must grant So that still this whole Controversy issues in this whether the Terms of their Communion be not sinful if they be this will justifie our Non-communion with them if they be not we are Schismaticks and by this we are willing to stand or fall So that this charge of Schism upon the Church of England is very absurd and ridiculous unless they can charge us with Schismatical Doctrines and Practices if we separate for the sake of a Corrupt Faith or Worship we are Schismaticks indeed but if we separate only because we will not profess any Erroneous Doctrines nor Communicate in a corrupt Worship unless the true Faith and true Worship can make Men Schismaticks we may very securely scorn such an Accusation And it is as impertinent a Question to ask us what Church we joyned in Communion with when we forsook the Communion of the Church of Rome For if by joyning in Communion with other Churches they mean uniting our selves in one Ecclesiastical Body with them putting our selves under the Government of any other Patriarch so we joyned in Communion with no other Church and there was no reason we should for we were Originally a free independent Church which owed no Subjection to any other Church but had a plenary Power to decide all Controversies among our selves without appealing to any foreign Jurisdiction and when we had delivered our selves from one Usurper there was no reason to court a new one this not being necessary to Catholick Unity and Communion If by joyning in Communion with other Churches they mean what other Churches we made the Pattern of our Reformation we freely confess we made no Church of that Age our Pattern but I think we did much better for we made the Scriptures our Rule and the Primitive and Apostolick Churches our Pattern which we take to be a more Infallible direction than the Example of any Church then or now If we must have been confined to the Faith and Practise of other Churches then in being without regard to a more Infallible Rule and a more unquestionable Authority I confess I should have chose to have continued in the Church of Rome which had the most visible and flourishing Authority of any other Church at that time but our Reformers did believe and very rightly that no Church had any Authority against the Scriptures and Primitive Practise and then they were not concerned to enquire whether any other Church did in all things believe and practise as they taught but what the Faith and Practice of the Apostles and their immediate Successors was and yet they very well know that most of those Doctrines and Practises which they condemned in the Church of Rome were condemned by other Churches also though it may be those other Churches might have some less Errors and Corruptions of their own If the Scriptures and the Example of the Primitive Churches be a sufficient Authority to justifie a Reformation then the Church of England is blameless though no other Church in the World followed this Pattern but our selves for this is the Rule and Pattern which they ought all to follow and if they do not it is not we are to blame but themselves And yet what if I should say that our Reformers made the Church of Rome her self the Pattern of our Reformation and indeed this is the plain truth of the Case For we framed no new Creeds no new Articles of Faith no new Forms of Worship no new Models of Government but retained all that is Ancient and Apostolick in the Church of Rome and only rejected those Corruptions and Innovations which were introduced in several Ages and confirmed all together by the Council of Trent Our Faith is contained in the Apostles Nicene Athanasian Creeds which are all owned by the Church of Rome and were the Ancient Faith of the Catholick Church We own the two Christian Sacraments Baptism and the Lords Supper which were expresly Instituted by our Saviour himself and which the Church of Rome owns We Worship one God through Jesus Christ who is that one Mediator between God and Man as the Church of Rome confesses though she brings in a great many other Mediators by the help of a distinction Our publick Liturgie is so conformed to the Ancient Liturgies of the Roman Church that it has been often objected to us though very peevishly and absurdly by Dissenters that our Common Prayer is taken out of the Mass Book Our Litanies Collects Hymns are many of them taken out of the old Latin Liturgies only we have changed the Popish Legends into Lessons out of the Old and New Testaments and have left out Prayers to Saints and all the Corruptions of the Mass and other Superstitions So that in Truth the Church of England is the exact Resemblance of the Church of Rome in her state of Primitive Purity before her Faith and Worship were corrupted with new and superstitious Additions and it is plain that this was the Rule of our Reformation not to form and model a new Church but only to Purge the Church from all new Corruptions and to leave the old Foundations and Building as it was and if we have indeed retained all that is Ancient and Apostolick in the Church of Rome and rejected nothing but Innovations in Faith and Corruptions in Worship they need not enquire for a Church which believes all that we do for the Church of Rome her self does so and if they believe more than they should it is no fault that we do not believe all that they do and therefore we had no need to seek for any other Church to joyn with for we staid where we were and did not leave our Church but Reform it and a Man who does not pull down his House but only cleanses it and makes it a more wholsom Habitation needs not inquire for a new House to dwell in To conclude this Argument our positive Faith and Worship is the same still with the Church of Romes and therefore they cannot blame us for it and in those Doctrines and Practices wherein we have forsaken the Church of Rome we have the Authority and Practice of most other Churches to justifie us which do not own the Supremacy of the Pope nor Transubstantiation nor Purgatory nor Communion in one kind nor Latin Service nor the Worship of Images with several other of the Trent Innovations So that in truth we are so far from separating from all Christian Societies that there are few things in our Reformation but what are owned and justified either by the Church of Rome her self or by some other Churches not to take notice now that there are few things in our Reformation but what some Doctors of the Roman Communion have either justified or spoke modestly of 16. The whole Clergy of the Catholick Church may Apostatize from Fundamental Truth and Holiness whilst part of a National Laity may preserve both discover the Clergies defection and depriving them heap to themselves Teachers
fundamental Article of the Christian Faith then Idolatry it self does not prove such an Apostacy from fundamental Truth And this is the opinion of those who own the Church of Rome a true though a corrupt Church notwithstanding they charge her with idolatrous Practices For they consider that the Jewish Church was guilty of Idolatry in the Worship of the Golden Calf and the Calves at Dan and Bethel and yet were a true Church still because they worshipped only the true God the God of Israel though in an idolatrous manner And I would advise our Author not to insist too peremptorily on this That Idolatry is an Apostacy from fundamental Truth till he is sure that he can clear himself and his Church from the charge of Idolatry I know very well what he aims at to disprove the charge of Idolatry because Idolatry is an Apostacy from fundamental Truth and Holiness and thus the Church cannot apostatize and therefore cannot commit Idolatry which is like their proving that the Church has not erred because it cannot err Whereas if de facto it appears that the Church has erred that is a Demonstration that it can err Thus if de facto it appears that the Church is guilty of Idolatry this is a Demonstration that either Idolatry is not such a fundamental Apostacy or that the Church may fall into such an Apostacy Those who say that Idolatry is not such an Apostacy are not bound to prove that the Church may fall into such an Apostacy from fundamental Truth to make good their charge of Idolatry Those who say that Idolatry is such an Apostacy are bound to prove either directly that the Church is not guilty of Idolatry or by consequence that she cannot be because she cannot apostatize from fundamental Truth so that the Proof lies on their side not on ours we are not bound to prove that the Church may apostatize from fundamental Truth and Holiness because we have no occasion to say it may but they are bound to prove that the Church cannot so apostatize because it is the best defence they have against the charge of Idolatry But I cannot pass on without briefly considering the nature of this Argument to prove that a thing is not upon a pretence that it cannot be when there is all other possible evidence to prove that it is which is now the modish and popular way of disputing and the very last refuge of the Church of Rome If you charge them with Errors and Corruptions in Faith and Worship and prove your charge beyond the possibility of a fair Reply they presently take sanctuary in the Indefectibility or Infallibility of their Church Their Church cannot err because the Council or Pope or at least both of them together are infallible Or as others say Tradition is infallible for the Church must believe to day as it did yesterday and to morrow as it does to day and so from one Generation to another and therefore it is impossible there ever should be any change in the Faith of the Church The Church cannot be guilty of Idolatry because it cannot apostatize from fundamental Truth and Holiness and so in other cases And therefore the way they take with their new Converts is not to dispute particular Controversies but instruct them well in this one Point which puts an end to all other Disputes That the Church cannot err and cannot apostatize from fundamental Truth and Holiness and then it is certain whatever she teaches she cannot err and whatever she does is not Apostacy Now not to show at present how vainly the Church of Rome challenges to her selfe the Title Priviledges and Prerogatives of the Catholick Church and appropriates all those Promises to her self which were made to the Church in general nor to examine the meaning of those Texts whereon she founds this pretence of Infallibility I shall only consider whether this Plea the Church cannot err therefore she has not erred the Church cannot apostatize from fundamental Truth and Holiness therefore she is not guilty of Idolatry which say they is such an Apostacy be sufficient to satisfie any honest inquisitive man who can read the Scriptures and compare what the Church now believes and practises with the Doctrines and Institutions of our Saviour For 1. When such Errors and Corruptions are notoriously evident though but in any one instance to argue that the Church has not erred because she cannot err is to dispute against matter of fact like the Philosophers disputing against the possibility of Motion and no Argument whatsoever is good against matter of fact True you 'l say if it were notoriously evident that the Church has erred there were an end of her Infallibility but this is matter of dispute whether she have erred or not and then if you can prove that she cannot err you effectually prove that she has not erred No such matter for if she be charged with Errors and plain evidence brought that she has actually erred unless you can as plainly take off this evidence it weakens and overthrows all the Proofs for Infallibility whatever they are and therefore the pretence of Infallibility is of no use in this dispute but to cheat the ignorant and unwary for if I can prove that such Doctrines and Practices of the Church of Rome are Errors and Corruptions till I am satisfied that they are not I can never believe that Church to be infallible which I can prove has erred and therefore while any charge against the Errors of the Church of Rome remains unanswered it is too soon to talk of her Infallibility for actual Error is a just confutation of Infallibility but the pretence of Infallibility is not a just Plea against the charge of actual Error because if I can prove my charge against them that they have erred that disproves their Infallibility and then nothing else can prove it So that this Infallibility can do them no service at all in this Dispute whether they have erred or not for if I can prove that they have erred I overthrow all their Proofs of Infallibility and whether they have erred or not is not to be tryed by their Infallibility but by the Rule of Truth and Error which are the Holy Scriptures so absurd it is to think to determine all the Controversies now in dispute among us by the Churches Infallibility It is indeed a most certain Truth that if the Church be infallible she cannot err and therefore she has not erred and it is as certainly true that if the Church has erred she can err and therefore is not infallible The Romanists assert the first the Protestants the second but there is this difference between these two Pleas That if we can make good our charge against them that they have actually erred this is a direct and positive Proof against their Infallibility but though it be as certainly true that an infallible Church cannot and has not erred yet whatever Proofs they bring of the Churches
but repugnant to it but then a plain and evident consequence from something else which is taught in Scripture is all the proof which can be expected in such cases and this we are ready to give when our Author shall demand it And now would not any one wonder how from these premises he concludes that he has shewn Protestants obliged to give Scripture-reasons for their belief of Negatives that is if he will speak to the purpose that we are obliged to prove from plain and express Texts of Scripture that those Doctrines which we reject as unscriptural are not contained in Scripture we must prove from Scripture that that is not in Scripture which we say is not in it which may be done indeed by a negative Argument from the silence of Scripture about it but is not capable of a direct and positive Proof Let us now take a review of his several Protestant Doctrines for which he demands a Scripture-Proof and see wherein the Answer was defective I. Scripture is clear in all necessaries to every sober Inquirer In answer to this I observed that every plain Text of Scripture proved its own plainness and that as it needs no other Proof no more than we need a proof that the Sun shines when we see it so if we did not find it plain no other argument or testimony could prove it to be plain But this he takes no notice of but only endeavours to weaken two Scripture testimonies which I said do by a very easie and natural Consequence prove the plainness of Scripture for if the word of God be a light unto our feet and a lamp unto our paths then it must be clear if light be clear Psalm 119. 105. if it be able to make men wise unto salvation 2 Tim. 3. 15. then it must be plain and intelligible in all things necessary to salvation to which he answers that these Texts do not reach the proposition to be proved For if the word were a light to the Prophet David ' s feet if all Scripture be given that the Man of God may be perfect yet a perspicuity of Scripture in all necessaries to every sober Inquirer cannot be deduced thence except every sober Inquirer be a Prophet or a Man of God or at least subject to such As if none but Prophets or Apostles could understand the Scripture But I thought light had been visible to all Men that have eyes in their Heads and I am sure the same Prophet tells us that the Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the Commandment of the Lord is pure enlightning the eyes Psalm 19. 7 8. Is this spoken only of Prophets too Are there no other souls to be converted no other simple people to be made wise no other hearts to be rejoyced no other eyes to be enlightned but only theirs And when S. Paul tells Timothy from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation which was the place I cited does this prove that none but a man of God for which he exchanges it though that is not in the 15. but 17. verse can understand the Scriptures when it seems Timothy understood them when he was a Child However thus much he must grant in his own way that the Scriptures are very intelligible in all things necessary to Salvation for otherwise a man of God the Pastors and Teachers of the Church could not understand them if they be not so plain that they may be understood and if the Scriptures be plain and intelligible in themselves then he must grant that at least all Men of Parts and Learning and Industry who are sober and honest Inquirers may understand them as well as Divines unless he will say that Divines understand them not by the use of their reason and wise consideration but by Inspiration and Prophecy and then it is not the Scripture but the inspired interpretation of it which makes Men wise unto Salvation At least he must grant that the Scriptures can make any other Man of God perfect as well as the Pope for this is not spoke of S. Peter and his Successors only but of Timothy and any other Man of God and therefore there is no need that all other Bishops and Pastors should depend on the Pope as an infallible Oracle Nay if the Scriptures are able to make the man of God perfect in the discharge of his Ministry of which S. Paul here speaks for Doctrine for Reproof for Correction for Instruction in Righteousness then the people also who are to be taught may be made to understand the Scriptures the Doctrines Reproofs and Instructions of it for as the Scripture is the Teachers Rule so it is his Authority too and if the people cannot be taught to understand the Scriptures in things necessary to Salvation they cannot know that such things are in Scripture which destroys the Divine Authority of the Preacher For what he teaches without Scripture can only have his own authority or the authority of other Men like himself and yet no Man can tell whether what he teaches be in the Scripture who cannot in some measure understand the Scripture himself and if a Divine Faith must be founded upon the Authority of Scripture which is the only Divine Authority we now have and no Man can believe upon the Authority of Scripture who cannot understand it then it is as necessary that all things necessary to Salvation should be so plain in Scripture that all persons at least with the help of a Guide should understand them as it is that all even the meanest Men should know all things necessary to their Salvation For it is a Scandal to the Protestant profession to say that we reject the Authority of Church Guides which we own as well as the Church of Rome only with this difference That the Church of Rome will have Men believe their Guides without reason or understanding we have Guides not merely to dictate to us but to teach us to understand As the Masters in other Arts and Sciences do who explain the reasons of things to their Scholars till they attain to a great Mastery and perfection of knowledge themselves And if by the help of such a Teaching not an Imposing Guide Men may understand the Scripture in all things necessary to Salvation then the Scripture is plain and intelligible though an unlearned Man cannot understand it without a Guide as Mathematical demonstrations are certainly plain if any thing be plain though unskilful Men cannot understand them without a Master but that is clear and plain in it self which can be explained to every ordinary apprehension and such we assert the Scriptures to be in all necessaries Learned Men can by their own studies and inquiries understand the true sense of them and the Unlearned can be taught to
understand them and this is the use we make of our Guides not to submit our judgments to them without any understanding but to inform our judgments that we may be able to see and understand for our selves Thus our Saviour taught his Disciples he opened their understandings that they might understand the Scriptures Thus the Apostles and Primitive Doctors instructed the World by expounding the Scriptures to them which does not signifie merely to tell them what the sense of Scripture is and requiring them to believe it but showing them out of the Scriptures that this is and must be the true sense of it and we need not fear that Protestancy should suffer any thing from such Guides as these though the Church of Rome indeed has felt the ill effects of them II. The Secular Prince hath all spiritual jurisdiction and authority immediately from and under God. Here he says I behave my self as if I were under apprehensions and durst neither own nor reject this Tenet and yet in my Answer I expresly show what the Church of England means by the Kings Supremacy in Ecclesiastical Causes which signifies no more than that the King is Supreme in his own Dominions and therefore there is no Power neither Secular nor Ecclesiastick above him for if there were he were not Supreme And this I said might be proved from Rom. 13. 1. Let every Soul be subject to the higher powers to which he answers that this proves more than I grant It proves ministring the Word and Sacraments to belong to the Higher Powers How so Yes this it does unless ministring the Word and Sacraments be not a soul affair be no act of power Learnedly observed because every soul must be subject to the Higher Powers therefore the King has all Power in soul-affairs and therefore of ministring the Word and Sacraments But if every soul only signifie every Man without excepting the Pope himself then I suppose all Ecclesiasticks as well as Secular persons are included in it and if all must be subject to the King then the King is Supreme over all but things are at a low ebb in the Church of Rome when such silly Quibbles must pass for Arguments III. Iustification by Faith alone viz. a persuasion that we are justified is a wholsome Doctrine In answer to this I denied that our Church teaches that justifying Faith is a persuasion that we are justified He grants that some of the Church of England have condemned it p. 4. but yet he may as justly charge us with it as we charge the Church of Rome with Doctrines contrary to their General Councils and constant Profession and we grant he may for if such things be done they are very unjust both in him and us we deny that we do any such thing and have lately abundantly vindicated our selves from such an imputation let him do as much for himself if he can But Cranmer was of this mind by whom the Articles were devised But how does that appear and if he were what is that to us when there is no such thing in our Articles will he allow the Council of Trent to be expounded according to the Private opinions of every Bishop that was in it The Antinomians plead the Doctrine of the eleventh Article as the Parent of their irreligion and so they do the Scriptures And what then Will he hence infer that the Scriptures countenance Antinomianism because they alledge Scripture for it And why then must this be charged upon our Articles Though what some may have done I cannot tell but Antinomians don 't use to trouble themselves with our Articles But the strictest Adherers to the Primitive Reformers in Doctrine the Puritans assert this Solifidian Parenthesis as the genuine and literal sense of Iustification by Faith alone and of the eleventh Article Why the Puritans the strictest Adherers to the Primitive Reformers in Doctrine but we need not ask a reason of his sayings who understands nothing about what he speaks For the Puritans did not and do not believe That justifying Faith is a persuasion that we are justified but they place justifying Faith in an act of recumbency on Christ for Salvation and dispute vehemently against his Notion of it But he says I might have given them a Text asserting what I confess our Church teaches viz. that justification by Faith only is a wholesome Doctrine and very full of comfort which intimates no necessity of repentance to Iustification none of the Sacraments Yes it does and of good works too as the conditions of our Justification though not as the meritorious causes of it for all this our Church comprehends in the notion of a living Faith which alone justifies and then I suppose as many Texts as there are which attribute our Justification to Faith so many proofs there are that Justification by Faith alone as opposed to all Meritorious Works is a wholesome Doctrine and very full of comfort IV. The substance of Bread and Wine remains after what it was before sacerdotal Consecration Here he takes no notice of any one word which I returned in Answer The sum of which is that the material substance before and after Consecration is the same that is that they are Bread and Wine still but by vertue of Christ's Institution after Consecration they are not mere Bread and Wine but a Sacrament of our Redemption by Christ's Death and to such as rightly and worthily and by Faith receive the same the Bread which we break is a partaking of the Body of Christ and likewise the cup of blessing is a partaking of the Blood of Christ as our Church teaches And this I proved must be the sense of the words of Institution This is my Body and urged such arguments for it in short as he durst not name again much less pretend to Answer but instead of that he endeavours to prove p. 5. that the words of Institution This is my Body literally understood do expresly prove that the substance of Bread does not remain at all after Consecration For the Eucharist is Christ's Body and Blood which if substantially Bread and Wine it cannot really be A change less than that of the substance of the Elements is insufficient to render them really and truly what the Text says they are after Consecration But did not I give him my reasons why these words could not be understood literally of the natural Body and Blood of Christ And is it enough then for him to say that in a literal sense they must signifie a substantial change of the Bread and Wine into Christ's natural Body and Blood without answering what I urged against it and yet in a literal sense it cannot signifie so For if This refers to the Bread which our Saviour took and blessed and brake and it can refer to nothing else then the literal sense of the words is This Bread is my Body and if Bread be the Body of Christ then the substance of the Bread cannot be
Infallibility they are not a direct Answer to that charge That she has actually erred and can have no force to prove her Infallibility till that charged be answered because there can be no Proof against matter of fact And therefore when they begin with the Proof of Infallibility they begin at the wrong end for when the Church is charged with Error if they would not lose their labour they must prove that she has not erred before they prove her to be infallible for otherwise after all the pains they have taken to prove her Infallibility if they cannot deliver her from the charge of having erred their Labour is lost and therefore it is best to try that first which shows what a Sophistical Argument it is to prove that the Church has not erred because she is infallible and cannot err for they must first prove that she has not erred before they can prove her to be infallible for till this be removed it is an effectual Bar to all other Proofs of Infallibility And thus their compendious way of making Converts and confuting Hereticks is nothing but Sophistry and a Cheat and if men would be sincere and honest Converts they must not flatter themselves with an Opinion of the Churches Infallibility but must examine the particular Disputes between us and be thoroughly satisfied that the Church of Rome has not erred before they embrace her Communion 2. For if it appear that the Church of Rome has been guilty of Error or Apostacy this is a certain Demonstration that either those Scripture-promises which she alledges do not belong to her or do not signifie what she brings them for for whatever Christ promises he will certainly perform and therefore if the Church of Rome has erred he never promised she should be infallible To be sure when the Sense and Application of such Texts of Scripture are disputed as they are between Protestants and Papists that side must have the advantage which is confirmed by the Event and matter of Fact and therefore if it appear the Church of Rome has erred the Protestant Interpretations of those Texts Thou art Peter and upon this Rock will I build my Church and such like are to be preferred before the Popish Interpretations which apply them to the Bishops of Rome as the Infallible Guides of the Church especially when that evidence we have that the Church has Erred is much more plain and notorious then that Christ has promised that she shall not Err when the Scripture Proofs that the Church of Rome has Erred in several Doctrines and Practices which she now teaches are much plainer than those Texts are by which they prove that she cannot Err if I can prove by plain Texts that she has Erred this shall teach me how to expound those obscure Texts from which some would prove that she cannot Err. Indeed it is very happy that no Man believes Christ has promised Infallibility to the Church of Rome but those who believe that she has not Erred for if they did it would be a very dangerous State of Temptation and a very ill Argument in the hands of an Infidel against Christianity for they would rather charge Christ with a breach of his Promise which would destroy his Authority than believe contrary to the plainest and most convincing Evidence that the Church of Rome has not erred and indeed it would stagger the Faith of a Christian if the pretended Promises of Infalibility to the Church of Rome were as plain as her Errors are for what should any Man do in that case believe that she has not erred because of the Promise of Infalibility or disbelieve the Promise because she has erred When both sides are equally plain and yet can never be reconciled it is a sore Temptation to believe neither when I know not which to choose and cannot possibly believe both So that to urge the Infallibility of the Church that she cannot err against the plainest evidence that she has erred may make some Men Infidels but can make no considering Man a Roman-Catholick But to return to our Author though I think I have not left him all this time I gave a fourth Answer to this Reqnest which he takes no notice of viz. If the first discovery of this Defection had been made by Lay-men and afterwards acknowledged by the Clergy who joyned in the Reformation I should not have thought the Reformation ever the worse for it For if the Clergy corrupt Religion we have reason to thank God if he opens the Eyes of honest and disinterested Lay-men For this is the great grievance that the Clergy should Apostatize and a National Laity discover the Clergies Defection and reform it This is now the fashionable way of Disputing against the Reformation of the Church of England that it was not regularly done by the consent of the Major part of the Clergy in a National Synod which first ought to have been obtained before the Queen and the Parliament had made any Laws about it which is the whole design of a late Oxford Book against the Reformation Now this I confess seems to me a very strange way of Reasoning unworthy of Christians especially of Christian Divines for not to enter now into the History of the Reformation which those who please may learn from Dr Burnet who has Published the Authentick Records of the most material Transactions in it yet I say 1. If the Reformation be good and necessary there can want no Authority to reform and my Reason is because it is Established by the Authority of Christ and his Apostles which is a good Authority to this day for to Reform Abuses and Corruptions signifies no more than to Profess the pure and uncorrupted Faith and Worship of Christ and I desire to know whether Christ have not given sufficient Authority to every Man to do this or whether there be any Authority in Church or State which can de jure forbid the doing it and make it unlawful and irregular to do so if there be truly Christ and his Apostles have preached the Gospel to very little purpose if we must not believe or practice as they teach unless our Superiors will give us leave How could the Gospel have been at first planted in the World upon these Principles Jews and Heathens had a regular Authority among them to determine matters of Religion and this Authority opposed and condemned the Faith of Christ and therefore unless particular Men had reformed for themselves and joyned themselves to the Fellowship of the Apostles they must have continued Jews or Pagans to this day For as for what our Author says that sueb a change in Religion ought to have some Scripture or because Extraordinary should have Miracles to countenance it I answer we have both we have reformed according to the Scriptures and can justifie our Faith and Worship by the Scriptures and a Scripture Reformation is confirmed by Miracles because the Doctrine of the Gospel is so