THE PREACHERS PLEA.  
BY DAUJD BRAMLEY, a Preacher of the Gospel.  
1 Cor. 14.36. What? came the Word of God out from you? or came it unto you only?  
2 Cor. 4.2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's Conscience in the sight of God.  
Col. 2.8. Beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the World, and not after Christ.  
1 Tim. 6.20. O Timothy keep that which is committed to thy trust, avoiding profane and vain babble, and oppositions of science falsty so called.  
Printed Anno Dom. 1647.   

The Epistle to the READER.  
Courteous Friend and Reader;  
THou knowest, or mayest know, how this truth I here present thee with, hath been, and yet is, disapproved of by the most: yet is most true, and approved by God in his own Word, by which I have proved it; and also by sound natural reason, with which, two invincible Weapons of the Holy Ghost, I have put to flight, all Objections that may be made against this Truth: So that I conceive, he must needs declare himself an Enemy to Christ's Kingdom, void of both grace and good reason, that is against it.  
And whereas men in our days, are divers and different, touching the Preachers of the Gospel; some being of opinion, that some of the Saints only may preach it; that is to say, such only as are Vniversity-Scholers: others, that none at all may or can preach it. Whereas I, according to my small talon, do hold, & have declared in this tract, that all, & every of the Saints are called to preach the Gospel, according to what they have received, and do conceive of Jesus Christ: And for the better resolving and satisfying of my disscenting Brethren of each side; I will declare, first the nature of the promising I here mean, and that in the Treatise following I do speak of. Secondly, I will show the necessity that there is of such preaching, and both of them by the Word of God. 1 The nature of the promising or preaching of the Gospel I here mean, is no other thing then a holding out to others by the Word, that light or knowledge, that any one apprehends from the Word to be of Christ, according to that Exhortation, 1 Pet. 4.10 II. As every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold graces of God. If any man speak, let him speak as the Oracles of God. If any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ; to whom be praise and dominion, for ever and ever, Amen.  
But there is an ordinary (but an unmercinary) objection made by many against this Doctrine, and it is this; The Gospel is preached by such as were sent to preach it: And therefore, as there are none sent so by Christ now; so there is no need, nor no ability in men to preach now, Rom. 10.15. Now that I may answer this the clearer, I will show, 1 what preaching meaneth. 2 how manifold the preaching of the Gospel is, and both of them by the Word of God. 1. Preaching is as much as to say, publishing to others what they know not, according to that of our Saviour, Mat. 10.27. What I tell you in darkness, that speak ye in light; and what ye hear in the ear that preach ye on the house tops, or publish ye abroad. So that to declare to others what they know not, is in the Gospel's account preaching. 2 There is a twofold preaching of the Gospel. 1. There was a preaching of the Gospel by inspiration from God, 2 Tim. 3.16, which preaching is now ceased, Ro: 10.15. 2. There is a preaching of that which is preached already, Acts 15.21. Moses of old time hath in every City them that preach him (that is to say, that preach his works, or what he from God had preached before, Luk. 16.29. They have Moses and the Prophets, let them hear them; that is, they have the Prophecies of Moses & the Prophets: For Moses and the Prophets were dead before Christ spoke this, and before he was born. Therefore it was Moses his Prophecies, that of old time had in every City them that preach them,) being read in the Synagogues every Sabbath day: So that to read the Scriptures, and to expound them to others, is preaching in the phrase of Scripture; and thus they preached, Neh. 8.8. So they read in the book of the Law of God distinctly, & gave the sense, and caused them to understand the reading: thus our Saviour preached, Luke 4.16.— 21. and 24.7 32. And thus the Gospel that hath been preached by inspiration from God, is to be preached still by the Saints, till all be perfected, Ephes. 4.11, 12, 13. and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers (what to do?) for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ (for how long?) till we all come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man (no member wanting in the body) unto the measure of the stature, or age of the fullness of Christ, every member being perfected in grace, & for glory. Now 2. the necessity that there is of the preaching of this Gospel, appears to be great, as by what hath been said already: So likewise by this that follows, they that live now did not hear the Apostles, Prophets, etc. when they preached the Gospel: Neither canal that are now alive read what they have preached and written some having never learned Letters, others being born blind, and could not learn to read: a third sort could read, but now cannot, visited with blindness: all which shows the necessity of preaching the Gospel now to be great, either by reading it, or by speaking from it, by comparing spiritual things with spiritual things; to wit, the Scripture with itself, text with text, 1 Cor. 2.13. Ro: 7.14. Joh. 6.63. Thus you have seen both the nature and the necessity of the prophesying or preaching, of which I speak and mean in the tract ensuing. Wherein, I have both by Scripture and Argument cleared up this truth; that to speak with tongues, is not essential to the being of a Prophet, or, that divine prophesying is not restrained to humane learning; and so consequently, that all the Saints are Prophets to preach the Gospel one to another: for which cause, I call my book, The Preachers Plea, which I have written according to the measure of my talon, to inform the Reader: And I do advise thee also to declare it, and thyself for it, for the information of others with whom thou hast to do; which being performed by any, though by illiterate or unlearned men; be you so far from despising of it for the Preachers sake, as accept and prise it for the Author's sake: to wit, Christ: and the less thou seest of man in men's preaching; be carried on to see the more of Christ in it, to the praise of his free grace, by a gracious heart in the words of grace; saying, Matth. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, that thou hast hid these things from the wise and prudent, and hast revealed them to Babes, even so Father, for so it seems good in thy sight. Reader, then let it not seem evil in thy sight, that the Babes of Christ should reveal to one another, and to others what Christ hath revealed to them: For out of the mouth of Babes and Sucklings God soundeth strength (Psalm. 8: 3.) that he might still the Enemy and the Avenger, and that all may learn, and all be comforted, 1 Cor. 14.30, 31. which is the will of him who is the husband and head of his body, the Church. In whom I, (a member of his) am thine, to serve him,  
David Bramley.   

THE Preachers plea.  1 CORINTH. 14. ●. 
Greater is he that Prophesieth, than he that speaketh with Tongues.  
THE Apostle Paul knowing the excellency of Tongues, and the benefit that might (by the blessing of God) redound to the Churches by the right use of them; inasmuch as they were then of divers languages, as appears in 1 Cor. 14.26. and so had need to be instructed every one in his own language, whereby only they could be edified, appears in the 9.10. and 11. verses: whereupon Paul saith, I would that ye all spoke with Tongues. And this he speaks either to the Prophets in particular, that they might be able to speak to the understanding of the Church's in general, who were then of divers tongues; or else to the Church in general, that they might every one, as well as any one, be able to understand the Prophets in what language soever they spoke or prophesied.  
Now Paul likewise seeing the Church ready to abuse this excellent gift of Tongues to vain ostentation; and withal, ready to prefer it above the gift of prophecy, the most excellent spiritual gift, being most of all necessary for the Church's edification: he exhorts them in the first verse, to follow after charity, and to desire spiritual gifts, but rather that they may prophesy, and the reason he gives, verse 2, 3 4 as I before did: and then having showed the excellency of both these gifts (that each might have their due without offence to either) he shows the excellency of it above the other, verse 5. I would that ye all spoke with tongues, but rather that ye prophesied: for greater is he that prophesieth, than he that speaketh with tongues: as if he had said, to speak with tongues is the most desirable humane gift; but yet fare inferior to prophesying, which is the most excellent spiritual gift for the Church: For greater is he that prophesieth, than he that speaketh with Tongues.  
So then these two are distinct gifts, the one humane, the other divine; the one excellent, the other most excellent; the one necessary for the Church's edification, the other of absolute necessity; the one may be in the Church, the other must be: and as tongues may be without prophecy; so may prophesy be without the tongues. And so the sum of all is this.  
Doct. That to speak with tongues is not essential to the being of a Prophet: Or,  
That Divine Prophesying is not restrained to Humane Learning.  
This is very clear from the words in the Text, Greater is he that prophesieth, etc. Intimating thus much, that they are two distinct gifts, and that a man may have the gift of tongues without the gift of prophecy; and that another may have the gift of prophecy without the tongues. Yea the same is also specified in the 39 verse, where the Apostle saith, Brethren, covet to prophesy, and forbidden not to speak with tongues. And in 1 Cor. 12.10. to another the working of miracles, to another prophecy, to another discerning of spirtts, to another divers kinds of tongues, to another the interpretation of tongues. Likewise verse 28, 29, 30. God hath set some in the Church, first Apostles; secondarily, Prophets; thirdly, Teachers: and after that, miracles, than gifts of healings, helps in Government, diversities of tongues; where he showeth by way of order, both the dignity and distinction of gifts; and among many, those of Prophecy, and speaking with Tonngues.  
Then he goes on by way of quaere: Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? So that it is very clear, that to speak with tongues, is not essential to the being of a Prophet.  
Now the reasons why divine prophesying is not restrained to humane learning, may be these:  
Reas. 1. Because prophesying is the greater gift: For, greater is he that prophesieth, etc. Now the greater may not, nor must not be restrained to the lesser; but the lesser to the greater: the greater is not tied to the approbation of the lesser; but the lesser to the approbation of the greater. And without all contradiction, The less is blessed of the greater, Heb. 7.7. Matth. 23.17.19.  
Reas. 2. Because prophesy is one of the capital fruits and benefits of Christ's victory and ascension, derived to his Church, as in Ephes. 4.8.13. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men: And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and some Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Wherefore divine prophesying cannot be restrained unto humane learning.  
Reas. 3. Because prophesying is restrained to the gift of God only, Rom. 10.15. How shall they preach except they be sent? And in Heb. 5.4. No man taketh this honour unto himself, but he that is called of God, as was Aaron.  
Reas. 4. Because no true Prophet (though never so profound a Scholar in humane learning) ever did, or will preach, or prophesy by virtue of his humane learning, nor will take upon him to preach the Gospel because of it; but by virtue, and because of his spiritual illumination, and sanctification by the Spirit thereunto; and so Paul prophesied and preached Jesus Christ, 1 Cor. 14.18. there, saith he, I thank God, I speak with tongues more than you all: yet Paul prophesied not by virtue hereof, but only by the grace of God that was in him. Compare this place with 1 Cor. 15.10. where he saith, By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain, but I laboured more abundantly than they all: (and lest any should yet conceive he did any thing in the ministry by or of himself, he adds) yet not I, but the grace of God which was with me: wherefore to speak with tongues, or humane learning, is not essential to the being of a Prophet.  
Reas. 5. Our own blessed experience in the times wherein we live; in which the Lord is pleased in a very large measure to make good his promise this very way even to us, as to his Church in former time, as was prophesied by Joel in his second chapter, v. 16, 17. which was accomplished and fulfilled upon the Apostles, as appears Acts 2.16, 17, 18. All which I say, is made good unto us in our time: For do we not (or at least may we not) hear even illiterate men speak in our own tongue, the wonderful works of God? Acts 2.11. Of whose prophesying (in respect of what Prophets were heretofore) we may say as it was said of Christ by the Scribes. Matth. 7. ●9. That as Christ, so his people now teach, as having authority, and not as the Scribes. Wherefore divine prophesying is not restrained to humane learning.  
Object. We read in 2 Pet. 1.20. that no prophecy of Scripture is of any private interpretation: wherefore private men, which are unskilled in the Languages and Sciences, are not to preach or prophesy.  
Ans. 1. If this be so expounded, then of necessity you must conclude, that Peter hath sealed up the little book, which is no other but the Gospel which Peter Master, and our Lord Jesus, the Lion of the Tribe of judah, hath opened to all the illiterate people, as well as to the greatest Clerks, if not more fully: For if illiterate men may not adventure the expounding of what they read, to gain the sense and true meaning thereof as they read, they were better not read at all. And whosoever dares maintain this opinion, is not only guilty of slandering the truth of Christ, but doth also submit to the Pope; whose subtlety it is (as much as in him lieth) to seal up by his Chaplains and Ministers what Christ hath unsealed and opened; to the very end that all his people, great and small, bond and free, may freely read, expound, and edify thereby.  
Secondly, that this exposition of the words of Peter is false, and they (how profound in learning soever) do hereby discover themselves to be but private persons, unable to interpret the prophecies of Scripture, will thus appear; because by private interpretation of Scripture, is meant, first, that we are not to limit or restrain the end, aim, or purpose of any scripture to any particular private man only, but that it concerns, and speaks as well to all and every one, as any one; as our Saviour seems to hold forth in that one expression, Mark 13.37. And what I say unto you, I say unto all. Secondly, because by private interpretation is meant also, that the Spirit of God hath no one particular meaning only in any one prophecy of Scripture, but hath many meanings, and all truths, linked (as a golden chain) one in and with another, as is clear by 2 Tim. 3.16. where the Apostle saith, All Scripture is given by divine inspiration of God, and is profitable (For what?) for one thing only? Surely not: but for every thing; for Doctrine, for Reproof, for Correction, for Instruction in righteousness. Thirdly, because by private interpretation of Scripture, is meant the Interpretation thereof without the Spirit of God: For all interpretation of Scripture (though it be by great ones, public persons in a Commonwealth, or by learned ones, by Counsels or by multitudes of them; yet if they be but mere natural men, void of the Spirit of God, their own interpretation of Scripture is but private, and for the most part false, 1 Cor. 2.11. For what man knoweth the things of a man, save the Spirit of a man that is in him? even so the things of God knoweth no man, but the Spirit of God. So that no man that hath not the Spirit of God, can know the things of God contained in the Scripture, any more than one man can know what is the heart or mind of another. Now as a man may by chance conjecture or guess what is the mind or thought of another man, (as oftentimes men do;) even so by chance a natural man, or men, may know or decern the mind of God in the Scripture, and many times they do; yet it is by chance: and although carnal men that have nothing of God in them at all, have preached many truths; yet it hath not been by themselves, but only by the light of gracious men that have interpreted the Scriptures by the Spirit of God unto them. So that the interpretation of Scripture by men public or private, learned or unlearned, without the Spirit of God, is private interpretation; and all interpretation of Scripture by men public or private, high or low, rich or poor, young or old, one or many, with and by the Spirit of God, is public and warrantable interpretation: for that Spirit is truth in whom it is, it neither deceiveth nor is deceived. Both of these are true and clear, as is made clear by the same Apostle in the following words, (verse the last) which are a reason of the former, and runs thus: For (saith he) the Prophecies came not in old time by the will of man, (but by the will of God:) For holy men spoke as they were moved by the holy Spirit: which holy Spirit only knows its own mind in the prophecies of Scripture; and holy men of God only can constantly and truly interpret the prophecies as they, are moved by the holy Spirit: wherefore to speak with tongues, is not essential to the being of a Prophet, nor is divine prophesying restrained to humane learning.  
Object. 2. We rean in 2 Pet 3.16. where the Apostle speaking about Paul's Epistles, saith, In which are some things hard to be understood, which they that are unlearned and unstable, wrist, as they do also the other Scriptures, to their own destruction: Therefore to speak with tongues is essential to the being of a Prophet, and divine prophesying is restrained to humane learning.  
Answer. The Apostle there speaks of some of the Church which doubted and questioned the truth of God's promise; as is plain verse 15. and he in this 16. verse reproves them for it, and shows them the ground of their doubting, which was, their weakness in grace, or faith, and then labouring to beat them off from impatience, and to confirm them in the promise of God by faith, he sets before them a precedent of their doubting condition, to wit, Those that are unlearned, etc. that is, unsanctified and untaught of Christ. Now that it is so, the next word (Unstable) shows. Now who are unstable, wrenching the Scriptures to their own destruction, but only those that are unsanctified, that had never learned Christ? Jam, 1.8. A double-minded man is unstable in all his ways: therefore it is not the want of humane learning, but the want of grace that is the cause of men's wrenching the Scripture to their own destruction.  
Moerover, if Peter, by unlearned, meant such as had no human learning, than he should here have excluded himself as well as many others from the understanding and saving use of the Scriptures; For he was unlearned in that respect, himself, Act. 4.13. and then how dared he to have adventured upon Paul's Epistles, and the other Scriptures (as he did in that place of the objection) lest he should wrench them to his own destruction? Therefore by learning, he means divine learning only, and so excludes none but natural, unsanctified men from the right and saving use of the Scriptures.  
Object. Though Peter was not bled a scholar, and had not human learning, yet both he and the rest of the unlearned Apostles, had the tongues given them from heaven by miracle, or miraculously, to teach us thus much, that to speak with Tongues is essential to the being of a Prophet or a Teacher.  
Answer. To speak with Tongues now, is not as it was then by the unlearned Apostles: in them then, it was a miracle, with us, none, but is common: nor is there now a necessity to speak with tongues (by way of miracle wrought from heaven) as the Apostles did, because with us there is not now the same use of it. For first, the Apostles had then to do with Heathens, who would not have believed their report, nor their word to have been of God, unless they had spoken miraculously: and so not the tongues, but the miraculous speaking with them from heaven, was the very cause that made many of them to believe, and with wonderful astonishment to acknowledge God in it, as appears in Act. 2.11, 12. We do hear them speak in our own tongues, the wonderful works of God, and they were all amazed, and were in doubt, saying one unto another, What meaneth this? whereas, we live in a time wherein there is not that necessity for speaking with tongues miraculously from heaven to confirm the Scripture we preach; because all amongst us, and to whom we preach, do (at least in a common way) believe the Scriptures which we hold out to them, to be the word of God: and if they did not, and if there were any such necessity now as was then, I doubt not but God would now confirm it by miracle, either by miraculous speaking with tongues now, as he did then, or else by some other way by miracle: wherefore, (as Saint Paul saith) this manner of speaking with tongues, is out of date, with us in this time, 1 Cor. 14.21.22. With men of other tongues, & other lips, will I speak unto this people, & yet for all that they will not hear me, saith the Lord. Wherefore (saith he) tongues are for a sign not to them that believe, but to them that believe not; but prophesying serveth not only for them that believe not, but also for them that believe. And therefore as the Apostles miraculously speaking with tongues from heaven, made Infidels that believed not the Word, to believe it, and to acknowledge God in it: so on the contrary this should be a miracle to us that do believe the Word, to make us the more to believe and to admire and acknowledge God's power in the weakness of illiterate and unlearned men prophesying and preaching with great power the glorious word of Jesus Christ. Secondly, the Apostles were to teach all Nations, Matth. 28.19, 20. who were of divers Languages; and therefore they must of necessity speak with tongues to the understanding of all Nations; whereas we speak or preach but to our own Nation, and they all speaking our own Language.  
Answer 2. Though Peter and the rest of the Apostles that were unlearned, had the tongues miraculously, Act. 2.4. yet they had not the Languages as an habitual or perpetual quality imprinted in them, as the Languages are in those that have them by study and practice; but only whiles they were speaking or preaching to men and people of those Languages, and was only an actual gift which shown itself when the motion of the holy Spirit came upon them. seconding their sanctified desires, as is very probable, 1 Cor. 14.18. where Paul says, I thank my God I speak with Tongues more than you all; yet Peter with the rest of the unlearned Apostles, spoke with as many tongues as learned Paul himself, Act. 2.12. But now this is a Paradox, yea, a contradiction, and how shall these two Scriptures be reconciled, you will say? I answer thus, Paul spoke with tongues more than they all, yet not speaking more tongues or languages than Peter and the rest: but as speaking those tongues constantly, without intermission, they being in him an habitual perpetual quality, gained by hard and tedious study and practice, as they are learned in our days; which Peter and the other unlearned Apostles, that spoke tongues by the inspiration of the holy Spirit, did not, being at other times ignorant of them, 
Acts 22.3.  and understanding and speaking them only when and whilst they had to do with people of those tongues. And as God always put the Word into their mouths what they should speak, so he gave them the tongue or language in which they should speak it to the understanding of the hearers of what Nation or Language soever: And therefore the unlearned Apostles, Peter and the rest, had not the tongues in an extraordinary way to understand the Scriptures by, but only to speak to the understanding of those to whom they preached the Scriptures.  
Answer 3. Although Peter and the rest of the unlearned Apostles amongst other tongues, spoke also the learned tongues of the Hebrew, Greek, &c, which our learned men now speak, yet in them these tongues were not humane, as they are in us that learn them of men; but divine, having learned them of God only, Acts 26.4. & 1 Cor. 12.10. Therefore those Apostles and others had not the tongues humane, neither had they any humane learning when they could speak the tongues Compare Acts 24. with chap. 4.13.  
Answer. 4. Peter and the rest of the Apostles had not humane learning, though they could sometimes speak the learned tongues, because humane learning consists not so much in the Languages as in the Sciences. It is possible and usual for men to speak the languages & tongues, and yet be no Scholars: and again, it is possible and usual for men to be able Scholars in respect of the learned Sciences, and Arts, and yet not able to speak with Tongues. And the pith and marrow of humane learning, is the right understanding and knowledge of the Arts, which I am sure Peter never learned, as he never learned the Tongues. Therefore we cannot gather from the example of Peter, speaking with tongues miraculously by inspiration of God, that to speak with tongues is essential to the being of a Prophet, or that divine prophesying is restrained to humane learning.  
Object. 3.. Our Translation of the Bible is not according to the original, but is corrupted, and in many places contrary to the Testament in the Hebrew and the Greek; and therefore, though in the primitive times, to speak with tongues more than wherein the Scriptures were written, was not essential to the being of a Prophet; yet notwithstanding, now it is, because our translation of the Bible is nought, and the Hebrew and Greek are the original, in which the Scriptures were first written.  
Answer 1. For my part, I conceive that our English translation of the Bible is but little differing (if any thing at all) from the original Copies: for I do believe that God that was good and careful to commit unto his people as much of his will as was necessary for them to know and serve him by, and to bring them (through Jesus Christ) to eternal glory, John 20.30, 31. would not be less careful to preserve it to his people to the end, Matth. 5.18. 1 Pet. 1.25. And to these Scriptures I will add one main Reason, proving the Scriptures that we have and hold, to be Canonical, and by divine inspiration; and it is because godly men would not devise or indite and write a fiction, for truth, to delude and deceive men by. 2. Wicked men, Gods enemies, to wit, Antichrist and others, did not devise or indite our Bible, because it yields them no footing for their ways, but is altogether against their Tenants, so fare as they are against Jesus Christ; and it is wholly and only for Jesus Christ: whereas if it were the study and work of wicked men, Antichrist and others of Christ's enemies, they would have made it so, as to, serve their own turns, as we see they have always, and do still labour with all their wits, policy and power, to wrench and rend the Scriptures to make them for Antichrist, and against Jesus Christ: Therefore, our Bible is the word of God. But now, if in our Translation there be any corruption by the means of ignorance, or malice of Antichrist, through altering, adding, or diminishing of matters of smallest consequence (fundamentals being always so clear to the eyes, and so clearly eyed by the Saints of all ages, that they could not be corrupted by the cunning of the enemy. Neither do I believe God would suffer it to be done, nor hath he suffered it: for not only in our Bible, but also in our translation of it, Christ only is exalted) yet it is clear, that the understanding Saints are able in due time to find it out, and to discover it. Read Psal. 25.9. joh. 7.17. & 8.31, 32. & 10.4, 5, & 14.21. 1 Cor. 2.10, 12, 15, 16. And for the Saints easier and surer proceeding in their preaching, or expounding and discovering of the truths of the Scriptures; let them always observe this short Rule: Consider the place of Scripture thou art upon, thus; 1. Who writ it: 2. To whom it was written: 3. When it was written: 4. Why it was written, and then expound it so, and draw such conclusions from it, as will most of all magnify God in his several Attributes and Merits by showing man his own nothingness and misery by nature, or fall in Adam, with his happiness in or by Christ only; and with the preservation of the analogy, agreement, harmony, and oneness of the Scriptures, that there be no jarring nor discord, but concord by the exposition. Thus a godly man (observing this brief and plain rule in the opening of the Scriptures) may be able to come to know and to preach the very mind of the holy Spirit in the Scriptures.  
Answer 2. It is probable, and as likely, that the Bible in all languages and Tongues, is as corrupt as in our Translation or Tongue; & it was as easy to corrupt the Testament in the Hebrew & Greek, as it was to corrupt them in our English tongue, or in any other language. And it is as likely that Antichrist hath (as much as in him lay) poisoned the Scriptures as well in the Hebrew and Greek tongues, as in ours or in any other tongue. Wherefore the corruption of our or any other translation of the Bible, makes not the speaking with tongues to be essential to the being of a Prophet: For though we may have the original tongues of the Bible, yet we have not the original Copies.  
Answer 3. If the Testaments in the Hebrew and Greek, are uncorrupted as we have them now, then neither is the speaking with tongues essential to the being of a Prophet, if our English translation be undoubtedly corrupt, because we have all the Scriptures translated into English, according to the Testaments now in the Hebrew and Greek, some by one written, and some another; and therefore, to speak with tongues, is not essential to the being of a Prophet, nor is divine prophesying restrained to humane learning.  
Answer 4. Besides, if the Testaments in their original tongues (as is by the most conceived we have them) are as true, divine & authentic, as the original copies were; yet to speak with those tongues, is not essential to the being of a Prophet; because when men do preach to the illiterate and unlearned, they have no more ground to believe what is said from the originals, than they have ground from what others have said from the originals before them, who have been as honest, and as able, as men are now, and have laboured faithfully to translate the Bible out of the original tongues. And if any now amongst us, are able to amend our translation, if they be as honest, and as able, they will do it, or at least labour to do it, not only by parcels in the Pulpit, but also wholly; and also for the satisfaction and benefit of all; whereby there will then be no need of tongues to the understanding of Scripture; and if any can so do, and account their pains too great to effect so great a good, they are not to be accounted faithful in that which is least (to wit) in what they in a Pulpit by parcels deliver (as they say) from the original, to the illiterate people; & if men may not believe what able and faithful men afore-time have spoken and written from the original tongues, how shall they believe what any particular man says from them now in a Pulpit? wherefore, to speak with tongues, is no more essential to the being of a Prophet, than they are to the being of a Christian.  
Answ. 5. Again, if to speak the original tongues of the Scriptures, be essential to the being of a Prophet; then, as well any one of those tongues, as all of them, is essential to the being of a Prophet: whence it will follow, that there is not a true Prophet or Preacher to be found in all the world, much less in England; for there is not one man in England, nor, in all the world, that can speak all the original tongues, wherein all the Scriptures in the New Testament were spoken and written: neither do men now know those tongues: probably, they were those tongues, which the Apostles spoke by divine revelation specified, Act. 2. which miracle of speaking with tongues, there was not, as I conceive, only to confirm what they were to speak; but also to speak to the understanding of all Nations, that they were to speak or preach to; that is, that they might be able to preach to every people in their own language, as they did; as appears, Act. 12. and that this was Saint Paul's practice, appears in the 1 Cor. 14.18, 19 I thank God I speak with tongues more than you all; yet in the Church, I had rather speak five words with my understanding, that by my voice, I might teach others also, then ten thousand words in an unknown tongue; and as he spoke to the Churches, so doubtless he wrote to the Churches in a known tongue also, that he might teach them in that way also, which out of all question, was likewise the practice of all the rest of the Apostles. Now who can tell me what were the tongues that Paul spoke, and wherein he wrote to the Romans, Corinthians, Galathians, Ephesians, Philipians, Colssioans, Thessalonians, and also to Timotheus, Titus, Philemon, and to the Hebrews; and likewise in what tongue St. James his Epistle was written first, and St. Peter's Epistles, and St. john's 3. Epistles, and St. judes'? Besides, I would fain know in what tongue, or tongues, the said St. john wrote the Revelation to the 7. Churches in Asia, Revel. 1.4. If any can infallibly tell me, than I ask, who is that one man that can speak all those tongues, and write the same languages, wherein those Epistles were first spoken and written by the Apostles? but there is no such man in all the world, much less in England: and therefore, if to speak with the tongues, wherein the Scriptures were written and spoken by the Apostles, be essential to the being of a Prophet, or Preacher of the Gospel in England; then is there no Prophet or Preacher of the Gospel in England, nor yet in the world: but there are true Prophets and Preachers in the world, and in England that have not the tongues, as well as they that have them: therefore, to speak with tongues is not essential to the being of a Prophet.  
Obj. 6. We read in the 1 of Cor. 14.5. in the same verse, where the words run thus, I would that you all spoke with tongues: but rather that you prophesied for greater, is he that prophesieth, than he that speaketh with tongues, except he interpret, that the Church may receive edifying; therefore, etc.  
Answ. This is not at all against what is laid down; for all that St. Paul holds forth unto us here, is briefly this: namely, that it is a good thing to speak with tongues, but that it is far better to prophesy: and that it is best of all to speak with tongues, and prophesy too in that sense; he there meaneth, as you will plainly see, if you do well ponder the words: Besides, Paul in the 18. verse, is so far from contemning the tongues, that he blesseth God even for this, that he spoke with tongues more than they all; & in the 39 verse, he saith, Brethren, covet to prophesy, and forbidden not to speak with tongues: So that all St. Paul holds forth, here; is, that to speak with tongues, is excellent in his sense, and that prophesying is more excellent, and that they are two distinct gifts, and that where they meet together, they are most sweet and excellent and so humane learning is an excellent servant or handmaid to prophesying, when it is rightly employed in its right station; for as in the building of the material temple of God, he made use of humane Arts in their time & place: so our humane learned arts may be used in their time and place for the building of the spiritual temple; provided, that they be not used as of necessity, but only as convenient, 2 Cor. 12.16.  
Now in the building of the material temple, all humane arts & sciences were used in the woods & quarries, in digging, felling, hewing, squaring & fitting all materials for that building: so that when all the materials were brought together to the place appointed, the whole Fabric was erected and finished, without so much as the noise of a hammer, 1 Kings 6.7. and the house when it was in building, was built of stone, made ready before it was brought thither; so that there was neither hammer nor axe, nor any tool of Iron heard in the house while it was building.  
Even so in the building of the Spiritual Temple, let us use all our humane Arts and Sciences (as convenient, and no more, in the quarries and woods; that is to say, in our closerts and studies, where, by the Spirit of God, let us fit our matter or Sermons, that when we come to assay to build, and set up the Temple of Christ thereby, there may appear nothing of man, but all of God: and that there may appear nothing at all of ourselves, but all of Christ; and that there may not appear nor be heard so much as the blow of an hammer or axe of humane learning, but all of the holy Spirit, 1 Cor. 14.18, 19 and the 1. and the 17.20. to the 29. So that humane learning, or the Tongues and Arts sanctified, is excellent, and prophesying much more excellent, but both together most excellent: yet so too, that to speak with tongues is not essential to the being of a Prophet, or that divine prophesying is not restrained to Humane Learning.  
Thus, the Doctrine being cleared; the Uses thereof, are briefly these.  
Use 1.  
It may be this, to tell England of her great Idol and Idolatry, in Idolising Humane Learning, which hath been so abused; that there is great cause to cry down the blame of our Nation in this particular: for so hath Humane Learning been abused amongst us by the idolising of it, that we have not only made it equal with prophecy, but prophesy itself: So that without it a man though never so gracious and able to preach Christ, was with the consent of our whole Nation, and with their general power restrained: Whereas another, that had Humane Learning, though he were as black as Hell, and as profane as the Devil; yet was ordained, entertained, and honoured as the Minister and Preacher of Jesus Christ:  
And sometime, when there hath been such a profane Scholar to be ordained Minister by a Bishop, and some amongst us have been ready to except against him, as unfit, in regard of his profaneness;  
There was commonly this answer made: why? he is a Scholar, & hath taken degrees in the University, etc. as if a University profane Scholar were without all exception a Prophet of Christ. whilst others gracious in the eyes of Christ and his People, 〈◊〉 able to hold forth the truths of God, have been scorned, rejected, and contemned, and their graces as it were trodden and trampled upon; for no other cause, but this, that they were no scholars, & wanted humane learning, or were not University-men, and the like.  
Use 2. Is to exhort all our learned Prophets, that they be so far from endeavouring to seal up the mouths, and suppressing the graces of our Prophets, which speak not the tongues; that they do their diligence rather to open their mouths, and unlose their tongues, & encourage them in the holding forth of jesus Christ, who holds himself out to all, that all that are gifted & graced by his spirit, might also hold him forth to others; & let it not be accounted any disgrace to any of the learned▪ that poor illiterate men, which should preach & spread the glory of God our Saviour, remember the modest words & carriage of Moses, that Prophet of the Lord, in his answer to joshua, and the youngman that brought tidings that Eldad & Medad prophesied in the Camp, & bad Moses to forbid them, Numb. 11.26, 27, 29. & Moses said unto him; enviest thou for my sake? would God that all the Lords people were Prophets, and that the Lord would put his spirit upon them; which teacheth us thus much, that a true Prophet of the Lord will not for any by-ends envy the gifts of God in others, nor desire the obscure, but to discover them; wishing, all, as well as some of the Lords people were Prophets; not by putting University, Arts but: by putting the Apostles approbation in the New Testament, is this, 1 Cor. 14.31. Ye may prophesy all one by one, that all may learn and all may be comforted, all may prophesy; that is, all the Prophets, to wit, all that God hath endued with the Spirit of Prophecy: for there is no restraint, observing their time and order one by one: Wherefore, let none dare to forbid prophecy, where God himself commands, and his Word gives both freedom and allowance; for further proof, read Act. 8.4.  
Use 3. It may serve now at length, to call England to give God the glory of his grace, by acknowledging and approving this, that out of the mouths of very Babes and Sucklings, God hath founded strength; as it is in the Hebrew, Psalm. 8.2. And saith the Apostle, it is written, I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent; where is the wise? wheris the Scribe? where is the Disputer of this World? For, after that in the wisdom of God, the world by wisdom knew not God; it pleased God by the foolishness of preaching, to save them that believe: because the foolishness of God is wiser than men, and the weakness of God is stronger than men, and God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things that are mighty, & base things of the world, and things that are despised hath God chosen; yea, and things which are not, to bring to naught, 
2 Tim. 2 7.  things that are (consider what the Lord saith, and the same Lord give you understanding in all things) now the reason of all you have at last; that is, that no flesh should glory in his presence, 1 Cor. 1.19, 20, 21, 25, 27, 28, 29.  
Use 4. Is to confute the desperate folly of many men, if not most men, in making prophecy a humane thing; and therefore have appointed their sons unto it, as unto a trade, to live by as thus when their children are yet young, they have resolved what callings or trades to put them to; the eldest happily to be a Lawyer; the second to be a Physician, or a Chirurgeon; the third a Merchant, or the like, and commonly the youngest, especially, if he were in any part deformed, should be a Minister, that should be his trade; concluding it to be in his power, to make him a Minister, by putting him out for a time to the University, and paying for his learning; as if the gift of God might be bought with money; a cursed thought indeed, and a damnable ignorant conclusion; and let such men look back, and see the effect of it, and tremble at the example of Simon Magus, Act, 8.20, 21, 22, & 23, v. But Peter said unto him, Thy money perish with thee, because thou thoughtest that the gift of God may be purchased with money, thou hast neither part nor let in this business; for thine heart is not right in the sight of God: Repent therefore of this thy wickedness, & pray God, if it be possible, if perhaps the thoughts of thine heart may be forgiven thee; for I perceive, that thou art in the gall of bitterness, & in the bond of iniquity.  
Use 5. Is for encouragement of all those to whom the Lord hath given the spirit of Prophecy, to improve their gifts for the best advantage of the Church of Christ and his glory, Rom. 12.6, 7, 8. having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or Ministry, let us wait on our Ministry; or he that teacheth on teaching; or he that exhorts, on exhortation,  
Use 6. It is a use of excellent comfort to all the people of God; for though outward gifts and all means thereof may fail, yet there is a spirit of Prophecy left to all the People of God, by which they shall be made able to know so much of the mind of God, as shall be sufficient to sanctify them here, and to make them eternally haypy hereafter: So that to speak with tongues, is not essential to the being of a Prophet; nor is divine prophecy restrained to humane learning.   

POSTSCRIPT.  
Isaiah 29.11, 12. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: and he saith, I cannot, for it is sealed.  
And the Book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.  
Rev. 5, 1, 2. And I saw in the right hand of him that sat on the Throne, a Book written within, and on the backside, sealed with seven seals.  
And I saw a strong Angel proclaiming with a loud voice: Who is worthy to open the Books, and to lose the seals thereof?  
FINIS.