eyes, so long as we have the scriptures to direct us in our judgment, are easily perceived to be but bogs and false grounds but take away the scriptures, put out the light, and in darkness who can descry what they are? This is the only reason why antichrist doth so much strive to hoodwink the world, by conveying the scriptures out of sight. [9, 10.] 15. By the scriptures we learn that the coming of Miracles. that wicked one shall be "with power, and signs, and lying 2 Thess. ii. wonders, and in all deceivableness of unrighteousness;" which when we hear, it giveth us plainly to understand, that miracles are rather to be taken for causes of reasonable suspicion, than infallible proofs of true doctrine. But the pope well perceiveth that, if the scriptures may be buried, his miracles will then stand him in good stead. As soon as Philip preached "the things that concerned the kingdom of God, Acts viii. and the name of Jesus Christ," to the people of Samaria, they forsook the sorceries of Simon Magus, and believed the doctrine of the scriptures. But till then they all gave heed to witchcraft, and their general judgment of Magus was, "This man is the power of the great God." [12.] [19.] 16. In the scriptures we are charged to hear Moses Foul spirits. and the prophets. In the scriptures we find that Christ refused the testimony of an unclean spirit. In the scriptures we have learned how to answer them, which send us either to devils, or dead men's ghosts, to be schooled and taught. "Should not a people inquire at their God? From the liv- Isai. viii. ing to the dead?" But let it be provided that such sentences as these may be no more remembered, and then what is it which the pope may not confirm by his pale and grisly witnesses? When men do not hear of these scriptures, they will easily find as good reason as Saul to open their ears, and to listen unto Satan, "God answereth me no more neither 1 Sam. xxviii. [15.] by prophets, nor by dreams: therefore I have called thee, that thou mayest tell me what to do." men. 17. How often are we warned in scriptures to take Precepts of heed that we build not religion upon doctrines of men! How sharply are the Corinthians taken up by the apostle, for pinning themselves upon men's sleeves, saying, "I am 1 Cor. iii. of Paul, and I of Apollos!" But if this were concealed, who would control the pope for dividing his train; for appointing some to be of Benedict, some of Francis, some of [SANDYS.] 2 [4.] Legends. Dominick; for exacting more rigorously the strict observation of their rules, than the keeping of the laws and statutes of God? 18. So long as the mist of popery was thick enough to stop the light of the scriptures of God, the fabulous legends of saints' lives were thought as true as the gospel. There they had, with marvellous cunning conveyance, interlaced all points of popish doctrine; which, being barely taught, would, by reason of the grossness of them, have been loathed in short time; but being mingled with strange and pleasant fables, and so poured both into young and tender wits as the first liquor wherewith their minds were seasoned, and into old heads as the only thing that might hold them, even then when all other entries of delight were shut up, so long as they had but an ear left, were so effectual to deceive all sorts of men, that, knowing this, we cannot marvel if popery were spread far and wide. He did the pope very profitable service, which first found out this ground to build on. It bare up their building a great while. But after that the light began a little to appear, when men had gotten once a sight of the scriptures in a known tongue, they wondered to see the world so deluded, insomuch that, even amongst themselves, such as had any small freedom of judgment spared not plainly to avouch that this ground was but mire and slough, altogether unfit for spiritual building. "Why that book should be called a Golden legend," saith Vives, (for so it was intituled) "I do not know, sith it was written by a man of an iron mouth and a leaden heart, and is altogether full of most shameless lies'." Erasmus likewise, "At this day," saith he, "every Ecclesiast. body's dreams, yea the dotages of silly women, are read amongst divine scriptures"." Vives. Annot. in Hieron. de scriptorib. [' Quam indigna est divis et hominibus Christianis illa sanctorum historia, quæ Legenda aurea nominatur, quam nescio cur auream appellent, quum scripta sit ab homine ferrei oris, plumbei cordis. Quid fœdius dici potest illo libro? ô quam pudendum est nobis Christianis, non esse præstantissimos nostrorum divorum actus verius et accuratius memoriæ mandatos !-Lodovici Vivis Op. Basil. 1555. De Causis Corruptarum Artium, Lib. II. Tom. I. pp. 371, 2.-ED.] [Hinc apparet non nisi apostolicas litteras olim legi solitas in templis, aut certe virorum apostolicæ authoritatis; cum hodie mona 19. The last ground which they have, and the fairest Traditions. to the eye, is their traditions. Under the name of doctrine received from Moses by word of mouth, without writing, that is to say tradition, the scribes and Pharisees were able smoothly to carry away any thing, till Christ recalled all things to the law, the psalms, and the prophets, till he opened the scriptures. And as in other grounds, so in this, the pope hath found by good experience, that they cannot stand longer than the scriptures lie secret and unknown. mass. builded foresaid against 20. He therefore that buildeth upon these grounds Doctrines hath cause, I think, to bestir hand and foot, that men may upon the be always kept off from the scriptures. For whatsoever is grounds builded upon these grounds, by the scripture it is over- scripture. thrown. The scriptures have prescribed an holy communion they upon their foundation have reared a blasphemous The scripture maketh baptism the consecrated seal of man's salvation: they upon their foundation have builded the baptism of bells and ships. The scripture saith, Christ was offered up but once: they upon their foundation have erected an altar, whereupon he is daily offered up. The scripture will have the scriptures to be read of all men, prayer to be made with understanding, Christ to be a full satisfaction for sin, worship to be done unto God alone: they upon their foundations have builded a doctrine that forbiddeth God's people to read his word, that teacheth them to pour out their prayer in a tongue which they cannot understand, that hath found out a way to satisfy the wrath of Almighty God in this life by penance, and after this life by endurance in purgatory; a doctrine that commandeth them to call upon saints and souls departed, to worship the work of their own hands, to say to a piece of bread, "My Lord and my God." If these doctrines Religion of theirs did not contain, as they do, most manifest impiety, upon such yet all religion builded upon such grounds must needs be though it vain and frivolous. For, although we offer up never so many injurious, is sacrifices; though we keep all the days in the year holy; standing though we pray, and give thanks, and do alms; yet, except and uncerwe know that herein we shew obedience to the laws and chorum somnia, imo muliercularum deliramenta legantur inter divinas scripturas. Hieron. Op. Basil. 1516. Erasmi Roterod. in Catal. Script. Ecclesiast. Scholia. Tom. I. p. 141.-ED.] builded grounds, were not notwith frivolous tain. The second difference between true Chris popery is in the end. statutes of our God, we do but tire out ourselves in vain. Will God reward those things wherein he taketh no delight? Or taketh he delight in any thing, and hath not shewed it? Or hath he shewed it, and not in scripture? Doubtless they worship him but in vain, which either teach or practise the precepts of men for the laws of God. That they teach or practise the precepts of men, they will not grant; yet the most that possibly they can allege to prove any one of these things to be of God is this, "Such or such a father saith, that this or this, being not written, is nevertheless apostolical." And they know that the witnesses, whom they cite in matters of tradition, do sometimes check and contrary one another. In the controversy that was between the East and West churches concerning the feast of Easter, the one part alleged tradition to prove their custom; and the other part, tradition to prove the contrary. It might be that neither was apostolical: both could not be, when each gainsaid other. Yet both must be, if all be apostolical which the fathers have said is apostolical. If all be not, where is the certainty of these grounds? Why do they murder, burn, and persecute from place to place as many as make any doubt of these things, which are grounded upon so fickle and weak foundation? 21. But, to leave the foundation whereupon they build their doctrine, if in the rest we find them as corrupt, as tianity and in this they have been declared weak; surely then we may boldly affirm that the church of Rome is rather a sink of all abomination, than a fountain from whence those living waters, or a store-house wherein that heavenly food, whereof the prophet Esay speaketh, may be had. Let us therefore now consider the end, as well of our religion, as of theirs. Let us view the mark whereat each part doth shoot. Whatsoever men do, they do it to some end. And the quality of things which are done to any end is judged to be good or bad by the end whereunto they are done. Hereof it is, that in scripture things otherwise highly commended, as prayer, fasting, and alms deeds, are most bitterly reproved when they tend to bad ends. As there is but one Author, from whom all things are, so there is but one end, unto whom all things should incline and bend themselves. God is Alpha, the first, from whom all other things have their being and beginning; wherefore in reason he is Omega, the end and final cause of all things upon him they must attend, and seeing they are not of themselves, therefore they may not serve themselves, but for the glory of him by whom they are. From hence a rule may be gathered, to judge between pure religion in deed, and that which is untruly so called. For that religion no doubt is best, which most advanceth the glory of God; and that which taketh most from him, the worst. Ipsi gloria in ecclesia: In the church of God all glory Eph. iii. is given, not to men, but to him. This is the song of the true church of Christ, " Righteousness, O Lord, be- Dan. ix. [7.] longeth unto thee, but unto us open shame." [21.] Man is hum doctrine 22. Wherefore, touching ourselves, we teach with the bled by true blessed apostles and prophets, "that by nature we are touching the children of wrath;" that corruption is bred and settled original sin. Eph. ii. [3.] within our bones; that we are both born and begotten in it; that with it all the powers and faculties of our nature are infected; that still it cleaveth fast unto our souls, and, although the deadly sting be taken from it, yet there it sticketh as long as life doth endure, so irksome and so grievous, that it forceth the most upright and perfect to "Miserable man, who shall deliver me?" cry, 23. By this inbred corruption our understanding is Thraldom of so darkened, that naturally we cannot perceive the things which are of God; no, we count them foolishness: our will is in such thraldom and slavery unto sin, that it cannot like of any thing spiritual and heavenly, but is wholly carried unto fleshly desires. Rom. vii. [24.] will. 24. If therefore we perceive the things that are of Grace. God, and do like of them; if our hearts be inclined to do his will; because this cannot come of ourselves (our nature bending a clean contrary way), we acknowledge most willingly and unfeignedly, the good we do is his, it is not ours: our beginning to do, and our continuance in doing well, proceedeth only and wholly from him. If any man receive the grace of God offered, it is because God hath framed his heart thereto. If any man come when God calleth, it is because his grace, which calleth, draweth. If being brought unto Christ we continue in him, we have no other reason to yield of our doing, but |