A short Discovery of the Mystery of Iniquity.

I Have formerly commended to the King and Parlament in speciall manner (yet not exclusively) to their consi­deration, the Discovery of the States of Policie, 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 substantiall or circumstantiall; Trying all things, and holding fast that which is good, according to Divine counsell. 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 Civilitie 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 dutie to God and man, according as I have received; set forth to the generall consideration of all men, this following Discovery of the Mystery of Iniquitie; 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 arti­ficiall, politique, or naturall; 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 artificiall the first is proved in most Indentures of Ap­prentiship, in the expression of what is to be taught, and learned, under the title of Trade, Art, and Mysterie.

The second is sufficiently proved in the usuall cheats and com­mon deceits in artificiall things.

In Policie of all sorts is proof of the first in the constitution or way of unifying the matter and form thereof; both in Civill and Ecclesiasticall; the palpable, grosse, 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 politique, in the Civill, in cases of usurpation, so likewise in Ecclesiasticall, 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 ruine and destruction; besides your own experience of the truth hereof, I shall in future passages prove it by principles rationall, confirmed by Divine records.

In things naturall, vegitables, 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 natu­rall haire? experience is without deniall.

The second is most manifestly true in things naturall, since the curse in Adams dayes upon the earth for his sake; the deceit in ve­gitables, and in animals (which also is the more through abuse) taketh away all doubt thereof; And since mans first transgression whereby humane nature became subjected with a curse (and through the continued permission of God) to the use of the devill, (the redeemed onely in most speciall manner excepted) unlesse 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 rarenesse of the essence or substance, and constitu­tion or contrivance of things artificiall or politique, and from th [...] most curious composition by creation or generation of natures, [Page 3] 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 weaknesse of our capacitie, shallownesse of our understanding, and unaptnesse 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 reall good, and our aptnesse to transgresse from the first trespasse to this moment, and will to the last of all our dayes.

The speciall use this word Mystery serveth for is twofold.

1 Is to possesse us with the weightinesse, and consequence of things which most essentially concern man in his personall and politique condition, both spirituall, and civill, 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 reall 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 tendernesse, correspondent to their natures and institution given forth by God himself; The truth of both these, common reason amongst good dispositions in meer naturals in humane creatures, confirmeth; and so Gods Word in the greatest case of mans welfare expressed in 1 Tim. 3.16. in relation to Christs personall state, and in Colos. 4.3. to this politique 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 temporall and spirituall, and the contrary in both kinds; For ever since the curse, man is liable to both, and most disposed to what is evill, as no reasonable man will deny; for brevities sake I shall wholly omit to meddle with that of Artificials, Vegitables, and Animals, which if men buy with experience and losse it reflects onely upon estate, which being high or lowe commendeth not to God, but in the right use of both, they are approved of him; And shall touch upon humane nature, and the Civill Pollcie thereof, but chiefly addresse my self to spend my talent of time and strength received in the distinction [Page 4] of Divinity and Divillishnesse in the State personall and politicall, and that principally of Policie.

In the distinction of humane nature, which since the fall in ge­neration is extreamly corrupted, it is naturally discerned, & with reason concluded, that, that man whose naturall constitution or composition of Elements is most equall, and freest from violent predomination of either particular, is naturally most healthfull and comfortable, and in humane reason hopefully lasting, this no Naturalist will denie; the opposite hereof must needs be the con­trary in every respect.

In the distinction of Civill Policie (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 injoyn any, but as spiritually received from his Son and Disciples) all rationall Naturallists, 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 wayes of oppression through unruly and destructive pride and co­vetousnesse, its 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 evill men and oppressors have done, do, and will abuse all wayes of Equitie and goodnesse.

In the distinction of truly Spiritual and Divine Nature in a particular or personall way, all the holy men of God from Adam to this day in the effects thereof do declare (in the measure of wis­dome, power, and love received) to be endeavouring of the most good obtainable towards mankind; and the generall well-being of all things for its use: this is most perfectly expressed in Jesus Christ the perfect pattern of Equity and kindnesse, answerable to the Angels Proclamation at his coming, Glory to God, &c. 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; sutable to his di­vine spirituall nature, he instituted a visible politique State, with­out the least prejudice to the Civill, as the Scripture holdeth forth at large in his own, and his peoples sufferings by it without any trespasse against it.

In the distinction of the true Ecclesiasticall State, or Divine Po­licie, you shall find it hath its pattern in the nature of Christs per­sonall [Page 5] being, according to that, is the Spirit of his Policie, not snaring humane nature, but saving it; not imposing carnall ordi­nances or spirituall bonds upon any, whether within, or without the State; but incouraging and approving the innocent in their wayes with freedome 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 counsell of the Spirit of truth; tis alwayes 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 spirituall way in personall and particular respects, or in the politique and publique, is in spirit and truth one and the same with him.

Every Truth discovereth its opposite in the nature thereof, whe­ther in things naturall or spirituall; And so in the distinction of falsely spirituall, or inhumane divillish nature, in a particular or personall way. All the wicked men from Adam to this day in the effects thereof declare, in the measure of deceit, pride, and envie received from the devill, to be endeavouring the most mischief or evill 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 it self, and subjected under the dispo­sition of the most false and divellish nature of spirit, which run­neth out in ful streame 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 policie of Antichrist, wherein the very way of living is denied to those that submit not under the power thereof, in this personall way from whence springeth the policie thereof. The holy Ghost giveth the same distinction in 1 Joh. 3.10,11,12. in the distinction of the policie whereof, the na­ture of the spirit of the divell, and his off-spring brought forth in the cursed nature of man, are most publiquely and palbably ma­nifested and discovered.

In the distinction of the Mystery of Iniquitie in the publique or politique part thereof, it will appear to be the same with the per­sonall, in disposition or nature of spirit, not saving, but snaring mankind with all the wayes of sin and miserie that the strength and violence of pride, deceit, and envie can make and do; as twas [Page 6] Abels portion under Cain, the Jews under Aegypt, and Babylon; Christs under Jews and Gentiles, so tis his Churches under a spi­rituall Aegypt and Babylon, the great cathedrall State that com­pels all high and lowe, rich and poore, 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 devill through delusion with all lying signes and wonders (ruleth therein with unnaturall violence an higher way then ever was allowed, or used by Christ, or his fol­lowers: 2 Thes. 2,3,4. Revel. 13. gulleth the Earth under guilded conformitie and uniformitie with forced hypocrisie in a way of Religion, the most unnaturall and divillish bondage in the world; which in the height of its operation transports humane nature in to the most implacable murtherous spirit of hell, which is plea­sed with no thing more then the utmost ruine 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 Iniquitie, both in the personall or particular; and the pub­lique or politicall part of it, which shunned and avoided helps to gain and preserve the welfare of man in generall.

Now that this is a way agreeable to reason, and confirmed by Scripture, judge all rationall people, what is from the devill in nature and policie, must needs be all one, and produce the same effects and fruits, by which, saith Christ, of his speciall 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, &c. The former Treatises touching the discovery of Policies and Na­tures help to clear up this; and so doth this following concerning false holinesse, to which I refer you.

A brief Treatise discovering th [...] holinesse of Nations in their Church Institution, and what relates thereunto to be false, and not of God.

VVHich in short is proved by considering,

• 1 What holinesse is, or what is meant by the Word.
• [Page 7]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 Gods institutions.

The sorts of it are two.

1 Is invisible, inherent, and unchangeable, relating to the spi­rituall substance expressed as an attribute of the same.

2 Is visible, imposed, temproary and pervertable, according to all Institutions relating also to mens professions and callings, Laws and Ordinances, stinted by ordination, and limitation, in respect of people, way of worship, time and place, as hath been publickly and tipically expressed in the Church of the Jews in each parti­cular: and is now refined in the Christian Church; sutable to the more substantiall and spirituall worship, and lesse subject to abuse, but by grosse and foule delusion, guilding or counterfeiting the substantiall or circumstantiall parts of any Institution, wherein onely may false holinesse visibly and possibly cousist, as is most ap­parant, and will so remain in farther examination thereof. For counterfeit, or false holinesse, 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 therof; for what commands that in spirit is perfectly and unalterably in its self and nature, good or evill, 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 injoyn­eth and approveth of, to wit, Divine, and Civill government, which the morall Law in the two Tables plainly sheweth: the state of the Jews and Gentiles before Christs personal coming, and the state of Christs Church in and since his time, different both from Jews, and the common way of the Gentiles politiquely and personally also most eminently hold forth.

Civil Government is, or ought 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 unnaturall and unjust vio­lence of cursed humane nature, which Christ himself approveth of in Cesars time, and his Apostles also, both doctrinally and pra­ctically. [Page 8] This state except it be delusively transported out of it self for the ends of divillish pride, deceit, and envie, 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 mens spirits, or their uses in any Divine Institution which God hath gi­ven, onely to his own Son, since the time of types and refining, wherein their being and use sutable 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 politique and visible fellowship with their spiritu­all head Christ, and God the Father, the fountain of all mercie and goodnesse, 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 forgivenesse, and doing good, yea for evill, 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 Abels time of opposition, to this day of Antichrists reigne, wherein the innocent have plentifully gone to the wall as the weakest parties use to do, and will, till the brightnesse of inno­cencie delivers them. This being of higher nature and use then humane nature and sense did before the fall, and much lesse since the curse, incline to, either to look into, or affect it, but in pride and forgetfull disobedience to God; is become like the forbidden fruit, by Gods permission through the Serpents delusion, and per­version, even the greatest means of destruction to mankind, with the greatest pretence of holinesse, which is truth and realty is al­together contrary thereunto.

This false holinesse 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 con­fidering,

The constitution of the body according to Christs 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 materiall part or members incorporated in that body.

The nature of the power properly by which it is, and moveth, [Page 9] is no other in kind, then that by which Christ gave it being, which is spirituall, according to a divine instinct, and choice so to be; not by a power magisteriall, 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 holinesse 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 materiall part of the constitution of this divine instituted bodie, Christ visible Church, Gods worshippers, is divine and spirituall, sutable to that of the Trinitie, and the Law thereof, which according to measure, bring­eth forth all goodnesse, in truth of love of God, in all his wayes 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 indeavoured to incorporate into that fellowship and bodie, by the severall Epistles to the severall 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 num­berlesse, and needlesse to cite to prove the truth hereof; this is su­table to the new man which after God is created in righteousnesse and true holinesse. Ephes. 4.24.

Now look upon the false divine Institutions, the false Church States, which are most divellish in the nature of the parts of con­stitution, and ye may soon judge what the devill 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, whilest with delusion they seek to be as gods; in this seeming divine government whether papistical, Episcopall, or Pretbyteriall, changing of termes and shapes is no­thing, without change of natures, (a woolf is the same in a sheeps 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, sutable to that whereby it is or hath its being, with all power of violence, and lying belowe ci­vility [Page 10] (which truly is so that abuseth it) threatning people in to the Church, and keeping them in, with a Babylonish Proclama­tion, fineing, imprisoning, murthering in to it, in it, and so to cut off from it; you may easily conclude what it is in point of holines, is it not a power of gallant holinesse? 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, alwayes under civill use, into spirituall, hereticall glibes, and tythes; Artists, and Linguists, into Hevites, and Priests, and make, and marre people in life and estate, without relation to Christian or Civill trespasse; Magistracie 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 nationall lamps of the Gentiles spirituall, di­vine persons, so guided and led by the Spirit of Christ, and Chri­stian principles, that they can scarse give time to hang or mur­ther one the other for the weight of a farthing, tis more proper to tell of their uncivillized natures, then of their Divinity: witnesse daily experience of the holinesse of the members in generall, the holy Ghost in the Prophets, and Revel. 13. hath fully described it; but change temporall Aegypt and Babylon for slaves and slavery, in to spirituall, and tis the very image of the holinesse 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 peeces for holinesse, in knowledge, and obedience of the will of God, either morall, or instituted; Witnesse 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 Gaole 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 continuall blaspheming against God, his Name, his tabernacle, and them that dwell in heaven. Revel. 13.6. All which is accom­plished with mysterious Iniquitie, and false holinesse. Well saith Wisdome (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 [Page 11] parties, which if true in the naturall sense, much more in the spi­rituall. Prov. 5.

Concerning Ordinances, circumstantiall 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 onely touch upon the holinesse of times, and places, which are ended in Christ.

Times and places are necessary adjuncts to every action both Civill and Divine, without them nothing hath being, and I know not why Christians which may pray every where, 1 Tim. 2.8. and alwayes, 1 Thes. 5.17. in respect of either injoyned; they should not agree as well as Civill wise men upon the best advantage in use of both concerning the worshipping of God. Morall com­mands of the first Table are obeyed now in the drift and inten­tion of them, not in the literall expression, or else we have not to do with them, but the Jews onely.

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, Parlaments, and People, this once more with my life in my hand, (for artifi­cially holy, and butcherly uncivill murtherers are now plenty in the Land) freely to speak to you, as one man, for so ye are in Ci­vill policie, in the propheticall expression of Mich. 6.8. he hath shewed thee, O man, what is good, and what doth the Lord re­quire of thee? but to do justly, love mercie, and walk humbly with thy God; make good your justice and tendernesse 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 then is your due: remember what Adam got thereby, the Jews by taking pride in their visible Church State, and the Aegyptians and Babylonians in setting up worship of their own; Stoop a little, and take Christs counsell, Matth. 7.15. Beware of false prophets, &c. there be two sorts of them, one is in, or of the visible insitituted Chruches 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 lyars 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. Witnesse all the States upon Record in Scrip­ture, [Page 12] and in our Civill Histories and Chronicles, and the present state of this kingdom.

In outward callings I condemne no mans personall condition and vertues, for God cals his people out of Babylon, yet condemns that State, and their being therein; destruction approaching by oppression, and beleeving lies, seldome doth miscarry, because events contrary to expectation are inavoidable. Twas Adams case, and ours is too much like it: O England, Egypt, and Babylon for spi­rituall in stitution, put away the spirit thereof both in temporall and spirituall bondage, and oppression; lest the continuance there­of, put you yet farther into their plagues; forget not the myste­rious, and holy carriage of the Clergie, you may one day see from whence they come, though never the bottome of the place; behold how they reform, but lay out hook and line for power and means; For humanities sake, let them have meanes (during life) because they cannot work (the more is their shame with Christians) but cut off the entail thereof, upon their artificiall Heires; and for power lend or give none but Civill protection, which is due to all in Civill demeanor, and tis such, and more, not lesse that wins persons to the love of God and his wayes; and by which God strengthens any Civill State. I hope ye that sway the power of the State, have enough of spirituall compulsive Government, except ye intend to keep up the trade of oppression, wherein ye shall want pillows for your elbows to keep all easie, 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 compleat Weather-cock thereof, sure if in vain is the teaching for Doctrine mens 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 in­ableth 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 [Page 13] way that leadeth to the wide gate, if rude Nations, and multi­tudes go therein. Thus in Gods 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 whilest, M. Q.

To the Clergie of false Prophet, I would adde 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 shewed Abel, the Aegyptians 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 administred 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 artificiall 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 its over Clergie, remember to answer these ensuing Quaeries.

1 Qu. Whether doth the use of Tongues, by which men speak in severall languages, and translate expressions out of one Tongue into another, inable people to know God and his wayes 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 spirituall wayes 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 spirituall generation which Christ saith not passe till the great destructions, and desolations of his Church, and the earth are fulfilled? Matth. 24.34.