Dr DVRIE'S DEFENCE OF THE PRESENT MINISTRY, Being compared with the Gospel and Gospel Ministry, turns into smoke, and vanisheth.  
As is made to appear in the ensuing Treatise, By a Witness of the Gospel, JOHN BRAIN.  Gal. 2.14. When I saw they walked not uprightly, according to the truth of the Gospel, I said to Peter before them all, etc. 
Printed in the Year, 1649.   

To the Honourable, the Committee of the County of South-Hampton The Learned Assembly at Westminster, and the Godly and well-affected of the County aforesaid.  
TO you first of the Assembly I commend these things, because you are they to whom the Supreme Authority of the Nation, hath committed the care and judgement of these, and the like differences, that you may judge between us, and make public if you please, your dissent from what is not of Gospel proof, on either part.  
To you the Honourable Committee aforesaid, I humbly present these also, that you hereby may see, that by this, or by the other cries of men of differed judgements, Is ●●●●●e 〈◊〉 ●o be spoilt or wounded by you; spoilt of that by your word, and hand-writing, you have, for my Ministerial labours promised me, it being the life of me and my great family: or wounded in my name, who have lived, though in weakness, according to the testimonies of Christ; and give me leave to mind you that of God, That the labourer is worthy of his hire.  
To you my faithful and beloved friends of the Soak the City of Winton, and County aforesaid; I leave this as my loving remembrance to you, advising you to beware of the secret practices of men against the Gospel, as of works of darkness, and deep dishonesty in them that do them, from whom, and from which things keep yourselves.  
And 〈◊〉 Mr Doctor Durie, I challenge a breach of promise, who near twelve months since, by letter promised me your notes on my book, and you contrary thereunto send my book and your bitter notes on it to my adversaries, what hand you had in the private communicating of them I know not, but leave to God: Sir, in obedience to Christ only, I have forborn to return you railing for railing; nor would I have you for this, think I have forgot any good I have received from you, but acknowledge the least tha●●uln●sse: Sir, I have not wronged you a word, as I know, in transcribing your no●es, they shall be compared with the Original, at your command b● any indifferent man; Sir, all that I have done herein is for the Gospel, my dearest friend, for whom I desire to forsake all, and allthings, and yet rest,  
Gladly yours to serve you, and all the forementioned, according to the Gospel service of God, John Brain.   

To the Reader.  
Reader,  
THese Notes of Dr Duries, I found written on the margin of a Book properly mine own (being Entitled, The smoke of the Temple cleared by the light of the Scripture) lying one Shopkeepers Table where I live, which I taking away with me, was after sent for to make appearance before two Justices of the County aforesaid, who were desired to grant a Warrant to apprehend me (Fellon-like) therefore, but honestly refused it, who after on my appearance, because I would not surrender the said book, choosing rather to obey the Law passively in that point, then actively; I was, and now stand engaged, to make appearance at the next Quarter-Sessions, to make Answer before the Bench, for thus illegally seizing on my own proper goods, being a book sent Mr Doctor, upon his sending to one Mr Ellis, for him to call on me to send him one of my Books, as the said Mr Ellis told me, and not give him one, nor was it by me given; now that this only c●u●● aforesaid, must he taken in the business, I think cannot but seem strange to all that read it: These Notes made in answer to the Doctor, by me, were of two days making, which will plead for their imperfection, for thy better understanding the Treatise, the letter P. is put for what page of the Book, called, The smoke of the Temple, etc. the Doctor drew his observation from, and the Scripture added to it, shows the ground the Doctor drew his assertions from, which I doubt not but will clear many things in Scripture, hid formerly to the world, and prove profitable to all that read them, by being compared, things with things.  
But to come to the Doctor's observations themselves, he passeth by the three first pages, as having nothing to object, and gins with page 4. striving, if he had strength enough, to remove the Evangelist from his own, into another's place, and so I leave him to his lift and trial of his strength; who may, as soon by help of a leaver, role the round world out of his place, as the Evangelist out of his, and sooner too; so unable is man found to be, when he strives against Truth.   

Luke 16.29. compared with Eph. 2.20.  
P. 4.  
Doctor. WHat is here said of the Apostles, is appliable unto Evangelists.  
Resp. 1. This is petitio principii, or a begging the thing in question; Mr Doctor, You would have it so.  
2. The Scriptures were given by Divine inspiration to the Apostles and Prophets, but not the ordinary Evangelists.  
3. Nor are the Evangelists to be proved as the Apostles are to be, in any extraordinary way in the Church: God in 2 Ephes. 20. saith, the Apostles and Prophets, are of the Foundation, but not Evangelists.  
Dr. I say, those Prophets who were before Christ's time, are properly to be understood, Eph. 2.20. because they were the foundation upon which the Church was built, as appears by Acts 26.22. 2 Pet. 1.19. yet I hold, that the Prophets which are named, Eph. 4.11. are distinct from those Ancient ones, these are not the foundation of the Christian Church; but these were the Apostolical office 〈◊〉 doth ementer 〈◊〉 comprehend these, but not these, for these were before the Apostles; nor are the Prophets named, Eph. 4.11. qua distinct from the Apostles, but if at all they are to be ●united the foundation, it is only as in and under the Apostolical office: Then besides, by the foundation of the Apostles and the Prophets, is only meant the doctrine Apostolical and Prophetical, whereof Christ is the substance, that is, the one corner stone, and is it not so also in respect of the Evangelists?  
Resp. 1. For Answer to this confused mass, take my own words in my Book; by Prophets, I understand not only those wrote before Christ's time, but those wrote since also.  
2. Whereas he saith, The Ancient ones are not the foundation of the Christian Church. It is clear the Prophets before Christ, are in the same way, a foundation to the now Church; as the Prophets that were since: 1 Peter. 1.12. Not to themselves, but to us, saith the Apostle, speaking to those under the Gospel administrations, they did minister these things in a Church administration; only they were not in this time.  
3. He saith, The Prophets are not spoken of qua distinct from the Aopstles, Eph. 4.11. How sad a thing is it to see a Doctor so deceived? are all the rest spoken of as distinct; and doth he dream this is not? see then, if the Apostle hath in any other Scripture distinguished them, if he seethe it not here, 1 Cor. 12.28. God hath placed in the Church first, Apostles: 2. Prophets. see if God hath not distinguished them by a first, and second. This man would have confounded the Church Ministry, m●king of two one: with the men of his mind, it is nothing to make all one.  
4. He tells us, by foundation, was not meant the Apostles, but their Doctrine. I having cited the text, Eph. 2.20. this is clear enough expressed, that it is the foundation of the Apostles; not that the Apostles, as the Papists say of Peter, are the foundations of the Church; there was no foundation for the Doctor to make this learned exception.  
P. 5.  
Dr. The Church of the Gospel, is built on the truths delivered by the old Prophets, as is clear by Acts 26.22. Luke 24.27. 2 Pet. 1.19.  
Resp. To me it is much to see so grave a man fight with his own shadow, for in this he hath not hit me at all; I granted this in my Book, which might well have saved him his learned labour.  
Dr. But the Prophets, subordinate to the Apostles, were no more founders to the Church, than the Evangelists.  
Resp. For men of reputed learning and esteem, I see it is nothing to say any thing, though never so clear against the truth: Eph. 2.20. we are built upon the foundation of the Apostles and Prophets, I provoke you Mr Doctor, to show where it is said that we are built upon the Evangelists.  
Dr. Titus was not where called Evangelist, was he therefore none?  
Resp. Mr. Doctor, How shall I believe he was, if the Scripture say not of him he was one? I am sure you have no Gospel makes him such that ever he wrote, unless it be one lately brought from Rome.  
Dr. What need Mark and Luke be called Evangelists, seeing their work doth speak them such?  
Resp. You may easily see Mr. Doctor is good at the begging of the question, and passing by the matter objected, viz. That the Evangelists office, 2 Tim. 4, 5. is a ministerial Church work, and not a writing work, as I have proved at large in my Letters sent to the Assembly, and printed, but not Answered, because you have not leisure, as in your Letters formerly you say concerning this Book.  
Dr. The work of an Evangalist is not only to Preach, but to order matters by Apostolical direction, Tit. 1.5.  
Resp. 1. This then shows your Evangelist was no extraordinary officer in the Church, for what he did, he did by direction, as you and I should do in the Church, were we faithful, and no otherwise.  
2. In my form of Gospel Government, for Gospel Churches, and in this book (you so sift to find chaff in) I have allowed as well Government, as Teaching to the Church Ministry according to Jesus Christ, and you prove no more for Titus is not for this work here, or any where called Evangelist, nor were any where else for that particular act.  
Dr. Is not the writing the history of Christ's life, the work of an Evangelist? and if Mark and Luke did this, why should they not be called Evangelists?  
Resp. An risum teneatis amiei, Mr Doctor if they did this, why yet should they be called Evangelists unless you can canonize them for such by authority of the Presbytery that now is?  
Doctor, And is not the work extraordinary? was it not indicted and directed by the Spirit, in Mark and Luke as well as in Matthew and John.  
Resp. M. Doctor, When you wrote notes on my Book, and had it communicated in that disgraceful way as this was: I thought you had not vented yourself into such like Quries as these.  
2. A man would have thought your reading would have taught you to distinguish between an Apostle, and an Evangilist.  
3. I thought my former letter to you of this point, would have made you blot out this dull notion; seeing the Gospel, you so much talk of, Luke 1. was by him but a setting in order; things believed amongst us, as himself saith, and not inspired into him ver. 2. As they delivered them to us. And here M. Doctor, Who were these, but Mark and Luke? and then by whom, but by eye witnsses? which were, it is likely, Matthew and John, with the rest of the Apostles, and it may be said of the seventy, of which Mark and Luke were not; but had it from them that were; as is plain and clear to him that is not blinded.  
Doctor, And is not the history of Christ a fundamental truth of the Gospel?  
Resp. And M. Doctor, The amanuensis of many of the Psalms, th● Prophets, the Epistle of the Romans, Tertius, Rom. 16.22. were not made there by Evangelists; yet are their writings not authoritative, they being dictated to by the Apostles and Prophets.  
P. 6.  
Dr. Rom. 10.15. From Esay. 52.7. Is not to be understood of the distinct office of the Evangelist, as he differs from the Apostle Prophet, Pastor and Teacher: but to Evangelize there, doth comprehend all the testimony of Jesus, in all respects, but especially of the Apostles work; and if this be so, then from the general denomination of Evangelizing the distinct office of the Evangelist can be no more proved to be ordinary, then from the general name of Messengers; 2 Cor. 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostolical Office is ordinary; as Preachers are in some sense Evangelists, viz. in respect of the glad tidings that they preach.  
Resp. That Evangelizing, was applied to the whole Gospel ministry I granted, and thence proved, that it was an ordinary Office in the Church, yet to teach and apply peace with the good things of the Gospel, to the strong men in Christ only, was the proper work of the Church Evangelist, to which Paul applieth that of 1 Cor. 1.17. he distinguishing the Teacher's Ministry, under the act of Baptising, who taught also; and the Evangelists Ministry, which Paul in Corinth, as an ordinary Minister, officiated with other his fellow helpers.  
2. For your parallel place, 2 Cor. 8.23. I would you would take your Bible, and see how God distinguished these Apostles from the others, 1 Cor. 1.1. Eph. 1.1. Collos. 1.1. Paul is an Apostle of Jesus Christ: the Apostles 2 Cor. 8.23. are Apostles of the Churches; Sir, I may say to you of this, as Christ to the blind Pharisees, ye errre, not knowing the Scriptures, so that this Scripture proves not any hindrance to my conclusion, as you seem to affirm, but that thence, it appears, because the name is given, in common to the ordinary Ministry, it was but an ordinary office in the Church, which oft as Pastors and Teachers to remain therein to the end.  
Dr. That Timothy and Titus were employed only about one place, is so directly opposite to Scripture, that nothing can be more; and it was aproperty of the Evangelists office as distinct from the rest, and extraordinary, to be fixed to no place, but to be fellow helpers to the Apostles, 2 Cor. 8.23.  
Resp. 1. Reader, see how willing the Doctor is to catch at flies, and observe, the thing he quarrels at is no saying of mine, but Chrysostom's, on Eph. 4.11. qui occupabantur circa unum duntaxat locum, ut Timotheus ac Titus, he speaking before of Evangelists.  
2. For his Scripture, being more to be looked after then his arguments, 2 Cor. 8.23. Titus is Paul's f●llow-helper, here he is not called an Evangelist, nor was he, but Pastor or Teacher in the Church with him only, 2 Tim. 4.5. Paul being to die, bid him do the work of an evangelist; and before that time with Paul, he never did it, Paul in fellowship did that work.  
P. 7.  
Dr. Rule of the Schools is true, quod Theologia Symbolica est argumen●●tiva.  
Resp. Sir, I despise not Learning, nor the Schools, but the too much tying of men to the Rules of Schools, took away all knowledge, and made men fools heretofore; I think no Scripture but is argumentive, unless by the Scripture you overthrew my argument; this is a fine way of Answering objections, approved in the Schools, but not in the Church.  
P. 8.  
Dr. John's Ministry was, medium quid inter legem, & Evangelium, and made both one in that which was substantial unto both.  
Resp. I approve of your learned distinction well, which was in my Book made thus to your hand in English, that he was not of Moses Ministry, Mat. 11.13. nor of Kingdom Ministry, ver. 11.  
2. But that he made both, 〈◊〉 that is the Ministry of both one, is a thing found out by long study in the Assembly, who have found a way to make one two, and two one, as the Doctor in the Church, and the Doctor in the University, to be meant in Epb. 4.11. as in your Propositions; or for what end is it set there, but to blind the world?  
Dr. This is a silly weak Criticism, and there is more inferred upon it than it will bear; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ only in mod●, the same word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is publicly declared in the name of God, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as it is declared to men that are ignorant thereof, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is therefore no ground for a different administration, for he that in respect of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Resp. 1. Sir, If I did criticie, it was not wilfully, and so it may well be weakly; but you do it over and over, I do not tell you it is sillily done, sure I am you have overdone it; I am loath to show you, lest you should be ashamed at it, 2 Tim. 1.11. Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here lest you critics of the Assembly, should make the ministry without the Church, and that within the Church one, he puts the Apostle between to keep them asunder, and prove them too.  
2. Here in respect of God, he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, false Doctrine; Mr Doctor, the Apostle saith, as Preacher, and Teacher, he was both in respect of his ministry to men only, and that in differing ways of ministry, the one before the Church ministry, which began in the Apostles, and ended in the Teachers; so that my silly weak Criticism hath the strength of a Gospel truth in it, and seems to beat down your Antichristian Church administration  
Dr. The arguments which are taken from the order of words and names are of no force, except the Scripture add some Characteristical note thereunto, to express that it doth intent the order should be observed, as in Eph. 4.11. it doth add only a note of distinction, but in the 1 Cor. 12.28. it adds a note of order, first, second, third, and now Pastors and Teachers, are not expressly distingished; and from the other, as the Apostles, Prophets, and the Evangelists are, and whereas Eph. 4.11. Pastors are named before Teachers, 1 Cor. 12.28. only Teachers are named, and Evangelists, and Pastors are not at all, so that in the order of words there can be no great matter to ground such an inference upon.  
Resp. Mr Doctor, you know my means is short, so that I cannot be as large to satisfy the world or you (as I would) but thus, briefly thus, before you perverted the Scripture, now you seek to take away the glory of it; Sir, the word is divine, not only materialiter but 〈◊〉 formaliter, and yet you dare say, arguments are not to be taken from the order of words, and then come to set Ephesians and Corinth's one to oppose the other, when indeed they both oppose you, showing you, none but Apostles are of the first rank, and so are distinct from Prophets of the second; & for the third, they are all Teachers, among which the Evangelist is one with the Pastor and Teacher, of which, one is not more extraordinary than the other; Sir, pray see my Letters to the Assembly, these are both at large and satisfactorily laid down in them.  
2. You observe the Pastors and Teachers are not distinguished by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Evangelists and Pastors, yet you and the grossest Papists allow of Pastors and Teachers, not distinguished, but confound Evangelists that are: is this of God in your Assembly?  
P. 9  
Now for an insertion laid down in my Book, that the Ministry without the Church is to be continued still, to prepare for the Church ministry: Mr Doctor saith this consequence is so very weak, that it deserveth no answer, and the ground of it is taken away by what hath been said before.  
Resp. Mr Doctor hath quickly done with the business, but I cannot but wonder, that wise men should dally with the truth, and deceive the world: That Scripture, 2 Tim. 1.11. will one day rise in judgement against some men of these days; I pray look unto it well you that are concerned in it.  
Dr. If a calling of men fitly qualified, and setting them apart according to the word, maketh men ministers, than we have a ministry; but the antecedent is true, Ergo, the Conse●ence.  
Resp. I deny your major, first, that your calling is not according to the word, nor are you set a part according to the word, nor are you members of a true visible constituted Church; and so cannot be in that kind fitly qualified: but of this, pray see my book called, The mystery of the Ministry.  
Dr. Also the office of a Pastor and Teacher, is undoubtedly ordinary, and by his own confession, it presupposeth a Church in which it is exercised; hath not the Church continued ever since the Apostles?  
Resp. I would you would learn to confess the truth also as I do; but Sir, though I confess they are ordinary Teachers, yet I confess not that they are so ordinary as to be any where, but in a true visible Constituted Church only, which hath, or aught to have, the Evangelist also in ordinary.  
As to the Question, I Answer, there hath not been this 1240 year a visible Church, in which rightly have been the true Church ministry, and right Church constitution, though there hath been an invisible Church through all the time in the world, 1 Cor. 12.28. God hath plac●d in the Church these, but not out of the Church.  
Dr. The warrant we have is a lawful call to the ministry, the Apostle James doth forbid a masterly elusorious way of teaching, as is clear by the whole sequel of his discourse.  
Resp. Sir, The smoke of the Temple offends your eyes yet, ye cannot see clearly; your Church is no true Church, nor that it is as you found the Antichrist of Rome leave it, and is no better for its constitution than Rome's Church is.  
Now such as your Church is, your call is, and such your ministry; It is true Indeed, James forbids a masterly Teaching, and such is yours Sir, for you Teach in the Church so by your single Ministry, as you have no example in the Scripture for it.  
As for James his Church, & Church ministry there, spoke of, was the same with yours, not a company of Saints, but adulteresses and adulterers, Jam. 4.4. persecutors and blasphemers, James 2.6, 7. their tongues set one fire of hell, full of cursing and bitterness; Chap. 3.6, 9 and no where called a Church in his Epistle; Sir, it seems the more I rub your eyes, the worse the smoke troubles you● John's first Epistle was written to another manner of Society.  
Dr. It is true, Paul did all, because every officer of a superior degree, hath authority to do the actions of the inferior: but where are we forbidden to teach? must not a minister be chosen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.12?  
Resp. 1. He did them all until the Church was constituted where he was, but when he had others to Teach and labour with him, he took not their work out of their hands, 1 Cor. 1.14. thus Peter, Acts 10.48.  
2. That ye are forbidden to Teach without a lawful call (that is, Anticristian) 〈…〉, ye● you are forbid to Teach as you do, 2 Cor. 10.13. we, that is, Paul, Silvanus, Timothy, 2 Cor. 1.19. in the name of the full Church ministry, Paul saith, we will not boast of things without our measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mr Doctor, pray observe in one Church, every minister hath a measure allowed him to Teach by, which is laid out as by a rule, of which in ministry, every man is not to take what he will, as you do, but God hath parted to each ministry his doctrine in the Church, yea, to the Apostles, when they taught as ordinary Teachers, and to those that taught with them, to which Paul alludes 1 Thes. 2.4. as we were allowed of God; there is a Gospel allowance to Teachers, what they should Teach, and yet Bishops chosen by teaching that doctrine, he was to be called to teach in the Church, and not by others.  
P. 10.  
Dr. Here is no mention of an Evangelist at all, how then is it proved hence that he is a perpetual and assistant minister in the Church? and if (as he saith) The Apostle doth speak here of public Church Ministry, and doth not name an Evangelist in it, than the argument is strong against him, that an Evangelist is not an ordinary public minister.  
Resp. Mr Doctor seems profoundly to argue in this place, against nothing: pray consider it.  
1. That in this Scripture, Rom. 12.6, 7, 8. is not mentioned the name of Prophet, Pastor or Teacher, which he cannot deny, but yet are employed here: but because the Evangelist is not set down, therefore he hath no place at all, though the other may have, having the Doctor's leave.  
2. The Prophet in prophecy which was before him, is employed; and the Pastor, in his work of exhortation, that comes after him; and the Doctor, in teaching, is employed: And there is Ministry for one in the Evangelist's place; but he must not be there, unless he be set down an Evangelist, though all teaching, and his emmenter, may be called Ministry. Sir, here cannot be understood any other Church-Teacher whatever; nor your Church-Deacon, or supposed Elder, these follow in vers: 8. in giving and ruling: Sir, I pray take heed of your taking too much liberty in making the Scripture speak against themselves; if you forbear that, I am sure they will not speak for you at all here.  
Dr. This is a silly and irregular thought; for how can a Church be constituted, before God give gifts? Shall we make Evangelists, before God makes them? All Pastors and Teachers are in a general sent Evangelists, that is, publishers of the Gospel, but not in a peculiar sent, as he would have the Evangelist to be.  
Resp. Reader, the cause of the Doctor breaking out into this silly cry, is, for that in my Book, pag. 10. is written, whereas the Apostle saith, there be divers gifts, from this Rom. 12. (I think, if ever a Church were rightly constituted, greater gifts would be bestowed on men, then since the Apostles.)  
1. The Doctor understands not, that God hath distinguished the Church gift from the Heavenly gift; the Church gifts are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are given to men by the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the divine gift God had given them to minister the Church gift, by which is the several calls of the Church ministry, Evangelists, Pastors, Teachers; and thus indeed the Church is not to make, before God hath made them, but after.  
2. For what cause the Doctor troubles himself about Pastors and Teachers being Evangelists, having before written of it, and so few unworthy observations of a Doctor, and up with it so often, shows he wanted matter to object, and that the man is mightily troubled about the Evangelist in his mind.  
Dr. This Paragraph is to me a piece of nonsense; for I knew not what he would say in it, or how it is coherent with this former discourse.  
Resp. If the Doctor be silly, as he makes himself, I wonder he would take upon him, in so unworthy a way, to send down his notions in so secret a way, to disgrace me and my writings privately, amongst the ignorant multitude: it had been more honour, having been provoked to the press, or print, to have published some worthy work in defence of their Presbyterian Government, set out in the Propositions, which I printed against; or against that form of Church Government I added to it; or prove their Government by the practice of the Primitive Church, and disprove that in my Treatise, of the resurrection of fallen Churches; and not in seeking to correct truth for error in a Book, make ten errors, when he proves none, but the not understood nonsense he talks of, is in this, The Church ministry is set out oft times by one word in Scripture, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act: 20.17. he called for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus that, 1 Cor: 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, that under these words set down in the plural number, the whole ordinary Church ministry are comprehended, of Ephesus, or Corinth) and consequently, may be of any other Church.  
Now Reader, judge where this be nonsense, where a man but of small understanding, may not apprehend it, though not a Doctor; and where it agreeth with the whole scope of my Book, or not; and how little cause the Doctor hath to call it nonsense.  
Dr. If the thing in question had been proved, these objections might have been made: but now they are a begging of the question.  
Resp. Sir, when God hath thrown down Babel, he will prove it unto you then; and I shall no need beg the Question any more: nor if you would yield to the truth, I need not come a begging to you for these things at all.  
P. 11. The third Church.  
Dr. Where was the second Church spoken of? For hitherto he hath mentioned only Rome to prove the point, which hath yielded no proof at all.  
Resp. 1. The first Church, which I now must make the second, was that of Ephesians, pag: 2. O Mr Doctor, have you this twelve month been making observations on my Book, and pass over the subject of my discourse with so little notice, as to ask where the second was: sure that text of Scripture doth dazzle your eyesight, when ye come to look on it, because ye cannot see a single ministry in it; it was a wonder, that Antichrist did not see this would destroy his way of administrations ●●r him.  
Dr. Nor is here from this, 1 Cor. 12.4. any word of proof, but that there are several administrations to general pers●n●: And what then? is therefore an Evangelist a distinct, ordinary, perpetual Officer in the Church? O silly, silly weakness!  
Resp. Sir, take heed, lest you come in the compass of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor: 2.17. which are corrupters of the Word. Sir, how can these gifts belong to general persons, which are to be in every constituted Church ordinarily for which God hath designed several administrations in the Word. Sir, your general persons is a term ●o general to be used in controversy: when you more particularly express yourself, I will more particularly answer you, if this do not suffice you.  
P. 11. Mark: 6.7. Luk: 10.1. Christ sends his forth two by two.  
Dr. This is a proof like all the rest; from the circumstance of a fact, to argue a perpetual institution, is very weak: Christ sends his Disciples by two and two, and the ministry of the Gospel is not a single work: therefore, beside Pastors and Teachers, there must be Evangelists in ordinary, and perpetually in office: What a senseless consequence is this?  
Resp. This act of Christ was brought only to prove against a single ministry, as now used; the Church being not yet fully constituted.  
2. Whereas you make a great cry of nothing, with a, O Yes: this is proof like all the rest, from the circumstance of a fact. Sir, what if you had no more to convince you of your single ministry? is not this enough? was not here the sending of the Apostles and seventy to teach? according to which pattern, should not you walk by, if you would walk in the truth? had Moses more than the pattern, to do all his Tabernacle work by? Sir, was this only done in one, two? or were not all the eighty two so sent forth, and so commemorated by the Evangelists? sure if the thing were so slight, as you make it, there would not have been that care to set it down there was. And as these now, so after they always did, in the History of the Acts, go two or three together, from this their former Commission. Sir, if men would believe you, it were nothing for you to make nothing of overcoming the truth, with branding it with senseless consequence, drawn by yourself, out of that was never intended by me: and so, if there be any senselessness, in the consequence it is your own, and none of mine.  
P. 12. I shown, why Christ sent the Disciples, and seventy, by two and two, and not by three; because none were to officiate the Evangelists office, while Christ was living: and in this he was, 〈◊〉. And whereas I said, I remember not that the Apostles are said to Evangelize, during Christ's being on earth, Mr Doctor in his Scholia saith, This assertion is false; the twelve did Evangelize while Christ was alive, the text saith it expressly, Luk: 9.6.  
Resp: 1. I did not assert the thing, but said, as I did remember; it is not said, they did not: I, hastily writing, did not examine it.  
2. That they did Evangelize, as the Church Evangelists did in constituted Churches, after Christ's resurrection; I say, that the assertion, if Mr Doctor will have it so, is true, and the contrary false.  
P. 12. The time of gathering Churches was not yet come, etc.  
Dr. Those that became Disciples to Christ, to what were they gathered? why, were not they a Church that were united to him by faith, as his members?  
Resp: Mr Doctor may satisfy himself concerning these Questions, without my Answer: I wonder he useth a why, and what, about it.  
1. Were there not many a one with him by faith, that were not in public Church Fellowship, or in Church Ordinances with him, as Lot, Job, and others before, not circumcised? many in the Antichristian church, now are of Christ's invisible church, Rev. 18.4. and no man will say, these were in a visible church society of Christ: why were they called out else? Nicodemus and others.  
2. The Holy Ghost will give another answer, Act: 1.4. they must tarry at Jerusalem for the Holy Ghost, before they constituted churches: yea, in Judea and Jerusalem, vers: 4. and Eph: 4.8, 10, 11. will show you: Christ went to Heaven, before he gave th● gifts of church ministry to the church, to be ministered unto in a church way, as they after were to be administered.  
Dr. Christ declares, that M ses ministry was at an end with John the Baptists time, Math: 11.12, 13. Luk: 16.16.  
Resp: 1. Neither of these Scriptures say, that it was at an end: but that it was; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. from thenceforth the Kingdom of Heaven is preached: Note, until John there was none else but Moses ministry, and that it was not utterly abolished in John's time, or by John, Math: 23.1, 2. Jesus said to the Disciples, and to the Multitude: The Scribes and Pharisees sit in Moses Chair: Whatsoever therefore they say unto you, do ye, etc. This was in the last year of Christ's ministry, and after John the Baptists death, and yet it is not abolished utterly; if it were dead, it was not buried.  
2. That churches were not constituted, see the History, Act: 6. Deacons are set up in the church, after 1 Cor: 6.1. the ruling Elder is set up in the church, and none before: after this, the deaconess, and things concerning the Kingdom, that is, the church administrations were given them after Christ's resurrection, Act: 1.3. by especial direction.  
P. 12. It was gross, when the word, Church, was only taken for your places of assembly, etc.  
Dr. The denomination of your place of meeting by the name, Church, when the continens is used pro contento, is not incongruous, but consonant to Scripture, 1 Cor: 1.18. with 20, 22.  
Resp: Sir, it is incongruous for a man to quarrel with one agrees with him; and to take the word, Church, in Scripture, only for a meeting place, is worse: but I think I proved to your hand more clearly, or Mr Mead for me, that which you here assert in the same Book, p. 56. from 1 Cor: 11.22. But you were weary, spending any more time and ink in the reading and correcting of this smoky piece; and so left off, before you came to the end, and saw it not: or rather, you dare not deal with that, as with this, it comes closer to your coined government.  
Dr. Mixed Assemblies do not make void the truth of the Church, if God's Ordinances be observed therein, and the true Doctrine taught and received.  
Resp: 1. This is but your saying they do not, it is little worth with those argue against you; especially, when it is against the truth.  
2. Your Hypothesis is drawn a● impossible, for God's Ordinances cannot be observed in mixed societies.  
3. Show me one church constituted of the Gospel constitution, of a Nationall mixed society, and I will show you all others be the contrary constituted; and more than 100 years after, that were approved by approved Authors.  
Pag. 12. There are to be three distinct Teachers in every Church.  
Dr. It is not clear, that these three are to be distinct and perpetual in ordinary; all this is said at random, and without ground.  
Resp. 1. Sir, it is as clear as Scripture can make them; yet as clear as they are, I cannot make your eyes see them, the smoke being on them: take away the smoke, and they will appear to be three distinct ordinary Teachers.  
2. That, that was ordinary in the Apostles time, that is to be ordinary in every true constituted Church for ever; and it hath a Gospel ground: but your single ministry hath no foot for a foundation from Christ, but Antichrist: you acknowledge Pastors and Teachers, why have ye not them set up in your societies? sure it will not suit with the constitution of your Church, or with your profit, or something.  
Pag. 13. Galat: 2.9. James is Evangelist, Peter Pastor, John Teacher.  
Dr. These things are mere fancies, without any proof from Scripture, and altogether inconsistent with the Apostolical charge.  
Resp. 1. Sir, what means 2 Pet: 5.1. where Peter calleth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; If not that in some constituted Church he was joined with others in the ministry?  
2. Sir, in my Treatise, of The Resurrection of fallen Churches, I have proved by the testimony of Tertullian, Ireneus, and others, that the Apostles were the Elders of the Church of Jerusalem; men whose testimony is to be received before all the testimony of the Presbyters living.  
3. Is it more inconsistent with these to do thus among the Jews, in the Mother Church, then with Paul to do these among the Gentiles, 2 Tim: 1.11. and with Barnabas, Peter and john, with Philip at Samaria, Act: 8.14.25. and why not at jerusalem, ●r Doctor?  
Pag: 13. That the Gospel was preached in the Synagogue, as to mixed multitudes.  
Dr. These proofs are such silly inferences, that it is tedious to reflect upon them, and examine them, they are even ridiculous.  
Resp. Sir, you are not the first have made a mock at the truth of the Gospel; their disputing, and reasoning, differed from Church teaching, as a work of the Catechist: which when men were sufficiently wrote on, were separated from the multitude to the believers society; as in the Acts 18.4, 7, 11. and is a thing deserves more study, than you are willing to spare about it, because it is opposite to your present designs.  
Pag: 14. the second part of ministry, etc. L. 1.  
Dr. This doth contradict that which he hath been saying all this while; his argument formerly taken from the order of words; for if the Doctor be the second part of the ministry, next the Evangelist, than the Pastor is not the second to the Evangelist: but these are groundless whimsies.  
Resp: In the end of the page before, I shown, from the words of Christ, Math: 23.11. He that is greatest amongst you, shall be your servant: Where I observed, Christ shows, the Evangelists work was to make way for the Church constitution, and so ministered to the Teacher and Pastor: And when the Church came to be constituted, and that there were men fitted for the Evangelists ministry, than some other was constituted to do that work without the Church, and the Evangelist did minister the perfecting ministry to the strong men in Christ, in which work the Pastor is next him; though in the other, his ministry preceded the Doctor: And this is the groundless whimsy, which was the practice of the Apostles, in their ordinary ministry: Paul taught at Corinth, before he baptised, and then baptised: and when the church is constituted, he leaves baptising, and that ministry, and Evangelizeth, 1 Cor: 1.14, 17. Act: 18.4, 7, 8.  
Pag: 14. Of james and john's Epistle.  
Dr. The difference of james and john's styles, the one reproving of vices and faults sharply, and the other persuading powerfully to the improvement of grace, is no argument of any such thing as he would have inferred, that he was a Doctor to the Jewish church in particular: But indeed these things are so weak and silly, that they are not worth the answering.  
Resp. See how this silly man makes the difference of the doctrine, to be only in the stile, as if the condition of the persons required it not: as if any man in that society, and to that people john taught, might have taught that Doctrine; and applied there, that james taught ●t, è contrario, Mark: 3.17. was not john, as well as james, the son of thunder? Think you, among the Apostles was no other conduct of spirit, then in your confused Babylonish teaching? See if any Epistle writ to any church, be like this of james: Show any ground from james Epistle, that it was written to a constituted church: I think I shall show you shortly 20. why it was not.  
P. 14. The whole Doctrine is for Babes.  
Dr. The Apostle writes to young Men, and to Fathers, as well as to Babes: how then is the whole Doctrine for Babes alone? but this is like all the rest.  
Resp: 1. The Apostle, as Apostle, had an extraordinary call, to write to Fathers and young Men of the Church, as well as Babes.  
2. That he writes to these, is contained all in chap: 2. vers: 14. Now what, and how much of Doctrine it contains, that this vapour should come from the Doctor, I know not. Chap: 2. vers: 1. he gins with, Little Children; vers: 12. and vers: 18. chap: 3. vers: 7. vers: 18. chap: 4. vers: 4. chap: 5.21. and in all the Epistle not a word more, but in chap: 2. vers: 13, 14. of young Men, or Fathers at all.  
P. 14. The third part of Ministry, or second of the Church Ministry.  
Dr. This notion of distinguishing the ministry, and its parts, in abstracto, from Church ministry, to make the third in the one, the second in the other, is another whimsy which he frames to himself.  
Resp. Was there ever man, in so vile a manner, would so secretly have wounded the truth, and a man's reputation, by reproach, as this man endeavours? calling my distinguishing the Ministry without the Church, from that within the Church proudly, Notions and whimsies: I received base terms in his Letters before, but I answered them in mildness and humility; but this secret treachery I cannot but take notice of.  
1. Where he saith, that I make the third in the one, the second in the other, is a whimsy of his own head, if there be any whimsy in it, and none of mine.  
2. If the man were sensible, he would understand, that Paul, 2 Tim: 2.11. was a Preacher, an Apostle, and a Teacher of the Gentiles.  
1. See here is a Preacher before the Apostle, not in dignity, but did in ministry precede the Apostle, he being the first in th● Church ministry, and the Teacher the last, as in Eph: 4.11. which being the extremes of the Church ministry, comprehend the rest of Prophet, Evangelist and Pastor under them; which I dare to maintain against Mr Doctor, by word or writing, and prove his language to be but little better than blasphemy and railing.  
Dr. That Saint Peter's second Epistle was written to the Jews of his particular charge in Jerusalem, is contrary to Peter's own words, as in 2 Pet. 3.1. it appears the second Epistle was written to whom the first was, and it is clear the first was not written to t●o●e of Jerusalem, but to those of Pontus, etc. 1 Pet. 1.1. So that to please himself in these whimsies, he care not what he saith, or what conjectures he makes contrary to the text: sure when he wrote this, his whimsy did blind him so, that he did mistake the one Epistle for the other, for it is in the first Epistle, chap. 1. verse 2. that he gives them the title of the Elect, and the dispersed are the Elect; by this it appears, with what careless fantasticalness this is written.  
Resp. 1. Friend, in my Epistle to the Reader, I let him know, of which he also in a Letter wrote me, and rebuked me, for doing this thing in haste, yet see with what bitterness he carps at a mistake, of putting the Elect to the second Epistle, which is in the first.  
2. That I may when I meet with Truth honour it, though it should have come from a de●●●l, I do acknowledge the mistake, and the pettish man never spoke any thing that was considerable but now in this: But  
1. I commend to be considered, where an Epistle formerly written m●y not be absent by the malice of the Jews, as one seems to be of the Corinth's, 1 Cor. 5.9.  
2. Lest any man should think I should object this, without ground to uphold my whimsies and fantasies, pray observe 2 Pet. 3.15. he mentions the Epistle of Paul to them, which was that of the Hebrews, which without question was written to the Church at Jerusalem, Heb. 13.23. if Timothy come shortly I will see you, which was not the dispersed Jews in these several parts of the world, but the Church at Jerusalem, of which, after most of his Epistles written from Rome to the Gentiles, he writes to Galatia, and is going for Jerusalem with Titus, 18 years after his conversion; nor did he teach the Gospel but to the Church of Jerusalem amongst the Jews, Heb. 3.1. he calls them partakers of the heavenly call, Acts 18.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
3. Peter's most abode was at Jerusalem, as he that will but observe the History of the Acts m●y well find it, and so was James; it being agreed that James, Peter, and John should minister to the Circumcision.  
4. Timothy it may be could not go up with him at that time, for he questions where he would or not, Heb. 13.23. and he seems to speak to a particular People, and of a particular place.  
P. 15. The whole Epistle doth concern such only as are exercised.  
Dr. This kind of arguing from some words to infer such consequences is so silly and frivolous, that a man can scarce consider it with patience.  
Resp. I say, It is the doctrine of the whole Epistle, he saith, this is only of some words: he should do well to show that the Epistle doctrinally concerns exercised Christians, or that joy it is in some one, he gins only with exhortation to grow unto grace, and ends with the same, the whole matter tending thereunto; yet he cries, O silly and frivolous, as having nothing else to say for himself, in which he sounds like an empty barrel.  
Dr. Here we have a fourth part of Church ministry, even now we had but the second, where is then the third of Church ministry? then he said, before there were but three distinct persons to be Teachers in the Church, and now he brings in four.  
Resp. 1. Before you have the second Church ministry as you confess.  
2. You inquire for third.  
3. Before you say there were but three distinct persons to be Teachers in the Church.  
4. I have desired you not to take exceptions at the corruptness of the Copy, and yet how the good man catches at a fly, will not any understanding men that reads it, say you want but matter to carp at, and to rail? a man would scarce believe your empty terms when you pass by things you know not how to except against, or what to say unto; to say they are things not to be considered: 〈◊〉 predecessors part you act to the life, that was done by the Spanish Cardinal to the Pope, on the Letter of Grosted, as at leisure you may peruse, in the book of Acts and Monuments, they were not so wise as you therein, nor so subtle, as appears in the carriage of this business.  
Dr. It contradicts also the former order asserted, viz. that the Evangelist is before the Pastor and Teacher, and now he is placed behind them; so the Evangelist is double, both first, and last: these intricacies do show that all these things are written a● random, without any judgement, or consideration.  
Resp. 1. That the Evangelist is placed behind the Pastor and Teacher, is, because he is here last handled.  
2. He that will enumerate the Church officers, and begin with the Apostles, and goeth downward, comes last to the Doctor: but he that gins with the Doctor, and goeth upward in order to the Apostles, doth not destroy the Gospel order; for as in Nature a man is first a child before a man, though in honour a man is mentioned before a child: so in the spiritual estate of Christians likewise.  
3. As for that the Evangelist is said to be double, I have already answered it to an objection already made there-against.  
P. 16.  
Dr. All these following conjectures are so silly, and so little worth the consideration, that no wise man will spend time to refute them.  
Resp Sir, I did not spend the hundreth part of time to refute your prudential Presbyterian Government, which hath but little of the Gospel pattern in it at all; Sir, I took it a broad, call your brethren to put it together again if you can, I provoke you to it, and do not blind the eyes of the world, and say, They are silly things, I will charge you with it: your Wit and Learning cannot do it, and therefore to save your credit you slight it: but this will not serve you always, there is a day coming, God will call you to an account for your Stewardship, Luke 16.2.  
P. 16. on Colos. 3.10.12.15.  
Dr. What he means by this example, and to what purpose it is alleged, I know not, but I am sure he makes inferences from the Apostles words, which are mere fancies, and no ways consistant with the Apostles mind in this place alleged; for the Apostle doth not speak of the estate of the Church as it was a society, but of the duty of every believer as he is a member in Christ.  
Resp. 1. For the alleging it, I did it to that purpose before I ever read Dionysius that he doth, who shall tell you for me why I alleged it; Dionysius chap. 6. Eccl. Hierar. prioris autem vestis posi●io alteriusque assumptio migrationem illam à media vita licet sacra, ad perfectionem significat sicut in divina regeneratione promotionem judicabat a purgata vita ad contemplautem illuminan●emque habitum illa vestis caudentis immutatio: This was a received truth, when Presbyterian Government, as now it is, was hid in the bottom of that bottomless pit.  
2. That the Church here is spoken of, as to a Society, I will maintain according to my brief Analisis and exposition, made on the whole Epistle, in my Treatise of The Resurrection of fallen Churches, as is made to appear, which I provoke you to object against if you can.  
P. 17.  
Dr. Suppose all these in the Paragraphs to be true, how will the inference be made good, that an Evangelist is a perpetual and ordinary ministry in the Church.  
Resp. 1. Methinks you should deal honestly with the truth, and say they are true, or show wherein they are false, to what purpose is your arguing in this kind else?  
2. How the inference will be made good, that the Evangelist is a perpetual ordinary officer, lieth at the Assembly door proved in my Letters, waiting when you will be at leisure to give them an Answer, an● especially in that particular we have a proverb, no man is so blind as he that will not see, you need not inquire how, Mr Doctor.  
P. 17. 1 Thes. 2.1. Our entrance.  
Dr. From the particle (our) to infer, were ministers joined with him is no true ground, the Apostle speaks of himself alone in the plural number in many places, 2 Cor. 10.1, 2, 3, 4. and chap. 1. v. 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, and elsewhere.  
Resp. 1. That the Apostle in this place had others joined with him is clear, Eph. 2.19. Paul, Silvanus, Timothy, are those he calleth us, and our, in the whole Epistle.  
2. The Apostle speaks indeed himself but for Timothy and himself, Timothy is joined with him.  
3. By that chap. 1. with that whole le●ie of verses, in our is the Church mentioned, 〈◊〉 as in we, Timothy and Paul, in verse 1. Which proves, he had others joined with him, and reason and sense will tell, wherein ministers are one, in the Scripture sense.  
P. 18 Apply hence we may, etc.  
Dr. From the premises, you may as well conclude, that there is a , or  administration in the ministry: for if the number of Paul's co-adjutors be the medium of the argument, than so many helpers as he had, so many administrations there are: hence it is clear you are an extremely weak man.  
Resp. Sir, would it not be a wonderful shame, that such a strong man, like that Philistime, should be overcome by weak means? nay, weakness itself; Sir, if you will not boggle with the truth, I will maintain, that the Apostles helpers are the medium of the argument, so that you understand it of such, as at one and the same time, and in one Church only did help him in the Ministry, but who would think you would take all 〈◊〉 his helpers in several Churches, to be accounted of as in one Church, do you 〈◊〉 the word in simplicity, and Godly sincerity? now I appeal to God and your conscience in these things.  
P. 18. Coming to show how the Extraordinary, and Ordinary Administrations differ.  
Dr. Haec omnia gratis dicta, and do not con●●●● with that which hath been said formerly.  
Resp. Et tibi gratis concessa, for before, I only spoke of the ordinary Church Ministry, now of ordinary and extraordinary also, and so you are never the wiser.  
At first, Christ administered to Apostles, Apostles and Prophets to Evangelist, Pastors and Teachers; Evangelists to men, Pastors to youth, Teachers to infants.  
Object. You inserted not the Pastor, and his administration.  
Resp. As the Apostle 2 Tim. 1.12. putting down the two extremes of the Church Ministry comprehends the rest, so in the first and last of the ordinary Church ministry is comprehended the middle.  
P. 19  
Dr. These allusions are no ground for a divine institution, which at all hath not been showed. Ergo,  
Resp. Allusions, nor nothing besides, are any thing with you, that serve you not, Rom. 2.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Babe is under the Teacher's ministry or administration, the Pastor helps on to perfect us, as youth, that under the administration of the Evangelists ministry we may be men in Christ, Eph. 4.11.12.13. applied to the whole Church ministry.  
P. 21. John 21.15, 16, 17.  
Dr. This is like the rest of your arguments, to find Mysteries where there are none, and to build arguments upon them, is all along your way; it may be granted, and is a truth, that there is a distinction between Lambs and Sheep, and between the● feeding and feeding of Sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, differunt modo: the first is properly to feed them with meat, the other rule and guide them; but all these duties are recommended to one and the same man, and this instalement of Peter in his office by sufficient grounds to infer that which you would gather from thence, in the same Pastoral and Doctrinal charge, and this is to be done without the coining of a new office.  
Resp. Mr. Doctor, you must begin with an O yes, still, for fear lest no man would not heed what ye say; and did they heed you rightly, they would take heed how they read your writings, I hope you are more just in your cases of conscience.  
1. You acknowledge part of the truth, but not all, here are three sorts expressed, and differenced clearly in their feeding, why do not you ingeniously confess it, or deny it by argument? but you confess only what will serve your own turn, this will not avail in the day of Christ.  
2. You have two sorts of feeding, the one with meat, the other with rule, yet both sorts are fed alike; but Sir, where is the third? what, is it, or is it not in the Text? or are you not willing to have it there, or known it is there? and then the Lambs are fed with Doctrine, Sheep with rule.  
3. These are recommended to one man, but was he not an extraordinary officer? and were they not several administrations given unto him?  
4. If I prove the office from the Scripture by institution, practice, and continuance, how can you say it is a new coined office? you have not one of these to show for your single Nationall Church ministry, in all the book of Christ; yea, in the Name of Christ, either prove your call and ministry, or lay it down, or this will be a witness against you at the last day.  
Dr. If this be your clearest proof, it is clear you have no proof at all, but make your fancy, and wrong application of the Text, all your proof; this proves no more, then that Peter was fully re-installed unto his office, and that notwithstanding his threefold denial, he was again thrice admitted to his charge, ●nd to all the objects and parts of it.  
Resp. Sir, to all understanding men, you clear up the truths of my Treatise, and bring a darkness on yourself and judgement, what, twelve month's time to find out Peter's re-instalement, and to put in a few empty lines, and to put it in again and again? you should have put it in a little further off, if that were it you aimed at: but Sir, pray what do you make of Peter? a Pope indeed? or I pray Sir tell me, what express Scripture have you to prove that Peter lost, or was put out of his Apostleship? or if you will, his Bishops See, that he was now re-installed, and that nothing else but his threefold reinstallment must be understood in this place; I believe you had this from some Popish Priest or Postill; pray Sir, at the call of any of the Apostles, had they a threefold instalement as you here set down? if not, why should they have it at their reinstallment? had Christ prayed that Peter's faith should not fail before he fell, and shall his Episcopacy? Sir, I know none that lost his Episcopacy, but Judas, of the Apostles; you are in a Popish dream, the Lord awaken you; are there several feedings, of which one sort are fed with rule only (good Mr Doctor?)  
P. 22. 2 Cor. 6.1.  
Dr. The Apostles meaning is, that men work together with God, that is, every minister is in his own work subordinate unto God, it is then impertinent to make this inference, it is not the work of one man alone, many men may work in one and the same work, and one may have divers works as the objects differ, one Shepherd ma●● at one time feed both Lambs and Sheep.  
Resp. Sir, Hereunto I have not had 14 hours' time to copy out your breviary, and return you this Answer, in a little longer time I should deal better with you; but any rational man that will look on the Text, and see your falaciousnesse, may tract you and know you; you say the meaning is, that men work together.  
1. What men, 1 Cor. 1.19. are they not we Paul, Silvanus and Timothy? or what were they?  
2. Where did they work? was it not in the Church of Corinth?  
3. How did they work? was it not together in ministry? Now to this you seem to agree: but than after, in your after exposition, because you feared the former, like fire that might burn your double doctrine, you fly to an exposition quite contrary to truth, that serves yourself, every eye may see where you were going; and as for part of the inferences, they are like your doctrine, corrupt, and none of mine, it is your chief art and skill to man inferences, you make none good of your own, nor deduce those honestly mine.  
P. 23. He that plants, and he that waters, are one, 1 Cor. 3.8.  
Dr. By one in this place is not meant so much the ministry, as the efficacy and virtue thereof, that is, they are as to the bringing forth of the effect, as one thing that is of no efficacy, but only outward instruments & servants of God.  
Resp. 1. I cannot but admire how men do befool themselves, when they fight against the truth; saith he, they are as to the bringing forth of the effect, as one and the same thing, that is, of n● efficacy; it is learnedly cleared.  
2. Consider this is first spoke of Paul and Apollo, and here relates to them and their ministry, in the pronoun, quis, and after more clearly in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unum ●●ministerium; again, every one hath his own reward, according to his own labour, ver. 9 we are labourers together; now judge, if here be not intended only Ministers and Ministry, and the Doctor's gloss, very spurious and corrupt, worse than whimsical.  
P. 23. 2 Cor. 1.15. That in no constituted Church, we read of no more but three in fellowship of Ministry ordinarily.  
Dr. These are weak conjectures, and can make no such in probability, as are inferred on them.  
Resp. I beseech the Reader, see I propose texts of Scripture, and affirm that in no constituted Church were more, or should be less, the Doctor cannot disprove it by the word; that confirms it abundantly, and therefore he shakes it off with a conjecture only: pray see of what authority the Scripture is with these kind of men, ●or ●y ● Church pattern in the Gospel.  
P. 23. We do that never Apostle did do.  
Dr. Was not Peter bound by the charge that was given him, to feed both Lambs and Sheep, as well the young as the old, by giving them their meat, and ruling them?  
Resp. 1. As Apostle, he had this charge, but this warrants not us in our practice, being ord●●●●● ministers, by a ordinary call.  
2. The Apostles had authority for all, that from them authority may be communicated to others in an ordinary way.  
3. Ordinarily (and so I intent) no Apostle did the whole ministry; what means the mentioning of their co-workers so oft else? and that of Acts 10.48.  
Dr. I say, that every one that is called to the Ministry, is bound to do all that God doth enable him to do, both to Teach and to Rule, as the occasions do require his service.  
Resp. 1. You have Mr Doctor, a dixi for it, if we take your words to be divine Oracles, it is enough; but methinks it were more like yourself, to say, thus saith the Lord; not I, as faithful Paul said; or else say, thus sai● I, and not the Lord; but you will say, I say this now, and anon you will say, God said; but if God had said so, you would not have weakened your cause so as to say, I say, 1 Pet. 4.10. as every man hath received the gift, that is, the ministerial call from the Church, so minister the same, not other gifts by your leave; of this I writ fully in my Letters, I wonder I do not hear from you; I fear some private papers in the dark, as this, are sent abroad by you, to catch silly souls withal.  
Dr. If God send forth fellow-labourers 〈…〉, they are to do their work jointly and distinctly, according to their Talon which they shall have, and shall make them fittest for service; the Apostle, 1 Tim: 3. Tit: 1. where he expressly doth institute the appointment of Church Officers, doth name none but Presbyters and Deacons; and under that name, comprehends Pastors and Teachers, not in distinct, but in the same persons; although, if God send forth more labourers, then are in a particular Vineyard, they may apply themselves distinctly more to one then to the other, as their Talents make them fittest for service: but if there be no more than one alone sent forth, he is to deal, as the several objects, and occasions, require his service.  
Resp: Sir, your jointly, which you allow to the Gospel labourers, is, of necessity you cannot deny that, for the Scriptures are so clear; (but your leaven lieth hid) yea, you allow they must do it distinctly also; but jointly in a Nationall Church, distinctly in a Parochial; otherwise it cannot be understood in your societies: Did Paul, Sylvanus, Timothy, do their work thus Nationally, Mr Doctor? You have not these in any Church, who should have them in all. And after again, you say the word, Presbyter, comprehends Pastors and Teachers, not in distinct, but the same persons: I hope when you read this again, you will be ashamed of it. As for your conceit of a particular Vineyard, and applying themselves more to one than another, hath no ground or proof from Scripture; and than you tell us of the sending out of 〈◊〉 Labourers, Scripture speaks of no such thing.  
P. 25. The true and false ministry are distinguished from the differing materials, 1 Cor: 3.12.  
Dr. This is your ordinary fault, to lay too much weight upon Metaphorical and Allegorical speeches.  
Resp: Sir, the Kingdom of God was set out in Allegories, and is in especial manner, if ever to be known, to be known from them: Satan now, to keep this Kingdom hid, hath taught men a long time to deny any argument to be deduced from them to prove any thing at all by: But Sir, why not from them? Is it not the Word of God? And is not the Kingdom, and mysteries thereof, laid up in them? It cannot be denied, but thence a discovery comes to be made against the present practice; Indeed, if you will say, because they are not understood, we cannot argue from them, it were something, and so may be said of all the Scriptures.  
Dr. You stretch the matter beyond the Apostles scope, and so you do continually in all this discourse.  
Resp. Mr Doctor, Lis coram judicibus est.  
Dr. It is clear, the Apostle doth presuppose that the same man may at one time build hay; at another, stubble; and at another, wood; and the same man may build gold, and silver, and precious stones at different times; nay, and this is clear, that at one time a man may build gold and silver, and at another hay and stubble; You stretch the Apostles words beyond his scope, and rack them to another purpose then the Holy Ghost doth intent: and then in all this following discourse, you make upon this sandy ground a building of fantastical conjectures to prove your point.  
Resp: Mr Doctor, your single stubble ministry may some of them not at one time build gold and silver; and at another, hay and stubble; but gold, silver, hay, wood and stubble, at o●●● teaching, for aught I know. Sir, the question hangs on these.  
1. Where there were a single ministry at Corinth, to do this, or not? or your supposition is nothing, and your doctrine false and Antichristian, that is worse, 1 Cor: 1.12. and chap: 4.6, 15. chap: 12.9.  
2. Where Paul, in his Epistle, doth not endeavour to describe the false Church ministry, and their work, from the true, and their work, both ministering in Corinth, or not? as in his second Epistle, written from Philippy, as the first was, in which this is opened clearly, 2 Cor: 11.4. where the Teacher of each society is applied unto; who is said, to teach Jesus the foundation; yea, and the Gospel which Paul taught, but in a corrupt way, as vers: 3. He was afraid, lest their minds were corrupted from the simplicity of Christ. And now lest the Apostle should be thought to aim at one individual person in the word, he vers: 3. compares vers: 13, 14. Satan's Ministers to the Ministers of Christ, for number, order, way of ministry as Paul in the Gospel had taught to be. Or, who knoweth not, that the Church of Corinth could not so easily be seduced by them?  
3. But that this is not meant of a single ministry, as the Doctor dreams, I commend to his consideration, 1 Cor: 3. vers: 13. The fire shall try every man's work, of what sort it is.  
1. Here is every man, not one man's work then is applied to.  
2. Every man's work is of one of these sorts, and not one man's of all of these sorts as Mr Doctor, I will not say, fantastically conjectures.  
3. Vers: 14. If any man's work abide. Vers: 15. If any man's work shall be burnt: See, Reader, how corrupt the Doctor's exposition is, and contrary to the Scripture, by his doctrine; no man's work shall abide his ministry, builds hay, wood an● stubble; nor no man's work be burned; for again, his ministry builds gold, silver, precious stones: Mr Doctor, your doctrine is wooden doctrine, at last you will suffer loss by it.  
P. 26. 1 Cor: 4.6. These things have I transferred to myself, and Apollo.  
Dr. The Apostle transferred the things he spoke, of his Stewardship, of the Apostleship, received of God, and of his faithfulness therein to himself, and to Apollo, to teach the Corinthians not to be puffed up so one against another, and that they should not esteem more of any man than they ought: But you run out into endless mistakes and misapplications of the Apostles meaning, and confound the places together, which have quite different scopes.  
Resp. 1. If the Doctor writes two le●●es for refutation, to help fill up the margin of my Book, he writes two or three of bombast railing accusations, without giving reason, as here you confound places together, but no● show where: Sure he had no leisure to show in what, but he hath leisure to reproach, as if he were angry at this doctrine of the Gospel.  
2. He transfers the things of the Stewardship of his Apostleship to himself and Apollo, as if Apollo were an Apostle, as Paul was; or, as if the Stewardship of an Apostle were transferrable to a ordinary Church minister, other way, then in their ordinary Church ministry, as they had been joined in their ministering to the Church of Corinth, in an ordinary way of ministry.  
3. The puffing up one against another, with the Apostles adding here (these things) must relate to something preceding: and what then, but that in which Paul and Apollo are mentioned, or at least concerned? 1 Cor: 1.12. Every one of you saith, I am of Paul, and I of Apollo, I of Cephas: In this these of Paul's society boasted themselves against those of Apollo's; those of Apollo's, against those of Cephas; and those against the Catecumerii. And thus, and no way else, could every one of the Church be puffed up: Now these were distinguished in themselves, as well as ministers, 1 Cor: 3.5. where the believers are divided under their several ministry, as the Lord hath given them to believe, vers: 9 Paul and Apollo are co-workers in the work of the Gospel. Now Paul transfers these things from them which succeeded them in their place of ministry, the ministers, to himself and his fellow labourers, who wrought with him in the Gospel there, for the Church's sake, that they should not think of men above that is written: Now if any men should have been admired by them, it had been Paul and Apollo. 1 Cor: 3.5. Who is Paul, or Apollo? Now if these were not to be looked on more than instruments, much less their own ordinary Church ministry residing amongst them, who were far inferior to the Apostle, and the rest: but look on God, and the Ordinances.  
P. 26. Of Aaron his sons, the Priests and Levites.  
Dr. Truly in all this discourse, from the beginning to the end, I can see nothing you do, but hunt after shadows.  
Resp. 1. Mr. Doctor might have seen by what is said before, that the Assembly in their propositions, did not place the Evangelist rightly, in putting him before the Prophet, against express Scripture, Eph. 4.11. I fear there was corruption in it, enough to show he will never see if he can choose, an Evangelist is an ordinary Minister ●●ought 〈…〉 the Church; and therefore put him before the Prophet, that none should once question it: Did not God foresee this? and show this was of great concernment? when, 1 Cor: 12.28. he set down, first, Apostles; secondly, Prophets, not Evangelists, it is clear: And thus on entreaty ye cannot see to mend, as if it were not so, or no error, though ye have been called on to do it.  
2. Mr Doctor, I use this as a shadow only, as is in words expressed: but you, in your propositions for the Pastor, confirm your ministry by theirs, as by Gospel-authority; and you confirm your Governors and Government by them, as in the sec●●●● for Church Governors.  
3. You confess, they have a representation of spiritual things, why did you not tell, where of the ministry, or not, you were afraid? To say it did not, lest every child should descry either your weakness, or wilful corruptness; and therefore you say very warily.  
Dr. Now it is not to be denied, but these things have some signification and representation of spiritual things; but I am sure they do not near your purpose. Or if they relate to the work of the ministry, in some sense, yet they will not evince that Evangelists, in your sense, are to be perpetual and ordinary Officers; and that there must be in every Congregation, such distinct Officers as you imagine.  
Resp. 1. Mr Doctor, do you come with an if they relate to the work of the ministry: you do learnedly to question that.  
2. You are sure not to my purpose; that is, you are conceitedly sure, but ar● not sure from the word: if you are, why did you not set down, from what Scripture, that I may be made sure or, as well as you? Sir, think you I may not as well say, for any ground you have set down to the contrary, sure the Doctor is deceived in this point?  
3. But if they do relate to the ministry, yet they will not evince that Evangelists are to be, etc. Mr Doctor, I told you, it was but a shadow; I hunted not for it, to prove the Gospel Government by it, as you do; I used it only to illustrate and show the ministry in the Jewish Church, in some kind did resemble this, under the Gospel, in such things as are moral, that the Church was to be ministered to other ways then by a single ministry.  
Sir, in the margin of my Book, pag: 27. at Rom: 2.20. that babes are the Teacher's Congregation; you set your mark of (C) upon it, but durst not stay there, nor say a word, lest you should open a gap for it: You have touched but little of my Book, and that you have done, is to as little purpose, as ever Doctor did undertake to do a thing, as every rational unprejudiced man will say, that seethe it: and here's the cry you make with it.  
P. 27. Not to baptise, but to Evangelize.  
Dr. It is proper to all that preach the Gospel, to baptise: such as did receive their commission for the one, the other is joint, Math: 28.19. I think it should be did for the other.  
Resp. 1. _____ which is properly to make Disciples, and signifieth that teaching that went before baptising, as in the order of the words is to be observed.  
2. Th● Disciples here sent out, had, by 〈◊〉 extraordinary call, to do all which we have not.  
3. Baptism brought them into the Church; after which, the Apostle distinguisheth again, by another kind of teaching, called Evangelizing, which differed from that went before baptising, in Math: 28. Col: 1.17. and from his teaching baptised.  
Dr. To baptise, was no more proper to the Doctor, than the Evangelist.  
Resp. This you only assert on your own word; but Sir, in that there are to be in the Church, Evangelists, Pastors, Teachers; how are these in the Gospel distinguished, for ministry and administrations? If one have to do in the Church, as much in all ordinances, as the other: then all are Evangelists, all Pastors, all Teachers; if nothing be proper to either's ministry, but all alike: Sir, though the Smoke of the Temple hath blinded your eyes, yet the light of the Gospel may let you see other things. Sir, by this you would make God the Author of Confusion, who is the God of Order; and that you so oft call confusion, in my Book, is Gospel order in God's Book. Rom: 2.20. He that was the Teacher of Babes, was the Baptizer of Babes: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Teacher: Ergo,  
Dr. To baptise, was not the main work for which the Apostles were sent, nor for which ministers are apppointed: to preach the Gospel, is the main work, and the principal: And this is all that the Apostle in the place doth intent, and not to distinguish preaching and baptising so, as if they did belong to several offices and administrations: You do in this, as in most of your other allegations, rack the Scriptures, and make it speak that which it never meant.  
Resp. 1. Mr Doctor, At the close ends still with some Monstrum hor rendum; intending, that when this prog in the dark was carried up and down, the Reader wherever he opened the Book, and perused his notes, should apprehend that, and all the rest, to be abominable stuff, without more looking after it, as some of late, formerly my Friends, told some of my Congregation, that the Miinisters made but a mock of my Books; chief occasioned, doubtless, through the Doctor's silly notes and notions.  
2. Whereas you say, to baptise, was not the main work for which the Apostles were sent, nor for which ministers are apppointed; I know none denies it: But Mr Doctor, the Question is, where it were to be done, or not?  
2. Where it were to be done, but by ministers ordinarily, that were sent, or called to do it, or not?  
3. The Apostle saith, he was not sent to do that, 1 Cor: 1.17. that is, ordinarily; and then where others were not sent thereto, the Apostle baptised few, 1 Cor: 1.14, 16 and yet in Corinth, Act: 18.8. many hearing believed, and were baptised: Your Countryman Rutherford, a man of judgement, saith, in his Treatise of Church-Government; some other, hence, in Corinth did baptise, beside Paul; and can you think he did it in the same Church with him, without Commission? And did not this Commission he had, in some kind, give the Apostle cause to say, being in ordinary Church-fellowship with the other, he was not sent to Baptise, but Evangelize, and calls him co-worker with him, working in the same Church Paul taught in: prove the contrary, if you can.  
4. I distinguish not teaching from baptising, but the Teachers by their administrations; the Teacher teacheth, as well as the Evangelist, though not the same doctrine, nor to the same people.  
5. The Apostle, not I, distinguisheth Evangelizing from Baptising; Baptism being a peculiar act of the Teacher's ministry, and in a especial kind distinguishing him.  
6. If this were so common to all, why did not Peter baptise the first Gentiles, men that received the holy spirit, but command others to do it, A●: 10.48.  
P. 28. In saying he was not, the Apostle implieth, some are sent to baptise.  
Dr. Do you think, that any are sent to baptise, and not to preach?  
Mr Doctor, have you my Book to read, and do you ask that question? Or did you send to Mr Ellis to answer you for me? Do you find any such thing in all my Book? Is not the contrary set down in many places? Sir, it seems you would beg me say so, because you cannot make my Book do it: Are things at this ebb with you, Mr Doctor?  
Dr. If the purpose of sending is primarily to preach, and secondarily to baptise, than the Apostle saith right, that his commission was rather to intent the preaching work, than the Baptising of Disciples.  
Resp. 1. Mr Doctor, What if this be not the purpose? what then? doth the Apostle say wrong? (its 〈◊〉 no wrong to me, if you say so of my writings, if you are so saucy to say so of the Apostles) but Mr Doctor, we know your mind, which is this, That if the Apostles, or any else, say otherways, than you would have them say, they say wrong: but when they say as you would have them say, than they say right; yea, right or wrong.  
2. It was primarily to preach, but it was to men without the Church, before Baptism; and secondarily, baptise; and yet Mr Doctor, the Apostle is wrong in your sense.  
1. Here he speaks of Baptising first, as the first, and Evangelizing after.  
2. This was to a Church constituted, even Corinth, and tended to perfect them after the Church admission in the faith of the Gospel, being baptised already.  
Dr. In your paragraph foregoing, you say, that baptising was, and the Doctrine (of Baptism) the Doctor's work; as appears, Heb. 6.1. and why not the Pastors, and the Evangelists, or the Apostles, do all that either of these do.  
Resp. Mr Doctor, Your, why not, hath no cause in it, why they, yea, or the Apostles themselves, should do it ordinarily: yet for these causes not.  
1. Because God for edification and order, ordered it otherways.  
2. By a Gospel law, God hath committed to each one his dispensation in his proper place: Sir, if a man had asked Moses, why may not the Levites do that the Priests do? the Priests do that the high Priests do? would he not have said, it was otherways in your pattern, God will not have it so: and what else could he have said? for who hath been his Counsellor?  
Dr. Heb: 6 1. The fundamentals of the Doctrine of Christ, are reckoned up: and hath the Evangelist nothing to do with them to publish them? I wonder at this weakness, and at the whole sequel of this discourse.  
Resp. Mr Doctor, The Evangelist hath to do with them, as a beleiver; but to teach these to the society of strong men in Christ, he hath not: I do not know where you will say the Apostle saith right or wrong in saying so, as you did before; but so he saith, Heb: 6.1. Leaving therefore the word, or Doctrine, of the beginning of Christ, let us be carried on unto perfection; and after, _____ Mr Doctor, what is here meant by this not again laying the foundation, if not that they were not to be taught again, to perfect men by the Evangelists, as they before had been by the Teacher to his babes.  
P. 29. Nicodemus. John 3.12.  
Dr. What although Christ doth speak of earthly and heavenly things, in respect of the ma●ter; doth it therefore follow, that he who teacheth the one, may not meddle with the other? These consequences are so senseless, that a man doth not know what to say of them.  
Resp. Mr Doctor, See Joh. 3.3. 1. There is mention of a man, one that is in the condition of all mankind, before regeneration, merely natural. 2. Regeneration is required of him, as the means. 3. Before this, he cannot see the Kingdom of God in himself, or in Church communion, as the end; for these are aimed at, as ●n vers: 5. is set out by water, for the visible Kingdom, or administrations of that Kingdom, and then the Holy Ghost for the inward.  
1 In the former estate, he is of the earth earthly, as the first Adam was, 1 Cor. 15.47 to whom Christ showeth, what that estate is, and what is required to come out of it. 2. In the Kingdom estate are Heavenly things ministered, which Christ doth not minister to them, not born again, and shows why not, because if they could not believe that Doctrine, or teaching, did so mediately concern their state and condition: how should they believe that concerned the estate of Saints only: Mr Doctor, methinks this should clear your eyes of your confused Antichristian way teaching: if you teach the Gospel estate of an Evangelized Saint, your unregenerate Church-members are never the better, ipse dixit, how shall they believe them? Here, as in a glass, ye may see the ground of your unprofitable teaching: yet let Christ say what he will, you will teach so.  
P. 29. 2 Tim. 4.5. Do the work of an Evangelist.  
Dr. The place of Timothy is perverted, and racked beyond the Apostles pu●●●se, for the Apostles meaning is not to signify an● such thing as is here inserted, but only that Timothy by being sober, and watchful, and painful in the work of the Gospel, should give unto all a full assurance of the truth of the Gospel, whereof he was a minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here required, is the same whereof the Apostle speaks after, vers. 17. where he says, that God's assistance of him in his sufferings, made the preaching fully known, and gave to all an assurance of the truth thereof: so then, to make a full proof of the ministry, is nothing else but to approve one's self to the conscience of all, by a true and faithful carriage of one● sel● in the charge: You do here, as in all other places, almost, you take hold of a word, and run away with it, to apply it to your fancy, and draw consequences from it, and never look to the Apostles scope.  
Resp. 1. Your beginnings and end oft times are like, you cry out of racking Scriptures; let the Reader judge of whom the Scripture? cry out of racking most, you, or me? and who perverts them most? all that you say is meant in the Scripture every word, but not any such thing as I affirm; idiots that cannot try you, must trust you, but men of judgement and understanding will the sooner mistrust you; Sir, you are as error wrapped up in truth's Cloak, let that be once taken from you, and you will cousin no man more.  
2. The main thing in the text is, that Paul bids him do the work of an Evangelist, which before he had not done in his former Ministry; if he had, why doth Paul give him a charge to do it now? and than backs it with this, of make full proof of the ministry, or bear the full ministry: now you leave out, and say not a word of that which contained the matter itself, and run to a story very impertinent to the thing in hand.  
3. But that the Reader may understand you the better, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, relates to the Evangelical office here in this verse, and that in verse 17. hath respect to verse 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which shows with that ver. 17. that he had done by his Ministry, what God had ordained in this world for him to do, and no otherways, applying to Numb. 8.24. this is that belongs to the Levites, from 25 years old, and upward.  
It is they shall enter into the Militia, (quasi bellatores) in service, etc.  
Sir, I have heard it reported, that you had that honour to be chosen, the man to reconcile Lutherans, and Protestants: If so, sure you will never have the honour to bring the Presbytery to the Gospel Government, which would be greater honour by far unto you.  
P. 30. Heb. 6.1. The Evangelists office is higest, and distinct from the Doctors.  
Dr. The Apostle doth indeed distinguish between the fundamental doctrine, and the doctrine of perfection; showing, that he would speak of matters which did require more higher capacity, and greater attention than these first principles did stand indeed of, he speaks of the difference of things to be taught.  
Resp. Thus far Mr. Doctor is forced to confess, and assign to truth, there is a necessity, it's so plain, every eye may see it.  
Dr. But now of different offices, and officers of Teachers.  
Resp. What, not Pastors and Teachers, if no Evangelists? Mr Doctor, you will thus overthrow your Presbyterian building.  
Dr. For he speaks of himself as Teacher of both, only that in respect of time, and different capacities, the fundamentals were to be taught first, and the superstructures afterward▪  
Resp. If you observe Mr Doctor well, he is almost come home, the Apostle as an extraordinary officer may do all the parts of the Ministry, but in doing them, he did observe time, and the Capacities of the people, that is in the infancy of Christians, he taught as a Doc●●r giving milk, and when to be of stronger capacity, to give them stronger meat; t●e fundamentals (●n order) being to be taught first, and the superstructures after ward: O that M. Doctor would, or could show us this Gospel way, in practice amongst the Pr●sby●e●●, o●●ut us in hope when it will be.  
Dr. But from hence nothing c●n be ●●●●●ted, ●hich here you would serve out of it, viz. That here should be a dividing ●f the Ministry to these severa● works, as ●f one and the same man (here is Mr Doct●●●●●aven, all is like to be lost, why pray let it go, for Christ and the Gospel, Mr Doctor) should not intent both, in respect of several hearers, the same Ministerial work, in the Pastoral and Doctoral charge, is to apply itself to the young and old, in catechetical exercises to ●he 〈◊〉, and Prophetical exercises to the other.  
R●●p. 1. What, Mr Doctor (nothing) yourself have inserted much, ●ut hath Go● set up in the Church differing Ministries, Eph. 4.11. and to these are there appointed several administrations? 1 Cor. 12.5. and then several capacities accord●n●ly? and yet I need to show you away to screw them hence, if they be clear in other Scriptures elsewhere? again, these administrations are for several works, or operations, 1 Cor. 12.6. and thus, Mr Doctor, your scruples about this all-along moved are satisfied, if you are, by clear Gospel truth satisfiable, if not, I must leave you to God.  
2. See how Mr Doctor's Bells hang together; here is the Pastoral, and the Doctoral charge, here are several hearers, and these hearers of several capacities; yet for to uphold a single Ministry, one man must do it all.  
3. Mr Doctor had forgot the Hebrews were a Church society, that were here wrote unto, Heb: 3. partakers of the heavenly calling, brethren, and holy brothers, Heb. 12.22. and 5.12. and do●h Mr Doctor read, that in the first 200 years of Ch ist, the Catechist did at all Catechise men within the Church, and baptised as these were, who would think Mr Doctor were so deluded?  
P. 30. Must not repentance, etc.  
Dr. This Quest. and Resp. to it, and all the following discourse upon it, it is to me so confused, & intricate, that I can make no sense of it, nor hath it any coherence with ●hat which the Apostle doth aim at in the place, nor is it worth the consideration, it is so silly and so weak.  
Resp. I will not open these things, but refer them to the Reader to judge, where the Doctor could not understand it, or rather would not, as being a fine way of evasion; it had been his wisest way to have done thus with all that he could not ob●ect against, which is materially against him as the rest.  
P. 32. 1 Tim. 3.14. Dr. This place is neither rightly alleged, nor applied rightly to the Apostles scope.  
Resp. The former part of the words were not truly Printed, the latter, which hath that which was intended, are rightly obtained (to themselves) a good degree (in the house of God) which was to show, that any office in the house of God, was of great honour; and men should be content with any therein, though the lowest.  
P. 34. Heb. 14.17. Dr. The Apostle writes to all the Hebrews in the world.  
Resp. Mr Doctor, how doth this appear, I will not take your word for it, was Heb. 5.12. said to the Jews of all the world? or chap. 12.22.  
Dr. These had many leaders in several Congregations, and he desires them respectively to be subject to them, that is, that each Congregation should submit to ●●● r ●wn.  
Resp. Mr Doctor, Doth Paul write as John to the seven Churches, or Peter to the dispersed in Galatia, Capadocia, etc. that you dare affirm this you do on these terms? and at last for your parochial liberty, or all were lost.  
Doctor. From hence you will infer, because the word, Leaders, is in the plural number, that every congregation hath many leaders, which is very weak.  
Resp. From whence shall I infer, but from the Scriptures? James 5.14. and I provoke you to show in all the Scripture, where the whole Church Ministry are spoken of, of any Church, and are not set down in the plural number: and M. Dr. to say they should be in every Congregation, is a conclusion of your own, and none of mine: I say, in every Church; as for the weakness of it, I know it is not the weaker for your blowing on it. But M. Doctor, What think you of Acts 14.23. they ordained them Elders in every Church 1. these not Nationall Churches, 2. Nor were they Elders ordained.  
Doct. Then you say, that these leaders are to be meant by the ministering officers and not ruling Elders, by verse 7. but that verse doth speak of those that guide and rule _____ and no ruling Elders should be no others, than such as are able to speak the word on occasion; nor should those that speak the word, be without a guiding and ruling authority; for the leading is to be according to the word, and by it, which makes the Doctor and the Pastor to be the same.  
Resp. Mr Dr. the _____ are all here spoken of, either ruling Elders, or teaching Elders: I speak according to your own distinstion; but that they are teaching, and not ruling Elders, verse 7. They have spoken to you the word, and for that conceit, that the ruling Elder should be such. 1. I require you to s●ew me the constitution of ruling Elders.  
2. The command or practice that any was to, or did do such a thing; if not, Sir, you do but undervalue yourself to write such things at all.  
3. You come with your old device, and find away out of this text, and every text to make the Doctor and Pastor; ●n● but let me mind you, if by divine institution they are two, you wrong the truth, and yourself, and the Church also, to make them one, and here spoke of as of divers persons.  
Sir. I shall ingeniously confess, that of all the books I ever read, of my little reading, I never read any man that endeavoured to make Pastor and Teacher, one, as you have all along done, and altogether opposite to the truth: yea, the Assembly propositions, Adeo dat, Eph. 4.11. the two last ordinary and perpetual, that is the Pastor and Doctor, Wollebius, pastors, Ecclesiis, Doctores, Scholis, Praefecti, Eph. 4.11. Arminius, disp Theol. Corrol. 59 mediate vocati pastors & Doctores, Episcopi & Praesbyteri, qui certis Ecclesiis sunt praefecti, Calvini Just. lib. 4. cap. 4. ex ordine Praesbyterorum partim eligebantur pastors & Doctores. Bilson, Vide Zanch: praecep: 4. cap. 19 and the Church's practice in New-England.  
Pag. 35. People, Ministers and ordinary ministry.  
Doct. O these allusions and applications, are no proofs of the point,  
Resp. which Dionysius they are, as I have since the writing of my book, read to good satisfaction, and many more of the Ancients, though the Doctor saith it is nought.  
P. 35. That the man of God may be perfect. 2. Tim. 3.16, 17.  
Doctor. This perfection is the end and effect of the foregoing usefulness of the Scripture; and from thence is to be inferred, that by the Doctors and Pastor's office rightly used, the man of God will become perfect.  
Resp. M. Doctor, Why do ye not add the Evangelists offici? you may as well, for the Doctor nor Pastor's office is not rightly used in your Presbytery; but these rightly used, with the Evangelist, through the effect and usefulness of the Scripture make the man of God perfect.  
Doctor. And therefore none other distinct office in ordinary, is requisite to infer; because the word, perfection, is here used, that therefore an Evangelists office is intimated as a mere fancy.  
Resp. 〈◊〉 Doctor, 〈◊〉 Pastor, is not mentioned, yet they are allowed; but there is no allowance for an Evangelist, an ordinary Church-minister, no less of God intended then the rest; but is still cast off by Mr Doctor, for, and with the reproach of fancy, notion, whimsy.  
P. 36. Evangelized Christian man.  
Doctor. What this Evangelized Christian man is, distinct from him that is taught and governed, I know not, neither do I believe you can show.  
Resp. M. Dr. As in Adam, so in Christ, there are differing statures; you may, being a rational man, understand the one by the other; now as he differs in stature from children, so should the administrations differ, that are administered in the Church to him accordingly.  
2. That this Evangelized Christian, should differ from one taught, and governed by the Gospel, is a conceit of your own, and none of mine.  
P. 26. 1. Doctrine is not for all, but babes only. 2. Exhortation for young men only, Evangelical ministry for perfect men only.  
Doctor. Is not the teacher and the exhorter a Gospel minister? this is a fancy indeed which hath no ground.  
Resp. Mr Dr. See Rom. 12.6, 7. Prophecy is for the Prophet; ministry for the Evangelist; Teaching, for the Teacher; exhortation for the exhorter; and is not the exhorter, or teacher, a minister in this place? and is not this a fancy the Apostle speaks in this place? or what saith the other than said before?  
P. 36. 1 Cor. 4.1. Of that men are Ministers, they are stewards only, the Dr. of doctrinal part; the Pastor of the pastoral etc.  
Doctor. Is not the doctrinal of the Evangelicall part of ministry?  
Resp. The Gospel ministry is Evangelicall all, but is divided into three parts by God in the Gospel, one being not more Evangelicall then the other.  
Doctor. Why do you leave out the practical, which is the Pastoral charge?  
Resp. It's well you are so sensible, as to miss one in my writing; you do not miss two in your Church; one is enough you know not what to do with any more; but see Mr Dr. 2 Tim. 1.12. puts down Apostle, the first of the Church ministry and Dr. of the last, and under these comprehends the rest; and will you not allow me this? if not, I will take it.  
Dr. There is no more requisite, but faith and obedience, which two are wrought out by the doctoral, and pastoral administrations; what use is there of this Imaginary part of the Exangelist distinct from both?  
Resp. Mr Dr. Faith and obedience are ministered under Teacher, Pastor, Evangelist, one as well as the other, according to the capacity of those are taught; each one by degrees, perfecting Faith and Obedience in the Saints; the Doctors, Teachers; faith and obedience to Saints as children; the Pastor as young men; the Evangelist as strong men; and not as the Doctor dreams, one teacheth faith only, the o●her obedience  
Thus the Dr. having done with my book, I have done with him, until he please to rejoin and begin again, only this I commend to thee Reader, that that which followeth in my Book did more particularly strike at presbytery which the Doctleft to some other to do, or to some other time to do, or afraid, it may be, it would trouble his mind to study it, or what ever it was, he thought he had done enough in this for once; and so have I at this time. Vale. If thou hast any knowledge of th● truth of the Gospel hereby at all.  
FINIS.