THE
Shining of a Flaming fire
IN ZION.

OR,
A clear ANSWER unto 13. Exceptions,
againft the Grounds of NEW BAPTISM;
(so called) in Mr. Saltmarsh his Book; Intituled,
The Smoke in the Temple, p. 13, &c.

Which Exceptions,
Were tendered by him to all Believers, to shew
them, how little they have attained; and that there
is a more glorious fulneſſe to be revealed.

ALSO,
A POSTSCRIPT;
Wherein (to the like end) ſome Queries are
propounded unto Believers.

By HANSERD KNOLLYS, a Minifter, and a
Witneſſe of JESUS CHRIST.

ISAIAH 4. 5.

And the Lord will create upon every dwelling place of Mount Zion and upon her Assemblies a Cloud, and a Smoke by day, and The Shining of a Flaming fire by Night, &c.

MATTH. 21. 24, 25.

I also will ask you one thing, which if ye tell me, I like wife will tell you by what authority I do these things. The Baptisme of John, Whence Was it? From Heaven, or of Men?

LONDON, Printed by JANE COE, according to Order, 1646.

TO
My Reverend Friend, and Brother, Mr.

SALTMARSH; Author of a Book called,

*The Smoke in the Temple: Grace, and Peace*
*through JESUS CHRIST.*

Beloved Brother,

Have with some seriousnesse, and not
without some profit, read your Book, and
thereby perceive; That the love of God,
which hath made a glorious union be-
twixt Christ Jesus, and your self, con-
straines you, to endeavour Unity, and
Peace with all the Saints, though they
differ from you in Opinion; For we may

be one in Christ (as you rightly apprehend) though we think
differently. And I do ingenuously professe, that the same Love
of God, who hath made me one with himself in Jesus Christ,
drawes out my heart with unfaigned desires of a Brotherly Ami-
ty, Unity, and Peace amongst the Saints. Let us keep the Unity
of the Spirit in the Bond of Peace, and let all our things be done
in love. I also own your Conclusion, Pag. 69. A Spirit of love,
and meeknesse becomes Believers: and They, that write
not as Enemies, are like to prove better friends to the
Truth. Oh! That all spiritual Persecution were forborn among
Believers. Are we not all Children of the same Father? Are we
not all Heires of the same Promises? Are we not all entred into

the

The Epistle.

the same everlasting Covenant of Grace: And shall we not all be partakers of the same Glory through Jesus Christ? Why should we fall out among our selvess by the way, seeing we are Brethren. Dear Brother, you laid down these 13. Exceptions, amongst many others, out of a sincere desire ( I believe ) to receive more light of Truth by such Answers, as shall be given thereunto. I had resolved ( before I see your face ) to give you some Answer unto these thirteen Exceptions touching Baptism: But meeting with you, by a good hand of Providence, I received much more encouragement to communicate to you that measure of understanding, which God hath given me his unworthy servant, to improve for his Glory; I intreat you, that love may cover mine infirmities therein, and if your self, and others do receive any satisfaction hereby, God will have his Glory, and I have my end. I request;

Your Brother in the Lord Jesus,

HANS ERD KNOLLYS.

The

The Shining of a Flaming-Fire in
ZfON.

Exceptions against the Grounds of New-Baptism, pag. 15.

Answer.

AELS Doctrine was called New, although he
preached JESUS and the Resurrection, ACTS
17. 19. Also when our Saviour preached with
Authority, and confirmed his Doctrine with
Miracles, they questioned among themselves,
faying, what thing is this? What New Doctrine
is this? Mark, the 1. and the 27.

The first Exception, Pag. 15.

1. That those places commonly taken for the Commission for Christs Baptism, as Matth. 28. 18. Mark 16. and where they that now Baptize ground their Commission and practise, hath no such thing in it; For the Baptism there is a Baptism in the Name of the three Persons of Father, Son, and Holy Ghost; and not the Baptism of Jesus Christ alone, which the Apostles onely Baptized in by water, as in (a) Act. 2. 38. Act. 10. 48. Act. 19. 5. Act. 8. 16. Rom. 6. 3. Where it is still said, Baptize in the Name of the Lord Jesus; or of Jesus Christ; and a name of any more Persons is not the least mentioned. So as to Baptize as they commonly Baptize in the Name of Father, Son, and Holy Ghost, for Jesus Christs Baptism, is contrary to the full (b) practise of all that baptised by water, as they do, as in Act. 2. 38. Act. 10. 48. Act. 19. 5. Act. 8. 16. &c. and a confounding Scriptures together, viz. several institutions and practices.

a Aft.
38. & 18.
48. & 10.
5. and 8.
16.

Rom. 6. 3.

b Aft. 2.
38. & 10.
48. & 19.
5. & 8. 10.

Answer.

2

The shining of a Flaming-fire in Zion.

Answer.

Those Scriptures, Matth. 28. 18. 19. and Mark. 16. 15. 16. do testify, that Jesus Christ gave Commission unto his Disciples to preach, and to baptize in his Name. And so much is expreſsed, in Matth. 28. 19. Baptizing them in the Name of the Father, and of the Son, &c. And whereas in this Exception it is said, That the Baptism there is a Baptism in the Name of the three Persons, and not of JESUS CHRIST alone, which the Apostles onely baptized in by Water. I answer, the Baptism of JESUS CHRIST is the Baptism of the Father, and to baptize in the Name of the Lord, Jesus, Christ, or to baptize in the Name of the Father, Son, and Holy Spirit, is one and the same Baptism. And one of the Scriptures, quoted in this Exception, will witness the truth hereof; to wit, Acts 10. 47. 48. Then he commanded them to be baptized in the Name of the Lord; that is, In the Name of the Father, Son, and Holy Spirit. For these three are one in Essence, 1 John 5. 7. and One in Name, Malach. 14. 9. There shall be one Lord, and his Name One. There is not one Baptism in the Name of the Father, Son, and Holy Spirit, and another Baptism in the Name of the Lord, Jesus, Christ. The Apostle Paul faith, Epheſ. 4. 5. There is One Lord, One Faith, One Baptism. Seeing then, that the Father, Son, and Holy Spirit are One, to Baptize in the Name of the Lord, Acts 10. 48. Or in the Name of the Lord Jesus, Acts 2. 38. And to Baptize in the Name of the Father, and of the Son, and of the Holy Spirit, Matth. 28. 18, 19. is one, and the same Baptism; And to Baptize, is not contrary, but according to the full Practice of all that Baptized by water.

The Second Exception, Page 15.

2. That Baptizing, in Matth. 28. 18. cannot properly, nor in the Word, and letter, be understood of Baptizing by water, because there is no more mentioned in the letter, or Scripture, then meerly the Word Baptizing; and to expound it as they do, by a Baptizing by

The shining of a Flaming fire in Zions.

3

by water is to put in a (c) consequence and interpretation of e Aft. 3.
their own for Scripture; Which way of consequences they condemn 22.
in all others, Presbiterials, &c. as Will-Worships and traditions John. 15.
of men, and justly too: Now there being no Water, nor any circum-
stance in the Text to make out any sense of Water as in other pla-
esses, it is an ufurpation upon the Spirit and the Word, to put such a
sense so infallibly and peremptorily upon the Word which Jefus 19.
Christ himselfe uses in other (d) significations then that of Water,
as in Matth. 20. 22. 23. Matth. 3. 11. 1 Cor. 12. 13. 1 Cor.
10. 2. all these places are of baptism and baptizing; yet not one
of them of baptizing by Water, but of metaphoricall and figura-
tive Baptism by his sufferings, by the Holy Ghoſt, by the Spirit,
by the cloud and sea. 2.

Answer.

That Baptizing in Matth. 28. 19. cannot properly, nor in
the word and letter, be understood of the Baptism of Guifts,
nor of Afflictions, nor of any other kinde of Baptizing, but by
water; I do endeavour to make appear by these reaſons.

First, becaufe the Greek Verb Βαπτήσω (whence the parti-
cle απαίζοντες here uſed commeth) doth properly signifie to dip
in water; So the 70. Interpreters uſe the word, 2 Kings 5. 14 ἡ
ἐβαπτίσατε ἐς πιστὴ ἀπαίξεις. And he dipped himself ſeven times in
Jordan. Also, Nonnus par. in John p. 8. lin. 12. ἡ συν. τι βαπτίζεις,
πολιτισμόν ἀρχαίαν καὶ διαμορφάνται. Et tu, cùr immergas, unde aquâ homi-
nem mundificas. And the teſtimony of John touching the uſe of
this Greek word, is without Exception, John 3. 23. Ἦν Αἰγί
Λαώνυς. βαπτίζω ἐν Ἀγαών---ἐγὰρ βαπτίζοντες. And John also was dipping
in Anon --- and were dipped.

Secondly, becaufe there is here more mentioned in the letter
of this Scripture ( as in this Exception is acknowledged ) then
meerly the word Baptizing. And therefore ( if I may without
offence uſe the fame expressions) to expound it to be a Baptism
of Guifts [ as it is interpreted in the end of the third Exception,
pag. 16. ] is to put a Consequence and Interpretation of Man
for Scripture, which is Will-worship, and an ufurpation upon
the Spirit and Word, as is faid pag. 15. Exception 2.

B

Thirdly,

6. The shining of a Flaming fire in Zion.

said, When you baptize them, say this over them, I baptize thee in the Name of the Father, Son, and Holy Ghost; and unleffe Iesus Chrift had left this form thus made up to their hands, they practise a thing made up by themselves, and drawne or forced out of Iesus Chrift's Words in Matth. 28. 18.

Answer.

This form ( if it may be so called ) is a form of wholesome
words, grounded upon the words of Chrifts Institution, and
not of mans deviling, according to the commandement of Chrift,
and not after the Traditions of Man; for which there is expresse
Scripture, Mat. 28.19. and not a meer consequence drawn from
supposition, and probability; neither is it forced out of Iesus
Chrifts words, Mat. 28.18, 19. but religioutly ufed by vertue,
or power of the Commission given by Chrift unto his Disciples
to Baptize in his Name ; And the like Form of words did the
Apoftles ufe in adminiftring the Gift of healing, Acts 3.6. Then
Peter said, In the Name of Iesus Christ of Nazareth, rife up, and
walk.

Obj. It may be excepted, That the Apostles did not all of
them, nor alwayes ufe that form of words in adminiftring the
Guift of healing, Act. 9.34. And Peter said unto him, Æneas,
Iesus Chrift maketh thee whole; arife, and make thy bed.

Sol. Neither do all that Baptize by water ufe this form of
words, nor do any of us ufe it at all times. Nor do I know, that
we are tied to ufe it at any time as a Form. It is sufficient that
Chrift hath given his Disciples Institutions, of worſhip; and left
them written for our learning. We need no ſtated, ſet, or ſtin-
ted Formes of Worſhip, becaufe we have his holy Spirit and
word of Truth, to teach and direct us, how to worſhip God in
Spirit and in Truth. Joh. 4. 22, 23, 24.

The Sixth Exception, pag. 16.

6. That to preach in the Name of Iesus Chrift, or to do things
in the Name of Iesus Chrift, is not always in that groſſe manner

as it is taken, viz. naming Iesus Christ, or the Father, Son, and
Holy Ghost over them:

But in the (k) power, vertue, efficacy, Ministry of Jesus Christ, or the Persons of the God-head of Father, Son, and Holy Ghost, as in these Scriptures Matth. 18. 20. Mark 13. 6. Iohn 6. 14. 13. Act. 19. 15. 16. Iohn 17. 6. 11. Act. 9. 14, Revel. 11. 18. So here they are at some more loss.

Answer.

I assent to what is said in this Exception, touching the prea-
ching or doing things in the Name of Jesus Christ, yet it is not
therefore unlawful sometimes, in doing things in the name of Je-
fus Christ, to use those very words, viz. In the Name of Jefus
Christ. Acts 3. 16. And by the Name of Jesus Christ (into
which the Apostles did baptize by water) there is intended
something more then is expressed in this Exception, as those
Scriptures there quoted do witnesse; especially, Matth. 18. 20.
expounded by 1 Cor. 5. 4. yet herein we are at no more loss
then those, who make this Exception. For they must have as
good a warrant, power, and Commission, to preach in the
Name of Jesus Christ, as we have to baptize in his Name.

The Seventh Exception, pag. 17.

7. That though I deny not but Water is a signe, and one of the
(1) Witnesses that beare record and in the Word though not yet I Ioh. 7
clear, yet neither can Christ's Institution of Water as his own Bap-
tism, in his own person, be made appeare out of all the New Testa-
ment, nor can the Apostles practice by Water yet be fetched from
such a particular Institution unleffe from Iohn's: And if so, I am
sure they are then at as great a Controverfie one with another con-
cerning (m) Iohn's Baptifm and Jefus Christ's making them to be
two Severall Baptifms.

m Ioh. 1.
26.
Mat 1. 4.
Matth.
11.30.
Act. 19.

Answer.

Chrift's Inſtitution of Water, as his own Baptifm, I have
3. 4.
already.
B 3.

8

already endeavour'd to make appear, out of Matth. 28. 18. 19. and Mark.16.15.16. And this is acknowledged, that both the Baptism by water, and by the holy Spirit are joyned together in Institution, Doctrine, and Practice, pag. 18. Exception 10.to-Ward the end. And it is also confessed, yea earnestly contended for in the Third Exception; That Matth. 28. 18. 19. Mark. 16. 15.16. contains Christs Institution of the Spirits Baptism, the Words are these, viz. The holy Ghosts Baptism prophesied on by Joel 2.28. Isaiah. 44. 3. is promised to come by Christ, and was fulfilled in Christs Institution, and power, which he gave; in Mat. 28.18.19. And the Apostles practice by water may, yea and ought, to be fetched from Christs own Institution; as may plain-ly appear by that Doctrine of Baptism by water, and by the Spirit, preached Acts 2. 16.17.18.38. and Heb.6.1.2. & alio the Apostles Practice was according to the same Institution, Acts 10.44. 45,47,48, &c. Neither are we at any controversy one with another concerning Johns Baptism, and Jesus Christ's. But though there be some differing from others in their opi-nion touching the Baptism of John, and the Baptism of Christ by water, we agree, and love as Brethren; Thoſe who are strong, bearing with them that are weak: But if any seem to be contentious, we have no such custome, neither the Churches of God; as the Apoſtle ſpeaks in another caſe, 1 Cor. 11. 16.

The Eighth Exception, pag. 17.

8. That every common disciple cannot be baptized as the first disciples did, because notgifted or (n) qualified as they were. And there is as much neceſſity to make out the truth in the same power and Way of evidence to an Antichriſtian eſtate, as to a Jewish and Heathenish, and with a Word Written as well as preached; ſpeaking and writing lying both equally open to question and exceptions, without a power (o) gloriously working in the behalſ and to the reputation of it. Nor is there any one Disciple in all the New Testament preachiſ and baptizing by way of authority, but he was able to make out the truth of his calling and diſpenſation either by miracle or gifts. There are but three exceptions, and they have no Weight in them.

First,

First (p) Ananias was a Disciple.

p Acts
§. 6.

I answer: Tea, but he restored fight to Saul, and had vision.

2. (q) Philip did no miracle to the Eunuch.

q Acts
9.17.

I answer: We can neither conclude he did nor he did not, from the

Word, for it is silent: but he did miracles in Samaria.

3. They that were scattered went every where preaching.

I answer: Who they were, or how they preached, or what power they manifested, is not laid down in the Word neither for nor against: The Word is silent.

Answer.

We do not affirm, that every common Disciple may Baptize, there was some mistake in laying down our Opinion, *pag. 14*. Where it is conceived, that we hold, *Whatsoever Disciple can teach the Word, or make out Christ may Baptize, and administer other Ordinances*. We do not so; For though believing Women being baptized are Disciples, *Act. 9. 36.* and can make out Christ; yea, and some of them (*by their experimentall knowledge and spirituall understanding of the way, Order, &c. Faith of the Gospel*) may be able to instruct their Teachers, *Acts 18. 26*. Rom. 16. 3. yet we do not hold, that a woman may preach, baptize, nor administer other Ordinances. Nor do we judge it meet, for any Brother to baptize, or to administer other Ordinances; unless he have received such gifts of the Spirit, as fitted, or unableth him to preach the Gospel. And those gifts being first tried by, and known to the Church, such a Brother is chosen, and appointed thereunto by the Suffrage of the Church.

And for the reason of this *Exception*, to wit, *Because not guifted, nor qualified as the first Disciples were, &c.* I answer, in the words of the 3, 5, 12, 17. *Exceptions* againft them, *called Seekers*.

First, That such guifts and miracles were rather for bringing the Word of the Gospel into the World, and for glorifying Christs first coming in the flesh, then for after, Heb. 2. 3, 4. Joh. 20. 29, 30, 31.

Secondly, If there must be miracles for Believing, and Baptizing, Truth is not of that excellent Nature, that it feemes ; for if

10

if it be not able to make it self evident, and cast a native and spi-
rituall shine or brightneſſe upon that Soul it comes into, it is but
weak, dark, and inſufficient, 2 Cor. 3. 18. and Epheſ. 5. 13.

Thirdly, That when Miracles are wrought, yet a Pretender
may work a miracle for the contrary, like the Sorcerers of E-
gypt against Moſes: And Antichriſt is ſpoken on rather to
come with lignes and wonders, of the two, then Chriſt, Mat. 24.
23,24. and 2 Theſ. 2.9,10.

Fourthly, That though there be not ſuch glorious powrings
out of the Spirit, and ſuch guifts, as believers both may, and ſhall
have; Yet all Believers ought to practice, ſo far of the outward
Ordinance as is clearly revealed unto them, Phil. 3. 15, 16. 1 Pet.
4. 10, 11.

Fifthly, That the Scriptures, or Goſpel of the New Teſta-
ment, is both a conſtant and a ſtanding Miracle of it ſelfe; And
ſo often as the Goſpel comes to any Soul not in word only, but
in power and in the holy Spirit, 1 Theſ. 1. 3, 4. there is a Miracle
wrought in them that receive the Goſpel, Luke 7. 22. and they
then receive the holy Spirit with his guifts and graces. And who
can forbid ſuch Preachers of the Goſpel to Baptize, or ſuch Be-
leivers of the Goſpel to be baptized. Acts 10. 44, 47, 48. So then
we need not ſtay for a Miniftery with Miracle, being we have
a Word with Miracle.

I answer further.

Sixthly, The firſt Difciples who baptized, were thofe menſi-
oned. John 4. 2. but it is not there ſaid particularly, who they
were, nor what guifts they had, nor how they were qualified;
Let it be granted, that they were ſome of the Twelv[e], or of the
Seaventy, [ because there is mention of Symon Peter, Andrew,
Philip and Nathaniel, Joh. 1. 37, 40, 41, 42, 43, 44 45. who with
others are called his Difciples, Ioh. 2. 2. And it is recorded that
Chriſt baptized. John 3. 26. alſo John 4. 1. that he made and
baptized moe Difciples then Iohn: Out of which Difciples he
firſt chofe Twelv[e], whom he called Apoſtles, Luk. 6. 13. And afre
he appointed other Seventy, alſo Luk. 10. 1. ] Yet we doe no-
read in the Scripture ( nor can it be proved by Scripture ) that
either

either the Twelve or the Seventy received guifts of healing, and power againft uncleane Spirits, &c. untill Chrift sent them forth to Preach. Mat. 10.1,5,6,7, 8. and Luke 10. 1, 3,9. And when they were sent forth, that power given them againft Di- vels, and Diseafes, was to confirm, and wittnesse the truth of the Doctrine of the Goſpell which they preached, Mark. 16. 20. Acts 14. 3. Heb. 2. 3. and not the Authority or Commif- sion by vertue of which they preached: much leſe to autho- rize them to Baptize, ( which they did before, Joh. 4. 2.) Baptiſm being not ſo much as mentioned, neither in Matth. 10. 1. 5. 6, 7,8. nor in Luk. 10. 1. 3. 9. However, it is molſ certain, the firſt Difciples, who did Baptize, were not themselves baptized with the holy Spirit, as thofe Acts 2. and afterward neither could they give thofe guifts of the holy Spirit to others, who had not as yet received them guifts themselves. Johns te- ftimony is true, John 7. 39. The holy Spirit was not yet given, because that Jefus was not yet glorified.

And to that paſſage in this 8. Exception, viz. Nor is there any one Disciple in all the New Teſtament, preaching and bapti- zing by Way of Authority, but he was able to make out the truth of his Calling and Difpenſation, either by Miracle or Guifts.

I Anſwer.

What they were able to do is one thing, what they did do: is another thing. We know not what John the Baptiſt was able to do; But it is written, Joh. 10.41. John did no Miracle: Likewise what the ſcattered Difciples were able to do we know not: But they Preached with Authority, Act. 11.20.21. and yet it is not any where written in Scripture (that I know) that they did any Miracles, or healed diſeafes, &c. And Mr. Saltmarshes an- fwer doth not (in my understanding) take off the weight of that third Exception, touching the preaching of thofe ſcattered Dif- ciples, Act. 8.4.

The Words of that Exception.

3. They that were ſcattered went every where Preaching.

C

Mr.

2

Mr. Saltmarsh's Answer.

I answer, Who they Were, or how they preached, or what power they manifested, is not laid down in the Word; neither for, nor against; The Word is silent.

Reply.

First, Who they Were: They were Disciples, and are so called, Act. 1. 15. and 6. 1, 2. Yea some of them common Disciples, or Brethren of the Church which was at Jerusalem, Act. 8. 1. Some of them were men of Cyprus and Cyrene, Act. 11.19,20. 21. And some of them were Deacons of that Church, Act. 6.5. Compared with Acts 8.5, for there was at that time great per- cution against the Church which was at Jerusalem, and they were all scattered, except the Apostles, Acts 8.1,4.

Secondly, How they Preached: They preached by way of Authority as Jesus himself, his Twelve Apostles, and seven Disciples did: (And unless all the Seventy were dead, these probably were some of them.) For first, They had the same Commission, Matth. 28. 1, 8, 19, 20. compared with Luk. 24.33, 47, 48. and secondly, They had God's hand of power with them, Acts 11.19, 20, 21. and thirdly, the Greek Word here used, viz. ὁ λόγος, Act. 8. 4. is frequently used for preaching the Gospel, and more properly then κυριακό as appears by these Scriptures, Luk. 3. 18. and 4. 18. 43. and 7. 15. 22, 24. and 8. 1. and 9. 1. 6. Acts 8. 5. 12. 25. 35. 40. and 4. 17. and 11. 20, &c.

Thirdly, What power they manifested: Though they did no Miracles, nor make out the truth of their Calling and Dispen- sation by Gifts of the holy Ghost, yet they so preached Jesus Christ, that a great number believed, and turned to the Lord, Acts 11. 21. And this is equivalent with working of Miracles, and reckoned by our Saviour among them, Luk. 7.19,20, 22. as a Testimony of an authority and heavenly Mission from God.

The

15

The Ninth Exception, pag. 17. 18.

9. That there is not such an Officer as Administrator in the I Cor. Whole World; but Apostles, Evangelists, Prophets, Pastors, 12. 29. 30. Teachers, Elders, Rulers, Deacons, &c. and therefore Administrator is an unwholsome Word. Eph. 4. 11.

Answer.

We do not affirme that the Administrator of Baptisme must be an Officer : For John the Baptift was no Officer ; neither was Annanias ; Acts 9. But every Officer is an Administrator ; For there are differences of Administrations, I Cor. 12. 5. The word Commiflion ( ufed once and again in the firft Exception, page 15.) is as unwholſom a word as Administrator. : If it bee confider'd that it is onely once ufed in the New-Teſtament, and then in an ill ſence ; Acts 26.12.

The Tenth Exception, Pag. 17.18.

10. None ought to give the Baptism now, because there is none can give the gift of the Holy Ghost With it, to make up that glorious Supplement of gifts which it always had; and they are joyned both in the Word and practice, as in Heb. 6. 1. Doctrine of Baptisms and Laying on of hands: and in their practice they were joyned as in act, Acts 8. 14. 15. 16. And it will appeare in the Word that the Apostles did not so reckon of them single, but together, as in Act. 8. 14, 15, 16, Where it is said they were onely Baptized in the Name of the Lord Jesus; but they prayed for them that they might receive the holy Ghost. So as Baptism by Water, and by the holy Ghost, being joyned together both in Institution, Doctrine, and Practice, are not to be separated, nor given in such a time wherein that of the holy Ghost is not given: For, What Matth. God hath joyned together let not man put a Sunder. 19. 6.

Answer.

This Exception is in Substance the fame with the Eight
C 2 Exception,

powerfully, performed in the one as the other. And being so, Wheat-corn Coran must not the Churches of Christ be distinguished by some more visible glorious power and gifts as at first, by which they may be discerned to excell all other Societies.

Answer.

There are Scripture Rules to discern the Truth of Churches; to which Professours (who have their face towards Zion) shall do well to take heed, as a light that shineth in a dark place, 2. Pet. 1. 19. &c. Rev. 11. 1. And although we have no gifts in our Churches, but what we have received, and we have not received any Gifts of the Spirit, to boast of them: Yet I must beare this Testimony, we come behind in no Gift, what we have received, we are bound to blesse God for, and define to honour Christ our Head with all the gifts, which we have received from him.

The Thirteenth Exception, pag. 18.

13. That the fulness of time is not yet come for Ordinances: For as there were several (d) seasons for the givings out of Truth before, so now.

Answer.

The fulness of time is already come, And the Ordinances were delivered by Christ, and his Apostles unto the Churches, 1 Cor. 11. 1, 2. And are written in the Scriptures for our Instruction, that we might not be at a loss for Ordinances.

And as for the Reason, There were indeed several Seasons for the givings out of Truth before, until all Truth was delivered to the Saints: But there is not the like Reason now, because the whole Counsell of God is fully made known: And we are not to expect a Revelation of new Truth, but a clearer manifestation of those Mysteries, which have been once delivered to the Saints, and are left recorded in the Scripture of Truth for our Learning.

d Act. ii. 4.
A ct. 7. 17.
Gal. 4. 4.
Mar. 1. 15.
Rev. 15. 8.
and 16.
and 18. 1.
A cts. i.
6. 7.

THE

16

THE
POST-SCRIPT

CURTEOUS READER,

THou mayest think it strange, that I have said nothing unto those 6. or 7. particulars mentioned pag. 14. which we(who are scandalously called Anabaptists) are said to hold: Unto which I give this Answer, We have once, and a second time published in Print to all the World, a Confession of our Faith, wherein thou mayest see at large, What we hold. And as the Author of The Smoke in the Temple, did not in the least intend to own all the Exceptions therein laid down as his. So neither doth he expeest, that We should own, his conceivings of, What We hold. He tenders them to all Believers, as I do also these following Queries.

1. Whether any Company of Believers unbaptized are a Church of Christ in Gofpell Order? 1 Cor. 14.40. Coloss. 2.5.

2 Whether may Believers be added to the Church, and admitted to Communion with the Saints at the Lords Supper, before they be baptized? Acts 2. 41. 42.

3. Whether any ought to be baptized, but such as Repent, and Believe? Acts 2.38. Mark 16.16. Acts 8.36,37.

4. Whether a Company of baptized Believers may be a Church of Christ, though they have no Church Officers of their own? By Church Officers I mean Bishops and Deacons. Phil. 1.1.2. Acts 14.23.

5. Whether all Administration of Ordinances were given unto the Apostles, as Apostles, or as Disciples? Matth. 28. 18, 19,20. compared with Luk.24.33.

6. Whether those Minifters of the Gofpell, who gather, the Gentiles into Gofpell-order, may not adminifter all the Ordinances

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nances unto Belivers so gathered, albeit they be not Officers in
that Church ? 1 Cor. 3. 6. compared with Acts 18. 18. and
1 Cor. 11. 2. 13. And may they not Ordain Elders? Acts 14. 23.

7. Whether any person, who hath not Commission to baptize, or is himself unbaptized may preach ?

8. May any be said to believe unleſſe these ſignes follow
them ? Mark 16. 17. Or some have preached unto them who
were ſent of God to preach. Rom. 10. 13,14,15,16.

9. Whether a perſons being within the everlaſting Covenant of Grace, gives him a juſt right to Baptis[m]?

10. Whether a perſons own Profeſſion of his Faith and Repentance, be not the onely Demonſtration of his being within the Covenant?

11. Whether a Minifter of Chriſt have Commission to baptize any ſuch perſon, as is in the Covenant of Grace, unleſſe that perſon do first make profeſſion of his faith and Repentance?

12. Whether any unbaptized perſon may be called a Disciple of CHRIST?

F f N J S.