THE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, OR, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE VISION OF ETERNITY Held forth, in Answer to some ANTIQUÆRIES, Which were given forth from ÆGYPT by one of Babel's Builders, a pretended Minister of Christ, living in Worcestershire at Beudly, that is called Mr. Henry Osland.  
But the Queries were given forth as the following Papers declare, out of simplicity of heart, for satisfaction of the Truth: But instead of giving a reasonable account to him that asks, he rails like a greedy Hangman, or bloody Executioner that rages for blood that he might get gains by it, as in these following papers will be manifested. So now the Antiquaeries are answered by one who (as a firebrand out of the fire) is escaped out of Ægypt from the Magicians where the House of Bondage is, into the Southside of the wilderness, [which being in the evening tied] he espieth the whole circumference of Canaan's land, to which Faith or Christ is leading him; but in a way not known but to the invisible life that gives a motion to every wheel, though the alteration of the effects of the wheels, or variousness consists not in the immediate motion, or mover, but in the form of the matter of the wheel. Whose name is known to God by these three Jews Letters in the sequel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to men by john Humphryes.  
London, Printed for Giles Calvert at the black spread-Eagle near the West end of Paul's, 1657.   

TO THE GENTLE READER These present, Love and Favour.  
Charissime Lector,  
HÆc presentant tibi salutem, & omni semeni judeorum, in quocunque loco uèl conditionéque Religione statuunt: Quamvis sunt in Ægypto, indeserto vel ponto ingredientes desertum: Elisiae umbrae mortis violavére nostras gentes Europiae mors egressus fuit nostrae Jannae Civitatis: sed tametsi spem habemus filium justitiae nostram illuminare terram trabibus splendoris ejus; Ergo vedamus in valleculas, vèl in vellem Acabi: Et abindè ad Jehosaphat, ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curret in omnes inimicos nostros: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra vel in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judico.  Et prosiquuntur sententiâ mortis, & nos Corronabimur Laudibus Jehovaeque eternitate perpetuò: Jubilemus nos in visibilio nostro Cortice; usquè reddemus à formâ nostrâ in terram unde venimus; & in materia quoque nostraram in visarum Habitarum.  
Juno 30 0 1657. Johannes Humphreyes.   

Henry Osland,  
HERE I return all that pack of filthy deceit back unto thyself again, that thou hast vented out in thy letter and answers against the innocent out of thy old corrupt bottle, for its more fit for condemnation, for which it was of old prepared, then for instruction: it shall appear by thy own words that thou art in confusion, deceit, and respect of persons; in thy corrupt will, and the murdering nature: how frequent hath it been for our preceding generations to christian others with their names and titles, 
Joh. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 1.15.24.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omnem virtutem. Omnis virtus & sanctas gentium cujus cunque formae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that so all might be as bad as themselves, and if they would not like children let themselves be sprinkled with water offered to Idols, then presently they must be Baptised in the fiery flames of their Malignant fury; and be accounted as the off scouring of all things, & is not this the practice of our present generation (The dark m●st of Presbytery) is not this your blasphemy ye painted tombs to deny Christ the light of the world to be only sufficient to save. Not the light of your Church only but of the whole world; then Papists as well as you, than Heathens so called as well as you are enlightened, He is their light, I am the ●ight of the World, and why not all saved as well as you, seeing they all have the same male and female. bond and free he is all in all, yea he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things in all men: And the time shall come when you shall know it, Even when the kingdom shall be delivered up, and all principality and tower, and all virtue evacuated: for he is coming, whose work is after the manner of Antichrist, even in you to destroy Antichrist sitting in his Temple above all called God, whose working there is after the manner and likeness of God, confusion most destroy the Builders of Babel Tower, confusion is the work of the Devil; and Christ in you his coming there is after his working, Or according to his work, viz. Satan.  
Thus you tell people that you are the men elected, and none else, when all have the same Election, viz. Christ, and if he be in you, you are not consequently Reprobates; yet you blush not to call some so, though they have the same Election as you: Thus you turn people by lies from light to darkness, instead of turning them from darkness to light. Thou bitter Priest, who art one of the bvilders of Babel, for so I must call thee, because I have tasted thy fruit, and its bitter to my taste: Dost not thou teach men to follow the Scripture that was never given from God to thee nor them; certainly they must then neglect that portion of the Spirit given to all, enlightening all; for no man can serve too Masters, 
Joh. 1 9  Matt. 4. That which kills is your Teacher, because you have chosen it; and the substance of that which reviveth, you persecute under a colour, by preaching the Name of Truth in the Devil's Cloak, the shadow; the shadow you have, and will have, for the Son is on the southside you; yet certainly the shadows will vanish in process of time, when you are driven through the Wilderness, even the Valleys also Achab, and Jehosaphat, and passed even under the Æquinoctial Circle, where the substance will pursue you, (the shadows being under your feet) and Satan's House desolated. Now thou callest me deluded, viz. dark; but let him be so whose Habitation is in the North-East-Pole, elevated an innumberable number of Degrees from the sun's orb, where the Mountains do tenebrate and neluminate the comfortable illumination and luctrance of the Sun from the Vegetables, that so the Vigitation of the Inhabitant is captivated, until the resurrection of the Sun, when God will donate Eagles Wings to mount up and elevate above all interponations, that so the eternal prospect may he enjoyed; this attainable Prize is clouded by the various nubiations of them, who act in the dark Chambers of their imaginations and unbelief. 
Ezek. 2 20.  So let him that dwelleth here take that title back unto himself again where its proper habitation to rest and remain is. Thou tellest men Tithes are lawful, & deniest their repeal, though the Scripture thy own rule proveth it; 
Heb. 7.  for the greater was typical, viz. the Priests; then I ask thee, whether the lesser (according to thy own Rule) be not so also? If so, than the Priest's Maintinance was; for it was lesser than the Priests, viz. inferior to them, 
Levit. 25.  and if all the Ceremonial typical, then that, for it was a Ceremony. 'Tis said in Scripture, Heb. 7.5. and 18. that tithes are nulled; for in the 5. verse 'tis said, That the Sons of Levi had a Commandment to take Tithes. In 18. 'tis said, That, that Commandment is disannulled: Consider my Friend, hast thou, or you priests a Commandment; are you called as Aaron was, of God? for none had right to it but such, read Heb. 14. Now Aaron was called immediately, read Gen. you mediately, by a Degree at Oxford, or Cambridge; Aaron in Ægypt by God's Mouth: Now there is no ground that you should do by virtue of the same Commandment that he did; First, Because the Commandment was not to you, but them; and such as were called as Aaron was; prove you were so called, or stop your mouths from feeding on tithes. Secondly, God gave never any Commandment at the second hand, for else they could not be called his Commandments, unless that in a necessary case he bade any man go and call another, as Paul, Timothy: but tell me, Did ever any man come with such a Commandment to you to take Tythis? O but the Scripture commands it. Then thirdly, I tell you, That all Commands given forth for taking Tithes is disannulled, Heb. 7.5 & 18. unless you have a new command for it; if you have, produce it, if not, thank God you are convinced. O! but we do it from civil Laws; I pray who first hrought in them civil laws? your Adversary the devil by his Instruments the Popes of Rome, as History declares? And I pray if you be so holy as to repeal and violate all the Pope's Ecclesiastical Laws among you, do also disannul his civil Laws or else you will still, do what you can, be the Reliks' of the Beast, and some of his hairs shaved from his head, viz. the Pope; A! but we do it upon another account, Heb. 7.6. What's that I pray? 'Tis from Melchizedec, who was of another descent, before the ceremonial Law, who was the Prince of peace: truly too great a descent for you to be his heirs or predecessors in that thing Heb. 7.9. clears it, 
Heb 7.9.  that Abraham's paying tithes to Melch●zedec was no more but a sign or figure whose antitype was the Saints congratulating Christ as the leopers did or Christ in them. 
Matt. 8. Heb. 7.6, 7, 8, 9, 10, 11.  2. Now Levi was in Abraham's loins then, and did it as ordered of God, to show or similize how afterwards them who were Abraham's seed in the flesh should pay tithes to the succeeding Priesthood, but not to you Priests.  
And thus carnally and falsely you deceive being deluded, holding up tithes to a corrupt Priesthood; for so I call them that are not perfect, thou in thy answers preténdest to maintain an imperfect perfection; but where in Scripture is that proved, making distinctions where the Scripture makes none; but saith, he that confesseth his sin, God is merciful to forgive, And the blood of Christ cleanseth from all sin, (mark) it's not only forgiven as you say, but Christ's blood cleanseth them from all sin; 
1 Joh. 1, 2, 3, 4 chapters. read  How then have they some? yea he that commits sin is of the Devil; but the Saints have the anointing in them and the See: otherwise they are not Saints; for the saint [or holy one in flesh] sinneth not, but the unholy sins against it: Now as the seed is brought to the Kingship in man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ab à non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra.  so it rules all in all, the other is of that swallowed up, viz. death of life. Paul put a question where it was, but you like petty-rogues that go to the wars for gain, but not to the field to see the victory, therefore know not how it is with either party; so you: but Paul was a Soldier, and fought, (Christ in him did) for Paul taught not properly, but Christ, for Christ is the life of the world, and the life it's that moveth in the Organ, for Paul was but the name of the Organ, Christ the life in it; And be ye perfect as your heavenly Either is perfect: 
Mat. 4, 48.  Would Christ command that which was not possible to be done; indeed because you do all you think of yourselves, therefore Christ will let you alone a little till you own him Gods Fullness to be in you in all, who is deluded? he that holds that which the Scripture denies, or the contrary? 
Isa. 60.17, 18, 19, 20. Isa. 5.3, 4.  because all that appears in you is sin, therefore you think that it must be so still, or is in all so. Now indeed I must tell you, That when the Sun appears, the Moonshade will vanish.  
Again thou sayest, That the Devil is not God's servant: If I prove it, wilt not thou be content to be a liar? Matth. 4.48. saith, That he shall serve him, and worship him. I have heard thee say, that when you come together to preach and pray, and worship God, that then you serve him; I pray you sirs allow the Devil to be God's servant as well as yourselves, seeing he worships him as well as you; nay I am almost persuaded he does more than you, for he believes, and so do you; I, but he trembles, 
James 2.  and that you call blasphemy, and a poisoned Cup, 1 King. 22. God sent the Devil to seduce Ahabs Prophets; 
2 King 22.  Hath not he been among you Prophets? The reason why I am almost capable of receiving such a report, is because Ahabs Prophets smote Micajah for declaring what he had received as well as they what they had received, and were presently jealous that Micajah had got the spirit from them. Such is now your pride, that if any declare besides them that are on your Regiment, you smite them; dost not thou smite me with bitter words for declaring freely my mind? thou certainly art Ahabs Prophet's Work; so if liars be deluded, thou art; even by that spirit that deluded Ahabs Prophets; and it hath obeyed God's voice in being a lying spirit in thy mouth; so that the same Salutation that thou didst donate to me, will I retor to thyself again; only for decency omitting the abstract, or rather mutate and change it from soul to flesh, viz. deluded flesh; but remember thou that thine was deluded soul. Christ and his Ministers traveled to present every man perfect in Christ, and spotless, without wrinkle; yet that Ministry took no tithes at all; What's your Ministry worth, who rob the Nation to teach them and save them from sin, and yet must go to Grave with sin upon their backs? Are not you worse than the Papists, who allow of a Purgatory? O! is not Christ's blood sent to purge? indeed you are not Christ's Ministers, for they were never persecutors nor casual to it; but Christ bade them believe them not, and let the Tares grow till harvest with the Wheat; but your Wisdom seems to stretch its self beyond Christ's; but take heed you spoil not the Wheat, for woe to thou that spoilest: I entreated thee to answer my Queries in love and meekness, and not to tell me a confused Story of JAMES NAYLER the Quaker, as thou callest him out of thy old Bottle, to tell me that I know, is vanity, such is thy vanity; to answer when thou art not asked, is to be more ready to speak then to hear, a Busiebodies property indeed, than a discreet Ministers of the Gospel; Was his sufferings good or bad, I mind no such thing can be good, 
1 Cor. 13.1, 2, 3.7.4, 5, 6.  why then rejoicest thou in evil? Is the love of our God in thee? Thou tellest me that I am deluded, and yet laughest at my Writing; is this Solomon's time of laughing accomplished in thee, to laugh at me when I am going headlong to hell, provide withal, that hell be as bad as thou makest it; I rather am forced to conceive, that the Devil hath thought this time of his merriment too long ere it come, and hath produced thee to it before its season, or else thou surely wouldst a wept until I had scaped Hell Gates, and then a laughed: I can scarce choose but believe, that if thou hadst been with Christ when he wept over Jerusalem, 
Matth. 23.36, 37, 38.  that when he wept thou wouldst a laughed, for he wept at their delusion, but thou laughest at mine, and tellest me thou couldst not choose; true love rejoiceth not at evil; surely thy own Rule or Tutor hath dealt so plainly with thee as to give thee a true Character of thy condition: Thou sayest that I have some love in me to thee; because I in my Letter to thee did present such soft words, certainly a soft answer turns away Wrath; sometime the devil confesseth truth; but truly if I in Writing to thee so mild had love in me, and that a character of it, then certainly thou hast none in thee, and that is as true a character of it, who tellest me of Whips, and Stock, and hot Irens, and Burch; and certainly if there be any sparks of wrath in me, Solomon's proverb will be verified; 
Reader, read 1. Epist. of John 2 chap. v. 9, 10, 11, 12.  but I hope the Water of life hath squenched it, though I was never counted so rare a Preacher as thou. 2. Have I love in me, and yet deluded, (God is love) thou ignorantly confessest God is in me, and yet manifesteth confusion in saying Satan is in me.  
Out of obedience to the eternal Light do I write unto thee, yet not mine, but he that dwelleth in me; for my Sabbath is come, and I work not; and hath in some measure captivated every thought that exalts its self above the knowledge of Jesus Christ. O! what high thoughts have you of your Way and Sect, and Oxford and Cambridge; all this while you are but building Babel, and the longer you build, the nearer its fall is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Undiscipled.  for you but build flesh that must die, having been so long at Universities, and yet unlearned (or undiscipled) as the Greek renders it, you act barely from other men's Commissions, dreaming that it's yours, and that God intended you as well as them when he spoke; Ah filthy Dreamers! stealing the Prophet's words (to make a sale on it) and from your Neighbours: O! I thank God that I am struck, and razed out of your Musterroll of thiefs; stay a little, 
Hos. 4.6.  your work is pleasant, yet at the end your Wages will come; God never sent any, but with the command he gave Power; but God never sent you priests of England, for he hath not given you as much Power as to make his Church perfect; but hath (blessed be his Name) gave us a notable Character that he never sent you, even in that he hath sent the devil his obedient servant, to make you deny perfection, or the perfecting of his Saints upon earth.  
Thou sayest thou wouldst freel, help my foot out of the snare; Is this to do it; to laugh at me now I am in it, and tell me that I am in a spiritual Snare, and the while do what thou canst to help me into a pair of Stocks to augment my misery: Surely thou art turned tyrant, and worse than Aesop's Tormentors; David's Enemies jeered at him in his calamity: but hadst thou been a Preacher in his time, thou wouldst have been better known to the world, & characterized to the Nations then now thou art; thou wilt do it freely; for 'tis well thou promisest so fair, for thou knowest I'll give thee no hire to do it but I think thou hadst spoken more truly if thou hadst said thou hadst been willing to help me into another snare, than thy mouth, pen, and heart I think would agreed together; wherefore am I deluded and in a snare because I do the best I can to wipe away a frothy Priesthood, and a hive of drones that eat the honey from the labourers, 
Matth. 5.  and am against them that run before they are sent? I hope you will give me leave to do as I would be done by; and because I am a terror to your pride, 
Matt. 23. read John the 5.  and vain honours, and Mastership's; wherefore shall I call you Masters? because you are servi Diobali & educati in Schola ejus; certainly than I were a respecter of them whom I know not, or else I were one that had acquaintance with the mystery of Iniquity; I would desire certainly rather to elevate myself a little higher towards the condition of my first estate, even to know his Master, viz. God, and be an Alien unto him; 
Matth. 4.  Nam nullus homo duos Magistros scire potest. But because thou shalt study a little to prove thy practice, I will study, or rather have, to make it void either of decency, order, civility, or good reason: What sayest thou to a Scripture-Weapon, Call no man Master; 
Matth. 23. Exod. 20.  and, Thou shalt not worship the likeness of any thing in heaven, or the earth beneath; but man is a likeness; Ergo, he that worship's man breaks God's Command. By the way; the likeness of any thing in Heaven neither; but one question, How do you escape the violating of this moral (as you call it) command, when you pretend to worship Christ, and say he is in heaven with a humane body? Certainly a humane body is a likeness: certainly you are worse than the Papal-Church, who allow the picture of Christ, and maintain a company of poor men to make them; for a poor Trade is held up by them. 2. What is it in men that desire flesh, even dust, to bow to it? 
Gen. 1.  I am perwaded it is naught but the devil clothed with dust thinks it some honour to have his fellows bow to him; and certainly if I granted his desire, I were not above him, but equal with him, and then I were no better than a devil too as well as you. Thirdly, 
Rev. 22.  the Angel reproved John for the thing; and what do men by it but receive honour one of another? no wonder so few of you are believers; what's it but a tradition? 
Joh. 5.  even putting off Hats, and Congees; and a command against tradition broken it, to null the Commands by Traditions, Christ's own words. If that be to honour the Higher Powers, than Christ commanded the Disciples not to do it; Salute no man by the way; and if ye salute none but your Brethren, what's that more than the Scribes? but if thou readest that Scripture in Greek, it will be found as a character of thy idleness, 
Matth. 5.47. compared with v. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salum, a Metaphor from the Sea that ebbs and flows to supply our brother's need. Rom. 12.1, 2, 3, 4, 5, 6. Heb. word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalum, Salve, to bless one; a Metaphor from the sea, whose ebbings and flow comfort.  that in all this time of thy life and study, thou yet hast not found or known love in Greek from Salutation; for it's thus in Greek, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 5.47.] Again, are not these things the fashions of the world? And are not they that are renewed in the light of their minds, passed from the fashions, viz. vain fashions, that maintain neither life nor credit? Ah but Jacob bowed to Esau, and Abagal to David; nay but Isaac bowed not to Pharaoh, and Jacob to Esau out of fear one to the other; but all this will not make a Paradox an Orthodox; for since these times Christ gave an express command against it to the disciples; and when the same command to me ceaseth and is annihilated, then I'll do it again.  
Now who is in the Snare? he that desires to keep the commands, or he that teaches men to violate them, and doth break them himself?  
Thou sayest thou writest to me because it may be the Lord may make me to listen to thee, least through thy neglect I should be hardened in the way of Quaking that poisoned Cup.  
What, to an hireling Voice shall I hearken? Surely if if there be any thing of the Lamb in me, it will know Christ's voice, and shun an Hirelings; if thou hadst this of the Father, he would have taught thee to have exhorted me rather to a heard Christ's voice, 
Col. 1.1, 2, 3, 4, 5. 1 John 9  Hear him who is in me and thee, and every man else: Or art thou Christ his Son? nay, for thou deniest to be holy as God is; if no son, no heir; not perfect, no son at all; for Christ was perfect, and we ought to be as he is; read the Scriptures: must I hear thy voice who art not holy as God is, but of the Devil; for he that commits sin is of the devil; I know thy voice, it's not the voice of the true Shepherds, for thou interest in by the Wall, and not the Door, that's Christ in thee the spark of Innocency, 
Luke 17.  for than thou must a come in by revelation, and God's voice, whose voice is in his Kingdom, and his Kingdom within you, 
Prov. 1.23.  & his Temple within his Kingdom; this is he who cries in the corners of the Gate to call the Passengers, Prov. 1.23.  
And here thou hast much ado with Quakers: Why, was not Paul one? 
1 Joh. 4.17. 1 Pet. 1.15. Acts 6. Ezik. 34. Mal. 2.1, 2, 3, 4 Amos 5.21, 21, 23. Mal. 2.9. Read Mal. 3.4 chap.  and Moses one? and did not God say that he will roar out of Zion, and make the Inhabitant, yea the earth its self to shake, and the Mountains; certainly he is come to shake the Flesh, and terrify that fleshly Mountain, but thou art alone escaped, whose life is given for a prey: [but mind] the Islands also shall tremble, and remote corners of the earth; for he will plead, I say, with all Flesh, etc. And who shall abide the day of his coming? Flesh must die; and thus when he comes he shall despise your F●ast-dayes, and assemblies.  
last; Seeing I have proved now that quaking is a condition the Saints pass through into Canaan, 
Nah. i. 1, 2, 3, 4, 5, 6, 7, 8, 9  or pure Love; and gave the reason, which was the presence of God or his Seed, appearing as a terror unto the other seed or flesh that's weakness, 
Nahum 2.1, 2  it tremb'es & shakes till all is shaken in pieces that can be shaken, that, that which never shall be shaken may be all. And this is the reason that men fear hell, 'tis the Devil in them, who loves to dwell abroad, and is loath to go home, for the proud man keepeth not at home; 
Satanus magis est jucaelo quam in inferno: etc.  now consequently if I am hardened in quaking, it's in that the power of God (for good) produces; therefore thou shouldest had kept this reproof for a● more anamocal or unlawfuller misdemeanour than quaking, etc.  
And now I am brought by the Lord's manuduction from answering thy Letter, even to revocate these answers of thine tendaded forth as in reference to answers unto my queries, My query was, Whether or no the Temple of God was not the Saints bodies? Thou answerest affirmatively: Indeed the Scripture that I backed my query with is so plain, 
i Cor. 3.16, 17. 1 Cor. 6.19.  that the cunningest devil among you cannot by any sophistical fallacy educt it; for the Devil's foundation is the Letter; and if he should deny that, it would be enough to plenative his members with a suspicious jealousy that he were deculating that which for many years he hath taught them by his education to super-edificate, or build up. Now to prove the Letter his Maxim is easier for me then for him in thee to prove another Temple besides the Saints bodies, though presumption blusheth not at folly: The Apostles argument is not particular, as to the Letter of the Law, for if so, why was he so Logosevacuate, or empty of Expessions as not to express it particular, but seeing he did not well take the Devil's Liberty to keep close to the Letter which is expressed in general terms, viz. The Letter kills: Now the Devil's name in Hebrew signifies a destroyer, and I hope betwixt them two there's little difference, viz. killing and destroying.  
Q. 1. Well, as to this query I shall be silent; for I have no need to clear or dispute that which the Devil hath done for me; 'tis sufficient, and I hope all rational men who are legalized and legitimated in his Books will be simulizmented, or like minded with me.  
The second query was, Whether or no the Lord had any other Temple as to judge or justify in? Thou answerest affirmatively, and asserts some Scriptures, as Rev. 7.15. Rev. 11.19: 2 Thes. 2.4. Rev. 3: 12. Acts 7.48. all which, as the Reader may see, declares not one word of another Temple, but rather confirms the former Scripture, that said the Saints bodies is his Temple, and declares of a Temple, but not of another Temple; and declares that God hath a Temple; and the devil like a cunning Crittick adds another; but let me tell him this that God will add plagues to him; 
Rev. 22.  and here thou art found a liar, and art like to be a liar to his Kingdom, viz. The devil, who told the first lie to man; and here thou art of thy father, whose works thou dost: Now 2 Cor. 6.16. saith, That God walks in them, and dwells in them: Certainly if he dwells there, it's his only House; or else hath he two Temples, and one wherein he dwells not; certainly that's the devil's Temple, and not his wherein he dwells not; or where does he justify or condemn any but within? if he does, produce. reason or experience: Luk. 17. says, That God's Kingdom is within yea within Hypocrites where is his Temple pray? without his Kingdom then? Thou assertest Acts 7.48. which declares merely in what Temple God dwells, and not of another Temple; thou instancest Mic. 1.2. to prove it; to which I say; the Prophet there bids the earth hearken, and all in it, and let God bea witness against it from his holy Temple; where is the Word another? good Master, let me now a little examine thee, since thou hast heretofore examined me much concerning things of less concernment; and all to fit me for the holy Priesthood: I believe the devil is no Prophet, neither any Predicator; for if he had, I hardly believe he would have spent so much time in teaching his scholar to beat himself; the substance of that in Micah is that God wjl be witness against that place where he is not all, or ruleth by the name of Christ, or dexte ial power.  
The third query was, Whether the ho yeast of all was the material invisible Heavens? thou answerest, Heaven is the holiest, which I never yet queryed; for if I had, I should have similized myself too much to thy spirit, who answerest still when thou art not asked; which to prove, thou writest Heb. 9.24. which saith not that Heaven that is the holiest of all, though true if it had, though not in thy sense, for there is two senses in Scripture, the Devils, and Christ's; but the Apostle saith, He viz. Christ is entered into the holiest of all; & Act. 1. saith that he is gone into heaven; & thence thou inferrest this fallacy, seeing one Scripture saith he is gone into the holiest; & the other, that he is gone into heaven. Ergo, thou concludest, That Heaven is the holiest of all; which is true in the Apostles sense, but a mere fallacy in thine, and false Logic also; for who taught thee this Logic to prove a particular by a particular? a particular affirmative proved by a general affirmative is true according as I learned and heard when I was in the Magic schools among the Witch crafts, sorcerers & Whoremongers, by which I so wound thy error, that the best Physic the devil hath shall never cure it. All holiness of all belongs to one only Divine Power; but God is this one; Ergo, he is the Holiest of all then consequently there is two holiests of all, or else no Heaven but God, 
1 Cor. 15.  but one power that fills all in all, hell and heaven is all filled with God, and the Saints can be in either.  
But to conclude this point, let me include it with this Maxim, 
In Hebrew Lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light, or God, or Heaven. Joh. 1.4, 5, 6, 7, 8. Dan. 2.22. Joh. 16.10, 16, 17. Rev. 5.13. Matth. 24. Isa. 60.19, 20. Isa 58 8, 9, 10. Isa. 16.1, 2, 3, 4, 5, 6, 7.  and the present of these Scriptures in the Margin, to the View of the gentle Reader; my Maxim is, That Heaven is the holiest, and God Heaven-Light; for so the word in He brew signifies Light properly; read and see else, and God is Light, and Christ is entered into Heaven, yea, into the Father; I in the Father, saith Christ; now he is in the Father, and the Father is Light, that's Heaven; in this sense 'tis true, else 'tis but a fallacy; for I ask thee, If the first were a figure and visible, then whether the anti-●ype can be so also as the type was? Now if the visible Heaevens be the holiest of all (he anti-type) than they should be invisible, or else cannot be the anti-type, or sustance of the visible. Truly thou multiplyest up so many Scriptures to hang thy errors in, and yet they are so brittle in further and more abyss search, that they let fall them to the ground, and will not hang together, they are of so contrary a nature, no more than that sand would of whom the Devil went to make Ropes (being sent by the Magicians) the while he sought a likelier subject to make a rope on to tie him up; so the Devil sets you to bombast your errors upon the scriptures to employ you (he knowing that they two will not stick together) the mean time that he may get faster horsed upon your carcases. But to conclude my Maxim, The Heavens shall vanish and melt away; 
Eph. 2.  and if these visible heavens be his essential Temple; 
Gen. 1.  then your Opinion says that his essential Temple shall be destroyed; for you say, at judgement it shall be burnt; 
These Scriptures are concerning light, in which that word is but variously taken, sometime for Devil painted like God.  then God must no more be an essential power, but a lie Alas! that Heaven that will shake, and tremble, and melt, is their heaven, is their Sky; as Isaiah says; or light, a fa●se pretended thing, that pretends what it shall never be; for the visible is but the Cage that the invisible is collected in to act its parts in an invisible form, under two denominations. And further, that this visible form in form perisheth, but the matter still brings forth the invisible in a particular body, or else it must be a Chaos, were it not collected, & were it not a visible subject, there could be no collection; for I believe that as in general the Visible is, and was as ancient as the Invisible in the matter of it; 
Inqua●itate.  for God was ever, and God could never be but by a Visible, for he was ever a Creator; but if never a Creation, than never a Creator; if there was a time when there was nothing, then there was a time when there was no God (which destroys Eternity) for God is something; take away the one, and the other; but they shall never be separated in matter, quamvis in formâ; For O Israel, when the Sun ceaseth to give Light, and the Creation to be so, then will I cease to be thine, but God will not; Ergo, the Creation will not.  
And here also in one of thy pages, thou sayest that I bind thee up; I desired thee not to add thy meanings to the Scripture; I own the Devil so much good will, that I would not have the Plagues added to him; but sometime foolish pity destroys a City: However than thou acknowledgest that God did not still bind Satan up, but once Satan him, or rather the Angelical Image, who is dressing its self with higher Robes, and finer by education, and its cursed nature then ever pure Alphabe ical Nature put on us.  
A again, in another page thou biddest me search the meaning myself, when I had put forth the query to thee; on the Catechism of your Assemblies Agreement, in that you say, 
Pag. 1. l. 13.14.  That the people should seek Knowledge at the Priest's lips and now thou biddest me seek the meaning myself O! is not this confusion? I leave it to manifest its self openly and apparently. Or hast thou left thy Priesthood, since that thou hast changed thy Resolutions so soon?  
And that wherein you declared these preceding Expressions, you called your Warrant; what hast thou so quickly forsaken thy Warrant? and in the place thou sayest the words are plain; viz. He is gone into heaven; why if they are plain, what need I seek a meaning? Ah! confusion is at a cheap rate with thee in these thy answers to me, as may appear by the Readers Integrity in apprehending.  
2. What need I seek a meaning to that ●f 'tis not of any private interpretation at all, 
2 Pet 1.20, 21.  nor came by man's will? how then can it be opened by that by which it never came?  
3. The Apostles spoke in the Epistles to the Church and Saints and to unbelievers, and weak Members; how came they to understand it at all without exposition? & we now lay out so much to have the same now expounded which the Apostles never expounded at all, or else the Apostles were much too blame, who let that go out of their hands unexpounded to such a rotten Priesthood, especially they knowing (2 Thes. 2. how soon after the mystery of Ini●juity should inhaurate, or produce such an Apostasy and Catalogue of Viperous Deceivers, etc.  
Hen. Osland, thou in thy second page in answer to my 16. query ventest out thy Serpentlike Venom, and art found in the steps of the Scribes and Phariees, crying out, Crucify him; they thought that they were good, & he evil, being nursed up in the Educatory Schools of corruption. So thou and thy Ministry cry out for warlike Weapons to kill and slay all that are with them in this University of Conception; though the Devil be the Usher, I declare not who is the Master; where is thy Scripture-Rule for this? What shouldest thou do with hot Irons, and Whips, and Stocks, but put the earth to action, the vegitive to obstruction, the sensitive to torture, the reason to catacrination; a bloody word proceeding from a Cain-like nature; for he that hates his Brother is a murderer; 
Matth. 5.  and Esau is the Brother of Jacob; yet Jacob hated not Esau, but Esau Jacob; 
Obad. 3. i, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14. Obad. 21. read the last verse but one.  therefore jacob's Seed shall appear as Saviour's to judge the Mount of Esau.  
Thou Enemy to Nature and good Education, does God require thee to take his part with Whips and hot Irons? Thou Adetrolical Educator, who thinkest that God's part is vindication by a Sword, and therefore smitest the ears of thy Enemies; Vengeance belongs to God, and he only will pay it; what good would it do thee to see me in the Stocks? then wouldst thou answer my query as thou sayest, else not; so that it seems thou shufflest off the difficult queries (that aught to be answered by artificial Weapons) by handicraft punishments; and tellest me, that if I do clear it thou wilt answer it, pag. 3. by which it seems the Scripture-promises are not factabonitated unto thee; for if thou hadst the true spirit, thou wouldst understand my dark speech, as thou callest it, without my clearing it; for God is a spirit, and the God is the Comforter, and God knows the Devil's mind; for he pulls it, actienical urim; therefore if thou wast of God, thou wouldst know the mind of darkness, without darkness clearing itself, as thou in pag. 3. requirest it; so that by thy own words thou art numbered among them that call Light darkness, and darkness Light.  
Thou sayest that Burraston and Baxter thy fellow Priests are more fit to whip me then dispute with me, the worst of them; 
His 2. page in answer to my 14. Query, l. 13, 14 & 12. 1 Tim. 3.1, 2, 3,  is this thy commendation of thy Brethren the Priest? Is their Calling fitter to whip then dispute? why then tell them, that they may leave disputing, and go to whipping. A bishop most must be no siricker; but a whipper is a stricker; Ergo, they are more fit to be strikers than disputers; the truest word thou yet sayest since thy Scriptural Discourse had its inc●pation or alphabetality.  
Dost not thou respect persons among thy Brethren, 
Viz. Mr. B. Joh. 2.13. These pages, pag. 3. & 2.  who callest one by his Name, another by the Devil's Name, though thou thinkest to put the best Title upon him? the Apostle saith they ought not know one another after the flesh, nor Christ neither, but after the spirit; to know Christ, and consequently so one another also: The Devil acts but a fools Play upon the Stage in going by Contraries and immediocrity; for because we must not know our Wives according to the flesh, therefore not at all; but honest mediocrity saith, that we must know them, and all according to the spirit or life, viz. The visible by the invisible, 
3 Cor. 5.16.  and use or act them according to the the flesh or outward form: Now concerning thy human-bodyed-Christ, did not God make all things by Christ, and was not he a perfect Christ from the beginning, or before (as to particulars) and was a perfect Christ, and Lamb slain from the beginning of the world? then surely that humane body was not him; for I believe that God made not the world in thy sense by a humane Body, though in truth he does; but this is a mystery; but if he made not the worlds by that body that died at Jerusalem, because the world was made before the humane body came; Ergo, that humane body cannot be Christ. 2. Can a spirit be limited to locals? a humane body is. 3. Can a humane body fill Heaven and Earth? Christ does; Erg, not a humane body. 4. Christ is in God, and God is a spirit; then is a humane body in a spirit by this. A Paradox: Indeed a spirit is in a humane body; an Orthodox.  
Thou in answer to my 6. query sayest, that Christ is an othergess spirit then the Saints, or not the same; 
My 6. Query.  but whetherther thou meanest not so in quality or quantity, or neither, I know not; but this I know, That they are Kings and Priests on earth, and Christ is no more. 2. I say, That there is no difference in, or of him that sanctifieth, 
Rev. 6. Heb. 2.11, 12.  or he that is sanctified; read Heb. 2.11, 12.  
For they are all one saith the Text, 
Gal. 3.20. Gal. 3.16.29.  which comprehends both quantity and quality. 3. The seed of Abraham is Christ that s but one, and the Saints are the Seed of Abraham, and but one, 
Ezek. 36.23. Ezek. 37.26, 27. Ezek. 38.23.  viz. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that holy One that God will sanctify in the vail or form of Elements, the Son being revealed in the flesh, or visible, reveals the Father; but few know the Father who know not themselves to be the son; or their life, though they may conceive a God in fancy, & so a Devil, and his garments a form of Religion: And do not the Saints remain for ever, and Christ too; and yet but one Eternity? 
Jer. 23.7, 8. Isa. 60.1, 2. Isa. 65.5.  Christ, or Saint? remains, viz. Now this is the Jews gathered from the North Country, with your praying to come in from the South. Christ is the fullness of God; but does God's fullness dwell in a particular in a humane body? And the Apostles prayers were, That the Saints might be filled with his fullness, and the Saints with the fullness of God; Christ was no more than God's fullness; the Saints are his body; hath he two bodies, or is his body humane or spiritual? Thou art not ashamed to preach that which in truth thou persecutest others for writing; didst not thou preach that the Whitstones Name written upon the Saints, 
Rev. 3.11.  was God? and yet if any should be called by the Name of God, thou will have them killed, and bored with Irons, though they are called by no other Name then that God hath writ upon them; Ah! but after death they are so. Answ. Now God writes it upon them when they are Saints, the New Jerusalem's Name, Christ's Name when they overcome; but they overcome, and are Saints here, therefore that Name is proper and right to be inherited here. Thou makest a distinction here in Prov. 11.5. concerning perfection, the righteousness of the perefect shall direct his way; what distinction is that to a gradual perfection? Christ shall direct the way of the perfect; or God in flesh shall direct the way to the perfect, as in Heb. for he directs all to perfection that's past the Creator, viz. Soul, Reason, Vegebility, or Inaninamity. Thou sayest that they, viz. thy Church, have the same anointing as Christ had: O! let shame cover thy lips, who has the same Anointing as he had; and yet not as perfect as he? how is it, that seeing you have the same mean, viz. anointing, as you confessed, and yet not the same abilities? this proves you are idle in your School, therefore you have assumed to yourselves what you are not.  
2. If so that ye have the same Anointing, How is it ye do not greater works than Christ did? 
1 Joh. 2.27.20  for he that believeth shall do greater works than I; How is it that ye are taught then? for they need not teaching in whom this is; read. 
Thy pag. 1.  Thou sayest that God does fill heaven and earth; and yet in pag. 2. limitest his Right-hand-power to a local heaven, and his left Hand to a local hell; so that then by this, he hath nothing to do in this medium, or mediacal Region; then to whom dost thou preach and pray? and for whom? not for the Devil, for he is God's Power in hell; not for God or Christ, for he is the pour in heaven above us; than it must needs follow, That thou preachest and prayest for thyself; consentedst indeed that he fills all with joy and terror; and created Principalities by one hand, and pulls it down by the same hand, viz. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Annihilates Conceptions into no Conceptions; so that we shall live in our Nature as Beasts, as mere sensuals in theirs; for all things visible and invisible are God in a Lump, but otherwise properly called his Offspring, or sons or idems. Are not all things of God? Is not there an evil thing, and a Conceit called a Devil? Whence is it? Indeed Nature I must confess constrains me to reveal, praelibate its primarecal Pettydegree; for Nature's ipsiatical Associate providentially conveyed its self into an opposite Position to act its part invisibly; and that it might be so, first of all brought forth its self in a Conception through a fall the incipiation of Conception of a good and evil. Providence there was in both as was its will. And so to conclude, Amantium irae amoris redintegratio est. Nature order its motions so, as to previate its self into its former Egrediention, or going forth in the visible, its incipation and original being its self; God could not come forth in any thing but himself, seeing himself was all things, Gal. 3.28, 29, 27.  
Thou answerest to this query more subtly than Eve by the Devil; her conceited fancy was answered; though it be not very proper, yet almost, to say the Devil takes Degrees. Again thou confessest that every man is enlightened with Christ. If man be enlightened with him, then is he in all, unless thou wilt make him a mere visible Sun, to be as a visible substance in one supposed place in essence, and his Light in all places, all as man. God is Light, and no such substance as the Firmamental sun is. Thou callest it a supernatural Light; grant it be; quid tune? then it's above wrath, is it not? Christ is so, and that is so, thou sayest; Ergo that's Christ; why then dost not thou direct people from Christ God's Kingdom? 
Luke 17.  For if that Text in them, and God's Kingdom in them, then for thee to direct people to apply their minds on reading, studying, or hearing men preach, is to direct them to without; for the Letter, and man's preaching in, 
Exterius, not interius.  and hearing them, is all without; Ergo, it must needs follow that thou turnest people from Christ, and so art wiped out from being any of the Apostles succession in quality, though by conception thou art a Member of the Apostolical Church, and all beside thee and that Church Devils; but 'tis but a conception.   

A Declaration of the Fall and Restauration, with their Causes.  
O! How is the right ways of pure Nature perverted by the Malignant Education of these generation, so that it's clouded and hid in the thickest of men's good manners, by which Natures Manners is corrupted, or rather in men's fantastic Conceits; thus good and evil, as in distinction, are but conceits, epilogued in time in the first Adam; and when conceits have an end put to it, then will Adam know no good nor evil at all; for as long as men know good, they will and must necessarily know evil also; for evil proceeds, and hath its Epilogue from the cognoscity of good, not evil and good but good and evil; so than the knowledge of good was the superial and primary effect of the fall, as well as evil; nay, evil was but an effect in secundo graduo, in the se●ond degree: For although Adam had received the Law of pure Nature or Innocency, of God, yet he knew no good nor evil in any thing he did before he fell into the Serpentine-humour of conceits in respect of action; yet for all this it was but action, for the fall consisted not in any thing that he or she spoke, viz. words, though now the devil is got up as God, and destroys men for words: And though he knew the life of God in him, yet he knew no good, no not in the command that God gave him, nor in hi● life, (though it was Gods) for then consequently he must have known evil too, when there was naught that he could call evil, unless he had conceited some of God's works to be so, which he could not in nature of conceit; providencially transmitted into the Elementary part do, till he began to conceive them to be so by a humour, and then something in his conceit was good in oppositon to the evil; for without the one the other cannot be no more than hatred without love, or love without hatred, or cold without heat; for if men had never known hatred, they would never had known love; nor Christ without the Devil; nor God without evil; so they are but educative distinctions, having conceited something besides God, or else there had been no place found for the Devil, and consequently than no place for Christ and his redemption▪ Nature is as a tender plant growing up, loved in its self.  
J. H.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS.