A SHORT DISCOVERY OF THE MYSTERY OF iniquity. 2 Thes. 2.7. For the mystery of Iniquity doth already work. Revel. 17.5. And upon her forehead was a name written, Mystery, etc. 1 Pet. 3.13,14,15. Who is he that will harm you if ye be followers of that which is good? But and if ye suffer for righteousness sake, etc. To which is added also, A Brief Discovery of the false holiness of Nations, their Instituted or Church State, and what appertains thereunto: set forth for the good of all that love Truth in the inward parts. By Mich: Quintyne. 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you. Verse. 3. And through covetousness shall they with feigned words make merchandise of you, etc. Colos. 2.8. Beware lest any man spoil you through Philosophy, and vain deceit, etc. LONDON: Printed for the Author. Ann. Dom. 1645. Matth. 10. from 26. to ver. 34. REader, take notice in publishing what is agreeable to the will of God, and welfare of mankind, without special Licence, is no contempt of Authority, but of oppression, or the threaten thereof. Prov. 3.5,6. Trust in the Lord with all thine heart, etc. In all thy ways acknowledge him, etc. We must not be afraid to pull Antichrist by the coat, and pull it off also to discover him to the people; For 'tis he that maketh oppression and injustice easy; till he be removed here will be no room for a new Heaven and a new Earth; in the sense of the want thereof, let nothing be spared to gain them; for what is heaven and earth wherein is no righteousness to be enjoyed, and used towards God and man; behold the policy to prevent the least touch of false holiness, and injustice; but woe unto them that seek deep, to hid their counsel from the Lord. etc. Isa. 29.15,16. A short Discovery of the Mystery of Iniquity. I Have formerly commended to the King and Parliament in special manner (yet not exclusively) to their consideration, the Discovery of the States of Policy, and likewise the natures from whence they flow (the largest knowledge, with the right use whereof, is their most lively and proper Element) which leadeth to the preservation of the Church of Christ, and maintenance of humanity: and as fully do charge it upon them (it being principally their work to discern, and distinguish between them; and so to order their Dominions that each may have its due: Rom. 13.3,4,5,6. 1 Tim. 2.12. both which Treatises were much lamed in Printing; but I hope the time now is, and yet will be more wherein men will look upon right drift, and good intentions, then mistakes in writing and Printing of any point substantial or circumstantial; Trying all things, and holding fast that which is good, according to Divine counsel. 1 Thess. 5.21. considering man incident to error: And for the better accomplishment of the work intended, even that all men (whether esteemed better or worse of each other in Religion) keeping the bonds of Civility may live a peaceable life, enjoying the liberty of their souls and bodies, kept as aforesaid within the Laws of humanity, in the free use of their consciences in their religious service of God: I do in the discharge of my duty to God and man, according as I have received; set forth to the general consideration of all men, this following Discovery of the Mystery of Iniquity; And that it may be done in the fullest measure to the common understanding of humane reason, let it be considered: First, what a Mystery is, or wherein it doth consist. Secondly, whence it floweth, or the reason of it. Thirdly, what it serveth to, or is of use for. A Mystery is or doth consist in two respects. First, in the curious composition of any creature, whether artificial, politic, or natural; under one of which titles all the creatures that are have their being. Secondly, in the curious counterfeiting of any thing, making things seem the same, which in nature and truth they are very short of, or the absolute contrary. In things artificial the first is proved in most Indentures of Apprenticeship, in the expression of what is to be taught, and learned, under the title of Trade, Art, and Mystery. The second is sufficiently proved in the usual cheats and common deceits in artificial things. In Policy of all sorts is proof of the first in the constitution or way of unifying the matter and form thereof; both in Civil and Ecclesiastical; the palpable, gross, and common ignorance, wherein the wrong and false is usually taken, and used for the true in both sorts, confirmeth it. The second is also apparently true in bodies politic, in the Civil, in cases of usurpation, so likewise in Ecclesiastical, the Jewish false in the constitution; and the Antichristian false from the institution; and in every main part of the constitution, yet accepted and approved of, by people, Nations▪ and Languages to their utter ruin and destruction; besides your own experience of the truth hereof, I shall in future passages prove it by principles rational, confirmed by Divine records. In things natural, vegetables, animals, and rationals, the first is evidently true. For the curiosity of their elimentary compositions, or constitutions of the meanest of them, yea the least part of them is to the wisest of men a Mystery; for who can make a natural hair? experience is without denial. The second is most manifestly true in things natural, since the curse in Adam's days upon the earth for his sake; the deceit in vegetables, and in animals (which also is the more through abuse) taketh away all doubt thereof; And since man's first transgression whereby humane nature became subjected with a curse (and through the continued permission of God) to the use of the devil, (the redeemed only in most special manner excepted) unless in the father of lies himself, where can be found greater mischievous deceit then in the sons of men? The Reason of a Mystery in relation to any or either of the foresaid creatures is twofold. 1 Is from the rareness of the essence or substance, and constitution or contrivance of things artificial or politic, and from th● most curious composition by creation or generation of natures, and spirits, which by infusion the Creator alone hath brought forth, and doth, and will willingly and permissively, until his determinations are accomplished. 2 Is from the weakness of our capacity, shallowness of our understanding, and unaptness to the right use of any creature subjected to the use, and for the welfare of mankind: the truth of both these Reasons appeareth from the inability in us to any real good, and our aptness to transgress from the first trespass to this moment, and will to the last of all our days. The special use this word Mystery serveth for is twofold. 1 Is to possess us with the weightiness, and consequence of things which most essentially concern man in his personal and politic condition, both spiritual, and civil, which tend to his extraordinary good or hurt, in respect of the nature of the things themselves; and stands him upon to be most exact in the real discovery of them. 2 Is to lead us, in fullest discovery and best distinction of things what they are in themselves, & to shun or enjoy them in their use with most care and tenderness, correspondent to their natures and institution given forth by God himself; The truth of both these, common reason amongst good dispositions in mere naturals in humane creatures, confirmeth; and so God's Word in the greatest case of man's welfare expressed in 1 Tim. 3.16. in relation to Christ's personal state, and in Colos. 4.3. to this politic and visible kingdom; the like also ye have of the opposite conditions: 1 Joh. 3.7. to ver. 13.2. Thes. 2.7. Revel. 17.5. It being declared wherein a Mystery doth consist, the reason, and the use of it, in both respects; the result and chief benefit thereof, is to help us in distinction between good and bad, in the creatures and their use, especially in those of greatest concernment to the welfare of mankind, both temporal and spiritual, and the contrary in both kinds; For ever since the curse, man is liable to both, and most disposed to what is evil, as no reasonable man will deny; for brevity's sake I shall wholly omit to meddle with that of Artificials, Vegetables, and Animals, which if men buy with experience and loss it reflects only upon estate, which being high or low commendeth not to God, but in the right use of both, they are approved of him; And shall touch upon humane nature, and the Civil Pollcie thereof, but chief address myself to spend my talon of time and strength received in the distinction of Divinity and Divillishnesse in the State personal and political, and that principally of Policy. In the distinction of humane nature, which since the fall in generation is extremely corrupted, it is naturally discerned, & with reason concluded, that, that man whose natural constitution or composition of Elements is most equal, and freest from violent predomination of either particular, is naturally most healthful and comfortable, and in humane reason hopefully lasting, this no Naturalist will deny; the opposite hereof must needs be the contrary in every respect. In the distinction of Civil Policy (which was and is a State, God since the fall approveth of, where he formerly gave no religious Institution, as amongst the Gentiles, neither yet doth or will enjoin any, but as spiritually received from his Son and Disciples) all rational naturalists, and Disciples of Christ, hold that to be safest whose constitution and contrivance in State, is most free for justice in matters between man and man; And is least incident to ways of oppression through unruly and destructive pride and covetousness, it's not intended by this expression to question what is in present being, and stir up contention, about it, I wish the chief persons in it for Government were but so free to do Justice, as the way is open for it, but evil men and oppressors have done, do, and will abuse all ways of Equity and goodness. In the distinction of truly Spiritual and Divine Nature in a particular or personal way, all the holy men of God from Adam to this day in the effects thereof do declare (in the measure of wisdom, power, and love received) to be endeavouring of the most good obtainable towards mankind; and the general well-being of all things for its use: this is most perfectly expressed in Jesus Christ the perfect pattern of Equity and kindness, answerable to the Angel's Proclamation at his coming, Glory to God, etc. on earth peace, good will towards men: all the records of Doctrine and Discipline of the way of Redemption and salvation, the Actions also and sufferings of Christ fully declare the same; suitable to his divine spiritual nature, he instituted a visible politic State, without the least prejudice to the Civil, as the Scripture holdeth forth at large in his own, and his people's sufferings by it without any trespass against it. In the distinction of the true Ecclesiastical State, or Divine Policy, you shall find it hath its pattern in the nature of Christ's personal being, according to that, is the Spirit of his Policy, not snaring humane nature, but saving it; not imposing carnal ordinances or spiritual bonds upon any, whether within, or without the State; but encouraging and approving the innocent in their ways with freedom of spirit, both perfect, not extinguish humane nature in its proper use; this hath no works of violence in the way of offence or defence, worketh not upon any, but with the word and counsel of the Spirit of truth; 'tis always suffering, not doing wrong to any within, or without it, its free to give, not to receive; to serve, not to be served. In short, its most clear, that all that is of God and Christ in any spiritual way in personal and particular respects, or in the politic and public, is in spirit and truth one and the same with him. Every Truth discovereth its opposite in the nature thereof, whether in things natural or spiritual; And so in the distinction of falsely spiritual, or inhuman divillish nature, in a particular or personal way. All the wicked men from Adam to this day in the effects thereof declare, in the measure of deceit, pride, and envy received from the devil, to be endeavouring the most mischief or evil that can be laid upon mankind, and upon all things provided for its use; This is most perfectly expressed in the cursed nature thereof, transported out of itself, and subjected under the disposition of the most false and devilish nature of spirit, which runneth out in full stream in the expression of a false way Religion, or in the abuse and perversion of any institution of Gods; the truth hereof is proved in Cain, in the Jews, and in all false spirited persons likewise since those times, and most magnificently in these last times in the spirit and policy of Antichrist, wherein the very way of living is denied to those that submit not under the power thereof, in this personal way from whence springeth the policy thereof. The holy Ghost giveth the same distinction in 1 Joh. 3.10,11,12. in the distinction of the policy whereof, the nature of the spirit of the devil, and his offspring brought forth in the cursed nature of man, are most publicly and palbably manifested and discovered. In the distinction of the Mystery of Iniquity in the public or politic part thereof, it will appear to be the same with the personal, in disposition or nature of spirit, not saving, but snaring mankind with all the ways of sin and misery that the strength and violence of pride, deceit, and envy can make and do; as 'twas Abel's portion under Cain, the Jews under Egypt, and Babylon; Christ's under Jews and Gentiles, so 'tis his Churches under a spiritual Egypt and Babylon, the great cathedral State that compels all high and low, rich and poor, bond and free, to be subject or to perish, by deprivation of humane rights, or by infliction of undue sufferings, here, in false Church-government, in the Seat and Throne of matters of conscience (which belongeth to Christ alone) the spirit of the devil through delusion with all lying signs and wonders (ruleth therein with unnatural violence an higher way than ever was allowed, or used by Christ, or his followers: 2 Thes. 2,3,4. Revel. 13. gulleth the Earth under guilded conformity and uniformity with forced hypocrisy in a way of Religion, the most unnatural and divillish bondage in the world; which in the height of its operation transports humane nature in to the most implacable murderous spirit of hell, which is pleased with no thing more than the utmost ruin of mankind. By this very spirit doth the holy Ghost discover the Beast, the false Church State. Revel. 13.7. to the 18. And thus in shortest manner I could, I have given you what I have received of the Discovery of the Mystery of Iniquity, both in the personal or particular; and the public or political part of it, which shunned and avoided helps to gain and preserve the welfare of man in general. Now that this is a way agreeable to reason, and confirmed by Scripture, judge all rational people, what is from the devil in nature and policy, must needs be all one, and produce the same effects and fruits, by which, saith Christ, of his special instruments, false Prophets, ye shall know them: Matth. 7.16. 1 Thes. 5.21. Prove all things, hold fast that which is good: 1 Joh. 4. read that Chapter, and to verse 3. of the next Chapter, where you shall find the same way or means of distinction by trying the spirits, etc. The former Treatises touching the discovery of Policies and Natures help to clear up this; and so doth this following concerning false holiness, to which I refer you. A brief Treatise discovering th● holiness of Nations in their Church Institution, and what relates thereunto to be false, and not of God. Which in short is proved by considering, 1 What holiness is, or what is meant by the Word. 2 How many sorts there be. The meaning and drift of the Word is to set forth the pure nature, or use of any thing, whereby the excellence thereof is expressed, and so the word is used in Old and New Testament, as is commonly known to set forth God himself, and all belonging to the Divine nature, and the state and use of all God's institutions. The sorts of it are two. 1 Is invisible, inherent, and unchangeable, relating to the spiritual substance expressed as an attribute of the same. 2 Is visible, imposed, temproary and pervertable, according to all Institutions relating also to men's professions and callings, Laws and Ordinances, stinted by ordination, and limitation, in respect of people, way of worship, time and place, as hath been publicly and tipically expressed in the Church of the Jews in each particular: and is now refined in the Christian Church; suitable to the more substantial and spiritual worship, and less subject to abuse, but by gross and foul delusion, guilding or counterfeiting the substantial or circumstantial parts of any Institution, wherein only may false holiness visibly and possibly cousist, as is most apparent, and will so remain in farther examination thereof. For counterfeit, or false holiness, or things seemingly holy, which in truth and proof are the absolute contrary, have their rise or means of being in humane nature, and things subjected to the use thereof; for what commands that in spirit is perfectly and unalterably in its self and nature, good or evil, holy or unholy, which needs no proof in beholding the fountains thereof. All things subjected to the use of man, and man himself is under, or rather capable of a twofold Institution, which God enjoineth and approveth of, to wit, Divine, and Civil government, which the moral Law in the two Tables plainly showeth: the state of the Jews and Gentiles before Christ's personal coming, and the state of Christ's Church in and since his time, different both from Jews, and the common way of the Gentiles politicly and personally also most eminently hold forth. Civil Government is, or aught to be that, by which all men good and bad (except exceeding and inconsistent therewith) have a being and preservation, wherein the wheat and tares grow together till the harvest, freed from the unnatural and unjust violence of cursed humane nature, which Christ himself approveth of in Caesar's time, and his Apostles also, both doctrinally and practically. This state except it be delusively transported out of itself for the ends of divillish pride, deceit, and envy, is like the Sunshine and rain upon the good and bad, the just and unjust, yea all creatures receive good thereby; and in its proper centure is not easily perverted to cut off the innocent from the earth, as common equity informeth; And hath no relation to distinguishing of men's spirits, or their uses in any Divine Institution which God hath given, only to his own Son, since the time of types and refining, wherein their being and use suitable to the beauty of his own love is made more saving and comfortable to the sons of men. Divine government which in truth is that, wherein Christians or Saints have politic and visible fellowship with their spiritual head Christ, and God the Father, the fountain of all mercy and goodness, and is of an higher, not contrary, nature to Civility; wherein people are led forth in the disposition of their Saviour more by love and forgiveness, and doing good, yea for evil, then by principles of equity, and returning like for like in cases of injury and wrong done and received. This I need not stand to prove from Abel's time of opposition, to this day of Antichrists reign, wherein the innocent have plentifully gone to the wall as the weakest parties use to do, and will, till the brightness of innocence delivers them. This being of higher nature and use then humane nature and sense did before the fall, and much less since the curse, incline to, either to look into, or affect it, but in pride and forgetful disobedience to God; is become like the forbidden fruit, by God's permission through the Serpent's delusion, and perversion, even the greatest means of destruction to mankind, with the greatest pretence of holiness, which is truth and realty is altogether contrary thereunto. This false holiness or abuse of Divine Government, and Gods holy Institutions, whether in respect of the Church, or the Laws and Ordinances thereof, will be manifestly discovered, in considering, The constitution of the body according to Christ's approved institution; wherein observe: 1 The nature of the power and life thereof, by which it hath all due motion. 2 The nature of the material part or members incorporated in that body. The nature of the power properly by which it is, and moveth, is no other in kind, then that by which Christ gave it being, which is spiritual, according to a divine instinct, and choice so to be; not by a power magisterial, or inhumanely compulsive, forcing humance nature above or contrary to its present light: this truth is proved in gathering the Church, in making disciples, not slaves, and by casting out of fellowship no farther then whence received, nor into any worse condition for matters of the world in any due course; and this agreeth with the holiness of Divinity, which was manifested in himself by all that he did or commanded to be done for the good of man. The nature of the members and subject or material part of the constitution of this divine instituted body, Christ visible Church, God's worshippers, is divine and spiritual, suitable to that of the Trinity, and the Law thereof, which according to measure, bringeth forth all goodness, in truth of love of God, in all his ways towards him, and men; and therefore Christ declares that those that worship God shall do it in spirit and truth, for such the Father seeketh to worship him. Joh. 4.23. Phil. 3.3. you may see what the Apostles gathered, and endeavoured to incorporate into that fellowship and body, by the several Epistles to the several Churches in their times; you may see likewise what Law of the Sanctuary leadeth them to; and declareth them to be, or not to be that; read Ephes. 4. besides many other Scriptures which are numberless, and needless to cite to prove the truth hereof; this is suitable to the new man which after God is created in righteousness and true holiness. Ephes. 4.24. Now look upon the false divine Institutions, the false Church States, which are most devilish in the nature of the parts of constitution, and ye may soon judge what the devil hath done, where he is, and how he hath, doth, and will, if not looked unto, use the sons of men as he did their Father Adam, and their Mother Eve, undo them in their being men, whilst with delusion they seek to be as gods; in this seeming divine government whether papistical, Episcopal, or Pretbyteriall, changing of terms and shapes is nothing, without change of natures, (a wolf is the same in a sheep's skin, and at the same time, as truly as without it) if you shall find in either Church the nature of the first part of the constitution wholly short of, or contrary to the preservation of mankind, and the motion thereby in the Church, suitable to that whereby it is or hath its being, with all power of violence, and lying below civility (which truly is so that abuseth it) threatening people in to the Church, and keeping them in, with a Babylonish Proclamation, fineing, imprisoning, murdering in to it, in it, and so to cut off from it; you may easily conclude what it is in point of holiness, is it not a power of gallant holiness? that can proclaim Gentiles into Jews, and both into Christians? in the expression thereof, or render people for dead and undone, and can likewise change the Gentiles hands, always under civil use, into spiritual, heretical glibes, and tithes; Artists, and Linguists, into Hevites, and Priests, and make, and mar people in life and estate, without relation to Christian or Civil trespass; Magistracy is gloriously honoured to serve such Church power, helpeth well to propagate the Gospel, and Christianity, the clean contrary way; your exercised senses herewith needs no proof, 'tis enough for this part. Look into the nature of the second part of the constitution, and you will find the national lamps of the Gentiles spiritual, divine persons, so guided and led by the Spirit of Christ, and Christian principles, that they can scarce give time to hang or murder one the other for the weight of a farthing, 'tis more proper to tell of their uncivillized natures, then of their Divinity: witness daily experience of the holiness of the members in general, the holy Ghost in the Prophets, and Revel. 13. hath fully described it; but change temporal Egypt and Babylon for slaves and slavery, in to spiritual, and 'tis the very image of the holiness of this part of the constitution of the Nationall Churches of Europe, what difference between the Church of Christ and the worlds? If Nations be the companies of Saints, the generality of Nations are gallant pieces for holiness, in knowledge, and obedience of the will of God, either moral, or instituted; Witness experience of least reason: and what more can be expected from a people sanctified with a great word and a blow, Truth I perceive must bring forth fullest evidence, though her witnesses die in Gaol or hang for it, before the earth (I mean Civility) will incline to execute judgement upon the great Whore, by whom it was and is defiled, to the shedding of a world of innocent blood; and notwithstanding her continual blaspheming against God, his Name, his tabernacle, and them that dwell in heaven. Revel. 13.6. All which is accomplished with mysterious Iniquity, and false holiness. Well saith Wisdom (and most properly in this case) A whore is a deep ditch: Prov. 23.27. ye may do well to examine also what is said of her parties, which if true in the natural sense, much more in the spiritual. Prov. 5. Concerning Ordinances, circumstantial Institutions, belonging to the Church of Christ; which false Churches catch at, and profane as the Babylonians did the vessels of the Temple in the Jews time. I shall omit to spent time about at present, and only touch upon the holiness of times, and places, which are ended in Christ. Times and places are necessary adjuncts to every action both Civil and Divine, without them nothing hath being, and I know not why Christians which may pray every where, 1 Tim. 2.8. and always, 1 Thes. 5.17. in respect of either enjoined; they should not agree as well as Civil wise men upon the best advantage in use of both concerning the worshipping of God. Moral commands of the first Table are obeyed now in the drift and intention of them, not in the literal expression, or else we have not to do with them, but the Jews only. In the use of these Discoveries, all former, and that shall be, by whomsoever, of any truths of God (all which tend in their right use to the good of man) suffer me, O Nation, King, Parliaments, and People, this once more with my life in my hand, (for artificially holy, and butcherly uncivil murderers are now plenty in the Land) freely to speak to you, as one man, for so ye are in Civil policy, in the prophetical expression of Mich. 6.8. he hath showed thee, O man, what is good, and what doth the Lord require of thee? but to do justly, love mercy, and walk humbly with thy God; make good your justice and tenderness towards men, and walk towards God in your own innocent knowledge, and use of his Institutions, as he revealeth himself to you; not in vain conceits with delusions of getting, or being higher than is your due: remember what Adam got thereby, the Jews by taking pride in their visible Church State, and the Egyptians and Babylonians in setting up worship of their own; Stoop a little, and take Christ's counsel, Matth. 7.15. Beware of false prophets, etc. there be two sorts of them, one is in, or of the visible insitituted churches of God, the other altogether without them; so 'twas in the Jews time, so 'twas, and will be in the Christians; the best of them are liars or else could not be false, in calling, or message; they may both go together for any good that cometh by them, for they undo all where they prevail. Witness all the States upon Record in Scripture, and in our Civil Histories and Chronicles, and the present state of this kingdom. In outward callings I condemn no man's personal condition and virtues, for God calls his people out of Babylon, yet condemns that State, and their being therein; destruction approaching by oppression, and believing lies, seldom doth miscarry, because events contrary to expectation are inavoidable. 'twas Adam's case, and ours is too much like it: O England, Egypt, and Babylon for spiritual in stitution, put away the spirit thereof both in temporal and spiritual bondage, and oppression; lest the continuance thereof, put you yet farther into their plagues; forget not the mysterious, and holy carriage of the Clergy, you may one day see from whence they come, though never the bottom of the place; behold how they reform, but lay out hook and line for power and means; For humanity's sake, let them have means (during life) because they cannot work (the more is their shame with Christians) but cut off the entail thereof, upon their artificial Heirs; and for power lend or give none but Civil protection, which is due to all in Civil demeanour, and 'tis such, and more, not less that wins persons to the love of God and his ways; and by which God strengthens any Civil State. I hope ye that sway the power of the State, have enough of spiritual compulsive Government, except ye intent to keep up the trade of oppression, wherein ye shall want pillows for your elbows to keep all easy, and none so fit to help you with them, as false prophets, or a proud, covetous ruling priesthood; and ye Subjects, you may have enough, if you have not yet of turning in Religion by great ones, except ye mean to make a complete Weathercock thereof, sure if in vain is the teaching for Doctrine men's precepts therein, as much in vain is your obeying them; Both which you may plainly perceive by considering, Isa. 29.13. with Matth. 15.8,9. Farther take notice civility, love of humanity, not dotage on sacrifice, is the first and lowest step to Christianity (if Religion shall begin at the right end) for he that saith he loveth God, and hateth his brother, is a liar: 1 Joh. 20. Let not this be lost in the service of a State of Cainish, Jewish, and Antichristian sacrifice; this is the root which enableth to honour all men, love the brotherhood, fear God, and honour the King: 1 Pet. 2.17. Serve, O earth, no longer, the cage of every unclean bird, the confined State, or religious person of flourish, and every way-turning-consciences, which is the Broad way that leadeth to the wide gate, if rude Nations, and multitudes go therein. Thus in God's way with most hearty desires of your right use, which is your safest means of preservation, and highest honour, I rest in all service of Civility, yours to command whilst, M. Q. To the Clergy of false Prophet, I would add a few lines by way of Inquirie, but I suppose he is at present in great passion, being oppressed in the want of a power and way to vent that sacrificing spirit with which Cain shown Abel, the Egyptians and Babylonians slavourized the people of Israel, the Jews made away the Lords Prophets; the Jews and Gentiles both put Christ and his Disciples to death, and torments tending thereunto; and by which also since, have been all suffering for conscience sake, and besides this cause of passion before him. In the time of remembrance, there is in his conscience, and knowledge, hell and death behind him, where he hath left the deluded multitudes of rude Nations (Saints of his own making) to whom blasphemously he hath administered pledges, and seals of salvation; on the one side of him is desolation (the want of a way to live) on the other side, the sight of an artificial metlesome Instrument broken, which is good for nought in any use till new moulded by fire, if not in passion; Here is matter enough for the highest. But how ever if there be any intermission, or when it's over Clergy, remember to answer these ensuing Queries. 1 Qu. Whether doth the use of Tongues, by which men speak in several languages, and translate expressions out of one Tongue into another, enable people to know God and his ways with the sons of men? 2 Qu. Whether the use of Arts in expression of any thing doth infuse any thing Divine or of God, in spiritual ways either into the relator or hearers; or rather is it not as strange tongues to such as know them not? 3 Qu. Whether the Prophets thus made, and set up, are not that spiritual generation which Christ saith not pass till the great destructions, and desolations of his Church, and the earth are fulfilled? Matth. 24.34. FINIS.