augustines words extend thus farre the which the Bishop of Tortosa also alledgeth to prooue what we haue formerly propounded and he addes That God gaue vs the Scriptures especially by them to finde out Christ whom as S. Augustine saith the Scripture sounded in his care From this it must needs infallibly follow that whosoeuer takes away the vse of the holy Scripture from the vulgar together with them they take away the onely meanes and instrument which God gaue them to know himselfe and his Sonne Iesus Christ and so consequently they shut against them the gate of eternal life which wholly consists in this knowledge and the same Iesus Christ testifieth speaking to his heauenly Father from which also we may collect how deepely we stand bound and obliged to the reading of the same holy Scripture if wee meane to know God and obtaine euerlasting life The said obligation and bond is also made more manifest wherein all Christians stand bound to reade the holy Scriptures for as God will be beleeued out of them so he will likewise by them be serued and reuerenced because in them hee reueales vnto vs his Diuine will and pleasure and hee sent amongst vs his holy Law which the vulgar can no wayes obserue nor keepe if they be not permitted to looke into it They will peraduenture alledge how this reason onely prooues that euery Christian ought to know and vnderstand the Law of God but hereof it doth not necessarily follow that the reading of the holy Scriptures is requisite for all in generall because it is sufficient that the Doctors and great Masters propound to the vulgar whatsoeuer is most necessary and requisite therein to be knowen First I answere this obiection That Gods will is not the people should onely heare and vnderstand what their Teachers and Pastors thinke good but that all and euery good Christian and faithfull man should search and looke into the Scriptures as formerly hath beene sufficiently prooued As also it is further auerred because as S. Basil teacheth and next to him the Bishop of Tortosa â—rena in Isaâ—og in totam Scripturam â—ol 7. all Scripture is diuinely inspired and written by the holy Ghost to this end that as a common medicine of the soule all men in generall and euery man to himselfe in particular might apply a fit and proper remedy Conformable to this S. Basil teacheth whom Doctor Fonseca cites and followes For as the eyes which behold all things and cannot see themselues except in some glasse that represents them to our sight so likewise our soule viewing and beholding all things cannot see nor discerne her selfe but onely by looking into the glasse of the holy Scriptures Hereupon it followes that the reading thereof is requisite and expedient for all men in that it is befitting that all men should both see and know themselues But the Pope of Rome will not permit the vulgar people to see and behold themselues in this diuine glasse that they may not discerne how odious and abominable the false doctrine he professeth maketh the Christian soule in the sight of God imitating herein the Ape or Monkie who breakes the glasse because it layes open his owne vglinesse and deformity and herein also resembling that ancient Lays who cast away her glasse whereof Ausonius made this Epigram At mihi nullus in hoc vsus quia cernere talem Qualis sum nolo qualis eram nequeo All which as by his daily workes it appeares the Pope alledgeth of the diuine glasse of the holy Scriptures for the vse he makes of them is but small or none at all Most true it is that there is this difference betweene the Pope and Lays for she hated her owne deformitie and not the glasse but hee loues his owne deformitie and abhorres the holy Scripture for he reueales and manifests it to all the world But let this suffise for this time and secondly let vs answere the reason propounded to vs for in that we are commanded to prooue and try the spirits because Sathan many times transformes himselfe into an Angel of light from hence it comes to passe that the reading of the sacred Scriptures is necessary for all men which teach vs how wee should discouer masked and hollow enemies and those inwardly deceitfull shewing vs also what we should retaine and what to auoid as S. Augustine affirmes and next to him Father Iesus de Maria. Fr. Ioseph en el cap. 12. del lib. de la castidad And questionlesse if it be not lawfull for vs to looke into the Scriptures wee shall so hardly be able to distinguish betweene bad and good the faire and deformed what God commands and so what himselfe prohibits as a blinde man can iudge of colours because it is only the Scripture that represents vnto vs all these things without any error or deceit If it be not so as I say let a Papist tell me that neuer saw the Bible how can hee trie the spirits whether they be of God or of the deuill how can he discerne betweene Gods
ignorance which is a cause of all evills as those Authors noted in the Margent most learnedly prooue and testifie Marquez en su Tesoro en la Epistola dedicatoria and indeede the thing of it selfe is so cleare and manifest that it needes no proofe nor testimony Father Iesus de Maria confirmes this trueth in the same wordes propounded Father Albarado is of the same opinion Granada en el preambulo de la segurda parte de la Introduccion y en el prologo del memorial Amongst those bookes saith hee which we are euioyn'd to to reade the holy Scripture hath the first place which was dictated by the holy Ghost to illuminate our vnderstandings and to make them holy Father Serpi confesseth as much saying The diuine Scriptures Fr. Ioseph en el lib. de la caflid ad cap. 12 dissipate the darkenesse and cloude of ignorance and therefore the reading of them is expedient for all men in that it concerneth all men not to be ignorant Albarado tom primero del arto de bien viuir fol. 390. And seeing you beloued Countreymen that in charitie it may be lawful for me to exhort you are inuolued in the palpable and Aegyptian darkenesse of ignorance as dayly experience teacheth vs Serpi de purga torio cap. 1. which all godly and learned men whom God raiseth vp amongst you do lament be no more rebellious and opposite to this diuine light of the holy Scripture for whosoeuer are so they will haue ill successe and one of your great Doctors learnedly notes Granada ibidem He that goes out of his house in the night hee caries with him a Torch or a Lanthorne and he that doeth not so Marquez ibid. fol. 1. is in danger to fall or stumble and in the night and darkenesse of this life the Scripture must be the light Vascones en el desterro de ignorantia en la Epistola dedicatoria to guide and conduct vs except we meane to trippe and stumble at euery steppe as the same Author sets downe wherefore most deare brethren you shall doe exceeding well if according to the counsell and aduise of the Apostle S. Peter you be intentiue and obseruant of the diuine Word confirmed by the Prophets as one that is conducted by a resplendant and bright Torch in an obscure and darke place while the light of the true day breake foorth Fonseca 2. p. del amor de Dios cap 2. and that the Authour of light may rise and shine in your hearts but so you doe wonderfull ill if according to the Iniunctions and Mandates of the Pope you do not hearken and giue eare to the same And if you would know why that same successor to S. Peter as hee boasteth himselfe to bee teacheth doctrine quite contrary to that of S. Peter in this particular point I will plainely and briefly expresse it to you The word of God explained in the holy Scriptures is as before wee said Psal 119. and Dauid affirmes the same a lanthorne that giues light to our steppes wherein we may plainely conceiue the propertie it hath to distinguish good men from bad Fowlers when they follow their game by night vse to carrie burning lights with which they dazell the fowle who perceiuing the light fall into the Fowlers nets so they catch Partridges and of Doues the Prophet Hosea sayes comparing the captiuitie of Ephraim to the Doue or Turrle taken by this delusion and stratageme Birds properly seeke after the light though thereby they lose their liberty but on the contrary wilde and sauage beastes are enemies to the light for the Lion or Wolfe and so all other beasts perceiuing the same they shun it as they would doe a consuming fire and being astonished they flie to their Caues and Dennes In the same manner the Internall light of the sacred Scriptures discouers which are the birds that raise their flight towards heauen and who the wild and sauage bee that runne and hide themselues in the Caues of the earth Peter that wee may come to the point is a bird that bends his flight vp towards heauen and so hee imbraceth the light of the Scriptures and hee would haue vs guided thereby but the Pope is a wilde and sauage beast as S. Iohn testifies in his Apocalypse and therefore hee abhorres and shunnes this diuine light and loues darkenesse in which like to other beasts hee commits his rapine and robberies and because this may not come to your notice he prohibites you the holy Scripture But if you affect the saluation of your owne soules and would not bee ensnar'd with the delusions and subtilties of the deuill but haue the darke fogges and mistes of ignorance taken from before your eyes though the Pope and hell it selfe combined together doe prohibite yet you ought to lay hold of this diuine light and not to goe one steppe in the darke night of this life without the same Also the necessitie and obligation that all the faithfull haue to reade and meditate on the sacred writings and euicted from afflictions which cannot bee wanting in this life Seeing as holy Iob saith all this life is but a long affliction Iob 7. and Saint Peter saith that our aduersary as a rauenous Lion goes about euery where seeking whom he may deuoure 1. Pet. 5. And the Apostle S. Paul magnifieth the strength and great power of this enemie and furnisheth vs with diuers kinds of spirituall weapons to foyle him with Granada en el preambulo de lae 2. parte de la introduccion del Symbole This argument which I haue abridged Father Luys de Granada vseth to demonstrate that the books of sound good doctrine are altogether requisite to the cōmon people Amongst which reasons if this be of validitie who wil be so blasphemous as to denie it to be good in the sacred Canonical books For what doctrine in the world can be paraleld with that which God himselfe inspired his seruants the Prophets Apostles withall to enlighten our vnderstanding and sanctifie them as we said elswhere of which the same God said by the Prophet Esaias I am the Lord thy God Esa cap. 44. teaching thee profitable things that is things which in an eminent degree deserue the title of profitable Puente en la guia espiritual fol. 292. as Father Puente elegantly obserueth So that this argument might suffice without farther explication to authorize our purpose Howbeit we will not so leaue it but will compendiously shew that in the sacred Scriptures most effectuall remedies are found for all dangers that can assault vs in this life and that without it a Christian cannot extricate himselfe out of them and thence it appeares that the reading of it is precisely necessary vnto all First holy Scripture is Puente ibid. fol. 292. as Father Puente faith with Origen a shoppe of all wholesome things to care euery sicke person that commeth
temptations of our enemies doe send vs to holy Scripture thence to take weapons wherewith to fortifie vs and withstand them because it is the armour of the Christian warrefare that to it all the faithfull should repaire because all are obnoxious to temptations and that if the Pope dispoile the common people of these diuine weapons it is that he may warre against them and sell them at his pleasure whereof I will elsewhere discourse In confirmation of the precedent Argument I thought good to prooue more at large the sufficiencie of the sacred Scripture in all things necessary to our saluation that it may appeare the better that its worthy to be frequently conuersed in by all seeing it compriseth all that is necessary to all The holy Scripture containeth all things whatsoeuer is necessary for Saluation DOctor Aluarado clearely teacheth this truth Aluarado tomo primero delarie de bien Viuir fol. 454. who when hee affirmed that God had constituted in the Church the necessary and fit meanes to obtaine the same and these meanes are reduced to seuen speciall heads hee sets them downe in order saying The first is true faith and the knowledge of the true God and our Mediatour and Redeemer Iesus Christ The second meanes is his holy Law which comprehends all the commandements of things requisite and necessary to enter into eternall life and all the instructions which may assist vs to attaine vnto it with security and perfection The third is Religion and the sincere worship of God with such externall rites and ceremonies as are belonging to God The fourth meane are the Sacraments The fift are seuen rare and excellent vertues faith hope charity prudence iustice fortitude and temperance together with seuen speciall gifts and endowments of the holy Ghost The fixt is internall doctrine and the light of inspiration and illustration from the holy Ghost and for the exterior it must proceed from learned Masters and Doctors who both by example and doctrine teach whatsoeuer is expedient to bee knowen or vnderstood for to rayse soules vp to heauen The seuenth meane is the diuine and sacred Scriptures wherein are reuealed all things by vs formerly mentioned Whatsoeuer hath beene deliuered comes from this Authour who though he were a blacke Monke by Order and profession yet heerein he hit the white of Christian verity and truth and of the sufficiencie and validity of the holy Scriptures As also Father Torres Teetino which is a lesuite deliuered this trueth I te atino which in Spanish signifies as much as I embrace this trueth when he said that S. Paul referred Timothie to the Scriptures wherein he might learne whatsoeuer was fit and conuenient for him the which if the Pope would preach and teach to his disciples and followers all those traditions which hee sels vnto vs for necessary faith and are not to be found in the Scripture would be superfluous and of no moment at all For if in the Scriptures wee meete with all things necessary there is nothing out of them that can be esteemed necessary As a philosophicall Axiom plainely prooues which sayes qui totum dicit nihil excludit Brauo en la Vigilia magna fol. 78. Doctor Brauo manifestly acknowledgeth the former truth propounded in these words The holy Scripture is a glasse wherein a man may clearly perspicuously discerne whatsoeuer is requisite in an humane life for the true seruice and worship of God But beyond all these Authors Father Puente is admirable vpon this subiect as in other arguments Puente toro 3. de la terfecion fol. 711. so in this more especially against the Church of Rome for not in one but in many places he auers and prooues this veritie with words very significant and most preualent reasons I meane not here to set downe all that I haue read and obserued throughout his bookes about this particular point in that I would not willingly be prolix as also because I conceiue that what I shall hereunder mention will be more then sufficient And in the New Testament he first saith that all the Law Euangelicall was fully declared Whereupon it must needes of necessitie ensue that in the New Testament is comprehended whatsoeuer is necessary for saluation For of this there is no doubt to be made but that the Law of the Gospel is sufficient in it selfe to saluation This Author in another place saies Idem en la guia espiritual fol. 291. The sacred Scripture is the clearest glasse where we may best see and behold those countenances which we haue set downe that is to say the glorious countenance of God that of our Sauiour Iesus Christ then our owne Because in the same are reuealed all those vertues which appertaine to the perfect knowledge of these three things Moreouer it prescribes vs remedies against vices armes against temptations aduice and resolution in doubts consolation in sorrow ease and relaxation from labours and troubles and due Meanes whereby to attaine to the perfection of all vertues For as S. Dionysius saith that is the table which diuine wisedome placed in the Church plentifully furnished with Bread and Wine For on the same is set the bread of life and of vnderstanding which are the solid and firme truthes from whence the vertues take their life and essence and the knowledge of things eternall as also there is the wine of ardent and zealous affections mingled with the water of wholsome knowledge to giue saluation vigor and ioy vnto the heart It is the Pantry of the King of Heauen and the Cellar of his most precious wines whereinto hee brings his elect and there he quencheth the hunger and thirst they haue of Righteousnesse It is an open shoppe full of medicines for all maner of spirituall infirmities and a tower like that of Dauid replenished with all manner of armes against euery kinde of temptation For in that it is a table full of delicates Psal 22. it is placed as Dauid speakes to defend vs against those that vex and persecute vs. For which cause S. Paul said that all Scripture inspired from God 2. Tim. cap. 3. is profitable to instruct to conuince correct and inable to euery good worke that euery man of God may be perfect and well instructed in euery good worke as if hee had said It is very effectually to teach vs necessary trueth for our saluation and to conuince such enemies who with false and colourable reasons pretend and seeke to deceiue vs and to correct our vices and exorbitances and to fortifie vs in the exercise of vertue and good works that so we may attaine to that perfection whereunto wee are called and to the end thereof which is eternall life which is said to bee found in the holy Scriptures which manifest him who is our eternall life and the meanes left vnto vs to purchase him All this aboue mentioned is set downe by Father Puente the which though in it selfe it be much yet is
it but little in respect of that hee writes in another place explaining the same place of the Apostle his reasons translated word for word euen as the present citations were are these which follow Another excellencie of the sacred Scripture is Idem 4. toma fol. 560. that the same is very beneficiall to saluation and that perfection which wee pretend Because the holy writings said the Apostle Possunt te instruere ad salutem They can informe thee in whatsoeuer is requisite for thy saluation And a little after they are not onely profitable for euery one in particular but further they are good and behoofefull for others and in this reason S. Paul recounts fiue great commodities for one of the fiue ends The first is ad docendum for the teaching of men all that is requisite for saluation perfection that so through ignorance they may not bee depriued of them and it doeth not onely explaine the trueths therein mentioned but also other verities appertaining to naturall Sciences for that corrects and directs many things and if it were not for the light wee receiue there-from wee should repute many things for true that are but counterfait and falfe The second end is ad arguendum that is to confute and conuince those that follow and vphold heresies and contrary errors For the Scripture sets downe such strong reasons and arguments as are sufficient to subdue them and to refell their vaine arguments Euen as wee may plainely see by the reasons wherewith Christ our Lord reprehended and conuinced the Iewes and in those produced by S. Paul in his Epistles against many Heretikes and Schismatikes The third end is ad corrigendum that is to correct vice and rebuke the guilty because the same prescribes rules of correction and points out those things that are to be corrected together with a meanes to reforme them The fourth end is ad erudiendum in Iustitia to instruct them in righteousnesse and equitie because it doth not only teach such verities as enlighten the vnderstanding but also further the doctrine of vertue which mooues and excites the minde to loue and imbrace them propounding all those motiues meanes and benefits which stirre vp a man to put them in practise and finally ratifying after an excellent manner that formerly vttered saying Vt perfectus sit homo Dei velomne opus bonum instructus For it remaines not satisfied in the simple teaching of any vertue but in deciphering an high and compleate perfection in them all that the man of God may be perfect and well instructed in all manner of good workes and in the exercise of all vertues from the meanest to those which are most excellent and supereminent A little vnderneath The fulnesse of all wisedome is found in the two Testaments the New and Old Thus farre proceedes the same Authour and thus with that formerly alleadged I haue sufficiently expressed the propounded trueth of the validitie and all-sufficiency of the holy Scriptures from whence wee also gather to returne to our purpose how precisely and strictly Christians are bound to reade and be often conuersant in the holy Scripture For what can be more necessary for them then that which comprehends and containes all that is behoofefull and requisite to liue here a life of grace and afterwards to obtaine a life eternall which in the same is expressed and manifested And now it is time we should come to the obiections of our Aduersaries against the vse and free reading of the Bible in the vulgar tongue Their first reason is that as Christ himselfe taught Holy things must not bee giuen to dogges nor pearles to swine whereby they conclude with a strange and deprau'd subtilty that the precious Margarite Matth. 7. or Pearle of the Scripture should not be commited to the handling of the vulgar First of all I answere thus to this reason that the obligation and bond in this case is very great wherein Princes stand bound to the Pope and his Ministers seeing they honour them with such a glorious and Illustrious title as that of swine and dogges Secondly I answere that whereas there are diuers that tearme themselues Seculars to whom many Ecclesiasticall persons are not to be compared for sanctitie and puritie of life yea who many times are worse then the most reprobate Seculars as in another place we will prooue therefore the Pope and the Inquisitors if they would onely communicate the Scriptures to men holy and deuout they should rather take it from bad Ecclesiasticall men and permit them to the good Secular sort but seeing they doe not so but freely grant them to all Ecclesiasticall persons both good and bad and contrariwise detaine them from all both good and bad indifferently if they be Seculars it is a signe that they do not prohibite the Bible to the vulgar because they are as swine but because they should be so euen as indeed they are for the most part vnder the Papacie Thirdly I answere that to bee holy it is not sufficient to vnderstand Latine neither can the ignorance of it be any cause of not being holy and therefore if the Pope thinke that it is not iust nor reasonable to permit the Scriptures to any other but such as are holy he herein manifests himselfe to be most vniust allowing it onely to all those that vnderstand the Latine as he thinks and prohibiting all such as vnderstand it not as if to vnderstand Latine and to be holy were einsdem ambitus cōuertibile To the fourth I answere in the same words with which Doctor Gratian satisfies them that oppose the said place of S. Matthew against the common and vulgar vse of the Bookes of Mother Teresa Gratian en sus obras fol. 7. These bookes saith Gratian are certaine to come into the hands of swine which are carnall and sensuall men who trample and tread vpon God For they wil neither spend money in buying of them nor time in reading of them neither weare out their wittes to vnderstand them being content with their own wisedom in the pleasures and delights of the world because for our sinnes such men delight rather in bookes of Cheualries and vanities then in Bookes of spirit and deuotion And if any man read and then contemne or calumniate the same as if they were an Instrument to salue and worke some good effect in a Christian soule hee would be content to suffer as well as he that made them calling to minde that the Lord for the saluation of soules would himselfe be contemned ill intreated pesecuted and crucified of the most base abiect and abominable people of the world And if any for want of vnderstanding or in malice of heart should erre or shew scandall in this spirituall doctrine let him lay the blame on his owne malice or ignorance and not on the Bookes which giue a light to those that haue good eyes but they that will reade them with eyes dazled through philartie and selfe-loue such
notes very well vpon that same very place of the Apostle conformable to whom Tena ibid. Father Hurtado prooues and preacheth quòd quando quis Verba facit apud hominem ignorantem suae linguae propriè loquendo non loquitur the reason hereof is quia actualis loquutio est actualis significatio rei expressio non est autem actualis significatio sine actuali perceptione audientis and hee confirmes it by this example quia ramus appensus non significat aliquid actu nisi quando actu ex illo cognito deuenitur in cognitionem Vini nec ramus est signum iumento sed potatori From all this heretofore expressed I collect that the Pope more through force and feare then consent or will propoundeth the Scriptures in the Church to the people and this he doeth in Latine to the end they may not conceiue and vnderstand them Wherein he goes quite contrary to the order and course helde in the Primitiue Church before he began to exercise his tyrannies vpon men which very order of the Primitiue Church is now obseru'd in England and throughout all the Reformed Churches both conformable to reason the Commandements of God and Apostolicall instruction which already we haue sufficiently prooued and will doe more at large if God permit me in another place Out of all this formerly produced I conclude that the Pope forbids the holy Bible to the common people not so much to reprehend them within the bounds of sobrietie as to retaine them in grosse and palpable ignorance not to preuent errors in the faithfull as to nourish and maintaine his owne not to benesite soules but to emptie purses not to bridle the pride of his Subiects but to loose the raines to his owne vnbridled appetites and of a priuate Romane Bishop to make himselfe the absolute spirituall Head and high Priest of the whole world thus like another Lucifer he erecting and raising vp himselfe aboue all that which is called God Neither doeth he prohibite the Bible the precious pearle of Gods word because it ought not to be giuen to swine but in that himselfe is one and would haue others to be so too not because the same is darke and obscure but in that he like a close and slie theefe loues darkenesse better then light for the attaining to his proper ends and desseignes and the more easily to tyrannize ouer the world But they that are desirous and zealous of their saluation ought with a gratefull and cheerefull heart to receiue so high and inexplicable a benefite out of Gods diuine bounty conferred on vs in declaring vnto vs by the sacred word his heauenly will and pleasure which is pleasing and acceptable to him and the same odious and offensiue to the other that so following the one and flying the other we may both liâ—â— and die in his loue and fauour and by this meanes attaine to be partakers of his glory the greatnesse of which benefit and supereminencie of which honour Moses declared vnto the people in these expresse words What Nation is there so noble and happy that enioyes the same Ceremonies Iudgements and Lawes of God which I will this day set before your eyes And in the Psalme 148. the royall Prophet yeeldeth praise vnto God saying that hee had denounced his word to Iacob and his Iudgements to Israel which grace and fauour he had not shewed to any other nation of the world So as this high and speciall fauour shewed vs by God in communicating himselfe vnto vs by his holy word ought to bind vs to be the more carefull in seeking him out euen as he commandeth vs and that we might the better doe it hee gaue order they should be diuulged in our vulgar tongues and the holy Doctors exhorts to the same moouing vs thereunto by the example of those in the Primitiue Church and others that liued many ages after and also we are hereunto inuited by the rare and innumerable benefits which doe daily proceed therefrom deriued from the true knowledge we haue therein of God and of his Sonne Iesus Christ if we desire to be knowen of him with approbation and acceptation and that note vs to be his elect through the obligation wherein wee all stand bound to obserue his sincere seruice and worship submitting all those temptations which ordinarily assaile vs to his holy will and most sacred Law if we meane to obtaine victory ouer our enemies grosse ignorance and blindnesse and without which this light must needs haue a great power and domination ouer vs. Finally it binds vs neuer to let this sacred booke of the holy Scriptures to be out of our hands the reading and meditation therein being our most important felicitie and happinesse as may plainely appeare by all that which hath beene said and Fonseca teacheth no lesse Fonseca segunda parte tratado del amor de Dios fol. 57. who is yet liuing in the Spanish Court and esteemed for one of the greatest Diuines and rarest Preachers of our time Laus Deo Los Libros de que he sacado lo que en este tratado se contiene son los que se siguen The Bookes out of which this Treatise is gathered are these following HIstoria Pontifical y catclica compuesta por el Doctor Yllescas en Madrid AnÌ„o 1613. Tesoro de ignorantes compuesto por el P. Fr. Chrystoual Marquez impresso en Madrid AnÌ„o 1614. Bienes del honesto trabaâ—o y danÌ„os de la ociosidad por el P. Pedro Guzman en Madrid AnÌ„o 1614. Guia espiritual del P. Puente en Madrid AnÌ„o 1614. Obras del Maestro Gracian en Madrid AnÌ„o 1616. Tomo primero de la historia general de EspanÌ„a por el P. Mariana en Madrid AnÌ„o 1623. Consideraciones sobre los mysterios de la missa por el P. Francisco Antonio en Madrid AnÌ„o 1598. Tomoprimero del Arte de bien viuir por el P. Maestro Aluardo en Valladolid AnÌ„o 1613. El Maestro Christiano del Maestro Reynosa en Valladolid AnÌ„o 1618. Obras morales del Maestro Fr. Manuel Rodriguez en Valladolid AnÌ„o 1621. Luz de las marauillas que Dios obra en el alma por el P. Maestro Fr. Leandro de Granada en Valladolid AnÌ„o 1607. Segundo Tomo de la perfecion por el P. Puente en Valladolid AnÌ„o 1613. Los Nombres de Christo por el P. Maestro Fr. Luys de Leon en Salamanca AnÌ„o 1603. Suma del P. Maestro Fr. Pedro de Ledesma en Salamanca AnÌ„o 1589. Catorce discursos sobre el Pater noster por el P. Fr. Balthasar Pacheco en Salamanca AnÌ„o 1594. Vigilia magna del P. Fr. Nicolas Brauo en Salamanca AnÌ„o 1605. Libro del Rosario de nuestra senÌ„ora por el P. Arinzano en Salamanca AnÌ„o 1903. Tratado del officio Ecclesiastico Canonico por el Doctor Don Bernardino de Sandoual en Toledo AnÌ„o 1568. Primeraparte de las excelencias de la castidad por el P. Fr. Ioseph de Iesus Maria en Alcala de Henares AnÌ„o 1601. Primera parte del Libro de la vanidad del mundo por el P. Estella en Alcala de Henares AnÌ„o 1597. Insinuacion y demonstracion de la Diuina piedad por el P. Maestro Fr. Leandro de Granada en Seuilla AnÌ„o 1616. Philosophia moral de Principes por el P. Torres en Burgos AnÌ„o 1596. La introduccion del Symbolo de la Fe por el P. Maestro Fr. Luys de Granada en Lerma AnÌ„o 1619. Tratado del Purgatorio contra Luthero por Fr. Dimas Serpi en Barcelona AnÌ„o 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 AnÌ„o 1608. Tomo tercero y quarto de la perfecion Christiana por el P. Puente en Pamplona AnÌ„o 1616. Segunda parte del Monte Caluario por Don Antonio de Gueuara en Anueres AnÌ„o 1559. Con Preuilegio Isagoge in totam sacram Scripturam Autore Ludouico de Tena Episcopo Dertusensi en Huesca AnÌ„o 1622. FINIS LONDON Printed by THOMAS HARPER M. DC XXIV