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THE〈…〉〈 in non-Latin alphabet 〉, OR,〈…〉〈 in non-Latin alphabet 〉OR THE VISION OF ETERNITY Held forth, in Anſwer to ſome ANTIQUÆRIES, VVhich were given forth from ÆGYPT by one of Babels Builders, a pretended Miniſter of Chriſt, living in Worceſterſhire at Beudly, that is called Mr. Henry Oſland.

But the Quaeries 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 greedie 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 fire-brand 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 tide] he eſpieth the vvhole circumference of Canaan's land, to vvhich Faith or Chriſt is leading him; but in a vvay not knovvn 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,〈…〉〈 in non-Latin alphabet 〉but to men by Iohn Humphryes.

London, Printed for Giles Calvert at the black ſpread-Eagle neer the Weſt end of Pauls, 1657.

TO THE GENTLE READER Theſe preſent, Love and Favour.

Chariſſime Lector,

HÆc preſentant tibi ſalutem, & omni ſemeni Iudeorum, in quo­cunque loco vèl 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〈…〉〈 in non-Latin alphabet 〉Curret in omnes inimicos nostros:〈…〉〈 in non-Latin alphabet 〉contra vel in〈…〉〈 in non-Latin alphabet 〉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.

Johannes Humphreyes.
Henry Oſland,

HERE I return all that pack of filthy de­ceit back unto thy ſelf againe, 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 chriſten others with their names and titles,Joh. 1.9. 〈…〉〈 in non-Latin alphabet 〉1 Cor 〈…〉〈 in non-Latin alphabet 〉. Omnem virtutem. Omnis vir­tus & ſan­ctas gentium cujus cunqueformae. 〈…〉〈 in non-Latin alphabet 〉. 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 practiſe of our preſent generation (The dark mſt 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, then Heathens ſo called as well as you are enlightned, He is their light, I am theight 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〈…〉〈 in non-Latin alphabet 〉, 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 vertue 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 Electon, 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 lyes from light to darkneſs, inſtead of turning them from darkneſs to light. Thou bitter Prieſt, who art one of the builders 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, enlightning 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 color, by prea­ching the Name of Truth in the Devils Cloak, the ſhadow; the ſhadow you have, and will have, for the Son is on the ſouth-ſide you; yet certainly the ſhadows will vaniſh in proceſs of time, when you are driven through the Wilder­neſs, even the Vallyes alſo Achab, and Jehoſaphat, and paſſed even under the Æquinoctial Circle, where the ſubſtance will purſue you, (the ſhadows being under your feet) and Sa­tans 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 ſuns orbe, where the Mountains do tenebrate and nelumi­nate the comfortable illumination and luctrance of the Sun from the Vegitables, 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 Tythes are lawful, & denyeſt their repeal, though the Scripture thy own rule proveth it;Heb. 7. for the greater3 was typical, viz. the Prieſts; then I ask thee, whether the leſſer (according to thy own Rule) be not ſo alſo? If ſo, then the Prieſts Maintinance was; for it was leſſer then 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 tythes are nulled; for in the 5. verſe 'tis ſaid, That the Sons of Levi had a Commandment to take Tythes. 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 Gods Mouth: Now there is no ground that you ſhould do by vertue 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 tythes. 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 bad 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 Tythes 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 Popes Eccleſiaſtical Laws among you, do alſo diſannul his civil Laws or elſe you will ſtil, do what you can, be the Reliks of the Beaſt, and ſome of his hairs ſhaven 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 vvas of another deſcent, before the ceremonial Law, vvho vvas the Prince4 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 Abrahams paying tythes to Melchzedec 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 vvas in Abrahams loyns then, and did it as ordered of God, to ſhevv or ſimilize hovv aftervvards them vvho vvere Abrahams ſeed in the fleſh ſhould pay tythes to the ſucceed­ing Prieſthood, but not to you Prieſts.

And thus carnally and falſly you deceive being deluded, holding up tythes to a corrupt Prieſthood; for ſo I call them that are not perfect, thou in thy anſvvers preténd­eſt to maintaine an imperfect perfection; but vvhere in Scripture is that proved, making diſtinctions vvhere 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) its not only forgiven as you ſay, but Chriſts blood cleanſeth them from all ſin;1 Joh. 1, 2, 3, 4 chapters. read Hovv then have they ſome? yea he that commits ſin is of the Devil; but the Saints have the annoynting in them and the See: othervviſe they are not Saints; for the ſaint [or holy one in fleſh] ſinneth not, but the unholy ſins againſt it: Novv as the ſeed is brought to the Kingſhip in man,〈…〉〈 in non-Latin alphabet 〉; ab à non &〈…〉〈 in non-Latin alphabet 〉terra. ſo it rules all in all, the other is of that ſvvallovved up, viz. death of life. Paul put a queſtion vvhere it vvas, but you like petty-rogues that go to the vvars for gain, but not to the field to ſee the victory, therefore knovv not how it is with either party; ſo you: but Paul was a Souldier, 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 Eather is perfect:Mat. 4, 48. Would Chriſt command that which vvas not poſſible to be done; indeed becauſe you do all you think of your ſelves, therefore Chriſt vvill let you alone a little till you ovvn him Gods Fulneſs to5 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 Moon-ſhade will vaniſh.

Again thou ſaiſt, That the Devil is not Gods ſervant: If I prove it, wilt not thou be content to be a lyar? 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 Gods ſervant as wel as your ſelves, ſeeing he worſhips him as wel as you; nay I am almoſt perſwaded he does more then you, for he be­lieves, and ſo do you; I, but he trembles,James 2. and that you call blaſphemy, and a poyſoned 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 Prophets Work; ſo if lyars be deluded, thou art; even by that ſpirit that deluded Ahabs Prophets; and it hath obeyed Gods voice in being a lying ſpirit in thy mouth; ſo that the ſame Salutation that thou didſt donate to me, will I retor to thy ſelf 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 Minſters travelled to pre­ſent every man perfect in Chriſt, and ſpotleſs, without wrinckle; yet that Miniſtry took no tythes 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 then the Papiſts,6 vvho allovv of a Purgatory? O! is not Chriſts blood ſent to purge? indeed you are not Chriſts 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 Chriſts; but take heed you ſpoile not the Wheat, for wo to thou that ſpoileſt: I intreated 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 vvhen thou art not askt, is to be more ready to ſpeak then to hear, a Buſiebodies property indeed, then 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. vvhy 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 Solomons time of laughing accompliſhed in thee, to laugh at me vvhen I am going head-long to hell, provide withall, 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 wouldeſt a vvept until I had ſcaped Hell Gates, and then a laughed: I can ſcarce chooſe but believe, that if thou haddeſt been with Chriſt when he wept over Jeruſalem,Matth. 23.36, 37, 38. that when he vvept thou wouldſt a laughed, for he vvept at their deluſion, but thou laugheſt at mine, and telleſt me thou couldſt not chuſe; true love rejoyceth 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,7 and hot Irens, and Burch; and certainly if there be any ſparks of wrath in me, Solomons proverb wil 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,〈…〉〈 in non-Latin alphabet 〉Undiſcipled. for you but build fleſh that muſt dye, having been ſo long at Univerſities, and yet unlearned (or undiſcipled) as the Greek renders it, you act barely from other mens Commiſſions, dreaming that it's yours, and that God intended you as well as them when he ſpake; Ah filthy Dreamers! ſtealing the Prophets words (to make a ſale on it) and from your Neigh­bors: O! I thank God that I am ſtruck, and raced out of your Muſter-Roll of thieves; ſtay a little,Hoſ. 4.6. your work is pleaſant, yet at the end your Wages will come; God never ſent any, but vvith 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 wouldeſt 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 then AEſops Tormentors; Davids Enemies jeered at him in his calamity:8 but hadſt thou been a Preacher in his time, thou wouldeſt have been better known to the world, & characterized to the Nations then now thou art; thou wilt do it freely; for tis wel thou promiſeſt ſo fair, for thou knoweſt Ile 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, then 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 honors, and Maſterſhips; wherefore ſhall I call you Maſters? be­cauſe you are ſervi Diobali & educati in Schola ejus; cer­tainly then I were a reſpecter of them whom I knovv not, or elſe I were one that had acquaintance with the myſtery of Iniquity; I would deſire certainly rather to elevate my ſelf 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 decencie, order, civility, or good reaſon: What ſaiſt 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 vvorſhips man breaks Gods Command. By the vvay; 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, vvhen you pretend to vvorſhip Chriſt, and ſay he is in hea­ven vvith a humane body? Certainly a humane body is a likeneſs: certainly you are vvorſe then the Papal-Church, vvho allovv 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 bovv to it? Gen. 1.I am perwaded it is naught but the devil clo­thed9 with duſt thinks it ſome honor to have his fellows bow to him; and certainly if I granted his deſire, I were not above him, but equal vvith him, and then I were no better then a devil too as well as you. Thirdly,Rev. 22. the Angel reproved John for the thing; and vvhat do men by it but receive honor one of another? no wonder ſo few of you are believers; what's it but a tradition?Joh. 5. even putting off Hats, and Congies; and a command againſt tradition bro­ken it, to null the Commands by Traditions, Chriſts own words. If that be to honor the Higher Powers, then 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 then the Scribes? but if thou readeſt that Scripture in Greek, it will be found as a charracter of thy idleneſs,Matth. 5.47. compared with v. 46. 〈…〉〈 in non-Latin alphabet 〉Salum, a Meta­phor from the Sea that ebbes and flows to ſupply our brothers need. Rom. 12.1, 2, 3, 4, 5, 6. Heb. word is〈…〉〈 in non-Latin alphabet 〉Shalum, Salve, to bleſs one; a Metaphor from the ſea, whoſe ebbings and flowings 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, [〈…〉〈 in non-Latin alphabet 〉, 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, paſt 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 Pharoah, 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 Ile 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 poyſoned Cup.

What, to an hireling Voice ſhall I hearken? Surely if if there be any thing of the Lamb in me, it will know Chriſts voice, and ſhun an Hirelings; if thou hadſt this of the Father, he would have taught thee to have exhorted me10 rather to a heard Chriſts 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 denyeſt 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 entereſt in by the Wall, and not the Door, that's Chriſt in thee the ſpark of Innocency,Luke 17. for then thou muſt a come in by revelation, and Gods voice, whoſe voice is in his Kingdom, and his King­dom within you,Prov. 1.23. & his Temple within his Kingdom; this is he who cryes 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 Sion, and make the Inhabitant, yea the earth its ſelf to ſhake, and the Mountains; certainly he is come to ſhake the Fleſh, and terrifie that fleſhly Mountain, but thou art alone eſcaped, whoſe life is given for a prey: [but mind] the Iſlands alſo ſhal tremble, and remote corners of the earth; for he will plead, I ſay, with all Fleſh, &c. And who ſhall abide the day of his coming? Fleſh muſt dye; and thus when he comes he ſhall despiſe your Faſt-dayes, and aſſemblies.

Laſtly; 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 vvas 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 til all is ſhaken in pieces that can be ſhaken, that, that which never ſhal 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: &c. 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 amore anamocal or unlawfuller miſde­meanor then quaking, &c.


And now I am brought by the Lords 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 back'd 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 falacy educt it; for the Devils foundation is the Letter; and if he ſhould deny that, it would be enough to plenative his members with a ſuſpicious jealouſie 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 Maxime 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 Devils Liberty to keep cloſe to the Letter which is expreſſed in general terms, viz. The Letter kills: Now the Devils name in Hebrew ſignifies a deſtroy­er, and I hope betwixt them two there's little difference, viz. killing and deſtroying.

Q. 1. Wel, as to this query I ſhal 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 juſtifie 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 addes another; but let me12 tell him this that God will add plagues to him;Rev. 22. and here thou art found a lier, and art like to be a lier 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 onely Houſe; or elſe hath he two Temples, and one wherein he dwells not; certainly that's the devils Temple, and not his where­in he dwells not; or where does he juſtifie or condemn a­ny but within? if he does, produce. reaſon or experi­ence: Luk. 17. ſayes, That Gods Kingdom is within yea within Hypocrites where is his Temple pray? vvithout his Kingdom then? Thou aſſerteſt Acts 7.48. which declares meerly in vvhat 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 novv 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 vvould have ſpent ſo much time in teaching his ſchol­lar to beat himſelf; the ſubſtance of that in Micah is that God vvjl be vvitneſs againſt that place vvhere he is not all, or ruleth by the name of Chriſt, or dexte ial power.

The third query vvas, Whether the ho yeſt of all was the material inviſible Heavens? thou anſvvereſt, Heaven is the holyeſt, vvhich I never yet queryed; for if I had, I ſhould have ſimilized my ſelf too much to thy ſpirit, vvho an­ſvvereſt ſtill vvhen thou art not asked; vvhich to prove, thou writeſt Heb. 9.24. vvhich ſaith not that Heaven that is the holyeſt of all, though true if it had, though not in thy ſenſe, for there is two ſenſes in Scripture, the Devils, and Chriſts; but the Apoſtle ſaith, He viz. Chriſt is entered into the holieſt of all; & Act. 1. ſaith that he is gon into hea­ven; & thence thou inferreſt this falacie, ſeeing one Scrip­ture13 ſaith he is gone into the holieſt; & the other, that he is gone into heaven. Ergo, thou concludeſt, That Heaven is the holyeſt of all; which is true in the Apoſtles ſenſe, but a meer fallacy in thine, and falſe Logick alſo; for who taught thee this Logick 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 Magick ſchools among the Witch crafts, ſorcerers & Whoremongers, by which I ſo wound thy error, that the beſt Phyſick the de­vil hath ſhal never cure it. All holineſs of all belongs to one only Divine Power; but God is this one; Ergo, he is the Ho­lyeſt 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 Maxime,In Hebrew Lux〈…〉〈 in non-Latin alphabet 〉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 Mar­gent, to the View of the gentle Reader; my Maxime is, That Heaven is the holyeſt, 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 entred 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 fallacie; 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 holyeſt of all (he anti-type) then 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 then that ſand would of whom the Devil went to make Ropes (being ſent by the Magicians) the while he ſought a likelyer ſubject to make a rope on to tye him up; ſo the Devil ſets you to bumbaſt your errors upon the ſcriptures to imploy yeu (he knowing that they two will not ſtick14 together) the mean time that he may get faſter horſt upon your carcaſes. But to conclude my Maxime, The Heavens ſhall vaniſh and melt away;Eph. 2. and if theſe viſible heavens be his eſſential Temple;Gen. 1. then your Opinion ſayes 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 Skye; as Iſaiah ſayes; or light, a faſe 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;Inquaitate. for God was ever, and God could never be but by a Viſible, for he was ever a Crea­tor; but if never a Creation, then 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 for­; 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 adde thy meanings to the Scripture; I owe the Devil ſo much good will, that I would not have the Plagues added to him; but ſometime foolish pitty deſtroyes a City: However then 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 my ſelf, 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 Prieſts lips and now thou biddeſt me ſeek the meaning my ſelf 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 thatf 'tis not of any private interpretation at all,2 Pet 1.20, 21. nor came by mans will? how then can it be opened by that by which it never came?

3. The Apoſtles ſpake 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 myſtey of Inijuity ſhould inhaurate, or produce ſuch an Apoſtacie and Catalogue of Vie­rous Deceivers, &c.

Hen. Oſland, thou in thy ſecond page in anſwer to my 16. query venteſt out thy Serpent-like Venome, and art found in the ſteps of the Scribes and Phariees, crying out, Crucifie 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 war-like Weapons to kill and ſlay all that are with them in this Vniverſity of16 Conception; though the Devil be the Vſher, 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 Jacobs Seed ſhall app ar as Saviours 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 thinkſt that Gods part is vindication by a Sword, and therefore ſmiteſt the ears of thy Enemies; Vengeance belongs to God, and he onely 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 ought 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 Devils minde; for he pulls it, actienical urim; therefore if thou waſt of God, thou wouldeſt know the mind of darkneſs, without darkneſs clearing it ſelf, as thou in pag. 3. requireſt it; ſo that by thy own words thou art numbred among them that call Light darkneſs, and darkneſs Light.

Thou ſayeſt that Burraſton and Baxter thy fellow Prieſts are more fitter 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;17 Ergo, they are more fit to be ſtrikers then diſputers; the trueſt word thou yet ſayeſt ſince thy Scriptural Diſcourſe had its incpation 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 Devils 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 dyed 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 ſaiſt, 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. [〈…〉〈 in non-Latin alphabet 〉] that holy One that God will ſanctifie 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 fancie, & 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 fulneſs of God; but does Gods fulneſs dwell in a particular in a humane body? And the Apoſtles prayers were, That the Saints might be filled with his fulneſs, and the Saints with the fulneſs of God; Chriſt was no more then Gods fulneſs; the Saints are his body; hath he two bodyes, 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 Jeruſalems Name, Chriſts 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 Anoynting as he had; and19 yet not as perfect as he? how is it, that ſeeing you have the ſame mean, viz. anointing, as you confeſt, and yet not the ſame abilities? this proves you are idle in your School, therefore you have aſſumed to your ſelves what you are not.

2. If ſo that ye have the ſame Anointing, How is it ye do not greater works then Chriſt did?1 Joh. 2.27.20 for he that believeth ſhall do greater works then 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 Gods Power in hell; not for God or Chriſt, for he is the pwer in heaven above us; then it muſt needs follow, That thou preacheſt and prayeſt for thy ſelf; 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.〈…〉〈 in non-Latin alphabet 〉. Annihilates Concep­tions into no Conceptions; ſo that we ſhall live in our Nature as Beaſts, as meer ſenſuals in theirs; for all things viſible and in­viſible are God in a Lump, but otherwiſe properly called his Off-ſpring, 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 Natures 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 orders 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 ſubtilly then 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 enlightned with Chriſt. If man be enlightned with him, then is he in all, unleſs thou wilt make him a meer 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 ſu­per-natural 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 Gods Kingdom? Luke 17.For if that Text in them, and Gods 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 mans 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 wayes of pure Nature perverted by the Malignant Education of theſe generation, ſo that it's clouded and hid in the thickeſt of mens good man­ners, by which Natures Manners is corrupted, or rather in mens fantaſtick 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 then the knowledge of good was the ſuperial and primary ef­fect of the fall, as well as evil; nay, evil was but an effect in ſe undo graduo, in the ſeond 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 ſpake, viz. words, though now the devil is got up as God, and de­ſtroyes 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 hilife, (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 Gods 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 was22 good in oppoſiton to the evil; for without the one the o­ther cannot be no more then 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 then no place for Chriſt and his redemption Nature is as a tender plant growing up, lo­ved in its ſelf.

J. H.
〈…〉〈 in non-Latin alphabet 〉FINIS.

About this transcription

TextThe bios pantōn heideotos, or, [Hebrew] or the vision of eternity held forth, in answer to some antiquæries, vvhich were given forth from Ægypt by one of Babels builders, a pretended minister of Christ, living in Worcestershire at Beudly, that is called Mr. Henry Osland. But the quæries 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 greedie hangman, ... So now the antiquæries are answered by one who ... is escaped out of Ægypt from the magicians ... Whose name is known to God by these three Jews letters in the sequel, [Hebrew] but to men by Iohn Humphryes.
AuthorHumphryes, John..
Extent Approx. 55 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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(EEBO-TCP ; phase 2, no. A86882)

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Bibliographic informationThe bios pantōn heideotos, or, [Hebrew] or the vision of eternity held forth, in answer to some antiquæries, vvhich were given forth from Ægypt by one of Babels builders, a pretended minister of Christ, living in Worcestershire at Beudly, that is called Mr. Henry Osland. But the quæries 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 greedie hangman, ... So now the antiquæries are answered by one who ... is escaped out of Ægypt from the magicians ... Whose name is known to God by these three Jews letters in the sequel, [Hebrew] but to men by Iohn Humphryes. Vision of eternity held forth. Humphryes, John.. [4], 22 p. printed for Giles Calvert at the black spread-Eagle neer the west end of Pauls,London :1657.. (Erroneously attributed to John Humfrey (1621-1719) and to John Humphreys (b. 1637).) (A reply to unpublished papers of Henry Osland.) (Annotation on Thomason copy: "June 25".) (Reproduction of the original in the British Library.)
  • Osland, Henry, 1625-1703 -- Controversial literature -- Early works to 1800.
  • Society of Friends -- Apologetic works -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A86882
  • STC Wing H3671
  • STC Thomason E915_6
  • STC ESTC R204846
  • EEBO-CITATION 99864304
  • PROQUEST 99864304
  • VID 168463

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