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in thee, by the putting on of my Hands. Hence our Adverfary fays, the Apostle ordained Timothy, though the Text mentions nothing of Ordination, but of firring up the Gift of God which was in bim.
1 Tim. v. 22. Lay Hands fuddenly on no Man, neither be Partaker of other Mens Sins. Who but our Opponent, would have called this a Power or Commiffion given Timothy to ordain others?
Page 96. He cites R B's Apol: p: 273, as his Warrant for this
Queft. MAY there not be true Members of • Chrift's Catholick Church, even among Jews, • Turks and Heathens, who make no outward Profeffion, nor have no outward Knowledge of Chrift, nor of the Scriptures, if they are obedient to the Light within?
THAT the Reader may the bettter take R. B's Sense, we shall transcribe his Words at large.
THE Church, fays he, according to the • Grammatical Signification of the Word, as it is used in the Holy Scripture, fignifies an Afembly or gathering of many into one Place, for the Subftantive ixxanoia comes from the Word < ἐκκαλέω I call out of, and originally from καλέω I call, and indeed as this is the Grammatical • Sense of the Word, fo alfo it is the real and proper Signification of the Thing; the Church being no other thing, but the Society, Gathering or Company of fuch as God hath called out of • theWorld,and worldly Spirit,to walk in bis LIGHT, and LIFE. The Church then fo defined is to be ⚫ confidered as it comprehends all that are thus called
called and gathered truly by God, both fuch as are yet in this inferious World, and fuch as having already laid down this earthly Tabernacle, are paffed into their heavenly Manfions; ⚫ which together do make up the one Catholick Church, (concerning which there is so much Controverfy.) Out of which Church, we freely acknowledge, there can be no Salvation; be• caufe under this Church and its Denomination,are comprehended all and as many, of whatsoever • Nation, Kindred Tongue or People they be, (tho' outwardly Strangers and remote from those who profefs Chrift and Christianity in Words and have the Benefit of the Scriptures) as be<come Obedient to the Holy Light and Testimony of God in their Hearts, fo as to become fanctified by it, and cleansed from the Evil of their Ways. For this is the univerfal or Catholick Spirit, by which many are called from all the four Corners of the Earth and ball fit down with Abraham, Ifaac, and Jacob. By this the fe'cret Virtue and Life of Jefus is conveyed into. many that are afar off; even as by the Blood that runs into the Veins and Arteries of the • natural Body, the Life is conveyed from the Head and Heart unto the extremeft Parts. There may be Members therefore of this Catholick Church both among Heathens, Turks, and Jews, and all the feveral Sorts of Chriftians, Men and Women of Integrity and Simplicity of Heart, who though blinded in fome thing in their Understanding, and perhaps burthened with the Superftitions and Formality of the feveral Sects in which they are ingroffed; yet being upright in their Hearts before the • Lord, chiefly aiming and labouring to be delivered from Iniquity, and loving to follow Righteoufnefs, are by the fecret Touches of
this Holy Light in their Souls, enlivened and quickened, thereby fecretly united to God, and therethrough, become true Members of this Catholick Church. Now the Church in this Refpect, hath been in being in all Generations, for God never wanted fome fuch Witneffes for him, though many times flighted and not much • observed by this World.
THUS does R. B. define the Catholick Church in the moft Catholick or univerfal Senfe, as comprehending all those who have been, are or shall be faved: A Sense most consonant to Scripture, Ats iv. 12. Neither is there Salvation in any other; for there is none other Name under Heaven given among Men, whereby we must be faved. Whereas our Adverfarie's narrow Definition of the Catholick, or Universal Church, which, according to him, is made up of thofe only, who make Profeffion of the Chriftian Faith, as outwardly revealed by the Holy Scriptures, is neceffarily attended with one of these Confequences, either that all thofe, however juft and holy, who have not the Holy Scriptures, nor the Knowledge of Chrift, as he outwardly came in the Flesh, are in an inevitable State of Perdition: Or elfe, that there is Salvation out of the Catholick or univerfal Church of Christ. Either of which, when he fhall openly declare himfelf, we doubt not to make appear contradictory to the Scriptures. 'Tis alfo attended with another very ill Confequence, as R. B. well obferves, (y) The Devil fays he, that worketh, and hath wrought in the Mystery of Iniquity,
hath taught his Followers to affirm, That no Man however boly, is a Member of the Church I
) Apol. p. 376.
of Chrift, without the outward Ceremonies. And again, that Men who have this outward Profeffion, though inwardly unholy, may be Members of the true Church of Chrift, yea and ought to be fo efteemed. This is plainly to put Light for Darknefs, and Darkness for Light; as if God had a greater Regard to Words than Actions, and were more pleafed with vain Profeffions Ithan with real Holinefs,Upon this falfe and rotten Foundation Antichrift hath builded his Babylonifh Structure, and the Antichriftian Church in the Apoftacy hath hereby reared up herself to that Height and Grandeur fhe hath attained; fo as to exalt herself above all that is is called God, and fit in the Temple of God, as • God.'
OUR Opponent, p. 97. propofes this Queftion. from W. Smith's Primmer. Are they not falfe Minifters that preach Chrift without, and bid • them believe in him as he is in Heaven above; but they that are true Minifters, they preach • Chrift within, and direct People to feel him in themselves? The Meaning of which, he owns p. 98 to be explained in the Switch, that the true Minifters preach Chrift not without only, • but also within; but falfe Ministers preach him only without.' Which Meaning he will not admit of, for, he fays, There were no fuch. Ministers, that were for preaching Chrift without only, and not alfo within.' This he afferts as pofitively as if he were acquainted with the Thoughts and Practices of all the Minifters. at that Time living. But he is certainly miftaken, for there were Men called Minifters at that time, fo far from preaching Chrift within, that they treated the Quakers, for fo doing, with the utmoft Scorn and Derifion.
Page 98, 99, OUR Adversary makes two Queries out of one of Edward Burrough's, and perverts his Sense, which being read as it is, will not yield the Inference he makes, viz. that E. B. meant the Flesh of the Saints. The Words are,
Qu. 6. WHETHER it is poffible that any can be faved without Chrift manifeft within; if no, ⚫ then whether it is not the Doctrine of Salvation which is only neceffary to preach Chrift within; and it is not the whole Mystery of Salvation God manifeft in the Flesh?
Now that E. B. by thefe Words God manifeft in the Flefb, did mean Chrift in his outward bo dily Appearance, is most evident by his next Words.
Qu.7. WHETHER is it not poffible that ma ny may profefs as much of Chrift, as thou haft • faid of him and yet be damned; and if this be the Faith, to profefs him born, dead, risen, ⚫ and afcended without, then is there any Unbeliever in England, feeing all in the outward found believe, and profess as much as thou haft faid, < yea or nay?
FROM thefe Words of E. B's which the Vicar hath not truly cited, Viz. that it is not the whole Mystery of Salvation Chrift manifeft in the Flesh, he fays E. B. intends by Flesh the Flesh of the Saints. And, I fay, if he fo intends, what Fault can be found in that Affertion that the whole Mystery of Salvation is not God manifeft in the Flesh of the Saints?
He afferts, p. 99. that It is not Pride in < Ministers to ufe the Title of Clergy, though.