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^ PRINCETON. N. J. ^
Division
Section ■
SCd_
death of her jjnly^God and S_a,viour t^^^ord^it^ua Ojinst. _ ^^^^ —
Verae Fidei Gloria eft Corona Vitas.
o L u M E
O F
SPIRITUAL EPISTLES:
BEING
The Copies of feveral LETTERS
Written by the two Uft Prophets and Messengers
of God,
yohn Reeve "dsxA Lodowicke Muggleton ;
CONTAINING
Variety of Spiritual Revelations^ and deep
Myftcries, manifefting to the Elecft Seed the Pre-
rogative Power of a true Prophet j who, by Virtue
of their Commiffions, did truly give Bleffings of
Life Everlafting to thofe that believed their Declara-
tions 5 and to all defpifing Reprobates the Curfe or
Sentence of Eternal Damnation.
COLLECTED
By the great Pains of Alexander Delamaine the Elder,
a true Believer of God's laft Commifiion of the Spirit.
INTENDED
At firft only for his own Ipiritual Solace 5 but finding
they encreafed to fo great a Volume, he leaves it to his
Pofterity, that Ages to come may rejoice in the com-
fortable View of fo blefled and heavenly a Treafure.
Tranfcribed from Alexander Delamaine's Original Copy by
tobiah Terry, a true Believer of the like precious Faith in the true
God the Man Chr'iji Jefus, which moft holy Faith the reprobate
World defpifes.
This printed by Subfcription in the Year i jc,^. The Sacred
Remains, with the Soul's Mortality, and the Anfwer to William Penny
was re-printed by Subfcription in the Years 1751, 1752, and
1753, which is an Example for Generations to come.
PREFACE.
IN this Paper Book is contained feveral Writings
and Letters to feveral particular Perfons -, feme
to the Believers of this Commiffion of the Spirit,
and others to Unbelievers that were moderate,
and fome to thofe that were Defpifers, as will be feen
in thofe that read them. \
Thefe Writings and Letters were written by Jobn
Reeve and Lodowicke Mullet on., the two lail WitneiTes
and true Prophets that God will ever fend, to the End
of the World.
Thefe Writings and Letters were gathered from
many Parts of England, and copied out of the original
Letters fent by Joh?i Reeve and myfelf, by a true
Believer, and one of the Bleffed of the Lord to
Eternity, namely, Alexander T>elamaine the elder.
He hath taken a great deal of Pains to gather
thefe Letters from all Parts, and to copy them out in
this Book, and to fend the Originals to the Parties
again.
Thefe Writings and Letters are diflind: from all that
have been printed, and never was public to the World,
although we have printed and publiihed many Books
to the World, wherein Life and Death hath been {tl
before all People.
And fome few hath chofen Life rather than Death,
and hath believed our Report concerning thofe two
A 2 great
PREFACE.
crreat Myiteries, how God became Flefh, and how the
Devil became Flefh,
Upon thefe two dependeth Salvation and Damnation
of Men and -Women j which Multitudes of People,
who hath feen thefe Books,' and heard of them, their
Eyes being blinded, and their Hearts hardened, hath
gone that broad Way of defpifmg the Myftery of God,
and the Myflery of the right Devil, and fo hath gone
the broad Way into eternal Deflrudion, and hath
chofen Death rather than Life.
And tho' there is enough printed to make the Man
of God perfect, as to Life and Salvation, to Eternity 5
yet, after my Deceafc, whoever fhall come to hear
thefe Letters read in this Book, if they have any true
Light of Faith in, them, will fee how the Blelling of
Heaven did run in the Days of a Prophet, and how
,h.appy were thofe Perfons that were under it 5 and fhall
-;iwifh they had lived in thofe Days, and fhall rejoice
they are counted worthy to hear thefe Letters that
never were printed.
LODOWICKE MUGGLETON.
A N
i
A N
ACROSTIC K.
P erufe with Joy, my Friends, thefe facred Lines
R eeve and Muggleton wrote by Power divine,
I nfpir'd by Chriji the God whom we adore,
JV" o more our God will fend till Time's no more.
2" his Writing long in Manufcript did lie *
E v*n now made publick to the faithful Eye,
D ominion, Power, and Praife to God on high.
B y Friends f thefe Letters together were coUedled,
T ea then tranfcrib'd, and now in Print perfefted.
5 uch was the Soul's Defire of a dear Friend that deeps ||,
XJ nto us hath made known thefe facred Sheets %
B ut Praife to God 'tis done by fome Expence,
S uch Truths to fee, how great the Recompence !
C ombine in Love ye Sons of Faith, and fing,
R eturn all Praife to Cbrifl your God and King.
/ t was for us his precious Blood was fpill'd,
P our'd forth his Soul, yea the Almighty kill*d :
7* hen at the Time decreed my God arofe,
I n Triumph over Death and all his Foes j
0 n high afcends eternally to reign,
N ow we are longing till he comes again.
* In the Hands of Mr. CeoJ^, Diftiller, at Vaux-Hall, Surry,
\ Alexander Delamaine and lobiah Terry.
ij Ihgmas Tmpkinfont in his Preface to the Aiis, <x« tt rr
T li Ju
i^ H 5
CONTENTS.
jjN Efijile to the Recorder Stee], Odober 28, 16^^,
-/Jf P^ge I
An Epijile of John Reeve to Chriftopher Hill. 3
Jn Epiftk of John Reeve io Chriftopher Hill, cLorv^qn,
July 17, 1657. .;,• tH)id.
^he Prophet Mnggleton'j BleJJing to Mrs. JElizabeth Dickinfon
of Cambridge, Auguft 28, 1658. 4
\An Epiftk from the Prophet Muggleton to Chriftopher HilL
January 2, 1660. 6
'An Epiftle of the Prophet Lodowicke Muggleton to Chrifto^
pher Hill, P'ebruary 5, i66o. •* 19
An Epiftle of the Prophet Lodowicke Muggleton /(?,X^hrifto-
pher Hill, February 25, 1660. 14
l^he Prophet Muggleton'j Letter to Dorothy Carter, February
13, 1660. 16
"The Prophet Muggleton'^ Letter to Mr, Edward Burton,
January 12, 1681. 19
The Prophet Muggleton' j Letter to William Cieye, 1665.
22
The Prophet MuggletonVX^/z^r./^Chriftopher Hill, January
2, 1661. I
An Epiftk of the Prophet Lodowicke Muggleton to Mrs,
Ellen Sudbury, February 17, 166 1. 3
The Prophet Lodowicke Muggkto\\''s , Letter to /Mxs..,^X>QVQihy
Carter, February 16, 1661. '. 7
The Prophet Muggleton'^ Letter to the Believers in Cambridge-
ihire, London, Auguft 9, 1661. 9
The
The CONTENTS.
7X1^1. r.r^^eJM^ggV&myXeifer/oZM^^ Sudbury, -No-
vember 28, Tb6i. Fage 11
Tbs Prophet Muggleton'j Letter to Mrs. Ellen Sudbury,
April 7, 1662. . 13
^he Prophet Muggieton*!! X^/;*^ to Mrs, Dorothy Carter,
April 12, 1662, 15
'The Prophet Muggleton* j Letter to Mrs. Bladdwell, a Believer y
May 30, 1662. 16
The Prophet MuggletonV Blejftng to M-j. Sarah Short, June
' 2, 1662. i'8
Ihe Prophet MuggletonV Letter to Mrs. Ellen Sudbury, July
19, 1662. 2Q
The Prophet Muggleton'i Letter to Mrs. Dorothy Carter,
London, July 14, 1662. 24
The Prophet Muggleton'j Blejftng to Mrs, Ellen Sudbury,
Auguft II, 1662. 28
The Prophet Muggleton'j Letter to Mr. Richard Sudbury,
November 3, 1662. 29
The Prophet Muggleton'i Letter to Mrs. Dorothy Carter,
^ , ■ London, November 28, 1662. 31
\^* iP^c Prophet Muggleton'j Letter to one Sufannah Frith, a
Quaker^ London, November 28, 1682. 32
\^he Prophet Muggleton'j Letter to Mr. Richard Sudbury,
^, V E)ete'mber 8, 1662. 34
The Prophet Muggleton'i Letter to Mrs. Eizabeth Carter,
London, December 11, 1662. 39
The Prophet Muggleton'j Letter to Mrs. Ellen Sudbury,
London, December 15, 1662. 40
The Prophet MuggletonV Letter to Sir Thomas Twifden,
Rootam in Kent, January 6, 1663. 43
The Prophet MuggletonV Letter to Mrs. Elizabeth Carter,
Apiil 3, 1663. 47
The Prophet Muggleton'j Letter to Mrs. Dorothy Carter,
London, May 8, 1663. 49
The Prophet Muggleton'j Letter to Mr. Richard Sudbury,
May 19, 1663. 50
The Prophet Mtiggleton'j Letter to Mrs, Ellen Sudbury,
Lpndon, May 19, 1663. SZ
The
me c U NT E N T S.
"Th Prophet Muggleton'j Letter to Dorothy Carter, London,
June 19, 1663. Page 55
7he Prophet Muggleton'j Letter to Dorothy Carter, London
July 18, 166^. "
The Prophet MuggletonV Letter to Goodwife Vv^ids, WiL'iam
Young, and Thomas Martyn, of Kent, London, Auguft
The Prophet Muggleton's Letter to Chriftopher Hijl, Sep-
tember 23, 1663. 5r
The Prophet Muggleton'/ Letter to Mr, Thomas Tompkin-
Ion, London, December 9, 1664. e^
The Prophet MuggletonV Letter to Mr. Charles Cleve, ,Mr.
Thomas Parke, Mr. Francis Hampfon, all of Cambridge,
^ April 24, 1 67 1. "^ y
The Prophet Muggleton'j Letter to Cork in Ireland ; being
the Sentence of Damnation upon twenty-ftx fakers there.,
Auguft II, 1673. ^7
The Prophet Muggleton*j Letter to Mr. George Gamble j
being the firfi to him after he came to fet his Seal to the true
Faith, March 6, 1672. p^
The Prophet Muggleton's Letter to Mr, Jeremiah Mols,! ^ y^/""
being the Jirft after his believing the Commi3on of Truth i J/' ■
March 6, 1672. ^D^
The Prophet Muggleton'j Letter to Mrs. Elizabeth Marfden,
May 20, 1672. Q2 ^ '
The Prophet Muggleton'j Letter to William Wood, September
26, 168 1. "^
The Prophet Muggleton'j Letter to Mr. George Gamble,
January 12, 1678. o^
The Prophet Muggleton'j Letter to Major John Dennifon,
February 24, 1678. ' ,0^
The Prophet Muggleton'j Letter to Michael Pett, February
25» 1678. nj^
The Prophet Muggleton'j Letter to Mr, Thomas Nofworthv,
March 3, 1678. ,0^*
The Prophet Muggleton'j Bleffmg to Alexander Delamain,
jun, November i8, 1678. m
The Prophet Muggleton'j Litter to Mrs. Mary Scott. Oao-
bcri2, 1681, . ; ,12
a The
The C U JN 1 ii M 1 ^
^he Prophet MuggletonV Letter to Mrs. Elizabeth Faggerter,
June 22, 1682. Page 122
^he Prophet Muggleton'j Letter to Mrs. Rebecca Hall,
January 20, 1684-5. ' 126
"The Prophet Muggleton'j Letter to Ifabclla Malum, ^aker,
Oaober i, 1674. 132
The Prophet Muggleton'j Letter to Mr. Thonlas Tonnpkin-
fon, July I, 1675. H^
*rhe PropherMug%\t\.(^i\'s Letter to Mrs. Sufanna Mofs, Sep-
tember 5, 1675. , 14^
The Prop)het Muggleton'j Letter to Mrs. Mary Gamble,
March 6, 1684-5, H9
A Copy of Mrs. Elizabeth Rots Ble/fmg, wrote hy the Prophet
Lodowicke Muggleton, December 5, 1678. 154
The Prophet MuggletonV Letter to his Kinfman Mr, Roger
Muggleton, December 14, 1678. ^55
The Prophet Muggleton' j Letter to Mr, Thomas Tompkin-
fon, July 29, 1679. '5^
The Prophet Muggleton'j Letter to Mr. James Whitehead,
December 31, 1676. ■^ / / ' /•
The Prophet Muggleton'^ Letter to Mr, Thomas Tortipkin-
fon, July 24, i68o. i^^
The Prophet Muggleton'5 Letter to Mr. Henry Henn, Augult
20, 1675. , _ *7o
The Prophet Muggleton'^ Letter to Mrs, Ann Jacklon, Au-
guft a9, 1683. ^ ,,. ^ J73
The Prophet Muggleton's Letter ts Mr. William Sedley,
January 12, 1683. ^77
The Prophet Muggleton'^ Letter to Mr, Capp, upon his
Death-Bed, March 15, 1683. 1^0
The Prophet Muggleton'^ Blejfing to John Mellford, April
12, 1687. ■ ^^ ^\^
The Prophet Muggleton»J BkJJing to Thomas Ladd, July
15, 1687. , J A "^
The Prophet Muggleton'j BleJJing to James Whitehead, Au-
guft 27, 1687. -'- '- -^^^- ^'121 ^ ^^Z
The Prophet yiu^^X^ton's Letter to Mary Gahibte^'Au^
20, 1687. ^ - „ o J^^f^
The Prophet Muggleton'j Letter to Mrs. mtn Sudbury,
February lo, 1665, "' ' J9^^
The C U N 1 E JN 1 «.
J'he Prophet Muggleton'j Letter to Mr. Charles Cleve,
March 15, 1665. Page 196
The Prophet MuggletonV Letter to Mr. Thomas Tompkin-
Ibn, March 17, 1665. 198
The Prophet MuggletonV Letter to Mr. Jofeph Whitworth,
May '19, 1665. 199
The Prophet Muggleton'j Letter to one John Hyde, 06lober
27, 1665. 208
the Prophet Muggleton*j Letter to Mr. Martyn, January
16, 1666. 213
The Prophet Mnggleton'j Letter to Mr. Wilham Ferfhall,
. January 19, 1666. 217
The Prophet Muggleton'i Letter to Mr. James Brocke, March
30, 1666. 220
The Prophet MuggletonV Letter to Mr, Edward Delamaine,
a Baptiji- Preacher, June 16, 1668. 224
The Prophet Muggleton*^ Letter to Mrs. Mary Parker,
Auguft 13, 1668. 240
The Prophet Muggleton'5 Letter to Mrs. Dorothy Carter,
Auguft 30, 1672. 241
The Prophet Muggleton*i Letter to WilUam King, a Quaker ^
Odober 3, 1672. 245
The Prophet Muggleton x Letter to Mr. Thomas Tompkin-
fon, Oftober 16, 1672. 250
The Prophet Muggleton'j Letter to Mr. George Gamble,
February 14, 1673. ^5^
The Prophet MuggletonV Letter to Mrs. Eleanor Sudbury,
Auguft 6, 1683. 255
The Prophet Muggleton*J Letter to Mrs. Elizabeth Wheately,
, September 24, 1684. 258
A Letter prefented to Alderman Fouke, Lord Mayor of Lor\-
don, with a Declaration unto the Recorder Steel, the Lord
Chief Jujiice Rowles, and the whole Bench and Jury, an(i
in general, to all Civil Magifirates and Juries in the fVorld^
from the Prophets John Reeve and Lodowicke Muggleton.
261
The Prophet Muggleton'i Letter to one Robert Beake, July
II, 1664. a 2 266
The
The CONTENTS.
'The Prophet Muggleton'j Letter to one Mr. Fletcher, June
25, 1666. Page 282
The Prophet MuggletonV Letter to Mr. Harrifon, Odober
6, 1666. 288
The Prophet Muggleton'j Litter to Mrs. Frances Man, con-
taining her Bleffmgy January 23, 1674. 292
The Prophet Muggleton'j Letter to Mrs. Elizabeth Dickinfon,-
jun. being her Bkjfingy March 6, 1674. 294
Pofifcript of a Letter to Mrs. Futerell. 295
The Prophet Muggleton'j Letter to Mrs. Rebecca Hall, May
1, 1683. 296
The Prophet Muggleton'j Letter to Mrs. Hampfon, June 1 1,
1674. 298
The Prophet Muggleton'j Letter to Mrs. Prefton, and ta
her Hujband iikewife. May 14, 1672. 301
The Prophet Muggleton'j X^/Z^r /c? Mrs. Mary Scott, July
19, 1683. 306
The Prophet Muggleton'j Letter to Mrs. Rebecca HalJ,
October 18, 1684. 309
The Prophet Muggleton'j Letter to Mrs. Elizabeth Atkinfon,
February 12, 167 1. 317
The Prophet Muggleton'j Letter to John Lad, April 23,
1669. 321
Copy of the Anfwer (of the Prophet Muggleton'jJ unto a Letter
which our Brother Lad had fent him^ Auguft 26, 1676.
322
The Prophet Muggleton'j Letter to Robert Pierce, Auguft
2, 1680. 326
The Prophet Reeve'j Epijile to his Friend, difcovering the dark
Light of the fakers, September 20, 1654. 335
The Prophet Muggleton'j Letter to Elizabeth Hooton, ^aker,
January 26, 1668. 338
The Prophet Muggleton'j Letter to Mrs. Parker, May 25,
1668. 343
The Prophet Muggleton'j Letter to Mrs. Ellen Sudbury, May
25, 1668. 345
Tht Prophet Muggleton'j Letter to Thomas Tompkinfon,
May 26, i668. 347
The
The CONTENTS.
^he Prophet Muggleton*j Letter to pull down the high Exalta-
tion of L,awrence Claxton, December 25, 1660. Page 348
^he Prophet Muggleton'i Letter to Mrs. Dorothy Carter,
September 12, 1662. ^51
^he Prophet MuggletonV Letter to Chriitopher Hill, Novem-
ber 16, 1662. 052
i:he Prophet Muggleton'j Letter to Thomas Highfelld, Juljr
31, 1663. 355
Ihe Prophet Muggleton'j Letter to Mr. Sudbury, December
13^ '^^^3' 358
The Prophet Muggleton'j Letter to Mrs. Dorothy Carter, Fe-
bruary 7, 1665. 362
The Prophet Muggleton'i BleJJing to Mrs. Anne Lowe, now
the Wife of Alexander Delamaine, y^w. July 5, 1667. 365
The Prophet Muggkton' s Letter Mrs, Dorothy Carter. 0^6 j
The Prophet Muggleton'i Letter to Mrs. Parker, June 14,
1669. 374
The Prophet Muggleton'i Letter to Mr. Thomas Tompkin-
fon, March 20, 1670. " 376
The Prophet Muggleton'i Letter to Mr. John Leavens, Odo-
ber 6, 1662. 378
The Prophet Muggleton'i Letter to Mrs. Ellen Sudbury, Janu-
ary 13, 1671. 381
The Prophet Muggleton'i Letter to Charles Yeeles, Thomas
Millerd, and John White, Auguft 22, 168 1. 385
The Prophet M\jigg\tiQn' s Letter to Mr. James Whitehead,
Auguft 30, 1681. 388
The Prophet Muggleton'i Letter to William Wood, Sep-
tember, 26, 168 1. 300-
The Prophet Muggleton'i Blejing to Mrs. Sarah Weft, Fe-
bruary 22, 1 68 1. 2Q2
The Prophet Muggleton'i Letter to Mrs. Elizabeth Flaggetter,
June 25, 1683. ° 394.
The Prophet Muggleton'i Letter to Alexander Delamaine thi
elder^ June 25, 1683. 3^5
The Prophet Muggleton'i Letter to William Penn, January
. 23, 1673. 398
The Prophet Muggleton'i Letter to John Harriot, July 16,
^^n- . 399
The
The CONTENTS.
fhe Prophet Muggleton'j Letter to Mr. "William Hall,
1668. Page 402
Copy of Mrs, Anne TomkinfonV Bleffing^ by the Prophet
Mnggleton, July 10, 1684. 404
7he Prophet Miiggleton'j Letter to Mr. James Whitehead,
Auguft 12, 1684. 406
The Prophet Muggleton'j Letter to Mrs. Elizabeth Wheatley,
September 24, 1684. 410
The Prophet Mugg!eton*i Letter to Mrs. Prifcilla Whitehead,
containing her Blejfing, September 24, 1685. 412
The Prophet Muggleton'f Blejfmg to Afrj. Mary Whitehead,
June I, 1686. 414
^he Prophet Muggleton'i Letter to Mrs. Anne Delamaine,
February 3, 1687. 416
The Prophet MuggletonV Letter to Mrs, Sarah Delamaine,
December 14, 1691. 417
The Prophet MuggletonV Letter to Mrs. Ellen Sudbury,
May 19, i66g. 419
The Prophet Muggleton'j Letter to one Rice Jones. 421
The Prophet Muggleton'j Letter to. Mrs. Dorothy Carter,
April 3, 1663. 423
The Prophet Muggleton'j Letter to Mrs. Dorothy Carter,
November 7, 1662. 425
The Prophet Muggleton'i Letter to Mrs. Dorothy Carter, No-
vember 14, 1663. 426
The Prophet MuggletonV Blejfmg to Mrs, Dorothy Carter,
November 27, 1663. 428
The Prophet MuggletonV Letter to Mrs. Elizabeth Carter,
April 19, 1664. 431
The Prophet MuggletonV Letter to Mrs. Ellen Sudbury,
June 14, 1669. 433
The Prophet MuggletonV Letter to Mr, Thomas Tompkin-
fon, June 19, 1669. 435
The Prophet MuggletonV Letter to Mrs. Ellen Sudbury, Au*
guft 30, 1669. 43S
The Prophet MuggletonV Letter to. Mrs. Mary Parker, Au-
guft 30, 1669. 440
The Prophet MuggletonV Letter to Mr, Thomas Tompkin-
fon, January 31, 1669. 442
The
The CONTENT S.
'The Prophet Muggleton^j Letter to Mr. Goodwyn, February
4, 1669. Page 443
'^he Prophet Muggleton'j Letter to Mr. Thomas Tompkih-
fon, September 6, 1669. 444
The Prophet Mugglecon'y Letter to Chriftopher Hill, Septem-
•ber 9, 1669. 446
■ The Prophet Muggleton'j Letter to Mr. Thomas Tompkinfoh,
Odtober 4, 1669. ^, 447
The Prophet Maggleton's Left^r to Mr. Thomas Tompkin-
fon, December 4, 1669. 449
The Prophet Mugglecon':^ Letter to Mr. Thomas Tom^kih-
fon, April 25, .1670. 450
The Prophet Muggleton^i Letter to Mr. Thomas Tofripkifi-
fon, December 17, 1670. , '452
Thie Prophet Muggleton'j Lett& io }^4rs. Dorothy Carter,
■ ^ March i^t 1671. -455
The Prophet Muggleton*^ Letter to Mr. Thomas Tompkin-
fon, Odober 16, 1672. 459
The Prophet Muggleton'j Letter to Mr. Thomas Tompkin-
Ton, January 19, 1673. 4^0
The Prophet Muggleton'j Letter to Mr. Alexander Delamaine,
fen. June 8, 1671. 463
The Prophet Muggleton's BleJJing to Mrs. Anne Lowe, now
the Wife of Alexander Delamaine, fen. July 5, i d^'j. 464
The Prophet Muggleton'j Letter to Mrs, Ellen Sudbury, No-
vember 4, 1667. 466
The Prophet Muggleton'i Letter to Mr, Thomas Tompkin-
fon, September 2 I, 1668. 467
The Prophet Muggleton*^ Letter to Mr, Thomas Tompkin-
fon, December 14, 1668. 469
The Prophet Muggleton'j Letter to Mr, Thomas Tompkin-
fon, February 16, '673. 470
The Prophet Muggleton's Letter to Mr, Alexander Delamaine,
^^fenior. May 16, 1673. 471
Wpe.:Prop/jet Muggleton'j Letter to Mr, Jofeph Mofs, Auguft
II, 1673. 472
The Prophet Muggleton'^ Letter to Mr. Thomas Tompkinfon,
Auguft II, 1673. 474
The
me v^ L^ XN 1 iL IN I o.
^he Prophet Muggleton'j Letter to Mrs. Dorothy Carter,
January l6, 1674. 475
^he Prophet MuggletonV Letter to Mrs, Ellen Sudbury,
April 7, 1671. 47^
Ithe Prophet Muggleton' ^ Letter to Mrs» Dorothy Carter, Fe-
bruary I, 1682. Page 480
The Prophet Muggleton'j Letter to John Gratton, Odober 8,
1674. 4^3
The Prophet Muggleton'j Letter to Lydia Brooks, containing
her Blejfmg, Odober 24, 1668. 485
The Prophet Muggleton'j Letter to Mrs, Ellen Sudbury, July
19, 1684. 48^
The Prophet Muggleton'i Letter to Mrs. Anne Jackfon,
Oaober 18, 1684. 488
The Prophet Muggleton'x BleJ/ing to Mrs. Mary Whitehead,
November 17, 1687. ' 49^
AN
[ o
A N
E P I S T L
T O T H E
RECORDER S r E E L,
OBober 28, 1653.
SIR,
YO U may remember at the Sefllons in the Old-
Baly, on O&ober 14, and 15, we had a Trial
before your Honour j and, Sir, you may remem-
ber, we gave your Honour Notice before our
Trial, that you had no Commiffion from God to be the
Judges of Matters of Faith concerning God ; for you muft
underftand that all Spiritual Power wholly refides in God*s
Perfon, or in the Perfon of God, until his Pleafure is to
communicate it unto his Creatures ; whofe Pleafure it was to
make Choice of us Two only to be the Judges of Biafphemy
againft the Holy Spirit, becaufe no Man clearly knew, the
Lord until we were commiflionated by Voice of Words from
Heaven, to declare what the true God is; yet notwithftand-
ing, your Honour, with the Jury, gave Sentence againft us
as Blafphemers, becaufe we declared Jefus Chrijl to be the
only God, and everlafting Father ; and that there was no
other God in Heaven or in Earth but the Man Jefus only.
Sir, We muft tell you, that we cannot break the Civil-
Law, but we are made Examples in fulfilling of it to the
whole World : Wherefore whofoever tries us by the Law of
the Land, it is allowed as if he tried his God by the Civil-
Law as the Jeivs did, becaufe we cannot break your Law,
but fulfil it as aforcfaid, Let your Honour judge whether
' - ' B the
to
the Sentence of eternal Death upon our Accufers be not juft j
for we did them no Wrong in Word or in Deed.
They came to our HoufeG, and fpake evil Things they
knew not, as moft Men do i and we, in Obedience to the
Commiffion of God, returned their Blafphemy upon their own
Heads, which provoked them with a Warrant to bring us
before the Lord- Mayor •, who joining with our blafphemous
Perfecutors, he came under the Sentence of eternal Death with
them.
Is it not a marvellous Things that you that are Magiftrates
fhould want the Spirit of difcerning to judge between the
Law of the Scriptures, and the Law of the Land ? Do you
not underftand that the Civil- Law inftrudls no Man in the
Knowledge of God ; therefore you that are inverted with
Authority from Men to judge all Manner of Accounts concern-
ing the Breach of the Civil- Law, you ought hot to take
upon you to judge Prophets, who cannot defire to break your
Law : For, by the Power of him that fent us, we cannot
wrong any Man in his Perfon or Eflate, although they would
kill us } yet amongfl you there is Sentence given againft us to
remain fix Months in Prifon, for declaring the Man Je[ui to
be the only God and Everlafting Father j which )0u think is
Blafphemy. Wherefore once more from the Lord JefuSi
we forewarn you, before it be too late, forthwith to declare
unto us, the Lord's MefTengers, that you difown the Ver-
didl to be Blafphemy that the Jury brought in againft us 5
v/hich if you difobey, then in Obedience unto the Commif-
fion of the Lord Jefus^ with thofe Gentlemen of the jury that
are guilty of that unjufl: Sentence from the Prefence of the
Lord Jtfiis Chrijl, eled Men and Angels, we pronounce you
Gurfed and Damned^ Soul and Body, to all Eternity.
John Reeve ^ and Lodowkke Mu^gkton^ the two laft Spi-
• ritual WitnelTes and Prophets, and only Miniflers of the
everlafting Gofpel, by Commifllon of the Holy Spirit
of the Lord Jefns Chrijl^ God alone j bleffed to all Eter-
nity.
An
[3]
An Eptftle of John Reeve to Chriftopher Hill.
N the Eternal true Jefm^ my Soul fakues you all : I
have received your Love-Tokens, which is a Veffd of
Syder and a Six-pence : My Joy in the Lord is encceafcd by
your Communion with each other. I truft to the Praifeof his
Glory, his Light and Love (hall abound in you more and more,
for the ftrengthening you in the Inward Man, and confound-
incy all Gainfayers in your outward Converiations : Neidier
I nor ^ny Wife are in perfeft Health •, efpecially my Wife, who
is very ill, and has been fo about fix Weeks: So hoping of
your Wellfare to his infinite Grace, I commend you, and remain
your Friend and Brother in Chnfi Jefus. Our Eldtr Brother,
JOHN REEVE.
P. S. Brother Chriftopher, If my Mother comes up, pray
tell her fhe need not trouble herfelf about any more Goods at
prefent, but a Bolfter and a little more Covering for the Bed 5
and as for that you fent for, you fhall have it next Week, God
willing.
An Epiflle of John Reeve to Chriftopher Hill;,
^/z/^^ London, July 17, i757«
Loving Friend in pure 'truth,
I Received the Six Shillings and the Hat, and the Eigh-
teen Pence you fent me as a Token. 1 am not a little
joyed for our Brother Martyn's Likelihood of Recovery,
with your Wife's fafe Delivery. But my chiefeft rejoycing
for you all is, your Reality to the Things you have re-
ceived from our ever Loving Father, which is the living Jelus
in a bodily Form ; this is a Riddle to your Eled Brethren,
even through the whole World, unlefs it be Co a few. Oh J
^ 3 2 blened
[4J
blefled are you that you are of that Number, unto whom it is in
feme Meafure unfolded j for by this Means you are dshvered
from all carnal Bonds of outward Forms, and are fate down ia
Placet hrough inward Enjoyments,which none can take from you.
Brother, I fliall be careful in what your Mother-in-law
requireth : — Thus not nameing any more, but my tender
Love to all you that enjoys this Truth, 1 commit you to the
molt High, and remain eternally yours in all Righteoufnefs,
JOHN REEVE.
P. S. My PVife's kind Love to you all.
The Prophet MuggletonV Blejftng to Mrs,
Elizabeth Dickinfbn of Cambridge, dated
Augufi 2-8, 1658.
Dear Friend, in the eternal Truth, Elizabeth Dickinfon j my
Love remembered unto you and your Husband, as being in
the fame Faith alfo.
A M very well perfuaded of your eternal Happinefs, and
I would willingly fay unto you, as our Lord did in an-
other Cafe to the Woman that was troubled with a bloody IfTue,
who faid within herfelf, that if (he could but touch his
Garment, fhe fhould be made whole j and according to her
Faith it was unto her, for (he felt in herfelf that (he was heal-
ed of her Plague, and not only fo, but (he had A(rurance of
cveriafting Life, which was far beyond the Health of her
Body. Which Faith of hers did' draw Virtue out of our Lord,
which made him to fay, that Virtue was gone out of him ;
and he look'd round about to fee her that had done this
Thing, and he faid unto her. Daughter, thy Faith has made
thee Whole, go in Peace, and be Whole of thy Plague • as if our
Lord (hould fay it was her own Faith that did fetch Virtue
out of him, and ic was her own Faith that did heal herfelf 5 as
if
[5]
if he had no H^nd in the Thing, he was but the Objeft of
her Faith ; it was her Faith that did draw that from the
Objed ; and ib it is with you, John R.eeve and myfelf, the
chofen Witnefles of the Spirit, we having the Commiflion and
Burden of the Lord upon us. We are made the Objefl of
your Faith, and as your Faith is ftrong in this Commiffion of
the Spirit, fo fhall the Virtue fiow from it to your eternal
Reft and Peace, fo that you fliall be perfedly whole as to the
Relation to the Fears of eternal Death, as thaC Woman was
in her Body of the bloody Iffue ; and your Faith being in
me, as the Objedl in Relation to the Commiflion of the Spirit,
it is your Faith will make you Whole j for my Faith is in you
concerning your eternal Happinefs. Let yours be in me, and
you (hall fare no worfe than I do ♦, for you fhall have the
^ End of your Faith, even the Salvation of your Soul, as well
as I -, and that you may be fure I do declare you one of the
blefled of the Lord to all Eternity. But as for thofe Fears
that do arife in you from the Weaknefs of your Nature, or
from a Diftemper in Nature, I cannot promife you Delive-
rance frpm it, but it is very probable that the Aflurance of
Eternal Life will mitigate and weaken the other. I thought
good to write thefe few Lines unto you for farther Confirma-
tion of your Eternal Happinefs after Death.
No more at prefent, hut reft your faithful Friend and
true Prophet of the Lord,
LODOWICK MUGGLETON.
jitt
An Epiflle from the Prophet Muggleton to
Chriftopher Hill, dated Januray a, 1660.
Ibis comer fling Claxton to be given with
Care to his loving Friend^ Chriftopher Hill,
at Maidftone in Kent.
Loving Brother, Chriftopher Hill, in the Spirit of this Com-
mijfion^ and to all the rejl of the Believers of this Commijfion
at Maidftone i« Kent, I fend greeting.
I Would have you to ferioufly mind and confider thefe Lines
as follows.
There hath of late Days happened a great deal of Dif-
ference between fome of the Believers of this CommifTion here
in London, and Lawrence Claxton ; whereby the Believers have
complained to me, that Lawrence Claxton hath carried himfelf
fo proud and Lord- like over others that have been of a lower
Comprehenfion than himfelf-, likewife he hath been fo full of
filthy covetous Avarice, which hath not had fo much as the
very Colour or Shew of natural Righteoufnefs in it. So
I taking thefe Things into Confideration, did fend my Daugh-
ter to tell him, that if he did exercife his Spiritual Pride any
more, that I would take away his CommilTion from him ;
which he at the firfb did feem very fcornful at, as if he
could ftand by Virtue of John Reeve*s Words without me,
as did afterwards appear 5 but yet concerning my Daughter's
Words concerning my Authority, he did feem hypocritically
to fubmit, and to acknowledge himfelf to be but a Servant
unto me, and unto the Believers of this CommifTion. But it
hath appeared fince to be otherwife, and that there was a curfed
Pride that Jay in his Heart, and for that Purpofe he hath
written a Book, called, The loft Sheep found -, where in the latter
Part of that Book, he hath proudly exalted himfelf in John
Rrvee^s Place •, for he hath quite excluded me out of the
Commmiflion ; fo that there is none now but John Reeve^
and he that hath the Spiritual CommifTion \ therefore you fhall
find
find in that Book, and more efpecially in the Epiftle of that
Book • Whereas he doth call it very oicen our Coramiffion •,
fo there is no true Confidence, as he fays, but in our Com-
miffion • His Meaning is John Reeve and himfelf, for he hath
quite excluded me, and hath gotten himfelf into John Reeves
Chair and Place ; therefore 1 would have you fenouny to
mind and perufe that Part of the Book which doth treat upon
the Commifllon. For I fuppofe you have die Books lent unto
you as well as others have •, there you ftiall find a great deal
of fpiritual Pride affuming to himfelf thofe high Titles which
never did belong to him, neither did John Reeve, nor I^
ever give to him -, which Books of his, with other Words and
Paffages that hath happened of late, hath made an everlaft-
ing Difference between us two in this World : Therefore 1
would have you, and all the Believers of this Commiflion, to
underftand, that 1 have utterly difowned that Part of the Book,
that doth treat of the Commiffion 5 and for that Purpofe I
did fend my Daughter to burn fome of them before his Face.
Likewife I have utterly difowned Lawrence Clapton, for
ever being a Meffenger or Bilhop, or Servant any more unto
this Commiffion. Neither fliall I own any Thing that he
fhall fay or do in Reference to this Commiffion. Therefore E
do exhort you, and all the refl of the Believers, not to ftumble
or ftagger in your Faith concerning Claxton, as if your Hap-
pinefs of eternal Life did depend upon believing of him td
be a Meflenget or a Bilhop ^ for though he fhould be cut off
to Eternity, yet is the Foundation of God fure and true ; that
is the Commiffion of God, as it was given to John Reeve and
Lodowide Muggleton^ by Voice of Words from God ; but
as for Claxton, he had his Commiffion from Man ; therefore
Man can take it away again j for he hath ftood all this while
but by my Affiftance, and at my Will and Pleafure. There-
fore as long as he kept himfelf in Obedience as a Servant unto
this Commiffion, he had my Authority and Affiftance on his
Sidealfo.
I did bear with many Infirmities of his Nature, but this
Spiritual Pride of his hath been much like unto the loft Angel,
which thought himfelf as fit to rule and govern as his Maker
was: Nay, more fit, and therefore hz would have been itt
God*«
[ 8 ]
God's Room and Place, that he might have governed the
Holy Angels. So Wkew'ik ih'is, Lawrence Claxlo/i^ not think-
ing it enough to be faved by this CommilTion, or to be a bare
McfTenger or Servant to it j but hath, Angel-like, afpired To
high as to get into John Reeve's Chair or Place, and (o he is
now beconne the chief CommifTioner, which is far above a
Servant or Meflenger j therefore he doth very often in that
Book call it our Lommiffion, as \^ John Reeve and he were
the only Commiffioners, and that I, which God gave to be Jchn
Reeve's Mouth, is quite thruft out, fo that I am made but a
Fellow-labourer with him in this Commiflion.
But Lawrence C laxlon ftiall know that there is yet a Pro-
phet in Jfrael, that hath Power over him. For as John
Reeve was like unto Elijah, foam I zs Eli/ha, and that his
place was but as Gehazi, and could ftand no longer than my
Will and Pleafure was, becaufe the Burthren of the Lord lyeth
wholly upon me, which is the Commiflion of the Lord.
Therefore my Counfel and Advice to you all of this Faith
is, that you would ftand fteadfaft in your Faith unto the Dodlrine
of the true God, which haih been delivered unto you by
John Reeve and myfeif, and that we Two are the laft Prophets
and Witnefies unto the true God the Man Chrijl J ejus.
Again, my Counfel and Advice unto you, and the reft of
the Believers there about you is, that you would allow Law-
rence Claxion no more Maintenance Weekly as you have done
formerly 3 but let him betake himfelf to fome Employment
in the World, as well as the reft of the Believers do : For I
CO net fee it fit that he and the Serpent his Wife ihould be
maintained in Idlenefs and Pride ; for there is no more Ufe
for him in this Commiflion ; therefore to what Purpofe ftiould
you allow him any Maintenance, which is made lower than
yourfelves in this Commiflion. For I have utterly difowned
him upon any fuch an Account, as to be a Meflenger or Bifhop,
or Servant any more unto this Commiflion. For I fliall not
own whatfoever he fliall write or fpeak concerning this Com-
miflion any rrsore ; for it will be well if he have fo much
Faith in this Commiflion as will dive his own Soul. Therefore
I fhould rather advife you to preferve fome Part of that which
you did allow Claidon weekly towards the Re-printing of that
Book
[9]
Book of ours which hath the dark Print, and towards the
Printing of the nth of tlie Rev6lationSf for 1 (hall make as
much hafte of it as I can •, becaufe, I fuppofe, that this will be
the laft: that ever will be let forth by this Spiritual Commif-
(ion : For r cannot conceive that there can, or need be any
more fpoken concerning this Spiritual Commiffion, than hath
beenrelated in all our Writings, and will now be in this of
the .iith of the Revelations.
I fpeak this, becaufe there is very few left of the dark
Print *, for there hath been more enquiring after them of late
than formerly, becaufe that Book hath the moft highefl and
heavenly Myfterics contained in it, but that the Print is fo bad,
that it doth make every one almoft weary of reading it.
^^ Therefore my Judgment is, that it would be better Work,
and more Glory to God, and Honour to thisCommifTion, to give
fomething weekly, for or towards the Printing of that Book
again 5 and let Claxton fliift in the World as others have done
before him j for you are not bound now I have difowned him,
not to look no more upon him than you are to look upon the
weakeft Believers of thisComraiflion ; no, nor fo much neither.
Therefore let not your Thoughts be troubled concerning
Claxton i for moft Part of you did believe the Commiffion
btfcyvQ Claxton came, and will do after he is gone; therefore
as' he came to this Commiirion by Man, therefore by Man is
his CommifTion taken from him again i and fo your Burthen,
which he hath laid upon you, may be taken off you.
■^ I would dcfire you to read this Letter to all the Believers
of this CommifTion there about you, though fome of them are
unknown to me, with my Love to yourfelf and Moiher
Wylde, and Martyn the Thatcher, and Martyn the Tanner,
and his Wife, and his Daughter, and all the reft that have
a Love to this Commiffion. I defire you to let me hear frorn
you as foon as you can conveniently.
Written by Lodowick Muggleton, the laft true Prophet and^
IVitnefs unto the true Gcd^ the Man Chrift Jefus.
P. S, Tou may fend to me in Great Trinity-Lane, next D cor in.
the Sign of /£?f Black- Boy and Hand, London, J^w. 2. 1660.^
C /^^'
[to]
«' J^^ -4'' '"'' '^
An Epiftle of the Prophet Lodowick Mug-
gleton'^ to Chriftopher Hill, ^c.
Ho his Loving Friend^ Chriftopher Hill, and to all.therefi
thatlovs this Commijfion •, or that an in the Faith of it,
Feb. 5, i66o.
I Received your Letter, being dated .7^«. 20, but I having
other Occafions of late than /ordinary, fo that I could
not fend you an Anfwef" j becaufe,, fince- I have difowned
Lawrence Claxion, there hath been more reforting unto me
than formerly •, for there hath been fome Strangers that (eemeth
to have great Affection to the Dodrine of this Commifiion,
and fome of them have fome Tnings of this World confi-
derably, which hath promifed me to be fome Affiftance un-
to me in there-printing of the dark pririted Book again ^
which hath encouraged rne to go on with' it j therefore I have
almoft prepared it for the Prefsj wiiich, if the Printer have
but a Care to do it according to the Directions which is
given him, it will be a moft excellent Piece of Work •, , for
their is the moft decpeft Myfteries contained in it as ever was
penned by Man thefe thirteen hundred Years, or ever /will be
again; therefore there is much looking after them now a late,
but there is never a one to be had but that which I muft print
the others by. I hope it will be ordered fo, that it will be
very delightfome to read, fo that People may the more clear-
ly underftand thofe deep Myfteries contained in it ; but as for
that which I am about, will aot be ready for the Prefs yet a
while, though I have almoft gond through the Heads of the
Chapters. Yet I muft write it again before it is fit for the
Prefs J which will take a great deal of Time, which I cannot
fpare as yet, becaufe this dark Print will take up fome Time
in the correding of it fit for the Prefs, and the looking to it
when the Printer is a doing it, that it may not be fpoiled as
it was beford I d6 iri'tend to put it into the Prefs in a Fortnight
or three Weeki at the firthcft j therefore I deftre you, that
have
have Faith in it, if .you can, to raife forty or fifty Shillings to-
wards it in three Weeks or a Month ; but if you cannot do fo
much, let it be what you can ; only let me hear before, and
then I fhall order Things other wife here in London^ &c. I
do find in your Letter as if your Hearts were troubled be-
caufe of your Meetings being put down, and the Oaths to be
impos'd upon you. But as for your Meetings being put down,
what need you care ? Cannot you live by your own Faith for a
Time, without meeting together on thofe Days called Sundays ?
Cannot you fee and talk with one another as you fee Occafion
on the Week or Working-days, for what you fufler upon any
fuch Account, when as this Commiflion layeth no fuch Bond
upon you, but rather to the contrary ; for as long as the
Powers of the Nation doth forbid you to go to any Meetings,
do you obey them, and keep all at Home -, but if the
Powers of the Nation doth command you to go to Church
to their publick Worfhip, then I fay you are to fufFer what
Penalty the Powers of the Nation will lay upon you, rather
then to worfhip in the Houfe of Baal . For this Worfhip of
the Spirit, which is now,' hath no vifible Forms of Worfhip at
all belonging to it, neither is there any NecefTity for any Pub-
lick Meetings at all. So that as for your Meetings being put
down, there is no Caufe of Trouble or Sorrow at all, but
rather a Caufe of Joy. But the Oaths which will be impofed
uppn you, may caufe Matter of Trouble upon your Spirits,
becaufe I cannot fay that any Believer of this Coqimiflion can,
with Safety and Peace to his own Confcience, take any of them
both 5 becaufe if you take an' Oath of Allegiance, which doth
fcem to bethe mofl eafieft Oath • yet there you are bound, it
needs be, to fight for the prefent Power, or ^\k you niuft
break yeur Oath ; fo that there is great inconvenrency. in tak-
ing that Oath to a tender Confcience, :.• ,•,
And as for the Oath of Supremacy, it cannot be junderftood
by thofe that have Faith in the true God, that the King
is the fupreme Head of the Church of God, or that he is their
Defender of their Faith.} for the Powers of the Nation if
they did know of it, they, would rather, inftead of defend-
ing and upholding it, overthrow and deffroy it \ -but
thofe that are of the fame Faith of the Church of Eng-
C 2 laud^
[ I. ]
land, the King is the' fupreme Head of that Church, and the
Defender of their Faith. Therefore thofe People that are of
the Faith of the Church of England^ Scotland^ .and Ireland^
what need they to fcruple the taking of the Oath of Supremacy,
feeing they are of the fame Church as the Powers of the
Nation is of, as aforefaid. — But this Oath was efpecially in-
tended and made for the Papfti in Queen Elizabeth's Time
and Days, but now it is laid as a Snare iipon all the free-born
People of England^ that they might find out all thofe whofc
Confciences are tender, which dare not Iwcar at all, as there
are many here in London that will not fwear at all ; but I
confefs that you that live in the Country are to be pitied
more upon that Account than we that are here in the City ;
becaufe here a Man may go in a Crowd and never be mifs'd ;
but in the Country there is no Place for a Man to hide his
Head, but they will find him out.— So that my Advice to you
is, that you would take no Oaths at all, not that hath Rela-
tion to fighting or unto cublick Worfhip : For how can you
fight for to defend the King, when as you are not to defend
yourfelves, but rather to fuffer what the prefent Powers
doth lay upon you -, only this, I would advife you to pay
according to your Abilities, what Taxes foever the Powers of
the Nation doth lay upon you, whether it be by Way of Tithes
or any other Taxes whalfoever, fo that Ccefar may have the
Ihings that are Casfar'j, and God the Things that are God^S}
therefore I fhallgive you an Example of fome of the fakers
here in Loudon concerning this Thing.
There was in the Time of the late Troubles, concerning
thofe Fifty Monarehy-men, Search made into every Houfe,
which was fufpefted for Arms, whereby they took many of the
Baptijis and of the fakers upon Sufpicion j upon which the
fakers where carried before a Juflice, which Juftice propofed
the Oath unto them : One of the fakers anfwer'd, faying,
*' We cannot fwear to defend the King, for we cannot defend
** ourfelves, much lefs to fight to defend another; but this
" faid he, we are willing to do, to pay what Taxes the King
" fhall lay upon us to the utmoft of our Abilities j and if the
••< King will take thofe Goods we have, he Ihall freely have
" them.
[13 ]
*= them, for to fwear for him we cannot do it." Thejuftice being
fo convinced at their Sincerity in that Thing, fent them away
without taking any Oath at all, and bid them go Home to
their own Houfes in Peace j but on the next Sunday following,
thefe fame Men would needs go to their Meeting again, not-
withftanding the Proclamation of the King was againft all
private Meetings, yet their Zeal was fo great, or elle wilful!,
that they could not live by that Light within them ^ but
muft needs meet together, contrary to the King's Proclamation-
and fo the fame Men were taken at their private Meeting, and
carried to Newgate^ and there they remain to this Pay j fo
that now their Sufferings is rather for Evil-doing, then for
Well-doing: Seeing they are not required to meet together
on the Sabkaih-Day^ neither by God nor Man : No more at
prefent concerning thefe Things aforefaid, but exhorting you
to hold fl-eadfaft in the Faith of this Commiflion unto the
Death, that you may receive that Crown of Eternal Glory
which is fet before you, which is the Knowledge of the true
God, and the right Devil, which hath not been fo clearly
manifefled fince the World began, as it hath been in this
Spiritual and laft WitnefTes of the Spirit.
No more at prefent, kit 1 rejl your Brother in the true
Faith of the true God
Lodowick Muggleton.
P. S. We are all well in London, and there is none of the
Faith here that I know of that have had the Oaths propound-
ed to them as yet, I fuppofe becaufe the Number is few.
Your Brother Andrew is well, but as for your Brother Ralphs
I have not feen him ever fince he came from you out of the
Countty. I pray let me hear from you as foon as you can con-
veniently concerning that Bufinefs in the Beginning of the Let-
ter.
London, February 5, 1660, Give this with Care.
r^4]
.1!
An Epifth of the Prophet Lodowick Mug-
gleton to Chriftopher Hill, Feb. 75, 1660.
Brother Chriftopher, and all the reft of the Faith
in Kent. ;/;; -; ' ;
Referved your Letter, and am gla<^ to hear that you are
{0 well fatisfied in your Minds concerning the Oaths, and
ihe other Things therein contained. But as for the Money
1 made tmention, that cannot be rais'd, only twenty Shillings
you fay will be rais'd, with their Names that doth give it.
1 am very well fatisfied with that, for I am very loath to be
fo much burthenfome unto thofe of the Faith in the Country,
therefore I fhall prefs the more upon fome here in London^ becaufe
it will arife to a great deal of Money more for the printing
than I thought it would j but I fuppofe I fhall raife Friends that
will enable me, and 1 fuppofe about twelve Days hence the Printer
will begin to put it into the Prefs, therefore you may fend the
twenty Shillings according as you have exprefs'd in your Letter.
Alfo I underftand by your Letters, that Lawrence Claxton
hath fcnt you a Letter, wherein he doth declare, that he is the
fame in Revelation as lie ever was, and thinks by Pen it cannot
be declared what the Difference was j but when he (hall fee
your Faces, he fhall make appear what the Differences is :
He did fend a Letter into Camhr'idgejhire^ which was much
to the fame Purpofe as yours was, only there was fome Ex-
prefiions in it, which Expreflions are fuch like as thefe.
Thofe unheard Tranfadions concerning him, which he could
not exprels, but when he did fee their Faces he would open the:
Difference more clearer unto them.
Therefore I would have you obferve and confider that his
Pen and his Tongue together, could fet forth his Spiritual
Pride and Lordlinefs, with fome other Pradices which hath
made this great Diffl^rence, but his Pen is not able, nor his
Tongue neither, to be humble in his Mind, and to fee his
Spiritual Pride and filthy covetous Avarice, for if he could,
his Pen might as eafily declare what the Ground and
Caufe
[ 15 ]
Caufe of all this Difference is as well and berte^ than when
he fhall fee your Faces ; but he doch think by his c^oodly
Words and Prefence, as being the fame in Revelation as
ever he was, to over - power your Spirits, that you might
think that the Difference between him and I, bat that it might
cafily be reconciled. Likewife your Defire isrthat I would
fend you Word whether you may relieve him as a Believer or
no. My Anfwer is this, that you may not relieve him, neither
as a MefTenger nor as a Believer of this Commiffion, becaufe
he is an excommunicated Perfon by the Commiffioner himfelf,
and is feparated from having any Union with me in Spiritual
Matters. Therefore you that are Believers in or of this Com-
miffion, ought not to have any Society with him in Spiritual
Matters: Let his Pretence of Revelation be ever fo much, you
are not to mind him nor regard it, for it is nothing worth
unto you, for what the Commiffioner doth not own, you are
not to have any Regard unto it.
Therefore let not his Pretences of being the fame in Reve-
lation nor his goodly Words be any way a Means to trouble
your Spirits about it j for he is caft out of Heaven, even as
the Angel was from the. Prefence of God and the holy Angel
into this Earth-, fo even is Claxton cafl; out of Heaven ; that is,
.from.hayi^g^y^^^"^"''^"^^" ^''^'^ ^"^^ Prophet or Commiffioner
of' tlie" Spirit, of with thofe Believers of the Spirit, lo that as
the' Angels 'W^^ c^ftout, not only from the Prefence of God,
bgt;alfe)' Fron) the Prefence of the Holy Angels 5 fo likewife
fit is not only call out from the jPrelence of the Prophet, but
from the Prefence of the Believers alfo, and as the Angel was
caft into the Earth, fo likewife is he caft into the World, and
let the World relieve him, for that is large enough, and as for
his Revelation, if he hath fo much in himfelf as will bear up
his own Soul into eternal Happinefs it is well, but No-body elfe
will be ever a whit the better for it •, for I would not have
you fo ignorant as to think, that after a Man is excomma-
nicated or caft out of this Commiffion, though his Under-
ftanding be greater, and his Language more glorious than
in any one of the fame Faith, yet he that hath theleaft Know-
ledge in a Commiffion is to be minded and refpefted of all
thofe of the fame Faith.
But
[ '6]
But on the contrary, if a Man have never fiich great Parts,
if he be difowned or caft out by the CommifllGner, the Be-
lievers are bound to difown him out of their Society, and not
to reheve him as a Believer of this Commiffion • only this I
fhall give the Liberty to do, that if he comes amongft you,
you may eat or drink with him, or give him Lodging as
you would unto a Stranger, but not to mind any of his Say-
ings with Reference to his being a Believer, or to what I have
done concerning him : I fay in thefe Things you are not to
mind him nor regard what he (hall fay or do of that Na-
ture.
No more at prefent, but expelling to hear from you as
foon as you can, I reji your Brother^ in the true Faith
of Jefus, the only true God,
LODOWICK MUGGLETON.
London, February 25, 1660.
ACOPYofaLE rTE R written by
the Prophet Lodowick Muggleton, to Mrs,
Dorothy Carter, near Chefterfield^ bearing
Date February 13, 1660.
Lov'mg Friend,
r^~ Hough unknown to me in the natural or vifible Sight
J^ of the Body, yet by that invifible Difcerning which I
have of your Spirit by thofe few Words which you have made
mention of in your Letter, wherein I find that the Spirit of
Truth hath blown upon your Heart, in that it hath made you
willing for to feek and to enquire after the Knowledge of thefe
two WitnefTes. Therefore I (hall give you a Word or two to in-
form you who thefe two WitnefTes are, and in Tome Mcafure
how
[ 17]
how their Teilimony is received : Therefore I would iiave
you to mind and obferve thefe Lines as followeth.
That as There are three that bear Record in Heaven, 7he
Father^ the JVord and the Spirit • and thefe "Three are Onc^ that
is thefe Three are One difiin^ Perfon in the Form of a Man •,
fo likewife then is Fhree that doth bear Witiiefs on Earth.
namely, the Spirit^ Water and Bloody and thefe 'Three do agree
in One. Now obferve, thofe Three upon Earth, are thele
Three Commiffions which fi^iould be a6led forth upon the
Stage of this World. Which Three CommifTions are thefe.
Hrfl^ The Commiffion of Mofes and the Prophets.
Secondly, The Commiffion ot Chrifi and the Apoftles.
Thirdly, The Commiffion of the Holy Spirit, which Com-
miffion of the Spirit is now extant in the World at this Day,
-and hath been here in England thefe nine Years, and the Sound
of it hath gone through many Parts of Chriftendom, as in
this Part of England, Scotland^ Ireland, New Engla?td, Vir-
ginia, Barbadoes, and many other Places, I will not here
mention i but the Doftrine of the Commiffion of the Spirit
hath been very little received in the World ^ but the moft that
hath received it, is here in London, and in Cambridge- floire^ and
in Kent.
In thefe three Places there is a few that is very well grounded
in the Belief of this fpiritual Commiffion ; but one Caufe why
there is fo few that doth receive it, is becaufe there is no vifible
Forms of Worlhip belonging to this fpiritual Commiffion,
but doth altogether confift of the Knowledge of the true God
and the right Devil, with the Place and Nature of Heaven
and Hell, with the Forms and Nature of Angels and the
Mortality of the Soul.
And upon thefe fix Principles in the Knowledge of them
• dependeth all the eternal Happinefs of Man.
Therefore becaufe it will be too tedious to write all thefe
Things, I have fent you a'Book -, thefe Books that were written
by thefe twoWimeffes ; they are bound up altogether, and
they will inform you who thofe two Witnefles arc, with their
Names, and the Voice of God that fpake to them and their
Me'flages, with their Dodrine, which they (hould fet forth
with many deep Myfteries which is hard to be underftood.
D - Like-
[ i8]
Likewife I have fent you fome Books of his whicli he
hath written in Behalf of this Commiflion ; and as for the Names
of thofe two Prophets, you will find them in the Books, and
the Place where they live ; only one of them, fince the Book
of the Mortality of the Soul was written, is dead •, namely,
John Reeve, but Lodowick Mitggleton is yet living in Great
^rinity-Lar.e^ over againft one Mills's, a Brown Baker.
There is in that Book, which is bound, all that was written
by the two WitnefTes and Prophets themfelves •, and there is
laid down in thofe Writings the true Grounds of all Divinity,
which doth confifl in the Knowledge of the true God, and
the right Devil, with the Knowledge of the two Seeds, is
fhofe two Keys that doth open the Gates both of Heaven and
'Hell i and there is none now in this World, that hath the
Keys given unto them, but thefe two Prophets and WitnefTes
of the Spirit only.
Written ly Lodowick Muggleton, the laft true Witnefs and
Prophet unto the Man Chrift Jefus, glorified.
It was your Lot to employ a Man for to buy thofe Books
which hath been damned by the Prophet's Daughter, fome
eight or nine Months fince, for oppofing of thofe Books ^ and
the Revelation of his Commiflion •, therefore the Man re-
membering thefe Books, and the Sentence, will neither under-
take to carry them, nor to lay down the Money for them ;
becaufe he hath a Prejudice both againft the Books and the
Perfons that wrote them. Therefore I fhall defire Mrs. Grif-
fith for to take fome Courfe that thefe Books may be conveyed
to you, and let her give Orders how they may be fent, and
how the Money may be conveyed to her again j for then I
ihall defire Mrs. Griffith to fet her Name to the Diredion of
this Letter.
LODOWICK MUGGLEfON^
[ ip]
A CO P Y of aLEtl E R, written by
the Prophet Lodowick Muggleton^, to Mr.
Edward Burton, in Derbyililre^ hearing
Date the izth of January, 1681.
Loving Friend, Edward Burton,
I Received your Letter dated the o^d of January^ by our
Account here at London^ 1681, but by your Account
1682 ; and as for your other Letter from your Brother-in-law
^omkinfon^ I received, and the Cheefe : The Token of your
Love 1 received alfo, and dD know that your Brother-in-law,
and your Son, have fpent a great deal of Money to get your
Releafe by the Laws of the Land, but to no Purpofe.
1 cannot fee but that all your Labour, Charge and Expence
is all loft J neither do I know any Thing of the Proceedings
in thofe Cafes •, but do underftand that he that was employed
to manage your Caufe, hath deceived you of your Money,,
and the Courts alfo. Therefore if you can get any of your
Money again of him that hath deceived you, it will do well i
but to the Thing you defired of me, is whether you may not
go to the Church once or twice, feeing they require no more •,
but as for the receiving of the Sacrament, you fay you will
not do-, but you hearing I gave Mr. Powell Leave to go to the
Church, you made bold to fend to me, whether you may
go to the Church or no, to free you from the Malice of your
Enemies, whereof you fay you have fuffered the Lofs of loo /.
all ready.
Anfwer^ That fince I have feen the bad EfFeds of giving
Leave to Mr. Powell to go to Church but once, I am refolved
never to give Leave any more to any Perfon whatfoever 5 for
after he went once to Church, that the Prieft had got faft hold
of his Right-hand, he would not let him go, till he had faft
hold of his other Hand alfo : That is, till he had made him go
to Church often, and to receive the Sacrament and to baptize
his Child, which hath been a great Dilhonourto me and all
D 2 the
[ ^-o]
^'he Believers of this Commillion of the Spirit, and an ever-
lafting Shame to himfelf amongft all that know him, both to
Saints andl>vils-, neither is he yet dt^Iivered out of his Trou-
bles, notwithftanding he has wounded his own Soul, and loft
his Credit in this World, Cwhich I ft-ar will never be repaired
again,) and wafted his Eftatc to keep himfelf out of Prilon i
io that I fee he had better have gone to Prifon at the firft,
and never have put in Bad, but ftood the Trial of the Court ;
then would he have ken an End of all his Troubles in a fhorc
Timi;, and would have had the Love and Pity of all Saints, and
of many Devils-, but by fubmirting unto them, hath loft them
all : For this I muft tell you, that the Ecclefiaftical Authority
doth now ride upon the Temporal Power, even the Laws of
the Land. So that if a Man be fued in the Spiritual Court, or
upon a Spiritual Account, even that Knack of not going to
Church, the Temporal Law, which is the Birth - right of
every EfigUfh?nany cannot free and deliver any Man from Punifh-
ment. This I have had Experience of in my Sufferings j and
had I known as much at the firft as I did afterwards, I would
have laved a great deal of Charge and Expence in putting in
of Bail, and Court Charges, fo often as I did, but would
have lay in in jail at firft, and have fpent that Money in Prifon^,
then would my Sufferings have been ended quickly.
Therefore he that would keep his Confcience clear as to God,
muft be fure to fuffer Perfecution for his Confcience Sake, or
lol'e the Peace of his Confcience, which is of more Value than
all the Riches of this World.
Now what 1 have fufl^ered upon a Spiritual Account, it was
meerly for the Commiflion of God put upon me, and the
Caufe of Mr. Poivellh Suff^erings was for extravagant Words,
which he ought not to have fpoken •, and I underftand that the
Caufe of your Sufferings, is not becaufe you were a Believer
of Muggleton, but rather a Sider of Papifts •, v/hich has been-
the Grounds of all your Sufferings, and hov/ to deliver you
out of this 1 cannot cell. But feeing you cannot iell nor let you*^
Land, nor put your Son into it without paying fuch a Sum c
Money in Goods and Chatels, and Conformity to the Church c'
England, againft the Peace of your own Confcience, n v
Advice is, that youfhould rather go to Prifon as others do ;
IS
[ ^' J
as Quakers, Baptifts, and others do, and fpend your Eflate itV
the Jail, and leave your Eftate to the Management of them
you can confide in j for the Law of England cannot Im-
prifon a IV[an*s Body, and take away his Goods and Land too ;
forfufferyoii nuift,! k'c, either make Shipwreck of the Peace
of your Confcience, or Shipwreck of your Eilate : But 1 would
rather advife you to keep your Faith and a good Confcience to-
wards God i and in a little Time you may fee a Deliverance y
ior I have feen feveral Perfons that have been in the Jail upon
the like Account i yet in fix Months 71me of Impriibnment
have been delivered.
This is but cold Comfort that I can give you j it is like a
Cup of cold Water in the Name of rhe Difciple. But it will
be the Reward of a Difciple's Peace of Confcience, as cold
Water to cool the Tongue of Confcience from Reafoning, to
and fro in the IVIind. But I perceive by your Letter, that,
they will not except now of your Perfon going to Prifon ;
neither will they put you in Prilon, but had rather have your
Goods or Land ; and becaufe you did not appear at the firft
Procefs or firft Summons in your own Perfon, and make your
Defence what Religion you were of, then would the Court
have fined you fo much Money as 20 /. for the firfl Fault, or
have lent you to Prifon for fix Months, without Bail or Main-
prize. But in regard you made no perfonal Appearance from
Seffions to Sefiions, they knowing you to be a Man of Eflate,
they had rather have your Eftate than have your Perfon in
Prifon i and your employing a falle- hearted Man to manage
yout' Drfence according to Law, hath coft you more Money
than would have fatisfied your Adverfiries, and hath done
you no Good, but a great deal of Hurt, in that it hath enraged
your Enemies, fo that nothing will fatisfy their Rage but
ynur utter Ruin, either of your Peace of Confcience, or elfe of
your whole Eftate; firft of your Goods, and afterwards of
your Land; fo that your Condition is defperate, and lam
afraid you muft be forced to make a defperate Cure, wiiich
will be thus: Before any other Proccefs can come forth", to
drive all your Cattle off your own I>and, and fell them by
D^'grees ; and as for your Houfhold Goods, Corn, Hay, and
whacfoever is moveable, take it ofi^ the Land, and carry ic
away j.
[.. ]
away •, and take your Wife and Children, and live in fome
Place, and hire Ground in fome other Place, and leave the
bare Land for the King to take away; for the King cannot
fell it, neither dare any Man buy it •, and in a little Time your
Land may be reftored to you again, or to your Son, upon rea-
fonable Terms, I know an Example much like this in Kent^
there was a Landed- Man, and his Land, fome of it was lett to
other Tenants of his, but the Man himfelf had no Goods nor
Chattels but what he could remove •, fo that they could not get
any Goods confiderable ; fo they went to feizehis Land, the third
Part for the King ; but no Man would buy any fuch Land of
the King, becaufe his Title was not good to a free-born Man's
Land, and this was for not going to Church, but they agreed
with the Man for 20 I. only, it coft him 10/. more Charges,
Bailiffs and others; (o the iVIan enjoyed his Land ever fince.
For my Part, I cannot fee how you can poffibly be delivered
from utter Deftrudtion, and keep the Peace of your Mind, but
this Way, you may leave your Son, and whom you will, up-
on the Land, to look after it, and fome Neceffaries for them
that is not of confiderable Value, and let the Officers and them
do as well as they can. This is my Advice in this Matter, but
leave it to your own Confideration to do as you pleafe,
SOf with my Love^ with my Wife*s Love, remembered to youy
and to your Wife, I take Leave, and reft- your Friend,
Lodowick Muggleton.
January the 12th, 1681.
The Prophet Lodowick Muggleton'j Letter to
William Cleve, near Cambridge, 1665.
jj/'llliam Cleve^ 1 received your Letter by your Brother, dated
March ihQ 3d, 1665, which Lines lam very forry to
hear or read ; though I have heard much more than you re-
late, but I never did love to hear of other Folks Sins, but
always
[ ^3 ]
always love to hear of their Righteoufnefsi but Meflengers of
God are always troubled with other People's Sins more than
with their own, neither have the Sins of others been a fmall
Difgrace and Difparagement to me, becaufethey own me upon
a fpiritual Account, fo that I even could wifh I had never
been a Meflenger of God -, yet I knov»'ing it was the Portion of
my Lord himfelf, and others of his Meflengers, to bear the
Shame and Reproach of the Sins of others, 1 am made the
better able to do the fame j for the Shame and Reproach of
other's Sins doth refledl upon me and all in my Condition, yet
the Punilhment of Sin will be t© them that ad it. And
whereas you fay you was drunk with Wine and Beer, and upon
that you committed Adultery, to that I fay, if it had been but
an A61 of Drunkennefs, or a bare A6t of Adultery, though
they are both wicked Adls, yet they would have been more
tolerable of Forgivenefs than this A6t of yours was-, for you
aded with one that was neither Maid, Widow nor W^ife, but a
coinmon Whore ; and not only lo, but a defiled Whore,
defiled with the Pox, for (he is now in the Hofpital for Cure,
and you having to do with her, you have received of the fame
Difeafes with her ^ for Dodor Powell doth affirm you have it,
but not quite cured. Alfo he doth upbraid Mr. Fort, me, and
all the Believers that own me j faying this is their Faith, they
can get the Pox and then come to me to be cured;, he Ipeaking
this to Mr. Newfome and you, fo that we are all adianicd to
own fuch Believers; thatfo this CommilTion is mightily afham-
ed by thofe Things lying heavy on us all. But I have no Oc-
cafion to aggravate your Sins, but would rather have fmothered
it, neither fhould I have difcovered it to any, though the Cry
of it hath been founded in my Ears by others ; yet I flop-
ped even my Ears againft it, as one not willing to hear,
and the Reafon why, becaufe you own Truth ; but had not
the Power of Truth in you, which Power 1 could nor, nor
cannot give if it be not planted in your Nature. 1 can-
not help that, and as for my fpeaking Peace to your troubled
Soul, 1 would to God I could do fo, and be juftified in my
own Confcience i but I cannot fpeak Peace to Sins of that
Nature, though your Sin is not that unpardonable Sin which
can never be forgiven in the World to come. But your
Sin
[ *4 ]
Siiiis more hard to be forgiven in this World, than the other;,
for the Sins you have aded it carries the Cn^'fe immediately
along with ic all the Days of a Man's Life j but the other afore-
faid may do well enough in this Life; but: the Curfe v/ill fol-
low hereafter. So that this is all that I can fay unto you, that
for my Part I fliall neither juftify you nor condemn you ;
neither will God condemn you himfelf for it •, but if you
can by your Faith, Repentance and Newnefs of Life, encoun-
ter with your Sin, and recover ' the Peace of your Confcience,
and the Health of your Body, I (hall be very glad you may ;
for Sin is a ftrong Enemy.
So I mufi leave your Faith and the Guilt of your Sin to flrive
together, and which getteth the ViSiory^ will be Lord j and
Jq I reji in Sorrow for you.
LCDOWICK MUGGLETON.
FIN IS.
A Co vx of a LETTER, written by the
Prophet Lodowicke Muggleton, to his lov-
ing i^r/>;?^ Chriftopher Hill, at Maidftone,
in Kent. Jan. 2, 1 6 6 1 •
Give this with Care,
Loving Friend, Chriftopher Hill,
MY Love remembered unto you and to all the reft
of the Believers of the Commiflion of the Spirit
there with you.
Thefe are to let you'underfland, that I re-
ceived your Letter, dated November the 29th,
1661, with your kind Tokenj and the eighteen Shillings in Mo-
ney -, and it came very feafonable, becaufe I have been at more
Expence of late than ordinary ; for my Daughter Sarah hath
been fick of the yellow Jaundice ever fince, and doth remain
fo ftill, which was the Caufe I did return no Anfwer all this
while ; becaufe her Death hath been much feared by fome in
London^ and there is no Certainty yet that flie will efcape, tho'
ihe is not fo extream fick as fhe was.
Alfo, there hath been another Trouble upon me to add unto
the other, which is this : I being a long Liver in the Parifli, it
fell to my Lot to be chofen Scavenger, and I muft either hold
or fine^ and if I fhould have held 1 might have loft nothing,
but I fhould have been entangled with Oaths ; therefore 1 ra-
ther chofe to pay down the Fine, which was Twenty Shillings,
before the Parifti would chofe another in my Room.
Now I fhall write a few Lines concerning fome particular
Things in your Letter.
The firft Thing is concerning fome that do profefs an Ac-
knowledgment of this CommilTion, but do not live the life of itj
B becaule
becaufe they go to publick Meetings, which indeed cannot (land
with true Faith in a Commiffion. For, look what Laws a
Commiffion doth fet up are to be obferved by the Believers-
of it -, and the Laws of this CommifTion of the Spirit are Spi-
ritual, and do worfhip God in Spirit and Truth, without any
vifible Forms of Worfhip, as the Worfhippers of BaalhiLvey
for though there was an outward, vifible Form of Worfhip fet
up by Mofes and the Apoftlcs, and they were to be obferved
in their Times and Places, becaufe they had Commifllons from
God fotodo; and the Believers in their Commiffions were
happy in yielding Obedience unto them: But when publick
Worfhip is let up by Men, without a CommifTion from God,
it becomes a Will-Worihip and Idolatry, a Thing which is
an Abomination unto the Lord. Therefore, whofoever fhall
make a Shew, or a ProfcfTion of faith in this CommifTion oi the
Spirit, and yet go to Worfhip with the Idolaters of the Nation,
I fhall not look upon any fuch Perfon to have any true Faith in
the true God, nor in this CommifTion of the Spirit i neither
can they have any true Peace, nor the AfTurance of everlafling
Life: for he that will not deny himfelf and take up his Crofs
for Truth's Sake is not worthy of it •, and I am fure, there is
as little fufTering by the Believers of this CommifTion for their
Faith Sake, as ever there vs^s of the other two CommifTions.
Again, this CommifTion of the Spirit doth lay as little, and
iefs Bonds upon the Believers of it than any of the other two
abovementioned did*, for this CommifTion requires nothing but
Faith in the Ht:*art, which works by Love, without any outward
Ordinances of vifible Worfhip, which is a great Burthen to bear
to thofe that are under them.
It would afk a whole Sheet of Paper to clear this Thing 5 but I
fuppofe, that they which are truly enlightened in the Power of
the three feveral CommifTions, may underlland and be fatisfied
in what I have faid in this Letter, and in thofe Books of ours
that you have amongfV you, concerning the Worfhip that doth
belong unro the three feveral CommifTions^, they all of them dif-
fering one from the other, neither is the one bound to obferve
the other ; but every CommifTion, and the Worfhip belonging
to it, is to be obferved by the Believers of it, in its Time and
Place, when it is in being, and not when it is out of Date,
The
[3 ]
The other Thing, which is of Concernment in your Letter,
is, that you have a Monthly Contribution, and your Define
is to have my Judgment in it, which is very pleafing unto
me, and I do like it very well, it being a good Work, and
I am glad that you are fo free amongft yourfclves j becaufe it
was al'Aays againft my Nature and Spirit to lay any Engage-
ment and Burthen upon the Believers of this Commifllon,
neither fhall I : But in regard you are free to lay it on your-
frlves, it being fure a good Work, 1 do freely give you my
Confent unto it ♦, therefore do as your own Freedom gives you
leave and profper. So refteth your Friend in the true Faith,
LODOWICKE MUGGLETON.
London, Jan. 2, i66t:
My kind Love remembered unto yourfelf and all the true Be-
lievers in thofe Parts in general, as if it were in particular to
every Perfon,
An Epistle of the Prophet Lodowicke
Muggleton'j to Mrs. Ellen Sudbury. Feb.
17, 1661.
■Friend in the true faith, Ellen Sudbury,
I Received your Letter, but no Date unto it j but for the
Subftance of it doth favour of true Light, which doth
arife from the Seed of Faith in you, in receiving the Decla-
ration of this Commiffion of the Spi/it, which is as Light fet
upon a Hill, or in a Candleltick, to give Light unto all in
the Houfe, and not to be put under a Bufliel.
For every commiflionatcd Man is the Candle of the Lord,
which gives Light nuio the whole Houfe j which Houft is che
S>tt(.\ of Fdith, as it was faid by Mofes, That he wai faithjid in
all his houje : 1 hat is, he was faithful in all his Commiflion,
which was of tiie Law, he being the candle of the Law, to en-
B 2 lighten
[4]
lighten the Seed of Reafon id the outward Letter of the Law.
And this Commiflion of *"he Spirit is the Candle of the Lord:
to enlighten the Seed ot Faith in the ipiricual Underftcinding
of the Scriptures, which doth confift but upon fix Principles:
As to know the true God, his Form and Nature, the right
Devil, his Form and Nature, the Phice and Nature of Hea-
ven, and the Place and Nature of Heil, the Perfons and Na-
ture of Angels, and the iVIortality of ihf* Soul.
Upon the Knowledge of thefe fix Principles dependeth the-
eternal Happinels of Man ; neither can ai y Man come to the
Knowledge of them but by this Commiflion of the Spirit,,
which is the Candle of the Lord, to light the Seed of Faith,.
the Way to eternal Bleflednels. And though 1 have named fix
Principles, yet whofoever doth but underftand two, namely,
the true God, and the right Devil; upon thefe two d'pendeth
the other four, with many deep Myittries, which will flow
from the Knowledge of thefe Principles aforefaid.
And as for your Emptinefs and Weaknefs, in Refpedt of
what you have formerly had, I am very glad of it i there is
the more Room for Truth, to fill your Heart up with Faith,
and Experience in the Heavenly Myfteries, which is declared
by the Witnefles of the Spirit •, for many thoufands are fo full
of their own Righteoufnefs, and of Talk upon the Letter of
the Scriptures, that there is no Room for Truth to enter into
their Hearts. Thefe now, in this CommifTion, are in the fame
Condition as thofe were in Chn/l*s Time, which had Eyes, but
did not fee, and had Ears, but did not hear^ and had Hearts
but did not underfliand. And the Caufe was, and is ftill. Men
and Women being fo full of their own Righteoufnefs, which is
of the Law, that there is no Room in their Hearts for Truth,,
which is the Righteoufnefs of Faith to have any. Entrance into
them.
But the Thing, which is of the greatefl Weight in your Let-
ter is, concerning the Sin againft the Holy Ghott j which hath
lain heavy upon you, you fearing you had committed it by
queflioning the Truth of the Scriptures, and Cbriji to be the
true God.
I would have you to take Notice of this, that none can com-
mit the Sin againft the Holy Ghoft, but that Man or Woman
^ that
[5]
that hath defpifed Prophefy. Now you cannot defpife Prophe-
fy except you do oppofe, vilify, and fpeak Evil of that Man
that is ft-nr ot God, that hath the Spirit of Prophefy^ for this
I would have you w know, that there can be no finning againft
the Holy Gnolt, but in the Time of a'Commiffion; for if a
Man be fcf.t of God, he is fent by the Holy Ghofl:, and who-
foever doth ddpife that Man, that is fent of God, he defpif-
eth him that f itthim, and fo he comerh to commit that unpar-
donable Sin, which will never be forg^^en him in this World,
nor in the World to come : And this was commir.red in the
Days. of Chri/ij and in the Apoftles Commiffion, as you may
know by thefe Words of Chnjl to the Jews, when, as they
faid, he ca/i out Devils hy Belzebub the Prince of Devils. Here
they called the Holy Spirit of Jefus2i Devil, and this was that
Sin againfl the Holy Ghoft And fo you may fee in the A5fSy
the Apoftles anci Stephen amufing the Rulers of the Jews^ fay-
ing, you always reftji the Holy Ghojl as your Fathers did ; and
this refifting of the Holy Gholt was that unpardonable Sin.
And there have been more Men and Women that have finned
againft the Holy Ghoft within thefe ten Years, than there hath
thofe thirteen hundred and fifty Years-, for I know of near up-
on a thoufand that have finned that Sin, for which they have
been damned to Eternity j for we have given them the Sentence
of Condemnation for no other Sin, but for the Sin againft the
Holy Ghoft, in that they have defpifed the Spirit of Prophecy,
becaufe they had it not themfelves^ for it is the Nature ot Rea-
fon to defpife Prophefy, being convifled of its own Wifdom
or legal Righteoufnefs of the Law. For this I do by infalli-
ble Rule of Faith in the Scriptures know, and by my own Ex-
perience thefe ten Years, that there hath been more Religious
Perfons, who had an outfide Righteoufnefs, hath committed
the Sin againft the Holy Ghoft, for which they have been
damned to Eternity. I may fafely fay, almoft forty to one
that hath had no Righteoufnefs in them at all •, for no Man or
Woman can commit the Sin againft the Holy Ghoft, bur in
the Tim<i of a Commiffion, nor then except he doth defpile
that Prophet, MelTenger or Minifter, which is fent of God for
his Dodtrine, and in fo doing he hath committed that unpar-
donable
[ 6 ]
donable Sin, which very few Religious Perfons, that hath talked
with me, or leen our Writings, that hath efcaped it.
Loving Friend,
I have now finiflied, I fuppofe, my laft Book of the Inter-
pretation of the eleventh o\ the Revelations^ and have prepared
it ready for the Prefs j and there is many here in London^ and
elfewhere in the Country, that have a great Defire to have it
out, but it will coft fush a deal of Money the printing, that it
will be much ado to be raiftdj for the printing of the Divine
Looking-Glafs did caft me much behind Hand, and this will
coft more, becaufe the Times arc fo troublefome concerning
printing, that I have much ado to get it printed at all. But
the Printer knowing of me, 1 printing fo much, concerning
this Commiflion, knowing that t' ey are difperfed unto private
Perfons, and not fold publick in the Statioi.er'.s Shops, he is
willing to undertake it with fome more Gain than formerly.
Therefore if there be any of your Acquaintance that hath
any Affedion un'o Truth, if they have any Freedom in them-
felves, to c. ntnbute fomethir^g towards the printing of it^ what
they a;e made free 1 fhall not lay any Burthen upon them no
where if I can get Money enough to pay the Printer one half
down i he will fet about it a Matter of ten Days hence, and
the other Half muft be paid when he hath done, which is fup-
pofed will be about Rafter.
I fhall defire to hear from you before that Time, if you can :
I do intend alter this is out to fee you this Summer.
I have had a Letter fince I had Yours, from your Aunt
Carter^ and am glad to hear of her Faith and Confidence in
the Truth, and of the AfFedtion that is in her Daughter unto
Truth. 1 do intend to fend her an Anfwer unto it.
No more at preient, but reft your Friend in the true Faith
of Jefus^ the only God bkfled for ever.
LODOWICKE MUGGLETON,
London^ Feb. 17, 16^1.
A Cop y
[7]
A COVY of a Letter written by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter of Chetterfield. Feb.
163 1661.
Friend Dorothy Carter,
I Received your Letter, bearing Date February 3, i66r,;
wherein I perceive you have received fome Books, and a
Letter from me, whereby you have received fome Refrefh-
nienc of. H^ait, and fo underftand in fome Meafure thofe
great and high Myftcries contained in them j and having
One Daughter which is Partaker with you in the Faith of
this Commiffion of the Spirit, which I am very glaJ to hear
of, defiring that your Faith and hers may grow to Perteftion
here, and to eternal Giory hereafter ; and I have fo much
the more Hopes of it becaufe there is fo Few of you, be-
caufe Truth hath but Few of its. Side, nor never had, be-
caufe the Work"! is given unto Reafon, the Devil's Hands,
he being the ek^er Brother : But Faith the younger Brother,
his Kingdom, is an everiafting Kingdom j but a ftrait and
narrow Gate or Way that leadcth to Life eternal •, for there
is but one Truth, the Way, and the L ife j and there is no
finding this Way without a Guide ; and there can be no
true Guide except he knoweth the Way himfelf^ and none
can know the Way to Life eternal, but he that hath a
CommifTion from God : He knowing the deep Myfteries
of the true God, and the right Devil, doth fliew them to
the Seed of Faith, by declaring by Word and Pen, that
ftrait and narrow Way that leadeth unto Life, which very
few do find, becaufe there is but few Ambaffiidors and
Shepherds chofen of God ; that is, one Prophet at a Tmie,
one Jefus, one Peter that had the Keys of Heaven and
Hell ; and now in this Commiffion of the Spirit but two
chofen WicnefTes of the Spirit, and one of them is not -,
fo that I am as Elijah faid in another Cafe, / am left
donf
C 8: ]
alone, neither will there he any wore fent of God after me
while the World endures. And as for thefe perfecuting Times,
they are noming in Cornparifon of what hath been fuffered
by the Believers of the other two Commiffions ; nay People
hath and doth fufFer great Things for a Lie, even to whipping,
Imprifonment, Banithmeni;, and Death "itfelf, for a Lie : But
the Believers o[ this Commiffion are loath to part with a little
Money, but will rather worfhip Baal than to pay fuch a Tax
as the Powers of the Nation doth lay upon them, for fuch a
Negledt of going to the publick Meetings •, for 1 cannot advife
any one that hath true Light in them, to darken that, by going
to worfhip a falfe God •, for no Man can ferve two Mafters,
neither can a Man worfhip God and Baal : For if God be to
be worfhipped in Spirit and Truth, then let not the fame Man
worfhip the Devil with Falfities and a Lie ; for whofoever doth
fo, will darken their own Light, and fo lofe the Peace of
their own Minds, and the AfTurance of their eternal Happi-
nefs, for to fave themfelves a little in this World. And as for
the Book of the Interpretation of the eleventh of the Revelati-
ons, I have finifhed it, and prepared it ready for the Prefs,
luppofing it will be the laft that will be fet forth by this Com-
miflion of the Spirit, and finding fuch great Difficulties to get
k printed, the I'imes being changed, and , the great Charge
that mufl be laid out upon it. I was minded to lay it afide for a
Time, to fee if there Ihould be any Alteration in Church Go-
vernment. But there is fome here in London, and elfewhere in
the Countries, which have a great Defire to have it out now,
but it will cofl fo much Money that^it will hardly be raifed -,
for the printing of the Divine Lo o ki ng- (^ afs dtd caft me much
behind Hand, and this will coft more, becaufe the Times
are fo troublefome Concerning printing, that I have much ado
to perfwade the Printer to do it at all, being rfot licenfed : Yet
he printing the Divine Lovking:Glafs, and tht Mortality of the
Sold, and other Books, in Relation to this Coramifliort of the
Spirit, he is willing to undertake to do it, but nof without ex-
traordinary Gain, more than he 'had Iqt^q Divine Looking-
Glafs. ' \ ■' '
Therefore, I would defire you or any other bf"your Acquaint-
ance, that have any Affedions unto Truth, if they have any
Freedom
[9]
Freedom in themfelves, to contribute fomething towards the
printing of it, what they are made free to do : I fliould not lay
a Burthen upon any if I had it of myfelf.
The Printer will have ten Pounds when he hath finifhed it,
and ten Pounds he will have down, befides other Charges upon
it : He doth intend to fet about it a Matter of twelve Days
hence, and- doth intend to finifli it by Eafler. I would be glad
to hear from you before that Time, if you can with Convenien-
cy*, alfo, I do intend to fee you fometime this Summer. I fhall
give you Notice when I do intend to come i but I would willing-
ly have this Book out firft.
No more at prefent, but my Love remembered unto your-
felf, your Daughter, and Edward Frewterill.
Tour Friend, in the true Faith of
Jefus, ths only Wife God,
LODOWICKE MUGGLETOK.
My Daughter remembers her l.ove to you, and to Edward
Frewtenllj being glad to hear of your Love to Truth.
^ Co P Y of ^LETTER .written hy
the Prophet Lodowicke Muggleton, to the
Believers in Cambridgefhire^ bearing Date
from London-, Aug. 9 , 1 66 1 .
Brother Dickinfon, and to all the reji of the Believers in Cam-
briJgefhire,
MY Love remembered unto you and your Wife, and un-
to all the reft of our Friends there with you.
My writing unto you at this Time is to certify you, that my
Daughter is c-ome well Home, and I am informed by her, that
C you
[ lo]
you and other of the Believers doth expe6b that I Ihould come^
into thofe Parts this Bartholomew-tide, becaufe 1 did fend a Let-
ter a great while ago fomewhat to that Purpofe, becaufe then
I did exped that my Daughter would have come up to London
long beture that Timej but fince fhe did not, my Mind is al-
tered as to that Thing •, becaufe 1 do not fee it neceffary, nor
convenient to come this Year^ becaufe my Daughter having
been there fo long with you, hath fet fuch a Fire about the
Country, that will not be quench*d in a Fortnight or three
Weeks Time, therefore not convenient that I fliould come fud-
denly after her.
Therefore my Defire is, that you may be fledfaft in your
Faith, and that will redlify and uphold you in the Midft of al!
Opinions, and be not fearful and unbelieving, that is, afraid of
every Reed that is fhaken with the Wind : For, confider your
Sufferings for your Faith in thefe Times cannot extend unto-
Death, as it hath in other Commiflions.
And yet you fee how the Believers in other Commiffions have:
fuffered the fpoiiing of their Goods, and the paffing througb
Death itfelf, rather than fhrink in their Faith. And youfeethe-
Martyrs, which had no Foundation, but an infinite Spirit j yet,.
if they fliould have flinched from their Faith, they would never
have been able to have gone through thofe fiery Trials as they
did J which Faith of theirs did carry them through Death itfelf
with great Joy j for none can tell what the Power of Faith is
until it be tried.
Now there is none of your Trials that are the Believers of
this Commiflion of the Spirit, that can reach fo far as Death,
nor furely to any Punifliment on your Bodies, only fome Charges,
or perhaps Imprifonment, which is not worth the naming, and
who would fell Faith and a good Confcience, and the AflTurancC'
of eternal Life, for a Mefs of Pottage ! which many a one at
this Day hath fo done, and will do.
I perceive by my Daughter, that your Thoughts are as if I
Ihould not have fuch Affedion to you as I had before, becaufe
our Brother Burton is come away from you. I would have been
glad if it had been fo appointed, that he might have flayed,
wiih you yet; neverthelefs, my Love and Defire (hall be ne-
ver the lefs unto you, and fhall come and fee you as when he
was
[ II ]
was there; for if he fliould have flayed there I fiiould not have
come this Year, becaufe of thofe Things aforefaid, and the
Hinderance of that Booli that is now in Hand. Therefore I
fhall defire, in the Bonds of Peace, that ye love one another,
and bear. with one another's Weaknefs, fo that the Weaknefs
be not abfolute Sin or Wickednefs i for you are but few, and
have many Enemies, therefore walk as Children of the Light,
that you may know the End of your Faith, which is a Crown
of eternal Life ; that you may receive the End of your Faith,
which God, the Righteous Judge, (hall give unto all thofe
whofe Faith doth hold out to the End in the Belief of the true
God, which hath been declared by this Commiffion of the Spi-
rit.
My Love remembered unto Charles Cleve, Thomas Parkf,
and Goodman Dow>, and the Widow Adams, and her Daughter
jlnne, and Goodman Warrhoys and Singleton ^ and his Wife, and
all the reft of the Faith, And when your Conveniency will
ferve, certify them concerning my not coming to fee them thif
Time.
No more at prefent, but reft your Friend in the eternal Truth,
the laft Commiflioner of the Spirit,
LODOWICKE MUGGLETON.
Augufi 9, i66r.
^CoPY of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, bearing Date November
28^ 1661,
Friend,
IHave received your Letter, though unknown to you in the
Body ; yet, I perceive by your Letter, that Light hath
fhined into your Heart, by the Declarations of this Commiflion
i)f the Spirit, which I defire may encreafe and grow in you, fo
C 2 that
that you may become wifcr than your Teachers, or that So-
ciety which you have been formerly acquainted with, notwith-
rtanding it is counted Weaknefs and Ignorance in you : Yet, if
your Faith doth grow in the Knowledge of the Dodlrine of this
Commiffion of the Spirit, your Weaknefs will be ftronger than
their Strength, and your Ignorance will prove wifer than their
Wifdom-, becaufe their Wifdom, which counts your Wifdom
Ignorance, is the Wifdom of Reafon, which is the Devil, and
your Wifdom is the Wifdom of Faith, which is the Wifdom
of God ;■ becaufe it leads you to the Knowledge of the true God
and the right Devil, with the Knowledge of the Place and Na-
ture of Heaven, and the Place and Nature of Hell, with the
Perfons and Nature of Angels, and the Mortality of the Soul.
Upon the Knowledge of thefe fix Principles dependeth the
eternal Happinefs of [vjan, in which Jacoh Bemon was utterly
ignorant 5 yet he doth talk of a God, and a Devil, and of.
Angtlsj but knows nothing of the Perfon and Nature of them.
Yet his philofopkical Light was above all Men that doth pro-
fefs Religion, until this Commiffion of the Spirit came forth,
which hath brought Jacob Bemon' s Light, and many other high
Lights, down very low within thefe ten Years, as you may read,
in our Writings if you have them all, and if you have them
not all, fend to me, and I will help you to them, and they will
inform you further than I can by Word or Pen.
The Books that were written by us the Witnefles of the Spi^
rit, are thefe :
Firji, A I'ranfcendani Spiritual Treatife.
Secondly^ An Epiftle to the Minijlers.
'thirdly^ A Letter to the Lord Mayor of London..
Fourthly, A Remonft ranee.
Fifthly, A Divine Loohng-Glafs.
Sixthly., The Mortality of the Soul.
Thele were all written by us the Minifters of the Spirit.
There is one more, which I fhall fet forth, which I fuppofe
will be the laft that will be fet forth by me. It \^the Inter-
pretatlon of the eleventh Chapter of the Revelation, which is
much defired by many.
You fpeak as if I had fome Thoughis to come down, and
that fomebody did fpeak fomcthing to that Purpofe : But I do
not
[ ^3 ]
not know why they (hould fay foj for I do not remember that
I did fay any fuch Thing, neither had I any Ground to fay fo,
becaufe I do not know any one in thofe Parts that hath any fuch
AfFedlions to me, or to the Dodrine held forth by me, except it
be one Dorothy Carter, and one Edward Frewterill, at Chefier-
feldy elfe I know none by Name in thofe Parts that hath any
Affedtions to thefe Things. Now this Edward Frewterill was
a great Be?nGmJi before he had heard of our Books ^ yet, ne-
venhelefs, i am encouraged by your Letter to come and fee you,
but it will be next Summer firft, and then 1 am to go into Cam-
bridgejhire, and that is a quite contrary Way from you ; yet I
am unacquainted in thofe Parts, yet I have been at Harhorougb,
in Northampton/hire , and at AJJ:by de la Zoucb^ in Leice/ter-
fhire \ tiiere have been fome ot my Name, which did live at
Notthigham^ they were of Kin to me; but Kindred h.uh been
of little Value to me from a Child. If you be acquainted with
Duroihy Carter^ and Edward Frewterill, let me know ir, and
whether you had the Books by their Means or no.
No more at piefent, but reft your Friend in the Faith of the
true God the Man, Chrift Jefus in Glory,
LODOWICKE MUGGLETON.
You may direfl your Letter to me as you did before, in
Great Trinity- Lane, over againft the Lion and the Lamb.
A Copy of a LETTER ^isjritte?t by th&
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury. April 7^ 1662.
I Received your Letter dated March 28, with the enclofed
to Mr. Hatter, which he coming to my Houfe at that
fame Time the Letter came, I gave unto him^ at which
he was very glad to fee, and he reading of mine, was the
more refrefhed is bis Mied to hear of your Love, Faith,
and
Cm]
and Stedfaftnefs in this Commifiion of the Spirit. Airo I
fhewed it to my Daughter, and to others of the Faith,
which doth much rejoice at your Faith and Satisfadion you
have in the Underftanding of the Truth, in that you are made
Partaker with us in the hke precious Faith, which doth confift
in the right Underftanding of the true God and the right De-
vil ^ the Rife of the two Seeds, and the Diftindion of the three
Commiflions, which no more in the World doth know at
this Day, but the Believers of this Commiffionof the Spirit only ;
becaufe they have no true Spiritual Foundation as a Rock, but
their Foundation is upon the Sand, even all the Teachers in the
World, and the Quaker's Principle or Foundation is the worftof
?.ll -, though it feemeth to be the beft of all in Righteoufnefs of
Life ; yet the worftof all in Point of Dodlrine : And that they
will find in the End, though they may fiourifli for a Time ; for
no Quaker, nor any other that hath heard of this Commiflion of
the Spirit, and of the Dodrine declared by it, and doth not
underftand it, and believe it, they cannot be faved. Jet their
Holinefs of Life be never fo much ^ for God hath not Regard
unto the Righteoufnefs of Life, except it doth proceed from
Faith in the true God ; which no Quaker, nor any other Man
hath, but thofe that have Faith in this Commiflion of the Spirit.
Therefore it is that they do all fight againft the true God, and
againft the Commiflion of the Spirit; but I am refreflied at
your Experience and Growth in Grace and Knowledge of the
true God •, and in that you have Eyes, and can fee, as Chrijl
faid unto his Difciples, Blejfed are your Eyes, for they fee ; for
many haih EyeSy hut they fee not. Alfo 1 am. glad to fee that
your Underftanding is enlightened to fee the true Interpretation
of Scripture, which is given by this Commiflion of the Spirit j
and this Book of The eleventh of the Revelation is very little
clfe but Interpretation of many Places of Scripture, befides the
Chapter itfelf, which will enlighten the Underftanding in the
Knowledge of the Scriptures more than all that hath been writ-
ten before j therefore I have fent you three of them ; becaufe if
there Ihould be any others befides yourfelf, that fliould have any
Affeflion to them befides yourfelf, let them have them ; but I
fhall leave that to your Difcretion, do what you will with
ihem.
I PC-
[ '5]
I received a Letter from Edward FrewteriU^ and your Aunt
Carter^ with the Money, bfaring Date March the 19th, '661 ;
but 1 have not fent them any Anfwer as yet, nor no Books ;
but I do intend to fend this Week, if the Carrier be in Town.
And as for my coming down into the Country, I do much
rejoice at yours and your Aunt CurHs*s Affedion in defiring of
me to come, which 1 do intend to do, but I think, it will be about
James-tidee for I muft go into Cambridge/hire about Midfum-
7Mr^ and after 1 have been there, I do intend to fee you. ^()
being in Hafte, I reft your Friend in the true Faith,
LODOWICKE MUGGLETON.
Mr. Hatter remembers his Love unto you. My Daughter
remembers her Love, with others of the Faith, unto you.
London y A^ril jthy, 1662-.
^ Copy of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs,
Dorothy Carter, of Cheflerfield, hearing
Date April iZy i66a*
Loving Friend in the true Faith, Dorothy Carter,
I Received the thirty- five Shillings of Holland's Man. AlfO'
I received the enclofed Letter as it was dired:cd.
I am glad to hear of your Faith in this Commiflion, and of
your Affedlions and Forwardnefs in Things of this Nature, and
of your Daughter's Faith in the true God. I fhall not write to
you, but of thofe Things that are expeded by you, that is, of
my coming down to lee you.
I do intend to come about James-tide, for I mufl
go about Midfummer into Cambridge/hire j that Journey is but
ftiort, I can return again in twelve or fourteen Days Time..
In
[16]
In the mean Time you may read over this Book, which I
believe will give yoa more Light in the Scriptures, than all
that ever you have read •, I have fent you fix of them. Let
Mr. Fr£wterill have one ; as for the reft, difpofe of them as
you olcafc. If there be any Need for any more of them, fend
to mV, and I will fend them. I have fent three to your Coufm
Suubury on Monday laft, by the Nottingham Carrier ; he goeth
forch on Monday.
No more at prefent, but my Love remembered to you and
• your Daughter, having. an Intent to fee you at the Time ap-
pointed. I reft your Friend in the Faith, as it is in Jefus,
LODOWICKE iVIuGGLETON.
Mr. /7(^//^r and my Daughter remember their Loves unto
you, and your Daughter, and Mr, frezuterilL
^ Co ^ Y of a L ETTER wroU by the
Prophet Lodowicke Muggleton, /(? Mrs. ■
Bladdvvell, a Believer^ hearing Date May
30, 1 66 2.
Tr'iend Mrs. Bladdwell,
IUiidtrftand by Mrs. Chitwood and my Daughter, that you
are defirous to be declared one of the blefled Ones of the
Lord by me, which I do believe that you are of ihat Seed which
is appointed unto eternal Happinefs, therefore you have been
prcferved even to the laft Hour, which is the eleventh Hour of
the Day •, for the twelfth Hour is the Hour of Eternity, when,
as no Man can work, neither will there be any Need of the
Wo*l< of Faith any more, becaufe Eternity enters in at the
twelfth Hour.
I fay you have been preferved as Nicodemus was, to be born
again by the Words of Chrijl^ when he was okii fo now for
you to be born a^ain by tnis CommifTion of the Spirit, when
you
[ 17 1
you are old, ic is a Thing which I have not known, no, not
fince this CommiflTion hath been upon me, that one fo old as
you are fhould believe Truth, when it is declared, even at the
laft Hour. It cannot be expeded by me, neither of God
himfelf, that yx)u fliould grow to any Maturity in the Know-
ledge of the true God, and the right Devil, with many other
Heavenly Myfteries, as if you were but in the fixth or ninth
Hour of your Age ; but it is well for you that ever you was
born, that you were of that Seed that was capable to believe in
this CommifTion of the Spirit, when as you did hear of it,
which is a;great Providence unto you, being caught in the Nee
of eternal- Happinefs, which is the Commiflion of the Spirit,
before^ you departed this Life.
But however, whether your Underftanding or Knowledge
do encreafe or no, fo as to difcourfe to the convincing of others
that are Enemies to Truth, yet let your Faith be ftrong in what
you have received by reading in thofe Books, which have been
written by the Witnefles of the Spirit, and in Vindication of
this Commiflion, and you fhall fare no worfe than I myfelf
ihall do. In which Faith you fo living, and fo dying, (I not
queftioning you in the lead) I do declare your Soul and Body
happy and bleflTed to Eternity.
By Lodowtcke Muggleton^ one of the lafl: two "WitneflTes and
Prophets of theCommifllon of the Spirit unto the High and
Mighty God, i\\tM:m Chrijl J efus, in Glory.
May 30, 1662.
D th(
[i8]
The Prophet Lodowlcke Muggleton'^ Bleffing
to Mrs. Sarah Short. 'Tranfcri bed from a
Copy drawn from the OriginaL Given to
her by him ^ June a^ 1662.
Dear Friend, in the eternal Truth. A/n, Shorti " ... ; v
^ Underftood by a Word or rwo that Mrs. Chitw^odfp^ike,
J^ that you were not well fatishcd in chofe Words chat I /pake
unto you concerning your eternal Happinefs, as if. J did not
jook upon you to be of the Seed qt' Faith, or one of the Blef-
fed of the Lord, btcaufe, I bad you not be troubled in your
Mind concerning that, for you fliould fare no worfe than my-
self did, and \vhat could 1 lay more; for if I had not looked
upon you as one of the Seed of Faith, I fhould never have faki
fo unto you; tor I nevcrdid fay fo unto any, but unto thofc which
I do really believe to be of the Seed of Faith, efpeciaily unto
thofe that do afk it out of Singjeneis of Heart, as I do beheve
you did ^ but this 1 would have you to confider, that a Prophet
cannot give Faith and. Revelation unto any, whereby they may
find, thofe Refrefliments and joy of Heart. It muft arife from
your own Seed pf Faith, neither can it ariie i<j in yoii as it
doth in others, neither can be ic expected of you, becaufe you
are not, neither have you been exercifed with the Trouble of
this World as others are. And then again the Weaknefs of your
Nature is fuch, that you cannot excrcile your Mind about the
Bufmefs and lawful Affiiirs of this World, which would be a
great Refrefhment unto Nature, as it were the Afiurance of
eternal Life, is which Nature hath denied unto youj but it is
well for you that ever you were born, that ypu were of that blel-
fed Seed, that will be happy in the End. I fliould be glad that
your Faith might grow as ftrong as that Woman's did, which
was troubled with the bloody lllue, that if fhe could but touch
our Lord's Garment fhe fhould be whole ; and according to her
Faith it was unto her, and not only fo, but fhe had the AfluN
ance of eternal Life befide j for Virtue went out of our Lord
not
[ ^9 ]
not only to cure the bJoociy lITLie, but the Peace and Satisfa(!:'lioti
of her Mind concerning a Life to come. Therefore it is faid,
he looked round about to fee her that had done this Thing,
"and he faid, Daughter thy Faith hath made thee wholes go in Peace.
Here you may fee, it was not our Lord that did give her
Faith, hiit it was her own Faith which made her whole, both
natural and fpiiitual-, neither can any Prophet give Faith to
any, neither doth God himfeif give Faith to any, it muft arife
from its own 'S.tti^. You may fay then, Why doth the Scrip-
ture fay, that Faith is the Gift of God ? To which I anfwer,
tor thefe two Reafons •, becaufe the Seed of Faich is of his own
Divine Nature, and that Breatli of Life, which God breathed
into Adaniy was (hat Breath or Seed of Faith -, and whoever is
Partaker of the Seed of Adam^ they are of the' Seed of Faith-,
fo in Time it doth arife out of that Seed into Art, fo that the
Cieature come to the Peace of AiTurance of eternal Life. And
m this Senfe it may be faid, that Faith is the Gitt of God, be-
caufe God e^ave tiie Seed in the Orisiinal unto Adam, and not
in particular unco every Perfun, as hath been a long Time
vainly imagined througli the Ignorance of Man not knowing
the two Seeds. — — -^ —
Sdcondlv^ It may be (aid, that Faith is the Gift of God, in
that he.h^th/fhofen Prophets aiid AmbaQadors to preach Faith.
I'herefote, faith PmiL Faith comtth h hearinz ^^^^ Woxd of
Qod preached^ and how can he p'cacb except he he fent.-
The Mer^ning is tlvs, that tlie .Acft of Faith'. comcth, by. hear-
ing the Word of God preached by me, or more, that is fent of
God, but the Seed and Roots ot Faith was in them that did be-
lieve before, and not immediately o-iven of Gocl, as I laid bc~
But'itT Regard God did fend Meflcngcrs to preach Faith, and
fo that Seed is' awakened, and cotneth tp aft itlelfforth in Power,
fo as'to i^iftify thenlfelves towards God', and townrds Man-, i^i^
'being juftifii-d by Faith we have Peace with God. '
Arid in this Regard, it may be faid, that Faith is a Gift of
God, in ch;it he hath fent: Men to declare 'TmrHjiind fo the<il
that believe tliem may be faid to receive Faith" from God j \Qf
'he that receiveth a Prophet, in the N.ime of a Pronhetj.receiveih
•iiirii' that;.fent him ; and wi-voever receiveth a Prophet, in the
■■'- D 2 Name
[ 10 1
Name of a Prophet, Ihall receive a Prophet's Reward, which
Reward is eternal Life j for Prophets have iiule elfe to give.
And if it be well confidered it is enough, and as the Woman's
Faith did draw Virtue from our Lord, fo there will Virtue go
from the Conimiffion of the Spirit as to your eternal Happinefs.
Let your Faith wholly depend upon it, and you {hall Fare no
worfe than myfelfdoth : You fhall have the End of your Faith,
sven the Salvation of your Soul.
And that may be fure I do declare you one of the Bleffed
of the Lord to Eternity, I thought good to write thefe few
Lines unto you, for your further Confirmation of your Eternal
Happinefs after Death,
T'oiir faithful Friend^
and true Prophety
.:.;.'l LoDOWiCKE MyCGLETON.
Juris 2i 1662.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton^ to Mrs.
Ellen Sudbury, July 19 y 1662.
Friend iti the Faith of the true God y Ellen Sudbury,
I Received your Letter, dated May 26, with a Letter inclofed
from our Friend in the fame Faith, Dorothy Carter \ but I
tould not fend you an Anfwer until now. I had but one Day
10 ftay in Town, after that I received yours ; but I gave Order
to our Friend Mr. Hatter to write unto you, and to fend the
Book which your Aunt Carter wrote for, which I hope did
come to your Hands accordingly, though I have heard nothing
of it. Alfo I do much rejoice to hear of your Growth in the
Faith, and in your Underftanding, being enlightened fo as to
fee the Foundations of all faving Truths, by the Belief of thjg
Commifll^^^
Commiffion of the Spirit, which is not a little Refrefliment un-
to me i though the prefent Peace, and eternal Salvation, wU-
redown unto yourfelf j or though I was left alone, even as the
Prophet Elijah was, and as the Prophet E.faiah^ who faith,
JVho hath believed our Report ? Or to whom is the Arm of the
tord revealed P Yet ftiould I not think neverthelels of the Com-
miffion, neither is there any faving Truth, but in a Commiffi-
on : And as you fay well, though you have been a Proteflbr,
or Se.-ker after the Truth, yet you never found the like Effedt
wrought in you, as you have done fince you were acquainted
with us, the Witneffes of the Spirit ; which I perceive by your
Letter, you are given to underlland the Form and Nature of
the true God, the Form and Nature of the right Devil : And
that it was the Godhead that fuft'ered Death upon the Crofs :
And that the believing of this is to eat his Flefh, and drink
his Blood ; and this will quench the Third of Sin : For it was
for Sin that he ihed his Blood, therefore it is laid in Scripture,
In that he died, he died unto Sin -, that is, to fatisfy Sin, which
could not be fatisfied but by the Blood of God j neither would
iher^ have been any eternal Damnation unto the Seed of Reafon,
which is the Seed of the Serpent, but by his quickening »gain
into Life -, fo that by his paffing through Death to Lite again,
he hath purchafed eternal Life for the Seed ot Faith, and eternal
Death to the Seed of Reafon.
Thefe Sayings will be counted hard Sayings by moft Men
and Women in the World ; but blelTed are they that under-
Hand them and believe them, which 1 perceive you do •, for what
greater Faith can there be in any, thanto underftand the Form
and Nature of the true God, the Form and Nature of the right
Devil, and to believe the Godhead Life to die, as it is held
forth in this Commiffion of the Spirit.
I may fay by you, as our Lord faid in another Cafe ; where
he faith. That he had not found fuch Faith ^ no not in Ifrael : So
may I fay that I have not found fuch ftrong Faith, not in one,
that never faw none of us, nor fpake with us : I may fay, I
have not found fuch Faith, no not in England • and be fure that
fuch a Faith can never fail, bccaufeit is built upon a Kock, even
upon the Commiffion of the Spirit, as Peler^^ was in his Time :
And when Peter had made a Confeffion of his Faith unto our
Lord.
[ ",1
.Lord, he laid, Upon this Rock will I build my Churchy that
is, on this Fuith, which tnou arr, of Peter^ fo that th.e Gates of
■ Hell Ihall not prevail againft it. So it is with every comininion-
ated Prophet, his Faicli and Commiffion is the Rock for all
the Seed oi Faith, which is the Church to build upon, neither
(hall the Gates of Hell prevail againft the Faith that is built up-
on this Commifiloa of the Spirit, no more than it did in Peter's,
-Comrnilnon, which was the Commifhon of the Blood ; bur
it fhall be a Rock in this laft Age. And I am glad for your
own Sake that you do underliand lo well the Diftinclion of the
three Com mifTions ; tor 1 do find that thofe that do lay thegreat-
I'fl Weight upon mt ComtriifTion, do grow mofl eminent in
Faith and Underftanding
Yet I very fcldom pre is the CommilTion upon any, except
ic be to fome wife in Reafon, that would run away with the
Doflrine of this CommilTion, thinking to be faved by that,
without the CommifTion oi the Spirit •, as if the Dodrine that
we declare, may be Truth and faving, but we ourfelves falfe
iMefTengcrs, and fo in Danger ro be loll.
Thele Things do I meet withal fome Times, having to do
with ail Sorts, and ali Difpofitions of Men, within thefe ten
Years : And i do find now of late, that this Commiffion of the
Spirit hath put all Men, of what Opinion in Religion foever,
unto fuch a Lofs, that they know not which Way to turn to
find Relt-, all of them being ignorant of the true God, and the
right Devil-, and' as for a Commifiion of the Spirit, they (lop
their Ears agaihlf it, evenagainft that which fl:iould fliew them
the Way to their eternal Relt and Peace, which I am liire cannot
be but by this Co-irmilnon of the Spirit ; for IMen and Women
cannot lay too much Strefs upon the Comirdlfion \ for if we, the
Wicnelles of the Spirit, be true and happy, (as I know we are.)
then all thofe that Lielieve it fiiall be happy alio : Then Of Ne-
ccllity, all other Opinions that do hear of it, and do r»ot be-
lieve in it, mull be unhappy, and perifli to Eternity. But ii
we be falfe, (as I have fiiid to many that have been damned by
pie) then fhall they, and all the World be faved, and v;e onl.y, ^
and thofe that believe our Report, Oval! be damned to Eler-
nify.
Tlujs
i^3l
Thus it mufl: go ; you, and all the Seed of Faith muft ven-
ture your eternal Happinefs upon the CommifTion of the Spirit
declared by us, the chofen Witnefles of God ; and we being
happy, you that believe, (hall be happy alfo •, and (b all other
Opinions whatloevtr befides, which hear of it, and do- not
believe it, will be unhappy, and perifh to Eternity.
This is that flrait and narrow Way that leads to Life, and few
there be that find it j not as Man doth vainly imagine, that
Men may go to Heaven in every Opinion ; no, there is but one
Truth, one Way, one eternal Life ; neither is this true Way to
be found but in the Faith of this CommifTion of the Spirit ;
and blefTed are they that havie Faich in ir.
I did think to have come to lee you a Week before I now fhall,
through fome Occafion that Mr. Hudfon hath ; but I do intend
to fetout of London on the 28th Day of Jul)\ but whether I
fhall come any fooner than the Carrier doth, I cannot yet
tell ; but I fuppofe you are the firft that 1 fhall come unto, be-
caufe I think your A\yniCarler liveth twenty Miles further than
you.
My Daughter and Mr. Hatter remember their Loves unto
you, rejoicing to hear of your Growth of Faith, and yourUn-
derftanding you have exprefled in your Letter concerning the
true God and the right Devil,
This, -with my Love remembered unto you, I reft, yoiir
Friend in the eternal Truth,
LODOWICKE MUGGLETON:
London^ July 14, 1662.
A COPY
[ M ]
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter, of Chefterfield, bearing
Date July 14, 166 a, from London.
Loving Friend^ in the eternal Truths Dorothy Carter,
MY Love remembered unto you and to otir Fritnd Mr.
Frewterill, . ' '. J:'f\'^' ' '-'f^ ''''^'
i underftand by your Letter, that you' r'ecei^^ed- tli'e ^fix
Books, and how you difpofed of fome of them, and of a
Maid that liveth with you, that is brought to believe this
Commifllon, which I am very glad to hear that one fo young
Ihould be called by this Declaration of Truth, even as my
Daughter was, even at the fixth Hour of the Day, that is,
in their Infancy ; for there is but the fixth Hour, ninth, and
eleventh Hour j for the twelfth Hour is the Hour of Eter-
nity.
The fixth is Youth or Childhood, the ninth is middle Age,
the eleventh Hour is old Age, which is the laft Hour, then
Cometh the twelfth Hour, which is the Hour of' Eternity.
I do know but of two that are called at the eleventh Hour,
not thefe ten Years, but at the fixth many, but moft of all at
the ninth Hour of the Day, that is, middle Age.
Alio you defired a Book all bound together, for that Maid's
Brother, which Mr. Hatter did fend in my Abfence, I hope
you did receive it ; I am glad to hear of your Faith and Re-
frefliment, that you find in this Commiffion of the Spirit, in
the Underftanding of thofe Things declared by this Commiffi-
on. I make no QueiVion but that you (hall increaXe in Faith,
Light and Life, to the oppofing of all thofe blind and dark
Lights, the Quakers, that have no God but what is within them,
and that Light within them will be found in the End to be but
Darknefs •, and then how great will that Darknefs be ! For their
God and their Light within themfelvcs will perifh to Eternity ;
for though they feem to be the bell of all che feven Churches
-_^ in
[ ^5 ]
in Righteoufnefs of Life, and do fuffer more by the Powers of
the Nation than any other, yet they are the wotft of all the fe-
ven Churches in Poinf of Dodrine •, for they are abfolutely
the Spirit of Antichnft, which denieth both the Fathtr and the
Son •, lor though the other Churches do deny the Father to be
a Perfon in the Form of a Man, yet tht7 will ackowlcdge that
Chrijly the Son of God, is now in Heaven, in that Body that
fuffered Death ; but thefe Qi.iakers do deny, that the fame Bo-
dy of Flefh is now living, therefore the Spirit of Antichrifi:,
which denieth both the Father and the Son to be a Perfon;
for thofe Quakers are but the very Influence of John Robin's
Witchcraft Spirit, he being the Antichrift in this laft Age,
which did fhew fuch Signs and Wonders as is written of by
John Ree'ue, and many more ftrange Things than what was
writt'^n, which was aded in my Houfe by fome of his Pro-
phets, which I am an Eye-witnefs of before I had any Know-
ledge of God, or knew what did belong to a Com million, nei-
ther will any of his Prophets or Difciples own any fuch Thing
now, though they know that this Witchcraft Power was
taken t'rom him, and fo from them, by that Sentence of eternal
Death, v^hich John Reeve had pronounced upon him.
, Therefore it matters not whether the C^akers do believe any
Thing concerning him or no.
Are the Quakers fo fimpie to think, that any of Johfi Ro-
biifs Difciples will tell him the Truth how they were bewitchM
by him ? No, nor no other Man, neither could we ourfelves,
if we had not had a Knowledge above him, and a Commifllon
too, we could neither have brought down his Power, nor
have known how, and by what Means, he did procure it, with
divers other A6lions, which his Difciples did ad, which I fhall
relate, if need be, when I fee you.
The Thing of Concern in your Letter is concerning thefe
Words of Chriji : Swear not by Heaven.^ for that ii God^s Throne,
nor by the Earthy for that is his Footftool ; and fo in another
Place, bad them fwear not at all.
1 know your Defire is to know in what Senfe it may be faid,
Swear not at ail.
F. You
' [ .6 ]
You may remember it was faid by Cbr{fiy Let your Converfa--
iion he Tea^ Tea, and Nay, Nay, for what cometh more ii
Evil.
Thefe Words of Chrift were not to his Difciples, but to thofe
Jezvs that were under the Law of Mofes.
Therefore it is that Chrift doth expound the Law, fhewing
what was faid of old, and then giving in his Judgment, which
is thus: // was faid of old, thou Jhalt not forfwear thyfelf, but
/halt perform the Vow that thou haft made, and fo forth, hut 1
fay, fwear not at all, neither hy Heaven^ and the like.
Which Words (Swear not at all) was only to beat Men off
from fwearing to unrighteous Things, and from fwearing vain-
ly in their common Difcourfe, as it is ufual amongft Men in
thefe our Days, as they did fwear by Heaven in thofe Days,
and by the Earth, and by the City, and by a Man's Head,
and thofe Things did they in their common Difcourfe. Therefore
it was that Chrift faid, Let your Tea be Tea, and your Nay^
Nay, be all, for need you ufe fwearing in your common Talk
or Dealings, for fwearing in this kind is Evil •, for do not they
do fo now-a-days? Will not Men fwear by their Faith, which
true Faith is the Nature of God, which they know not? They
will fwear by God, and yet know him not^ they will fwear by
God*s Blood, and yet they do not believe that he had any
Blood ; and fo God damn them, and yet they are loth to be
damned, with many other Oaths, which are frivolous, in their
common Difcourfe, which becomes Evil and Sin to them that
pradtife it, and a Guilt upon the Confciences of thofe that ufe
it.
I would not have you think, that thefe Words of Chrift did
' take you off from all fwearing at all, not as the Quakers do
blindly imagine, that will not be a Witnefs in any Bufinefs;
let it be of Bonds concerning Money, or other Cafes, in which
they know that the Innocent will fuffer and lofe their Right, for
Want of their witneffing to it j and they muft do it in that Form
and Order, that the Law of the Land hath ordained, elfe a
Man's Word is worth nothing, though it be never fo true ; and
the Unrighteous hath gotten the better for Want of an Oath, and
the Innocent hath loft his Right, through the Blindnefs and Ig-
norance of thofe that ftrain the Letter of the Scriptures beyond
the
[ ^-7 ]
the Intent of them, neither can the Judge help the Innocent in
fuch a Cafe.
But as for thofe Oaths, that are impofed upon the Quakers
and other People now of late, it is utterly unlawful for any one
that hath any Light or Tendernefs of Confcience in him to take 5
for he that takes it receives the Mark of the Bealf, either in the
Forehead, or in the Hand, he fhall not be fuffered to buy or
fell elfe. He that receiveth the Mark in the Forehead is he that
doth take the Oath willingly ; and he that receiveth the Mark
in the Hand is he that doth take the Oath againft his Will, on-
ly for Fear of Imprifonment, or the Suffering of Lofs in their
Eftate ; neither (hall they be fuffered to buy or fell except they
receive the Mark in their Hand. And this is the State of this
Land at this Day.
It will be well for thofe few of this Faith that are preferved
from that Pollution upon the Mind.
It will be too tedious to fpeak what might be faid concerning
Oaths, therefore I fhall let it alone until I fee you, and then I
ftiall inform you further in it, which will not be long after the
Receipt of this Letter ; for I do intend to fet out of London on
the 28th Day of July, being Monday: I do intend to come to
Nottingham firft. 1 cannot give our Friend Mr. Frewteril any
certain Knowledge where or when he ftiould meet with us -, for
I know not as yet whether Mr. Hudfon will have two Horfes
or no -, he hath one for himfelf, for he is going into Lancajhire
to fome Friends there •, fo that we know not whether we (hall
go any further than the Carrier or no.
So with my Love remembered unto yourfelf, and Mr. FreW'
teril, and all the reft of the Faith with you, I reft
Tour Friend in the eternal 'fruth^
LODOWICKE MUGGLETON.
There is a Letter inclofed of Mr. Frewteril's^ which fiiould
have been fent to you when I was in Cambridge/hire. He re-
members his Love to you, and is glad to hear of your Faith
in the Truth.
E 2 J Copy
[ z8 ]
^ Co P r of the Prophet Lodowkke Muggle-
ton'j" BleJJing^ given by him to Mrs, Ellen
Sudbury, Aug. ii, 1662.
Dear Friend in the true Faith of Jefus, Ellen Sudbury,
I Calling to Mind fome PafiTages in your Letters fent to me
at London^ which gave great Teftimony unto me of your
Faith. in the true God, and in this Commiffion of the Spirit,
which I find fince I have feen you, not only in the Head but in
the Heart alfo, which my Heart is much rejoyced to fee that
Strength and Growth of Faith, which you have in ihefe Things
aiorejaid j feeing you are alone, and compafTcd about with De-
vils, baiting at you as a deceived Perfon, and now I know ic
will be fo much the more becaufe I have been with youj for
that IVilliam iVatfon hath been here at your Aunt Carter^s with
another fcoldingfit me, and not only fo, incenling fome others
iiere in Cheferfield againft me, which mak^ch People offended
at me,, yet never faw me ; fo that if i ftiould flay long here,
I fhould make the World mad.
Alfo it is upon my Heart to be fenfible how your Faith will
be tried, feeing you are alone ; but I know according to your
Trials, your Faith (hall grow in Strength. And I confidering
that now fome of ihoko^ ih^ Be monifi*& Principles being damned,
it will run through the whole Body of them ; fo that I know
you will be the more exclaimed at as a deceived Perfon : But
I know your Faith fhall not fail, but increafe in more Experi-
ence and Knowledge of the Truth of thefe Things, which are
held forth in this Commillion of the Spirit,
Therefore, for your further AfTurance of your eternal Hap-
pinefs pgainft all Gain-iaytr' whatfoever, I do declare you one
of the Bleffed of the Lord both Soul and Body to Eternity.
I thought good to write thefe few Lines uuro you, becaufe
I fear I fhall have no Time to have any 1 aik with you ; for it
is not good for me to flay here any longer, becaufe People's
Minds are, and do begin to be incenfed much againfl me. There-
fore it. h my Intent to fee Mr. Hudfon on his Journey this
Monday,
[ ^9 ]
Motiday, and 1 do think to be on Tuefday Night at your
Houfe, or on Wednefday at the fartheft, and fo to London. I
fhall call and fee you before I go.
I cannot tell wherher it will be convenient to lie at your
Houie or no-^'I cannot tell whether there be Freedom of both
Sides, but I (hall call and fee you however.
No more at prefenr, but reft your Friend in the true Faith,
and alone Prophet, and Witnefs unto the High and Mighty
God, tlie Man Lhri^ Jefus in Glory.
LODOWICKE MuGGLETON.
Chefterfeldj Ju^. ii, 1662,.
A CovY of a LETTER from the Pro^
phet Lodowicke Muggleton^ to Mr. Ri-
chard Sudbury, dated Nov. 3, 1662.
Vf'iend Richard Sudbury,
I Received your Letter, bearing Date 05lober the 7th, with
the two inclofed Letters, and am glad to hear that you are
fo far enlightened as to underftand any of thefe Things ; for
thefe Things which the Commiflion ot the Spirit ha^h declared
are not common, or eafy to be undcrftood, but muft be com-
prehended by the fingle Eye of Faith, and not by the righi:
Eye oi Reafon ; for if your right Eye offend, pull it out j this
right Eye is the Reafon of Man, the left Eye is the Faith in
Man, and thefe two Eyes do fee, and the Sight doth arife
from thefe two Seeds ^ fo that if your Eye be fingle, your
whole Body v/ill b- full of Light ; but if you look upon fpi-
ritual Things with both Eyes, ia double, and not clear fighted,
for Reafon can fee the I'hings of this World better than ths
Things of Eternity: And the Eye of Fai.h doth fee ihe
Things of God better than it can the Things of this World ;
therefore it is called a fingle Eye ; and the more Faith you
have in this CommifTion ot the Spirit, the more clear you v/ilJ
fee-
[ 30 ]
fee in what Condition the whole World is in, and how it lieth
in Darknefs, being totally ignorant of the Knowledge of the
true God, and of the right Devil ; and being ignorant of thefe
two, they mifs of all other heavenly Myfteries which flow
as a Fountain from thofe two Heads j for what Knowledge
can go beyond the Knowledge of the [rue God and right De-
vil. Have not many Men, Philofopiiers and others, loft their
Wits, nay, their Lives, to find ouc God, and yet could not
do it ; for if they could have found out God, they would ea-
fily have found out the right Devil •, but becaufe they fought
to find out God by the right Eye of Reafon, and not by the
fingle Eye of Faith, therefore they loft their Wits in feeking
after God.
I received the Quaker's Letter you fpoke of, from Dorothy
Carter^ and I have prepared an Anfwer unto it ^ I do intend
to fend it to Cbefterfield^ for fhe doth defire me to let her have
the Reading of it to a Quaker there alfo: I would have her, or
Mr. Frewteril^ to take a Copy of it, before it comes to you to
l^ottingham ; for it muft be delivered to one Highfield^ at Not-
thigham ; and when it comes from Chefterfield to you, if you
will be at that Trouble to take a Copy of it, you may ; but
you muft make as much hafte of it as you can, for it will be
fome Labour, for it is fomething large, it is almoft four Sheets
of Paper. It will be your beft Courfe to let your Wife, or
Somebody read it as you write it, or elfe it will be too tedious.
I do intend to fend it to Dorothy Carter^ on Friday next. I
did think to have written a few Lines to your Wife, in An-
fwer to her Letter, for her further Confirmation •, for I am
very joyful to hear of lier Encreafe in Faith, and AfTurance of
eternal Life ; for I kraow that Letter was her Heart, tho' not
her Hand ; therefore I fhall only remember my Love to her at
this Time, expelling to hear from you and her fo foon as you
can, after you have received and delivered this Quaker's Letter.
No more at prefent, but my Love to yourfelf and all
Friends with you, which are few.
Tour Friend,
LODOWICKE MUGGLETON.
I have never heard from Mr. Hudfon fince Mr. Frewteril
and I parted from him there in the Country. A Qqvy
[31]
A Copy 0/ ^LETTER written by the
Prophet Lodowicke lyTuggleton, to Mrs,
Dorothy Carter, of Chefterfield, dated
from London, Nov. 28, 1661.
Bear Friend^ in the eternal Truths Dorothy Carter,
I Received your Letters, wherein you have given me a Rela-
tion of Things concerning that Letter I wrote to Samuel
Hooton, and IV, S. with fome other PafTages of Sufanna Frith,
which I am very well fatistied in, and have fent her diat which
doth belong unto her • for none but the Seed of the Serpent
would have fpoken fuch Words as fhe did : But as for thofe
few Lines of your own concerning yourfelf, concerning the
BlelTing, I did always look upon you to be one of the elc(5l
Seed, and your having Faith in the Commiffion, 1 know it
will bear you up in the Day of Death ; but yet I am glad you.
are fo fenfible for to fee the Benefit of the Blefling of a Pro-
phet, and that you can difcern the Power and Operation, the Curfe
hath upon the Seed of Reafon, even to blaft and wither that
Comfort and Peace they had before : So on the contrary, the Blef-
fing will make their Peace and Joy to flourifli, and encreafe to
their further eternal Happinefs. And I know this could not
have been defired by you had you not been of the Seed of
Faith J therefore, in Obedience to my Commiffion, 1 do pro-
nounce you juftified, blefTed, and happy, both in Soul and.
Body, to Eternity. And let not your Thoughts be troub'ed
any further, but depend wholly upon it ; for you fhall fare no
worfe than I myfelf doth. And fo you may live in Afiurance
here, and when you fhall pafs through this firfl Death, you
fhall enter into Life eternal, where you (hall fee your God
Face to Face ; alfo you fhall know him according to your
Faith, him you did believe in, which you never faw, in thac
you did believe in the Commiffion of the Spirit, which you
have k^n.
If
[ 30
If you have any Occafion to write to me again, you muft
do it within this Fortnight-, for 1 am going into Kent: I go
a Week or ten Days before Chrift-tide. The Occafion of my
going is becaufe tlie Parifh hath chofen me to bear Offices,
either I muft holc><ir fine j the laft Year \ did fine for one
Office, and now they put me upon another, becaufe I have
lived long in the Parifh ; therefore, to prevent them, I will go
into Kent for a Matter ot three Weeks, 'till the Bufinels is
over.
So with my Love to yourfelf,,your Daughter, and Elha-
heth Smith, Mr. FrewlerU, and his Wife, I reft at this pre-
fenr,
Tour Friend in the true Faith,
LODOWICKE MUGGLETON,
I would have you to deliver the inclofed as dircdled.
A LETTER written by the Prophet Lo-
dowicke Muggleton^ to orie Sufannah Frith^
a Quaker ^ bearing Date the z%th of Nov.
1662,5 yr^?;;^ London.
Sufannah Friths
IUnderftand, that being a Quaker, you were at the writing
of that Letter fent unto me from Samuel Eooton^ and JV. S.
Alfo I underftand, that you cannot fee any Fruits from the Be-
lievers ot this Commiffion doth bring forth, but thefe that were
filthy are filthy ftill ^ for you iee fome diforderly Walking in
fome. Alfo you think, that others do faffiion themfelves too
much according to the World i and if any do walk diforderly,
or live an intemperate Life, it is not my Defire they fhouid do
foj
[ 53 ]
fo i for I did always love a temperate Life from my Child-
hood, much more now fince I came to underftand Truth.
Aifo I know that thofe that do live an intemperate Life, by
overcharging their Natures, in what Kind foever, they lofe their
Peace, which they would find if it were otherwife: Yet ne-
verthelefs, this is not a Sin unto Death, though I do not encou-
rage any one to live an an intemperate Life.
Yet you may remember, that it was the Praflice of ChrlT:
himfelf, to keep Company with Publicans and Sinners ; there-
fore the Scribes and Pharifees, which were fo righteous Men^
fpeak Evil of Cbrift^ faying, he was a Wine-bibber, and a
Friend of Publicans and Sinners; neither did Chriji pronounce
Woes to any as he did to thofe that were fo righteous in their
own Conceit ; it was thofe that finned againft the Holy Ghofl,
that unpardonable Sin, that will never be forgiven in this
World, nor in the World to come. And you, by the Light of
Cbriji within you, leading you to a more Precifenefs of Life
than others, you have taken upon you to judge and fpeak Evil
of the Commiffion of the Spirit, even as thofe Jews did by the
Righteoufnefs of the Law in them, they fpake Evil, and
blafphemed againft Chriji^ and that Holy Spirit by which he
caft out Devils, by calling him a Deceiver, a Blafphemer, and
a Devil, and this was that Sin againft the Holy Ghoft : So have
you finned that Sin unto Death, which is not to be pardoned ;
for you have not only been with others that have written and
fpoken Evil of this Commiffion of the Spirit, in giving Coun-
tenance and Credit to the evil Report of others, but you have
blafphemed againft the Holy Spirit that fent me •, by calling
the Commiffion of the Spirit a Deceit, Lies, and a falfe Spirit ;
which hath clearly difcovered unto me what Seed and Nature
you are of, you being one of the Seed of the Serpent, you
have finned againft the Holy Ghoft. Therefore, in Obedience
to my Commiffion, I do pronounce Sufannah Frith curfed, and
damned. Soul and Body, from the Pre fence of God eled, Men,
and Angels, to Eternity.
Perhaps you will fay as you did by Samuel Hooton, and 7V,
S. that you will not matter it; but if you can make as light
of it as 1 do that give Judgment upon you, it will be well for
you i for I am well fuisfied in giving Judgment againft any
F Perfon
[34]
Perfon that doth fin againft the Holy Ghoft, more than any
one Thing whatfoever. Neither am I willing that any Quaker
Devil, nor no other (hould efcape, that fpeaks Evil of Things
they do not know ; for I am no more troubled at their Con-
demnation than the Judges Qf the Land are, when they give
Judgment according to the Law, for a Man to be put to
Death. And il that Man, fo condemned, can make as light
of it as the Judge doth, let him if he can. So will it be with
-^ou, and many Hundreds more, ( flatter yourfclves, and make
as light of it as you will) I know it is fo decreed by the Crea-
tor j neither will your Light of Chrifl within you prevent it,
becaufe you have defpifed the^Commiffion of the Spirit with-
out you.
By Lodowicke Mugghton^ one of the two laft WitnefTes and
Prophets, unto the High and Mighty God, the Man Qhriji
Jefus in Glory.
v^CoPY of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mr.
jlichard Sudbury, bearing Date the %th of
December;, 1662.
Mr. Sudbury,
I Received your Letter, bearing Date September the Firji^ in
which I perceive, that your Wife and you did exped to
have heard before now how I got through my Journey. Alfo
I did expert to have heard from you, or Dorothy Carter, before I
did fend unto you -, which Letter I did receive from her the
Day before I received yours, and fhe fpeaketh much to the
fame Purpofe as you do, expeding to hear whether I came well
to London or no. And as for that, to certify you, I did come
well to Barnet that Saturday Night, and am well now both
in Body and Mind, but always meecing with Oppofition both
in
[35]
in City and Country \ for let them be of wiftt Sort or Opinion
foever, tho' they be under the Hatches of Perfecution them-
feJves, yet will they be againft me : So that it may be faid by
me as it was faid in another Cafe by Efau^ that his Hand
fhould be againft every one, and every one's Hand againft
him.
So it is with me, every Opinion in the World is againft me,
and I againft every Opinion in the World. And the Com-
milTion of God, which is Truth, being given unto us two, ftiall
encounter with all Opinions and Sorts in the World.
And whereas you fay you underftand more clear the Bap-
tift*s Commiftion counterfeited, [ am glad that you underftand
any Thing that is Truth. I could wifti that you might under-
ftand Things of a more high Concernment, that are written in
thofe Books : As concerning the true God, his Form and Na-
ture, the right Devil, his Form and Nature, thet Perfons and
Nature of Angels, the Rife of the two Seeds, and the Morta-
lity of the Soul, and the Power of a Commiftion ; with many
other heavenly Secrets, never revealed to Man before, which
are plainly declared in thofe Writings, if underftood. And
though you do fay, the Baptift Commiftion is counterfeit, yet
I perceive you are not clear in the Mortality of the Soul ;
therefore your Defire is, that I would give you the Interpreta-
tion of thofe Verfes, Mat. xxvii. 51, 52, 53. Verfes. It is a
more eafy Thing to read than to write, and more eafy to aftc
Queftions, than it is to anfwer : Neverthelefs, I fliall give you
fome Anfwer to thofe Things, though there is Arguments
enough in that Book to prove the Mortality of the Soul, and
that the Soul doth fleep in the Duft until the Refurredlion, to
any Man that hath but the leaft Meafure of true Light in him :
But becaufe Men read Scriptures, that do feem to fpeak to the
contrary, and they being not alive to give the Interpretation
and Meaning of their own Words, which is the Caufe that
People read their Words, and not underftanding them, they
go away unfatisfied, and loth they are to believe, that God
fliould fend any Meflenger or Interpreter of the Scriptures;
but would fain find out the Meaning by the reading of the
dead Letter, which they never can do ; no more than the Eu-
nuch could do without Philip*^ expounding of it unto him.
F 2 Neither
[ 36 ]
Neither can any Man underfland the Scriptures, except there be
one or more lent of God to give the Interpretation of them.
And as for the Veil of the Temple rending from the Bottom to
the Top, and the Stones cleaving afunder, I have fpoken of
it in the Interpretation of the Eleventh ot the Revelations ; yet,
for your further Satisfadlion, I (hall open it more particularly.
The Veil of the Temple, which was rent, it was an outfide
Building, that was not fo beautified as the Temple •, fo that no
Man could fee the Glory or Beauty of it but by piercing thro*
the Veil : And this Temple was that which Solomon built, which
was fo highly efteemed by the Jews\ and this Veil, which was
rent, did belong unto it -, and thofe Stones that clave afunder
did belong to this Veil or Temple.
Thefe Things were done in the natural only to (hew the
Power of Chri(l\ Death \ for this Temple was not far from the
Place where Chrijl was put to Death, neither doth the Scripture
fpeak of what Stones, they were that clave afunder, nor where.
Therefore it mud be believed, that it was thofe Stones that
.'did belong to the Veil or Temple; becaufe they did fignify in
the Spiritual thefe two Things,
rirj}^ The Veil being rent from the Bottom to the Top, did
fi<^nify the Worfhip of the Law of Mofes, which was a Veil
upon the People of the Jews Face •, fo that they could not fee
that fpirirual and heavenly Glory, which was in the believing
that this Jefus was the Son of God, or the Saviour of the
VS^orld.
Therefore the Worfhip of the Law of Mofes, which was a
Veil before the Peoples Face, was now, by the Death of Chri/l,
rent in twain from the Bottom to the Top •, fo that the
Reafon of Man could never few it or join it together again
unto this Day, though it hath been much endeavoured by the
Seed of Reafon. Therefore it is faid, that Mofes put a Veil
upon his Face, it did fo fhine, that the People of Jfrael could
not look upon it, it was fo bright and glorious ; which Veil of
Mofes was only to fignify the Worfhip of the Law, which was
to be rent from the Bottom to the Top by the Death of Chri/i ^
that IS, to be torn in Pieces, not fit to be ufed any more by the
Believers in Jejus.
And
[ 37 3
And this did the natural Veil of Solomon^s Temple rending
from the Bottom to the T^p fignify.
And as for the Stones cleaving alunder, it did fignify ia the
Spiritual the breaking of the ftony Hearts of the Jews afunder,
and the Gentiles too, by caufing fome of their ftony Hearts to
break in Pieces, by Faidi and Love, in believing that this was
the Son of God.
Others again, their ftony Hearts were broken afunder with
"Wrath and Envy, becaufe the Worfliip of the Law was now
rent in twain-, fo that they could not have Life by the Right-
eoufnefs of the Law, wliich made their Hearts of Stone with
Envy even ready to burft, as you may read in the A5lSj con-
cerning their Malice towards Stephen. And for the Earthquake
there Ipoken of, you may read in the Book of the Interpreta-
tion, there I have opened it Ibmething large ^ fo that there
n^edeth no more to be faid of that.
But the Thing that you aim at, as I perceive, is concerning
thofe dead Bodies, which fiept in the Earth, and arofe and
appeared unto many.
Firji^ You muft underftand the Power of Chrifi's Death ; and,
Secondly^ the Power of his Refurredion.
You find at his Death the Veil of the Temple did rend,
and the Stones did cleave, and the Earth did quake.
Thefe Things were done at his Death, by the Power of that :
But the Graves opening, and the dead Bodies ariling, was after
his Refurredion -, which Thing was to prove the Power of his
rifing from the Dead : Therefore he raifed the Bodies of many
Saints which flepr, which arofe, and appeared unto many.
Now you muft underftand, that it was the Bodies of the
Saints that arofe, and came out of the Graves, and appeared,
and not the Bodies of the Reprobates, that hated and perfecuted
him.
Alfo it is to be underftood, that thofe Saints that arofe out ^
of the Graves were but newly fallen afteep or dead, not that
they were corrupted or turned to Duft, as thofe' are that have
been dead a long Time ; then could they not have rifen with '
the fame Bodies as was laid in the Graves, but they were
raifed in the fame Nature as Lazarus was, that had been four
Days dead : Neither were their Bodies fpiritualized as the Body
Of
[38]
of Chrijl ', was that is, they did not rife fpirltual Bodies j but
the fame natural Bodies that flept or died, did rife again, and
appeared in the Temple.
You do not read, that they did ever fpeak or eat afterwards
as Lazarus and Cbnji did ; for Lazarus did live fome Years
afterwards in that natural Body which was born, and then died
again, and is now afleep in the Duft of the Earth.
But Chri[i\ Body rifing a fpiritual Body, it is alive, and be-
hold it is alive for evermore.
But you may fay. What became of thofe Bodies of the Saints
which arofe.
To which I anfwer, Their Bodies lay down in the fame
Graves again, and there fhall remain until the Refurreflion :
Only this was done to Ihew the Power of Chri/l*s Refurredion,
bo:h in raifing up of himfelf from Death to Life, and of his
Power in raifing the Saints out of their Graves.
Which Thing was but as a little Faft, or but as a Sign of
his great Power, which he hath gained to himfelf, by his
Death and Refurreftion, even Power to raife the Seed of Faith
to that eternal Happinefs, and to raife the Seed of Reafon to
that endlefs Mifery, which both Seeds fliall find at the general
Day of Refurredion j when it (hall be faid. Come yc BlefTed
to the Seed of Faith, and go ye Curfed to the Seed of Rea-
fon.
And if you confider thefe Things, they make more for the
Mortality of the Soul than againfl it.
For it doth not fay, That Spirits rofe out of the Graves,
but Bodies, neither did Spirits come into them.
But the Power of Chrifl\ Refurreftion had an Influence on
their Bodies ; which did caufe their Bodies to arife to Ihew his
Power as aforefaid.
More might be faid on this Thing ; but where true Faith is,
may eafily be underflood the Truth of it.
So, with my Love to you as a civil Man, and to your Wife
as a true Believer, I reff, ,
LODOWICKE MUGGLETON.
September 8, 1662.
A Copy
[ 39 ]
A Copy of a LETTER written by the
Prophet Lodowicke M'uggleton, to Mrs,
Elizabeth Carter of Chefterfield, fro7n
London, dated the nth (?/^ December, 1662,
Dear Friend^ Elizabeth Carter,
Received your Letter, and am glad to hear of the Benefit
that you have received in the Belief of this CommifTion,
and of your further Joy you have received by my being with
you. All that I can fay in it is, that I am glad to hear that
the Seed of Faith in fuch tender Age Ihuuld fpring up as a
Fountain of living Water unto eternal Life; and the more
ftrong your Faith is grounded upon this Commiffion of the Spi-
rit, the more firm will you ftand. It will be as a Rock, which
no Storms nor Winds whatfoever Ihall be able to make it
fall ; for every CommifTion from God is a Rock, and who-
foever doth build upon it will ftand fure, when as the fandy
Foundation, though it feem ever fo ftrong, when the Storm of
Death and the Wind of eternal Judgment doth come, then it
will fall, becaufe it was built upon the Sand j for this perlbnal
God is the Head Corner-ftone, and that Stone which is laid in
Sion ; and blefTed are thofe that build upon it, which none can
do but thofe that have a Faith in a CommifTion.
Therefore all that fceming Shew of Righteoufnefs in the
Quakers and others, it will avail them nothing, becaufe it was
built upon the Sand, that is, upon an infinite incomprehenfible
Spirit, without a Body, which is but a find y Foundation'; they
will find fo in the End, though they make flight of a God
that is cloathed with Flefh and Bone, yet this Flefh and Bone
is the Scone which the Builders refufed, which is become the
Head of the Corner. Alfo it is that ftumbling Stone and Rock
of Offence, which every Man doth ftumble at, but thofe that
do believe in this CommifTion of the Spirit \ and you having
exprefs*d a great Meafure of Faith in this CommifTion of the
Spirit, all that 1 fhallfay this Time in this Thing is, chat you may
grow
[ 40 3
grow in further Underftanding, Faith, and Knowledge of thefe
Things until! you come to the FofiefTion of that eternal Happinefs,
which your Faith in this Commiflion of the Spirit will lead you
unto.
Dear Friend,
I have fent you the Copy of Mr. Hattcrh Letter to
John Leavins ; 1 would dtfire you to take a Copy of it, and
lend it me again, becaufe my Letter is joined with it. I (liall
be in London about a Month hence ; I do intend to take my
Journey on Tuefday next -, fo,. with my Love to your Mother
and Elizabeth Smith, Mr. Frewter.il and his Wife, I reft
Tour Friend in the eternal Truth,
LODOWICKE MUGGLETON.
A Copy of a LETTER ^written by the
Prophet Lodovvicke Muggleton, to Mrs.
Ellen ^uAhuvyjfrom London, bearing Date
December 15, 166 a.
Dear Friend in the true Faith, Ellen Sudbury,
I Received your Letter with the inclofed, and I have read it
over, and 1 find very little in it more than there was in the
other; nay, the other was the chief M after-Piece, only towards
the latter End of this doth give me better Satisfadlion than the
other did, becaufe in the latter End of this Letter doth plainly
fliew what their God is which they believe in, which is no other
but what the Heathen Philofophersdid declare, and fomethingof
'Jacoh Bemo7i\ Philofophy •, neither did it arife from their own
Revelation or Experience, nor from the Seed of Reafon within
them, but meerly by reading other Folk's Works : For I
could, i it were of Neceftity, ftiew you a Book that doth
fpeak
[ 41 ]
fpeak the very fame Words, and doth give the very fame De-
finition of God as they do ; for every Heathen Philofopher
will fay, that God is Love, and Life, and Wifdom, and Glo-
ry, with many other Excellencies in himfclf, and yet not to
be defined or diftindt, neither is he to be known by his Crea-
ture.
To what Purpofe then did God fend Prophets and Apoftlcs
into the World, to tell People of fuch a God as cannot be de-
fined, nor made known unto Man ; when as thofe that
fpeak the Scriptures, their Declarations were only to bring
Men to the Knowledge of God: Therefore it is faid in Scrip-
ture, it is Life eternal to know the only true God, and Jejtis
Chri/i, whom thou haft fent.
It is but turning the Words thus : It is Life eternal to know,
that this Jefus Chrijf, which is fent into the World, is the
only true God •, for it is better, and a more fafe Way ior a
Man to believe, that a meer mortal Man is a God, than to be-
lieve God to be an infinite Spirit without a Body : For can
there be Love, Life, Wifdom, and Glory acted forth, and
yet have no Perfon or Body to ad in ? Can a Man love his
Wife if Ihe have never a Body ? Yet by thefe. People muft
love God, and yet he hath no Perfon at all, neither can he be
defined nor known, which is contrary to the Apoftle Jchn''s
Faith ; for, faith he, if thou doeft not love thy Brother, whom
tkoii doeft fee, how canft thou love God, whom thou didft ne-
ver fee. And becaufe we never faw God with this natural
Eye, will it follow therefore, that we muft believe that he is
no formal Perfon at all ; when as the Scripture doih call upon
Men to love the Lord their God, with all their Hearts, and
with all their Strength, which is impoftible for Men to do, if
God had no Perfon at all-, nay, and not only a Perfon, but the
very Perfon and Form of a Man, elfe a Man could never love
God ^ for Men doth love God becaufe he is like God, for eve-
ry Thing doth love its like; therefore it is that God loves Man,
becaufe Man's Perfon and Form, is the Image and Likenefs of
God, therefore God loves Man.
Indeed I need not write thefe Things to inform you, for you
have given great Teftimonies of your Faith, Light, and Know-
ledge in a perfonal God, which this Commifiion of the Spi-
G lie
[4^ ]
fit doth declire, which Faith of yours fliall bear you up above
all Philofophy Knowledge whatfoever.
But I write thefe Things that you may fee the more clearly
the Vanity and Emptinefs, and how unfatisfied that Faith is ta
the Mind whofe God hath no Form nor Perfon at all, which
I know your own Experience can witnefs, you having been
acquainted with the Bemonijl's Principles. You know what
Satisfaction you found in it, and what you find now in the
Faith of this Commiflion ; for the Faith of this Commiffion
will uncover all the cloathing of every Opinion, though never
fo feeming righteous, whereby their Nakednefa will be feen.
Dear Friend,
I would defire you to fend this Letter inclofed as it is di-
refled.
I would have fent by the Chefierfield Carrier on Friday laft,
but he was gone a little before 1 came; therefore I thought
good to put you to the Trouble to fend it to her, becaufe I
am going into Kent this iVednefday : And about a Month
hence I do intend to be at Home again, therefore for the pre-
fent I fliall reft, .with my Love to you and your Hufband,
LODOWICKE MuGGLETOIf,
My Daughter Sarah and Mr. Hatter defireth to remember
their Loves to you and your Hufband.
A Copy
I 43 ]
A Co Vl of a L ETTER wrote hy the
Prophet Lodovvicke Muggleton, to Sir
Thomas Twifden, dated from Rootam in
Kent, January 6, 1663, as followeth.
SIR,
IUnderftand that you are a Judge of the Civil Law of the.
Land, and that you are fo by Commiflion from the King :
I fuppofe that you are the iVian which I have heard much of
in London, commended for Honour and Renown, in the Wif-
dom, and Knowledge fn the Civil Laws of England, elfe I
fuppofe you would not have been chofen for that great Place ;
which Authority of yours I do own, and have always been
obedient to the Civil Laws of the Land, both to you and all
other Judges, neither did I ever break any of the King's Laws,
neither in the old King*s Time, nor now in this King's Time ;
for I never did bear Arms againft his Father, nor for no Power
then in Being, neither have 1 had any Meetings at my Houfe,
nor have been at any no where elfe, not fince his Majefty's
Reftoration, nor many Years before j fo that it feems very
ftrange, that I, being a free-born Man oi England^ and a Free-
man of the City of London, and one that hath fined for many
Offices of the Parifli where I live, 1 fay it is fomewhat ftrange
that I fliould not have fo much Liberty as to come into the
Country to fee my Wife's Mother, with other Relations, but I
muft be hunted after as if I had committed fome Treafon or
Felonies-, which Things I am more innocent of, I think, than
any Man in the World is at this Day. And yet, through the
Ignorance and Darknefs of Men and Women, which know
neither the Law of God nor the Law of the Land, they have
reported ftrange Things unto you, which have caufed you to
have a bad Opinion of as pure a Truth as ever was fpoken by
Prophet or Apoftle, and to look upon me to be a Deceiver:
But I would have your Honour to be careful what Judgment
you give of fpiritual Things before you know the Cuule why,
G 2 left
[ 44 ]
kd you fin againft the Holy Ghcfi-, a Sin which will never be
forgiven, neither "in this World, nor in the World to come;
tor though you are knowing above moft Men in the Law of
the Land, and can give Judgment accordingly, even as the
Dem rit fhali delerve, yet God hath not made you the Judge
'o| Tpiritual and eternal Matters, neither are you to judge of
Blafphemy againft God : God himfelf is the only Judge in thofe
Matters^ and thofe whom he hath chofen, anointed, and fealed
for that Purpoff, viz. his Prophets and Apoftles, and thofe
whom he hath fent now in this iaft Age of the World.
But I fjppofe you know and do read in the Scriptures, that
the Prophtts and Apoftles of old were counted by the Gene-
rality of People in their Time to be Blafphemers and De-
cei'/ers, and were perfccuted thereupon ^ nay, the Lord Jefus
himfell-' was put to Death upon that Account, as may be read in
the Scriptures.
And this I fay, thofe which perfecuted Men upon the Account
of Blafphemy 'they having broke no Civil Law of the Land)
1 fay they would have been the lame to the Prophets and Apo-
ftles of old, and to Chrijl himfelf, if they had been living in
their Time.
Alfo I underftand you have a Defire to fee one of my Books.
Now I do not conceive that you defire to fee it in Love only,
but that you might fee what you could pick out of it, that you
might have wherewithal againft me, that you might perfecute
me the more.
Yet ncverthelefs, I am not afraid of your feeing my Writ-
ings, nor afhamed of the Do6lrine contained therein ; nay, I am
not afraid if the King's Majefty himfelf ftiould fee it ; for my
Writings are m.ore for the Honour of the King, than any Dif-
honour.
Therefore, if you pleafe to fend a Meflenger or Carrier to
Lofidofi^ where 1 live, and fend Money, they fliall have it,
for they coft a great deal of Money the Printing, neither will
I lend any ^ for J find by Experience, that when Books be lent
they are worfe liked than when they are paid for; But if I
had thought that you had defired to fee it in Love, you fhould
have had not only one, but three or fix prefented unto you to
perufe.
But
[45 ]
But I think mod Magiftrates and People have forgot ths
Scripture- Language, which faich, Forget not to entertain
Scrangers ; for Tome in entertaining Strangers have entertained
Angels: As righteous Lo/and faithful Abraham, Ifaac, and
Jacobs and divers others, that have received Prophets in the
Name of a Prophet, and fa have received a Prophet's Reward,
which Reward is no Jefs than the Blefnng of eternal Life ; which
I fuppofe all Men would willingly have: But inftead of receiv-
ing a Prophet in the Name of a Propher, the People receive
hiai as a Biafphemer, a Liar, and Deceiver, and perfecute
him, and fo inftead of a Prophet's Bleffing they receive a
Curfe of eternal Damnation.
This I know to be true, by great Experience, thefe twelve
Years ; for 1 have found more Malice in the Country where I
have been a Stranger and a Pilgrim (as moft Prophets were)
nay they will neither receive me themfelves, nor fuffer others
that would i yet I meddle with no Man,- neither do I invite
any one to come where I am, but would rather they would for-
bear coming near me ; for moft People come to me only to
try me, to catch Words out of me, as the Scribes and Phari-
fees did to the Lord Jefui Chrifl, that they might have fome-
thing to accufe me of to the Rulers.
But I hope you being a Ruler of the People (for every Judge
is a Ruler) will not be an Accufer and Perfecutor yourfelf ;
but if you be 1 fhall be made able by the Power of Faith to
bear it.
And what I have written, and the Sentences I have and do
pronounce, I fhall willingly (if the Laws of England will do it)
fcal it with my Blood.
But it would be better and more commendable to do zs Nico-
demui (a Ruler in Ifrael) did, which came to Cbriji by Night
to afk him Queftions.
Surely ISIicodemus did not come to entrap and catch Chrijl in
his Words, whereby to have fomething againft him to perfe-
cute him, but afl^ed Queftions in Love, defiring to be re-
folved ; which was a good Charader, that this Ruler came to
Chrifi in Love, and that he was an eled Vefiel.
It would be good for all Rulers if they could follow his
Example in fpiritual Matters j for indeed Rulers are to be
learned
[46 ]
jearned and wife, to declare the Matters of this World ^as Da-
vid doth fay in the Pfalms) for God hath chofen few Rulers
to be Prophets to declare his Mind. And that is the very
Caufe fo many Rulers did perfecute the Prophets and Apoftles ;
you may read, that the Rulers of Jfrael did perfecute the Pro-
phets, and the Rulers of Ifrael did perfecute the Apoftles.
Likewife I have had my Share of Perfecution by the Rulers
of England, for thefe twelve Years •, but what they and all
perfecuting Rulers have got by it will do them but little Good,
for they procured no lefs than the Sentence and Seal of eternal
Damnation to themfelves ; neither will they be delivered from
it ; ior no Perfecutor of a Prophet, as he is a Prophet, can be
faved, that Prophet not being guilty of the Breach of the Ci-
vil Law of the Land.
Therefore it is good for Judges, and Rulers of the Land, to
mind the Place they are fet in, and to judge of thofe Things
they know, viz. the Laws of the Land : And Jet them do
righteous Judgment according to the known Law of the Land,
and they fhall do well, and not to meddle with that which God
hath referved to himfelf, and will give Pow-er and Judgment in
fpiritual Matters to whom he pleafe.
Therefore, I fhould defire you to perfift no further in perfe-
cuting of Men for fpiritual Matters, left you perfecute the
Truth inftead of a Lie, and call that Blafphemy which God
doth own to be revealed by his Holy Spirit, and fo come with-
in the Compafs of Blafphemy againft the Holy Ghoft, a Sin
that never will be forgiven in this World, nor in the World to
come.
Neither would I have you to think fcorn to be advifed by
one fo low, and you fo high *, for my Power is as great in fpi-
ritual Matters as yours is in Things of Nature.
And as your Commiftion is to be Judge from the King,
which I do own, fo is my Commiffion in fpiritual Things from
the King of Heaven.
And as your CommifTion will bear you out in all Things
you do according to the Law of the Land ; fo will my Com-
miffion from God bear me out in what I do upon a fpiritual
Account.
I have
[ 47 ]
I have been more large than I did infend, but Things of this
Nature cannot beexprefled in few Words, as other Things may
be i but I fhall fay no more at prefent, but reft,
LODOWICKE MuGOLETON.
And if you would be any further informed of me, and my
Writings, you may have, for tw.^nty Pence, a Book, at my
Mother Martyn's^ called, Jhe faker's Neck broken^ that will
inform you further both of me and my Writings.
From Rootam in Kent,
January 6, 1663.
^ Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs*
Elizabeth Carter, <3^^/^^ April 3, 1663,
, My dear Friend^ Elizabeth Carter,
IRead over your Letter, and though the Lines of your Let-
ter are but few, yet I find they are very pithy, and full of
Subftance *, which I am much rejoiced to fee, and fo much the
more, in that one fo young fiiould grow fo far in Perfedlion of
Faith, as to know that the Words or Writings of Faith fhould
fpeak Peace to the Soul of a Believer, and to caft yourfelf upon
this Rock, and if you perifh, to perifh there; which you have
done well, for you cannot but grow in Peace and Satisfaction
that cafts itfelf upon a true Prophet, it is as if they did caft
themfelves upon God himfelf, for a true Prophet is in God*s
Stead,. and they that receive him {o^ (hall receive a Prophet's
Reward, which is no lefs than eternal Life.
For this I would a little inform you further, that there is no
Man nor Woman, but they muft have fome Prophet or Mi-
nifter or other, to pitch their Faith upon, elfc they cannot be
quiet in their Minds, except they be Atheifts.
And
[ 48 ]
And feeing there is a Neceffity that there mud be a Sandy
Foundation and a Rock, or a Falfe and a True ^ and this Sandy
Foundation is To large, that ahaioft all the World doth build
upon it ; and the Rock is Co little, that there can but few build
upon it i it hath but one Chitif Corner-ftone, even God
himfelf i but the World builds all upon the Sand that have
never a Corner-ftone at all to bear up their Buildingj when the
Storm of Death comes.
Therefore you may fee what a Multitude of Meffengers,
Minifters, and Ambafladors there is in this World, of all Seds
and Opinions, and every one of the Meflengers have Store of
People which do build upon them, which may be evident to
a difcerning Eye that they all build upon the Sand j and that
there Ihould be but one true Prophet in the World at this Day,
and that fuch young ones as you, and Elizabeth Smithy (hould
build upon this Commiffion of the Spirit, which is a fure Rock
of Salvation.
There are other young ones in other Places, which I find to
be rather more confident, and do grow more in the Faith of
this Commifljon than fome that are of older Years. The
Caufe why it is fo, is, becaufe they were catcht in Faith's Net
before any other Form of Religion had laid hold on them.
I write thefe few Lines to you for the further Confirmation,
and Growth of your Faith; fo that you may receive the more
full Aflurance here in this Life, which is an hundred Fold •,
and in the Life to come. Life everlafting.
No more at prefent, but my Love to yourfelf.
7 reji your Friend in the eternal Truth,
LODOWICKE MUGGLETON.
Jpril 3, 1663.
^ Co py
[ 49 ]
A CovY of a LETTER written by the
.Prophet Lodowicke Muggleton, to Mrs,
Dorothy Carter, bearing Date from London^
May 8, 1663.
My dear Friend in the eternal truths Dorothy Carter,
I Have had a great Defire to have fent to you before now, but
I have been much hindred by other Occafions, but it is not
for want of Love that I did not write to you before now : Yet I
am much ftraitned for Time as ever I was, but I having finilhed
an ,Anfwer to Richard Farnefworihh Letter, and taken a Copy
of it, have fent it to you, with Edward Bernard's Letter^ fo that
if you think good to take a Copy of this Richard Fame/worth's
Letter, you may, before you deliver it ; it will be fome Labour,
but it will be neceflfary, though it may be iiereafter it may be
put in Print.
For there are fome Friends here in London, that are very
defirous to have this Letter of Richard Fame/wort Fs, with my
Anfwer j and that Letter of Samuel Hooton's and tV. S. which
they fent to me firft, and my Anfwer of the four Sheets to
them, printed ; which, perhaps, 1 may trouble you for fome
fmall Matter towards the Printing of them: But the Captain
that is the mod defirous to have them printed, hath a Son that
did own this Commiflion, and he is dead beyond the Seas, in
a Place called Antego, which is a great Grief to his Father,
both in refpedl as he was in the Faith of this Commiflion, and
in refpeft of his temporal Eftate, for he had a great Charge
with him of his Father's.
So that I do not know how Things will fall out as to that,
but when fuch a Thing is refolved upon, I fhall give you
Notice of it.
So, being in hafle, I fhall only remember my Love to your-
felf, and to your Daughter, and Betty Smith, and all the reft
of our Friends of the Faith therewith, if there be any ; not for-
H getting
[ 50 ]
getting my dear Friend in the true Faith, Ellen Sudbury, I
long to hear how (he and her Hulband doth.
So rejleth your Friend in the true Faithy
LODOWICKE MUGGLETON.
May 8, 1663.
I Ihould be glad to hear from you as foon as you can. My
Daughter Sarah and her Hufband remember their kind Loves
unto you, and fo doth Mr. Hatter, with many other Friends
unknown to you, yet remember their I^ovc to you.
A LETTER of the Prophet Lodowicke
Muggleton'j, to Mr. Richard Sudbury,
May 19, 1663.
Loving Friend^ Richard Sudbury,
1 Received your Letter, bearing Date the firft of May^
1661.
I am glad to hear that you are in Health, and more efpeci-
ally that you do underftand fomething more than you did when
I was with you, of the Form and Nature of God, and the Form
and Nature of the right Devil ; and the Difference betwixt the
Seed of Reafon, and the Seed of Faith, and the Nature of a
Commifllon.
The Knowledge of thefe Things when they are' funk deep
into the Heart, and do not remain only in the Head ; I fay
they will make you wifer than your Fathers, and will yield you
more Peace and Satisfadlion to your Mind, than all the Reli-
gions and Opinions in the World befides can do ; becaufe the
Knowledge of thefe Things, it gives a Peace which the World
cannot give •, nor no Righteoulnefs which is acted or wrought
by the Seed of Reafon, let it be ever fo pure, it is but the
Righteoufnefs of the Lawj and by the Deeds of the Law (hall
no Flelh bejuftified, but by the Righteoufnefs of Faith are we
juftified
[51]
juftified in the Sight of God, and hath Peace in God j and this
Juftification and Peace, it doth arife from the Seed of Faith,
which is God's own Nature, and this is that which is calkd in
Scripture the divine Nature of God ; where it is faid, fpeaking
to Believers, We are Partakers of his divine Nature: Now if
God hath a divine Nature, of Neceffity he muft have a Perron,
for there can be no Nature of God, Angels, Man, nor any
other Creature nor Thing, but it mufl: have a Ptrfon or Sub-
ftance ; now a fpiricual Subftance hath a Nature as well as that
which is Natural
So that God having a divine Nature, he muft needs have a
fpiritual, heavenly, and divine Subftance ; and according to
the Faith of the Scriptures, this Subftance of God is no other
but the Form of a Man, and this God- Man is no other hue
Chrijt Jefus, which is the Alpha and Omega, the Beginning
and the End, the Firji -and the Laft, he that was Dead and is
Aliie, and behold he is Alive for evermore. Neither can there
be any true Peace to any upon the Earth, but in the believing
it was God that poured out his Soul unto Death, and rofe agaiii,
and is now living in that fame Body ;, and the Faith in this
gives true Peace to the Mind here, and the Afilirance of eternal
l^ife hereafter, which can never be known but in and by a
CommiOion, this being the laft, and of the higheft Nature ;
which 1 am glad that you do confefs a Belief in, which is more
than I did think you would have done when I was with you, for
you being wrapped up and entangled with Jacob Bemon''s Prin-
ciples and Difciples, with a little Smatch of the Quakers, that
^ there would have been no Room for Truth to take Place in you ^
but I fee now it is otherwife, for now you would wifh to fee
me^ but when I was with you I could difcern no fuch Thing,
neither can I tell as yet whether ever I ftiall fee you again, ex-
cept you do come to London about fome Bufinefs. 1 fhall be
glad to fee you, but if ever I have any Cccafion to come
within twenty or thirty Milts of you, I fliall come and lee you.
1 underftand by your Letter that you are got into the Bifnop's
Court, that is a Thing that is common every where in the
Countries, but as for us at London, we are very quiet as to that j
fo People will forbear meeting, and pay Tithes and Taxes,
they may live quiet enough here ^ but I have been in Cambndge-
H 2 Jhircy
[5^ ]
Jhire and fpent the moft Part of this Winter, and they are cited
into the Bifhop's Court for not going to Church, and fome for
not baptizing their Children, as you are, but there is none of
this Faich that doth go, except one or two that are weak and
fearful, and loth to part with a little Money to preferve a
good Confcience free from Idolatry j but fome of our Friends
have been cited in very oft, and would not appear, but at laft
the Apparitors did arreft them with a Writ to appear at the
Quarter-Seflions, and there they were made to pay ten Shillings
a- piece, fo that thty could do them no further Harm for fix
Month's Time-, others again, if they did appear at the firft
Summons, they paid feventeen Shillings, and were difcharged 5
for it is only a Money Bufmefs.
Therefore my Advice to you is to give the Apparitor his
Fee ^ if you do give him fomething more than what is ftated by
their Laws, perhaps he will put out your Name, if not, ap-
pear at the Court, and pay the Charges of it ; for there ii> no
Oaths, nor any Thing elfe impoied upon you, but only pay the
Charges of the Court and be gone ; but if you let it run till you
be fufpended, that will be taken off for eight Shillings, for it is
only to get Money : Now there is fome Baptifts, and others,
that will not pay any Money at all, fo that they do proceed to
Excommunication : Now what the Event of their Excommu-
nication is I cannot hear, but 1 do advife all our Friends rather
to part with a little Money, for that is it that all Courts do look
for -, and fo preferve their temporal Well-being, and their
Confcience, free from Idolatry ; for Money is CJ/ar''s, There-
fore give Casfar the Things that are Caefar's, and God the Things
that are his : For all Tribute and Taxes which is laid upon the
People, by the Power of the Nation, whether it be the fpiri-
tual Courts fo called, or the Civil Courts, it is all C^^y^r's Tax,
and fo ought to be paid by all thofe that love Peace of Con-
Icience better than Money.
Therefore my Advice is that you would do as beforefaid, for
1 know a little Money will let you free in this Matter.
No more at prefent, but my Love to yourfclf. I reft
LODOWICKE MUGCLETON.
May 19, 1663.
A Copy
[53]
y^CoPY of a LETTER nsorttten by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, hearing Date from
London^ May the 19th, 1663.
"Dear Friend in the true Faith, Ellen Sudbury.
I A M glad to hear a few Lines from you, and though you
have not been well in Body, yet I perceive you have grown
more ftrong in the Faith of this Commiffion, and in the Af-
furance of eternal Life, which is the chiefeft and greateft Thing
that can be attained in this Life j which Faith of yours fhall
carry you up here in this Life, and not only fo, but according
to your Faith it jhall he unto you, for you /hall fee your God Face
te Face, in that Kingdom of eternal Glory. And this Faith
which you have in this Commiflion of the Spirit, is thai Earneji
of the Spirit which is the Evidence of Things not feen^ and the
Subjiance of Things hoped for. There is no knowing of God,
nor any Thing above the Stars, but by Faith, therefore without
Faith it is impoffible to pleafe God, neither can a Man pleafe
himfelf without Faith, for great and wonderful Things have
been done by the Power of Faith : And yet the Peace ol^ Mind,
and the Affurance of eternal Life, is greater than all. For the
Time was, when as I would have given the whole World if in
had been in my Power; nay, I would willingly have laid dowJi
my Life to have procured Favour with God, or to know my
eternal Happinefs, but could not ; but now eternal Life is
freely given me, made known to me, I am not fo willing to
lay down my Life as I was before ; for before, I thought to
procure Peace with God by Suffering, which could not be ;
but now, by Faith, I have obtained the Affurance of eternal
Lite without laying down my Life.
So that what I fuffer now it is from Life, and not to gain
Life, which all Men which have not this Faith do fuffer to
gain Life, and not from any true Life of Faith ; neither can
they fay the Life that they live is by the Faith of the true God,
as we can, for if God hath never a Perfon, (as they fay) there
C 54]
can be no true Faith at all : Therefore be not you difcouraged
becaufeof the Fewneis that believe or receive this Commifllon
of the Spirit ; for if there fhould be none but yourfelf in thofe
Parts, yet your Faith and Blefiednefs, which hath been declared
upon you, fhal) bear you up, and confirm you the more, both
of the Truth of the Scriptures, and of the Dodrine that is
held forth by this Commiflion ot the Spirit, for the Scriptures
are full of fure Examples ; here and there one, that did receive
a Prophet in the Name of a Prophet. And as for William
WatJon*s tempting of you to fpeak Evil of me, I know that
is the Nature of the Devil fo to do. And as for his going up
and down with Richard Farnefzvorth^s Letter, faying that fe
durft, and himfelf fpeak Evil of me, that belongs only to the
Devil fo to do, efpecially thofe that are damned by me •, for
it is not Richard Farnefworth*?, Letter, nor all the Men in the
World, and Letters, that can or fhall take off his Damnation
again. But if William Watfon do but read, or hear my Anfwer
read to Richard Farnejworth'' ^ Letter, he will have fmall Caufe
to boafl of that Letter.
I hope our Friend Dorothy Carter hath taken a Copy of ic
before now, expeding that fhe v;^ill fend it to you, though I
did not defire her fo to do when I fent it, yet I hope you have
it before you receive this.
Therefore let the Devil Watfon^ and all they that are under
the Sentence of this CommifTion, rage and do what they can,
they Ihall never take away that AlTurance of eternal Life from
you, neither (hall they deliver themfelves froin that Damnation
which I have pronounced upon them.
No more at prefenr, but my Love to yourfelf.
I refl your Friend in the eternal Truth,
LODOWICKE MuGGLETON.
A Copy
[ 55 ]
y^ Copy <?/ ^LETTER written by the
Prophet Lodowicke Muggleton, hearing
Date fro7n London, June 19, 1665.
'Dear and loving Friend in theeternalTruth^ Dorothy Carter,
I Received your Letter, bearing Date May the i8th, 1663,
and am glad to hear of your Htalth, and more e/pecially
of your Faith and Confidence in this Commiffion of the Spirit,
for that will make your L.iie both comfortable here, and happy
hereafter.
1 had given you an Anfwer before now, but that I was to go
into Kent at that Time when I received yours, and was there a
Matter of eight or ten Days j but now being at Home again, I
fhall give you an Anfwer to thofe Things oi moft Concernme^it
in your Letter.
The firft Thing is, I am glad your Daughter hath fo good
an Opinion of Richard Sudbury^ as to give Teftimony of his
Faith in this Commiflion of the Spirit.
Indeed 1 do find by his Writing, that he is very much en-
lightned in the Knowledge of many Things which this Com-
miflTion doth declare, to what he did when 1 was there: AJfo I
do fee by his Letters that there is Jove to Truth, which was not
in him then.
Indeed I did little expeft that ever he would have received
the Dodrine of the true God, and the right Devil, not in the
Love of it. But this 1 will fay, he will know, to his everlafting
Peace, the Difference betwixt Jacob Bemon's Dodrine and the
Dodtrine of this Commiflion of the Spirit, which he, nor no
other can do, but by Faith in this Commiflion of the Spirit.
1 hope he and his Wife are well, and thofe Friends that were
to be at your Houfe this Whitfontide.
Thefecond 1 hingis, that you and Mr. Frewierill are cited into
the Bifliop's Court, lor which you would have my Advice.
I fliall give you the fame Advice as I do all odier Believers
in the Countries, for they are cited into the Bifhops's Court
every where in the Countries j fome of the Believers do pay
their
C 56]
their Monies, and fo they proceed no further 5 yet they lye
liable to be cited again ev'ry Month, but I do not hear they are
lo extreme as to do it, for it is but to get a Crown or an Angel
a Year of you, that is all they look after j and if a Man be able,
he had better do it and pay it, for his Quietnefs-Sake, than to
ftand it out. Others again that are poor, are excommunicated
quite, and fo they remain, and that is as far as they Can go.
I do not underftand that the Bifhop's Courts have any fuch
Power not as yet to drain upon any Man's Goods for the
Charges of the Court, according to the old Law formerly they
had, but except the Parliament do revive and ratify that Law
a-new, they dare not put it in Execution : Elfe Excommuni-
cation can go no further than thus, that is to fay, you fhall be
caft out of the Church, fo that you Ihall not be Partakers of
the Ordinances of God, not as to receive the Sacraments ; and,
if you die, you fhall not be buried in the Church-Yard, nor
have Chriftian Burial, as they call it i and if you have any
Debts owing to you, you fhall not have the Benefit of the Law
to get your own.
Thefe, and fuch-like, are the Effeds of Excommunication j
therefo;e, in my Judgment, it is better to give them their Fees
now while it is but little, fo you can keep the Mind free from
Oaths and Worfhip •, it is better let them have fome of your
Money, for that is the World's God, for Money will buy off
Excommunication, Condemnation, and Worfhip j and all that
the Bifhop's Courts can do, or they aim at, is but Money, for
if you be damned afterward they care not, fo they can but get
your Money *, therefore you need not much trouble yourfelf
about that, for a little Money will deliver you out of that
Trouble.
We are very quiet here at London as to that, but only Taxes
go on more and more^ but, as for Worfliip, it is not here, fo
we do not meet nor negled paying of Tythes, we worfhip who
or what we will j the Caufe, I believe, is of the Sedary Party,
four for one, if not more, fo that it is impofhble for them to
bring the People to an Uniformity of Worfhip •, and for
watching of Schools, the Bifhop's Licence will hold good, for
there is a Friend of mine of this Faith, which did keep a
School before the King came in, but when the Bifhop's Courts
were
[ 57 ]
were fettled they would not let him keep School without a Li-
cence and that was a hard Matter to get without Swearing, or
going to Church : He went to the Secretary of the BiQiop*s
Court, being of his Acquaintance, and told hiai, if he would
help him to a Licence he would give him Content ; the Secretary
told him he could not well do it, except he would (hew himlelf
at Church, or fwcar. My Friend h\d he could not fwear,
nor go to Church, and if he could not do ic without thofe two
Things, he muft lay it down. So, at the laft, the Officer did
promife to get him one i and fo he did, without Swearing or
going to Church; it coft my Friend but fix Shillings and
eight Pence, and fo he left his Confcience free from Offence.
And becaufe you may fee that this School- Mafter is one of this
Faith, I have fent you a Letter of his, which he fent to me
lately, but I would have you fend it me again as foon as you
can -, he liveth near Cambridge, but it was at the BiOiop's Court
at Cambridge that he had his Licence.
And as for. that Evans at Nottingham, I do not know the
Man, neither was he of our Society, for I know all that have
been of our Society, and have flunk away > there is none of
them that dare fpeak Evil of that which they did formerly own,
neither was there ever any Families ruined by tollowing u=, but
many Families have beera upheld and preferved by us. How
is it poflible that any Families (hould be ruined by us, when
we never lay any Burthens upon any -, for my Part, all the
while that John Reeve was living, I never had Two-pence of
all the Believers in England, except it was of one Gentleman,
but have fpent many a Pound for the CommifTion-Sakc j for I
do believe I was above forty Pounds the worfe in my Eftate for
this Commifiion, for I did not live of the Gofpel, as the Apo-
files did, without Working ; I have been more true in that
Particular than ever any Apofble was, or ever any Quaker was,
for there cannot be fo many Speakers of the Quakers but they
muft be maintained by their Difciples, which 1 never was,
neither was John Reeve, for John Reeve's Wife and his Daughter
did get moft Part of his Living, for if he had got no more than
what was given him, it was but little, for he never laid no
Burthen upon any •, if they were moved to give him fometimes
IS. IS. td. or 2s. 6d. fo it was, he never compelled any,
I but
1 5^ ^ .
but they did it freely of themfelves, which could not ruin any
Family •, neither was he ever drunk in his Life, to rr.y Know-
ledge, for he was too innocent and fober-natuied a Man to b;
drunk: But I conceive this Evans is miftaken in the Man, I
believe it was John Reeve's Brother, for he, indeed, towards his
latter End, was grown a Drunkard and Sot, and, 'perhaps, this
Evans was of his Society, which was upon the Rant, and the
Ranters indeed did ruin many Families. There have been
divers others that have laid Afperfions upon John Reeve^ be-
caufe of his Brother's foolifii Pradlice ^ but, as for himfelf, he
was, in that Point, as a Child that weaned is i but no Body
can help People's believing of Lies, no more than we can help
believing of Truth.
Therefore let the Quakers believe what they will of John
Reeve, that will not deliver them from the Sentence which he
and I have pafled upon them ; and as for this Evans, but that
I think he is miftaken in the Man, I would have fent the Sen-
tence to him for his Lies.
And as for my coming down to fee you, I cannot poffibly
promife you at prefent, but I do think our Friend Mr. Hatter
muft go into Torkjhire about a Month hence at the fartheft,
and he doth intend to be one Night at Mr. Sudhury\, for that
is in his Way, fo that he cannot come to you, but I fuppofe
he will fend you Word when he will be there, fo that, if you
can, you may meet with him there, and, if I can poffibly, I
will come along with him, for I have a Defire to fee you all
over again i and the more, becaufe Mr. Sudbury hath given
fuch Teftimonies of his Faith in the true God, and his Defire
to fee me.
No more at prefent, but my Love to yourfelf, your Daughter,
and Elizabeth Smith, and all the reft of our Friends in the
Faith.
Tour Friend in the eternal Truth,
LODOWICKE MUGGLETOM.
A Copy
L 59 ]
^Copy of ^LETTER written by
the Prophet Lodowicke Muggleton, to
Mrs. Dorothy Carter in Chefterfield, bear-
ing Date from London^ July the i8th,
1665.
Dear Friend^
I Thought good to give you Notice, though lam uncertain
myfelf, but, I think, Mr. Hatter will be at Mr. Richard
Su3ury*s on W'ednefday Night, being the 23d of July^ and if
he does come, as I fuppofe he will, for he 'muft come then or
not at all, for he cannot ftay above a Day longer if he comes
at all ; and if he comes out on Monday or 'Tuefday, I do intend
to come along with him, but if he doth not come at all, I will
come myfelf the next Week after 5 but, if you can, be at Ellen
Sudbury*^ on TVednefday next, that you may fee Mr. Hatter,
for he goes no nearer you than Nottingham ; and if you do lofe
your Labour in feeing him, you may take Comfort in feeing
your Coufin Sudbury, for I cannot give the Certainty of ir,
yet I thought good to fend by the Poll this Saturday Night,
elfe I could net convey any Notice of it to you, for he muft
come at a Day's Warning, fo that no Letter could be conveyed
unto you, neither can he ftay at Ellen Sudbury*^ but one Night ;
and as for my ftaying with you longer than I did before, that
I cannot do, but 1 do intend to ftay with you about fo long
Time as I did before.
So being in hafte, I fhall take Leave, with my Love remem-
bred unto yourfeU, and unto your Daughter, and Elizabeth
Smith, and all other Friends. I reft
Tour Friend in the eternal 'Truths
Lodowicke Mucgleton.
I 2 J Copy
[ 6o ]
A Copy of a LETTER written by the
Prophet LoDOWiCKE Muggleton, to
Goodwife Wylds, William Young, and
Thomas Martyn, of Kent^ dated from
London, Auguft 27, 1663.
IUnderftanding that you three are fallen in your Minds
from that true Faith, and fpiritual Worfhip, which doth
belong to this fpiritul CommilTion, and fo have given up your-
felves to worfhip as the Priefls of the Nation do ; for I un-
derftani that you three do all go to Church, to fave yourfeives
from fuffering a little Damage in your outward Eftates, which
you will find contrary to your Expe6lations. 1 thought that
you had been very well fatisfied about that the laft Time I
was with you j but your Faith was not tried as it is now.
Yet you, Goody Wylds^ had no Intent to go to the publick
Worfhip; then, however, you did pretend unto me it was but
for the Trial of other Believers ; but now it doth appear
otherwife ; and Thomas Martyn could fay unto ycu, that you
fhould lofc your Peace, and be damned to the Grave's Mouth,
and yet he himfelf fhould do the fame Thing, there being at
that Time no Trial put upon him. Oh ! how ftrong is Mens
Faith v/here there is no Trial of it •, but that Faith which doth
endure the finery Trial to the End fhall receive the Crown of
Life.
But I perceive that you, becaufe you were blcffed by John
Reeve^ think you fliall not be damned, though you do bow
your Knee to Baalj or worfhip Baal : But 1 would not have
you fo ignorant as to think, that you can fhew yourfeives at
Church, to fave your Eftates, and yet not to worfhip a falfe
God. Is not all the Worfhip of the Nation fet up by Man ?
And if Man command you to worfliip, or elfe to pay your
Money, if you do obey to fave your Money, do you not
worfhip as the Nation doth ? And if the Worfliip of the
Nation be true, then the Worfhip of God in Spirit and Truth
(which
[ 6i ]
(which this Commiflion of the Spirit holds forth) miift be
falfe. For, deceive not yourfelves, you cannot ferve God in
Spirit and Truth, and give your Bodies to the Worfliip of the
Nation •, for where the Heart is, there is the Body alfo ; and
where tiie Body is, there is the Heart •, and it can be no otherwife :
Therefore do not blind your Eyes as to think that you may
fhew yourfelves at Church to fave yourfelves from Sufferings,
and yet own this Commiflion of the Spirit, you are mightily
miftaken if you think to do fo. But I have learned Expe-
rience by this your Fall, you Goody JVylds and 'Thomas Marlyn^.
which were the ftrongeft in Faith, Revelation, and Experience
in this Commiflion of the Spirit in all that Country, and yet
the leaft able to fuffer any Thing for it, nothwithftanding this
Commiflion of the Spirit hath freed you from Abundance of
Bondages and Entanglements which other Sefts do undergo ; a
Yoak which our Fathers, the Apoftles and Saints did undergo
in their Times. Thefe Things this Commiflion of the Spirit
hath freed the Believers of it from that Bondage, which all
other Se<5ls are under to this Day : And yet now there is a
little Trial, hew few is there that will hold out to the End..
And if your Faith cannot abide the Trial of lofing a little Money
or Imprifonment, what would you do if it were Death itfelf, as
all other Commiflions have fuffered Death for their worfhipping
of God, contrary to the Worftiip of the Nation > neither doth
this Commiflion lay fuch a flrift Law upon the Believers of
it, as Chrift did upon his ; for except a Man would forfake
Father and Mother, Wife and Children, Houfe and Land, for
his Sake, they were not worthy of him. But you will not for-
fake the Temptation of your Hufband, nor the other two the
Brawling of their Wives, for the Faith's Sake \ but you have
done much like unto Ahah 5 you have fold yourfelf to work
Spiritual Witchcraft, through the Temptation of your Hufband,
and their wicked Wives.
For this I fay to you, that Temptations will come, but happy
are they that are not overcome by Temptations j for our
Lord was tempted of the Devil, but not overcome. And fo
hath all Prophets, Apoftles, and Saints, been tempted by the
Devil.
[ 6a ]
Devil without, as well as by the Devil Reafon within. But
thofe as have overcome the Temptations of the Devil without,
and the Devil v/ithin, they fiiall come forth as Gold tried in
/ the Fire. But I perceive you three have been overcome by the
Temptation of the Devil without and within both. You, by the
Devi! your Hufband without you, and the other two by the Ser-
pents their Wives without them, with fome other By-ends,
which your Reafon the Devil did lay hold on, which have
overcome the Seed of Faith in you, and hath carried it captive
into Prifon, and hath made Shipwreck and Spoil of your
Faith i neither do I.think that you will ever be delivered into
that Liberty and Aflbrance of eternal Life as you had before;
for you have quenched the Spirit of Truth and Revelation,
which did run as a River of living Water in you : It will run
but little in you now, hardly to bear you up into the Affurance
of eternal Life ; for you know not what you have done in for-
faking the Worfhip of the Living God, and joined to the
Worfliip of the Nation. For if their Worlhip be true, then
this Worfhip we have profefled is falfe.
Again, did not this Commjflion of the Spirit deliver you.
Goody fVyldsy from all your Sins, which were more and
greater than ordinarily is committed by other People j and not
only fo, but your Faith in it, and Thomas Martyn\^ it made
you ftrong in Faith, Revelation, and Experience, above ail in
that Country. It was a Crown of Glory upon your Heads j
but you have pulled it off your Head, and trampled it under
your Feet, by bowing your Knee unto5^<^/, for you were much
like unto Sampfon for Strength.
For your Faith and Revelation in this Commiffion of the
Spirit did break all the Cords of the Philijlineh afunder^
that is, all the Arguments and Reafonings, which other Seds
brought from the Scriptures to bind you withal j but now
you are become like Sampfon, when his Hair was cut he was
like another Man, and fo had his Eyes pulled out.
So it is with you, you are become now like other Men,
for your Eye of Faith is pulled out, and your Eye of Reafon
will be pulled out Ihordy alfo^ fo that you will be as weak in
the
[ 63 ]
the true Faith as other Men, or any other Experience:
For the Devi] hath caught you faft enough now, he hath
got you to bow down to his Worlhip. Let it be out of
Hypocrify, or out of Sincerity of Heart, the Devil matters
not for that, you have yielded Obedience unto him, and you
wilJ have much ado to get out of the Snares of the Devil to
your Lives End, think*oJ/-it what you will; for it is a dan-
gerous Thing to fi(r<^ that Grace might abound, becaufe you
think you fliall no? be damned to Eternity for it, therefore
you will do defpite to the Spirit of Grace, fo that you may be
fet down, like prophane Efau, who fold his Birthright for a
Mefs of Pottage. What have you done lefs than he, who have
valued the Fears of the Lofs of Ibme of the Goods of this
World, more than a good Confcience, and Faith towards God,
which gives the Affurance of eternal Life, which I am certain
you will lofe the Senfe of? Neither will your Mefs of Pottage
be any bigger for what you have done, but rather the lefs ;
for it muft be as Cbrifi faid in another Cafe, he that is willing
to lofe his Life fhall fave it ^ fo, on the contrary, you that are
willing to fave your Mefs of Pottage, you fhall lofe it. For
I fay, it is hard for the Devil to get a Mefs of Pottage in this
World as it is for the Saint^ let them bow down e'er fo much ;
for you will fee, in a fhort Time, what Profit it will be unto
you in this World. Neither will you eat your Mefs of Pottage
with that Peace of Mind as you had before -, for this Art of
yours, it will be as Gall and Wormwood in your Pottage ;
k will be worfe than playing at Cards, and being drunk, or
all the Sins that you committed in the Days of your igno-
rance. For God was always more angry at IfraeVs wor-
Ihipping a falfe God, than any other Sin whatfoever ; be-
caufe other Sins were Infirmities of Nature, which Nature
cannot avoid, it being naturally prone unto it. But this bow-
ing down to worfhip that which you know to be falfe, neither
do you do it becaufe you own it to be Truth, but only thro'
flavifli Fear of fuffering fome Lofs in this World ; which
Thing is worfe feven Times than if you had owned it to
be the true Worfhip of God, as other People do.
Therefore
[•54]
Therefore do not deceive yourfelves, and count it your Li-
berty, as if you had more Liberty in Point of Worfhip, by
this Commiffion of the Spirit, than the Reft of the Believers
have •, for fome of the Believers of this Commiffion have
faffered more in their outward Eftates than ever you would
have done, yet they have thought themfelves happy in that
they kept their Hearts pure and undefiled from that Spiritual
Whoredom to worfhip a falfe God, or bow to the falle
Worfhip, contrary to tlie Faith they have in this .Commiffion
of the Spirit : For if all the Believers of this Commiffion of
the Spirit fliould do as you have done, it would be but a
vain Thing for them to difpute or plead for the Dodrine of
the true God, and the right Devil, with many other heavenly
Myfteries, which no other Forms of Worfhip do know. And
as you have been Inftruments to publifh and make known this
Doflrine, which Thing was a Crown of Honour upon your
Heads, but now you have done the greateft Difhonour to this
Commiffion of the Spirit that could be done; fo that your
Glory will be your Shame. For it will be but a vain Thing
for you to profefs any Faith in this Commiffion of the Spirit
any more i for I fhall never own you as I did before, neither
can 1 have that Love and AfFedtion for Truth's Sake, as I
had before-, neither do I care for ever feeing you any more.
"Yet I fhall bear the Shame of it, and though you fhould all
of you fall, fo that I ffiould be left alone, as Elijah was, yet
my Faith fhall bear me up.
And if you find the fame Peace as you did when you lived
in the Obedience of Faith of this Commiffion of the Spirit,
then hath God revealed no Truth unto me.
I fhall fay no more, but leave you to the Worfhip of the
Nation, and as fallen from the true Faith in the true God.
LODOWICKE MuGGLETON,
London, Auguji 29,
1663. One of the true lafi Prophets unto the true
God.
A Copy
[ 65 ]
^^•CoPY of a LETTER written by the
Prophet Lodowicke Muggleton to Chrifto-
pher Hill. September aj, 1663.
Loving Friend Chriftopher Hill,
I Received yours, with the Letter inclofed, wherein I per-
ceive that your Family is affiifted with the Small-pox.
It I fhould fay I am forry for it, it would not eafc you e'er
the more ; for thefe Things are natural to all, and falls all alike
to all. So that Time puts an End to all Difeafes, and to Life
itfelf : So that Death and Life is always at Strife one with the
other, and fo it will be as long as the World doth endure. But
when Time fhall be fwallowed up into Eternity, then (hall
there be no more Death to the Seed of Faith, nor no more
Life to the Seed of Reafon ; for Death (hall fwallow up the
Seed of Reafon*s Life and Heaven into that eternal Death. So
on the contrary, the Seed of Faith's Life Ihall fwallow up that
Death and Hell into eternal Life. For great is the Power of
Faith and the Power of Reafon. The one goes into the Power
of Death and Drunkennefs, and the other into the Power of
Life and Light eternal.
It is well, and 1 am glad you are fo ftedfaft in your Faiih,
notwithftanding the laft Proclamation. 1 wifli you may hold
out to the End, and not do as others have done, to put your Hand
to the Plough, and look back j that is, to worfhip God in Spirit
and Truth, according to the Faith of this Commiffion of the
Spirit, and then to turn back to the Worfhip of the Nation,
either to gain or fave a Suit of Apparel, which is but a Mefs
of Pottage. And as for you, Mother TVyld, if that were her
Excufe, as you have written, for her going to Church to try
their Spirits, and finding the Prieft to be a Devil, and therefore
ihe would not hear him any more j it is but a poor Excufe,
not fo good as Jdam*s Fig-Leaves were to cover his Naked-
nefs.
Now I cannot tell whofe Spirits (he went to try, whether
the Saint's Spirits, or the Devil's Spirits •, but let it be which
K Ihe
[ 66 ]
Ihe will, (he went the wrong Way to try Spirits: For if fhe
went to try the Devil's Spirits, it was that which they did defire ^
fo that the Devil tried her Spirit to make her fall down and
worfhip him, even as he did unto Chriji j fo that Chrijf- did
not try the Devil, but the Devil tried him. And if Chrifi
had yielded to the Devil's Temptation, as fhe hath done, what
would have become of us all, his own Faith and Power, and
the Faith of the Eleft ? There v/ouid have been Havock and
Shipwreck made of it, and the Devil would have been more
than a Conqueror, as he hath been in thofe three. And if fhe
did it to try the Spirits of the weak Saints, that was as much
as to tempt the Spirit of Truth. For when the Apoftle bad
the Believers in his Time try the Spirits, whether they were
of God, or no, it was not that they (hould turn back again to
the Worfhip of the Law, for to encourage the Devils, that
their Worfhip is right, and to weaken the Faith of the Saints.
This is not the right Way of trying of Spirits : They had better
have fet their own Faith to have been tried by the Devil's,
like Gold in the Fire. I am fure it would have yielded them
more Peace here, and more Glory hereafter, and as good a
Livelihood in this World as they will now have.
And as for her knowing the Prieft to be a Devil, fhe knew
that many Years before fhe came to own this Commiflion.
She need not to have gone to Church to have known that ; for
Ihe knew all the Priefts of the Nation, and of all Sorts, were
falfe, and not fent of God. And as for her Peace and Satif-
fadtion, I (hall let that alone : Yet this I am fure of, if Faith
hath not its perfed Work in the Soul, there cannot be that
perfed Peace. Neither did I flight her Faithfulnefs to this
CommiiTion, but did honour her upon that Account more than
all in that Country j which the Fall of her hath done more
Mifchief to the Commiflion of the Spirit, than all the reft be-
fides : For if flie and they had not been declared blefled by
John Reeve, 1 fhould not have mattered it fo much ; for I al-
ways had a great Refpedl to thofe which John Reeve did blefs,
in cafe I did approve of them. And it was well that Ciaxlon
was not declared blefled, either by John Reeve, or myfelf ;
if he had, I fliould not have excommunicated him for ever,
as now he is. But I lee what a Confufion there will be with
the
[67]
the Believers of this Commifllon when I am dead : For almoft
all thofe that di(-adhere unto John Reeve, are fome dead,
and many of the Reft fallen away from that Stcdfaftnefs of
Faith •, but bleffed and happy are they who hold out to the
End. She might have faid to bear it with Patience, had fhe
given no Caufe: For I do never ufe to write fo fharply without
a Caufe > for I was always naturally inclined to Moderation,
Patience, and Long-fuffering with fuch WeaknefTes in the
Saints, which I know John Reeve would never have done nor
borne.
But in Points of Worfhip, God himfelf, and all Prophets
and Apoftles, were angry at •, for that is as the Apple of
God's Eye : And all the Controverfy in the whole World,
Perlecution^ Killing and Slaying, all about Worfhip, from
Cain and Abel, in the Beginning of the World, even to this
Day, and to the End of the World, and fo forth.
Mr. Burton would have Goodman Miles to come up and
take fome Order about his Cyder j for he hath let his Houfe
to another, and that Man doth want the Room •, fo that he
will not let it ftand there. He takes PofTeflion of it next
^uefday^ therefore let him come as fuddenly as pofTibly he can.
So rejieih pur Friend in the true Faith,
LODOWICKE MUGCLETON.
K 2 J COPV
[ 68 ]
A Copy (t/'^LETTER written by the
Prophet Lodowicke Muggleton, to
Mr, Thomas Tomkinfon, of Slade-houfe,
in StafFordlhirCj hearing Date from Lon-
don, December 9, 1664.
Loving Friend Thomas Tompkinfon,
I Received your Letter, bearing Date, OEloher 2d, 1664,
with the Token. Alfo I have perufed your Letter, but
had not Time to give you an Anfwer before now to it ; neither
have I Time as yet, but becaufe I am to go into Camhridgejhire
before Chriftmas^ 1 (hall give you fome Lines for your Satif-
fadtion before 1 go, which are as follow :
I have taken Notice of fome Paffages in your Letter, which
I (hall give fome Anfwer unto.
The firft Thing is, Whether Chrijl did know himfelf to be
the only God when he was in the State of Mortality, or no ? -
You fay you cannot tell > yet the feventh Chapter of our Com-
miffion-Book doth fay he did : But Mr. Claxion, in his
Wonder of IVonders^ faith he did not know himfelf to be the
only God.
As to this I fay, it is not much material, whether Chrift himfelf
did know himfelf to be God the Father, or not, when he was in
the State of Mortality 5 but the Comfort and Benefit that will
redown to us 5 it is for us to believe and knowj that Jefus
Chrifi was in the State of Mortality, and is the only God and
everlafting Father. So that the Happinefs that will be unto
us, it is to know and believe that he is the only God, and
everlafting Father ; but whether he knew himfelf to be fo at
that Time, it is not much material. Yet it is my Faith,
that he did not know ; but my Happinefs is, that I know him
to be fo : And as for the Apoftles knowing him to be the only
,God, it is not much Matter neither 5 but that Happinefs that
is in the Faith in this Commiflion of the Spirit, is to know
more of the true God than they did.
You
[ 69 ]
You likewife fay, for the mod Part you pitch upon this Com-
miffion of the Spirit, and do begin to clofe in Faith with thofe
fix Principles which are treated on by me •, and further you
fay, you h ive had fuch Strugglings and Strivings in your Mind
about your former Worfhip, and until you could, in fome
Meafure, refolve to clofe with me, there was nothing but
Trouble and Vexation in your Soul.
Furthermore you fay you have gone to the Church by Fits j
but now you are refolved to leave it off, though you look 'for
nothing elfe but greai; Sufferings.
As to this I fay, it is well that you do, for the moft Parr,
pitch your Faith upon thefe fix Principles ^ and it would be
better tor you if you did venture your whole Soul upon them.
And as for the Strugglings in your Mind about Worfhip,
there could be no other Thing expedted-, for no Man can ferve
two Matters. For if the Worfhip of God in Spirit and Truth
be the true Worfhip, that will yield Peace to the Mind, as is
held forth by this CommifTion of the Spirit, then, of Neceflity,
the Worfhip of the Nation mutt needs be falfe, and fo produce
nothing but Trouble. For if the Worfhip of the Nation would
give Peace to the Mind, and the AfTurance of eternal Life,
then fhould I have found it when my Zeal was in it, and many
more that can experience it as well as myfelf, who have believed
in this CommifTion of the Spirit.
Further you fay, that, come what will come, you will ven-
ture your Salvation upon this CommifTion of the Spirit ; and
that you do feel thofe Strugglings, which you form.erly had
to ceafe.
Alfo you fay, be this Truth, or no, that we have declared,
you cannot help it •, but muft now, from that Seed within you,
venture upon it, in pitching your Faith upon this CommifTion
of the Spirit.
And further you fay, if it prove a Rock, then you fhall be
happy, and your Soul will ftand for ever •, and if I be a true
Prophet, then fhall you be fafe, and all thole that have believed
it.
To this I fay, it is well for you that there is fuch a Refolu-
tion wrought in you, as to venture your Soul upon this Com-
mifTion of the Spirit, come what will come. For this I fay
to
[70 ]
to you, that nothing venture, nothing have : For if there be no
Salvation in this, there was never none in any ; fo that eternal
Life is but a Thing ventured. For if God doth fpeak to a
Man, we that do not hear him fpeak, yet do believe that
Man fpeaketh Truth, who faith God fpake to him, we muft
venture our Salvation on his Words, elfe no Peace will arife
out of the Heart. This hath been God's Pradbce of old to
Prophets and Apoftles j and happy have they been that did
believe them, and ventured their Salvation upon their bare
Words.
And fo it is now by John Reeve and myfelf, we being
the laft two chofen WitnefTcs of God ; and whoever doth ven-
ture their Salvation upon this Commiflion of the Spirit:, fhall
not mifs of eternal Life, no more tl>an thofe did that d^jpended
upon Jefus Chriji himfelf •, fo that true Faith in the Thing will
make your Strugglings ceafe, as with Relation to eternal Sal-
vation ; neither can you, nor any other, help their believing
in it, but happy are thofe that are fo caught, and that venture
their Souls upon it, it will prove a Rock indeed, and fafe will
, thofe be who truly build upon the CommifTion of the Spirit,
in that they believe us to be true Prophets. We are as true as
Truth can make us i and it is by P'airh that I myfelf do ftand, and
it is by Faith that you, and all the Reft of the Believers do ftand.
For there is, nor can be, no furer Standing, as to Things of Eter-
nity, but by Faith : So that you that believe fhall fare as well as
I myfelf J and if any would be more fure than I myfelf, they muft
feek it where they can find it, which I am fure is no where to
be found, but in believing in them whom God hath fent.
You fay the Light of Life, which floweth from the Interpre-
tation of Scripture, you of late have tafted of, in that you have
believed us to be true Prophets ; and that is a true Commiflion
which hath proved to a refrefhing of Heart unto you, and fo
becomes Water of Life unto your Soul, and makes you to fee
the Truth of our Do(5lrine.
Aifo you fay, tho' your Faith be but weak, and your Know-
ledge but fmall, yet doth it put forth its Hand towards this
CommifTion of the Spirit, and is willing to make itfelf known
unto me, that io it may receive Refrcftiments from me, as it
hath already received fome Golden Oil, which doth fo chear
and
I 71 ]
and glad your Hearty that you would not part with ft for all
the World ; for you do perceive now that you do receive it in
the Love of it. So this 1 fay, that the true Interpretation of
Scriptures is Light and Life unto the Soul of Man. For the
Scriptures, when they were fpoken by Men who were infpired
by the Holy Ghoft, their Words were Spirit and Life ; and
the true Interpretation of them is as Water of Life unto thofe
that underftand them.
For the fame Spirit of Infpiration that fpake them, did put
Life into them, fo that no Man can truly interpret them but
fuch as have the fame Spirit of Revelation as thofe that fpake
them. So that true Interpretation of Scripture will be as Water
of l^ife, as the fpeaking of them was Spirit and Life: For in
the Scriptures is the AflTurance of eternal Life to be found, and
no where elfe ; only this, they muft have a true Interpreter,
which none can but thofe whom God hath chofcn for that
Purpofe. So that it will be happy for all thofe that truly un-
derftand the Interpretation of Scriptures, which I perceive you
do } which have yielded you fome Refrefhings of Heart unto
you, and your weak Faith may grow to be ftrong, and your
fmall Knowledge may come to be great •, and then will your
Refrefhings of Heart overflow, and continually fpring as a
River of living Waters. For the Seed of Faith is a Well
that is never dry when it is built upon a Rock j for when
a Commiffion doth fmite the Rock, by giving the true Inter-
pretation ot Scripture, there will come Water of Life out of
it i efpecially when it is received in the Love of it. As you
fay you do \ it will be as golden Oil to glad your Heart, and
Water of Life to quench the Thirft of Sin, which is of more
Value than -can be exprefTcd. , For there is no Balm but in
Gilead^ even a perfonal God-Man, Chriji Jefus, which none
could, or can, declare, but us the WitnefTes of the Spirit.
And happy will it be for all thofe that venture their Souls
upon the Declarations and Dodtrine of us, the WitnefTes of the
Spirit.
You further fay, before you did receive it in the Head, but
now fay you it goes down into the Heart •, and fo your Soul
begins to cleave to the Doflrine as to eternal Life, and to cleave
to me as the only Prophet to fliew the Way to this Life Eternal.
And
I 7^ ]
And in the latter Part of your Letter you fay you fhould be
glad if you might receive one Letter from me, but efpecially
to hear that your Condition is a Condition of Safety, which
would be more Joy to me than all the World's R.ches; be-
caule you believe me to be a true Prophet, and fo are able to
judge and difcern betwet^n Faith and Reafon.
As to this I {ball lay but little^ only this, I am glad even for
your own f^ke, that Truth did not only remain in your Head,
but is gone down into the Heart; which I make no Queftion
but it wiH take deep Root there, which will bring forth the
Fruits of the Spirit, even the Fruits of Faith, which is Love
to Go.i, Peace of Mind, Obedicnct tc his Worfhip in Spirit
and Truth, and unto the Aflurance of eternal Life, which is
no where to be fouiid now, but in tfie Dodrine of the true
God and the right Devil, which is hcla forth, and declared
by us, the chofen Wirnefles of the Spirit : Unto which you
have given fufficient Tcftimony ot your Faith in it, and that
yo do cleave to the Dodlrine and to me, as the only true
Prophet to fhew you the Way to eternal Life.
And as for your Condition being a Condition of Safety:
To that I fay your Condition is a fafe Condition ; and who-
ever buildeth upon this Rock, even this Commiffion of the
Spirit fhall never fail. And for your further Satisfaflion, that
your Joy may encreafe, and be eftablifhed to enable you to
fufter in the Day of Trial when it doth come.
I do pronounce you one of the Bleffed of the Lord, both
in Soul and Body to Eternity, which is of more Peace than
the Tongue of Man can exprefs.
PVritten hy ine,
LODOWICKE MUCGLETON.
The Prophet of the Mofl: High God, the Man Chrijl Jefus
in Glory. December 9, 1664.
And as for the Book I am about, it will more wonderfully
open the Godhead of Chrifi, than all that hath been faid be-
fore by us, with many other myfterious Things opened in the
Book
. [73 ]
Book of the Revelation, which were not made known to us
before, even almoft all the chief Heads in the Book of the Re-
velation, except thofe that I have treated on already $ but I
fuppofe it wiW be towards Eajler before I can accomplifh ir,
and when it is ready, you and your Brother (hall hear of it.
And in the mean Time my Love to your Brother.
LODOWICKE MUGCLETON.
y^CoPY o/^ LETTER, written by
the Prophet Lodowicke Muggleton, to
Mr. Charles Cleve, Mr, Thomas Parke,
Mr. Francis Hampfbn, all of Cambridge,
hearing Z)^/^ April 24, 167 1.
Loving Friends in the true Faith, Charles Cleve, Thomas
Farke, and Mr. Hampfbn,
IUnderftood, by Mr. Hampfon, that you three are in fome
Trouble, and like to be in more for nor going to Church.
Alfo I perceive, you are difputing and reafoning among your-
felves, whether you may not go to hear Common Prayer once
or twice, to fave yourfelves from Sufferings, feeing you do not
deny your Faith, neither do you fuaer tor your Faitii, only
you would have my Judgment in it.
Firji, As to this, my Judgment is. That I cannot confent to
any fuch Thing j for you may as well go twenty Times, or al-
ways as once : For, if the Image of Baal be fet up, and you
bow your Knee before him once, you may as well do it always.
Alfo you mufb mind this, that there muft be fome Witnefs
that you bowed your Knee to Baal^ elfe your Suffering will be
neverthelefs. For to hear Common Prayer at your own Church
is Part of Worfhip to God, and it is the Image fet up in Eng-
land for all People to bow to and worfhip ; therefore con-
fider what Privilege this Faith hath given you, and what Suf-
ferings it hath freed you from, in that it gave you Peace ot
L Mil-',;
[ 74 1
Mind as to your eternal Happinefs ; it hath freed you from for-
mal Bondage of Worfliip j ic hath delivered you from being tied
up to Meetings, as all others are : It hath preferved you from
thofe Sufferings, which have coft many one their Lives: It hath
given you Liberty to pay Tithes, and to defend yourfelves by
Law, to keep yourfejves from Imprifonmenc and Sufferings.
You have only been tied up to do juitly between Man and
Man^ to the utmoft of your Power, and to worfhip God in
Spirit and Truth.
Only now you muft confider, it is one Thing to worfhip
Baal by CompuUion, for fear of Sufferings ; what do you elfe
but to take the Mark of the Beaft in your Right-hand ? And al-
ways, when you look upon the Palm of your Right-hand, there
you will fee the Mark of the Beaft ; for it will be printed in
your Minds, and the Remembrance of it will remain to your
Lives End. And who would defile a pure Confcience for
fear of fuch a (light Suffering as this ? For it reacheth not to
inflid any Punilhment upon the Body ; neither is there any
Refiftance unto Death, as hath been in other Times for fmailer
Matters than this. Alfo confider thofe three Believers in Kent,
who had the Bkffing of John Reeve ; yet they, for fear of
Suffering and Prefumption together, becaufe they had the
Bleffing, they fiid, they could not be damned to Eternity. So
they bowed down themfelves three Times (that is, at Church
to Baal) and then gave over. But what hath been the Effedh
of it ^ Since nothing but Croffes, Sicknefs, Weaknefs,
Poverty and Beggary hath, and is ftil), the Fruits that Adion
hath brought forth ; befides, the Author of Hope is eaten over
with Ruft in them. Alfo confider that loving and good
Man Dovey at his Death ; did any Thing trouble him but his
going to Church ? Poor Man, he loft his Peace by it •, though
I am perfuaded the Man will be happy, becaufe he was true
to the Commiffion- but it would have been better for him to
have had eternal Life abiding in himfelf, and I Ihould have
been more joyful alfo. And if you fhall reafon in yourfelves,
that fome that own this Commiffion, and look to be faved by
it, and yet can, and do go to Church to fave themfelves, as
Phillip fFilliams and Goodman Singleton.
To
[75 1
To this I anfwer and fay, It is to be confidered, that thefe
Men were never off from the Church, becaufe of one Office or
other in the Parifli where they lived, and therefore were under
the more Snares ; and therefore, as Chriji faid, the more hard
for a rich Man to enter into the Kingdom of Heaven j indeed
they have been Men that have been rather for Truth than
againft it, and fo I have had a Love for all fuch Men as the
Lord himfelf had alfo. I know it is poflible with God,
though not with Man, to make a rich Man venture all his
Riches to worfhip God in Spirit and Truth, and to forfake
all idolatrous Wordiip, in Hopes of everlafting Life ; but it
is impoffible with me, that am but a Man,, to do it. For let
not Men deceive themfelves, it is not Half the Heart for God,
and the other Half for the World j for God will have the
whole Heart, or none. And he that feeketh to fave his Life
by a falfe Worihip, or wrong Means, fhall lofe it 5 and vvould
you be contented with fuch a Faith as theirs is, to give one
Half of the Heart to God, and the other Half to the World ?
I tell you, God will have all the Heart, or none. And a Man
fhall know in himfelf whether he hath given God his whole
Heart, by calling up what it will coft him. And if he is willing
to give all that he hath for Truth's Sake, if it be required j
for the whole Heart carries all along with it -, then fhall he
have his Heart given him again, and ail that he hath loft for
his Sake, fliall be given him again in this Life, and in the Life
to come Life everlafting. And except this be, a Man cannot
have the perfedt Affurance of eternal Life abiding in him';""
but (hall have fometimes Hopes and fometimes Fears. Alfo
this you are to confider, that you have been kept inno-
cent and pure, and have not committed fpiritual Fornication
thefe many Years, and would you now defile your Confcience
with Idols? Oh! Let your Faith be ftedfaft, and have its
perfe6l Work in your Souls, and hold out to the End, that
you may receive the Crown of Life, which God (hall give you
at that Day, which will not be as an Hour unto you after Death
before you are in PofTtfTion of it.
1 would advife you not to appear, for you will be condemned,
arid then your Caufe will be the worfe ; but keep out of the
Way at Seffions^Time, and if you be arrefted afterwards, go
L 2 10
[ 1(> ]
to Prifon, and never put in Bail for your Appearance j if you
do, your Caufe will be far worfe. And as for Thomas 'Parke
being a fmgle Man, he may keep out of the Way all this
Summer -^ perhaps by next October Things may alter. And as
for Charles Cleve^ it he find, when he is in Prifon, that there
is no getting off without his utter undoing of his Family, and
deftroying the Peace of his own Mind; let him caufe all his
Goods and Eftate to be fold, and do what he will with it, and
let his Wife and Children be all turned upon the Parifh, and
let him live in Prifon himfelf : For, if he go to Prifon uncon-
demned, he fhall have full Power to fell his Goods, and do
what he will with them j but if he be condemned by a Court,
then he cannot, but they will fieze upon his Goods ^for fuch a
Parcel of Money as they have judged him to pay, and take
twice as much Goods. And as for Mr Hampfon, he being
better able in the World than you, let him keep out of the
"Way in SelTions-Time, though he do lofe Trade for a litde
Seafon, except he can employ one that he can entruft the while i
and if he be arretted afterwards, let him put in no Bail to
the Serjeant. If a Bribe will not ferve them, let him go to
Prifon, and he will come off for a great deal lefs Charges,
being not condemned by a Court, and fave his Confcience
from any Engagements ^ but if you are not able to endure a
Prifon at all, then I cannot tell what to fay to you, but muft
leave you to your own Heart's difpofing.
This is the befl Advice I can give you to fave yourfelves
here, and keep the Peace of your Minds : For I cannot pro-
mife to free you from all Troubles.
Tour Friend in the true Faith,
April 24, 1671.
LODOWICKE MUGGLETON,
-<^Copy
[ ^7 ]
A Copy of a LETTER, fent by
the Prophet Lodowicke Muggleton, to
Cork, in Ireland. Being the Sentence of
Damnation upon 26 ^^aliers there.
Cork, /« Irel.ind, the nth o/" July, 1673.
AT the Quarterly Meetings of Quakers, they have drawn
up a Declaration, or Teftimony, in the Behalf of all the
Quakers, againft John Reeve and Lodowicke Muggleton 5 where-
unto Six and Twenty Quakers have fet their Hands, as a
Teftimony againft Reeve and Muggleton.
^he true Copy of this le/iimony, as it came to my Hands, is as
followeth, viz.
The God of eternal Glory, who, by the Arm of his Jiving
Power, hath in thefe latter Days of the World, gathered a
Remnant to himfelf, and brought them into Fellowfhip and
Acquaintance with him } in whom he hath poured out of his
Holy Spirit, according to his Promife, as the Prophets and the
holy Men of God in Ages and Generations paft, whereby they
are enabled, with an infallible Difcerning, (as in his holy Co-
venant and Council they abide) to try the Spirits that come
into the World, whether they be of God or not.
And whereas there is a Spirit, that hath come forth into the
World, and lain lurking in fecret Places for a Seafon, and
now begins to enlarge itfelf, by the erroneous Dodlrines of
John Reeve and Lodowicke Muggleton fetting forth themfelves
to be the two laft Witneffes ot the Commiffion of the Spirit ;
the former of which is dead, and the latter, named Lodowicke
Muggleton, furviving, hath prefumptuoufly arrogated to him-
felf the Power of Bleffing and Curfing, and that irrevocable to
all Eternity. Alfo that he, the faid Lodowicke Muggleton^
is the only Interpreter of Scripture in the World, and the
only and alone Judge what (hall become of Men and Womea
after Death 5 neither Ihail they whom he damns fee any other
God
• C 78 ]
God or pudge but himleif. And that he knows more of
Ipiritual Things than ever Prophet or Apoftle did fince.the
Beginning 0f the World •, and feme of whole Principles, ex-
afliy taken out of fome of their own Books, hereafter
follow, viz.
John Reeve fets forth, in his Book, called 'tranfcendent
Spiritual Treatife, That, Feb. 3, 4, 5, 1651, God, whom he
faith is above the Stars, fpake to him by Voice of Words,
faying, I have given thee Underftanding of my Mind in the
Scriptures above all the Men in the World ; and alfo faid,
I have given thee Lodowkke Muggleton to be thy Mouth. And
Page the 5th, the faid Reeve, Page 32. Elias was exalted upon
the Throne of Glory for a Moment, to reprefent the Perfon
of God the Father, and he was made the Protedor of my God,
when God becanie a Child. And it was Elias that filled the
Lord Jefus with thofe great Revelations of his former Glory,
that he poffcffcd in the Heavens, when he was the eternal
Father. And it was Elias that fpake thofe Words from Heaven,
faying. This is my beloved Son. And the faid Reeve affirms,
That if a Man had no Sin in their Bodies, they might live and
die, and naturally rife again by their own Power, and in their
own Time, as the Lord of Life did.
Pag. 33, John Reeve and Lodowicke Muggleton, in their
Book called, J Divine Looking-Glafs, on that Scripture, faying.
The Lord faid unto my Lord, fit thou on my right Hand j and
that is to fay, then the everlafting Father fpake to himfelf.
Pag. 46, Lodowicke Muggleton, in his Book called, The Neck
of the fakers broken, faith. You can never know Chrifl, nor
rhe Father, nor the Holy Ghoft, by the Words of Scripture,
nor the Light of Chrift within you, without an Interpreter,
there being none in the World at thi? Day but myfelf, as in
Rag. IS' P^Z* 45- ^^^'^j ^ ^"^ ^^'^^ ^ ^^ know more in fpiri-
tual Things tnan ever Prophet or Apoftle did fince the Begin-
ning of the World. And, Pag. 47, he faith, I am the only
and al'one Judge what fhall become of Men and Women after
Death; neither fhall thofe that are damned by me fee any
other God or Judge but me. Pag. 15, he faith. And what
Perfon foevcr we determine Judgment upon, it is lo, and there
is no revoking of it. Pag. 53, he faith, Though Qhrift be the
Truth
i 79 1
Truth and the Life ; yet I am the only Declarer what this
Truth and Life is : And though Chriji be the Door ; yet I
have the Key given me to open the Door to Life eternal.
And forafmuch as a faife Rumour hath been fpread abroad,
that we, or fomeof us, whofe Names are hereunto fubfcribed,
have received the Doftrines and Principles of the aforefaid
Reeve and Mugglelon-, whereby fome honeft-hearted may feem
to ftumble and ftartle : We therefore, the People of the Lord,
called Quakers, at a general Meeting in Cork, for the Province
of Mtinfief\ have very ferioufly^in the Council of God, weighed
and confidered the Principles and Dodrin^s of the aforelaid
Reeve and Muggleton^ and the Spirit from whence they flow
and do, in the Name and Authority of the Holy Spirit of
Truth, deny that Spirit, as the Spirit of Error, and give our
Teftimony againfl the fame, warning and admoniSiing all
People in the Fear and Dread of the Lord God of Heaven
and Earth, to turn from it, and avoid it. The 19th Day of
the fourth Month, 1673.
Let this be read in the publick Meeting in the City of Cork,
and the fame to be recorded in a Book to ftand as a Tefti-
mony againft this blafpheming Spirit for Ages and Genera-
tions to come.
The Names of thofe that fubfcribed to this Paper, are as
William Morris.
PFilliam Edmondfon.
Robert Sandham.
PFilliam Edwards,
John Fennelh
Thomas Wight.
John FoJJage.
Francis Rogers.
John Bur negate.
followeth, viz.
George Pattefon.
John Gettas.
James Dowlyn.
Thomas Alley.
William End.
Phillip Dymond,
Chr. Pemiricke,
Dan. Savery.
War, Phillips.
Thomas TVhedden,
Jafper Treyos.
William Hawkins.
John Hammond.
George Negnoe.
timothy Thohoymouth.
Richard Berry.
Arthur Johnfon.,
The
. L s^ J
T^he Anfwer of Lodowicke Muggleton, to
this Paper as followeth,
IS H A L L feparate the Quakers Words in their Paper
from thofe Words of Reeve and Muggleton, which they
have picked out of our Books, being all in Print already, ic
will be needJefs to repeat them overagain.
Therefore I fhail only give Anfwer to thofe Words of the
Quakers, which thefe 26 Perfons above- written, have fubfcribed
their Names in the Behalf of all the Reft at their general
Meeting at Cork.
The Words of Concernment in their Paper I have divided into
fix Heads, which are all their own Words •, but as for the Reft of
their Paper, being Reeve's and Muggleton*^ Words, as they have
picked out of their Books already, and will remain upon Re-
cord to the World's End, and to Eternity, both upon the Souls
and Bodies of them which truly believe in this Commiflion of
the Spirit, who are bleffed, and upon the Souls and Bodies of
all thofe that have adually defpifed and blafphemed againft
the Do6lrine and Commiffion of the Spirit, declared by Reeve
and Muggleton^ who are curfed by them.
Therefore 1 fhall dired my Words only to the 26 Perfons
above written, that have fubfcribed their Names to this Paper,
and not to the whole Affembly that profefleth to be Quakers,
thoucrh you fay you fubfcribe your Names in the Behalf of all
the Quakers. But I ftiall deal more juftly in my Judgment
than you Quakers do in your Judgment ; for Fenn^ and other
Quakers have not only given Judgment againft me, but upon
all thofe that believe me. But 1 (hall do by you as I have al-
ways done, fet my Face againft none but thofe that are found
in adlual Tranfgreffion of Blafphemy againft the Holy Ghoft ;
for whoever defpifeth us, the Wicneffes of the Spirit, defpifeth
God that fent us. And if you had lived in the Days when
Chnjl was upon Earth, you would have faid as much to him
as you do to me,
I. fh%
[8r ]
I. Firji^ The Quakers fay, the God of eternal Glory,
who, by the Arm of his living Power, hath, in this latter
Age of th^ World, gathered a Remnant to himfelf, and
brought them into Feilowfhip and Acquaintance with him j
in whom he hath poured out of his Holy Spirit, according
to his Promife, as the Prophets and the holy Men of God in
Ages and Generations pad, whereby ihey are enabled, with an
infallible Difcerning, (as in his holy Covenant and Counfel they
abide) to try the Spirits that come forth into the World,
whether they are of God or not.
MuggUton's Reply, That the God of eternal Glory is not
the Quakers God j why ? Becaufe he hath a fpiritual Body,
Form and Shape, like Man, therefore faid to make Man in his
own Image and Likenefs j therefore it is that Angels, and
all other Creatures in Heaven, do give Glory, Praife, and
Honour to the Perfon of God their Creator. For this I fay,
there is no Honour, Praife, and Glory can ht received by
the Creator, except he hath a Body diftindt of his own-
neither can any Creature, that hath Life in the Body, afcribe
Honour and Glory, but to a perfonal God, that hath a Body
of his own. But the bewitched Quakers, through their Igno-
rance and Blindnefs of Mind, do praife and magnify an Infi-
nite Spirit without a Body, that cannot be feen, nor compre-
hended by Angels, nor Man, nor no other Creature. So
that the Quakers are the abfolute one alone People, that are
Jed and guided by the Spirit of Anti-Chrifl in this laft Age,
who deny both Father and Son to have a Body j for they
have imagined the Spirit of God and the Spirit of Chrif]: to
be all one Spirit, as is moft true; they are but one Spirit:
But they have imagined likewile, that this one Spirit hath never
a Body of its own ; therefore the Quakers People are abfolutely
of the Anti-Chriftian Spirit, that denieth the Godhead Spirit to
have a Body of its own. For this I fay, a Spirit hath no
Exiflence no where without a Body, but is a meer nothinc^ at
all. And this imaginary God, a Spirit without a Body is'^the
Quakers God of eternal Glory, which they worlhip, even a
nothing at ail, but a God of their own Imagination : So that
their Feilowfhip and Acquaintance is only with fuch a God
as they have imagined ; a Spirit without a Body is the Quakers
M God
[8z ]
God of eternal Glory ; and this God, an infinite Nothing, hath
poured out of his unholy Spirit of Imagination of Reafon upon
tiie People called Quakers, fuch a Spirit, which hath enabled
them to defy the Living God, that hath a Body of his own in
Heaven, above the Stars. And this imaginary God, a Spirit
without a Body, hath given the Quakers Difcerning and Counfel
to fight againft the true God, that hath a Body, and to blaf-
pheme againft him and thofc he fends : So that the Spirit of
Reafon, the Devil, in the Quakers, think they can try the
Spirits, whether they be of God, or not, yet Stone-blind, and
know not the true God.
2. The Quakers fay, And there is a Spirit that hath come
forth into, and Jain lurking in fecret Places for a Seafon, and
now begins to enlarge itfelf, by the erroneous Do6innt& of Job ft
Reeve and Lodowicke Muggleton^ as they call them.
Anfwer. That this Spirit, that hath come forth, which you
fay hath lain lurking in fecret Places for a Seafon, it was the
Spirit of Chn!i^ the only wife God, that hath a Body now in
Heaven, which you Quakers fo defpife, that did authorife
John Reeve and Lodowicke Muggleton^ to declare againft that
Anti-Chriftian Spirit that reigneth in the World in all Pro-
feffions of Religion i in that every Man, by Nature, is ignorant
of the Form and Nature of the true God, and that God made
Man in his own Image, in refpefl of his bodily Shape and
Likenefs, as well as hjs Soul. But all Mera, by Nature, being
blind in fpiritual Things, as we ourfelves were, have imagined
and framed to themfelves a God that is not, only a Spirit with-
out a Body. And this dark Apprehenfion of God hath taken
fuch deep Root in all Mens Hearts by Nature, it being an eftab-
lilhed Dodrine in the World above thefe looo Years, even
from one Generation to another. And the Caufe why this utter
Darknefs hath remained upon all Men, as well upon the
Elefl as upon the Reprobate, is, becaufe God hath not fent
one Man, by Commiflion, to declare the true God this many
hundred Years, until now, in this laft Age of the World, he
hath fent Reeve and Muggleton. And that hath been the Caufe
the whole World hath been over-fpread with this Conceit, that
God is an infinite, formlefs Spirit, that hath no Body, Form,
or Likenefs of his own. But Reeve and Muggleton were fent
forth
[83 ]
forth by the Authority of this God, that hath a Body of his
own, to try the Spirits of all Profeflbrs of the Scriptures in the
World J which we have tried, and we do perfedlly know the
Height and Depth of every Man's Faith in the World in
fpiritual Things concerning his God. And by this fpiritual
Knowledge of God, his Form and Nature, we know the
Forms and Natures of all Things elfe, in Heaven above, and
in Earth beneath -, and in thcTrial of all Mens Religion, we
have tried by what Spirit the Quakers are come forth in, and
we find, by the Knowledge of the Scriptures, and by the Faith
of the Prophets and Apoftles, that the Quakers People are car-
ried forth, by the Spirit of ^nti-Chriii^ with an imaginary
God, a Spirit without a Body. And that there are no Pro-
fefTors of Religion in the World fo abfolute Anti-Chrid as the
Quakers People are. To be plain, the Spirit, which they call
God, or Chnjiy or the Light of Chrijl within them, is nothing
elfe but the Imaginations of Reafon, the Devil in them, they
finding the Law written in their Hearts, their Thoughts accu-
fing and excufing, they do imagine this Law to be God ; and
this Law hath never a Body diftindt from Man. Therefore
the dark Imagination in the Quakers Hearts doth think, that
this Law, written in every Man's Heart, muft needs be God.
This is the Quakers God, that hath never a Body of his own,
but Man's Body to dwell in : But this God of yours within
you will prove your only Devil to torment you to Eternity.
And whereas you fay, this Spirit, meaning Reeve and Mng-
gleton^ hath been lurking in fecret Places for a Seafon.
To this 1 fay. It hath been almoft as openly declared as
the Quakers Spirit hath, and almoft as long it hath appeared in
this laft Age of -the World, for Matter of Time, as the
Quakers Anti-Chrijiian Spirit hath appeared. It is almoft 22
Years fince this CommifTion of the Spirit hath appeared •, and
the Spirit of Anti-Chrijl in the Quakers hath appeared but few
Years more. And when Reeve and Miiggleton did appear at
the firft, this Declaration and Dodrine was fir more publick
than the Appearance of the Quakers ^ why ? Becaufe we wrote
our Faith, Dodrine, and Commillion, and printed it to the
World, whereby the People took more publick Notice of us
than of the Quakers -, for at that Time, there were but few
M 2 Qiiakers
C 84 ]
Quakers of Note •, neither did they print any Thing of their
Faith and Dodrine, what they would have People to believe ;
and I fuppofe, that, if the firft Book the Quakers wrote to
vindicate the Principles of the Quakers Dodrine could be
produced, it would not bear fo long a Time as Reeve^s and
Muggkton^s Commiffion-Book doth. But however, the Quakers
at that Time had Witchcraft-Fits, which did rather fright the
Beholders of them than inform their Judgments. But fince
that, Mugghton hath caft out that Devil out of many of them,
by the Sentence of Damnation upon the chief of them : So
that it hath eafed the whole Body of the Quakers of thofe
Witchcraft-Fits, that vvere formerly very rife in the Quakers
People; fo that now there is hardly a Witchcraft- Fit can be
procured amongft them. So that this Spirit^ i\\2Lt Reeve and,
MuggletonyNtxt guided by, hath not lain lurking in fecret Places.
For 1 do believe, that we have written and printed, if it were
poffible to gather them all together, in publick, more than moft
of the Quakers in England have written ; however, our Books
trouble the World more than any Quakers Books do whatfo-
ever. Likewife we were publick enough twenty Years ago with
you Quakei:s, when we gave Sentence of Damnation upon four
of your chief Leaders, if not the firft Broachers of the
Quakers Anti-Chrillian Do6lrine, ^1%, George Fox, the Elder
and Younger, both, Francis Howgell and Edward Burr oughes ;
thefe F''our as I remember, were the firft Quakers that were
damned for denying that God hath a Body of his own, diftind:
from Man, and all other Creatures. So that you Quakers have
the leaft Caufe of any People whatfoever to fay, that this
Spirit hath lain lurking in fecret Places j for this Spirit hath
had more Power over thofe People called Quakers, than
any other People whatfoever. So that you Quakers, of all
People in the World, have the leaft Caufe to fay, this Spirit
hath lain lurking in fecret Places. Indeed, we have not
followed the Pradice of you Quakers, to compafs Sea and
Land to gain Profelites, as many of you have, and you have
made them twofold the Children of the Devil than they were
before, in that they are more hardened, and more uncapable
to underftand the l^'iyftcy of the .true God becoming FJefh,
and the Devil becoming Flefh.
And
[85]
And whereas you fay, Now it begins to enlarge itfelf by
the erroneous Dodrines of John Reeve and Lodovoicke Mug-
gleton^ as you call them.
To this I fay. The Anti-Chriftian Spirit in the Quakers
hath enlarged irfelf very much within thcfe fifteen Years, which
hath been the Caufe that the Spirit of the true Chy'ijl in us harh
enlarged itfelf, in Oppofition to the Spirit of Anti-Chritl, in
tht: Quaker, and more efpecially fince 'John Reeved Death •»
for in his Time, there vvere but few Quakers in Comparifon to
what are now, and little Notice taken of them in his Time •, but
fince they have encreafcd and multiplied exceedingly : Rut
fince Mug^leton began to oppofe them, by writing againit
their bodilels God within them, it harh put a great Scop to
them j and not only fo, but this Docflrine of Reeve and Mug-
gleton hath delivered many innocent Souls out of the Snares of
the Quakers, which leadeth Men to eternal Perdition, which
denieth the Body of the Lord of Life to be without them. Be-
fides, the Spirit did not lurk in any fecret Place, when I wrote
to Edward Bourne^ Samuel Hoolon^ JViliiam Smith, Thomas
1'aylor, and feveral others, which is near twelve Years ago,
wherein they were damned to Eternity for defpiling that
Dodlrine you call erroneous } and ever fince that Teeter to
Samuel Hooton and William Smith, 1 have not been fufFered to
lurk in fecret Places. For you Quakers have caufed me to
be the publickeft Man in the World ; witnefs that Richard
Fame/worth, 'Thomas Taylor, George Fox^ Ifaac Pennington^
as may be feen in the Neck of the fakers, broken^ and in
Foxe's Looking-glafs, and the Anfwer to Pennington ; be-
fides Letters to other Quakers, more than 1 can remeniber ;
befides the Interpretation of the nth of the Revelations, and
the whole Revelations^ and the Interpretation of the Witch of
Endor.
Thefe Things do manifeft, that I have not lain ftill in fecret,
but do maniteft me to be the mod publick Man in the World
in Spiritual Things ; becaufe I am not only hated of you
Quakers, but am hated of all the Speakers and KJinilters of
ail the feven Churches of Europe, befides Thoufands of their
Hearers j fo that it is an impofTible Thing, that I fhould
^have Iain in any fecret .Place. And this Hatred hav.^ we
procured
[ 86 ]
procured of all People in the World, for no other Caufe at
all, but for declaring this Dodlrine, which you call erroneous,
and the Authority of our Commiffion, given by Voice of
Words from the Lord Jefuh Chrift, the only wife God, who
hath a glorious Body, in the Form like a Man, of his own ;
as we have written in the Tranfcendent Spiriltml 'Treatife^ when
God gave this Commiffion, in the Year 1651.
^. Thefe Quakers fay, Forafmuch as a ialle Rumour hath
been fpread, that v/e., or feme of us, whofe Names are here-
under fubfcribed, have received the Dodrine and Principles
of the aforefaid Reeve and Muggkton^ v; hereby fome Honeft-
hearted may feem to ftumble and ftartle.
Anfwer. If fuch a Rumour hath been fpread, and it was
falfe, the more will be your Mifery. And you that have fub-
fcribed your Names as a Teftimony that you have not received
the Doctrines of Reeve and Muggleton^ but have utterly denied
it, in fubfcribing your Names as a Teftimony againft it ; I
fay, it would have been good, if nt)ne of you had been born ;
for in denying thofe Doctrines, you have denied us ; and in
denying us, you have denied the true God that fent us ; which
hath given me juft Occafion to give Sentence of Judgment
upon all you that have fubfcribed your Names.
And whereas, you think by this Means that you have
removed the ftumbling Stone out of your Way, that the
Honeft-hearted might not ftumble and ftartle, and that you
might eftablifh you Anti-Chriftian Principle the more furcj but
ycu v;iil be prevented j for God hath laid this Dodlrine and
Commiffion, vi^hich you deny, as a ftumbling Stone in Sion. So
that many of you Quakers, and others, fhall ftumble at this
Stone, and lall, and never rife again ; but there are fome of thofe
People that fliail be preferved from ftumbling at this Doftrine
or trie Witneffes of the Spirit. P'or whoever is left to fall upon this
Stone, as you have done, ftiali be broken into Pieces as to the
Peace of their Minds here in this X.A'it \ and on whomfoever
this Stone, or Sentence of Damnation, fhall fall upon, it fhall
grind to Powder in thofe eternal Torments, which the wicked
Defpilers and Fighters againft a perfonal God and his Mef-
iengers, whom he hath fent, in utter Darknefs \ fo that there
fhall not one Motion of Peace arilc in them to Eternity. And
farther
[ 87 ]
farther, I fay, I never did, nor never fhall, pcrfuadc any
Man or Woman to believe this Dodrine, or Commiffion 5 for
I have done my Duty to God, in that I have declared the
whole Counfel of God beyond all that have gone before me,
or that fhall come after me •, and whoever doth underfland
and believe, it will be for their eternal Good j and if there
fhould none believe this Doctrine, yet fhould not 1 queftion
the Truth of it •, for I have Peace in myfelf, in that 1 have
declared the Mind of the Lord freely, as it hath been revealed
unto me-, neither did I ever encourage, or perfuade any
Perfon to believe. I fet Life and Death before them, as Mofe$
did, to chufe or retufe j it they did truly believe the Dcdnne
of the true God, and the CommifTion of the Spirit, they
fhould live, and have eternal Life abiding in them ; this many
can witnefs: But if they did relufe, deny, defpife and blaf-
pheme, as you have done, againft the CommifTion of the Spirit,
then they chofe eternal Death rather than eternal Life ; this
many Hundreds can witnefs in their Confciences if they would.
For it was never my Cuftom or Pradice this twenty Years,
to perfuade any Man againft his Confcience, nor to believe
me, after they have had feveral Difcourfes with me. I gave them
Liberty to go to any Opinion whatfoever, and if they could
find any Man fpeak like this Man, or give them better Satisfadion
to their Qiieftions than I have, let them go, and come no more at
me. It was never my Cuftom nor Pradlice to compel People to
enter into the Kingdom of Heaven, whether they would or no,
as y0u Quakers do. I was always inclined to let the King-
dom of Heaven to fuffer Violence, that the violent Defires
of Men and Women, after Salvation, might take the Kingdom
of Heaven by Force, and not be compelled to enter in. For
you Quakers keep a great Buftle to keep your Difciples to
you, for fear of lofing them •, I never did endeavour to get
your Difciples from you, yet there are many of them that are
come to the Life of thi^ Do6lrine of Reeve and Mugglelon,
which you call erroneous. And if they could not have found
Reft in this Doftrine and Commiffion, they had Liberty to
return to you again. And can you Quakers tell the Reafon
why fo many of your Difciples, that were abfolute of you,
fhould come to me, and never return to you again j and it
is
[ 88 ]
is a more admirable Thing, that there fhould not be one of
Muggielon^s Difciples, or true Believers of him, to fall from
him to the Quakers, not this fifteen Years ; I know not one j
neither do they {tumble or ftartle any more, if they truly be-
lieve Re^ve and Miiggieion's Dodlrine.
4. Say ihey. We therefore, the People of the Lord, called
Quakers, at a general Meeting at Cork, tor the Province of
Munjie^^ have very ferioufly, and in the Council of God,
weighed and confidered the Principles and Dodrines of the
aforefliid Reeve and Muggleton, and the Spirit from whence
they flow.
Anfwer. That thefe People, called Quakers, at a general
Meeting at Cork, were not the People of the true God, but
the Children of that Serpent Devil that beguiled Eve. And
your ferious Council in God, as you fay, it was in the Council
of your Imaginations of Reafon, the Devil within you, which
is the Quakers God they take Council in, and in your Imagi-
nations of your Hearts, which is your God, you have weighed
and confidered the Principles and Doftrine of Reeve and Mug-
gleton, as you fay, and the Spitit from whence they flow.
5. 'they fay. And do, in the Name and Authority of the
Holy Spirit of Truth, deny that Spirit as the Spirit of Error,
and give our Teftimony againft the fame ; warning and ad-
monilliing all People, in the Fear and Dread of the Lord God
of Heaven and Earth, both to turn from it, and avoid it.
Jnfwer. Here the Quakers do prate of the Name and
Authority of the Holy Spirit of Truth, yet know not the Body
of that God, from whence the Holy Spirit of Truth proceeded;
for this I fay, that a Spirit without a Body can give no Counfel
at all -, neither can any Counfel proceed but from a Spirit that
hath a Body of his own, \i Mens Spirits had not Bodies, how
could they give Counfel to one another .? Neither can that
God, that hath never a Body, be the true God, or give any
Counfel at all. Yet the Quakers People doth take Counfel of
a Spirit that hath no Body, which they call God j which God
is nothing elfe but the Law written in their Hearts. So that
this Conclufion muft needs follow. That you Quakers take
Counfel, in your own Hearts, with a Spirit without a Body j
the Light of Chrift within you : This you call God's Holy
Spirit
[ sp 1
3pirit of Truth, in which you take Council. Now the Light
<)f Ckri^ wifihin you is pot the tvm God ♦, it is nothing eife
but God's Law written in the Heart, which doth accuie the
Confcience when you do any Thing contrary to it. And when
you do commune with this righteous Law, written in yoqc
Hearts, you do imagine that you take Counrel in God, a Spirit
without a Body. Here lieth your great Miftake, in that you
take God's righteous Law, written in your Hearts, for God
himfelf. A Man may as well take the Law of a King for the
King himlelf: Only here is the Difference 5 a King's Law i$
vifible, and himfelf is vifible to the natural Eyes ; but God's
l^aw is invifible, written in the Hearts of Men, and God him-
felf is that invifible God, yet a Perfon diftind from this in^
vifible Law, written in Man's Heart, Now fhall I fay, that
this Law, written in my Heart, is God ; becaufe I cannoC
fee it with my natural Sight, nor know how it came to be.
written there, it being invifible. So that the Quakers do
worfliip the I^aw, written in their Hearts, for God ; and the
Light of this Law, is that Light of Chriji they fo much talk
of within them : And this Law is their God and Saviour,
and they have no other God to fave them, but the Light of
this Law within them. This I know is the Quakers H0I7
Spirit of Truth they fo much talk of, which is no other Spirit
but the Law, written in their Hearts, in the Life and Soul of
them 5 and when their Souls doth die, this Law, written in
their Hearts, doth die alfo ; and fo, by Confequence, their
imaginary God, a Spirit without a Body, is dead alfo •» and
fo they lie all three in the Earth together, viz. the Soul, the
Law, the Imagination that God was a Spirit without a Body,
all dead in the Earth, until the Day that my God, that hath a
Body of his own, fhall raife them again in the Reflirredion,
then (hall the Soul and the Law, written in their Hearts, which
was their God, a Spirit without a Body, and their Imagination,
that created in itfelf fuch a God, a Spirit without a Body,
they fhall all rife again together. And this Law, written in
their Hearts, they called God, a Spirit without a Body, while
they were in this Life, fhall be the only Devil that fhall torment
them to Eternity in the Refurredion. And this Law, afore-
laid, the Light of it, is the Quakers Holy Spirit of Truth,
N whicti
[ 90 ]
which doth deny that Spirit that doth declare God to be in Form
and Shape liice Man, as the Spirit of Error, and they do give
Teftimony againft the fame i and not only fo, but they do ad-
monifh all other People, as well as their own, in the Fear and
Dread of their imaginary Lord God of Heaven and Earth,
both to turn from it, and avoid it. But this I fay, whofoever
doth adhere to the Quakers Admonifhment, or to their God,
he doth adhere to a God of his own Imagination, which hath
neither Body, Form, Shape, nor Subftance j which cannot de-
liver you in the Day of Trouble.
6. And, lajily, the 19th Day of the fourth Month, 167^,
let this be read at the publick Meeting in the City of Cork^
and the fame to be recorded in a Book, to Hand as a Tefti-
mony againft this blafphemous Spirit for Ages and Genera-
tions to come.
Anfwer. Here the Reader may fee what Care and Pains the
Quakers doth take to uphold their Kingdom of Anti-Chrift jand
do bind thcmfelves together, at their general Meetings, to fight
againft the Spirit of the true Chrijl^ and his Doftrine, declared
by Reeve and Muggleton ; but more efpecially againft me.
Thefe ten Years, and better, have I only engaged againft the
whole Hoft of Quakers, they being many, and I but one
Man i yet being chofen of God to oppofe that Anti-Chriftian
Spirit that would have fpread itfelf over the Face of the Earth :
But God hath letted them, by fending two Men to make War
againft them ^ and 1, even I, have fought many Battles with
them, and have, by Faith in the true God, that hath a Body
of his own, broken the Jaw-bone of the Quakers Strength to
Pieces, and have fliattered them in Confufion.
There hath come forth againft me many of their mighty
Men of Valour •, they have ftiot their poifonous Arrows at
me, but could not hurt me. Oh.' how many of your Anti-
Chriftian Companions, Captains, and mighty Men of War of
Anti-Chrift's Army, have come out againft me, more than I
can well name: They came with their Weapons of War as
Goliah, as it were like Giants with their Weavers Beams ;
yet I being but one in the World, by the Help of my God,
that hath a Body in Heaven, above the Stars, being cloathed
with the whole Armour of God, the Breaft-plate of Righteouf-
nefs,.
[ 91 ]
nefs, the Shield of Faith, the Helmet of Salvation, and the
two-edged Sword of the Spirit,' I have fought with many
Men of Valour, and have overcome them, as David did Goliah^
and have fcattered their Followers, even as the Hoft of the
Philiftines were fcattered. Thefe Things are written more at
large in another Place, which will be upon Record, and in
publick, after my Death : So that you Quakers, if you were
fenfible, might fay, Oh! what is become of our valiant Leader?,
our Captains, and mighty Men of War, that lided, as under
the Spirit of Anti-Chrift? Oh! how are they fallen by the
Sword of the Spirit put into Muggleton's Mouth ? Alas! alas !
t)ur mighty Men are fallen into eternal Damnation, when, as
we thought, that their Spirits did but go out of their Bodies^
but, alas ! it is other wife : They are gone to eternal Darknefs ,
where they fhall never fee bright Day more. But, here of
late, fince IVtlliam Penn hath furvived the Place of a Teacher,
a Leader, and Captain of the Quakers Hoft, he hath been
more zealous for the Spirit of Anti-Chrift, than the former
that went before him ; and he hath defied the living God, that
hath a Body of his own, more glorious than any that went
before him. And for this he is damned. Body and Soul, to
Eternity •, and it will not be long before he fhall pofTefs the
Reward of his Blafphemy ; which is this : His Soul, which
he faith cannot die, it fhall die two Deaths ; it ftiall pafs thro*
this firft Death, which is natural and appointed unto all Men
once to die, and enter into the fecond Death, which is eternal,
in utter Darknefs, where he fhall never die, nor never live in
Comfort, even a living Death, and dying Life: This is the
fecond Death, which God hath prepared for the Seed of the
Serpent, fuch as Penn, and others, diat defpife fuch a God
as hath a Body, Form, and Shape like Man ; and he (hall
remember, that he was told fo by me.
. Furthermore, I fuppofe fVilliam Penn*% Book againft me
hath been fome Caufe that hath ftirred you, in Ireland^ up
to band yourfelves thus, at your general Meeting, to declare
againft the Doflrine of Reeve and Muggleton. So that the
Quakers come now of late in Troops ; they do not come two
or three at a Time, as formerly •, but, as it were, in Bands :
For it is not long fince I had a Teftimony againll this
N 2 Dc6trins
[ 9^ ]
Dot^rine and Coinmiflion of the Spirit, at a Quarterly Meetmg
of Women Quakers, no lefs than 28, their Names (ubfcribed ^
and at a Quarterly Meeting of Men Quakers, about 30, that
fubfcribed their Names, as a Teftimony againft the Do^rine of
Reeve and Muggkton. William Smith wrote the Teftimony of
them both, and a little while after he died. And now here cometh
a Band of Men out of Ireland, 26, who have given Tefti-
mony againft Reeve and Muggleton*s> Doftrine, calling them
erroneous, and do deny them as the Spirit of Error and
Blafphemy.
Thefe Words are the Sin againft the Holy Ghoft ; and in-
afmuch as God hath chofen me, on Earth, to be the Judge
of Blafphemy againft the Holy Ghoft i fo that I have confi-
dered your Teftimony, and the Names of all you that have
fubfcribed to that Paper \ your Names are written at the Be-
ginning of this Paper. And you having all jointly fet youf
Karnes, as one Man, to this Teftimony above written.
Therefore, in Obedience to my Commifilon frjom the true
God, I do pronounce all thofe 26 Perfons, whofe Names are
aforewritten, curfed and damned, in r eir Souls and Bodies,
from the Prefence of God, eledl Men , ;= J Angels, to Eternity.
Written by 7ne,
LODOWICKE MuGGLETON,
One of the two lajl Prophets and Witneffes of the Spirit to the
High and Mighty Godj the Man Chrift Jefus in Glory,
I wifii you to read this Anfwer at your general Meeting,
that the whole Congregation may hear it ; and, if you pleafe,
to record it for Ages and Generations to come.
Let thefe two Sheets of Paper be delivered to the Hands of
fome of the Quakers, at their general Meeting, in Cork^ m
Ir eland t to be read, if polTible, to the Congregation.
7he Poftern, near London-Wall,
in London, Aug. 11, 167 j,
A Copy
[93 ]
^CoPY of a LETTER, written by
the Prophet Lodowicke Muggleton, to
Mr. George Gamble, a Merchant i?i Cork,
in Ireland : The fir Jl to him after he came
to fet his Seal to the true Faith* Bearing
Date from London, March 6^ 1672.
Loving Friend George Gamble,
1 Received your Letter, bearing Date Fehrury 14, 1672, and
am glad to hear of your Health, and the more, becaufe
I did hear, by a Quaker, that you were very fick, like ro
die : This was a little after Chrifimas. Williajn Penn fent one
of his Books againft me, and a Letter with it, by one of the
Quakers, to deliver it into my own Hands: And when the
Man had delivered them into my Hand, he afked me. When
thou heard'!! from George Gamble^ in Ireland? I faid, I had
not hea'd fiom you a great while, but once fmce you were here
in London. He afked me by whom ? I told him by Benjamin
Capp J he fc^ii he knew him. Why, faid I, do youafic? Said
he, We did hear he is fick, like to die. I faid, I heard no-
thing of it j fo the Man parted. And, as foon as the Man was
gone, ic came into my Mi.'id, why he afked about you ; it was,
becaufe the Quakers would have been glad in their Hearts if you
had been dead indeed j becaufe they might have had Occafion
to ground a Belief, that God's Judgments did follow you
fo fuddenly after you forfook the Quakers Principles, and
did cleave to itM^ugglelofi's Do6lrine, becaufcJ. feveral of the
Quakers have died in a little Time after they were damned
by me : So they would willingly have fome to die that fall
from them •, looking upon it as a Curfe upon them for falling
away from their Principles. But 1 fee their Hopes is prevented,
and that you are in Health , and not only fo, but that the Seed
of Faith in you is rifen, even as the Sun rifeth, and hath fhined
in your Heart, and hath given you to fee that Light of Life
eternal, in that you have Faith to believe in the true God, and
to
[ 94 ] ^' *
to love God ; for no Man can love God, but he that knows
God J and no Man can know God but by Faith. And it is
Life eternal to know the true God and Jefus Chrijl^ which is
lent •, that is, it is Life eternal to know this Jefus Chriji that
is fent to be the true God, as'we ha^e unfolded in our Writings,
and that you do now believe in this Commiffion, and that 1 am
a true Prophet, it is well for you that you was ever born ;
that your Eyes of your Underftanding are opened, to let the
Light of Life fliine into your Heart, in that ycu can be made -
capable to receive a Prophet's Reward •, which Reward is no
lels than the Bleffing of everlafting Life. For Prophets that
are chofen, and fcnt of God, have eternal Life always with
them, that whofosver believeth their Report, are made Partakers
of it. And it hath been a Saying in old Time, when Pro-
phets were more in Requeft than now, How beautiful are the
Feet of them that bring glad Tidings of Peace and Salvation.
But now there is but one Prophet in thefe laft Times, and fhall
never be no more true to the End of the World.
All Profeflbrs of Religion do fay almoft in their Hearts,
let this Prophet depart from us, we defire not the Knowledge
of his Ways, nor Do6lrine, becaufe he is alive, to reprove us
when we blafpheme £:gainft God, and againfl him ; but give us
thofe dead Prophets and their Dodrine, that cannot make An-
fwer for themfelves ; let us fay what we will, they will let us
alone, and fay nothing to us. This is the Nature of Reafon
in moft People, to love and honour Prophets when they are
dead, but to hate and defpife Prophets that are alive.
Likewife you fay, that one Cbrijiopher Baton ftiould fay
and affirm, that when 1 had givtn him the Sentence, that he
jfhould never fee, after the Sentence, with his natural Eye.
This is as falfe a Lie as ever was fpoken j I never curfed the
natural Eye- fight of any Perfcn in all my Life. But this I
might fay to him, as I have faid to feveral, that I have given
Sentence upon, that after the Sentence is given he fhould never
fee the Face of God, nor the Faces of eled Men and Angels,
nor his own Face, in the Life to come, to Eternity : So that he
Ihould fee, in the Life to come, no other God or Judge,
but that Sentence I had given him, that fhould remain upon
him to Eternity j and he fhal), in the Refurredion, never ftir
from
[95]
from the Place he is raifcd in utter Darknefs, where there is
no Light to anfwer the Light of" the Eye. For there muft fee
two Lights, that in Light we fee Light, elfe nothing can be
feenj for one Light can never fee any Thing of itfelf. As for
Example, though a Man have Light in the Eye, yer, except
there be Day-light, Fire, or Candle-light, or fome other Light,
to anfwer the Light of the Eye, the Eye-light can fee nothing,
but is in Darknefs. Likewife, fuppofe a Man be blind, and
hath no Light in his Eyes, let the Sun-light be ever fo
clear and bright, it makes not the blind Eyes to fee, and
Darknefs is as good to him as Light. This is that Sentence
1 did pafs upon him, and the Blindnefs he fhould (uffer in
litter Darknefs to Eternity, for hib Blafphemy againft the Holy
Ghoft. And this he fhall be fure to fuffer according to my
Word, and it will not be a Quarter of an Hour after this Liie
before he fee the Truth of that Sentence upon him. Jet him
flatter himfelf what he can. It hath been no new Thing for
Hundreds of the Seed of the Serpent to belie, (lander, and
reproach me without a Caufe : For I never did any Evil as
to the Breach of any Law written in my Heart in all my Life.
1 never did any Man Wrong -, yet all Men, that arc ProfefTors,
fpeak Evil of me, revile and perfecute m.e, either in Words
or D.;eds, and for no other Caufe in the World, but becaufe
God hath chofen me, and hath given me Wil'dom and Un-
derffanding of his Mind in the Scriptures above all Men, and
Authority to give Sentence upon Blafphemers. This is the
Caufe I am fo hated of the World, but Wifdom is juttified
of her Children.
As for J^Filiid?n Pem^^ Book, the Quakers are very brag of
it J yet there is no true Wifdom in it at all, but fome or the
fubtil vSerpem's Wifdom there is in it, to make People more
blind than they are by Nature •, and it will appear fo to thole
who have the true Lighf in them, when I have ftnfwered it •,
which perhaps may be tov/ards the latter End of this Summer.
I would before, but 1 have promifed to fee fome Friends in
Leicejier/hire^ Nottingham^ and other Parts that W^ay, which
will take up the former Part of this Summer. I fhall
go in the Middle of Aprils and, according to your Defire,
1 have fent you a Copy of Pemi\ Letter to .me, and a
Copy
[96 ]
Copy of Thomas Lee's Letter to me, and a Copy of a Letter
(ent'tomeby a Friend ^xom Nottingham, that you may fee
and judge the better of it (in regard it was written by one
that liveth there) than by my writing it by Report, therefore
I will give it you verbatim as it is fent to me.
I fhall not enlarge further at this Time, but take Leave j
only defiring you to remember my kind Love to Colonel
Phaire, and his Wife and Family, and to all thofe there with
you, rhat do Ipve and believe the Lord Jefus, that was put tQ
Death, without the Gates of Jenifdem 5 who died, and rofe
again, and afcended up to Heaven, to be the very true God
and everlafting Father, Creator, and Redeemer of thofe that
are faved by his own Blood, Alfo my Love, and my Wife's
Love, prefented unto yourfelf, and to jofeph Mofs^ I reft.
Tour Friend in the eternal 'Truth of a perfonal God^ God
MaUf the Lord Jefus Chrift,
LODOWICKE MUGGLETON,
George Gafnlle,
This is to certify you, that I received the ten Pounds you
ordered for Books, and I have fent you 17, at iS s. a-piece,
which comes to S I. lo s. od. and I gave to Mr. Goafrey, for
17 of the Mortality of the SouU 26 s. 6 d. and the Poftage
of Letters, and the Box, and other trifling Things, comes to
4 J. 6d. This is the Account of the 10/. I received upon
your Bill.
And feeing it is not convenient to diredl your Letters* in my
Name, you may dired tliem to Mr. Alexander Delamain, at
the Sign of the Three Tobacco Pipes, on Bread-Jlreet-hill^ near
^een-Hithe, and it will come iafe to me.
TheVo&ern, London, March 6, 1672.
A Copy
L^7J
[ 89 ]
A Copy of a LETTER, fent by the Pro-
phet LodowickeMuggleton, to Mr, Jeremiah
Mols, Fhyjician^ living in Cork in Ireland,
being the jirfl after his believing the Com-
mifjion of Truth, Bearing Date^ from Lon-
don, March 6, 1671.
Loving Friend in the true Faith, Jeremiah Mofs,
I Received your Letter, dated February 14, 1672, wherein
I perceive that this Record of the Spirit doth take Place in
the Hearts of feveral in thofe Parts ; and doth give Satisfa<5lion
to the Mindsof thofe that believe, and doth diflatisfy the Repro-
bates, Indeed, Words of Truth are like a two-edged Sword,
that cut both Ways ; and he, that hath a Commifllon from
God, hath Power as the Apoftles had, as may be feen in the
A^s: Some were pricked or cut to the Heart for their Con-
verfion and Salvation, as in yl5fs\\y and 37th Verfe. Others
again, by the Words of Truth, were cut to the Heart for the
convincing of them of the Sin of Unbelief^ witnefllng to their
Confciences, that they were Reprobates, and would be damned
to Eternity, as in A5is vii. and 54th Verfe. So that true
Prophets, and true Miniflers of Chriji^ their Words are Spirit
and Life, to convert fome, to open the Eyes of their Minds
that were blind, and to let the Light of Life eternal fhine into
their Hearts, in giving them the Knowledge of the Glory of
God, in the Face of Jefus Chrifl -, that is, that Jefus Chriji
is the Brightnefs of God's Glory, becaufe his Face is the
very true God's Face i and this Light of Faith doth fhine into
the Hearts of many, by the Declaration or Preaching of them
whom God fends. And, on the contrary, this Declaration
is a Savour of Death unto Death unto the Seed of the Ser-
pent, in that Words of Truth do blind the Eyes of them that
think they fee, and hardneth their Hearts, lefl the Word of
Truth fhould take Place in them ; and it maketh their Ears
O heavy,
[ 90 1
heavy, or deaf, even as an Adder ; fo that in Hearing, they •
cannot hear nor underftand -, and in Seeing, they may not, per-
ceive any Truth in a P^ophet'^s Worcisr ; and having Hearts,
bur not, unjderftandin<5 any heavenly or fpirirnat Tfcib'gs," they
deiplfe and' biafpheine againfl: them, even the Do6lfine of the
true Gud, left theyfliouW be converted, and be healed with
the Aff-rance of cverlafting Life in themfelves, Likev/ife you
fay, we think noc the Libercy convenient wkh you, which the
Believers uithus take in palling Sentence on thole that blaf-
pheme againft the Holy Ghofl. As to- this,- 1 never laid any
Bonds upon any Believer, to give Sentence upon any for Blaf-
phemy, except their Faith be ftrong enough in themfelves to
believe, without doubting, that fuch a one is damned. For,
if a Man give Sentence, and afterwards doubts, that Sentence
returns on a Man's own Head, and the Party, fo fentenced,
is freed from the Power of his Curfe, Neither fliall 1 lay
any Bonds upon you, there to force you to give Sentence upon
defpifing, blafpheming Spirits-, if your own Faith doth not
move you to it, or is not ftrong enough in you to give Sen-
tence, then you may let it alone. But this I fay, whoever doth
hear Men and Women fpeak Evil againft this blefted Truth,
in defpifing and blafpheming againft the Holy Ghoft, and a
Man (hall really believe that fuch a one hath finned the un-
pardonable Sin that fliall never be forgiven in this World, nor
in the World to come, and hold his Peace, it ftieweth a great
Weaknefs of. Faith ia that Perfon. For, if a Man be faved
by believing fuch a Truth, and being glad in his Heart, that
he did not ftir againft the Holy Ghoft himfelf, and doth hear
others blafpheme againft that Truth he is faved by, and yet
holdeth his Peace, it flie.weth much Weaknefs of Faith in that
Perfon. Befides, if all Believers of this Commifllon fliould be
fo weak in Faith, then the Devils might blafpheme againft
God without Controul, and think they did well in it •, fo that
none could receive the Sentence for Blafphemy but fuch as come
to me : But where I give Sentence upon one, there is ten that
have the Sentence given them for blafpheming by the Believers
of this Commiflion of the Spirit, both here in London, and
feveral Parts in other Countries, and their Faith is made the
Jtrcnger, by giving Sentence every where upon defpifing Spirits
of
[ 91 ]
of Truth ; and when they negledl to give Sentence, for fomc
By-ends, for Blafphemy againft the Holy Ghoft, their Minds
are troubled -for Negle6l, and do[h eclipfe and weaken their
own Confidence ; fo tha{ by this Means the Devils are met
withal every where, becaufe moft of the Believers here in
England do give Sentence upon the Seed oi the Serpent, as they
have Occafion in Difcourfe. And they are more juftified in
themfelves than thofe that do not ; and they are juftified by me
in fo doing, rather than thofe that.fhaj] hear the Devils rage,
rail, and blafpheme, and fay nothing to them.
Seeing it is not convenient to dire(5t your Letters in my
Name, you may diredl your Letters to me thus: For
Mr. Alexander Delamain^ at the Sign . of the Thres k'olacco
Pipes, on Breadfireet-hill^ n^^r ^ueenhithe^ an^ it will come
fafe to me. ' /
Thus, with my Love, and my Wife's Love, remembered
unto yourfelf, with my Love to Colonel Phaire, his Wife and
Family, and to all Friends elfe there with you, I take Leave
and reft,
I'our Friend in the true Faith of Jefus
The Vojltrii^ Umdon,
LODOWICKE MUGGLETON.
O2 'a Copy
[ 90
A CoVX (?//3; LETTER, /em by
the Prophet Lodowicke Muggleton, to
Mrs. Elizabeth Marfderi;, of Chefterfield,
May ao, 1672.
Bear Friend in the true Faith , Elizabeth Marfden,
IUnderftand, by Mrs. Carter, you are very fickly and
weakly, and that you have had very bad Health ever fince
you were married, and much Difcontent ot Mind j and that you
have a Defire that I would pray for you, and that you might
fee my Face once more before you go hence. I am very forry
to hear of your lUnefs of Body, and more efpecially that you
lliould have Difcontent of Mind ; for it is a common Thing to
young Women, that are breeding, to be fickly and weakly,
neither can it be avoided •, and Difcontent of Mind doth add
further to the Weaknefs of Nature ; and Peace and Quietnefs
of Mind doth ftrengthen Nature. For Thoughts of Peace
and Patience fend forth Strength into the Blood, and ftrengthens
Nature, and makes it ftrong to encounter with Sicknefs and
Weaknefs of Nature, that Dilcontent and Grief hath produced
in the Body. So that Difcontent and Content of Mind doth
produce both their feveral Effects -, fo that the Cafe is thus, as
Chrift faid in another Cafe, To him that hath Jhall be given,
and to him that hath not, Jhall he taken away, even that which he
hath', viz. To him that hath Peace and Content of Mind, to
liim fhall be given more Peace and Content of Mind; becaufe
Content and Peace grows in him. And to him that hath not
that, that hath no Peace nor Content of Mind, but a little
• Hope in him to attain to Peace, even that little Hope fhall
be taken from him, in that this Difcontent in the Mind Ihall
t^row fo ftrong, to fwaliow up all Peace and Content of Mind^
into it, until.it bring in Death ^ and in this Senfe he hath not
Peace J even that little, or nothing, which he hath, ihall be
taken from him ; that is, Difcontent fhall take Peace from
him.
him. I rpeak this that you may beware of Difcontenf, and
let not that enter into you concerning worldly Things ; for
worldly Sorrow caufeth Death : And I fuppofe it is worldly
Things that caufed this Difcontent in you, and there is no
removing it out of you, but by putting heavenly Peace and
Content in the Place, Let Patience poflefs your Soul : Patience
is a great Virtue, and keeps the Mind in Peace ; and remember
the Days of old, wherein I blefled you unto everlafting Life.
Likewife I have confidered your Faith and liOve to the Com-
miffion of the Spirit, in the Day wherein you were but as a
Child for Age ; and my Faith and Love hath continued in
you ever fince, and (hall uphold you. Alfo I blefTed you to
Eternity when you were young, and that BlefTing fhall remain
with you to Eternity.
Therefore let not your Faith fail you in it, but look upon
it as the Blefling of Almighty God himfelf j ior God hath
given Power to Men to blefs and curfe to Eternity. There-
fore, let no Doubt arife in your Heart of your eternal Happi-
nefs, and that will be a Means to ftrengthen your Nature, and
to root out your Difcontent of Mind, and fettle your Mind
in Patience and SubmifTion to the Troubles of this World ;
and then your lllnefs and Weaknefs of Nature will be either
better borne, or your Nature will be more ftrengthened to bear
^the Troubles of this Life. And this will be as a Prayer unto
'God for you j for my Commiffion is not to pray for temporal
Bleflings : I never did pray for temporal Biefllngs for myfelf ;
but the fpiritual Blefling of Peace with God, and AfTurance
of eternal Life, hath always helped and flrengthened me in
the natural ; and fo it hath feveral others of this Faith, and
fo it fhall you •, therefore let Faith and Patience have its perfedl
Work in you, and you will do well. And as for your Defire
to fee my Face once more before you go hence : To this I fay,
I could have been very glad to have feen your Face this
Summer, and did intend to have feen the Faces of all our
Friends in thofe Parts this Summer: But here are new Troubles
fallen out here in London finee Chrijimas, of Wars and Ru-
mours of Wars at Sea, and prefllng of Men, that it is like
to be a very bad Summer with moft People for Want of
Trade, both by Sea and Land 3 fo that I think not to go out
of
[ 94 ]
of London this Summer. Befidcs, my Wife is to go into Kent,
to fee her Relations, this Summer •, and I am loth' to leave
the Houfe with No-body in it. But, however, be you of
good Comfort ; it fhall be well with you in the End, though
you never fee me more. Yet you may not be without Hope
of that *, for Providence may order Things fo, that I may fee
your Face, and the Faces of others, to my Joy hereafter,
and yours ; for I am well at prefent, and I truft you may
be preferved in Health. So, with the Blefling of the true
God, the Lord Jefus Chriji, the Blefling of the true
Prophet reft upon you, and preferve you, both in this Life,
and in the Life to come. I reft,
Tour Friend in the true Faith,
LODOWICKE MuGGLETON.
Tojlern, Londsn, May, 20, 1672.
P. S. My Wife remembers her Love unto you.
A Copy of a LETTER, writte^z by the
Prophet Lodowicke Muggleton, to WiU
liam Wood, of Brantry, in Eflex, dated
September 26, 1681.
Loving Friend in the true Faith, William Wood,
I Received a Letter from you, dated Juguli 15, i68r,
wherein you defire to have a Line or two from me ; and
fince that, John Lad was very earneft with me on your Be-
half, to write a few Lines unto you j faying, it would much
rejoice your Heart.
I was unwilling to write where there was no Need -, becaufe
at that Time, I had a great many long Letters to write, both
into
(95 1
int6 Ireland, and here in England, which were fomething bur-
thenfome unto me, yet did not intend never to write unto you ;
but now having a little more Leifure and Opportunity, I (hall
gratify your Defire, and write thefe Lines as followeth.
I perceive by your Letter, that your Faith is ftrong in the
erne God, even the Lord Jefus Chrifl -, which Faith and
Knowledge in the true God and Man, (hould be but one fingle
Perfon, even the Lord Jefus Chrijl, which oar Writings have
decFared is Life Eternal to know.
-lAl'fo, I perceive by your Letter, that your Faith is ftrong
in thisCommiffion of thd Spirit, and that, by your Faith in us,
the Witncffes of the Spirit, you do in believing know thofe
div-ine Secrets, and heavenly Revelations, which are hid frdm all
the World befides, and revealed to none, but thofe lew that
bdieve our Report : To them few is the Arm of the Lord's
faving Health revealed, ^-^d -.vai,
Again, I do difcern by your Letter, that your Faith is
ftrong in thofe Words I fpake unto you when you were at.
Londoti ; and that they were as a Seal in your Forehead, fealed
up unto the great Day of God Almighty, unto eternal Hap-
pinefs in the Kingdom of Glory, in that World above the
Globe, where the Perfon of God himfelf, and Angels in the
Perfons of Men, do inherit •, afcendlng and defcending to one
another with MefTages, and Praifes, and Thanks, Glory and
Honour, unto God the Creator eternally. And we that are
his chofen Prophets, and you his Saints, ever fincethe Creation
of this World, fhall fing the Song of Mofes, and the Song of
the Lamb of Mofes, and the Song of the Lamb unto our God,
and our Redeemer, Halleluiah, Salvation, and Glory, and
Honour, and Power, be to the Lord our God, as he is our
Redeemer. And the holy Angels fnall afcribe all Honour,
Glory, and Praife unto the fame God, as he was their Creator,
but not as their Redeemer, becaufe God redeemed none but
the Seed of ^/^^m fallen into Mortality, and into Death. So
that by the Death of God, and his Quickening into Lile
again, he hath redeemed us, not only from this natural Deaths
but from eternal Death. And as he quickened himfelf out of
Death, and made his pure Natural Body in the Quickening, a
Spiritual Body, to live eternally j and by the Power of this
quickening
[96 ]
quickening Spirit will he raife our Souls j and our Bodies that
were natural, (hall rife in the quickening Spiritual Bodies,
capable of afcending in the Clouds of Heaven, to meet the
Lopd in the Air.
This is the Power of our God, as he is our Redeemer.
This is a great Myltery, hard to be underftood but by the
Spirit of Faith, which is the Evidence of Things, which the
Spirit of Reafon cannot fee. For this I fay, that the Spirit or
Seed of Faith in me hath been carried up into the third Hea-
ven, where God, and the holy Angels were refident •, where
I faw Things unutterable. And when the Spirit of Faith de-
fcended upon Earth, it brought the Abundance of Revelation
with it, as hath been declared by Word and Pen in a great
Meafure, as many can experience and wimefs it this Day.
And many that are fallen afleep in the Experience and Faith
of thefe great Myfteries, which have been declared by the Abun-
dance of Revelation that hath proceeded from the Spirit of
Faith, which did firft arife in me in the Beginning of the Year
1651, which is 30 Years ago.
I would not have you think, becaufe I fpeak thus, that I
would lay any Burthen upon you, or any other Believer of
this Commiflion of the Spirit, as to expert that every one fhould
have fuch a Meafure of Faith as I fpeak of; but that you may
by thefe Lines grow and encreafe in the Knowledge of thefe
heavenly Myfteries, according to the Meafure of Faith in you.
Thus I have written thefe Lines to anfwer your Defire, and
more than I did intend, becaufe I know you will let other
Friends there with you, fee it or hear it. So I (hall take Leave,
and refl, and remain with my Love, and my Wife's Love un-
to yourfelf,
Tour Friend in the true Faith in Jefus Chrifl,
The only wife God, blejfed for ever,
LODOWICKE MuGGLETON.
My Love is remembered to Mr. Whitehead, and his Wife,
and Father Nicolls, John Lad, Goodman Thorndike, with all
the reft of our Friends unnamed, as thofe named.
A Copy
[ 97 ]
A CovY of a LETTER, written by the
Prophet Lodowicke Muggleton, to Mr.
George Gamble, in Cork, m Ireland, bear-
ing Date the \ith of January, 1678.
Loving and kind Friend in the true Faith ^ George Gamble,
I Heard a Letter of yours read, dated the 19th o^ December^
1678, to our Friend Mr. Belainain^ of the great Troubles
you are in, concerning the Affairs and Dealings ot this World.
I was forry, and grieved in Heart to hear it ; but, confidering
in myfelf, that it is a common Thing, efpecially in thefe trouble-
fome Days of late Years, for Men that are incumbered with
great Afiairs and Bufinefs in this World, to fail, and bring
Trouble upon themfelves. It is grown a common Thing^ in
thefe late Years, as it it were a Thing in Courfe in this World.
All Men have Trouble to get a little Food and Cloathing, let
it be ever fo fmall j it cannot be had without Care and Trouble.
But where Incumbrance is, and great Profit, it creates great
Lofles, and fo great Trouble. Thofe Things doth befal both
to Saint and Devil fometimes ; fo that the Peace which this
World gives is taken away almoft from all Men, both Saint
and Devil.
As to the Troubles of this World, both of the Loflfes and
Crofles, you muft wade through it as patiently as you can : Do
that moral Ri^hteoufnefs between Man and Man, in thefe Mat-
ters of the World, as you would have others do unto you •, and
you (hall have that Peace of Mind as moral Righteoufnefs will
afford : But as for that Peace which the World cannot give,
which is that Peace of God zvhich pajptb all Underftanding^ which
I perceive you have tailed of, in that you have believed this
third and lad Record of the Spirit. I have had feveral Tefti-
monies, in your Letters, of your Faith in the true God, and in
me his true MefTenger ; and this Faith of yours will bear you
up into everlarting Life ; for this Doflrine of the true God, and
the right Devil, the Knowlege of thefe two, their Forms and
P their
.[98]
their Natures, the one giveth the Soul the Afiurance of eternal
Life, and the other frees the Soul from the Fear of any Devil,
or eternal Death, which many can witnefs at this Day. It is
Life eternal to know God as he is, which no Man in this World
at this Day doth, but thofe who have believed our Report. God
hath hid thefe Things from the World, and hath revealed them
only to his chofen MefTengers •, for the World is fo blind that it
counts it a needlefs Thing to know God in his Form and Na-
ture : But, blefTed be the God of Heaven, that hath blinded
their Eyes, and hath opened our Eyes, to fee by Faith, that
God hath both Form and Nature, in that he created Man in his
own Image andLikenefsj for all the Comfort ol Prophets,
Apoftles, and Saints, lieth in the Knowlege of God's Forai and
Nature : His Form is brighter than the Sun, fwifter than
Thought, yet a glorious fpiritual Body, in Form of a Man from
Eternity ; and that this^ glorious, fpiricual, heavenly Body, in
Fulnefs of Time, tranfmicted icfelf in the Virgin's Womb, and
became a pure natural Body, the Child Jefus, God manifefi in
that FlefJj \ or more fully, God became Flejh^ and dwelt among
Men : So [hat Eternity bccameTime, and Time became Eternity
again j and Immortality became pure Mortality in that Body of
Chrifl Jefus. And as Immortality became pure Mortality, fo
pure Mortality became Immortality again. Therefore it is faid
in John*s Revelation^ concerning Lhr'ifi^ that his Face fhone as
the Sun in its Strength, and his Head, and his Hair was white
as Wool. And in another Place he is called, l^he Ancient of
Days : And he calls himfelf, The Firfi and the Laji^ the Begin-
mng and the End : He that ivas dead^ and is alive, and behold
he is alive for ever more.
This is that fpiritual Body that was from Eternity, that be-
came Time \ that Immortality that became pure Mortality, is
now become Eternity and Immortality, that was brighter than
the Sun, fwifter thanThought. That Eternity that becameTime,
that Immortality that became pure Mortality is now become
Eternity and Immortality again j therefore called Fhe Ancient of
Days, becaufe he was that eternal God that created the two
Worlds. This is that great Myftery of, God became Fleflo, and
dwelt afiiong Men -^ which Myftery the holy Angels defired to
pry into j which the Tongue of Man is not able to exprefs, but
in
[ 99 ]
in a fmall Meafure j this is that Myftery of God that was to be
finifhed in the Days of the Voice of the feventh Angel, when it
doth found ; which is fulfilled in thefe our Days, and will found
till Time be no more ; This is that Foundation which God h?.th
Jaid for his Ele6l to believe, to change his own glorious immor-
tal Body, firft into pure Mortality, that we his Servants, the
Prophets and Apoftles, and you the true Believers, may under-
ftand the better the Power of God, how he will change our vile
Bodies^ and make them like unto his glorious Body, and that this
Mortality /hall put on Immortality •, and that you that believe
may underftand, that the Godhead Life, when he became Flefh,
did but change his Garment, laid down his fpiritual Body in the
Womb of the Virgin, and cloathed his Godhead Life with Flefh
and Bone, as a new Garment, or new Body, which he will wear
to all Eternity.
Thefe Things are hard to be underftood by the Reafon of
Men, but by Faith only : This is that God I have declared
unto you the Seed of Faith, and unto this wicked Generation
for which 1 have fuffered Perfecution and Imprifonment in feve-
ral Gaols ; but the God of my Salvation hath preferved my
Life to this Day. This Faith and Knowledge, I perceive, is the
Comfort of your Soul in this your great Afflidtions and Trou-
bles you are in at prefent. And what can I fay more, but ro
ftrengthen your Faith more and more in the true God, that he
counted you worthy to believe his Prophets Report in thefe laft
Days. Oh! it is a bleffed Thing, to know by Faith in this
Commiflion of the Spirit, that you (hall fee God Face to Face,
becaufe you have believed God hath a Face. This is the Faith
of God's Eledl, and by this Faith we know God hath eledled us
from the Beginning of this World. This Faith gives us to
know the certain Knowledge of our eternal Happinefs. This
Faith gives us to know God as he is in himfelf, both his Form
and Nature ; and that thefe vile Bodies of ours fliall be raifed
fpiritual Bodies, and be made like unto his fpiritual and glorious
Body, and fhall fing Praifes unto our God, our King, and our
Redeemer, in that Kingdom of eternal Glory. By Faith I
know thefe Things will be as if I fiw it with my natural Eyes i
lor true Faith is as certain an Evidence to the Soul of Man, of
Things not feen with the natural Eye, as the cleareft Sight of
F 2 the
[ 100 ]
the natural Eye can witnefs to any natural Truth whatfoevcr
here upon Earth, This will come to pafs at the End of the
World, which the Soul of Man will not be fenfible that he hath
been dead a Quarter of an Hour, when he is raifed again ^ for
there is no Time to the Dead ^ fo that the Righteous doth but
pafs through this natural Death into eternal Life and Glory ;
and the Seed of the Serpent doth but pafs through this natural
Death into eternal Death and Mifery.
I have been more large than I thought, but I know it will
not be burthenfome for you to read, becaufe Things of this
Nature cannot be exprefs'd in a few Words ; fo I fhall take
Leave at prefent, only my Love, with my Wife's Love, re-
membered unto yourfelf and good Wife, though unknown to
me ; and all the reft of Friends whom you know in thofe Parts.
I reft your Friend in the true Faith of the one perfonal God, the
Man Chriji Jgfus in Glory.
- LODOWICKE MUGGLETON.
London, 'Jan. 12, 1678.
In particular, pray remember my Love to Mr. Rogers^
whom I once faw, and had Difcourfe with him at our
Friend Delamain's Houfe.
^ Copy of a LETTER, wHuen by
the Prophet Lodowicke Muggleton, to
Major John Dennifon of Dublin in Ireland,
bearing Date February 24, 1678.
Loving Friend in the true Faith^ Mr. John Dennifon,
I Have received feveral Letters from you, wherein you have
exprefled yourfelf to have Faith and Confidence in this Com-
miflion of the Spirit i but I have quite forgot that ever I fent
you any Anfwer in particular ; but having this Opportunity to
fend
[ lot ]
fend by your. Son, 1 fhall write thefe few Lines unto you, as
followeth :
I perceive that you have found out that ftrait and narrow
Way that leads to Life eternal, which very few do find, which
is in believing this Jaft Record upon Earth ; which narrow and
ftrait Way to Life eternal hath not been (hewn to any Man this
thirteen Hundred Years and more, till within thefe twenty-feven
Years God chofe ''john Reeve and myfelf, who have declared
Jefui Chrifi to be the very God and very Man, who is the Way,
the Truth, and the Life. This is that ftrait and narrow Way
that leads to Life eternal, which fo few do find in thefe our Days ;
yet more do find this narrow Way, at this Time, than have a
thoufand Years before.
1 doubt not but you have put on the Armour of God as I
have done, for whoever goeth this narrow Way to Heaven fhall
meet with Enemies great Store, both fpiritual and natural. And
if a Man be not well armed with the Armour of God, the fpi-
ritual Enemies in his own Heart will overcome him ; for if a
Man conquer his own Heart, he may conquer the whole World.
The Armour of God is the Shield of Faith -, a Breaft-plate of
Righteoufnefs, inftead of a Breaft-plate of Iron ; a Helmet of
Salvation upon a Man's Head, inftead of a Silver Head-piece;
the Sword of the Spirit in a Man's Mouth, inftead of a Sword
of Steel with a Silver Belt tied to his Side. This Helmet of
Salvation, it cafteth out the Fear of eternal Damnation. This
Breaft plate of Righteoufnefs, it keepeth off the fiery Darts of
the Devil's Accufations in the Confcience. The Shield of Faith,
it keeps off all Doubts and Queftions that would arife in Man*s
Heart, concerning his eternal Happinefs. The Sword of the
Spirit is the Words of Faith, which cuts Unbelief in funder,
both in himfelf and others. This is that Armour that doth
overcome Death, Hell, and the Devil in Man, even as Chriji
did without Man. Oh ! blelTed and happy are all thofe that
do fight the good Fight of Faith, there is laid up for them a
Crown of Life, which God the righteous Judge (liall give ac
that Day, even that Crown of Life which he purchafed with
his own Blood. Oh ! how few do underftand thofe Things
that belong to their Peace. I perceive you have read our
Writings, and fome of thofe Letters I wrote of late, concerning
my
[ 10^ ]
my Sufferings for God's Caufe. It was the Caufe of Mofes^s^
the Prophets, Chrijlh^ and the Apoftles Sufferings. And, laft
of all, it hath been the Caufe of my Sufferings. We read the
Prophets and Apoftles of old, how they complained of the
Burthen of the Lord was heavy upon them ; infomuch that
Mofes defired to be blotted out of the Book of Life, rather
than be troubled any further with a rebellious People. Jere-
miah the Prophet was fo weary of his Meffages of the Lord
to a gainfaying People, that he curfed the Day of his Birth,
and vviflied he had never been born. Paul alfo wifheth him-
felf accurfed from Chrifi for his Kindred and Relations in the
Fle/hy he being fenfible of the miferable Condition they were
in to be damned to Eternity through Unbelief. People think it
is a brave Thing to be a Prophet, but we find it by Experience
to the contrary. Our Honour and Glory is put upon us after
we are dead by the World j but while we are alive, hated and
defpifed beyond all other Men, only for fpeaking the Truth,
which the Lord hath forced us to fpeak ; for if the World be
told any Judgment (hall befal them, or that God will execute
any Vengeanco upon them, either fpiritual or temporal, they
will hate us, and defpightfully ufe us •, for we cannot fpeak
Peace to the People of the W^orld, but to fome few that are
chofen out of the World. But to give you to underfland why
luch great Prophets and Meffengers ot God (hould curfe the
Day of their Birth, and be blotted out of the Book of Life, and
accuried from Chrifi, after God had given them fo full Affu-
rance of eternal Salvation.
Anfwer. That Mofes did not defire to be blotted out of the
Book of Life, as to eternal Salvation, and fo to fuffer eternal
Damnation, for that he knew could not be •, but his Defire was,
that God would race his Name out of his Book as a Commif-
fioner, or that God would takeaway hisCommiffion from him,
and give it to another Man, fo that he might be freed from
that Trouble. And as for the Prophet Jeremiah curfing the
Day of his Birth with fuch a heavy Curfe, it was becaufe he
knew that if he had never been born, or died in his Child-
hood, he fhould never have known Trouble or Sorrow j for he
was fo fenfible of the Multitude of his Enemies that fought his
Life, and his Sufferings for -being a true Prophet of the Lord,
that
[ lOJ ]
that he was unfenfible of any Glory, Salvation, or Happinefs
in the Life to come j fo that the Perfecutions and Troubles cf
this prefen: World, weighed in the Balance of his Mind more
heavy than an eternal Kingdom of Glory hereafter : So that he
wifhed he had never been born, then fliould have lien ftill, and
have been quiet, and not have been fenfible neither of Joy nor
Sorrow. I myfelf have had Experience of this a little, before
I was chofen of God, or knew what Revelation was. It came
to pafs that my Thoughts were troubled about Salvation and
Damnation •, and the Difpute within me grew very great j and
the Motions of Faith, though I knew it not, were (o ftrong in
me, againlt the Motions of Reafon in me, which then 1 knew
not neither^ but the Motions of Faith being fo well grounded
upon the Scriptures, did prove to my Reafon, that there was a
Neceflicy, that fome Men and Women ftiould be faved, and the
greateft Part fhould be damned ^ fo that I faw there was a cer-
tain Damnation and Salvation, and both eternal •, but which
Way to gain the one, and efcape the other, I could not tell, or
what Courfe to take j loth I was to be damned to Eternity ; and
how to gain the A filirance of eternal Salvation, I knew not, be-
caufe it lay in God*s prerogative Power to make me a Vefirl of
Wrath, or a VeiTel of Mercy, which he pleafed. I faw my
Righteoufnefs, nor Prayer, nor any good Deeds I could do,
would not fave me, if he had made a Veffel of Wrath •, fo
that my Hope was cut off, and almoft utter Defpair in the
Room ; fo that 1 wifhed in my Heart that I had never been
born ; or that I had died in m'y Mother's Womb ; for I did
not defire fo much to be faved, fo that I could but efcape being
damned : I knew no Evil I had done why I fhould be damned -,
but God's Prerogative will not be limitted by any Law whaifo-
ever but his own Will j if he will have Mercy, or if he will not
have Mercy, how Ihould I his poor Creature gainfay it. This
lay heavy upon my Soul, fo that 1 was forced to fummon it to
God's prerogative Power, and immediately after I found reft to
my Soul ; and not many Hours after, the Heavens were opened,
and the Windows thereof, and it poured down Showers of Re-
velations, and Knowledge in the Scriptures above all the Men in
this World, at this Day ; and it hath and doth remain with me
to this Day, which is now almoft twenty-eight Years. This
is
[ i<54 ]
is but a Hint of thofe Things I have had Experience of, after I
had Revelation to interpret Scripture, and Satisfadlion in my
own Soul, and AfTurance of my Salvation. I was well content-
ed, for no Man can certainly know he fhall not be damned,
unlefs he firft be fure he fliall be faved.
This 1 know to be true, and when I had all this laid up in
my Heart, as a Treafure in Heaven, where no Doubt could
arife, nor in the leaft think that God would choofe me to be a
Prophet. I always loved the Prophets of old, but was very
unwilling to be one myfelf ; fo that 1 have wifhed fince fas Je-
remiah did) that God would have chofen feme other Man, and
have let me alone ; but God chofe whom he will, and who
ihall gainfay it : And bleffed be the God of Heaven that hath
redeemed my Soul with his own Blood, and hath freed me, and
many others, from the Fear of eternal Death, which is thefecond
Death i who hath preferved my Life from the Mouth of the
Lion, and from the Paw of the Bear -, from the great Men of
this Earth, and from the Poor of this wicked Generation, thefe
many Years, and hath carried me through many Dangers, Per-
fecutions, and Imprifonments, for his Name's Sake, and for the
Good of others that do truly believe in this third and laft Re-
cord of the Spirit. I know I fliall be mifs'd, when I am gone,
by the Saints, but the Devils will rejoice, becaufe there will never
arife another true Prophet after me, like unto me, while this
World endureth. I have been longer than I thought, but I
hope it will be no great Burthen for you to read. But (haH
take Leave at prefent, only my Love, with my Wife's Love,
remembered unto yourfelf, not forgetting Colonel Phaire, Mr.
Gamble, Mr. Rogers, and Captain G^^/^, wich the Reft of that
little Flock in thofe Parts, 1 reft
Tour Friend in the eternal Truth,
LODOWICKE MUGGLETON.
London, Feb. 25, in the Year 1678.
A Copy
[ I05 ]
A Copy <?/ ^ L ETTER, written hy the
Prophet Lodowicke Muggleton^ to Michael
Pett, in Kent, bearing Date the ^^th of
. February, 1678.
Loving Friendy Michael Petr, ■
I Received a Letter of yours by the Hand of Mr. Shelley,
,, wherein your Defire is, that I would Tatisfy a Queftion or
two of your Wife's, fhe being, as it feems to me, unfatisfied in
her Mind concerning her Salvation ; and fhe would willingly
attain the Aflurance of her eternal Happinefs by Prayer. For,
fay you, your Wife queftions if we are not to pray with Mo-
tions in the Mind for ^fTiftance, for want of Satisfadlion,
In this Queftion you are fore afflicted with Fears and Doubts.
The fecond Queftion is, If the Revelation which Mr. Clax-
ton writes of, proceeded from God, or if it proceeded from
Faith.
Likewife you fay, if God do not give his in-fhining Light
with all. For Inftance, you fay, fee Matthew the 7th Chapter
and the 7th Verfe.
. This is the whole Subftance of the Matter. Now I know
npt whether this AfHi<5lion of Fears and Doubts doth arife from
yourfelf, or from your Wife, her Soul being afflided not only
lor want of her eternal Salvation, but the prefent Fear of her
eternal Damnation, or endlefs Mifery. This is that which
maketh the Hearts of all Men and Women, to fear, doubt, and
fail. I underftand your Wife was to fee me, with your Father
Harris, when I, was in Prifon 5 but I have quite forgot the
Favour of the Woman •, neither do I remember her at all ;
neither do I know whether flie did ever believe any thing of the
Dodrine or Power of this Commiflion of the Spirit or no j
yet if (he hath not been a Defpifer, Blafphemer, or Oppofer
of the Dodrine or Declaration of this Commiflion of the Spirit,
in calling it Blafphemy, Delufion, and Lies, or any thing of
that, Nature, which cometh under the Sin againft the Holy
Q^ Ghort i
[ io6 ]
Ghoft i I fh:^.ll give her any Satisfacrion, and it (hall be efFedlual
to comtorc her troubled Soul, if (he can. but believe.
And as for your fiift Queftion, Whether you are not bound
to pray with Moiions in the Mind for Afiillance, feeing you
want Satisfadion of Mind. And for Example, you think you
l«ve Chnjl'i Words for it, in the 7th Chapter of Matthew^
and the 7th Verfe, where he faith to his Difciples, Jjk^ and it
jloall he given you \ feek^ and you Jhall find ; knock, and it /hall
be opened unto you.
This you are to mind, that they were Chrijt's Difciples, that
did^believe in him ; therefore he gave them this Exhortation,
to pray in Faith, knock in Faith, and fo in Faith they (hould
find in their own Souls the AfTurance of everlafting Life ; fo
that Heaven- gate fhould be opened unto them, and they fhall
enter into their eternal Reft, even while in this World j as you
may fee the like Words o^ Chrift^ Mattheiv the 21ft, and 22d
Verfe, fpeaking to his own Difciples, who did believe in him,
faith, All Things whatfoever ye Jhall ajk in Prayer^ believing,,
ye fmll receive ; fo that there is nothing to be had of heavenly
Peace, Joy, or Glory, or the AfTurance of everlafting Life, by
Prayer, except it be the Prayer of Faith ; that is, to believe in
the true God, and to believe that Meflenger he doth fend. Like-
wife in Mark^ the nth Chapter, and 24th Verfe, T!herefore I
fay unto you,, fVhat Things foever ye defire when ye pray^ believe
that ye receive them, and ye Jhall have them \ fo that there is no
heavenly Gift whatfoever to be had, but by the Prayer of Faith,
which is to believe, as I faid before. So James the Firft, and
5rh and 6th Verfes, faith, //^a«y o/jy(9^^, meaning Believers of
his CommifQon, lack PFifdom, let him ajk it of God-, that is,
heavenly Wifdom, which maketh Men and Women wife unto
Salvation •, but let him afk it in Faith, nothing wavering, nor
doubting -, for if the Soul doubt, he fhall receive nothing of
the Lord. This is that Prayer of Faith which did heal the Sick
in the Apoftles Time •, and this is that Prayer of Faith that
healeth the wounded Soul of every Man and Woman in thefe
our Days, who have fet to their Seals, in believing the Dod:rine
and Declaration declared by us theWitneffes of the Spiric, and
that we two are the two laft WitnefTes and Prophets that God
will ever fend, to the End of this World : This is that Faith
that
[ 107 ]
that many Men and Women have, by it,, removed Mountains,
and high Hills, of Ignorance and Darknefs, which Jay before
their Underftandings, by the Power of Faith in this Commif-
fion of the Spirit, into the Bottom of the Sea, that is, into utter
Oblivion j fo that Peace of Mind enters into the Soul, and
bringeth the AfTurance of eternal Life into the Soul ; fo that
eternal Life doth abide in them, and are entered into tiieir
R?ft, having no need to pray any more-, for where the Af-
furance of eternal Life is granted, what need that Soul pray for
the fame Thing again, which he hath in Pofleffion. This
Prayer may be called the Prayer of Faith, which is the Mo-
tions of the Mind in fecret ; and fo we pray in fecret, and our
Faith, Peace, and Joy, and heavenly Knowledge, being encreafcd
in fecret, in the Mind or Soul, it comes to be rewarded openly in
the Kingdom of Glory : But as for publick Prayer to be heard
of Men, that is the Pra<ftice of all Hypocrites •, they do imi-
tate the Words of Chrijl, which he fiiid to his own Dlfciples
and Relievers ; therefore it is they pray, but are never heard ;
they'afkfor Peace, and AfTurance of God's Mercy, but never
receive any: They knock at Heaven-gate a thoufand times,
but the Gate is never opened unto them, becaufe they are like the .
foolifh Virgins, that have no Oil in their La-mps j fo they have
many Prayers to Heaven, but no Faith in their Hearts -, fo that
in the Day of Death the Door of Heaven is fhut againft them ;
then are they forced to go the broad Way into utter Darknefs r
ButthePrayerof Faith, if itbe but once in his Lifetime, it is of
that Power with God, that he will open the Gate of Heaven,
and let him in, even as the Door of his Heart was opened to
receive his Prophet's Report, and let the King of Glory, that
is, the Knowledge of the true God, his Form, and Nature,
enter into his Soul here in this Life.
This Prayer need not be faid Day after Day. Let any Man
or Woman pray thisPrayer of Faith but once in their Lite-time,
and the Gates of Heaven (hall be opened unto them, and they
Ihall enter into the Paradife of Peace here on Earth, and into the
Aflurance of eternal Glory hereafter.
• This Experience hath (hewed me, and many others^ both
Men and Women can witnefs the Truth of it ^ fo that you
may well perceive, that if you have no Faith in your Prayer,
Q 2 and
[ i°8 ] .
and do not believe God will anfwer you in Peace, you had
better let it alone, and fubmit to God's prerogative Power, let
him do what he will with you after Death. This was my
Way, and many more that have followed me have found Reft
to their Souls j for fo long as you pradife that which was
others Duty to do, you will never find Peace of Mind here in
this Life, no more than all Profeffbrs of Religion do, notwith-
ftanding the Multitude of Prayers they make ; yet not a Man
of them hath true Peace and Affurance of their Salvation in
themfelves. Why ? Becaufe they ad over the Apoftle's Com-
miffion again, which was given to thofe People that believed.'
them. Therefore, I fhall (ay this unto the Woman, That if'
ihe can but believe me, and follow m^ Advice, and let Prayers;
alone, though I know fhe cannot hinder the Motions, if flie
could (lie would, her Soul would be quiet ; but if (he can but
Jet God alone, and fubmit to his prerogative Power, in Matters'
of Salvation and Damnation ; for there is no ftriving w^h the
Creator, neither will he be intreated to alter his Will or Pur-
pofe. If (lie can but take, this Yoke upon her, it is but eafy
and light, but fecms very heavy to Reafon. My Soul for
hers Ihe (hall be faved ; and in a fmall Time the Day-ftar of
Light in her Underftanding will arife, and bring Peace and
Reft to her Soul.
And as for Claxtonh Revelation, it proceeded from the Seed
of Faith in himfelf, from that Faith he had in John Reeve znd
myfelf, and not from God without, him; neither did God...
choofe him as he did John Reeve and myfelf, by Voice or
W^ords. But however, the Things he wrote concerning God
and Devil were true; but you need not concern yourfelf any.
ways with him as long as I am alive. " ., .,; " .. /..,;
T have written the more large, on Purpofe to twfy your
troubled Soul, if pofTible. So take Leave, an(|,r^fl^;, y. '
Tour Friend in what I may^
LODOWICKE MuGCf-?7;QN,
Jjjuhn, Feh. ?6, ^673. ,r;i; nsM
A Copy
[ 109 ]
^CoPY of a LETTER, ivrkten by
the Prophet: Lodowicke Muggleton, to
Mr. Thomas Nofvvorthy, in Antigua^ bear-.
ing Date the ^d of March, 1678,
Loving Friend in the true Faith ^ Thomas Nofworthy,
ff^HlS is to certify you, I recieved your Letter, dated /^n-
JL tigua, July II, 1678, by the Hands of our Friend
John Saddington. I am glad to hear of your Health j alfo to
Jet you know, that we received your kind Token you Tent to
my Wife, the Barrel of pickled Limes, and a Box of Sugar •
for which my Wife and niyfelf do return you many Thanks-,
but as for thofe Commodities which you fent, and whether any
Friends will venture any thing in way of Traffick for thofe
Commodities that Country or Ifland doth afford, I leave it to
Mr. Saddington to give you an Account of it -, for I have not
Commerce with any Men of the World. Alfo I am glad to
hear, that your Faith is fo ftrong in the true God, -and in this
Commiffion of the Spirit : And as for the Thing ycu requeft
of me, to fatisfy your Confcience as to Matter of Fighting, in
cafe you are forced to, ,it, I -confefs the Power of Liberty in
this Cafe lieth only in ine. But I have confidered, that we
have no exprefs Command from the Lord to lay that Bond
upon every Believer, let h's Cafe be ever fo defperate or dan-
gerous, in a llrange Land, where no Hiding-place is. nor none
to fuffer with himfelf to utter Ruin, the Enemies being not of
the fame Prof^fTion, neither in the temporal Affairs -, nor of
the fame Profcflion in Religion -, neither is it in thofe ftrange
Iflands, amongft the Heathen, as it is here in England, Ireland^
and Scotland, who profefs all one Faith, though very few have
true Faith. Befides, here is many Hiding-places here, and
/afer to be in Prifon than to go to War, fo it be for that CauCe
only : But in thofe Iflands People mufl do as they do, elfe utter
Ruin will befal. Therefore, as the old Proverb faith, If you
will live at Rome, you fnuji do as Rome dolb,
■ Upon
[no]
Upon this Confideration I do give you Leave to fubmit to
the Laws and Cuftoms of that Ifland, which are for the De-
fence and Prefervation of the temporal Life, and the Eftates of
the People, againft the Heathen, and any other Enemies that
fcek to invade that Ifland, and you fliall be juftified in your
Confcience, as if you had never borne Arms at all. Let thefe
Lines fatisfy you in this Matter.
I was intended to fend an Anfwer to you long before now,
but could never hear that any Ship went to Antigua before
now.
Mv,Saddington faw Captain 5^o^J, and he faid. That he
fetteth out for Antigua the loth Day of March next.
This is all at prefent, hoping thefe Lines will come fafe to
your Hands, and find you in good Health, as I and my Wife
are at prefent } only my Love, with my Wife's Love, remem-
bred to yourfelf, with my Love to her that was Mrs. Heath-
cocke, and tell her Mrs. Griffith is yet alive.
I reft,
Touf Friend in the true Faith,
LODOWICKE MUCGLETON.
London, Mafch i, 1678.
The
[in]
7he Prophet Lodowicke Muggleton'j Blejfino-
to Alexander Delamain,y^/?. bearing Date
November i8, 1678.
Loving Friend in the true Faith^ Alexander Delamain the
Younger^
I Have Gonfidered the Tendernefs of your Age, and the In-
nocency of your Nature, and more elpecialJy the Love and
Growth ot your Faith in this Commiflion of the Spirit, in fo
Ihort a Time, even in the fixth Hour of the Day •, and feeing
you have defired a Line or two of my own Hand-writing, I
do know what your Requell is for \ and I, having this Oppor-
tunity, cannot but grant your Defire. Therefore, in Obedience
to my CommifTion, I do pronounce you blefled in Soul and Body
to Eternity. Only I fhall fay unto you, as Chrljt did when on
Earth, to fome that he had done fome notable IMiracle upon ;
he bad them go their Way, and tell no Man, what Good
they had received from his Words ^ but they Mazed it Abroad fo
much the more. So likewife I fay unto you, Let no Man fee
this Writing but your Father and Mother, if you can poflible,
left you provoke others to do the fame, as feveral of our
Friends have done the fame heretofore, for want of my giving
them a Caution to the contrary.
Written by me,
Lodowicke Muggleton.
A Copy
A Co PY <?/^ LETTER, written by
the Prophet Lodovvieke Muggleton, to
Mrs. Mary Scott, <9^BriftoI, hearing Date
October iz, 1681.
Dear Friend in the true faitbj Mary Scott,
f Received a Letter as from you, written to Mr. Jenkins^
dated the 8th Tnftant, 1681, concerning your Son John
'being troubled in Mind concerning his future State and
"Condition 9 and that he cannot by no Means be fatisfied
sbbUt it •, therefore you defire me to fend down my Anfwer con-
cerning it, to fatisfy your Son thereabout 5 wherein you defire
me, and all our Friends, to put up our Petitions to the Lord for
him.
As to this, your Requeft is a Thing fomething contrary to
the Practice of this Commiffion of the Spirit, for me to fend an
Anfwer, or to take off the Trouble of a Man's Mind, which I
have had no Experience of his Pra(5lice of Life, nor of his
Faith in the true God, nor in me, the MelTenger of God ;
neither do I know what is the Caufe of his Trouble of Mind,
whether it be for fome Sin he hath committed, even fome
aflual Sin, for actual Sin hath the Sring of eternal Death in
it i for the Sting bf Death is Sifi, and the Strength of Sin is
the LaWf as the Apoftle faith •, or whether this Trouble of
Mind doth arife from his own ignorance in the Knowledge of
the true God, and the right Devil, fearing God's prerogative
Power in Eledlioii and Reprobation j and that he may be a
Caft-away by God's prerogative Will and Pleafure ; and who
Ihall gainfay it?
Thefe two Things are the Caufe of all Mens Trouble of
Mind in this World, both Saint and Devil : But adual Sin is
moft generally the Caufe of Defpair, which doth wound the
Spirit of Men, which is more than he can bear.
So that I cannot give any Judgment upon him, neither good
nor evil 5 not abfolute good, becaufe he lia^n not believed our
Doctrine
Do6lrine nor Commiflion ; nor Evil, becaure he hath not de-
fpifed any thing declared by me. Yet this I will fay for his
Comfort, That if Sin be the Caufe of his Trouble of Mind, lee
him confefs it to you his Mothcrj as in the Prefence of God,
and forfake it, and a(5t it no more, and he fhall find Mercy and
Peace in his Soul. And if the Trouble of his Mind doth arife
from the other Thing aforefaid, or any other Caufe but Sin,
then I would defire him to fubmit to God's prerogative Power,
to do what he will with him after Death j do righteous and
juft Things between Man and Man, and do not trouble himfelf
what fhall become of him after Death -, and I do afiure him he
fhall have Peace of Mind for the prefent, and may come here-
after to the Knowledge of the Truth, which will give him the
AfTurance of everlafting Life in himfelf, as you his Mother,
and many others, have at this Day.
Thefe Lines will prove a good Prayer unto him, if he do
but believe and do it.
This is as much as I can fay, in Anfwer to your Letter, and
as to your Son ; and I wifh my Words may take Place in him,
then will Salvation encreafe in his Soul.
So I fhall take Leave, and remain
Tour affured Friend in the eternal Truths
LODOWICKE MuGGLETON.'
London, 05i. 12^ i68i.
R A Copy
C i^^ ]
^CoPY of a LETTER, written by the
Prophet Lodowicke Muggleton, to Mrs,
Elizabeth Faggerter, of Cork in Ireland,
bearing Date from London, June 22, 1682.
Loving and kind Friend in the true Faiths Elizabeth Fag-
gerter,
I Received your Letter fent by your Son, dated Cork^ May 3,
1682, wherein I perceive you are very much comforted, and
have great AlTurance of all your four Children being happy.
As to that 1 (hall not difcomfort you, nor in any wife weaken
your Affurance you have in your Childrens Happinefs, either
in this Life or in the Life to come •, but am glad you are fo
well perfuaded in your Mind of them, you having the Expe-
rience of their Natures, and of their Adions, by the Light of
Faith in you, befides the Light of Nature, as they are your
own Children, and I not knowing any of them, only 1
have feen this Son two or three Times 5 but I never asked him
any Queftion about heavenly Things, neither did he enquire
after any. It was never my Pradlice to compel or thrufl Men
into the Kingdom of Heaven, whether they will or no ; nei-
ther do I ufeto open the Gate of Heaven, but to thofe that do
know themfelves •, for where true adlual Faith is in the Heart
rifen, it will knock at the Gate of Heaven, and it fhall be
opened unto them. As Chrijl faid to his Difciples, which had
Faith in -themfelves. Seek, and ye [hall find ; knock^ and it
fioall he opened to you. And of that Saying, I0 him that hath
fiall he given j and to him that hath not jhall he taken away even
that which he hath.
Thefe Sayings are quite contrary to the Reafon of Man ;
for faith Reafon, Mult none knock at the Gate of Heaven,
but he that received Faith from Heaven firft ? What need, faith
Reafon, that he fhould knock at Heaven-gate that hath re-
ceived the Joys of Heaven by Faith in his Heart already ?
There
There is more need that Heaven-gate ihould be opened to him
that wants Faith in his Heart when he knocks, becaufe
he wanteth that heavenly Peace of Mind which the other
had before the Gate of Heaven was opened unto him.
And is ic not fit, faith Reafon, that he which hath not
Peace of Mind, fhould have fome heavenly Peace given
him, rather than he that hath Peace already fhall have more
given to him. And is it not more fit, that he which is in
want (hould feek, that he might find ; and knock, that it
might be opened unto him, than the other that hath enough, and
yet muft have more given. And that which is worfl of all is,
that he which hath nothing, yet this nothing muft be taken
from him alfo. This feemeth, faith Reafon in Man, to be In-
juflice and Partiality, and not equal Dealings in God. Thcfc
Words might be opened, but it would be too large. But I per-
ceive by your Letter, that the Gate of Heaven which hath been
opened unto you, when you knocked, and the Caufc why, in
that you had Faith in your Heart to believe in this Commiflion
of the Spirit, when you heard the Sound of it in your Ears, by
our Writings and Speakings •, for which you do thank God,
that experimentally you can fpeak this, that by his lafl MefTen-
gers you have attained to that Knowledge here, and AfTurance
of being an Inheritor of incomparable Joy and Glory hereafter.
Herein the Door of your Heart was opened by thcfe Mef-
fengers Declarations, as the Heart of Lydia was opened at the
Preaching oi Peter : For this I fay, that every true MefTenger
that is fent of God doth keep the Gate of Heaven, becaufe
none but fuch Perfons as God fends, have the Keys of Heaven
given unto them : And there is but two Keys, nor but two
Gates, the one belongeth to Heaven, and the other to Hell.
And God delivereth thefe two Keys into the Hands of thofe he
fends ; fo that God's MefTengers are not only Door-keepers of
Heaven, but Door-keepers of Hell alfo. I have known feveral
Perfons in my Time, that have defired but to be but a Door-
keeper in Heaven •, but I never knew any Perfon that defired
to be a Door-keeper of Hcil. But we his MefTengers are forced
to be Door-keepers both of Heaven and of Heli ; becaufe God
hath given thcfe two Keys into our Hands *, and thefe two Keys
that do open thefe two Gates, is the Knowledge of the two
R 2 Seeds
[ IM ]
Seeds of Faith and Reafon, The Key of Faith opens Hea-
ven-gate, and enters into that Kingdom, and feeth indeed what
God is, in his Form and Nature: And this Key of Reafon
openeth the Gate of Hell, and encereth into that Kingdom, and
feeth Lucifer^ the Prince of Devils (even that reprobate Angel
that deceived EvCj which became the firft IMan-devil, which
begat Millions of Devils like himfelf'^, his Form being the
Form of a Man, and his Nature being pure Reafon, fallen
from its Purity.
This is not a ufual Language. But feeing, as I faid before,
that you have knocked at Heaven- gate, and it hath been opened
unto you, by us, God's Meflengers, therefore to you that have
underftood the Myfteries of God becoming Flelh, and the
Devil becoming Flefli, by which you have Peace here in this
Life, and AfTurance of eternal Life hereafter, in yourfelf. There-
fore to you it fhall be given to underftand thefe three great
Myfteries of God's dealing with Men, as followeth :
Firft, That God doth choofe and ordain fome particular
Man, and doth furnifh him with Revelation, to declare unto the
People what the true God is, in the Time of his Commifilon.
Thr firft Man God chofe, after the Fall of Adam, was Enoch ;
and God did furnifh him with Revelation to write Books,
wherein he did declare to the fucceeding Fathers of old, that
were of the Seed of Faith, or Seed of Adam his Father •, and
this Revelation of his walking with God, and what God was:
He left this Revelation to Noah, and Noah left it to Shem, and
She?n left it to his Sons, until it came to Abraham, Ifaac^ and
Jacob. So that Enoch\ Revelation and Declaration to the Fa-
thers of old, and all that did believe the Books oi Enoch, they
were as a Parliament, to enadl it as a Statute-Law to their Chil-
dren. from Generation to Generation, for ever. And fo it was
with Mo/c^J and the Prophets, and with Chrift and the Apoftles.
The fecond Secret is, That great Difference that there is be-
tween Reafon's Heaven, which they do imagine, and the Seed
of Faith's Heaven, wliich they arc fully aflured of; for the
Seed of Reafon's Fleaven is without Subftance ; there is no
Perfons with Bodies in Reafon's Heaven j there is none but
Spirits without Bodies \ there is neither God nor Man to be
fcen, fo no Joy nor Glory at all. But the Seed of Faith's Hea-
ven
[ 125 ]
ven hath a real Subftance to (land upon ; and the Perfon and
Body of God to be feen, and the Perfons and Bodies of the holy
Angels, and of Men, and all other Creatures, to be feen in Joy
and Glory, in that Heaven that God hath prepared for the Seed
of Faith : So that there is a vaft Difference between the Seed of
Reafon's Heaven, ^nd the Seed of Faith's Heaven.
The third Secret j That though the Prophets and Apoflles
have declared in feveral of their Writings, of that great and
wonderful Myftery of God inanifefl in the Fkjh j yet, in all
their Writings, from Enoch'' s to Mofes*?, Writings, nor the Pro^
phets Writings, nor the Apoftles Writings, nor Chrift himfelf
when upon Earth, did ever declare or make known, not plain-
ly, nor clearly, that great Myftery of the Devil become Flefh,
and doth dwell among Men j and that there is no Devil to
fuffer eternal Torments, but Men and Women, to the End of
the World, and to Eternity. I fay, no Writings of Prophets
or Apoftles have made known this great Myftery, which con-
cerns all Mankind, but John Reeve and Lodowicke Muggkton,
whom God chofe in the Year of the World 1651, as our
Writings do declare.
Thefe Things 1 have written for your Sake, and the Sake of
others of this Faith there with you. Take Leave ; only my
Love remembered, with my Wile's Love, unto y our k\f, George
Gamble and his Wife, and to all the Reft of this Faith there
with you. I reft and remain,
Lovdort, "J uiit 22, 1682.
Tour Friend in the eternal Truths
Lodowicke Muggletox,
A Copy
[ 116 ]
y^ Copy of a LETTER, wrote by tht
Prophet Lodowicke Muggleton, to Mrs,
Rebecca Hall, of Arnesby in Leicefterfhire,
bearing Date from London, January 2.0,
i684-5-
Dear Friend in the eternal Truths Rebecca Hal],
I Saw a Letter of yours, fent lately to our Friend Mr, BeU'
main-, wherein you fent him a Token of your Love, and
another to me -, in which Letter of yours I find that your Faith
doth grow very ftrong in the Doftrine of the true God being
m the Form of Man, and in us the Witneffes of the Spirit,
which doth comfort your Soul, and bear up your Spirit, in the
Troubles you do and fliall meet with, in this troublefome
World ; which I am glad to hear of your ftrong Faith in that
perfonal God the Man Chrijl Jefus^ now in Glory, as our
Writings have declared. And blefTed are you that have be-
lieved our Report i to fuch as you, and no other, is the Arm
of the Lord's faving Health revealed unto.
Alfo I find by your Letter, that your Troubles are like to
increafe more and more. You fay that your Brother Barker
told you, when he was at your Houfe, that you was indided
for one Month ; and that at Michaelmas Aflizes ; and that he
wrote you Word, that if you did not come to Church before the
next Seflions, he thought that you might be indidled for three
Months, and in the Court too. Now what he meant by the
Court too, I cannot tell ^ neither doth he nor you relate who it
was that put you into the SelTions- Court firfl:,at Michaelmas^ for
one Month •, whether it was the Chuchv/ardens of your Town,
or theConftable of your Town, which, you fay, prefented you:
Which of thefe it was you have not declared, nor, I perceive,
do well know •, and why your Brother Barker fhould write for
you to come to Church before the next Seffions, elfe he thinks
you will be indi(fled for three Months. As to this Advice of
your
C 1^7 ]
your Brother Barker^ you cannot do ^ for if you fhould ap^"
pear at Church, the Minifter muft be made acquainted with it,
and he will examine you, and you muft ftay and hear Common-
Prayer read, called Divine Service •, and then he will tell you
of a Sacrament that you muft receive, and that he will give you
a Certificate to carry to the Juftices at the Seftions, and (o ycu
may fave your Goods, and lofe the Peace of your Mind, which
is of more Value than the whole World.
Likewife you fay, you were prefented by the Conftable of
your Town, and not by the Churchwardens : And you fpeak
as if you are loth it fliould come to an Excommunication : Like-
wife you defire to know, whether you had beft take a Lawyer's
Advice, or whether they can excommunicate you if you go
from Arnejby. f cannot underftand how they (hould proceed
againft you in the Spiritual Court, to excommunicate you j
and fue you, or indi6l you, upon the twenty Pounds KCt alfo.
For Excommunication is always out of the Spiritual Court, and
that extends no further than to put your Perfon in Prifon, and
to keep you there until you do conform, and to pay the Charges
of the Court befides. Before they excommunicate you, they are
to cite you before the chief Dodor of that Court, and to inflruft
you, and to give you Time to conform ; and after that Time
is expired that was given you, if you do not conform, they
muft publifh your Excommunication in your own Church, by
your own Minifter of your Town. Do you know who it is
that doth profecute you in this Spiritual Court ? Or do you
know who hath prefented you into this Spiritual Court ? Or
whether they have proceeded ; and how far, in relation to an
Excommunication? If you know thefe Things, it will be your
beft Courfe to employ a Proflor that belongs to that Court :
He can do you the beft Good to get you off, for Money, of any
Man.
Likewife I perceive by your Letter, that they profecute you
in both Courts, both in the Spiritual Court, and in the Tempo-
ral Court, where the Juftices of the Peace are to be Judges y and
both for oneThing, for not coming to Church to hear Common
Prayer, called Divine Service, and receiving the Sacrament,
which is a very cruel Deed to the Widow, and the fatherlefs
Children •, that is to fay, the Clergymen, they are to have your
Soul
[ 1^8 ]
Soul and Body into a Prilon, whereby to make you confefs,
that you might utterly deftroy the Peace of your Mind, and
th.it your Faith might fail in you ; fo that they might have full
Power over you, both in Soul and Body
And as for the Temporal Court, the Juftices of the Peace,
they are to profecute you upon the twenty Pounds A<5t, made
in Queen Elizabellfs Days, and they came by this A61 for your
Goods, and not for your Body and Soul. The Juftices have
left your Body and Soul to thofe pretended fpiritual Men, as
the Priefts of the Nation. I confefs thefe Things are very hard
to be done unto the Widow and fatherlefs Children •, to fuffer
thus merely for Confcience-fake^ having broke no temporal nor
moral Lavy of the Land •, far the Confcience belongs to God
only to judge of, and not to Man. You are hedged in on
both Sides •, fo that it is hard to give you any Advice to do
you good : But this 1 fay, you had better fall into the Hands of
the Juftices of the Peace, rather than into the Hands of the pre-
tended fpiritual Men •, becaufe the Juftices will be content with
your Goods, or Money •, but the other will not be contenj
'without your Soul and Body doth conform unto their Wor-
ship ; which you cannot do without defl:roying the Peace of
your own Soul, which is the Peace of God, which pajfeth all
Underftanding j a Peace which the World cannot give.
Now I perceive by your Letter, that you had rather fall into
the Hands of the Juftices, to take away your Goods, than into
the Hands of the Clergy, that will keep Soul and Body in
Prifon, except you will fall down and worlhip that great Image
of Common Prayer, called Divine Service, and receive the Sa-
crament, to eat a Bit of Bread, and to drink a Spoonful or two
of Wine, and lb deftroy, and make Shipwreck of, the Peace of
your Mind, and of that Comfort and AlTurance of everlafting
Life, which you have received already, by eating by Faith in
your Heart the Flefh of Chrifi, which is the Flefh of God ; and
in that you have drank the Blood of Chri/i, which is the Blood
of God. This is the true Sacrament of the Lord's Supper ^
for the Flefh of God is Meat indeed, and this Blood of God is
Drink indeed •, and as oft as you do eat of this Bread of God,
and drink of this Blood of God, you cannot choofe but re-
member that Comfort, Joy, and Aflurance of eternal Life,
abiding
I
[ 119 ]
abiding in your own Soul, abiding in you whilfl in this World i
befides thofe unfpeakable Pleafures in the Kingdom of Glory,
where you fhall fee your God, whofe Flefh you did eat of here
in this Life. I fay, you (hall fee the fame God, in the fame Flefh
glorified, which you did eat of here in this Life, in his bright
burning Glory, Face to Face, in his eternal Kingdom of Glory ;
which whofoever doth eat that Bit of Bread, and drink that
Spoonful or two of Wine, in a facramental Way, as an Ordi-
nance of God, againfl: his Confcience, to keep himfelf from Suf-
fering, he doth eat and drink his own Damnation, tiot difcerning
the Lord's Body^ he doing that which is fo diredlly againft his
own Confcience. It is a dangerous Thing to worfhip a God,
which he knows is not the true Ofed.
Dear Friend, I would willingly give you the bed and fafeft
Advice, fo far as I underftand, in this Bufinefs of yours, that
you might keep the Peace of your Mind, that your own Con-
fcience may not condemn you ; that you may always of Bold-
nefs to the Throne of Grace. For the Confcience of every Man
is of God's Side, and pleadeth for him *, and that you might
come off the great Troubles you are like now to go through,
as eafy, and as little 1 ofs, as you can ;—— which is this ^ If
you be indided and prefented into no Court, but the Court of
Jufticcs of the Peace, which profecute you only upon the twenty
Pounds A6V, then I look upon it your bed Courfe to go yourfelf
in Perfon to one or more of the moderate Juftic.'s of the Peace,
and plead with him, that you are a Widow, and hath fo many
fmall Children to bring up ; and that you never broke any of
the King's temporal Laws ; neither did you ever go to any
private Meeting, contrary to the A6t of Parliament •, you al-
ways went, while your Husband lived, to the Church of Eng-
land, and fince your Husband died you have ftayed at Home,
and do read the Bible, which is the Scriptures, and am very
well fatisfied in my Mind, and hath Peace of Confcience to-
wards God, and Peace with all Men j I do Wrong to no Man ;
I meddle with no Man about Religion ; every Man ought to
worfhip God as his Confcience doth didate to him ; and if any
Perfon fhall do any thing contrary to his Confcience, his own
Confcience will condemn him ; which if I fhould do, that
which I am indided for, before your Worfhips, my own Con-
S fcience
[ 130 ]
fcience would condemn me greatly, which I dare not do, though
I fuffer much for it : I know it lieth in your Power to do me
Good or Kurt ; therefore I (hall leave it to your Confciences to
do what you will by me j I muft fufFer it as patiently as I can.
Again, you fay you are loth it fhould proceed to an Excom-
munication: 1 cannot blame you for 1t, becaufe the Spiritual
Court had rather have your Soul and Body in Prifon, that they
purge out, through your Sufferings, the Sincerity of your Heart,
and that ftrong Faith which you now believe, to fail, and que-
ftion whether you may not be faved, though you do hear their
Doctrine, as they call it, and eat their Bit of Bread, inftead of
Chnjl\ Body of Flefh, which you did eat of before ; and that
you may drink a Spoonful or two of their Wine, in a golden
Cup, the Prieft hath in his Hand, inftead of that Blood of C^ri/?
which you have drank many Times off before, which hath
proved Water of Life unto your Soul \ that it will be as a H^ell
of Water fl)ringing up in your Soul unto eternal Life : So that
you need not come unto this Well which is digged, and fet up
by the Powers of the Nation, to draw any Water, becaufe their
Well is dry i and you have no Pitcher, that is, no Affedion in
your Soul to draw of that Water out of the World's Well, be-
caufe, after the Drinking of that Water of the World's Well,
you will be more thirfty after the Peace of Mind, and the Af-
furance of Salvation in yourfelf, than if you had never taken it
at all j therefore it is a dangerous Thing for any Man or Wo-
man, that hath tafted of the good Word of God, that is, that
hath tafted of Chriji'&'i Flefh ; for he is that Word of God
which was in the Beginning -, and hath tafted of the Powers of
the Life to come, which is eternal j for it is he that hath pur-
chafed by the Body of his own Flefh, and by his own Soul,
that was in the Blood of his Flefh, being poured out unto Death,
and rifing again, hath all Power, both in Heaven and in Earth,
to give everlafting Life to all thofe that truly believe in him j
which Faith in him is to eat his Flefh, and drink his Blood ; fo
that if thofe that have tafted of thefe Things aforefaid, do fall
away to the Worfhip of the Nation for Fear of Suffering, con-
trary and againft their Confcience, it is impoffible, as the Apoftle
faith, to kd renewed hy Repentance.
I would
i 13 1 ]
I would defire you to farisfy yourfelf in thefe Things follow-
ing:
Fir/if Whether you be prefented or profecuted in the Spiri-
tual-Court, and Seflions- Court, indeed, or but in one ?
Secondly^ Whether the Churchwardens of your Town did in-
di(5l you to the Seflions, or no ?
Thirdly J Whether the Conftables of your Town did prefent
you into the Spiritul-Court, or at the Seflions- Court only, or into
both Courts, aye or no ?
Fourthly, Whether the Minifter of your Town hath any
Hand in this Bufinefs, againfl: you, aye or no ?
I could wifli you to fpeak with the Churchwardens of your
Town, and with the Conftable of your Town, and with the
Minifter of your Town, and they will inform you how they do
proceed againft you, that you may know how to make your
Defence the better.
This is all I can fay at prefent in this Matter j only my Love,
and my Wife's Love, remembered unto you, and remain,
Tour Friend in the eternal Truth,
LODOWrCKE MUCGLETON.
London, Jan. 20, 1684-5,
S 2 A Copy
[ ^5^ ]
^CoPY of a LETTER, written by the
Prophet Lodovvicke Muggleton, to Ifabella
Malum, Quaker ^ dated from London,
October i, 1674, and dire&ed to her at
Nottingham.
Jfahella Malum,
I Received a Letter, dated Nottinghamy the 12th of the fifth
Month, 1674. I know it is not of your Hand- writing, but
it is the Teftimony of your own Heart, as you have declared j
wherein you have fhewed what Seed and Nature you arc of,
even the Seed of the Serpent, in that you have been left to the
Reafonings of your own Heart, as King Saul was, to rejeft the
Prophet of the Lord, in finning againft the Commandment of
the Prophet Samuel^ and go to a Witch; fo that the good Spirit
of the Lord departed from him, and an evil Spirit of the Lord
was fent unto him ; fo it is with you : You have rejected and
defpifed me, the Prophet of the Lord, and have given your
Tei^imony againft the good Spirit of the Lord, and did ftrive
with your evil Spirit of Reafon, the Devil in you j which good
Spirit would have led you through that narrow Gate which
leads to Life eternal, which few do find, or enter therein. But
1 perceive the evil Spirit of Reafon in you hath prevailed, and
hath the Vidory over you, and hath led you captive, infomuch
that it hathcaufed you todefpife and rejedlthe good Spirit of the
Lord, in his Mefienger, which brings glad Tidings of Salvation
to all that truly believe in him.
I. This Spirit of Truth you call a feducing Spirit o^ Lodo-
wick Muggkton^ which you fay leads to Death and Deftrudion j
fo that the good Spirit of the Lord that did ftrive with you,
and had alrfioft perfuaded you to join with it, as you have ex-
prefted in your Teftimony, is now departed from you j and the
evil Spirit of Reafon in you is now to be your Guide ; and the
good Spirit fliall ftrive no more with you ^ for you fhall be
given
[ ^33 1
given up to a reprobate Mind, as St^ul was j and the Hope of
luch Hypocrites as you fhali perifh.
2. You fay, it is now upon your Heart to declare fomething
how you came to lofe your Condition, and to backflide from the
Quakers, and from that Light within, which youcaj] the Light of
Cbrijf, which did reprove you of Sin, and convince your Confci-
ence of the Vanities, and Cuftoms, and Fafhions of this World.
As to this, I fay, if you had been at reft, and Peace oi Mind,
in the ^uaker\ Principles and Pradlice, you would never have
backfliden from them. For the Caufe why People run from
one Thing to another is, becaufe they are not at reft where they
are. For this I fiy, If religious People could find Peace, and
Reft of Mind, in the Dodrine and Pradice of the /even
Churches, there would never a Man or Woman believe me 5
for there is none believes me, but thofe that are loft \ for I am
in the fame Condition as Chrijl was when upon Earth j he came
but unto the loji Sheep of the Houfe (j/Ifrael, not to thofe that
were fettled in a Form of Religion, as the Scribes and Pha-
rifees were, and as all the feven Churches are now : So that if
you had found Reft in the Quakers Way, why did you not
keep there? Why did you backflide from them? Certainly, if
the ^{akers Way had been the Truth (as you fay now), it
would have given you Reft then. And are you fo bewitched,
to think that you (hall find more Peace in that Truth you back-
flided from now, than you did when you were in your Inno-
cency ? Will the Quakers love Backfliders better than they did
before? I am fure, the true God, nor his Mcflengers, doth not
love Bickfliders, nor Llypocrites, nor Rebels, as they do In-
tegrity and Uprightnefs of Heart. But the Quakers People be-
ing ignorant of the true God, perhaps their God, an infinite
Spirit without a Body, or that God in them, will be more mer-
cilul than the true God : Perhaps their God, an infinite Spirit
will love you better for your backfliding from them ; and the
more becaufe you had like to have been catched in Miigglclon^^
Snare, as you fay. But I can do as Peter did by his, pick out
of his Snare or Net the good Fifh, and caft the Bad away. I
can fpare fuch as you are very well. And whereas you fay you
backftided irom that Light within you, which you call Chrijf^
which did reprove you, and convince your Confcience of Sin,
and
[ 134 1
and of the Vanity of this World ; this Light of Chrifi was no-
thing elfe but the Law written in your Heart, which did ac-
cufe you when your Mind was vain ; and when your Mind did
not run after Vanity, the Law written in your Heart did ex-
cu'e your Confcience
Indeed this Law was written in every Man's Heart by
Chri(i^ the only God ; therefore may be called the Light of
Chrifi^ that enlighteneth every Man that cometh into the World :
But Chriji*s Perfoh is diltindl from this Law written in Man's
Heart ; and this Light of the Law is difl-ind from Cbriji ;
and whoever makcth the Law written in his Heart, that ac-
cufeth and excuffth, to be the very Chriji, as the fakers do,
that ChriJ within them (hail prove the greateft Devil to all
Eternity.
3. You fay, you defired to fee Lodowicke Muggleton^s
Books : You fay you heard fome Places here and there read,
and you were asked the Queftion, Whether ever you heard
Friends declare fuch Things ? And you faid, Nay. Likewife
you do confcfs, you were bid to take heed of judging or fpeak-
ing againrt him. Here was the Defire of Reafon, the Devil
in you, to fee thofe Books : And you lay you heard them read.
Did thofe that (hewed you thofe Books, force them upon you,
■without your Defire, and contrary to your Mind? They were
lent unto you •, for I am fure you bought none. What provoked
you to defire to fee them for your own Hurt ? Likewife you
had a Charge given you, not to fpeak againft them ; but you
contrarily have fpoken Evil ot them in a high Nature,
infomuch that you have fpoken againft your own Soul j for had
you not been of that reprobate Seed, you would have had a
Care of fpeaking Evil of thofe Books that were fo lovingly lent
you : They coft you nothing: Had you been of the Ele6t Seed,
though you could not have believed them, or not liked them,
you would have been kept from fpeaking Evil of them.
4. You fay you got fome of his Books, and reading of
them, your Heart became dark, having loft your Guide, which
caufed you not to believe in him, as the only Prophet and Mef-
fenger of the moft High God. Here the Spirit of Reafon was
ftfuck dark in you, by reading thofe Books, bccaufe the Doc.
trine contained in thofe Books did fo far furmount the Doftring
Or
C ^35 ]
or Principles of the i^a^^n, as the Sun in its Brightnefs doth the
twinkling Star j (o that the Light of the Law in you, which
was but as the Light of a Star in you, which is nothing elfe
but the Light of Nature, which guideth Men to do Things
honeft and juft between Man and Man. And this Light of
Nature is that Light of Chri/i in you, and that Truth you fo
much talk of j for this I know, that there is never a Quaker m
the World that hath any other Light of Chrtji in him, but the
Light of Nature, not as he is in the State of a ^iaker-^ and
this was the Caufe you were ftark dark in the reading thofe
Books, becaufe the Light in you was put our, and caufed you
to walk in Darknefs \ having loft the Light of Nature,^you loft
your Guide ; which, if you could have ftood ftill awhile in Pa-
tience, you fliould have feen the Salvation of the true God, and
have been brought out of that Darknefs into his marvellous
Light, which is heavenly, fir exceeding the Light of the Law
in you ; which would have caufed you indeed to believe him to
be the true Prophet and Meffenger of the moft High God ; but
you being the Seed of the Serpent, Heaven was not appointed
for you, but Hell only.
5. You fay, I fent a Letter to a Follower of mine at Not-
tingham, that if the two Women that were fallen from the ^^a^
ken, would turn to them again, let them return -, but if they
do, they will perifh for ever. Likewife 1 faid in that Letter,
if I be in the Truth, all that believe in my Cornmiffion fliall be
faved J but if I be not in the Truih, all fhall bt damned that
believe in me. Thefe, or to this Efted, you fay, was Part of
my Letter. Further you fay, the Hearing of this Letter ftruck
you to the Heart, and much Trouble feizcd upon you, that you
fhould venture your Salvation upon the Words of a mortal
Man.
Alfo you fay. Oh! how you cried to the Lord, that you
might once more be worthy to be a Door-keeper amongft the
Congregation of the Faithful, before you go hence, and Jh all he
fetn no more.
As to this, I did fend a Letter to a Follower of mine at Not-
tingham, that if the two Women that were fallen from the i^«J-
kers would return again to them, let them return •, for I did
underftand, d^ac ih^^^uakers did folicitthem much, with Ex-
hortations,
[ U6 ]
bortations, and Perfuafions, and By-letters to them, to return to
them again. The Letters I have yet to (hew ; and 1 find in
thole Letters, that thofe two Women were in a great Strcight
in their Minds, to give the fakers an abfolute Anfwer, whe-
ther they would return to them, or keep ro Muggleton. I
heard thofe two Women were in a great Quandary, whether to
keep to me, or return to them ; and Specially JfaheHa Malum
was inclinable to fall back to the fakers. Whereupon I wrote
that Letter to my Friend, that if ihey would return back to the
fakers again, let them go ; but if they did, they would perifli
for ever-, and fo you will ; for whoever fetteth the H^nd lo the
Plough of Faith, in this Commifllon, and looketh back, will
perifli to Eternity.
And further I fay, That if I be a true Prophet, as I know I
am, all thofe that truly believe me, and hold out to the End,
fliall furely be laved ; bur if I be a falle Prophet, as you fay I
am, then all thofe that believe me fhali be damni^d, and I my-
felr fhall be damned, for being deceived myfell, and deceiving
ethers.
This muft be ventured by all Men and Women, elfe no Sal-
vation can be attained unto in this Life.
Therefore it concerns all you Mimfit-rs and Speakers to be
fure you are notfalfe Minifters of Lhrijl yourfclves, to deceive
others j for I can alTure you, if you are, you will be damned to
Eternity yourfelves} and all thofe that are deceived by you will
perifh alfo.
Likewife you fay, the Hearing of this ftruck you to the
Heart, and much Trouble feized upon you, in that you Ihould
venture your Salvation upon the Words of a mortal Man.
As to this I fay, ft had oeen well lor you, had you ventured
your Salvation upon the Words of a mortal Man. Was not
all the Scripture given forth by mortal Men .'' Was not Mofes
a mortal Man, who fet Life and Death before the People; and
thofe that put their Truft in his Words did live ; but thofe that
did not venture their Lives upon his Words were put to Death,
as may be read abundantly in the Scriptures. Were not Peter,
and the refl: of the Apoftles, mortal Men 5 yet the Keys of
Heaven, and of Hell, were given unto them j an ! whofe Sins
were forgiven by them here on Earth, were forgiven by God in
Heaven j
[ n7 ]
Heaven ; and whofe Sins were not forgiven by them here on
Earth, were not forgiven by God in Heaven.
Now ought not thofe that heard them, and believed them, to
venture their Salvation upon the Words of thefe mortal Men,
that preached Life and Salvation by JefusChrift unto them ^
yea, all that were faved by Faith in their Dodrine, ventured
their Salvations upon the Words of thofe mortal Men ; and
whoever did not venture their Salvation upon thofe mortal Mens
Words that heard them, were damned to Eternity : So like-
wife, if you had ventured your Salvation upon the Words of me,
the Lord's true Prophet, which am but a mortal Man, you
Ihould afluredly have been faved, as many others can witnefs :
But in' regard you could not- venture your Salvation upon the
"Words of a mortal Man, you will alluredly be damned to Eter-
nity i for this was God's Way ever fince he chofe Mcfes, to
give Authority to mortal Men to blefs and curfe to Eternity j
and that Men and Women fhould believe them, and venture
their Salvation upon their bare Words.
Alfo you fay, Oh! how you cried unto the Lord, that you
might be once more worthy to be a Door-keeper.
Here you fpeak like an ignorant, filly, foolifh Woman, that
defires to be a Door-keeper amongft the Congregation of the
Faithful.
To difcover your Ignorance, let me tell you, that there is no
Door-keepers of the Congregation of the Faithful but Men, and
they muft be fuch as Prophets and Apoftlts, who have the Keys
of Heaven and Hell. Such Men as thefedoopen the Doors of
Mens Hearts here on Earth, and letteth the Spirit or Soul of
Man out of that Prifon of Darknefs, which every Man and Wo-
man's Sou's are in by Nature. Such mortal Men as thefe have
the Keys of the Door of Heaven, to open the Door of Man's
Heart, that he may fee the Light of Heaven, and the Glory of
God in Heaven, with the Glory of Saints and Angels, in Form
like Men, by the Preaching of Chrijl, as Peter did : He opened
the Door of Lydia's Heart, and fhewed her the Glory and Be-
nefit (he fhould receive, even Life and Salvation to Eternity,
by the Death, Refurredlion, and Afcenfion of that Man Cbriji
y^fus, which the Apoftles preached.
T Such
[ 138 ]
Such Men as thefe are Door-keepers of the Houfe of God
here on Earth •, which Houfe is the Congregation of faithful
Believers. Therefore it is that David, who was a King and a
Prophet, defired to be but a Door-keeper in the Houle of the
Lord, and God granted his Defire, and gave him the Key of
Heaven, that is, to prophefy of the Coming of God in the
Flefh, who was Chrifi, who was the Door, the Way, the Truth,
and the Life} and no Man could enter into Life eternal but by
this Door ; and none could open this Door but thofe that have
the Key ; and none hath the Key but commiffionated Men, as
Afofes^ the Prophets, the Apoftles, John Reeve and Lodowickc
Muggleton,
Thefe mortal Men were made Door-keepers in the Houfe of
God here on Earth ; but they fliall fit upon Thrones of Glory
in Heaven.
But I never read of any Woman that God made Door-keeper
of his Houfe here on Earth ; fo that your Choice Ihall not be
granted you, but the contrary ; for you fliall have the Door of
Hell opened unto you, where you (hall go among the Congre-
gation of the faithlefs and unbelieving Reprobates, where is ut-
ter Darknefs for evermore.
6. You fay you had a Book written by Lodowicke Muggleton
in your Houfe, called, A Looking-glafs for George Fox. You
Ay a mod wicked Book ; and you often wifhed it out of your
Houfe } it being an Aggravation of your Trouble, when you
thought of it.
it feems this Book became a wicked Book to you, and an
Aggravation and Trouble when you thought of it. The Caufe
why it was an Aggravation, to your Mind was, becaufe you were
the Seed of the Serpent, as aforefaid ; for thofe Books are an
Aggravation to the Mind of none but Reprobates ; for the
Book coft you nothing. If you had bought it, you would have
efteemed better of it, and it would have been no Trouble to
your Mind •, and if you could not have believed, you would
have been kept from fpeaking Evil of it. But I perceive for
the mod Part, thofe that have thefe Books lent them for no-
thing, are the greateft Defpifers, and do (tumble moft at them,
as you have done. But I know the Caufe why they have been
fuch an Aggravation and Trouble to your Mind is, becaufe
ou
you thought if you (hould believe Muggkiotfs Writings, there
will not be fo many Loaves and Fifhes in believing this, as there
will be among the fakers People ; for he promifes no Loaves
nor Fiflies at all ; and there is fo few that believe him in thofe
Parts ; fo that you cannot expedl but very few Loaves and
Fifhes here. But the Quakers People are many, and there is
more Loaves of Bread and Fiflies to eat ; therefore faid you in
your Heart, I will return to the ^inkers again ; for you are of
the fame Mind as thofe Hypocrites were that followed Chrift for
the Loaves; for I am confident that if I had promifed more
Loaves and Filhes than you found among the G)^uakers^ you
would never have returned to them again. But, much good
may you do the fakers, now they have got you back again ;
they have laboured hard for you. For this I fay, it never was
my Pradice to hire People to believe my Dodrine ; for if I
could but promife all thofe that believe me Loaves and Fifhes,
then fhould I have more Difciples than the fakers have ; there-
fore it is that fo few poor Quakers believe mt) hardly any ;
fbut a many rich fakers believe me^, becaufe I cannot i't&d fo
many of your Hypocrites with five Loaves and two Fiflies as
Chrijl did when on Earth i for there was very few of thofe five
thoufand, but poor; and that they were Hypocrites is clear by
Chrifi*s Words, John vi. 26. Jefus faid, F'erily, verily, I fay
unto you, ye feek me not becaufe ye faw the Miracles^ but becaufe
ye did eat of the Loaves^ and were filled. So likewife you would
have followed me, not tor my Doctrine- fake, butforthe Loaves-
fake*, if I could have fed you with Loaves to the Fill ; for I
know your Dcfire of Heart is only to labour for the Meat which
■perijheth, and not for the Meat which endureth unto everlajling
Life; which all thofe that do truly believe my Commifllon and
Dodrine do eat of, and are fatisfied, in the AfTurance of ever-
Jafling Life, which God fhall give them in the Refurtedion at
the laft Day, which will not be a Quarter of an Hour after
their Death ; for there is no Time to the Dead ; Time belong-
eth only to Life.
7. You fay, Now it is in your Heart further to declare, that
you do for ever judge and condemn that Spirit of Darknefs
that did lead you from the Light (as you fay) to jo n with
Lodowicke Muggleton, You fay you do alfo believe that
T 2 Lodo-
[ 140 ]
Lodowkke Muggleion is a falfe Prophef, and Seducer, and a
Blafphemer of the living and true God, who is an infinite and
unchangeable Spirit, and lives and walks in his People, meaning
the Quakers,
Htre you have brought Death and Deftru6tion upon your
own Head. You have fought after eternal Death as for hid
Treafure,in that you, being an ignorant fottifh Woman, Ihould
undertake to judge a Prophet, whofe Revelation and Knowledge
of God's Mind in the Scriptures is beyond the Knowledge and
Revelation of all the Men in the World at this Day, as my
Writings do declare. You, who have not the common Know-
ledge and Learning of Women, and that without a Caufe, did
never perfuade you to believe me, or my Doflrine. I never
gave you any enticing Words to encourage you to believe me.
Were not the Books lent you freely ; they coft you nothing :
Was there not the Wine, Milk, and Honey of Heaven given
you, without Price, without Money •, yet your full Stomach
loathed the Honey-comb of Heaven. Were not you left to
your Ijberty to eat or not to eat, to chufe or to refufe j but you
muft take down into your Stomach that which could not be
digefted, which caufed you to vomit up fuch Blafphemy againft
that Holy Spirit that fent me, and againd me that God fent.
Firji^ You have called the Holy Spirit that fent me, a feduce-
ing Spirit, which leads to Death and Deftrudion.
Secondly ^ You call that Book that was lent you, a wicked
Book.
thirdly. You do judge and condemn that Spirit that wrote
that Book, which had almoft perfuaded you to be a true Chri-
ftian, to be the Spirit of Darknefs.
Fourthly, You fay you do believe that Lodowkke Muggleton
is a falfe Prophet, and thi:t he is a Seducer and a Blafphemer.
In thefe Words you have blafphemed againft the Holy Spirit
that fent me. And feeing fuch Sins as thefe are unpardonable,
both in this World and in the World to come-, therefore
what Meafure you have met, (hall be met to you again, in that
"you give Judgment firft -, therefore what Judgment you have
judged, you lliall be judged with.
Therefore, in Obedience to my Commifllon from God, for
this your Blafphemy againft the Holy Ghoft aforefaid, I do
pro-
C 141 ]
pronounce Ifahella Malu?n afore faid, curfed and damned, both
in Soul and Body, from the Prefence of God, eledl Men, and
Angels, to Eternity.
Your Body fhall be your Hell, and that Spirit of Reafon in
you, which you call the Light ol: Chrijl^ fhall be your Devil ;
fhall be as Fire to torment you to Eternity. And while you
are in this World, you will hardly efcape the exemplary Judg-
ment of God in this Life, befides your Damnation hereafter ;
neither can that infinite Spirit without a Body (which you call
God, which lives and walks in you, as you imagine) deliver
you from the Curfe a mortal Man hath pafTed upon you.
TVr'iUen hy
LODOWICKE MUGCLETON.
London, Ocl, r, 1674.
I did not write this fo large only for your Sake, but for the
Sake of others that fhall come to fee it, or hear it read ;
bccaufe it fhall be recorded for the Age to come.
A Copy
[ H^ I
^CoPY ^/ ^LETTER, written by
the Prophet Lodowicke Muggleton, to
Mr, Thomas Tompkinlon, of Slade-Houfe,
in StaffordfliirCj dated from London, July i ,
1675.
Loving Friend in the true Faitb^ Thomas Tompkinfon,
THIS is to certify you, that I received your Letter, dated
June 17, 1675 ' ^^ ^^^° ^° '^^ y^" know, that I received
the Cheefe that our Friend jlmhony Hall, and his Wife, fent
me ; and I give them many Thanks lor their Kindnefs.
A lib this is to let you know, that Mr. Delamain faith to me,
that he hath received the Coat, and thofe Things you fpeak
of in your Letter. I fuppofe he hath given you Notice of ic
by Writing, before this will come to your Hands. »
And for the Difference with the Parliament, it is true there
was a great Difference between the Houfe of Commons and the
Houfe of Lords, about Privileges, infomuch that the Houfe of
Commons did fend feveral great Lawyers to the Tower -y info-
much that the King was conftrained to prorogue the Parliament
to the third of Goober next. The Contention between the
Houfe of Lords and Commons was fo great, that it is thought
by many, that they will hardly ever agree again ; but the next
Morning, thefe Lawyers the Commons had committed to the
Tower, were delivered by a Haheus Corpus out of the Prifon,
contrary to the Vote of the Houfe of Commons : So that there is
no Adt of Parliament this Sitting at all •, neither is there any
Thing done touching Perfecution of Confcienceat all, but Things
ftand as they were : So that many Juftic s that were hot upon
Perfecution, are cooled. And, as for London, and all about
London, the Meeters are quiet, and not one Juftice doth ftir.
And as for your being Church- Warden this Year, I would ad-
vife you by all Means to put it off this Year. Who knows what
the next Year will produce ?
Thus
[ M3 ]
Thus in (hort \ have given you a Hint of Things, as tiiey
are at prefenc ; and being in Hafte, I mud take Leave, only
my Love prefented unto yourfelf and Wife, and to all the Relt
of our Friends in the true Faith there with you. I reft.
Tour Friend in the eternal Truths
LODOWICKE MuGGLETON,
Fojlern, London, July r, 167J.
^ Co p Y of a LETTER, written by
the Prophet Lodowicke Muggleton, to
Mrs, Sufanna Mofs^ of Dublin in Ireland,
beari?ig Date September 5^ 1675.
Friend in the true Faith^ Sufanna Mofs,
I Received your Letter, dated Augufl 23, 1675. I confefs
you are a Stranger to me, but not unco the Dodrine of the
true God dedared by me : For I have heard of you feveral
Times, of your Faith in the Commiffion of the Spirit, and that
your Husband died in the Faith of it alfo.
Likewife I perceive by your Letter, that you have procured
by your Faith the Hatred of your Relations, and others j but
this I know, that the Peace of your Mind is more Worth, than
the whole World j efpecially that Peace, which the World
cannot give, even the Peace of God which pajjeth all Under-
Jianding.
And this Peace of God, it doth arife from the Seed of God,
which is God's own Nature, in that it doth believe his Prophet's
Report; fo that the Arm of the Lord is revealed to that Soul, ac-
cording to that Saying in Ifaiah \ who hath believed our Report ,
and to whom the Arm of the Lord is revealed.
And
[ 144 ]
And what is the Arm of the Lord, but his faving Health ;
that' is, he AfTurance of everlaHing Life, abiding; in the Soul
of Man, which cannot be attained unLO any other Way, but by
believfiing the Prophet*s Report,
God hath honoured all hischofen Prophets with heavenly Wif-
dom. Knowledge and Power, above all other Men •, therefore it
is faid in Scripture •, How beautiful are the Feet of them that bring
plad 'Tiai':gs of Solvation -. And of that Saying, IVhoever re-
ceived a Prophet in the t^ame of a Prophet, /hall have a Prophet'* s
Reward; And what is a Prophet's Reward, but a Bleflingof
everlalting Life : For he that receiveth him that is fent of God,
receiveth God that fent him.
Now confider, that all religious Men in thefe our Days, do
confefs and fay, they do believe the Prophets of old that are
dead and the Apoftles that are dead, and that they wrote and
fpake as they were inlpircd by the Spirit of God ; but doth
utterly deny, that Go 1 fhall fend any Prophet in thele our
Days •, faying, that Prophefy and Revelation is now ceafed,
yet they will undertake ro preach the Word of God, as it is
written without, any Revcladon irom God.
So that you may oblerve that the Seed of the Serpent, the
Seed of Realon in M in, doth always believe dead Prophets,
but would never have believed them when they were alive.
So on the contrary, the Seed of Faith, the Seed of God, doth
always believe live Prophets, rather than thofe that are dead j
becaule tne livir.g Prophet gives them to underftand the Mean-
in-^ of thofe dead Prophet's Writings, and would have believed
them dead Prophets had they been alive : According to that
Saying of {.hriji to the Jews, Had you believed Mojes. you would
have believed me.
So can I truly fay, that if People did truly believe the Pro-
phets and Apoliles, as they fay they do, th.y would believe me ;
for God hath choien me one of the two iaft Prophets and Wit-
nefTes of the Spirit, as truly as he chofe Mofes, Aaron, and the
Prophets and Apoftlts in their Tmic. And there is as much
Ground for ProfefTors of the Scripture to believe me, and more,
than to believe thofe that are dead.
Why ? Becaufe God hath give me Underftanding of his
Mind in the Scriptures, above all the Men in the World j nay,
if
[ M5 ]
if I did not know more of God*s Mind than thofe that wrote
the Scriptures, I would not fpeak or difpute with Men about
fpiritual Matters; neither do 1 fpeak this out of a conceited
Pride of Heart (as moft wife Men in Reafon do), but out of
true Knowledge \ for true Knowledge is never proud.
But the Lord of Heaven, who hath redeemed my Soul with
his moft precious Blood, and hath given me my Part in the firft
Refurreftion, in that the Seed of Faith in the true God, which
is the Day-ftar, is rifcn in me, and hath freed me from the Fear
of the fecond Death And he hath fct me as it were upon a
Hill, for the Seed of Reafon to (hoot their poifonous Arrows
at me ; but the Shield of Faith, and the Breaft-plate of Righ-
teoufnefs hath preferved me.
Alfo he hath fet me as a Light upon a Hill, to give Light
upon the Earth in thefe laft Days j lb that in Light Men may
fee Light -, fo that you, the Seed of Faith, who hath the Day-
Ifar rifen in your Hearts, hath Light, and in Light you fhall fee
Light.
This Light hath (hined into Darknefs in this laft Age ; but
the Darknefs doth not comprehend it, but doth hate the Light,
and me alfo j becaufe fonie People do believe in the Light of
Heaven ; that is, in the hidden Myfteries in the Scriptures de-
clared by me.
As Firft, What God was in his Form and Nature from Eter-
nity ; and how he became Flefh, and dwelt amongft Men here
upon Earth.
Secondly, What the right Devil was in Form and Nature
before his Fall ; and how he became Flefti, and dwells among
Men here on Earth.
thirdly. The Place and Nature of Hell, and the Devil's
Torment.
Fourthly, The Place and Nature of Heaven, with the Joys
the Saints fhall have.
Fifthly, The Perfons and Natures of the Holy Angels.
Sixthly, The Mortality of the Soul.
Thefe, and many other heavenly Myfteries, have been de-
clared by us, the two Witneftes of the Spirit i fothat the Light
hath (hined through Darknefs in this Jaft Age, and hath made
the rough Ways plain, and the crooked Paths ftrait to fome.
U And
C M6 ]
And 1 can truly fay, I know 1 am of God, and the whole
World lieth in Wickednefs, and Darknefs, and BJindnefs, not
knowing any one of ihefe heavenly Myfteries aforefaid.
So that I can truly fay to you, as Chrift did to his Difciples,
Blejfed are your Eyes that fee the Ih'mgs that belong to your
Peace^ and your Ears that hear, and Hearts that underhand the
fecret Myfteries of God, revealed by his two laft Prophets now
in this laft Age.
This is that hath made the World to hate me^ for when I
was a zealous Profeffor, a Puritan, yet ignorant and blind, the
World did love me, and religious Men did love ; but now
they hate me, becaufe I do not walk in Darknefs with them •,
for when I was blind and ignorant of the true God, and the
right Devil, as they were, we did agree v;ell enough} but this
Commiflion and Knowledge of God in the Scriptures, above all
Men in the World, caufeth all Men to hate me • fo that they
hate you that believe, for my Sake j fo that they do not only
hate you, but they hate me, and they hate God that fent me;
for if they could avenge themfelves of me, they would love you ;
but becaufe they cannot, thereiore they hate you . Butconfider,
every true Prophet cometh to bring a Sword upon the Earth,
to fet the neareft Relations one againft another : But bieffed are
thofe that are not offended with fuch a Prophet.
It was Chrlt*% own VVords and Practice when on Earth : For
when the World expefted he fliould have brought Peace upon
the Earth, he brought a Sword, and inftead oi making Peace
between Relations, he caufed a greater Difference between the
moft neareft Relations than ever ; even againft Husband and
Wife, Father and Son, Mother and Daughter -, the Husband
and Wife being in Bed together, the one was taken by his Doc-
trine, and the other was leit in Ignorance and Darknefs. The
Father and Son being in Bed together, the one is taken, and his
Eyes opened to fee the Glory of God, even Life and Salvation
to his Sou! ; and the other is left in Ignorance and BHndnefs
of Mind, and Hardnefs oi Heart, to perifh in his Ignorance and
Unbelief to Eternity. The Mother and Daughter being in Bed
together, one was taken as aforefaid, and the other was kk.
Thefe
[ 147 ]
ThefcJ Things I have had great Experience of thefe twenty-
three Years and more, fince 1 received my CommifTion : And
I have fcen thofe Words of C/^r//? fulfilled in thefe my Days,
Alfo I have feen two grinding in the Mill of the Affairs of
this World together v and by this Dotftrine, declared by John
Reeve and myfelf, the one hath been taken out of Ignorance,
and t'i'ie other lia'h been left.
Thefe Things I have had perfedl Kisowledge of, I being the
jaft Prophet that God will ever fend to ftand in the Place of
God here on Earth, to a<5t the fame Things as he did when
he was upon Earth : And as he was hated of all Men, for his
Doi5lrine-fake, and faying he was the Son of God, fo I am hated
of all Men for my Do6trine-fake, that hath laid the Ax to the
Root of the Tree of all Opinions and Religions in the World.
And that I am the laft true Prophet that God will ever fend
to the End of the World, which hath caufed the World to hate
me ; for I have no Dealing with the World ^ I neither buy,
nor fell, nor trade with them •, I owe the World nothing •, I
never wronged any in the World the Value of Six-pence in my
Life, to my Knowledge ; yet all the World hates me, both
Righteous and Unrighteous, only becaufe I am of God, and
they are not of God. If I could love the Ways of the World,
and fpeak well of them, and their Religion, they would love
me ,; and then I Ihould be a Lyar like unto them. For if I
fhould fay, that I do not know more of God's Mind, in the
Scriptures, than all the Men in the World at this Day, I fhould
be a Lyar like them..
This is that ftrait and narrow Gate that leads unto Life eter-
nal, but few do go therein.
Confider the Parable Chrift fpake, There was a Man
h.id an Hundred Sheep, aiid one of them went afiray •, and there
was an Hundred righteous Perfons, and one of them went out
from his Righteoufnefs, and was lofl in himfelf, as the Sheep
that went aftray.
Now the Shepherd went out, and found that one Sheep that
went aftray, and brought it Home, and rejoiced over this more
than the Ninety-nine that went not aftray. So there was Joy in
Heaven of the holy Angels, more over that one Sinner that re-
U 2 pented,
C 148 ]
pented, than over the Ninety-nine jufl: Perfons that needed no
Repentance.
The Interpretation and Meaning is this, That the Ninety and
nine juft Perfons were all damned j and that one Perfon that
repenced.^ was faved j and To of the Sheep,
For if the Ninety-nine juft Perfons, that needed no Repent-
ance, were faved j and that one repented, faved alfoj then the
whole Hundred, were faved ; fo that none were damned at all.
So the Parable was ufelefs.
So by this Rule all Men and Women in the World will be
faved, and none damned. This is the Judgment and Opinion
of all Profeflbrs of the Scriptures.
But the Seed of Faith knoweth to the contrary ; that the
Meaning of Chrift was, That all the Ninety and nine juft Per-
fons were damned. Why,? Becaufe they needed no Repent-
ance: Therefore the Angels did not rejoice over them at all.
[ From this Place it is torn out. ]
A Copy
[ M9 ]
^CoPY of a LETTER, wrote by' the
Prophet Lodowicke Muggleton, to Mrs.
Mary Gamble, of Cork in Ireland,
hearing Date from London, March 6,
1684-5.
Loving Friend in the true Faith^ Mary Gamble,
y~|^HIS is to let you know, that I received your Husband's
X Leiter, and your's, dated Feb. 3, 1684 j ^"^ becaufe I
never faw your Face in my Life, to my Knowledge, nor re-
ceived a Sign from your Hand-writing before now ; but I have
heard of you by the Hearing of the Ear, but mine Eyesnevci"
faw you, nor you me •, therefore it is that I fhall direct or v;rite
thefe few Lines chiefly unto you, as a true Bcfiever of this Com-
miffion of the Spirit, and of the Dodlrine declared by us the
two laft Prophets, and Wicnefles of the Spirit, that God wilf
ever fend, while this World endureth. I perceive by thefe few
Lines of yours, that you have a true Afiedion unto the Trutli,
and to me the MefTcnger of glad Tidings of Life and Salvation,
in that you have a full Aflurance of your et. rnal Happinefs in
the World to come, as you have expre0ed, and as hath been
reported of you by others •, fo that I can truly fay by you as
Chriji did while on Earth, that you Mary halh cbofen the heller
Part, which /hall never he taken from you, in that you have be-
lieved our Report at fuch a Diftance : Your Faith is fo much
the rarer, in that you never faw me, nor heard myVoice in the
Streets : For 1 fay by Experience them Words of Chrift to be
true, that a Prophet is not without Honour, fave of them of his
own Floufe, or of his own Neighbours : For this I know by
Experience, this thirty-three Years thic I have been in this
Commiffion, there hath not one Neighbour, or Acquaintance,
or Kindred here in London, as I knew of, that hath believed
my Report, fave my own Children : But I perceive you have
read our own Writings, which your Father, and Mother-in-
law,
[ =50 ]
law, and your Husband, brought into that Land'. Thefe three
I have fcen, and difcourfed with in the Days of their Ignorance}
and fince they all believed, I have written Letters to them, to
ftrengthtn their Faith in the Knowledge of the true God, his
Form and Nature •, and in the Knowledge of the right Devil.
his Form and Nature: Thefe- two are the Foundations both of
Hell and Heaven, which I perceive you have heard, and read,
and hath builded your Faith upon that Rock, which no fiery
Darts of Reafon, the Dsvil, fhail enter to wound your Soul,
as to queftion your Salvation, or to fear your eternal Damna-
tion ; only I would ftrengthen your Faith a little further, in
what you have read in our Writings, concerning thefe two
Foundations aforefaid, of Hell and Heaven, or of God and
Devil.
Mind, this God and Devil werethofe two Trees fpoken of
by Mofes, which ftood in the Midft of the Garden j namely,
the Tree of Life, and the Tree of Knowledge of Good and
Evil. From thefe two Trees came Hell and Heaven ; that is,
eternal Life and eternal Death. Thefe two Trees were two
fpiritual Bodies in the Forms of Men, as I have declared in
my other Writings •, and they both defcended from Heaven,
and they differed in their Natures •, the Spirit and Tree of Life
was God the Father, and Creator of both Worlds, and his Na-
ture was all Faith, by which he created all Creatures that hath
the Breath of Life •, therefore he is called the Tree of Life.
Likewife the Tree of Knowledge of Good and Evil was, in his
Creation, an Angel of Light, and his Nature or Spirit was pure
Reafon •, butheTalling from his created Eftate, his Glory was
changed into an Angel of Darknefs, a Serpent, a Tree of
Knowledge of Good and Evil.
Now from thefe two Trees did proceed Hell and Heaven :
Likevi/ife thefe two Trees, becaufe thefe two Trees had two
jeveral god-like Wifdoms in them •, that is to fay, the Tree of
Life had the Wifdom of Faith, \ which is all Power in him -,
therefore God created Ada7n in his own Image and Likenefs -,
not only in his inward Soul or Spirit, but in his outward bodily
Form alfo •, only his Body was earthly, and God's bodily Form
was fpiritual and heavenly. /\nd this Spirit or Seed oi Adam
ought to have eaten of the Tree of Life, by the Motions in
his Mind continually •, befides the Fruits of the wooden Trees
that
[ 15. ]
that was good for earthly Bodies to eat, and have lived for ever
in that State of Innocency. Likewife the Tree of Knowledge
of Good and Evil, it was a fpiritual and heavenly Body, caft
down from Heaven, which loft his afcending Power by his
Difobedience to his Creator, when he was a Companion with
the holy Angels. This Tree of Knowledge of Good and Evil
was in the Form of his bodily Shape of Adam alfo, though a
fpiritual Body, and his Spirit or Nature was all Reafon fallen \
and why Mojes calls him a Tree of Knowledge of Good and
Evil is, becaufe the Creator hath written the Law of Obedience
. unto their Creator in the Seed of Reafon ;, therefore it is written,
^hou /halt worOnp the Lord thy God^ and him only thou Jhalt
ferve. Now, as all Men and Women in this World, by Gene-
ration, doth come to be Partakers of thefe two Seeds, which
came from thefe two Trees, namely, the Tree of Life, and the
Tree of the Knowledge of Good and Evil -, nov\rpnat Man or
Woman foever, in their Conception, doth partake moft of the
Seed of Faith, it is from the Tree of Life •, and fo it will
ftretch forth the Hand of Faith, and take and eat of the. Tree
of Life, and live for ever. And vvhat Man or Woman fo-
ever, that doth partake of the Seed or Spirit of Reafon, which
is from the Tree of Knowledge of Good and Evil in their
Conception, the Spit;it of Reafon in thern will put forth its
Hand, and take and eat of the Tree of Knowledge of Good
and Evil, and die to all Eternity.
Now how thefe two Trees came to be in Flefh, and to dwell
among Men on this Earth ; that is to fay, how he fliould be-
come very God "and very Man j and how the Angel lliould
become very Devil and very Man : Thefe are the two great
Myfteries that hath produced an eternal Happinefs to the Seed
of Adam^ the Seed of God \ and an endlefs Mifery to the Seed
of the Serpent, the Seed of the Devil : But thefe Things are
more large in Print. It is the Glory of God's prerogative
Power to make one Veffel for Mercy, and another VefTel for
Mifery j elfe how could we, that do believe in the true God,
and hath Aflurance of hiseverfafting Mercy, praife and magnify "
our God, our King, and our Redeemer, for \\\% infinite Wii-
dom, and fecret prerogative Decree, to make us VefTels of
Mercy, if he Ihould not, by his prerogative Power, Wifdom,
and
[ ^5^ ]
and fecret Decree, make Veflfels of Wfath fitted for eternal
Deftrudlon j or, as I may fay, fitted for eternal Damnation, to
the Seed of the Ssrpent, the Seed of Cain. So that God's pre-
rogative Power, he being above all Law, hath made a Neceffity
of two Seeds, and a NecelTitv of an eternal Salvation unto the
Seed of Adam ; and a Necefliry of an eternal Damnation to the
Seed of the Serpent : And who (hall wichfland a prerogative
Power, that is abfolute above all Law ; that made himfelf ca-
pable to die-, and to quicken out oi^ Death into eternal Life again ?
By this Means he hath purchiled an eternal Life and Glory to
the Seed of /^dam^ his own Seed •, and an eternal Death to the
Seed of the Serpent ; elfe there would have been no eternal Life
to the one, nor eternal Death to the other. And by this Means
hath the God of Heaven prepared a Kingdom of Heaven above
the Stars, with Thrones of Glory for Mofes and the Prophets,
and for the faithful Elders of Ifrael, and for the Fathers of old,
and for the twelve Apoftles, and tor us the Witneffes of the
Spirit, and for all true Believers in every Commifllon called
Saints, fhall, in the Re fur reft ion, enter into that Kingdom of
Glory, where we fhall fee our God, our King, and our Re-
deemer, in whom we believed in this Life, Face to Face. Alfo
by this Means of God's dying, and rifing again, or quickening
out of Death into eternal Life again, which no Life could do but
the Godhead-life, which was eternal 3 by this Means he hath
purchafed a Kingdom of Hell for the Seed of the-Serpent5 and
this Kingdom of Hell muft be upon this Earth here below, where
the Seed of the Serpent hath a£led all their Wickednefs ; and
this Kingdom of Hell will be in eternal Darknefs, or eternal
Death ; that is, a living Death, and a dying Life j that is, al-
ways dying, yet never dead to all Eternity. Thefe are won-
derful Things, which God hath appointed and decreed j and I
know them to be true, and will come to pafs in their Time :
And I do not doubt but that your Faith in this Comraiflion of
the Spirit will make you fuitable to underftand thefe great and
wonderful Myfterics of God's fecret Decrees concerning Man-
kind, in that he hath been pleafed to honour his poor Creatures,
the Prophets, Apoftles, and Witneffes of the Spirit, in revealing
thofe wonderful Things unto us, that we might make them
known unto his ele6l Saints, as I perceive, and do know you are
one 1
1^55 1
one ; which hath caufed me to write fo large unto you, being
as it were a Stranger, and at fuch a far Diftance, and would
be glad to fee you with thefe natural Eyes, if with your Conve-
niency, here \n London, before I go hence, and (hall be ktr\ no
more ; for I am old, and cannot live long by the Courfe of
Nature ; but fhall take Leave at prefenr, only my Love, with
my Wife's Love, remembered unto yourfelf, and to your
Husband, reft and remain.
Tour Friend in the eternal Truth,
LODOWl.CKE MUGGLETOW.
And as for our Friends here in London, there is put a Stop for
the prefent to that Perfecution that was before, only the
Meeters are a little profecuted ftill •, but let us ftand ftill,
and fee the Salvation of God, and we Ihall fee this Sum-
mer what the EfFe<5l of thefe Things will amount unto,
whether for Liberty, or for Bondage.
London, March g, 1684.
A Copy
[ 15+ ]
A CovY of Mrs. Elizabeth Roe'x Blejfmg^
written by the Prophet Mr. Lodowicke
Maggleton, bearing Date December 5,
1678,
Loving Friend in the true Faitb, Elizabeth Roe,
YO U have made Choice of two Perfons, whom I love
well, to intercede for you, namely, yinne Delamain, for-
merly J'^^ie Hall, and my Wife, to prevail with me to give
you a Bieffing in Writing ; which Thing I have refufed to do
unto feveral, and to yourfeU, becaufe I gave it to you by Word
of Mouth.
But your Defires are fo extreme, as the Woman's was
10 the unjuft Judge, though he neither feared God nor
honoured Man, yet, becaufe of her extreme Suit unto him, for
his own Greatnefs.fake, he would do her Juftice upon her Ene-
mies ; or as Jacobj that would not let God go till he blefled
him. Here God feemed to put Jacoif off without it i but
through his great Strength of Faith he prevailed with God to
blefs him. Befides, we fee by the Scriptures, that God, for to
try a Man or Woman's Faith, doth condefcend to be counted
by the Reafon of Man, to be an unjuft Judge: And the Wo-
man's Faith, that was fo ftrong to be troublefome and weari-
fome to him,as Juftices are with a brawling Woman's Tongue^
for that Parable was fpoken, and related to heavenly Things.
I write not thefe Lines to you, as thinking you unworthy of
a BlefTing ; only I do not ufuaily give it in Writing, and by
Word of Mouth both •, but confidering your Defires are fo
important and urgent, and your Advocates aforefaid fo well be-
loved of the Lord, and of me, I do declare you Elizabeth Roe
one of the Bleffed of the Lord, both in Soul and Body, to
Eternity. And this Bleffing (hall bear you up in the Refur-
reftion
[ 155 ]
region into eternal Life, where you ihail fee our God, our
King, and our Redeemer, Face to Face, to Eternity.
LODOWICKE MUGGLETON.
Decern. 5, 1673.
j^ Copy of a LETTER, written by
the Prophet Lodowicke Muggleton, to
his Kinjman Mr, Roger Muggleton^ of
Wilbarfton in Northamptonfhire, bearing
Date December 14, 1678.
Dear and loving Coufin^ Roger Muggleton,
I Received your Letter, dated Nove?nber 26, 167S, and am
glad to hear of your Recovery of the Mifliap that befell
you, to put your Ankle out of Joint. Indeed 1 had great
Hopes to have feen you at CatnbrUge. I went about the Fair
at Sturbridge to find you our, and 10 did feveral othc^rs of our
Friends, Perfonsof Quality, from London, and out of the Coun-
try, knowing that I would be there, not only for my Sake, but
hoping to lee you, becaufe you are a Muggleton., and my near
Kiniman ; they love you, not only for my Sake, but for your
own Sake, bfcaufe the Name of Muggleton is precious in the
Eyes of all the Saints, but defpifcd and hated of the World, and
of reprobated Men and Women. God hath honoured the
Name of Muggleton above all the Men in the World at this
Day, in that ne harh preferved my Life thefe many Years, to
be his laft chofen Prophet, and Witnefs of the Spirit, that God
will ever fend to the End of the World •, and the next Age and
Generation, after I am dead, (hall call me Blefied, liiough their
Fathers fa id, when I wasali/e, Muggleton was a Blafpbcmer, a
falfe Prophet, a Lyar and Deceiver, a Man not fit to livej but
their Children fhall call me Bleffed, and lay, had we lived in
our Fathers Days vvc would not have reviled nor perfecuted this
X 2 Mug-
[ 156 ]
Muggleton^ as. our Fathers did, that hath declared fuch hea-
venly Myfteries beyond the prophets and Apoftles that went
before him, or any that fhall ceme after him, to the End of
the World.
Dear Cotiftn^
I am giad the God of Heaven hath preferved you, of our
Father's Houfe, to keep up the Name and Houfe from whence
I fprang Oar Forefathers were all plain Men, yet downright
honefl: Men ; Men of no great Repcre in the World, nor of
bafe Report, as ever 1 could hear. And it was c^lways God's
Pradlice, in all Ages, to chrfc Men of low Degr e, and rjife
them up to the greatefl: Honour and Dignity. As for Ex-
ample, What was the firft King in Ifrael^ Saul, but a Keeper
of his Father's Afles? And David a Keeper ol" She r-, yet r.tade
a King? What were the Prophets of old, many •, them, but
Herdfmen ? and the Apoftles, but Fifiiermen ? Vtry mean Em-
ployments ; yet God hath honoured them with great Honour,
that hath made poor Men Kings, Prophets, and Apoftles. And
why fhould it feem ftrange to the World, th^it God fiiould
chufe two Taylors, namely, John Rdeve and Lodowick Muggle-
ton, to be his two laft true Propnets, and Witnefles of the Spi-
rit, in this laft Age of the World ? A Taylor is more honour-
able with Kings, and Princes, and Noblemen of this World,
than Herdfmen and Fifhermen : But no Prophet or Ap':;ftle
hath Honour in this World, whi'e he is alive-, for the Honour
the World puts upon a Prophet is after he is dead ; and fo it
will be by John Reeve and myfelf.
I write thefe Lines to lirengthen and comfort you, in that
the God of Heaven hath chofen one or your Father's Houfe,
and hath revealed unto him Life and *?;ilvation, as you will
find in thofe Writings you have-, and i wifh you may perufe
them as much as you can ; they will enlighten your Under-
ftanding in Things of Eternity.
I have great Encouragement t*; believe you are one of the
blefled Seed of Faith, and my Cc :rin yinuc, though you have
been kept in Darknefs, and unacquainted widi me, till within
thefc few Years • fo that I perceive you do nor love me only
becaufe 1 am your Kinfman, but becaufe the Light of F?ith,
which
C 157 ]
which is the Day-lVar, is rifen in your Heart, though but dimly,
yet in Truth, which will bear you up into everlafting Life,
which none of my Relations ever did receive before, but my
two Daughters, this twenty- feven Years almoft, fince 1 was
chofen of God.
I fhall not trouble you further at this Time, only to let you
know that my Daughter fVhitJidd is well, and my Son White
is well, and myfelf is very well in Heath at prefent \ only I am
fo racked and taxed, upon that fmall vifible Eftate in Houfes,
and Tenants fo bad to pay Rent in thefe troublefome Times, the
Opprefllon is fo great that 1 am forced to leave my Houfe, and
let it ftand empty.
Therefore, dear Coufin, if you do come to London at the
Spring, which I hope you will, for I would be glad to fee you,
or fend any Letter in the mean Time to me, diredl your Let-
ter, or your Perfon, to Mt. Alexander Delamain^ upon Bread-
ftreet'hill^ a Tobacconift, at the Sign of the 'Three Tobacco-pipes,
and it will come fafe to my Hands.
This, with my Love, and my Wife's Love, prefented unto
you and your Wile, and to my Coufin Anne ; I take Leave,
and reft,
Tour loving Coufin^
LODOWICKE MUGCLETON,
Dectmher 14, 1678.
A Copy
[ =^58 ]
^CoPY of a LETTER, written by
the Prophet Lodowicke Muggleton, to Mr.
Thomas Tompkinfbn, bearing Date July
29, 1679, direSied to Slade-houfe in Stat
ford (hire.
Loving Friend in the true Faiths Thomas Tompkinfon,
t Received your Letter, dated July 15, 1679, wherein I am
glad to hear of your Health, and more gl-id to hear of the
Joy and Comfort you do receive in your Soul, by your Faith
in this Commiffion of the Spirit ; for indeed there is no true
Peace of Mind to be found in any Man or Woman's Soul here
upon Earth, But in the Doflrine, Declaration, and Commiflion.
of the Spirit, which God gave unto John Reeve and myfelf.
And as it hath pleafed God to preferve me to be the longeft
Liver I have not been idle in the Work of the Lord, fince
the Burthen of the Lord was laid upon me, which is above
twenty Years fince John Reeve died.
I have wondered in myfelf of late, how I have been enabled
to CTO through thofe many Troubles and Perfecutions from De-
vils and to write i^o much as 1 have, both in Books and Let-
ters. It is almoft unfpeakable, were they calculated all that I
have written ; befides the many and various Difputes, in an-
fwering the Queftions, both in Saints and Devils, both in Pri-
fon and out of Prifon. But the God of my Salvation never let
that Well that was digged in my Soul, before I had a Commif-
fion from him, to ftand dry j but the Well of living Water
did continually fpring up in my Soul, with new Revelations, in
opening the Scriptures^ and to anfwer to every Perfon*s Quef-
tion and Obj^dion that could arife out of the Heart of Man.
All Queftions in fpiritual Matters were eafy to me j the Revela-
tion of Faith in me never ftudied what Anfwer to give *, for as
Cbrijl faith. He thai bdievelh in me^ out of bis Belly Jh all flow
Rivers of living Water, Now, true Faith in the Soul doth dig
a Well
[ 159 ]
a Well in a Man's Belly : Why? Becaufe the Heart of Man
doth lie in the upper Part of a Man's Belly -, fo that out of the
Heart of Man, which lieth in the Belly, doth flow Rivers of
living Water, or Rivers of Water of Death : For there is a
Well of Water in every Man, and this Well is always fpring-
ing up : If the Well that Faith hath digged, then fprings up
Revelations, heavenly Wifdom, Peace of Con fcience, Joy in the
Holy Ghoft, the Afiurance of everlafting Life, and never to
ftudy for to live a good Life, or to gain more Faith and Know-
ledge. For out of this Well doth fprino; living Water, that
fatisfies the Soul : It taketh away the D.fire of more Know-
ledge, or more Faith, than it hach j for the Well-fpring of
Life is always rifing in the Heart, with Motions of Peace, the
Growth of Faith, with new and frcfh Knowledge and Experi-
ence in thofe Things it hath believed j fo that it is a Man's own
Faith that makes him whole. Only God gave Faith in the
Original, in the Sted, but God's Meffengers digged this Well
in every true Believer ; in that Faith comes by hear n^ the Word
of God preached, and how can he preach except he befent ?So that
he that preacheth the Truth diggeth a Well in his Heart that
believeth his Report. For Believing is Faith j and this Faith
comes by hearing the IVord of God preached And this Faith
which came by hearing the Word of God preached, is that
Seed that was (own in good Ground, or that Faith which digged
a Well in Man's Heart, which in it is that Water of Life Chriji
fpeaketh of, which whoever hath this Well of Water in him
fhall never thirft more after heavenly Peace, or Affurance of
eternal Life.
Thefe Things many can experience at this Day, befides my-
felf
Alfo the Seed of Reafon, that the reprobate Angel gave in
the Original, hath a Well of Water in them alfo i and this
Well is digged in the Souls of Men and Women, by falfe
Preachers, that went before they were fent •, and out of this
Well doth arife Water of Death, inftead of Water of Life.
From this Well of Water in Men and Women's Souls, or
Hearts, doth arife Unbelief, a trouoled Mind, a wounded Con-
fcience, the Fear of eternal Damnation, Defpair of Hope of
God's Mercy. This is that River, or Well of Water, that
floweth
ti6o]
floweth out of the Belly of the Seed of Reafon in reprobate
Men and Women. From thefe two Wells of Water in Men
doth fpring Water of Life eternal, and Water of Death eternal ;
and from no other Wells whatfoever. But blefied and happy
are you, and all thofe that have and do drink of that living
Water that floweth out of his own Belly, by believing, or hav-
ing Faith of, this CommifTion of the Spirit, in this laft Age.
And miferable, and curftd, will thofe be that hath, and doth,
drink the Water of Death, that floweth out of his own Belly, by
Unbelief, and perfecuting of the Commiflion of the Spirit in
this laft Age.
Thefe Lines may give you fome Light into Things that
have not been treated upon heretofore. And that I can truly
fay, as the Apoftle Paul to thofe that believed in him, that I
have declared unto you the whole Council of God, as it hath
been revealed unto me. I have kept nothing fecret, but have
revealed it upon the Houfe-top of Mens Underftanding.
I fhall not trouble you further j but take Leave, and reft.
Tour Friend in the true Faithy
LODOWICKE MUGGLETON^
July 29, 1679.
J Copy
^Co P Y ^/ ^ L E T T E R, written by tht
Prophet Lodowicke Muggleton, to Mr.
James Whitehead, of Braintree, bearing
Date from London^ December 31, 1679.
Loving Priend in the true Faiths James Whitehead,
I Received your Letter, dated December 26, 1679, by the
Hand of your Neighbour. And I had an Hour or two*s
Difcourfe ; but the Man faid little, and objedled lefs againft
what I faid j only that he was troubled that he had lived to
this Age, and (hould be fo ignorant of the Scriptures, and
of Matters of Salvation ; yet he ftuck at continual Prayer
unto God. I gave him Advice to let Prayer alone, and
to a£t Righteoufnefs between Man and Man, and let God do
what he would with him after Death.
This did I do when I was in your Condition 5 for, faid I,
there is no Queftion but you have prayed unto God this many
Years, to give you Peace of Mind, and Aflurance of Salvation.
For that is the Defire of all Men, that the Soul might enter into
Refl: in this Life -, then doth a Man ceafe from his Labour of
Prayer and Worfhip, which he worketh in the fiery Furnace of
his Mind> to make up his full Tale of Prayers and holy Du-
ties, thinking God will reward him with Peace of Mind, and
Life, and Salvation, feeing he hath wrought eleven Hours in
the Day in God's Vineyard of the Righteoufnefs of the Law ;
yet we fee that Man that wrought but one Hour in God's Vine-
yard of Faith, he received his Penny of everlafting Life pre-
fently, which was the AiTurafice of Life everlafting in himfelf,
even in this Life ; fo that his Work is done, and is entered into
his Reft, as God entered into his Reft from the Work of Cre-
ation,
Likewife the Penny thofe had that wrought eleven Hours erf"
the Day, it was Credit, Reputation, and Honour, amongft Men
Y of
[ i6a ]
of the World, being righteous godly Men, by the People of the
World. This is that Penny that moft religious People do re-
ceive for their Prayers and holy Duties. This I know to be
true 5 and it is a good Penny to have Honour and Credit with
Men in this World ; but this Penny doth not fatisfy the Mind
of thofe that work eleven Hours in the Day, as that Penny
doth that worketh but one Hour in the Righteoufncfs of Faith -,
which was the Caufe thofe Men did grumble i and it is the Caufe
now that righteous Men do grumble, that a few Men that be-
lieve Muggleion fhould be fure of their Salvation in this Life ;
and we that have wrought all our Lives long in the Righteouf-
ncfs of God*s Law, cannot have that Penny of Satisfadion of
Mind.
Indeed this would caufe any righteous Man to grumble, as I
myfelf did when I was in their Condition ; fo that the Penny of
this World is that Penny God doth give to all legal righteous
Men: And the Penny of AlTurance and Satisfadion of Mind,
is that Penny God doth give to thofe that truly believe
in his Mellengers, though it be in the laft Hour of their
Lives.
Many things were fpoken, and the Man faid little, only com-
plained of his Ignorance. The Man is moderate enough, and
able to hear and bear what was fpoken j nor doth not deny, nor
receive any thing for abfolute Truth, to receive it for his own
Satisfadion, as I can perceive.
It is fomething a hard Thing, when a Man is old, to enter
into his Mother's Womb to be born again, as Nicodemus faid j
but as Chrifl faid, // is poJfiUe with God, and it is poffible with
Faith, though it be impofllble with Reafon to underftand j for
1 have known elder than he have been born again by this Com-
miffion of the Spirit.
I would not have you let him hear this Letter ; but if he
come to you perhaps he may fpeak fomething to you, whereby
you may perceive whether he did like or diflike any Thing he
heard or faw.
Thus, with my Love, and my Wife's Love, remembered
unto yourfclf, and to your Wife, and Mr. Nicholls, and the
reft.
Alfor
[ »63 ]
Alfo Mrs. Man doth remember her kind Refpe£ls unto your-
fclf. I take Leave, and reft.
Tour Friend in the eternal Trutb,
LODOWICKE MUGGLETON".'
London, Dec. 31, 1679.
I Am willing that John Lad, and you, and all of you, if it
\>t convenient, to have a Met-ting with this finch, as he re-
quireth, to fee what he can fay for himfelf i and if he give
Occafion of a Sentence, you may pafs ic upon him : If he de-
nieth and forfaketh the Bleffing, and fold the Books in Contempt
and DiQike, or doth any ways fay he was deceived by believing
them or me, then you may juftly give Sentence upon him, never
to have any Difcourfe more with him in Matters of Religion ;
and if you think it convenient, you may read this Letter of mine
which follows, unto him, or as many as he will allow to hear
it ; but let your Difcourfe be firft with him, then will you
have the better Ground to give Sentence, and read my Letter,
And as for that Finch you Ipake of, I do remember you and
he were once at my Houfe, and the Man was much troubled ia
Mind, and did buy fome Books •, but that did not fatisfy him
without the BlelTing ; for, faid he, I would have all Things that
might give me Satisfaftion and Peace of Mind. 1 told him I
could give him no Sentence of BlefTednefs, except he did be-
lieve in me that I had fuch Power •, which after a while Dif-
courfe he faid he did believe : Upon which I gave him the
Bleffing, in which he did continue (as I did hear) feveral Years,
and he himfelf did rejoice in it, and did boaft of it.
As that Woman that came in the Coach with me, when I
came to your Houfe, as you may remember it, none being in the
Coach but fhe and I, (he aflsiedj if I went any tbrther tha-n Brain-
tree ; I faid, no. S\\t afked, to whom there ? I faid, to your
Houfe, naming your Name. Then fhe afl^ed, if I did not
know one Finch ? I faid, I did. Then fhe miftrufted that I
was the Man that had given this Finch the Bleffing ; for the
y 2 Woman
[ i<54 ]
Woman had great Troubles of this World upon her at that
Time, befides the Fear of a worfe Trouble after Death ; for,
faid fhe, would I could meet with that Man that blefled Fincb,
to biefa me } for Fif^cby (aid flie, was in a fad Condition in his
Mind, and low in the World heretofore -, but, faid fhe, he is
now chearful, and faith, he is fure he fhall be happy hereafter,
and did thrive in this World. He was afked, how he came
by this Peace ? He faid, by the BlefTing of that Prophet Mr.
/Fhiiehead believed in.
This and much more did the Woman fpeak concerning
Fmh, as we rode in the Coach -, but I took no Notice that I
was the Man -, but was glad to hear that Fiacb had found fuch
Peace of Mind.
But it feems by your Letter, that now he is turned back
again to the ^uahrs, and hath fold his Books to John Lad,
5ind doth requeft a Meeting with him^ thinking himfclf fo
ftrong now he is at the Brink of the Pit of Deftruftion eternal,
as the Pulh of a little Finger will Ihove him into the Pit of
eternal Deftrudion ; for he doth pradlice the fame Thing as
thofe did in the Apoftle Pau^s Time, as in Hebrews vi. who
did fall back from that Faith they had in his Dodtrine. Ob-
ferve what Judgment the Apoftle gives upon thofe. For it is
impojftble for thofe who were once enlightened^ and have tailed
of the heavenly Gift, and were made Partakers of the Holy Ghojiy
and have tafled the good Word of God^ and the Power of the
World to come ; if fuch fall away^ it is impoffihle for them to be
renewed by Repentance^ That is, it is impoffible that they fhould
have true Repentance again, that would reflore them to the fame
Peace again that they had before ; but in the Room thereof they
will affuredly be damned to Eternity.
This is the Cafe of this Man ; for he was enlightened by be-
lieving in me, and received the Holy Ghofl, in that he received
the BlefTing ; and he tafled of the good Word of God in read-
ing thofe Books, and of the Powers of the Life to come, inthat he
. rejoiced in the Peace he received in that Faith for a Seafon, as
afore-related ; but now it feems he is fallen from that Faith he
had in this Commiflion of the Spirit, and fold the Books, not
for Want, but for Contempt, as not worthy to be looked into
by him : He hath defpifcd the BlefCng which he once rejoiced
in.
[ 165 ]
in, as Efau did his Birthright, and hath fold all his Interefi: to
Heaven, for to truft to the Motions of Reafon, the Light within
him, the Quakers Mefs of Pottage, for Salvation ; for there
is no Salvation in their Principles -, if there had, why did he
not keep to them before ? Doth he think to find Reft there now ?
Surely no.
Therefore, if this Man be guilty of this great Fall, as I
fuppofe he is, it had been good for him that he had never been
born i but he cannot help it ; for it is a dangerous Thing to be
an Hypocrite to God, and to his own Soul i for a true Prophet
reprelents the Peace of God here on Earth.
This Man is like one of thofe Branches Chrijl fpeaketh of,
John XV. 6. If a Man abide not in me^ he is caft forth as a.
Branch, and is withered, and Men gather them, and caji them.
into the Fire. This Chriji fpake unto his Diiciples, he being
the true Vine, and the Believers of him were the Branches i he
knowing that fome that pretended to believe in him that had
no true Faith, therefore brought forth no Fruit, nor did not
continue in that Faith to the End : So it is with every true
commiflionated Prophet; he is the Vine that God hath placed
in his Vineyard in this Earth, and the Believers of this Prophet
are the Branches, and by Faith they are ingrafted into this Vine;
and thofe Branches that bring forth Fruit of Faith, and Love to
God, and abide in the Vine, it bringeth forth new Fruit of Peace
and Joy to the End. But thofe withered and dried Branches,
which do not abide in the Vine, are to be cut off, and caft into
the Fire of Hell : Or, as the Fig-tree that had Leaves upon it,
feeming to be a good Tree, but when Cbri^ came to eat of the
Fruit, he found none •, therefore he curfcd it to wither and die,
never to bring forth Fruit more to Eternity. I have had great
Experience of fuch like Branches as thefe fince the Time of my
Commiffion.
Written by me,
LoDOwicKB MugcletonJ
Lomf9»t Dec. 31, 1679.
A Copy
C ^« ]
-^CoPY of a LETTER, written by the
Prophet Lodowicke Muggleton, to Mr.
Thomas Tompkinlbn, bearing Date from
London^ July 24, 1680.
Loving Friend^ Thomas Tompkinfon,
I Perceive your Brother and Sifter is in fome Trouble, and
defire my Advice in it. I cannot tell how Co give Advice
in that which I do not know the Ground and Caufe. You (ay
there is coming out a Diftrefs upon them, or rather a Seque-
Itration of the Third-part of their Eftate of Land, being pro-
ceeded againft as Perfons offending, and taken in with Ibme
Papifts, and thereupon an Order came from the Sheriff to re-
pair to him fuch a Day, and to pay him eight Pounds, as a
Debt due to the King for his Lands, upon Default of which
two of the Sheriff's Men came and diftrained j but he loofed
his Goods, and paid the Money.
This is the whole Subftance of the Matter. Now, whether
your Brother Burton hath been fued as a Papift, or been Confe-
derate with Papifts, and fued as an Offender, I know not \ or
whether he hath been fued as a Nonconformift, or for not going
to Church. If they take away the Third-part of his Land,
for not going to Church, and that is the only Fault he hath
committed, he being a Proteftant, he may have Relief by the
Law hereafter, but not at prefent ; for it is the Grand- Jury that
giveth away all the Privileges of the People, efpecially if they
be Diffenters : The Jury doth fo in other Countries as weil as
your's ; and they do ftrive what they can to do {<^ to all thofe
called Phanaticks, if they could •, only this City of London is a
Curb which caufeth feveral Countries to forbear : But if he be a
Papift, or not paying of Tyrhes, it will be a vain Thing for
any Perfon to ftand againft it, becaufe of Queen Elizabeth^
Laws^ and feveral Proclamations have been put out lately againft
them i cherefore to no Purpofe for Papifts to ftand it out. And
if
[ i67 ]
if your Fault be nothing elfe but for not going to Church, it
is dangerous for any Sheriff to take away the Third-part of a
Man's Land : But how (hall any Man help it in thefe TimeiB,
being given by a Jury ? My Advice fhould be to you, as 't
was to a Friend of mine in Kent lately, who was fucd at feve-
ral Quarter-Seflions, for not going to Church ; and the Man
was freed, and declared by the Judge of the Court not to be
guilty of any Penalty ; yet, after the Judge was gone from his
Seat, the Grand- Jury brought him in guilty, and ordered that
his Land fhould be meafured, and the Third-part for the
King.
Now, I advifed him to let them meafure his Land, and fee
who dares buy it. Nobody dares buy Land, or give any Mo-
ney for it upon fuch an Account \ he muft be exceeding wicked
that would do fuch a Thing. But how this Matter is ended I
cannot tell. My Advice to you is the fame, if your Land be
your own, and not farmed •, if farmed, they cannot meddle with
it ; and if it be your own, let, them fequefter, and fell the Third-
part of it, if they can •, for they muft not meddle with none of
the Crop nor Stock upon the Land ; they are to have nothing
but the bare Land : And who will buy it of the King, or for
the King ? Perhaps fome will beg it of the King, and fell it for
a fmall Matter to the Perfon himfelf.
But I perceive by your Letter, that the Sheriff's Men have
diftrained his Goods inftead of his Land 5 and that your Bro-
ther hath paid eight Pounds in Money -, fo that the Sheriff's
Men, and the Sheriff himfelf, is fatisfied. In that you have
paid to the Sheriff the eight Pounds, you have fatisfied the
King's Debt, and fatisfied for your Fault, whatfoever it was :
So that your Goods and your Land are both redeemed, and
your Fault forgiven for the prefent, till the next Fault is com-
mitted ; then perhaps Half your Land may become indebted
to the King^ and fo on, till the King hath it all. If it proves
fo, let him hlave it^ for you cannot help yourfelf •, fo that you
need not to have fent to me for any Advice in this Matter, fee-
ing yqu have paid the Sheriff the eight Pounds already : The
eight Pounds is the Sheriff's ; he receiveth all the King's Debts
that is due, of that Nature ; fo that the Sheriff hath got the Third-
part 01 your Land ; fo he hath left you worth twenty -four more
in
[ i68 ]
in Land. He might, if he would have any Mercy for you,
have taken Half the Money j but the other Second-part of
your Land will fcrve the next Sheriff. This Sheriff hath got
his Share. You muft bear it patiently ^ and being for Confci-
ence-fake you fuffer the Lofsof your Land, your Peace will be
greater, if you keep your Confidence to the End. Your Mind
will be made free to part with all your Land for Confcience fake.
You will receive an Hundred-fold of Peace and Content in this
Life ; and you will heap Coals of Fire upon the Heads of
your Enemies ; for the Sentence upon you was only out of
Envy and Malice.
This is all at prefent, but reft,
Tcur Friend,
LODOWICKE MuCCLETON.'
London^ July ZJ^, 1 680.
POSTSCRIPT.
AFTER the Writing of this, I underftand, that your Bro-
ther Burton and Sifter did fuffer upon the Account of
being a Papift, because they durfl not confefs they owned A^-
gleton ; becaufe the Name of Muggleton at that Time was very
odious in this Nation, and the Fapifts at that Time was v-ery
much favoured by the Nation in general, and by the Powers of
ihe Nation were afliftedv but ikfif^g-^/if/ow was altogether defpifed,
and trod under Foot i fo that you chofe rather in the Time of
Perfecution, to fheltcr yourfelf under the Papifts, to fave your
Eftate, than to own the Name of Muggkton.
Was it the Faith you had in Muggleton*s Doftrine, that caufed
you to refrain froin goiag to the Church oi England to worfhip ?
Or was it the Papifl Principle that caufed you to refrain, or their
Liberty ? You feemed to own me before the Believers of this
Commillion ; but before your Enemies you durft not confefs
me before them j fo that you difablcd yourfelves to give a
Rcafon
[ I69 ]
Reafon of the Faith and Hope that was in you, to any Enemy
that (hould afk you. You have fulfilled the Words of Chrifi^
that faith, He that denietb me before Men, that is, before Ene-
mies } for no Man denies Chrifl before the Believers of Chriji ;
therefore, whoever denies Chri/l before his Enemies muft be de-
nied of him before God. The Cafe is the fame now j who-
ever denieth the Commiffion of the Spirit before Men, even
their Enemies, denieth God's MefTengers, therefore ought to be
denied by him •, but whoever confefleth Chrifl, or his Mef-
fengers, before Men, they will confefs him before the God of
Heaven : And whoever doth lofe Houfe or Land for Truth's
Sake, Ihall receive as much Peace and Content of Mind in this
Life, as will weigh in the Balance equal with Houfe and Land,
befides Life everlafting in the World to come. But 1 perceive
you have loft the Third-part of your Land for a Lye, for be-
ing a Papift, which I do think you did never own in your Heart ;
but your Silence in not denying it, nor confelTing your Faith to
the contrary, you have received Judgment and Sentence in not
going to Church, as an abfolute Papift, and not as a Muggle-
ionian. Now many of the Judges of the Land, and many of
the Clergy, and Biftiops of the Land, and all the Courts of
England, both o^ London and elfewhere, and Gaol-keepers, and
all Sorts of People, do know that Muggleton himfelf is no Pa-
pift ; witnefs thofe may Hundred Books they took from me,
and the Univerfities are furniftied with : And my ftanding upon
tiie Pillory hath witnefled to the whole Nation that Muggleton
is no Papift -, and moft of the Believers of England and
Irelafid are known by the Name of Muggleton to be no
Papifts ; neither was ever any Perfon that hath fuffered for
not going to Church ; as I have known feveral that were Mug-
gletonians j and the Judges did know that they were Muggle-
ion^s People ; but none fuftered as a Papift : But now you have
given an Example.
LODOWICKE MuOGLETOIf.
A Copy
[ 170 ]
^COPY ^/^7 LETTER ^wrote hy the
Vrophet Lodowicke Muggleton, to Mr.
Henry Plenrij bearing Date from London,
Auguft 20; 1675.
Mr. Henn^
I Received a Letter from you by the Hand of a Boy, the
Subrtance of your Letter was, a Complaint againft yourfelf
of your wicked Adions, and great Sin againft God, and
againft your Wife^ and of your great Sorrow, and unfeigned
Repentance for if, I do confefs I have not been altogether igno-
rant of your wicked Proceedings againft your Wife, yet becaufe
you have writ to me in your Neceflity, of your own Accord,
and hath confefled your Sins, and laid open yourfelf in your
Conteffion, and it is to be minded by me, and I remember that
Saying in Scripture, that vjhofoever confejjeth his Sins, and for-
fakes it, Jhall find Mercy. You have made a good Confeffion
of your Sin and Wickednefs towards your Wife, and her
Friends, and if you do but forfake them, as you have promifed
in your Letter to me, there is no queftion but you will find
Mercy in the Thing you require of me ; as to your Liberty
only ; this I muft tell you, how you came to have fo grievous
a Fall : It was becaufe you were ignorant of thefe Words in
Scripture, which faith, Man Jhall forfake his Father and Mother
and cleave to his Wife ; but you have done quite contrary ; you
have forfaken your Wife, and cleaved to your Relations, which
were not fo dear unto you as Father and Mother^ and what
Fruit have you found or reaped by it ? Have you not deftroyed
your Wife's Eftate, in what you could, and your own Intereft:
in it ? You have utterly deftroyed it, by forfaking your Wife
and cleaving to your Relations •» this is the firft Entrance into
Sin and Wickednefs ; and fo brought Deftruftion upon your
Wife and yourfelf in the Eftate ; you being not content here,
but added Sin to Sin, far worfe than the firft •, in that you made
yourfelf the Member of Harlots that was unclean, which Ad:
of
[ I7X ]
of yours did not only defile your Soul, as a Breach of God'i
Commandment, but defiled your Body } and the EfFe<Sls of this
Sin is the very Caufe of that Separation between your Wife and
you i flie would with Eafe pafs by all that Wrong you did in
wronging her in her Eftatej but this Nature itfelf doth abhor,
that is not given over to a reprobate Mind. After this, you
proceeded on to a Sin of Cruelty, to abufe your "Wife, by laying
violent Hands upon her- putting her in fuch Frights, as if
Death had poflefs'd her, which hath caufed her Friends to fear
you do intend to murder her*, which is the Caufe they do
intend to put you in Prifon, to prevent her from being mur-
dered, and you from being hanged j for it is to be feared, by
your rugged Carriages to her, that you have made a Covenant
with Death and Hell, and that you can be but hanged if you
kill her, or do her fome other Mifchief ; then Hell muft follow
after Death -, this is the very Caufe that her Friends do feek to
prevent you from doing this wicked Deed ; and not meerly for
your Wickednefs done unto her Eftate, in forfeiting your Bond i
fhe and her Friends could and would have pafled that by, and
not have troubled your Perfon for it, but have fat down in
Silence in the Lofs of it ; confidering that your Perfon being in
Prifon, would do her nor them no Good ; but this violent
Pradice of yours towards your Wife, both in Words and
Actions, doth give all her Friends and Acquaintance Sufpicion
that you do intend to murder your Wife, or do her fome other
Milchief, if you meet with Opportunities; therefore it is that
they will endeavour to fecure your Perfon, to prevent you ; but
feeing you have made your Requeft to me, and have defired me
to ufe my utmoft Endeavour to your Wife, her Father and
Mother, and Brother Atklnfoiu to let you have your Liberty,
to try you this once more, and that you will never difturb nor
abufe your Wife more, either in Words or Aflions, unbecoming
an honeft Man, let you endure all the Punifhment that is pof-
fible to be inflifted upon you : You have fpoken with your Pen
as good Words as can be fpoken, and if your Heart be right to
perform what you have faid, it is Pity but that you fhould find
Mercy in the Thing •, for this I fay, it is a dangerous Thing to
diflfemble with God and Man •, for whoever diflembles with his
own Heart, diflembles with God ; for God hath placed his
Z 2 Law
[ 17^ ]
Law in Man's Heart, as his Watchman, to tell God of all his
Doings, cither good or Evil •, but 1 am apt to believe that you
do not diflembie with me j but I will perform what I have
proir.ifed concerning your Wife, that you will never abufe her
more, in Words nor Adtions, and 1 will do my beft Endeavour
that you Hiall have your Liberty : The Cafe is this j I know
your W^ife and Father, out of Tendernefs to you, though you
have done them this great Wrong, is willing to pafs it by and
let you alone, but the Power of the Law lieth in Mr. Atkift'
fon\ Hands, and he can profecute the Law, whether your Wife
or Father will or no •, and if you had not writ thcfe Lines unto
me, you would affuredly have been profecuted 5 fo that my
Bufmefs is only to perfwade Mr. Atkinfon to let you have your
Liberty, and I think you need not doubt but I (hall prevail with
him, that you fliall have your Liberty ; do you keep your
Promife, and he fhall keep his ; this (hall be fufficient to fatisfy
you that you fhall not be arretted by him for any of your former
Faults. Written by me, your Friend in this Matter,
Auguji 20, 1675.
LODOWICKE MUGCLETON^
Since I wrote this Letter I fpake with Mr. Atkinfony and I
have prevailed with him to call back that Warrant from that
Serjeant that was to arreft you, fo that now you are relieved from
him, and thofe that are related to him, for the prefent. Witnefs
my Hand,
LODOWICKE MUGGLETON,
A Copy
[ 173 1
y^CoPY o/"^ LETTER written hy the
Prophet Lodowicke Muggleton to Mrs. Ann
jackfon^ living in York, bearing Date fro7n
London, Auguft the %^th^ 1683.
"Loving Friend^ in the true Faith ^ Ann Jackfon,
THIS is to certify you, that I have received, from the
Hands of Mrs. Hatter^ your Letter, dated the 3^. of
Auguft^ 1683 -, alfo I received of her, at the fame Time, your
kind Token of your Love, which you fent by her, Thirty
Shillings, and One Shilling to drink, in Remembrance of you ;
which we did, for I was glad to fee her, in that I have not
feen her thefe feveral Years, never fince hdr Hufband's Death,
and before. — And as for your Part, I do not remember
that ever I faw you in my Life ; I do remember I did write to
you many Years fince, which I did promile to your Maid
Servant; which at that Time, as I remember, did deliver me
a Ten Shilling Piece of Gold, as from you, as a Token of
your Love at that Time. I fuppofe that Letter, which you
have received fo long fince, doth give you an Account of the
Receipt of it : So many Years ago fince 1 wrote to you, and
not hearing no Anfwer from you of the Receipt of that Letter
thefe many Years, I have quite forgot what was contained in
it -, but I am very glad you did receive it at lafi:, and am
very well pleafed that it was, and is, fo welcome unto your
Mind, as you have expreflfed both in Word and Deed, in that
your Love hath far exceeded my Expectation, or hearing from
you any more. But I fay by this your Letter, that the good
Seed of Faith was fown in your Heart many Years ago, by
thofe Books and Letters ; and your Soul was that good Ground,
and I was the Sower which God fent forth to fow in thefe latter
Days. Reeve and Muggleton hath fowed the Dodrine of Truth,
which is the good Seed in this World ; and fome hath fell
by the Wayfide, which the Fowls and Phantifes of Men and
Women have picked up •, we have caft fome of this good Seed
among Thorns and the Cares of this World hath choaked it
UJ),
[ 174 1
Up, as foon as ever it began to appear, and fo came to nothing.
LJkewife we have caft this good Seed, very much of it, into
ftony Ground, and it came up very quickly into a Blade,
very green and pleafant •, but when the Sun of Perfecution
did arife, it fcorched the green Blade, and made it wither
and die. And fome of this good Seed we have caft into
<Tood Ground; as you and many others can witnefs at this
Day, both in England and Ireland, and other Places ; in-
fomuch, that they have brought forth good Fruit, even the
Fruit of Faith, fome thirty, fome fixty, fome an hundred
Fold, of Peace of Mind, the Afflirance of everlafting Life
in themfelves, while in this Life, in that they did believe the
true DoiSlrine declared by us, the Witnefles of the Spirit, they
brouf^ht forth the Knowledge of the true God, in his Form
and Nature, which caufeth them to fee God ; for no Man
can love God, but he that doth know God in his Form and
Nature*, therefore faid, this is Life eternal to know the
true God, which no Man or Woman in the World, at
this Day, doth know the true God in his Fervence and
Nature, but thofe Men and Women only, that doth believe
the Doctrine and Declarations written in thefe Books, fet forth
by the Witnefles of the Spirit ; fo that we can truly fay, we
do know the true God in his Form and Nature, becaufe we
have the Afllirance of eternal Life abiding in ourfelves.
Likewife all true Believers of this third and Jaft CommifTion
of the Spirit, hath the Knowledge of the Form and Na-
ture of the right Devil ; fo that all Fear of feeing the Devil
is taken away i for the right Devil is Man, or Mendiuaas ;
becaufe the right Devil is incarnate, the Devil became Flefh ;
fo that no Man of this Faith need to fear, or be frighted, at
the Sight of the Devil; except a Man-Devil comes with a
"Warrant to carry him to Jail for Debt, or fome other Mif-
demeanor. But the whole World lieth in Ignorance and Dark-
nefs in the Knowledge of the right Devil, as they die in the
Knowledge of the true God : The Religious, and the Ex-
pounders of the Scriptures, are as dark in thefe too main
Points, of abfolute Neceffity for every Man to know, con-
cernino- the true God and right Devil, even as the Heathen,
that never had the Scriptures to read ; therefore all ProfefTors
of
[ ^75 ]
of the Chriftian Religion hath created in themfelves a Devil
which God never created, a Spirit without a Body, that is in-
vifiijle, to fright themfelves withal Thcfe two grrat Mifte-
ries, and many more heavenly Secrets, are declared and
plainly opened in thole Books you iay you have of mine, and
of Lawrence Claxton -, and I w©uld advife you to preferve
thofe Books you have, for it is hard to get fome of them
you have for any Money -, and if you do ferioufiy read them,
I make no Qutllion but your Underftanding will be opened
to comprehend thofe deeper and fecret Mifteries contained in
thofe Books ; which will increafe your Faith and Knowledo-e
in thofe heavenly Truths, to the great Satisfadlion of your
own Soul, and to the Joy of me, the Minifter of glad Tidings
of Life and Salvation lo you, and others, even as many as the
Lord our God fhall call to the Belief of the Doflrine of this
Commiflion of the Spirir, and to the Glory of our God, the
IVlan Chrijl Jejus in Glory. I perceive that you were one
of God's Elcdt ; that you were not overcome by the Temp-
tations of the Devil. For thofe Quaker?, and other ProfefTors,
which perfuaded you to fling thofe Books in the Fire and burn
them, for they were all nought ; I fay they were all Devils,
the Seed of the Serpent, and will be damned to Eternity ;
but in that you preferved them out of Love and Care
to keep them, out of Love to them, you have fhewed
yourfelf to be one of God's eledt Veflels, of the Seed of the
Woman, of the Seed of God ; one that is appointed to Life
and Salvation, which you fhall have the Witnefs in your-
felf, in the believing and underftanding thefe heavenly Milte-
ries contained in thofe Writings of the Prophets and Apofllesj
which is a clear Proof to me, that if you had lived in the
Days of the Prophets, or in the Days of the Apoffles, you
would have believed them -, and would have been faved, by
your own Faith in them, as you will now be faved, by your
own Faith in us, the two laft Prophets that God will ever
fend to the End of the World. For I can truly fay, as Chriji
did to the Jews^ who faid they believed Mofes, that God
fpake to him ; but as for this Man, that calls himfelf Chrifi^
we know nor whence he is •, Chriji faid to them, If ycu had
believed Mofes, you would have believed me, for Mofes wrote
[ 176 ]
of me : So I fay, that whofoever would have believed the
Prophets and Apoftles, in their Time, will believe us now in
this laft Age of the World •, for the Prophets and Apoftles
"wrote of us, as I could prove by the Scriptures, but it would
be too large. And as for the Quakers reporting that I was
dead, I cannot much blame them for it; becaufe there was a
printed Pamphlet cried about the Streets, that I was dead,
and that I died in the Marjhalfea^ naming the Day when,
about four Years fince: The Man that cried the Book, in
the fame Yard where I dwell, the Boys knowing I was well,
called the Man lying Rogue, and brought him to my Door ;
and when the Man faw me, he afked my Pardon, and faid
he would ftop felling of thofe Books that Day, and fo he
did ; but many of them was fpread up and down London^ and
fent into many Countries, as Truth ; but the God of Heaven
hath preferved me to this Day with my Life and Health. Thus
I have touched upon all the material Things in your Letter ;
whereby you may know that I am yet aUve. So that I
Ihall take Leave at prefent ; only my Love, and my Wife's
Love, prefented unto you, though unknown by Face to us
both, 1 remain.
Tour Friend in the eternal Truth,
London y Augu(i 25, 1683.
LODOWICKE MUGGLETON-
If you fend any Letters to me, diredl your Letters thijs :
thefe for Mr. Alexander Delamain, at the Sign of the Three
Tobacco Pipes, upon Bread-ftreet-hill, London, and it will
come fafe to my Hands. I would willingly hear whether
you receive this Letter.
A Copy
[ ^77 ]
^ Copy of a LETTER, wrote hy
the Prophet Lodowicke Muggleton, to
Mr, William Sedley, a Weaver and Dyer^
a Believer of the Commiffton of the Spirit y
living in Southampton, bearing Date from
London^ the izth Day <?/' January, 1683.
"Loving Friend in the true Faith^ William Sedley,
1 Received your Letter, dated January 4, 1683, wherein
you complain of your great Troubles you have gone
through in thefe late Years j what in Oppreflion, I fuppofe
you mean •, Oppreflion for Confcience Sake. And your
greateft Troubles, I perceive, hath been in the natural Con-
cerns of this World ; in refpeft of your firft Wife being
dead, and leaving a Charge of Children behind her 5 and I
perceive you have married another Wife, and hath fome
Charge by her alfo, which, you fay, are in Number five ;
thus Poverty mud needs come upon you like an armed Man.
Thefe Troubles are common to all married Men and People,
both Poor and Rich, but efpecially to the Poor that do Jive
by Trade ; for if Trade doth fail. Poverty doth increafe and
grow exceedingly ; for Trade is a very uncertain Thing, efpe-
cially in a Time of Perfecution : For Trade and Commerce
hath taken the Wings of the Morning, and flie away in thefe
our Days ; fo that Poverty cometh in upon the Poor as a
Flood upon the dry Land ; this Thoufands can witnefs in this
Nation, as well as you, for Want of Trade. And Poverty
is the great, common Enemy in the Nation at this Day and
Time ; and in regard this Poverty and Want of Trade is io
common, and fo natural in this World, therefore it is that no
Eye pitieth the Poor, let him be Saint or Devil, righteous,
or unrighteous. Alfo I perceive by your Letter, that all the
Reft of your Faith in thofe Parts are backflided, and hath
forfaken their own Peace, and hath conformed for Fear of
the Lofs of fome of their worldly Goods, or Fear of
A a Imprifon-
[ 178 ]
Imprifonment, even againft their own Confcience ; fome only
upon Threats, others having loft fome of their Goods, for
Fear of lofing more, or all, have fubmitted and conformed ;
fo that now you are left alone : Thefe are Days of Trial, but
few are able to ftand the Trial, to keep Faith and a good
Confcience •, and efpecially in moft Counties in England feveral
•hath conformed : So that in faving earthly Riches, they have
lofb heavenly Riches i for they will never recover that Peace
and Aflurance ol eternal Life, which they once had abiding
in themfelves, not while they live in this World -, for you
may read in the Scriptures, that he that doth fight the good
Fight of Faith, and holdeth out to the End of this Life,
fhall receive the Crown of eternal Life and Glory -, but he
that looketh back, as Lot*% Wife did, to fetch fomething that
was in her Houfe, which fhe thought might do her a Pleafure
when fhe was got out of the Flames of Fire and Brimftone,
fo it is with thole that go back from the Principles of Truth,
which led them to Zoar^ a Refuge of Safety ; of Peace and
Content of Mind to free them from the Fear of the Fire
asd Flames of Hell in the Confcience, which we fee the Sodo-
mites of this World are in •, which makes them blafpheme
againft the Gcd of Heaven, and perfecute ftedfaft and faithful
Men -, it is a dangerous Thing for Men that have tafted the
good Word of God in Spirit and Truth of Heart for many
Years, according to the CommifTion of the Spirit, which is
now in thefe laft Days in Being ; and now, becaufe of a little
Perfecution, to fall from it, and worfhip that, which all the
Ignorant and unbelieving People, and thofe that doth not
know God, doth worfhip : ■■■ How doth fuch Perfons
think to recover their Peace with God again ! Neither doth
God regard fuch Worfhippcrs, neither doth God's MefTenger
regard fuch Worfhippers, that can fuffer nothing for their
Faith, and they will reap the Fruits of their own Doings,
which is the Lofs of their Peace of their own Minds, while
they live in this World, and the Fear of eternal Death here-
after, to the fame themfelves in this World for a little Time :
For this CommifTion hath laid but an eafy Yoke, and a Burden
which is very light upon the Necks of the Believers of it.
Chrift faid to thofe in his Time, That his Toke was eafy, and
his
[ »79 ]
bis Burthen light *, yet thofe that would take his Yoke upon
them, muft forfake Father and Mother, Wife and Children ;
if Perfecution Ihould occafion it -, nay Life itfelf muft go rather
than caft off his Yoke, eJfe no Crown of eternal Happinefs,
Life, and Glory is to be had ; this feems to the Eye of Reafon
to be a heavy Yoke, yet Chrijl calls it eafy \ and the Eye of
Faith doth count it eafy. Still you fay, that they have made
a Diftrefs upon you already, and that you are left to wreftle
with them, meaning your Pcrfecutors, which fay you, accord-
ing to Reafon, I am worft able : As to this I fay, you are belt
able to wreftle with them, for thefe Reafons j i. Becaufe you
have fuffered for your Faith already. 2. Becaufe you are a
poor Man, and hath a great Charge of Children, and hath
little or no Eftate to lofe •, for Poverty and a great Charge of
Children, is a Fortrefs, or a Tower of Defence, againft your
Perfecutors ; for what Town, or City, will perfecuce a poor
Man, to caft him out of the Town, or put him in Prifon,
that hath committed no Crime againft the Law of God, nor
the Laws of the Land, and that hath nothing to lofe, to brino-
upon the Town a great Charge ? For you may, by the Laws
of England^ throw all your Children upon the Town, and fo
fhift for yourfelf elfewhere ; and the Town muft, by the Laws
of Englandj provide for your Children, and beftow them as
they pleafe ; if they do perfecute you, and throw you into the
Streets, then do you throw your Charge upon the Town, and
Ihift for yourfelf. — - So that being poor, will make you
the more able to encounter with your Perfecutors, and preferve
the Peace of your Mind, and your Faith, that fail not to the
End of this natural Life, that you may enjoy that eternal
Happinefs hereafter : For Riches of this World is a great
Snare ; and many Men, rather than lofe this earthly Riches,
and Honour among Men, they let go their Hold of eternal
Life in the World to come ; becaulc that is at a Diftance,
and this is in prefent Being. I hope thefe Lines may fatisfy
you, and bear up your Spirits in the Day of Trouble, and
Deliverance will come in its due Time.
So rejietb your Friend in the true Faith^
London, January I2> 1 68 3.
LODOWICKE MUGCLETOM.
A a 2 A Copy
C i8o ]
y/CoPY of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mr,
Capp, up07i his Death-Bed y dated from
London, the i^th of March, 1683.
Loving Friend Mr. Capp,
I Perceive by my Son John Whiti^ Letter, and by that
fince of your own writing, that you are very ficli and
weak, even near the Point of Death i and that you have a
Defire that I would come to fee you, which I cannot do at
this Seafon, becaufe you live at fuch a Diflance fo remote from
me ; neither can I travel at this Time of the Year fo far a
Foot, as formerly I could; neither can I come by Water,
becaufe there is an Antipathy in my Nature againft it j and a
Coach would be too chargeable ; for thefe Reafons I cannot
come to fee you : I am forry you are fo near your Death, as I
apprehend you are, but I always looked upon you not to be a
long-liv'd Man, but that your Life would be but (hort in this
"World \ but fhould be glad that you might find the AlTurance
of eternal Life abiding in yourfelf, for the World to come,
before your Death ; 1 have known you feveral Years ; I never
knew any Harm by you in my Life, but that you were a very
honeft moral Man, which I dearly love in all Men that hath
it i moral Wifdom is commendable, both in the Sight of God
and good Men; but fpiritual and heavenly Wifdom is thart
which fpeaketh Peace to the Mind of Man in the Hour of
Death, and giveth Aflurance of entring inlo Death, and through
Death into eternal Life : Likewife you have had a Tafte of
that Truth which hath been declared by this Commiffion of the
Spirit, you know what I mean j you have in Part owned it,
fecretly in your Heart, but not publickly before Men, nor
before me, but I hope that fecret Faith of yours will bear you
up in the Hour of Death : In the Aflurance of your Salvation,
and
f i8i ]
and in Regard you never did publilh your Faith to me in this
Commiflion of the Spirit, I cannot give that Sentence of Bleffed-
nefs upon you as I could, had your Faith been publick j neither
will I give any Judgment againft you in the leaft to difcomforc
you, or to weaken your Hope within you ; but would rather
ftrengthen your Hope, and leave you to wreftle with Death,
that you might have an eafy PaflTage through Death ; then will
you ceafe from all the Troubles of this Life, and 1 hope, from
the Troubles of the Life to come : Thus with my Love and
my Wife's Love remembred unto you,
/ reft your Friendy in what I may^
March 15, 1683.
LODOWICKE MUGGLETON.
My Son read this Letter and wept, and fix Days after
died.
A Copy
[ i8a ]
A Copy of a BLESSING wrote by
the Prophet Lodowicke Muggleton, to
Mr, John Mellford, of Brain tree, bearing
Date from London, April 12, 1687.
Loving and kind Friend in the true Faiths John Mellford,
I Do underftand you do truly believe the Doflrine of the
true God, the Man Chriji Jefus^ and how God became
Flelh, and dv;elt amonfl: Men upon this Earth. This is the
greateft Myllery of all unto this World ; and the fecond
Myllery is like unto it, how the Devil became Flelh, and
dwelt amongfl: Men, here upon Earth. Upon thefe two
ftandeth Hell and Heaven ; and in the true Knowledge of
thensi both doth arife Peace of Mind, Joy of Heart, and the
Affurance of everlafting L.ife ; and on the contrary, the Igno-
rance of both, not knowing thefe two great Myfteries, doth
arife the Fear of Hell and the Fear of a Devil, that hath no
Being at all in their Sins, and of their eternal Torments -, which
Devil is that Worm of Man's Conference, that doth kindle
a Fire in the Mind of Man, which will never be quenched,
becaufe the Worm of Man's Confcience doth never die in the
Body of Man to Eternity: Upon thefe two dependeth all
thofe wondeful Secrets of God's Council, which he hath re-
vealed to the Father's of old, as Enoch, MofeSy the Prophets,
the Apoftles, and to us the Witnefies of the Spirit, as is de-
clared in all our Writings, which I do perceive you do truly
believe them ; elfe why did you afk a Bleffing of me by
Words of Mouth ; but that will not ferve your Turn now,
but you would have it in Writing. But I knowing you are
capable to underftand more than you have yet read in our
Writings, I (hall inform you yet a little farther of thefe
great Secrets of God's Dealing with Men. Firft, he doth
chufe and ordain fome particular Man, and doth furnilh him
with Revelation to declare unto the People what the true
God
[ 185 ]
God is } he did to Enochs and he declared it unto the Fathers
of old i and all that did believe the Books of Enochs they
were as a Parliament to enad it as a Statute Law to their Chil-
dren, from Generation to Generation for ever •, and fo it was
with Mofes and the Prophets, and Chriji and the Apoftles.
Secondly^ That great and vaft Difference that there is between
the Seed of Reafon*s Heaven, which they do imagine, and
the Seed of Faith's Heaven, which they are fully alTured of.
Things, that though the Prophets and Apoftles hath declared
in feveral of their Writings of thole great and wonderful
Myfteries of God becoming FleHi, and God manifeft in
Flefh -, yet in all their Writings, from Enoch to Mofes^s
Writings, nor the Prophets Writings, nor the Apoftles
Writings, nor Chriji himfeJf, when he was upon Earth, did
ever declare or make known not plainly, nor clearly, that
great Myftery of the Devil becoming Flefh, and dwelling
amongft Men to the End of this World, and to Eternity : I
fay, no Writings of Prophets or Apoftles hath made
known this great Myftery, of the Devil becoming Flefh, but
John Reeve and Lodowicke Muggleton^ whom God chofe in
the Year of the World 1651, as our Writings doth declare.
And now, dear Friend, I do not queftion but you do un-
derftand thefe Things I have written to you before, and by
your Faith you have fet to your Seal, in believing that God
hath chofen me the laft Prophet and Witnefs of the Spirit,
that God will ever fend while this World doth endure. This
for your farther Satisfadion and Afllirance of your eternal
Happinefs in the World to come, when our God ftiall come
in the Clouds of Heaven to raife the Dead, then fhall we, that
die in the Faith of the true God, rife firft to meet our God
in the Air^ and becaufe my Faith hath no doubt in ir, I do
pronounce you, John Mellford^ one of the Blefled of the Lord
to Eternity, both in Soul and Body, and that you and I, and
all true Believers of this Commiftlon of the Spirit, that doth
hold out to the End of their Life, arife fpiritual Bodies,
like unto glorious Body of our God, in whom we did
believe in, and that we fliall be capable to enter into the Clouds
of Heaven •, for they ftiall come down, and receive us, and
carry us up to that Place, where we ftiall be glorified, as our
God,
[ i84 ]
God, the Lord Ch'^ift Jefus^ was after his Refurre61:ion. This ,
with my <-kar Love, and my Wife's, unto yourfelf, and to
all our Friends thf^-e with you, I take Leave, and remain
vour Friend in the true Faith of that one pcrfonal God, which
did die, and hath redeemed us from that fecond Death, which
the Reprobates, the Seed of the Serpent, muft fuffer, where
ihe Worm of Confcience fliall never die, nor the Fire of Con-
fcience fnall never be quenched to Ltcrnity.
Jpril 12, 1687.
LODOWICKE MUGGLETON,
A Copy of a BLESSING wrote by
the Prophet Lodowicke Muggleton, to
Thomas Ladd, of Braintree, bearing Date
from London, July 15, 1687.
having and kind Friend in the true Faith, Thomas Ladd,
I Perceive your Defire is very earnefl that I fhould give you
a Blefling in Writing, you being not content with the
Blefling by Word of Mouth, becaufe you have feen or heard
of the Bkfllng I gave to thofe two Virgins in Writing, which
you know very well, and of Mr. Mellford's Blelhng, in
•which he did, as it were, wreftle with me, as Jacob did with
God, that would not let Him, God, go, except he would
blefs him : So I would willingly have put him off with the
firft Bleffing, by Word of Mouth; but he would not be
fatisfied with that : I did plead againft it ; fo that he pre-
vailed with me to give it him in Writing. Likewife you
know, when I was there with you, you pleaded with me to
give it you in Writing ; but I gave you no Encouragement
that I would do it; neither did I abfolutely deny it, but
was filent, and was glad 1 did efcape fo. But fince I came
to London^ I underftand that you have chofen Mrs. Delamain
and Prifcilla Whitehead to intercede for you in this Matter;
fo
[ i85 ]
fo that they have prevailed with me to give you the Bleffing
in Writing. Therefore, that I might fatisfy your ftrong
Defire, I ihall fay as folioweth : I have had fe/eral Tefti-
monies of your Faith, both in your Difcourfe, your Words and
A<5tions, of your ftrong Faith in the true God, and in me, his
true Prophet; and this Faith of yours will bear you into
everlafting Life ; for this Do6trine of the true God, and the
right Devil, the Knowledge of thofe two, their Forms and their
Natures, doth free the Soul from the Fear of eternal Death %
for Men would never be fo afraid of this firft natural Death, if
there were not a fecond Death, and Hell, which is eternal,
that doth follow upon the firft: Death, and Hell doth follow
the fecond Death i thefe three doth go, or join. Hand in
Hand together, which caufeth the Soul of every Man, which
hath not the Aflurance of eternal Life abiding in himfelf, to
fear, which none hath in thefe our Days, but thofe that doth
truly believe this Dodlrine and CommiflTion of the Spirit, as
you and many more can witnefs the Truth of it, I fay, is
the Caufe that moft Men in the Time of Sicknefs are fo afraid
of this firft Death, becaufe the fecond Death and Hell doth
follow at the Heels of the firft Death •, for it is Life eternal
to know God as he is in himfelf, he having both Form and
Nature ; his Nature being all Faith, which is all Power, which
no Man at this Day doth know, but thofe that hath believed
our Report. God hath hid thefe Things from the World,
and hath revealed them only to his chofen Meflengers ; for
the World is fo blind, that many thinks it a ncedlefs Thing
to know God in his Form and Nature, but thinks a
good Life and good Adions a great -deal better, as the
Quakers do ; but blefled be the God of Heaven, that hath
blinded the Eyes of the wife and prudent Men of this World,
that cannot underftand that God, the Creator, can admit of
any Form or Nature at all, and yet they do acknowledge
that he created all Forms and Natures, both of Man and
Beaft, and all other Creatures, yet had no Form nor Nature
of his own. How blefted and happy are we, whom God hath
opened our Eyes to fee by the Eye of Faith in our Souls,
that God, Creator of all Forms and Natures, had both , a
glorious Form, and a powerful Nature of his own from
Bb Eternity;
[ 1^6 1
Eternity ; and from the Knowledge of God's Form and
Nature we come to know the right Devil's Form and Nature ;
and this is to be minded, that the two Seeds are the two
Natures, or the two Keys of Faith, that doth open the ftrait
and narrow Gate that leadeth into Heaven, and into the Pre-
fence of God •, and the other Key, of Reafon in Man, doth
open that great and wide Gate that leadeth into Hell, and
into the Prefence of the right Devil (one which has been fo
long imagined to be the Seed of Reafon, to be a Spirit
without a Body) which hath been fo long feared ^ but God
hath given thefe two Keys into the Hands of -none but unto
his commiflTionated Prophets and Apoftles, and unto us,
the two laft true Prophets that God will ever fend while
this Word doth endure. Mine, with the Eye of Faith,
I have opened the ftraight and narrow Gate that leadeth
you, and many more into Heaven, where you Ihall
enter into the Prefence of the true God, in whom you
did believe, where you fhall fee his Perfon in the Form of
a Man, and that he hath a Face as you have, even that fame
Face which our God had when he was upon this Earth, being
glorified ; you, and I, and all true Believers, Ihall be fpiri-
tualized and glorified : Then Ihall we fee our God, our King,
and our Redeemer, Face to Face. This will not feem a
Quarter of an Hour's Time after our Death ; there being no
Time to the Dead. Likewife I having the Key of Reafon
in my Hands, 1 have opened that great and wide Gate that
leadeth into Hell, v?hereby you may fee many go therein at,
and ihall come into the Prefence of the right Devil, Cattty
which they did imagine in this Life was a Spirit without a
Body, which they called a Devil and his Angels, they fup-
pofing that the Devil and his Angels were all Spirits with-
out a Body, which they called the Devil and his Angels,
that were referved in Chains of Darknefs until the Judgment
of the great Day ; but when they came into Hell, they found
that the Devil and his Angels had all Bodies, and faw that
they were grofly miftaken in this Life •, but now it was too
late to repent. This Dodrine we have declared, hath
opened your Eyes, to fee the Blindncfs of the Seed of Reafon,
that lieth upon almoft all the wife and learned Men in this
. World
[ ^H 3
World at this Day ; which is the Caufe of that great
Fear of Hell and of eternal Damnation, when this firft
natural Death doth appear. Likewife I have given to you,
by Print, and by Difcourfe, many wonderful deep Secrets of
Qod's Dealing with Man, and how God always makes ufe of
Man to declare his fecret Councils, ordered by himfelf ; but
Man hath declared unto Man : Mofes and the Prophets were
Men ; Qhrijl and the Apofties were Men ; fo that God him-
felf became a Man, that he might be numbered among thofe
holy Men that were infpired to write or fpeak the holy Scrip-
tures, which is* called the 0/^and NewTeJtaments\ and nowlaft
of all, God hath chofen John Reeve and Lodowicke Muggleton^
to be the only Interpreters of thofe fecret Myfteries, hidden
in the Scriptures, according to thofe Words God fpake to
John Reeve ^ which faid, 1 have given thee Under fianding of
my Mind in the Scriptures^ above all the Men in the lVorld\
which Words of God hath proved true, both by our Writings
and Speakings, as I know you can very well experience the
Truth of it, in that you have believed the Prophet's Report ;
for without Faith in the Prophet there is nothing can be
done. So that by Faith we know the Worlds were framed
by the Word of God j and it was God's own Faith that
moved him to fpeak thofe Words that framed the World,
in that he faid. Let fuch a Thing be fo^ and it was fo. So
likewife it is by Faith that you came to underftand thofe hidden
Myfteries, and deep Secrets, which God hath revealed unto
us, his MefTengers, which we have declared unto you ; fo that,
by your Faith in God's MefTengers, it is given to you to
overcome the Motions of in yourfelf, and to overcome
the Enemy without you ; fo that it is given to you to
cat of the Tree of Life, which is in the Midft of the Paradifc
of God ; and it is given you to eat of the hidden Manna,
and to have that white Stone in your Heart, and in thee a
new Name written by the Finger of your own Faith, which
no Man knoweth, faving he that receiveth it. This is the
true Sacrament which I have adminiftered to you, and to
many in my Time, in that they eat of the Tree of Life, which
is the Flelh of Chrift^ the fame that flood in the Midft of
the Paradife of God j Chrift being the fame God, and Tree
Bb 2 of
C iS8 1
of Life, as ftood in the Midfl: of Paradife In the Days of
AdaiH\ and in eating of the hidden Manna, is when the
Mind of Man doth, by Faith, feed upon thofe heavenly
Myfterics, and deep Secrets of God's Council and Decree,
which God hath revealed unto his Servants the Prophets,
Apoltlcs, and us, the vVitnefTes of the Spirit, as we have de-
clar d in all our Writings, as the Myftery of God*s Form
and Nature, and how God became FJtfii j and the right
Devil, of h s Form and Nature, and how he became Flefli,
which is a great Myftery j with many other deep Secrets,
which are hid from ail the World befides : Therefore by the
.Spirit of Revelation this hidden Manna to your great Satif-
fadlion, fo that you need not hunger no more after the Af-
furance of your Salvation ; and this white Stone, which is given
unto you, is your Faith, that hath purified your Heart, in
that you have eat of the Tree of Life, and have eat of the
hidden Manna. So that, by Faith in the Blood of God, your
Heart is cleanfed and made white as Snow, therefore called a
white Stone, becaufe your Heart is enlightened in the Know-
ledo^e of the true God, and in all thofe wonderful deep Myfte-
ries and fecret Councils of God, which is hid in the Scriptures,
which we have declared unto you ; and the Hearts of all Un-
believers may be called black, ftony Hearts ♦, becaufe their
Hearts are overfpread with Blindneis, and thick Darknefs,
therefore may be called black ftony Hearts : So that they can.
neither fee with their Eyes, nor hear with their Ears, nor un-
derftand with their Hearts, that they may be faved. And as
for a new Name written, which none knoweth faving he that
receiveth it, this Name is to be called the Son of God : That
is, he that hath the Affurance of eternal Life in himfelf, bath
the white Stone in his Heart, and hath an Affurance abiding
in himfelf, that he is an eledt Veflel, and that he is a Son of
God, which is the new Man written in his Heart, which no
Man elfe in the World can know, but he that hath received it,
as you have donCo Thefe Things I have written unto you for
your greater Satisfadtion, knowing that you do truly under-
ftand thefe great and deep Myfterics, fpoken aforefaid in this
Letter ; and for the further Satisfaftion of your Mind, and
ftrcngthening of your Faith, 1 do declare you, Thomas Ladd^
one
[ i89 ]
one of the Bleiftd of the Lor^, both in Soul ami Body, to Eter-
nity.
PVritten by me,
LODOWICKE MuGGLETON,
One of the two laft Prophets and Witnefles of the Spi'rit unto
the High and Mighty God, the Man Chrift Jefm in Glory.
Lindotty the I5,th oi July, 1687.
A Copy of a BLESSING wrote by
the Prophet Lodowicke Muggletan, to
Mr, James Whitehead, of Braintree,
hearing Date from London, Auguft z7,
; 1687.
"Dear and loving Friend in the true Faith, James Whitehead.
I Received your Letter, by the Hand of our Friend ^»»
Delamain, dated Augufi the 24th, in the Year 1687, where-
in I perceive you do follow the Example of others that are far
more younger in the true Faith than yourfclf is ; for I think
you may be efteemed the Father of all the Believers of this
Commiffion of the Spirit that is in your Town. And indeed
I have written more Letters to you than to all the People in
that Town j and I have juftified your Faith and your Perfon
to be one of the Saved of the Lord in all my Writings unto
you, befides the Bleffing of eternal Life in the World to come,
by Word of Mouth •, yet all this will not fatisfy you, without
I give you a Bleffing of eternal Happinefs with my own Hand-
writing : Which Requeft of yours I cannot well deny, knowing
you fo long to be a true Believer, and a chofen Veflel in the
Seed which God hath eleded,, even the Seed of Jdam^ which
is
[ 190 ]
is the Seed of God ; and as you fay you was like that x^ft
Sheep, that wandered from the ninety and nine Sheep that were
never loft, and fo never were found by God's Shepherd 5 for
all God's Sheep were loft in Adam*^ Fall, and arc found again
by the fecond Adam^ the Lord from Heaven $ therefore it
was Chriji faid he came to feek and to fave that which was
loft, and he came to none but to the loft Sheep of the Houfe
of Jfrael ; and this I can fay, tho* God hath chofen me to be
the laft true Shepherd unto this bloody unbelieving World,
thefe five and thirty Years, there is not one Man nor Woman
that hath believed our Report, but thofe that were loft. So
that it is happy for you, and all the reft, that they were of
thofe loft Sheep, which were loft in the Fall of the firft
Adam, thofe only are found by the fecond Adam, the Lord
Jefus Chriji, the only true God. But all thofe that did fall in
the fallen Angels Fall, were never found any more, neither by
God himfelf, nor by his Prophets, nor by his Apoftles, nor by
us, the two laft Witnefles of the Spirit: They are left in utter
Darknefs in their fallen State, that think they fee, but are ftark
blind ; and have Ears, but hear not •, and have Hearts, but un-
derftand not any heavenly Myfteries at all, yet conceited in thcm-
felves, that their Wifdom of Reafon is wifer than the Wifdom
of Faith, which is God's own Nature ♦, and thofe be thofe ninety
and nine juft Perfons that never were loft, nor needed no
Repentance ; therefore God hath left them to perilh in their
own Conceits to Eternity. So that it is happy for you that you
are one of thofe loft Sheep ^ for I was a loft Sheep myfelf for
feveral Years, and whither to go I could not tell j but in the
Year 51 I was found of God himfelf twice in that Year, and
yet I knew not God, neither in his Form nor his Nature 5
but in the Month of April, in the fame Year, their fell upon me
a great Trouble of Mind about my Salvation, and in the Mul-
titude of the Thoughts of my Heart, there arofe the Spirit of
Revelation in me, which opened the Scriptures unto me, and
that Spirit of Revelation did grow and increafe in me
exceedingly : So that no Qucftion was too hard for me to
anfwer; and I was well pleafed, and was well fatisfied,
and did not mind what became of all the People in the
World befidesj and was refolved to Jive a private Life,
and
[19^
and not to difcourfe with any Man more about Religion. So
this continued with me, till the Month of February^ in the
fame Year, God fpake to John Reeve, by Voice of Words,
to the hearing of the Ear ; then God chofe John Reeve to be
his lafl: Meflenger, and gave me to be his Mouth, as he did
Aaron to be Mofes^s Mouth ; fo that I have been chofen of
God twice in one Year, as aforefaid ; which forced me to be
the publickeft Man in the World \ and in God fparing my Life
fo long upon this Earth, I came to undcrftand the Scriptures,
and to underftand the Tribes of Ifrael, and to diftinguifli be-
tween the Heathen and the Jews*, and how God had placed
the Priefthood upon the Tribe of Levi, in that Abraham did
pay Tithes unto Melchifedecb^ which was the true God and
Creator in thofe Days •, and Abraham paid Tithes unto him
in the Perfon of Levi before Levi was born. So that Abra-
ham did a6t the Perfon of Lm, fignifying that the Priefthood
fhould be confirmed upon that Tribe j therefore God did
chufe Aaron to be Mofei^s Mouth, Aaron being the firft High
Prieft that God ever chofe, or did ordain, which did continue
many Generations j and now, in this laft Age of the World,
God hath chofen one of that Tribe of Levi to be the Lord's
High Prieft in this latter Age, according to thofe Words
God fpake unto John Reeve^ in that he faid, 1 have given
thee Lodowicke Muggleton to be thy Mouth ; and this is to be
minded, that the Lord's High Prieft had always Power to blefs
and curie : But our Commiflion isaltogether fpiritual, therefore the
Blellings and the Curfes are all fpiritual: Alfo it reaches to eternal
Life, and to eternal Death. Thefe Things I know you will
underftand, becaufe you are of the Tribe of Levi, as I am ;
and I have the greateft Refped for you, being of that Tribe, hath
caufed me thus to write j and knowing that your Judgment
will be informed fome more than it was before j therefore I
ftiall not trouble you, nor my felf neither, to inlargc any farther,
only I do declare and pronounce you, James fFhiteheady one of
the BlelTed of the Lord both in Soul and Body, to all Eternity.
So rejiethyour Friend in the true Faith,
Augufl 27, in the
Year 1687. LODOWICKE MuGCLETON."
[ 19^- ]
.-^CoPY of a LETTER wrote by the
Prophet Lodowicke Muggleton to Mary
Gamble, dated Auguft a 9, 16 87*
Loving and kind Friend in the true Faith, Mary Gamble,
TH I S is to certify you^ that I received your Letter, dated
the 9th of July, 1687, which Mr. Rogers cauled to be
left at my Houfe, for I was in the Country when Mr. Rogers
was at my Houfe ; fo that I never faw him, nor he me, which
I was ferry that it was my Lot to mifs of him ; but the
chiefeft Matter of Concernment in your Letter, I perceive, is
concerning a Sifter of yours, that is now afBided, as you fay,
with very wicked, vile, blafphemous, evil Thoughts, and
cannot get rid of them by any Means. You fay (he hath had
what fpiritual Comforts you thought needful; but you fay Evil
comes, and turns it all afide. You fay (he hath taken Phyfick
feveral Times, and been let Blood -, yet it is all one. You fay
Ihe defires in her Spirit, and by Prayer, that it might pleafe
the Lord to remove that Evil from her 5 for it hath made her
defpair of ever finding Mercy. You fay, tho' you tell her
that Mary Magdalen had feven Devils caft out of her, and
many more of the Eledt, yet (he thinks her Condition worft.
You fay, (he would willingly ufe all the Remedies that can
be thought on, and hath a Defire to fee me •, you fay truly
you are free, if the Reft, of her Friends would confent. You
fay you fear it will produce Madnefs, if it run too long. You fay,
to all outward Appearance, (he feemeth to be well enough.
You fay, Oj that it might pleafe God, by his Prophet, or fome
other Way, to rid this poor Soul of her Torments. This is
the whole Subftance concerning your Sifter.
To which I (hall give you this Anfwer as foUoweth : In the
frft Place 1 do not know you Sifter's Name, neither do I know
the Caufe of this Trouble of her Mind, or that melancholy-
Spirit that is produced in her, whether it be from fome Sins
which (he hath committed, but loth to confefs it to her Sifter,
or any other, for Fear of Shame, if it (hould be known:
For
[ 193 ]
For fecret Sins hath general !y a fecret Punifhmentin the Mind :
Or whether Trouble of her Mind doth arife for Want of AfTu-
rance of her Salvation in the World to come ; from one of the
two that melancholy Spirit doth generally arife, which doth
caufe a defpairing in the Mind ; and it w^s very ill done to
give a Woman that harh a melancholy troubled Spirit, to give
her Phyfick, or let her Blood. It was, the only Means to pro-
cure an abfolute Defpair, and to procui^ Madnefs of. That is
the Caufe the Keepers of Bedlam doth praftife to every Perfon
that is diftempered in the Brain ; by Phyfick and letting of
Blood, they make the Spirit of the Perfon fo weak, that they
can never get Strength in the Brain more to the Day of their
Death. But if you had given her nothing but Kitchen Phyfick,
that is, all Kinds of Broths, or Spoon-meats, your Sifter's Spirits
would have been ftrengthened, and have been made ftrong, to
reafon out thofc melancholy Thoughts : Yet, notwithftanding,
if your Siller's Trouble of Mind doth arife from either of thofe
two Caufes aforefaid, or any other Caule whatfoeyer, let her
confcfs it to you, her Sifter ; and if (he can but believe that I
am a true Prophet of the Lord, and hath Power to blefs fonie
to Eternity, and to curfe fome to Eternity, as yourfelf and
fev-ral others hath believed, and are blefTed both in Soul and
Body to Eternity ; and you have Aliurance of eternal Life
abiding in yourfelf, by the Blefting and Faith you have in
me that Cod hath fent ; for without Faith in God*s Mefiengers
it is impoffible to pleafe God : Therefore I (hall fay thi^ unto
your Sifter, though unknown onto me, that i\ (he doth declare
the true Ground and Caule how this Melancholy did firft arife
in her Thoughts to you, rier Sifter, Mary Ga?nbk^ and to No-
body elfe, it (hail be as well as if (he had declared it unto me
myfelf. And let the Caufe be what it will, I will affure her,
it (he can but believe my Words in this Letter, that her Sins
are forgiven her, and that her Faith in me (hall give the Af-
rurance of everlafting Life that (hall abide in herfelf. Thus,
with my Love remembered to your Sifter unknown, and unto
you, Mary Qamhle^ and to your Hufband in particular,
So reflethyour Friend in the true haith of the true prfonal
Gody the Lord Jefus Chrift, upm his Throne of Glory,
LODOWICKE MUGGLETON.
C c And
[ 194 ]
And if your Sifter can read Print-hand, Jet her read our
BooJ^s, and if (he doth but underftand what fhe reads, it will
be great Satisfaction to her Mind, andcaft out all evil Thoughts,
and will fettle her Mind in Peace.
Juguji zf^th, 1687.
-^ Co P Y of a LETTER wrote by
the Prophet Lodowlcke Muggleton, to
Mrs, Ellen Sudbury, London, Feb. 10,
1665.
"Dear Friend in the eternal Truth, Ellen Sudbury,
I Received your Letter, but when it was written I know not,
being not dated \ but however, I am glad to fee your own
Hand-writing, and more glad to hear of your Keakli, and of
your Hufband's Health alfo. i.ikewife, it is no fmall Com-
fort to me, to hear that you are fo fenfible of the Benefit you
have received by believing in the true God, and that Peace
and Satisfadion you do find in the Death of God : And as you
fay none can take it from you *, indeed none can takr it from
you ; for your Faith being built upon that Pock, all the Powers
of Hell caniTot prevail againft ir, not fo much as to raife a
Doubt, or a Queftion within you, as concerning your eternal
Happinefs. This Experience doth teach me the Truth of ir,
and fo I believe it doth you, with divers others alfo. And
this true Faith in you, it will be as a Well [JDiinging up to
eternal Life, which will caufe your Peace and Joy to fill up,
and overflov/, and run over, which Thing is hid, the Know-
ledge of it, from all People in the World j but only thofe that
build their Faith upon a true Commiffion. And this ! may
fpeak further for your Comfort, that this is the bed Time for
the Seed of Faith to live in, as hath been fince the Creation
of the World, notwithftanding the many Troubles that are in
the World at this Day, and more Troubles are yet Hke to enfue.
But
But happy are thofe which have a Peace which the World can-
liot give : For as many Prophets and righteous Men did defire
to fee that D;iy as the A potties did, when Chrtjl v/as upon
Earth, (o 1 fay many of the holy andeleft Seed, that have died
thefe fourteen hundred Years, have defii'ed to fee that Day
which we fee, but could not; for what Happinefscan be greater
unto Man, than to know his eternal Happinefs in this Life ?
Which Thing cannot be made known but by a Commiffion
from God : So that now is the beft Time, in Relation to
Truth, that ever (ball be to the World's End.
So, being in Hafte, I fhall take Leave, having little or no
temporal News, only this, the Sicknefs is very little now in
London •, but it is fuppofed this Summer will produce much
Trouble otherways, both by Sea and Land j but Time will
fli'iw the EfFeds what they will be.
So I fhall fay no more, only my Love, with my Wife's
Love, remembered to yourfelf, and to your Hufband j fuppo-
fing you have received John White'% Letter before now i I
reft: and remain.
Tour Friend in the true Faith,
London Feb. lo, 1665.
LODOWICKE MUGGLETON,
C c 2 ^ Copy
[ ^96 ]
^CoPY ^/^ LETTER written by
the Prophet Lodowicke Muggleton, to
Charles Cleve, a Believer of the Gom-
fnijfton of the Spirit ^ living then near un-
to Cambridge.
Laving Friend Charles Cleve,
I Have perufed your Lines concerning your Brother, and as
for the writing or fpeaking himfeif, I matrer it nor, but
like it the better that you write it *, fo I know the better that
you are not ignorant how Things are with him, though I knew
more of the Bufinefs before than he hath related to you, or
that you do yet know, as you will perceive in thefe Lines to
him.
And becaufe you may not think ftrange that I will nor can-
not fpeak Peace to him, as I have done to others, you may
know, that 1 never knew any Sin like unto this, fince I knew
Truth, but Mr. Nufom's only. But when I confidered that
Nufom got his Mifchief before he came to own Truth, befides,
it was hid from my Eyes that he had the Pox, but it went un-
der the Name of Canker ; for had I known what it had been,
and by what Means he got it, I would not have fpoken
Peace unto him, let his Repentance be ever fo true or great 5
but my Word being paft, I could not call it back again when I
did know of itj for Sins of this Nature are not common, tor
thofe Sins always carry the Curfe with them : So that I cannot
fpeak Peace to fuch Sort of Sinners if I know it ; for thef#
two Men owning of me hath brought more Difgrace to me
and this Commiffion, than all the Sins of all the Believers iti
England befides, and not only to me, but to all others of the
fame Faith : So that I am very forry for you alfo, in that your
Affedions are related to him by the Bond of Natun^ as well
as of Pfofelfion, and the more in'lthat no Balm can cure that
Sore but the Blocd of God. And his t'*aith muft arife out of
its own Seed, and b; very ftrcng, elf;; that Wound Sin hath
made
[ 197 ]
made will not be cured. So that I fliall neither judge him to
be of the right Seed, nor of the reprobate Seed, but fhould
be olad lie might recover the Peace of his Mind by Faith,
Sobernpfs, and Chaftity; for if he can do that, it will do well,
for no fuch grofs Sinners will go unpunifhed in this Life. And
whereas you fiy be is refolved to perfevere in the Belief of this
Commiffio?! though he perifli,
To that I fay, there is no Danger of perifhing in the Belief
of Truth, but a Prefervation and BlefTing in it ; fo that for my
Part, I had raiher no Man fhould believe it but myfelf alone,
if they fhould perifh by it •, for Sinners cannot fay they lofe
by Truth, no not in this Life, but it is Sin that doth caufe
Men to perifh in this Life and that which is to come ; for fuch
Bdievers are a great Difgrace and Reproach to Truth, and
better it had been for fuch they had never owned Truth, and
Form alfo, then fliould not Truth have been difparaged as now
it is. But thefe Things muft be borne by Prophets and Saints ;
for this I muft tell you, that the Dodor faith, that your Bro-
ther's Body, was more foul with that curfed Diftemper, pro-
cured by that unclean Woman, far more than Mr. Nufom\
was, which grew fo long upon him.
1 thought good to give you a Hint of thefe Things, becaufe.
I perceive he hath made you acquainted with Part of his Sin ;
for had not the Curfe followed the Sin, he would never have
confeffed it to you, nor to none alive ; fo that you may do as
you pleafe. Let him hear this Letter to you, or not, which
you think convenient. So I fhall fay no more at prefent,
but reft.
Tour Friend in the true Faith,
Londotit March l^', 1665.
LODOWICKE MUGGLETON.
AQovr
[ 198 ]
A CovY of a LETTER 'written hy
the Prophet Lodowlcke Muggleton, to
Mr, Thomas Tomkinfoii, of Slade-houfe,
in Stafford {hire, bearing Date from Lon-
don, March 17, 1665.
Dear Friend in the true Faith, Thomas Tomkinfon,
I Received your Letter by a Friend, William Flail, which
came lately from Mrs. Carter fit was dated Feb. 1 1, 1665.)
and I am glad to hear of your Joy and Confidence in the
Truth, and that your Wife is fo ftedfaft in the Faith of this
CommifTion of the Spirit. She will lofe nothing by ir, neither
in this Life, nor in the Life to come, if (he hold out to the
End ; neither need you much to wonder how much Earth
Ihould hold all the Reprobates in the Refurredion to Eternity,
For I fay unto you, this Earth is big enough to hold them
all, if they were ten thoufand Times ten thouland more than
there is, or will be, at the End of the World. For confider,
half the World will be faved, count Children of the eledl Seed,
and the reprobate Seed 5 for all Children will be faved dying
in their Childhood ; though of the reprobate Seed, they fhall
be raifed to the fame Glory the Angels are in, from whence
their Father, the loft Angel, fell.
And as for your being chofen Church-warden the next: Year,
my Advice unto you is, that if they chufe you, either fine,
or elfe hire a Man in your Room, and he will take a Church-
warden's Oath -, for it is unlawful for any Believers to take that
Oath, or to ferve thai Place here in London. Any Man whofe
Confcience is tender, or not tender, may either fine or hire,
which he pleafe ; for there is very few Places of this Nature
in England, but Money will buy them out ^ but if Men will
go againft the Light of their own Confcience to fave their
Money (as I have known fome doj 1 cannot help that ; but it
is better to part with Silver, than to part with Peace of Con-
fcience.
I per-
[ 199 ]
I perceive you have received John lVhlu\ Letter 5 fo I fhall
fay nothing unto that, nor concerning the Thing you fpeak of
in your Letter, but I fhewM him your Letter, and I fup-
pofe his Letter to you doth fpecify fomething concerning
the Thing you fpeak of. But what Contrad is between you
two I know not, but a little Glimpfe of it, fo I fhall leave it
to you two to treat about it.
This is all at prefent, only my Love to yourfelf and your
"Wife, and that we are all well at prefent. I reft and remain.
Tour Friend in the true Faiths
London, March
17, 1665.
LoDOWICKE MuGGLETON,
^CoPY (j/^LET'TER writte?t by
the Prophet Lodowieke Muggleton, to
' Mr. Jofeph Whitvvorth, at Abbots-Biome-
ly, in Staftordfliire^ bear'wg Dateyidi^ 19^
1665.
'jofeph Whitworth^
I Received a Letter from you, bearing Date Jpril 16,
1665.
In your Letter I find fomething of the Seed of Faith to
arife in you concerning this Commiffion of the Spirit, though
there is not that full Satisfadlion, not as yet, in the Thin^^
declared by us, the Witnefles of the Spirit, as there is. in other?,
who have more Experience of the Dodrine of the true God
and the right Devil, with many other heavenly Secrets de-
clared by us, than you have. heard of yet.
Neverthelefs, your Faith in Time may arife to that perfed
AlTurance and full Satisfadion in your Mind as it hath in
many others at this Day.
Further,
[ 200 ]
Further, I muft tell you, that there hath not been a Man
upon the Eatth that hath had the AfTurance of eternal Life
abiding in him, not this 1350 Years, 'till this CommiiTion of
the Spirit came forth into the World.
Yet this I fay, many were faved through Eledion in that
Time, but had no AlTurance of it in themfeives ♦, for this
is the great Benefit People have by a Commiflion, they do by
Faith attain to the AlTurance of their particular Eleftion,
and fo confequently to the AlTurance of their eternal Salvation.
And it is to be attained to no other Way, but by Faith in him
whom God doth fend ; for the true Ambaffadors of God can
declare what the true God is in his Form and Nature, and
what the right Devil is in his Form and Nature, the Place
and Nature of Heaven, the Place and Nature of Hell, the
Perfons and Natures of Angels, and the Mortality of the Soul.
On thefe fix Principles, the Knowledge of them, dependeth
all the eternal Happinefs of Mankind.
Thefe fix Principles, and many more heavenly Secrets, which
were never made known before by Prophet or Apoflle, ^re
declared and publifhed by us, the WitnefTes of the Spirit, «n
thofe Writings fet forth by us. \
And as you fay, if you had read them- all, mofl of your
Qiieries, if not all, would have been anfwered.
But I perceive you have had but a little View of them, and
how the Cafe is with you.
I fhall take fo much Pains as to give Anfwer to your Queries,
though there is greater Things in Print, and that which will
fatisfy the Heart of Man if underftood.
But to fatisfy your Defire, I fliall anfwer as followeth :
Birft ^ery is. Whether God hath ele6ted fome Men and
Women to eternal Happinefs, and reprobated others unto end-
lefs Mifery, or not ?
Jnfzver. As to this I fay. That God hath eleded fome Men
and Women to eternal Happinefs, and reprobated others to
endlefs Mifery. ,
This was the Faith of Tlz/o/^J, the Prophets, and Apoftles ;
alfo it is the Faith of us, the WitnefTes of the Spirit : For God
faid unto Mofes, I will have Mercy on whom I will haxe Mircy^
md whom Ivnll I hardnh .
- This
[ 201 ]
This was fpoken in Relation to Pharaoh, arxJ to rebellious
Ifrael, ,and with Relation to Jacob and Efau : Therefore it is
that the Apoftle Paul doth inftance Jacob and Efau^ to thofe
Jews in his Time that did queftion God's Eledion.
All tne Apoftles preach'd of Eleiftion, but more efpecially
the Apoftle Paul doth ufe many Arguments for it, as may be
read in the Epiftle to the Romans \ fo that he was mighty
ftrong in his Faith for Eledion and Reprobation •, for who fhall
lay any Thing to the Charge of God's Eledt?
So that you muft mind, that if there be a Number of
People ckfted of God, there muft of Necefficy the other
Number of People be reprobated otGod^ for if all were eled:-
ed, what need there be any Talk of Reprobation, or eternal
Damnation ?
And if any fhall fay it was a temporal Reprobation, as many
have done,
To that I fay, the Eleflion and Reprobation the Scripture
fpeaketh of, it was altogether in Relation to a fpiritual and
eternal Happinefs> for if God loved Jacob and his Seed, and
ha^d Efau and his Seed, he was reprobated.
So that there is two Seeds, namely, the Seed of Adam^
and the Seed of the Serpent j Efau being the Seed of the
Serpent, therefore reprobated ; Jacob being the Seed of the
Woman, that is, the Seed of Adairiy therefore eledled.
So that there being two Seeds, there muft needs be Eledlion
and Reprobation -, for both cannot be faved. This was the
Faith of the Prophets and Apoftles, and is the Faith of us
the WitneiTes of the Spirit.
Second ^lery. And as for thofe who are fo eleded, whe-
ther by Generation according to Birth, who are the Sons of
Adam to eternal Felicity, and thofe which are the Sons of Cain
to endlefs Mifery or not?
Anfwer. To this 1 fay, That the Eledion of God it lieth in
the Seed 5 that is, the Seed of Faith, who are the Sons of
Adam, are all eleded •, for all the Seed of Adam, which do be-
come Perfons, fo as to be born, they are all defied. Only
this is to be minded, that Eledion comes by Generation j not
that God doth eled Perfons after ihey are born, but in the
Seed ; So that when the Seed of Faith doth get the Frehemi-
Dd nency
[ 2oa ]
nency In the Conception, and fo a Man or Woman comes to
be born, they may be faid to be of the ele<5l Seed. But no
Perfon can know his particular Perfon elected, but by Faith
in the true God ; which true God cannot be known but by
a Prophet, as Mofes, the Prophets, and Apoftles, and us the
Witnefles of the Spirit, who were chofen Witneffes of God.
So that Eledion comes by Generation, but no Man or Wo-
man can know they are of the eledl Seed but by believing in
thofe Meflengers whom God doth fend ; and their Doctrine and
Declaration being true, the Believers of them do come to the
certain Aflurance of their Eledlion, both in the Seed and of
their Perfons. So likewife it is on the contrary with the Re-
probate i that is, when the Seed of Keafon gets the upper-
hand in the Conception, and fo a Man or Woman comes to
be born, they may be faid to be reprobated Perfons, they be-
ing reprobated in the Seed, for Reafon is the Seed of the Ser-
pent j fo that the whole Perfon is fo to be reprobated, being the
Serpent's Seed, though he knows it not. But he that doth know
his own Eledion, fhall as certainly know another to be a Re-
probate J for he that doth not know certainly another to be
a Reprobrate, I fay he doth not know certainly his own Elec-
tion : I fpeak not this of Children, but of thofe capable of
Men and Womens Eftates.
^hird ^tejiion. How a Man may know whether he be of
the eledt Seed or not ?
Anfwer. To this I fay, as before, that it is known in be-
lieving the true MefTengers of God. So a Man comes to know
his own Election, and another's Reprobation ; and in knowing
a Man's own Eledion, he hath certain Aflurance of his own
eternal Happinefs, and certain Aflurance of the Reprobate's
eternal Mifery.
Fourth ^lefiion. Whether after the Belief of this Commif-
fion, there will be any divine Light, as a Teftimony evi-
dencing in the Believer's Spirit a perfeft Aflurance of his
Eledion, or not?
Anjwer. As to this I fay, that there is in the true Belief
of this Commiflion a divine Light, that doth witnefs and evi-
dence in the Spirit of true Believers of it, that doth give per-
fect AfTurance, both of their Eledion, and of their eternal
Salvation.
[ 203 ]
Salvation. This many can witnefs unto at this Day in Eng^
landy and feme in thofe Parts where they live beyond the
Seas.
Fifth ^eftion. Whether for RtTolution of any Spiritual
Doubt, or Removal of any eternal Calamity, a Man may ad-
drefs himfelf, by Prayer, to the Divine Majefty, or not ?
Anfwer. To this I fay, we lay no Bonds upon any Believers
in that Cafe, but leave it to their own Freedoms. For this I
fee by Experience, that fome Believers, whofe Faith is weak
in the Time of temporal Calamities and Troubles in eternal
Things, will makes fome Application unto God, and it doth
procure fome Satisfaction to their Spirits, either to bear it more
patiently, and willingly fubmit unto it, or elfe they find Deli-
verance from it i yet God taketh no Notice of their Prayer,
for the Deliverance, it doth come from the Seed within them ;
for God doth not work by outward and vifible Deliverance, as
he did formerly, but more fpiritual and invifible, becaufe this
is the CommifTion of the Spirit.
So likewife fome Believers of this Commiffion, their Faith is
fo flrong that they do not make any Supplication unto God
in the Time of temporal Calamity, and by Faith they bear
it, and do find as good Deliverance as thofe that do pray.
So that whether you pray, or pray not, it is Faith and
Knowledge that doth deliver in the Day of Trouble ; fo that
you, or any Believer of this Commiffion of the Spirit, may do
what they will in the Matter, even as their Spirits are moved
unto, or their Underftandings are informed j for it will do no
Hurt, if it do them no good, if they know not how to fa-
tisfy themfelves otherwife.
Sixth ^ejlion. Whether this Commiffion doth require the
obferving, or keeping any one Day particularly, or particularly
apart, tor the Service of God, as the two former Commif-
fions, or not.''
Anfwer. To this I fay, that this Commiffion doth not ob-
ferve any one particular Day, for any Worfhip, or Service,
of God, as the former did ; becaufe the Believers of this Com-
miffion do worfhip God in Spirit and Truth. For no People
under the Sun doth worfhip God in Spirit and Truth, but the
Believers of this Commiffion only : So that every Day is a
D d 2 Sabbath
[ 2.04 ]
Sabbath unto us. As to the Reft of our Minds concerning our
eternal Happinefs, we can fay we have refteci from all our
Labour, as God did from his Creation : So that we are not
bound up in onr Minds, as all outward Worfhippers are, to
meet every firft Day, and fo bring themfelves into Trouble,
for that which God doth not command. For though God
commanded the Apoftles to obferve the firft Day, and they
laid the fame upon their Believers, that is nothing to Englijh-
men ; for this is to mind that People are to obferve every
Commiffion in its Time and Place. So that when Mofes and
the Prophets Commiffion was in Being, the People ought to
obey it^ every Commiffion in its Time and Place j fo when
Chr'ifi and his Apoftles Commiffion was in Being, the People
in that Time ought to obey it ; fo now the Commiffion of
the Spirit is in Being, that ought to be obeyed. And look
what Worfhip is fet up by thefe three Commiffions, in their
Time and Place they ought to be obeyed, though they differ
one from another •, nay, they are obferved and obeyed by the
true Believers of them, and not as all the World doth, to
obferve them tradirionally *, for Quakers and all other Opinions
do obferve the Sabbath, or firft Day, but traditionally.
Seventh ^eftion. Whether it may be any Matter of Con-
fcience for a Man to put off his Hat, or to ufe the Language
of Thee and Thou, or to give Tides of Honour to the great
Men of the Earth ?
Anfwer, To this I fay, that it is no Matter of Confcience
for a Man to put off his Hat, but is only a civil Cuftom ufed
in the Nation where we live ; neither is it any Tie laid upon the
Confcience of any Man, neither by Chrijl himfelf, neither by any
Prophet or Apoftle •, neither do we read any where in Scripture,
that Men were required to keep on their Hats, though the blind
Quakers do hiake it one of the chiefeft Articles of their Faith j
and as for the Language of Thee and Thou, that may be ufed or
rot-, for a Man to tie himfelf to Thee and Thou to all Perfons,
as Kings and Magiftrates, t.his is but a traditional Praflice, imi-
tating Prophets of old, who were equal with Kings, nay, whom
princes have called them Lord, yet every filly Man and
Woman, if they get to be Quakers, they will cry Thee and
'ithoH
[ 205 ]
Thou to Kings and Magiftrates of the Earth; nay, they would
count it a great Sin if they fhould do otherwife.
This is a mere taking up of Prophets and Apoftles, Words
by Tradition.
And as for giving Titles of Honour to the great Men of
the Earth, to that I fay, that great Men of the Earth, as Kings,
Princes, and Magiftates, they are called, in Scripture, Gods, tho'
they die like Men. And we find in Scripture, that Prophets
and Apoftles have given Titles of Honour unto Kings and
Magiftrates, as Prophets have faid to Kings, O King, live for
ever: As Daniel and Paul faid. Oh King Agrippa ! and
jioble Feftus : So that Prophets and Apoftles did give Titles
of Honour to Magiftrates. But if it be your Lot to fee that
Letter which I have fen-: to T'homas Taylor, in Stafford, that
would inform you further of thefe Things. If you do enquire
for Thomas Barnet, of Utoxeter, perhaps he will fhew it you ;
and if you did but fee that Book of mine, called. The fakers
Neck broken, you would lee further in thofe Things. I fuppofe
William Newcombe, of Derby Town, a Bookfelicr, can help
you to it.
Eighth ^lejiion. Whether, after the Belief in this Commiffion
of the Spirit, a Man may fall back, or not ; if fo, whether
there be a Poffibility of returning again, or not?
Anfwer. As to this I fay, after a true Belief in this Com-
miflion of the Spirit, there is no Pofiibility to fall away, (^that
is) if there be true Faith in the Heart ; but if it be but a
Brain-knowledge, or only in the Head, he may fall back
away, and never be renewed again. For this 1 muft tell you,
that all thofe that did feem to own the Apoftles Doflrine of
the Gofpel, and did afterwards decline from it, and turn to
the Law of Mofes, they may be faid to have Faith in the
Head, and not in the Heart. For none can be truly faid to
fall away, but thofe that fall away from the Truth ; and none
can declare Truth but he that is fent of God. Now the
Apoftles being fent of God, all thofe that did feem to own
their Doftrine in their Time, and did afterwards decline from
it, and turn to the Law of Mofes, they may be faid to fall
away, that they had no true Faith in the FIcarr, but in the
Head only. For there can be no falling away, not properly,
but
[ 206 ]
but they that fall away from Truth, or from a true Commiffion,
when it is in being upon the Earth. For Men may fall away
from all Opinions of Religion, or Faith, upon the Earth,
and yet be fafe enough^ becaufe all Opinions in Religion in
the whole World are taken up by Tradition from the Letter
of the Scriptures.
And fo Mens Faith become traditional alfo : So that Men
may eafily fall away from that traditional Faith, and yet be
never the worfe. But if any (hall fall from that Faith he did
feem to have in a true commiffionated Prophet, he fhall never
return again, but will certainly be damned to Eternity. But
if true Faith doth arife out of the Heart, he fhall {fand fare,
and never fall •, but fhall have the Teftimony and AfTurance
in himfelf of eternal Salvation. For this I have obferved by
Experience, fince God made me a Meflenger to declare his
Will, I have obferved three Sorts of Faith, or Conditions in
Man. Some Men I have feen to have Faith and Knowlege
in the Head, and not in the Heart : Others again I have ob-
ferved to have Faith and true Knowledge in the Heart, and
not in the Head. Others again I have obferved to have true
Faith and true Knowledge in the Head and the Heart. All
thefe Things I know by Experience. Now there is but one
of thefe three that is capable to fall away, namely, he that hath
it in the Head only ; yet if a true Prophet hath but charitable
Thoughts of him' that hath it in the Head only, he fhall
ftand the longer. But if the Prophet's good Thoughts (hall
be taken from him, he will fall immediately, and his Hopes
within him will peri(h and die. But if Men fhall have true Faith
in the Heart and Head both, or in the Heart only in this
CommifTion of the Spirit, they fhall never fall away, but
fhall have the AfTurance of eternal Life abiding in them.
This many Believers in this CommifTion can witnefs fo at this
Day.
Thus, as fhort as I can, I have given you an Anfwer to your
Queries, which may fomewhat more fatisfy your Mind as to
your Queries 5 but in the reading of the Books, as to the true
Dodrine concerning the true God and the right Devil, and the
Interpretation of Scripture, the Books will give a great deal
better Satisfadion to the Spirit if underftood.
the
[ 207 ]
There is a young Man of this Faith that faw your Letter,
hath lent you a Book, called, The Interpretation of the nth of
the Revelation, by your Friend John Terry y with a Letter alfo 5
his Name is John Saddington : So that if Satisfadion be not
found in the CommifTion of the Spirit, I fay it will be found
no where. For this I muft tell you, that whoever owns Free-
will, as to the faving of his Soul, after he hath heard of this
CommifTion of the Spirit, and of the Doftrine of Eledlion and
Reprobation, declared by us, the WitnefTes of the Spirit, I fay
fuch will perilh to Eternity, let their .Righteoufnels be ever
fo great, or think of themfelves what they will. For Mofes
did hold forth the Doftrine of Eleftion and Reprobation, and
declared much againfl Free-will, faying. It is not in him thai
willeth, or in him that runneth, hut of God that Jheweth Mercy.
And on whom he will have Mercy he will have Mercy ; and
whom he will he hardeneth.
Alfo it is the Faith of us the WitnefTes of the Spirit, and
of the Believers of it, who can witnefs in their own Spirits,
that they are eledted, and have certain and full AfTurance of
their eternal Salvation, and as certain that others are reprobated
to cndlefs Mifery.
But I fhall fay no more at prefcnt, but reft and remain,
Tour Friend in the true Faith of Jefus, the only true God,
London, May 19, 1665.
LODOWICKE MUGGLETOM.
A Copy
[ 208 ]
v^Copy of a LETTER written hy
the Prophet Lodowicke Muggleton, to one
John Hyde^ living in Jewen, a Bookfellcr^
bearing Date Odober 2-7, 1665.
John Hyde^
I A M informed, that you have very much exclaimed
againft me, as if I had dealt unjuftly with you, as if I
had done you a great deal of Wrong, and not only fo,
but that I did gripe and exercife Lordfhip over the Con-
fciences of others to keep myfelf in Idlenefs. Thefe are the
beft of your ExprefTions ; fo that I Ihallnot take much Notice
of them, though you have fhewed the Naughtinefs of your
Heart, and a Lie in it. But the Thing I would difcover
unto you, and wherein your Heart hath Bot been right, is
this: Did not you proffer to bind me a Quarter of a Hundred
of Books fingle towards the Printing, becaufe you could not
fpare Money, and that you would have one for yourfelf ; in-
deed 1 was unwilling you fhould do it, and was loth to accept
of it, and I faid I would pay' you for what you did bind for
me, not expeding that you fhould be at the Charge, no not
fo much as to buy one, or to work one out in Binding ; but
you prefTed upon me again and again to make up the Quarter
of a Hundred. And you may remember I did afk you, in
Mr. Medgate's Shop, whether you did intend to have one of
them altogether for the binding of the Quarter of a Hundred }
and you faid you would have one fingle. Mr, Medgate doth
remember it. But if you would have had them altogether, you
Ihould have had them altogether, for that would very near have
been worth the Binding of them, for you did afk me but 5 d,
a-piece to bind them, neither are they worth any more.
- JJkewife, didnot you, when I was with you, with Mrs. C^r/<?r's
Book concerning the. filver BofTes, when I paid you i\s. for
her Book, and my Wife's Book, did you not then afk me
to
[ 209 1
to fend Co many Books as would make up the Quarter of a
Ijundred, which was 15 then wanting. So, through your
prcffihg of me unto ir, I did fend by my Wife 1^ to make
it up i for this 1 muft tell you, if you had not prefTcd me
to it, I would have bound no more than what I had prefect
Need of, but would have paid you for thofe ten that were
done before, and there would have been an End of that Bufi-
nefs. For you might have had fo much Reafon in you, that
I would not go bind fo many Books to lie by me, for they
will go off as well unbound as bound. So that the Thing
would have been no Benefit to me to lay out fo much Money,
and take it in by 6d. at a Time, perhaps it may be a Year
or two before I receive the Money in again.
Again, if you did not intend to perform your Promife, why
did you keep back that one Book, according to your Agree-
ment, as if you meant to perform your Promife •, for if you
did repent of your Promife, you (hould have fent that Book
alfo, and a Line, or two, that you did repent of your Promife,
and I would have fent you Money to the full, though they
were bound contrary to my Defire. But through the wicked
Hypocrify of your Plearr, you take Offence at me, and rage
and rail againft me, as if I were an unjuft Man, or had done
fuch an unjuft Deed to you, by cutting off fuch a Sum which
you did expedt. But this I would have you to know, that
it never was my Nature, when I was in my loweft: Eftate in
this World, to covet or encroach upon any, to get any
Thing from them, no not to the Rich ; and as to tlie
Poor, I was always tender of taking any thing from them,
but would rather add unto them, even of that little that
I had i though I had Power, and now have Power, to
command what I think fit of thofe I know can or may
perform it, yet I never did in my Poverty, much lefs now
in my Plenty j for I confidered their Condition to be mine
own, and that I would not have been dealt fo by ; fo thac
the Power I now have, did no ways alter my natural Temper
in this Matter J neither have I got this Plenty, whereby I
(land in no Need of any Man, but all Men do ftand in more
Need of me, than I do of them. I fay I did not get this
Plenty out of the Saints, but Providence hath given it me by
E e my
[ ^'o ]
my Wife, elle perhaps I might have been more trouhlefome
to fome of the richer Sort of Saints than now I am. But to let
that pafs : 1 will Ihew you wherein you have fliewed the
greateft Piece of Hypocrify, that I have found in any Man
or Woman, fince I came to know Truth : For you have aded
ju(t like Ananias and Saphira the Scripture fpeaketh of, who
pretended to bring in their whole Eftates, and lay it at the
Apoftle's Feet, as if they were true Behevers of the Apoftle's
Dodrine, but the Root of Bitternefs was in their Hearts;
they pretended one Thing, but did another ; that is, kept
back Part of what they pretended to give unto God. For
whoever maketh a Covenant with an Apoftle or Prophet, he
maketh Covenant with God -, and fo Ananias became a Liar
unto the Holy Ghoft, in that he did not perform what he
pretended to do. And you may read what the Effedl of that
Sin did amount unto j for if he had not freely and voluntarily
pretended fuch a Thing, he might have kept his Eftate and
his Life both •, for who required that Thing at his Hand ?
For he might have done with his own Eftate what he would,
but when it was given unto God he could no: ; even fo it is
with you. Did I require any 1 hing of you towards the Printing
of this Book? Was it not your own Proffer? Who required
thefe Things at your Hands? But you pretending, as Ananias
did, to be one that did believe, you would, as other Saints did,
offer up a Sacrifice unto God, to help to promote the Truth.
And becaufe I did accept of it, you revile and fpeak evil of
me, as if I had done you wrong. Have you not done as
Cain did, offered up a Sacrifice unto God, that God will not
accept of, but rejed it altogether? For if the MeflTenger of
God doth rejed it, it is as if God did rejedl it ; for my Soul
doth abhor fuch a Piece of Hvpocrify, that fhall pretend to
give any Thing for the Honour and Glory of God, and then
repent of that Deed, and not only fo, but revile and fpeak
evil of thofe they give it unto •, for this I mull tell yoti,
that your Sin is as bad as Ananias his Sin was to Peter ; for you
have not only lied unto the Holy Ghoft, but have fpoken evil
of it alfo } for I am as true a Prophet as Peter was an Apoftle ;
fo that Ananias did tell a Lie unto the Holy Ghoft no other-
wife than what was in Peter, And have you not done the
fame
[ ^li ]
fame unto me, though not in the fame Manner : For this I
muft tell you, it is a dangerous Thing to dally with Edge-
tools •, that is to fay, it is a dangerous Thing to make Cove-
nant with Prophets, and not to perform your Covenant, though
you lofe by thereby. You muft not think to deal with them as
you did with other Men. But feeing you have, thro' the Hypo-
crily and Deceitlulnefs of your Heart, aded like Ananim and
Cain^ as aforefaiJ, your Sacrifice is rejedled of me, and of God
alfo ; for I (hall not accept of it, neither will God af/ord you
any Peace in it, but ahog:ther on the contrary.
But this is not all : 1 underfland that you, out of the Pride,
Malice and Stubbornnefs of your Heart, even with great
Wrath and Gnafhing your Teeth, you exprefled yourfelf thus,
that if 1 did damn you, you would damn m.e, and that you
had as great Power to damn mc as I had to damn you, if not
greater, or to that Purpofe. Likewife you faid, that i could
not damn God*s Ek6l. I cannot damn God's Eltftj but if
you had been one ot God*s Elecl, he would never have fuffered
you to have fallen into fuch a deep Pit of eternal Deftrudfion^
neither can any Man be fure of his EJedion, but by Faith in
the Commiffion of God. But I will not ftand to difpute that
now, though I could give many Reafons for it. Alfo you did
threaten, that if I did damn you, then you would difcover me
what I am, as if you would perfecute me, and thofe of this Faith,
but in what Manner, and how, 1 know not. But becaufe you
may execute your Malice, 1 fhall give you Occafion enough
to do it, for I had as lief you fhould do it as any other, if you
can ; for I fhall ferve you as Chrijl did Judas^ he gave him
a Sop, on Purpofe that Judas might betray him ; fo likewife
you ihall have a Sop given you, that if it is poflible you may
do as Judas did j fo that your own Fears and Words may
come upon you •, for you have faid many Times, that you
thought you (hould be damned by me, when as I thought not
of any fuch Thing, fo that you faid you had as good be damned
at firft as at laft. This Fear hath been in your Heart ever
fincc that Bufmefs of Mrs. Harris, ever fince your Heart hath
fallen; and according to the Thoughts of your Heart, it is now
come upon you. Therefore, for this wicked Piece of Hypocrify
about the Books, and not only fo, but for your unjuft belying.
E e 2 me,.
[ ^li ]
me, as if 1 had a DcTire to encroach upon you, and upon
others, and your proud, malicious, infolent Speeches againft
this CommilTion of the Spirit, with many other wici<ed Speeches,
which would be too tedious to name, therefore, by Virtue of my
Commiffion received from God, I do, for thefe wicked Things
aforefaid, pronounce John Hyde curfed and damned, both in
Soul and Body, from the Prefence of God, eledt Men, and
Angles, to Eternity, by
LODOWICKE MUGGLETON,
One of the two laji Prophets and Witnejfes to the High and
Mighty God, the Man Chrift Jefus in Glory.
You may now fhake Hands with Mr. Cokhrooke, for
your Portions will be both alike. Only I would advife you
to take the Money for Binding the Books, there is 7 j. 6 d. in-
clofed in your Letter j you had as good receive it as not, for
God hath rejefted it, and I have rejedted it. And further, if
you will carry that one Book more, which you have, to
Mr. Medgate'Si you (hall have 3 s. for it, and then you will
have your full Price for the Quartern of Books, at the Rate of
5 d. a-piece, which was your own Demand, and fo you may
be rid of the Dodtrine as well as of the CommifTion.
I would wifh you to let that Book go alfo, that you may
have your Money altogether j for it hath cofl you dear enough
in all Reafon, fo that it is great Pity you fhould mifs of it.
O^ober 27, 1665.
A Copy
[ ^^3 ] •
A Co PY of a LETTER written by
the Prophet Lodowicke Muggleton, to
Mr, Martyn, Minijler of Orwell, in Cam-
bridgefhlre^ dated from London, January 1 6,
1666.
IUnderftand that you had a Dcfire to fee me, and to
have fome Difcourfe with me, and that you were at a
Place in Orwell^ to enquire for me. And not only {o^ buc
you brought alfo with you the High Conftable, and Petty
Conftable, and another Man, to dilbourfe with me. Do you
think that any Man that hath any Wifdom, that can give
any Reafon of his Ways, would think that your Intent was
good, to bring your Armies with you, to difcourfe with a
naked Man ; and not only an Army of Men, but great Of-
ficers of the temporal Sword, that they might not only bear
Witnefs of what Words (hould pafs between you and me, cr
catch me in what Queftions you (hould afk me j but, if they
could have got nothing of me worthy of Perfecution, then, by
Virtue of the Power of thofe two Conftables, you would have
laid hold on me, as a Deceiver of the People.
Thefe Things have been afled by fuch Serpents as you,
in former Times, to Prophets, Apoftles, and to Chnji himfelf.
How oft did the Priefts and Levites, fuch as you are, tempt
the Lord Jefus^ by aflcing him Queftions, thinking to catch
him in his Words, that they might have therewithal to accule
him before the temporal Power !
It is not long fince that I was fervcd fo by a Prieft or Minifter
fo called ^ and fo caufed the temporal Magiftrate to commie
me to Prifon. But what this Minirttr got by it 1 It was no Itfs
than eternal Damnation, which will afTuredly be upon him,
as it is upon murthering Cain, who killed his Brother i and
Judas, who betrayed his Mafter ; for how is it poflible any
perfecuting Spirit, who perfecute Men for Confcience Sake, not
breaking any temporal Law, fhould efcape the Daninacion of
Hell?
[ 2.14 ]
Hell ? For this I muft tell you, that Perfecurion, meerJy for
Confcience Sake, is the Sin againfl the Holy Ghoft -, bui more
efpecially for Men to perfecu:e true Prophets upon the Account
of Deceivers, there is no Pardon for this Sin. But 1 have
found by Experience what the Power of a Prophet is, and
I have found by Experience alio, that none are fo great Ene-
mies to true Prophets, as thofe called the Minifters of the Na-
tion are. I find the Prophets in the Law were perfccuted more
by thofe Sort of Men than any -, and 1 have found thofe Sort
of Men more adive than any in Pcrfecution. So that the Seed
cf the old Serpent, the Devil, it doth run in the Line of thofe
Sort of Men ; it is as natural for thofe Sort of Men to perle-
cute for Confcience Sake, and perfecute Prophets, and fo fin
againft the Holy Ghoff-, as it is for Fifh to fwirn in the Water •,.
fj that I do no ways admire the Thing, but do fee it mufl be
fo, and it can be no otherwife. But this I v/ould have you to
know, that if your Intent had been real, then would yoi*
have come alone, and have difcourfed wirh me privately, and
not to bring great Officers of the Parifh with you, to hear us
difcourfe: So that your Intentions were not good towards me,
but by Confequence very evil j and it was the ready Way to
have procured the Sentence of eternal Damnation. But in re-
gard 1 do not hear that you did any Ways revile and fpeak Evil
of me, or of the Dodrine declared by me, by calling it Blaf-
phemy, or me a Deceiver, or fuch like Terms, whatfoever
your Intent was in bringing thofe Men with you :
Thefe Things corfidered, I fhall wave the Sentence of Dam-
nation upon you at the prefent, for this your wicked Intent
towards me 5 only this Yoke 1 (hall put upon your Neck, by
Virtue of my Comm;(rion from God:
The Thing is this, i under ftaiid that you, being a pretended
Minifter of the Gofpel of Jefus Chrijl^ (I fuppofe you will
own yourfelf a true Minifter of the Gofpel of Jefus Chrijt ;
filfe what do you get up into a Pulpit to preach to the People.)
For yet you prokiniig yourffriT a Minifter of Chrifiy 1 hear
you prefent, or caule to be prelented, divers of your
Pariftiioners for not coming to Church. Is this the Pradlice
of a ;rue Minifter of Chrijl ? Surt^ly no. Did you ever read
in Scriptures,, that any Minifter uf ChriS}- did fo ? Do you
follow
C ^15 ]
follow the Example of the good Shepherd ? The Lord Cbfifl-
fpeaketh of the good Shepherd having an hundred Sheep, and
one of thofe Sheep went aftray, the good Shepherd left the
ninety and nine, to feek that which was loft, or gone aftray •,
and when he had found it, what did he do to it? He brought
it Home in his Arms, and did nourifh it and cheridi it, and
took more Care of that which was loft, or gone aftray,
than he did of all the reft, that never went aftray. This is
the Property of a good Shepherd.
The Moral is this : Every true Minifter of Chri^ is a Shep-
herd, and the People of his Parifti are his Sheep, and the
Shepherd doth feed his Sheep with fuch heavenly Pafture i
that is, with fuch faving Docftrine, which giveth the Sheep
Aflurance of everlafting Life ; fo that their Souls are fatted
with the Joys of Heaven, in the full Aflurance of everlafting
Life ; and this heavenly Pafture, it cafteth out all Fear of eternal
Death.
This ought to be your Pradlice and your Power, if you were
a chofen Minifter of Chri(l -^ but how contrary to a true
Minifter do you a(5t : For if any of your Sheep be gone aftray
to Error, as you call ir, and diflent from your Worfhip, then,
inftead of bringing them Home in" your Arms, and giving
them Bread to eat, and Water to drink, to nourifh their Bodies,
and good Admonition, Exhortaticn, and the true Interpretation
of the Scriptures, to feed their Souls •, inftead of this, you pre-
fent them, and labour to excommunicate them, and fend
forth the Conftables, Church-.VVardens, and Officers, to ap-
prehend them, to bring them before the temporal Magiftrates,
and fo caft them into Prifon, or clfe get the Wool off their
Backs, and leave them bare.
Is this the Pradlice of a true Minlftar of Chriji ? I fuppofe
any confcientious Man would be afhamed to own himlelf a
Minifter of Chrift^ and yet do thefe Things} but it is the
Cuftom of moft national Minillers to do fo j therefore I do
not marvel at it -, becaufe I know there is none of you chofen
Minifters of God, but being chofen by Men, ye ad as Men,
yea, as wicked M?n.
And feeing you are made a Minifter by Men, and from
Men, and not from Chriji^ why are you not contented with
that
[ ^-^6 ]
that Wages that Men have appointed for you, and let Mens
Confciences alone.
Thfrefore I (hall fay unto you as John Baptift faid unto
thofe Soldiers that afked him, faying, Jnd what /hall we do ?
You know his Anfwer was, Ihey Jljould he content with their
Wagesy and do FicUnce to no Man. So I fay unto you, be
you contented with that Wages the Parirti hath allowed you,
and prefent and perfecute no Man for his Confcience.
So, as I am a Minifter, MefTenger, and Amballador chofen
of God, by Virtue of my Commifnon from him, I fhall lay
this Burthen upon you :
That if you fhall prefent, or caufe the Conflables, Church-
wardens, or other Officers, to prefent any Man or Woman un-
der your Miniftry, for Matters of Confcience, or for not com-
ing to Church, let the People be of what Opinion foever
(always provided they pay you what is allotted for you, and
the Parifli, and State- AlTeflments ;) but if you Ihall prefent,
or caufe to be prefented, any, for the Caufes aforefaid, after the
Receipt of thefe Lines;
Then, from the Lord Jefus Chrift, the only wife God, I do
pronounce you curfed and damned, both in Soul and Body, from
the Frefence of God, dedt Men, and Angels, to Eternity.
LODOWICKE MuGGLETON.
J Copy
[ ^^7 ]
A Cov\ of a LETTER written by
the Prophet Lodowicke Muggleton, to
Mr, William Ferfhall, High Conjlahk of
Orwell, in Cambridgefhire;, bearing Date
from London, JanusLry the i^th^ 1666.
SIR,
I Have heard of you thefe four or five Years,' and I always
heard a good Report of you, for a moderate fpirited Man,
and that your Spirit is naturally inclined to Peace and Qujet-
nefs J and that you are not naturally inclined to perfecute any
Man for his Confcience in Point of Worlhip: Yet I hear,
through the Inftigation and Defire of the Prieft of your Parifh,
that you, with the Petty-Conftables, and the Prieft, did confent
together, pretending to fee me, and to have fome Difcourfe
with me.- And now what your Intent was in it, I fhall leave
that to yourfelf ; but that I know that your Intents could not
be good towards me : For I know if you follow the Advice
of your IVlinifter, your Intent cannot be good, but altogether
evil i for it hath been the Pradice of the Priefts and Levites,
in all Ages, to perfecute the Truth, and true Prophets. So
they did by the Lord Jefus himfelf -, for it was always their
Pradlice to propound Queftions to entrap and enfnare the Mef-
fengers of the Lord; and when they have Words from a Man,
fo as to ground Perfecution upon it, then they turn it over
to the temporal Magiftrate, and Officers of the Civil Govern-
ment, to put their wicked Malice and Hatred of Truth, under
the Pretence of high Blafphemy, or elfe horrible Opinions, or
great Errors -, 1 fay, they turn it over to the temporal Powers,
and the temporal Officers muft put their wicked Minifter's
Inrent in Execution.
This 1 know by Experience •, for I have tafted of the Priefts
Cruelty before now. And this I fuppofe would have been the
Cafe now, had the Prjeft and you met with me. But I am
forty that fuch Men as you (hould be Pricft-ridden, to go a
F f periecuting
[ai8]
perfecuting Strangers at his Defire and Requeft, without a
Warrant: Surely you did it out of Ignorance, not knowing
the Power of an High-Conftable, that he may choofe whether
he will flir in fuch Cafes without a Warrant -, or elfe you did
fympathize with the Minifter, Mr. Marty n, in his wicked
Defic^n towards me. One of thefe two muft be the Motive
to move you to go along with him. But I (hall impute it to
the Want of the Knowledge of your own Power, rather than
any Defire of Perfection in you. Therefore fuffer me give
you a Word of Advice, and do not think Scorn that fuch a one
as I fhould give you Advice ; for I have given fome Judges
of the Land Advice in Point of Perfecution for Confcience j
how that Judges of the Land ought to mind the Laws of
the Land, and to give righteous Judgment according to Law,
and not to meddle with Mens Confciences in Matters of Wor-
jfhip ; the Confcience belongeth to God. What have Judges to
do with Errors in Judgment, there being no Laws of the
Land broken, they ought not to meddle with any Thing but
what belongeth to the temporal Law ; fo you being High-
Conftable, you ought to mind the Place you are in j you are
to keep the temporal Peace where you live, and if any War-
rant come from any higher than yourfelf, if it be for Treafon,
Murder, Felony, Tumults, or fuch like, you are to fearch
Houfes, or raife Aid, and take Prifoners fuch as are iound
guilty of fuch Crimes, or fufpedcd to be fuch Perfons, with
many other fuch Things of the like Nature ; yet all thefe
Things belong to the temporal Laws: What is this to fpiri-
tual Matters? What if a Man be accounted a Blafphemer, an
Heretick or Deceiver, by an ignorant Clergyman, or fhall
diffent from his Parifti-Church, through the Tendernefs of his
Confcience, will you exercife your temporal Power to punifh
fuch Men as never did you Wrong, nor cannot break any of the
Laws of the Land ? Yet becaufe Men are not of your Opinion
of Religion, therefore they muft be apprehended and perfecuted
to pleafc the Minifter's malicious Humour.
Therefore this Charge 1 fhall lay upon you by Virtue of
my Commiflion from God, that if ever the Minifter of the
Parifti, or any other, fhall defire you to fend after me, or any
other Perfon, upon a fpiritual Account ; but if you fhall volun-
tarily
[ 2^9 ]
tarily feek to fatisfy the wicked Wills of perfecuting fpirited
Men, being not forced unto it by a Warrant, you ought not
to ftir at the Requeft of any one whatfoever. For if you do
perfecute me upon this Account, there being no temporal Law
broken, or any other Perfon for Confcience Sake : If you (hall
do thefc Things aforefaid, after the Receipt of thefe Lines, you
will commit that unpardonable Sin againft the Holy Ghoft,
and fo be found a Fighter againft God, and by Confequence
damned to Eternity. For what have you to do with a Man
that is a free-born Man of England, as yourfelf is, that cometh
peaceably to fee his Friends ? Do we at London ferve any of your
Country- people fo? Do we moleft any of you, be you of
what Perfuafion foever, provided you break not the King's
Peace ?
I would have you to confider thefe Things aforefaid before
it be too late, and remember you were forewarned by one of
the two laft Prophets and Witneffes of the Spirit unto the High
and Mighty God, the Man Chriji Jefus in Glory.
Written per me^
LarJon, J ax. 19, 1666.
LODOWICKE MUGGLETON,
Ffa A Copy
[ ^^o ]
;^CoPY of a LETTER written by
the Prophet Lodowicke Muggleton to
Mr. James Brocke, bearing Date from
London, March 50, 1666, direSied to
Mile-Endj 7iear Stepney.
Friend James Brocke,
I Received a Letter from you, wherein I perceive you have
heard and 'izt^ divers Papers concerning \.\\zjewi: And
further you fay, that 1 am charged, as though I were in an
Error concerning the Jews Call, as doth appear as they fay,
(that is, I fuppofe Enemies do fay) from the 46th Chapter of
^he D^vifie Looking -G lafs : So that it feems that it doth Jie upon
you as a great Weight and Burthen, fo that you fee no Way
to get it off you.
Alio you defire to be fatisfied of me what the Lord hath
revealed to me concerning thofe People of the Jews fo much
fpoken of, that you might be fatisfied yourfelf ; and that you
. might ftop the Mouths of others, who are Gainfayers, that do
upbraid you with this, that it doth now plainly appear, as
they fay, that I have not Truth on my Side, in Regard that
I have written of no Calling of the Jews into their own Land
when the contrary (fay they) is already manifeft.
I was unwilling to give any Anfwer to thefe Things, becaufe
the I'hing is of no Concernment whether the Jews be called
into their own Land, or not, what is that to the Matter of Sal-
vation, whether they be or not ? The Truth is neverthelefs on
my Side: Neither need your Spirit be ever the more troubled,
in Cafe you be thoroughly fatisfied and grounded in the Know-
ledge of- the Truth, that will thoroughly fatisfy your Spirit as
to the Matter of your Salvation : So that no cavilling Devil
whatfoever need to trouble your Mind, as to the Foundation of
true Peace, though it lieth not in your Power to anfwer every
cavilling Queftion that People fhall afk from the Letter of
the Scriptures ♦, neither will you be able to ftop the Mouths of
Gain-
f "I ]
Gainfayer?, muugh your Knowledge in the Scriptnres were
greater than mine, or all Mens Knowledge in the World
bcfides. You muft not exped any fuch Thing •, and as
for their faying that Truth is not on my Side, that is a
fmall Thing for me to bear : Was there ever any Prophet,
Apoftle, or Cbr/Ji himfelf, but the Devil faid they were Liars,
and in Errors? Did not the Jews, who were Devils, ferve
Cbrijl himfelf fo? Did he flop the Mouths of thofe Devils,
notwithftanding his Wifdom was fo great that never Man fpake
like this Man, as it is faid in Scripture? Yet he could not flop
the Mouths of thofe Gainfayers, notwithftanding his o-reat
Wifdom. And if he could not do it, how (hould I do it
much lefs you ? It may be enough for you if you can fatisfy
yourfelf in thofe that are of abfolute Neceflity unto Salvation.
•As, frjt, the Knowledge of the true God in his Form and
Nature. Secondly, The right Devil in his Form and Nature.
Thh'dly, The Place and Nature of Heaven. Fourthly, The
Place and Nature of Hell. Fifthly, The Perfons and Natures of
Angels. Sixthly, The Mortality of the Soul. The Knowled<ye of
thefe Things are of abfolute NecefTity unto Salvation. Thefe
with many other heavenly Myfteries, that are treated on in
our Wrinngs, that whoever hath the true Knowledge of thefe
Things aforefaid fhall not want Peace of Mind, though he can-
not anfwer to every Queftion the Devil can alk from the Letter
of the Scriptures : But however, I fhalJ give you fome An-
fwers to thefe Things concerning the Jews, that you may be
a little better fatisfied in that Point, if you can underftand it •
and that you may fee there is no Contradiction in the Divine
Looking-Glafs^ and the Scriptures.
Firji, As to Chrift'^ People, called the Jews, which you
have heard and feen fo many Letters of, who doth fuch mighty
Wonders, who are going to their own Land, you are notliire
it is true, nor Nobody elfe; for I am informed, it is nothing
elfe but a Point of State Policy of the Pope, and his Council^
10 fill the Minds of People with fuch Things, that are at fuch
a*Diftance that none can difprove it ; fo that other Things, that
are of more Concernment for the State of the Nations, might
not be minded i for all Peoples Minds in all Europe are driv-
ing
[ 2-2.2 ]
ing after fome Deliverance or Privilege j but what it is they
. would have they do not know.
Secondly^ If it were fo indeed that thofe People were in fuch a
great Body as it is indeed reported of them ; yet. this I fay,
there is never a one of them that doth, or will believe in that
Chrifti or Mcfliab, that died at Jerufalem, which we believe in ;
for thofe Jews go lo act over the Law of Mofes again, and
their Meffiah is yet to come ; but ours is come arid paft.
Further, this you ipaay obferve, th^ixhdtJews'mxhQ 'Turks
Country are the Children of thofe that put our Lord to Death,
whofe Father laid. Let his Blood be upon us and our Children.
So that thefe Jews will never be converted and believe in that
Jefus which their Fathers put to Death -, for his Blood is upon
them to this Day, and will be to the End of the World ; fo
that if they fhould get that Land which Mofes gave unto their
Fathers, yet they will never believe in that Chriji or Meffiah
that we believe in, no, not traditionally, as molt of Europe
doth : So that I fay, thofe Mofaical Jews will never be called
to the Faith of the Gofpel, neither do we in our Writings
meddle with thtjews going into their own Land -, if they do,
that will be little Benefit to me, or you, or any one elfe, as to
our eternal Happinefs. But for their being called to the Faith
of the true Jefus^ the only wife God, I am fure they never
will be ; nor thofe that upbraid me with Truth not being on
my Side, neither is the contrary yet come to difprove me, nor
ever will come.
Thirdly^ I would willingly inform your Judgment of the
Difference between thofe Jews the Scripture fpeaketh of, that
ihall be called to the Faith of Jefus, and thofe Jews that (hall
not. This you are to mind, that there was many of the Jews
Nation that were moderate Men, that had no Hand in the
Death of Chrift^ neither did they give them their Voice for the
Crucifying of Chriji j fo that the Blood of Chriji was not up-
on them and their Children. Therefore mind what I fay, in
the Deflruflion of Jerufalem, which was a Matter of forty
Years after Chrijl^s Death, I fay, then was all the innocent Jews
taken by the Romans, with thofe Jews that were guilty of
Chriji^ Blood, and thofe innocent Jews, many of them being*
mixed in Marriages with the Roman Gentiles, they have brought
forth
[ ^^3 ]
forth a Generation of Jews of another Nature, and of another
Profeffion. As thus, thofe Jews that kept to their own
Tribes in Marriages, they profefTed only the Law of Mo/es^
they deny the Gofpel of Jefus, thofe (hall never be called as
aforcfaid. Secondly^ Thofe Jews that mixed Marriages with
the Roman Gentiles, thefe Jews being of another Nature, they
are called to another Profeffion of the Gofpel of Jefus: Buc
I muft tell you, it is but to an outward Profeffion of the Gof-
pel ; for few or none of thofe Jews do underftand the Faith
of the Gofpel, though they profefs it no more than the Gen-
tiles do } for it is the Power of the Gentiles that doth fet up
the Gofpel- worfhip all over Europe,
Further, I fhall diftinguifh who are Gentiles, and who arc
Jews, that do pfofefs the Gofpel in a literal Way : The Gen-
tiles are all the Prietts and Epifcopal ; thefe two Sorts of Peo-
ple chat profefs Chrijl they are not Gentiles : The Prefbyterian?,
Independents, Anabaptifts, Ranter, and Quaker, are for the
moft Part all Jews-, and thofe all do profefs the Gofpel of
Jejus in the Letter j but few of them in the Spirit; fo that
Saying is fulfilled, Many are called, but few are chofen\ that
is, many are called to the outward Profeffion of Chrijl, but
few that truly underftand what this Chrifi is. Nay, I myfelf am
one of thofe Jews of the Tribe of Levi, according to the
Seed or Spirit ; and not only fo, but God hath chofen me the
laft Man to declare Truth to thofe Jews and Gentiles, and
many there is Called to hear it, but few that truly believe it \
yet fome there is both of Jews and Gentiles that do truly un-
derftand and believe in the true Jefus, which is the true God,
thefe Things I do certainly know.
So that if you can underftand thefe Things here written,
you will no more be troubled at the Devil*s Words concerning
the Jews : Alfo, you will fay, that Truth is on my Side, and
will be on my Side to the End of the World, when I am
dead and gone ; fo I fhall have you to confider of thefe
Things, and if you can underftand them you may be the
better fatisfied, becaufe this is a univerfal Interpretation, there-
fore more hard to underftand : So I reft
T&ur Friend,
March ^Cy i666. LODOWrcK-E MvGGLETON.
yf Copy
[ ^M ]
jj Copy of a LETTER wrote by
the Prophet Lodowicke Muggleton,j to
Mr. Edward Delamain, a BaptiJl^Preacher^
living in Marlborough^ hearing Date the
\kth of June, 1668.
Edward Delamain,
I Saw a Letter of yours, very large, fent to your Blather
Alexander Delamain, wherein I have found in it many Paf-
fages fo blafphemous againft the Holy Spirit, which flieweth
plainly unto me that you are of the Seed of the Serpent, and
appointed to be damned to Eternity.
And this I mull tell you, when I fpake with you I knev/
you were of the Seed of the Serpent, and appointed to be
damned -, yet I feeing you did not defpife any Thing I faid, I
let you alone, though I knew you well enough : Your Eyes
were blinded, and your Ears deaf, and your Heart hardened ;
fo that no Light of Heaven might fhine into your Heart :
But if you would have fpoken but one Word to my Face, as
you did in your Letter to your Brother, you fhould have been
damned then as your Brother Noble was, who was the Baptift-
Preacher ; it would have faved you a great deal of Pains in
writing thofe large Letters to your Brother, and your Bro-
ther to you ; for I faid to him in his firfh Letter he wrote
to you, after you went away, that it would be good for him
to fend you the Sentence of Damnation then ; but your Bro-
ther hav'i-g more Mercy towards you (you being of fo near
Relation to him) than God, or any of his MefTengers had •, fo
did write to you again, though it was but to caft Stones againft
the Wind ; for there is no more Poffibility to convert you to
the Truth, than for him to reach up to the Stars with his Hand •,
for you are blinded and hardened as all Reprobates are, who
are conceited they know more by reading the Letters of the
Scriptures than any Man's Revelation, though it be the Re-
velation of God himfelf. 1
I (hall
[225]
I (hall name fome of thofe wicked PafTages in your Letter.
As, firfi^ you look upon the Letter of the Scriptures to be
the lively OracJes of God, to fpeak unto you in thefe Days,
and that you ought to give as great and real Credit to them as
if God had vifibly fpoken to you.
A'nfwer. The Seed of the Serpent is as well contented with
the dead Letter of the Scriptures, and better than they are with
the Spirit and Life of the Scriptures ; for they that fpake the
Scriptures, their Words were Spirit and Life to thofe that be-
lieved them, and Spirit and Death to the reprobate Seed :
But the dead Letter of the Scriptures is a lively Oracle to the -
Seed of the Serpent, bccaufe they can give what Senfe they
pleafe, faying •, i conceive this is the Meaning, and the Letter
anfwertth not a Word again: This pleafes the Seed of the
Serpent, becaufe the Letter lets them conceive what they will
of it, and fo it becomes a lively Oracle to the Reprobate's
Mind, becaufe it cannot fpeak, now the Men are dead that
fpake it.
Secondly, You fay the Scriptures were written in pad Times,
and in prefent Time, for the teaching and learning of thofe that
fhouldcome in after .Time.
Anfwer. The Scriptures were writtefl4n paft Times for the
teaching and learning of the Seed of Faith ; but they were not
written at all for the teaching and learning of the Seed of the
Serpent, fuch as you are ; neither doth the Letter of the Scrip-
tures teach or learn any Man the Way to Heaven, by any fpi-
ritual Knowledge, without a true Interpreter, which I know
there is none at this Day, but us the Witneffes of the Spirit on-
ly : But who fo zealous for the dead Letter of the Scriptures,
as the Seed of the Serpent is?
thirdly. You note the Words of Peter, fhewing, that he
and others faw the Glory of God's Majefty, and were Eye-
Witnelfes of it, as in the fecond Epiftle of Peter, Chap, r.
Peter, fay you, was Eye-witnefs, and heard the Voice of
God himfelf, as much, if not more, than John Reeve, or any
Man can pretend to : Yet, fay you, he would not have the
Chriftians pin their Faith upon his Revelation, or fingle Voice
of God. 5
G g Anfwer,
["6]
Anfwer. How can you, being the Reprobate Seed, tell
that God fpake to Peter more than to John Reeve ? And how
can you tell that Peter and others faw the Glory of God, and
were Witnefles more than John Reeve? John Reeve did fee
the Glory of God, and God fpake to John Reeve more than
he did to Peter and Paul cither. This John Reeve hath de-
clared, and there is more Ground to believe John Reeve than
Peter ; bccaufe John Reeve did juftify the Things a few Years
ago, and many now are living that heard him, and have the
Witnefs in themfelves, that his Voice was a true Voice; but
as for that of Peter^ there is none now living that heard him
fpeak as they did John Reeve ; yet the Seed of the Serpent
honoureth the Words of Peter, now he is dead many hundred
Years, and all that faw Peter and believed him are dead many
Generations pall fince •, but the Reprobate's Faith is very ftrong
in dead Mens Words •, but when they were alive they were
counted by the Seed of the Serpent Deceivers and Liars, as
we are counted. And this I fay, whoever did believe P^/^r's
Voice of God, and his Commiflion to bind and Joofe Mens
Sins, they did pin their Faith upon his Sleeve, that is, upon
his Commiflion and Dodlrine.
Fourthly, You fay the Scriptures are more fure, and fafer
to be heeded and minded, than any Revelation or Vifion of
any Man whatfoever.
Anfwer. Do you not fhew your Blindnefs and Darknefsin
this Thing? Did the Apoftles, when they came with their
Revelations and Vifions, count the Writings of Mofes and the
Prophets to be more heeded and Mtx than theirs ? Why did
they then upbraid the Jews for putting their Truft in Mojes, and
the Worfhip of the Law ? For the Jews defpifed the Revela-
tion of Chrift and his Apoftles, calling it new Dodlrine, faying,
they were. drunken with new Wine, becaufe their Revelation
was new to the Jews, becaufe they declared a new Dodrine
and new Worlhip, contrary to the old Dodtrine and old Wor-
Ihip of Mofes, and the Prophets ; even as the Rulers laid to
the Man that Chriji opened his Eyes that was born blind,
when he aflccd them, faying; Will ye be C/rZ/^'s Difciples ?
They faid. No ; they were Mofes^s DifcipJes, Here the Serpent
gave more Heed to the Scriptures of Mofes, and the Prophets,
they
[ 2^7 ]
they being all dead, than they did to any Revelation or Vifiort
of Chrijl and his Apoftles, when they were living. And thofe
Devils thought it more Tafe to put their Truft in degd Mens
Revelations, than in any Man's Revelation living whatfoever.
So it is with you, being the Seed of the Serpent, you look bp-
on it to be more fure, and fafer for you to depend upon the
dead Letter of the Scriptures for Lifcf and Salvation, than upon
any Revelation, or Vifion, or Voice, this Commiflion of the
Spirit hath declared : But you fhall find it more unfafe for your
Soul, in that you did put your Trufl: in the Letter of the
Scriptures, and reje6l the Revelation of the Spirit ; for the Let-
ter of the Scriptures fhall do you no good, neither fhall you
find any Comfort by them ; but they fhall rather be your Tor-
ment, becaufe you did not hearken to Man's Revelation and
Interpretation of Scriptures, that is now living.
Fijthly, You fay, you would have your Brother to fpeak as
timothy did, boldly, from God's Word, and not (fay you)
from fuppoled Commiffions, as you imagine.
Anj-wer. Your Brother doth fpeak boldly from God's
Word, as Timothy did, becaufe he fpake in the Faith of a
Commiffion, and knows that this Commiffion is the Word of
God, as much, or more, than that Word of God as TimotJyy
fpoke; becaufe Timothy was chofen a Bifhop by Men, and fent
forth to pieach the Word of God by Men, at th;^ f:^cond
Hand: But 'John Reeve and myfelf were chofen by God him-
felf, to be his two laft Prophets and Witneifes, to preach the
Word of God \ and as many as truly believe us ihal! certainly
be faved, as thofe were that believed in Chriji himfelF, when
upon Earth : Alfo, we have Power to ordain (uch as Timothy
was, to fpeak the Word of God boldly as he did, being or-
dained by the Apoftles, who were greater in Power than Ti-
mothy was ; fo that your'believing in Timothy % Words now will
do you no good j but thofe that did truly believe Timothy\
Words when that Commifiion was in Being, fhould have been
faved by it, but now it will profit you nothing j for it is but a
dead Letter unto you now : And do you not paint the Se-
pulchre of Timothy now, as the Jews did the Sepulchres of
the Prophets ? They fpake well of the Prophets, when they
were dead, and honoured them ; fo the Baptifts fpeak well of
G g 2 Timothy^
[ 228 ]
Timothy., and honour his Words now he is dead : But if you
had heard him fpeak as'ycu did me, you would have counted
it more fafe to have believed Mofes than Timothy j for the Seed
of the Serpent always counts it a more fafe Thing to put their
Trull in dead Mens Words, than in thofe Men that are alive.
And thofe Words your Brother fent you ought to have been
beUeved by you as much as the Words of Timothy^ they would
have done you far more good than the Words of I'imothy
will.
Sixthly^ You alledge PauVs Words, Galat. i. ver. 8, where
he faith, k'bough ws^ or an Angel from Heaven^ preach any other
Do^rine^ or Go/pel unto thee, than that which we have preached
unto you^ let them be accurfed.
Anfwer. I can as truly fay fo as St. Paul doth, that if any
Angel from Heaven fhould come and preach any other Doc-
trine than that which we, John Reeve and myfelf, have
preached, I will not fay as Paul faith, let him be acciirjed',
but I fay, we have Power ourfelves to curfe Angels or Men
to Eternity, that fhall dare to fay we are Liars, Deceivers, or
that the Dodtrine we preach is falfe : So that the Power of this
Commiflion of the Spirit is greater in fpiritual Matters than
that which Paul fpeaketh of-, fo that the Gofpel of Paul, and
others, preached at that Time, will do you no good. It was
Life and Salvation to thofe that believed Paul at that Time ;
but what is that to you Baptift- preachers ? Now, that which Paul
preached will fignify no Benefit to you now, but rather do you
more Hurt •, becaufe you take upon you to preach as thofe va-
gabond Jews, the fame Jefus that Paul preached, having no
Commiflion to preach from God fo to do •, for you fliould have
hearkened unto me, who make all unclean Spirits fubjeft unto
me, as they were unto Paul: But the evil Spirit in others, and
the unclean Spirit of Reafon in yourfelf, (hall leap upon you,
and rent, tear, and wound your Soul to Eternity, for preaching
the Words of Paul and of Chrift, you being not fent of him.
Seventhly, You quote the Words of John, 2 Epifi. ver. 10.
He faith, If there come any unto you, and bring not this Doc-
trine, receive him not, nor bid him God-fpeed.
Anfwer. Do you, the Preacher of the Baptifts, bring that
Dodirine as 7^i?« the Apolfle brought ? If you do, it is either
• under
[ 229 ]
under your Arm, or in your Pocket, in a Bible bound toge-
ther that you bring; for you never knew that Do6lrine that
John brought at that Time, when he was alive ; there is none
knoweth that Dodrine that John brought and taught the
People at that Time, but us the WitnefTes of the Spirit, and
them to whom we have revealed it -, neither need the Believers
of this Commiflion of the Spirit bid any of you, the Seed of
the Serpent, God-fpeed j for none of you know the Dodrine
of the trtje God, nor the right DeviJ : But I know the Bap-
tift- preachers will carry John's, Dodlrine, the Bibky in your
Pockets, as aforefaid, and receive in it the Notion of your Brains,
but I know you never did, nor ever will receive it in your
Hearts.
Eighthly, You fay. Verily Brother, the great Caufe of Er-
rors, and Delufions, and Ifrong Impoftures, arifeth from
flighting the Scriptures.
Anfwer. How can you, being the Seed of the Serpent,
come to Error and Delufion, and never was in Truth? Do
you think reading the Scriptures will give you to know what
Error and Delufion is, whereas you were always in the Dark-
nefs and Blindnefs of your Mind ; and Truth was appointed
tolhut your Eyes, and harden your Heart, and make your Ears
deaf, left you Ihould fee, hear, and underftand Truth, and
be converted and healed ? This Power hath God given unto me^
to fliut your Eyes, make your Ears heavy, and your Heart fat,
that your conceited Knowledge of the Letter of the Scriptures ;
fo that you might not be converted and healed by this Com-
miffion of the Spirit ; fo that your owning of the Letter, and
not adhering to the Interpretation given by us, the WitnefTes
of the Spirit •, for none knoweth the Scriptures truly but us,
and this is the grand Caufe that you and others have fallen into
fuch great Errors, and flrong Delufions, becaufe you flight
the Interpretation of the Scriptures, which I have given, and
fo have finned againft the Holy Ghoft. This is the Efl^ed of
your Faith you have in the Letter of the Scriptures; this will
prove a great Error and Delufion indeed to you, and high Im-
pofture hath rifen in you, in that you flighted your Brother's
Advertifement in his Letters to you, requiring you to lay down
your
[43°,]
your Preaching from the Letter of the Scriptures, you having
no Commifiion from God fo to do.
Ninthly, You fay, your Brother doth abufe the Scriptures,
to call it a dead Letter : Take Heed, fay you, Brother, you
are not cheated of that Reafon God hath given you.
Anfwer, Why ! Is it not a dead Letter ? Doth it fpeak any
Thing at all to you ? If the Scriptures were not a dead Letter,
fuch Serpents as you would not love it, but would hate it as
thofe did when the Scriptures were alive; for when commif-
fionated Men fpake the Scriptures, and declared their Revela-
tion, they were infpired with the Spirit, they were then aiive,
and their Words were Spirit and Life to thofe that believed ;
but you that are the pretended Preachers of Scriptures now,
are Minifters of the dead Letter •, for there is no faving Know-
ledge, nor Spirit, nor Life, in any of yours : Nay, there is
not one of you Preachers that will be faved, for you do abufe
the Letter of the Scriptures, in that you make a Trade of other
Mens Words: And you will conceive what Prophets, and
Apoftles, and the Words of Chrift mean, and have no infal-
lible Spirit, nor Gift of Interpretation of Scriptures •, for none
can interpret Scripture but fuch as have the fame Spirit as
ipake them, which, I am fure, you have not, therefore the
Scriptures will prove a dead Letter to you indeed : And it is a
o-reat Abufe unto God for you to take the Scriptures in any
other Senfe, but as a dead Letter -, for it will prove a killing
Letter unto you, even unto Death eternal. And as for your
Brother being cheated of his Reafon, it is happy for him that
ever he was born, that he was cheated of his Reafon in fpiri-
tual Things •, but you fliall never be cheated of your Reafon,
neither in Things fpiritual, nor in Things temporal ; for the
Reafon you fo highly efteem Ihall be the only Devil that Ihall
torment you, both here and hereafter.
Tenthly, Your Brother faith. There is no other fpiritual
God or Father, but only within the blefled Body of the Man
Chriji Jefus glorified.
This you deny, and fay it is utterly falfe, and contrary to the
whole Scripture. Alfo, you fay, your Brother's Diflindion of
Chrifih being Father, Son, and Spirit, is full of Contradidion,
and
[ i5i ]
and in plain Terms fay, it is a Piece of Nonfenfe, as you faf
you can make it appear by Holy Writ.
Anfwer. That there is no other fpiritual God, Creator, or Father,
but only in the bleffcd Body of the Man Chri/t Jefus glorified.
That is as true as Truth itfelf, and I have abundantly proved
that by Scriptures, in my other Vv ritings, as in the Interpretation
of the I ith Chapter of the Revelations^ and the whole Revelations \
but what fliould I fay to blind Men of Interpretations of Scrip-
tures ? For there is Light and Life in the true interpretations of
the Scripture to the Seed of Faith : But give the Seed of Rea-
fon, or the Serpent, the dead Letter without the Interpretation,
that he may conceive what Meaning he pieafes, and not be
contradided ; for the Letter of the Scriptures is the Prophets
and the Apoftles dead Bodies, as I have clearly opened in the
Eleventh of the Revelations: For your Preachers do like unto
the Dodtors of Phyfick, they get the Bodies of Men and Wo-
men opened when they are dead -, but when they are alive,
they dare not do it, to learn Experience by their dead Bodies,
to cure Difeafes, as they think the better : So Iikevvife it is
with you that preach without a Commiffion from God ; you
open the dead Bodies of the Prophets and Apoftles, that is,
their Letter of the Scriptures, to fee if you could find the
Caufe of Life and Salvation there ; by their dead Bodies you
learn Experience and Knowledge, to prattle and talk of Life
and Salvation, by the Doftrines of Chrifi ; but know nothing
but what you pick out of the Letter of the Scriptures, even as
the Doftors of Phyfick do out of the dead Bodies they open;
for when thofe Men were alive that fpake the Scriptures, you
durft not take upon you to fay. This is the Meaning of Rauk
and I conceive this is the Senfe of Peter'' s Words ; for when
John faid, fpeaking of Chriji Jefus^ that he was the firft, and
the laft -, that he was dead, and is alive j and behold he is
alive for evermore, as you find in the Revelations. And like-
wife John faying. This is the true God, and eternal Life ;
durft you have denied thefe Words of John if he had been
now alive? And dare you fay his Words are utterly falfe, and
contrary to the other Apoftles Words? But you know there is
neither one Apoftle, nor other, that can reply unto you again,
that makes you fo confident as you are > but I would have you
CO
[ 2.32. ]
to know that God bath chofen me in their Steads, to give
Judgment upon you, and the Letter of the Scriptures you put
your Truft in Hiall not deUver you from it ; and that Diftinc-
tion your Brother giveth of Father, Son, and Spirit, is true,
and as good Senfe as Men can fpeak : And what you deny in
plain Terms and Words will be a Seal of eternal Damnation
to your own Soul.
Eleventhly^ You call all the Talk of the Commifllon of the
Spirit to be a meer Whimfey of the Brain, and you fay, no
lefs than meer Delufion-, and you fay will prove fo in the End,
as true as God is in Heaven.
Anfwer. Here you have fhewed yourfelf of the reprobate
Seed ; and that you have finned againft the Holy Ghoft, as
moft of you Baptifts do; a Sin that God will not forgive in
this World, nor in the World to come: And as fure as God is
in Heaven, you are appointed to be damned to Eternity. This
I know as fure as God is in Heaven.
^welfthly^ You fay your Brother pleafeth himfelf with the
Face of a God, being in a Form, and gives Credit to no Man
that is rotten in his Grave, and will not believe (fay you) the
living Oracle, that fays, he is a Spirit. And (fay you) Let
your Brother take God's Form, but give you his Power.
Anfwer, As for your Brother's pleafing himfelf with the
Face of a God being in a Form, To this I fay, a Man can
have no true Satisfadion in his Mind, except he really believes
God hath a Face and Form of his own, diftind from Man
and all other Creatures. And for your Brother's giving Credit
to a Man that is rotten in his Grave, your Brother could not
have had the Affurance of eternal Life in himfelf, but by giv-
ing Credit to that Man's Words : But what think you ? Are not
the Prophets and Apoftles rotten in their Graves, many hun-
dred Years ago, and none living that ever faw them, or heard
their Voices, How comes it to pafs you gave Credit to their
"Words, that were rotten fo many hundred Years ago? And
you blame your Brother for giving Credit to a Prophet of the
Lord, who is yet in the Sight and Memory of many ♦, for
while I Uve, John Rteve liveth, and we are true as ever Pro-
phet and Apoftlc were, and ought to be credited as they were.
And
[ 235 ]
And as for "the beJievmg the living Oracles, that fay God
is a Spirit, the' Scriptures you mean to be the living Oracles.
To this I fay, the Scriptures do prove three Places to one,
that God has a Form, and hath a Pace, to one Place where he .
is called a Spirit. And the Writings of us, the Witnefles 6f -^
the Spirit, are more living Oracles than the Letter of the *
Scriptures, and will give more Peace and Satisfaftion to the'
Souls of thofe that believe them, than the Belief of the Scrip-
tures will, now the Prophets and Apoftles have been dead lb
many hurtdred Years.
This many can experience, and witnefs in themfelves, at this
Day, neither can any have the Power of God but luchas
know, the Form and Nature of Cod, which you, nor no Man
elfe can know, but fuch as believe the living Oracles declared
by us the Witneflcs of the Spirit.
Thirieenibiy, You fay. That PeUr, nor Paul, or any othei'
Mortal whatforver, hath Power tofave, or damn to Eternity :
This is a Work Clay you) peculiar only to God, the Judge of
all. Alfo, you marvel how many Men dare to read otherwifc
than God fpeaks, or to put Interpretation of their own Brains.
Jnfiver. That mortal Men have Power to pronounce the
Sentence of eternal Damnation and Salvation upon Men and
"Women, that is clear by the Scriptures : And it doth belong
unto Men, and not unto God himfelf ; for God hath chofen
Men to be Judges, to condemiiMen, or acquit Men, accord-
ing as they are tound guilty or innocent by the Law, but the
King 'caves it to the Judges, and doth not meddle with ithim-
felt :' So it is with the King of Heaven, he gives Power and
Co.mmilTion to his Prophets and Apoftles, and the Witnefles of
the Spirit, to judge and determine of People's eternal Weal,
or Woe : And thofe Keys of Heaven and Hell, that Chrifi
gave unto Peter, was Power to blefs and curfe to Eternity ;
for whofe Sins he did remit, they were forgiven to Eternity,
and v/hofe Sins he did remit, eternal Salvation did come upon
that Man : So on the contrary, whofe Sins Peter did retain,
thit Man's Sins were never forgiven of God, being retained by
Peter ; lb that eternal Damnation is pafled upon that Man whofe
Sins are rrtained; and God will not i evoke what his Judge hath
done J and this Power God hath given unto us, the Witneffes
H h of
[ *34 ]
of the Spirit: But if you had read the Book called the ^aker*$
Neck broken, you would have feen this Point more largely
proved ; but I perceive you are ignorant of all Things per-
taining to Salvation and Damnation, but what the Letter of
the Scriptures didaresto your Underftanding and Imagination :
But we that are chofen Judges of God are to read the Scrip-
tures thus, and to give Interpretation, according to the Tenor of
our Commiffion ; for the Scripture is given into mine Hand,
and no Man knows the Scriptures truly but myfelf ; becaufe
God hath given me Underftanding of his Mind in the Scrip-
lures above all Mfn in the World, and he liath made me Judge
of the Scriptures. Therefore, what Inteipietation or Senfe
foever you gather from the Word of the Scriptures, I fay it is
but the Imagination of your own Brains.
Fourteenthly, You fay nothing hinders Mens Salvation but
their own Wills: Alfo, you fay, there is no fuch 1 hi. g as a
Dodfrine of Reprobation, whereby Men are dc-ftined to Dl«
ftrudion.
Anfwer, How comes it to pafs then, that your Free-will
did not preferve ycurfelf from being damned to Eternity ? It
feemsyou had nut Power in your Will to keep you from the Sin
againft the Holy Ghoft •, if you had had Power in your VSill,
you would have btlieved your Brother and me, when you faw
your Brother Noble damned by me : How comes it to pals your
Will did not fubmit, and be fi!cnt? You faw the Trouble that
Noble was in at the prefent ; yet your Will had not Power to
keep yourfelf from the fame Condemnation : But have you not
read, that God hath blinded the Eyes, and made the Ears hea-
vy, and the Heart of Man hard, left they ihould fee, hear,
underftand, and be converted ? Why did not the Will of thofe
Men convert themfeives? The Caufe why, they were hardened
of God : And why were chey hardened of Goa? Becaule they
were of the reprobate Seed, even the Seed of the Serpent j fo
it is with you, God hath blinded your Eyes, becaufe you are
of the reprobate Seed, the Seed of the Serpent, hated of God,
as Efau was, and your Brother Alexander beloved of God, as
J/^cob was. Here is the Dodrine of Ekftion and Reprobation
manifeft in you two; the one is taken, and the other left, by
this Comraiflion of the Spirit, And do you not find in the
Scriptures
1^5]
Scriptures nofuch Dodrine of Eledion and Reprobation? You
may find and read it in the Romans very frequently Ipv.ken of j
and had not you been of the reprobate Seed, appointed to fuffer
thofe eternal Torments, you would rot have been fo blind and
hardened, but have believed, and have fubniicted to God's
prerogative Power •, but the reprobate Seed thinks to be faved
by his own Will, whahiT God will or no i but you being de-
ftinated to Deftruflion, hath caufed you to v/rite againft it.
Fijteenthly^ You fay, one would think no Man in his right
Wits (hould be fo far deprived of his Rcalbn, as to admit of
this for a Ground to embrace the fingle, bare Tellimony of
two Men, whereof one hath been dead fome Years, and have
but their bare Words, that God fpake to t! em, and heard his
Voice ; and fuch a Commifllon ftrikes at the Foundation and
Knowledge of the Scriptures, and the Root of all Religion and
Worfhip, at the very Bottom of Holinefs and Godlinefs, and
alfo ftrikes at the very Majefly of God himfclf: So you count
your Brother given over to ftrong Delufions, to believe Lies,
becaufe the Scriptures fay, I-i the latter Days Menjhall be gh-en
over to believe Lies^ and the Devices of their own Brains.
Anfwer^ Had you been in your right Wits, you would have
made the fingle Teftimony of two Men the only Ground of
Salvation : But you being out of your Wits, being blinded and
hardened, you have embraced dead Mens Teftimonies for the.
Ground of your Faith, Men that have been dead many hundred
Years ; fo that your Faith in thofe Mens Words will do you no
good now : And it would have been as good for you if you
had been deprived of your Reafon, as you think your Brother
is; for the Reafon in you is the Devil, that fhall torment to
Eternity, and good would it have been for you if you had been
deprived of it : A little Meafure of Faith to put your TruR
in the Declaration of two fingle Men, whereof one is now
living, would have wrought the Work of Salvation in you,
and have deprived you of Reafon, which Reafon now wiU
torment you, becaufe you are not deprived of it, but is wholly
gi;ided by it ; and fo your Truft muft be altogether in the dtad
Letter of the Scriptures, and in dead Mens Words, and you
fhall find nothing there for your Soul but bare Words*, fpr
there is no Spirit and Life in them, except you had hearkened
H h 2 and
[ ,^36 1
and believed the fmgle Teftimony of two Men-, thofe that do
lb, the Interpretation of the Scriptures becomes Life and Spirit
unto their Souls : Alfo, I confefs the Teftimony of us two
(ingle Men doth ftrike at the Foundation of all hypocritical
Knowledge of the Scriptures, and at the Root of all Religion
and Worfhip, of all the formal Worfhip of the Baptifts and
others, and at the very Bottom of your hypocritical Holinefs
and feeming Godlinefs. This Commiffion of the Spirit (Irikes
at the very hypocritical Majefty that you Hypocrites feern to
give unto God •, for now is the Axe 1 lid to the Root of that
Tree; it fl:rikes to the Root of all Knowledge, Wifdom, Re-
ligion, Worfhip, hypocritical Holinefs and Godlinefs, that is
pradlifed in all the feven Churches, as fhewing, that the Mi-
riftry of them all is falfe, none having a Commiffion from
God to preach ; fo that God hath by our Hands given the Axe,
and we have laid it to the Root of the Tree, and have cut
down many of your Preacheis, and fpoiled all your Hoiinefs
and Godlinefs, as Dung and Drofs •, neither fhall your Holi-
nefs, nor Godhnefs, norRighteoufnefs, avail you any Tmng,
in that you are given over to a ftrong Delufion, to put your
Truft: in dead Mens Words, and hath dtfpifed the true Inter-
pretation of the Scriptures, which are alive -, fo that you lol-
lowed the Defires of your own Brains to your endlefs Milery.
Sixteenthly^ You fay to your Brother, that God is evtrlaft-^
ing and eternal God, and hath no Beginning, nor will have'
no Endino- : Biit (fay you) this their Lommiffion of the Spirit
tells us of a God that no Man knows in all the World but
two Men, and that no other can know the tiue God but thofe
that believe in thofe two Men; but, fay you, what this new-
broached Light will come to, you will at prefent forbear judg-
ing, but leave It to the Hands of the God of Prophets and
Apoftles.
Jnfzver. As to that we own, that God is everlafting and
eternal, and had no Beginning, nor hath no Ending : And this
is the fame God this third and lafl: Commiffion tells you of,
only there is no Man in the World, at this Day, that doth truly
know this everlafting God, but us two, vvho are the chofen
Witnefles of this everlafting God, that knows him, and thofe
to
[ m ]
to whom we reveal it ; neither can any other Man know the
triieGod but thofe that believe in us two Men.
Nay farther, I fay, as Chrift did in another Cafe, concern-
ino; himlclf: Except^ faith Chrjjl^ you believe that I am he, you
jhall die in your Sins : So likcwife I fay, except you or any
other do believe in our Dodtrin^; of the true God, and us two
Men, to be the laft chofen WitnefTes and Prophets of God, I
fay you fhail a]l die in your Sms, that is, in Unbelief, and fo
damned to Eternity ; for this I mufh tell you, whoever dies in
Unbelief, that hath heard the Sound of a true Prophet's Vv^ords
or Wrif.ngs. and believes them not, he dies in his Sins of Unbe-
lief, and all Sins clfe that he hath committed \ fo that he is cleanf-
ed from no Sin at all, and what will follow upon that, that Con-
fcencc that dies in his Sins, let every Man's Confcience judge.
Butwhofoev^rbelievethin a true Prophet's Repot t and Doftrine,
his Heart is puiified by Faith in himfelf, and doth not die in
his Sins, but is cleanfcd from the Guilt and Condemnation \\\
hi> Confcicncc of all Sins, both original and adlual, though the
Reafon of Man being the Seed, counts the very A6t of Faith
th^t givrfh Peace to Man's Mind, they count the greateft Sin
of al; : But oreat is the Power of Faith, and ftrong ; buc low is
the Power cf Reafon, and weak. And as for this new-broached
Light, as you call it, I fay it was new-broached by the God
of < icavcn himfclf i and this Light declared by us the Wit-
nelT. s of the Spirit, will come to center itfelf in God, from
whence it came, as the Light of Prophets and Apoftles did,
who were fent of God, as thofe two Men were whom you fo
much flight i and it would have been well for you if you had
foi born judging, and left it to the Hands of the God of Pro-
phets and Apoftles : But your Reafon hath undertook, by the
dead Letter of the Scriptures, to judge the greateft Light that
ever God fent upon Earth, and of a more higher Natuie than
that of the Prophets and Apoftles •, but the Light of Heaven
was ever flighted by the Seed of the Serpent, their Hearts be-
ing darkened by the Letter of the Scriptures, you have pre-
lumed to fight againft the Light of this Commiffion of the
Spirit, which God hath committed to two Men, and you have
judged it, and have not left Judgment to God. Thefe Things
aforcfaid are the moft confiderable Paflages in your large Letter
[ ^38 ]
to your Brother Alexa':dery and the very QuintefTence of your
Knowledge in the Letter of the Scriptures, wherein you have
taken up dead Mens Words, to fight with a Man that is ahve ;
you do as if a Man fhould take the Sheath of a Sword in his
Hand, to fight with him that hath a gUtteting Sword in his
Hand, with two Edges, which cuts every Way ; for the Let-
ter of the Scriptures is but'the Sheath for the two edged Sword
of the Spirit to be in : And God hath drawn forth tiiis glitter-
ing Sword with two Edges, out of the Letter of the Scriptures,
and hath put it into two fingle Men's Mouths, and hath given
us Power to blefs and curfe to Ete^ni y : So that it doth not
peculiarly belong to God but unto Man ; and had you believed
jn me, you fhouid have believed God that fent me ; but in that
you have defpifed that two Men fhould know more of God
than all Men in the World, you have defpifed God alfo, and
have finned againft the Holy Ghoft, and God hath made me
your Judge in his Stead,
The Blafphemies you have fpoken are thefe ;
1. That the Letter of the Scriptures ought to be credited
as if God "did fpeak himfelf.
2. You prefer the Wo ds of Peier and Paul, being dead
fo many hundred Years, to be of more Conftquence now than
the Voice of Words God fpake to John Rteve.
g. You call the CommifTion of the Spirit a fuppofed Com-
miflion and Imagination.
4. You call the CommifTion your Brother owns and be-
lieves. Error, and ftrong Delufion, and high Impofturts, and
pretended Revelations and Commiffions.
5. You utterly deny the Body, or Perfon of Cbn/l Jefus,
to be Father, Son, and Holy Spirit: This you fay is utt^ly
falfe.
6. You fay, the DilVin<flion your Brother giveth of Cbnji^
being Father, Son, and Spirit, in plain Terms, is a Piece of
Nonfenfe.
7. You call the Talk of this CommilTion of the Spirit a
Whimfey of the Brain, and no kfs than Delufion.
8. You
C '^39 ]
8. You call the Doftrine of this Commifiion of the Spirit
a new- broached Light.
Thefe Things being confidered, I thought it fotnething ne-
ceffary to anfwer the Things of molt Note in your Letter to
your Brother Alexander ', tor in that you defpife his Advice
and Counfe); and Do6trine and Commiffion he owns, you have
defpifed me and my Do6lrine. So I have collided the moft
wickedeft Speeches of yourg out of your Letter, wherein you
may plainly fee the Caufe of your Condemnation is juft upon
you, in that you think you have Free-will to fave yourfelf from
eternal Damnation; yet your Free will could not preferve you
from the Sin againfl the Holy Ghoft, notwithftanding you
faw N)bfe, the Baptift-preacher, damned before your Face,
for the i.:me Sins ; yet he fpake but few Words to what you
have done in your Letter.
Thefe Things confidered, in Obedience to my CommifTion
from God, I do, for thefe your wicked Speeches afore-written
pronounce Edward Delemain, Baptift-preacher, curfed and
damned, both in Soul and Body, from the Prefence of God,
eled: Men, and Angels, to all Eternity.
And it will be a marvellous Thing if you do efcape a very
mean, low, even almoft a vagabond Condition in this Life,
befides your Damnation hereafter ; for this I muft tell you, that
Sins of this Nature feldom efcape a double Curfe. But now
you may go fee if you can preach and pray this Curfe off you
again ; and if your "Will had any Power in it, now you had
beft bcftir yourfelf.
Written by Lodowicke Muggleton^ one of the Lord's two
laft Witneffes and Prophets unto the High and Mighty
God, the Man Chrift Jefus in Glory.
A Copy
[ 240 ]
j^ Copy of a LETTER wrote by
the Prophet Lodowlcke Muggleton, to
Mrs. Mary Parker^ Auguft 13, 1668.
Loving and kind Friend^ Mary Parker,
I Received your Letter inclofed in Mrs. Sudburf^ Letter, and
I find in your Letter many excellent Expreffions, and
Words of Faith and Confidence in thofe Truths declared by
this Commiflion of the Spirit: As in that great Myftery, that
God became Flefli, and God did die to redeem the elecSt Seed,
the Seed of Faith, from eternal Death : And in that you have
believed the Report of us, the Witneffes of the Spirit, and
have caft yourfelf wholly upon this CommilTion of the Spirit,
the Arm of the Lord's faving Health is revealed unto you in a
Meafure already, in that you have found Light and Life in
believing ; and the Salvation of the Lord fhall be revealed un-
to you more and more, even from Strength to Strength, un-
til a Perfection of Faith in you, fo that no Doubt fhall arife
in your Heart as to your eternal Happinefs ; but the Light of
Faith in you, built upon this Rock you have caft yourfelf up-
on, it will Ihew you how all the World doth lie in Wicked-
nefs. Ignorance, and Darknefs; nay, all religious, righteous;
and good-natured People are in Darknef?, rnd ignorant alto-
gether of this great Thing, that God fliould become a Child,
and grow to a Man, and eat and drink with Man, and fo fuf-
fer Death by his own Creatures, in that he poured out his Soul
unto Death, in that he poured out the Godhtad Life, that
was in the Blood ; therefore, the Blood of Chrift was no Icfs
than the Blood of God ; and whoever doth believe this, doth
really and truly, by Faith, drink the Blood of God, and fo
hath eternal Life abiding in them -, that is, the ful' Aflurance
of eternal Life abides here in them in this Life, and fo enters
into etf rnal Glory, when this natural Life fhall die ; for there
is no Time to the Dead.
I confefs, I do not know that ever I did fee you in my
Life ; but your Letter doth fhew to me what your Heart is,
as
[ Z4I ]^
as I fhall add this to your further Confidence of Faith and Com-
fort of Heart, that I do declare you are of the Blefled of the
Lord both in Soul and Body to Eternity ; in that I perceive
you have received in your Heart a Prophet in the Name of a
Prophet, you fhall have a Prophet's Reward, which Reward
is no lefs than the Blcfllng of eternal Life.
So refleth your Friend^ though unknown by Sight y hui known by
'Truth in the eternal 'Truths
Pojlern, Auguji 13, 1 66?,
LoDOWICKE MUGGLETON.
The Copy of a LETTER written by
the Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter, of Chefterfield, dated
Auguft 30, 1672, as followeth.
Bear Friend in the eternal "Truth Dorothy Carter,
I Received your Letter, bearing Date Auguji 19th, 1672.
And thefe are to certify you, that I am very well in Health
at. prefent, and fo is my Wife, and moft Friends alfo here in
London. I was indeed at Cambridge at Whitfontide^ about a
Month, and after I came from thence, my Wife went into
Kent to fee her Relations -, and fiie returned again two Weeks
fince, fo that now we have done with the Country for this
Year. And as for your Dream you fpoke of, I perceive you
give too much Heed unto it, and do let your Mind be too
much exercifed in the Belief of it •, I do confefs in Times paff,
that fome Dreams have been of great Concernment, when ic
hath concern'd the Glory of God, as Jofepb, in his Dream, faw
the Sun, Moon, and eleven Stars bow down thcmfeives unto
I i , him.
[ 2.4^ ]
him, that was, his Father and Mother, and eleven Brethren,
Ihould bow themfelves unto him. Alfo that Dream of Pha-
raoh King of Egypt, was of great Concernment for the Glory
of God ; Jikewife the Dream of Nebuchadnezzar King of
Babylon was of great Concernment for the Glory of God,
when interpreted by Daniel-, likewife Jofeph, when he was
cfpoufed to the Virgin Mary, he was forewarn'd by an Angel
in a Dream, not to put away his Wife. Other Places might
be nam*d, fo that in the Days of old, and in Times paft,
fome Dreams have been of great Concernment, and have been
much minded ; fo that the Interpreter of Dreams hath been
highly honoured of God, and honoui'd of Kings, and of all
Men ; not he that dreamed a Dream, but he that could inter-
pret Dreams. Alfo let this be confidered, that Dreams have
been always minded in fuch a Time when there was no Pro-
phet upon the Earth ; as Jofeph, when he dreamed a Dream,
it was before the Law of Mofes was given; and that Dream
of Pharaoh King of Egypt, interpreted by Jofeph, it was be-
fore Mofes, the firft Prophet that God chofe : And that Dream
of the King of Babylon, which Daniel did interpret, it was
when there was no Prophet in Ifrael -, for Daniel lived among
the Heathen, for it was the Heathen that did generally mind,
take Notice, and follow Dreams. Therefore, when they were
frightful of Dreams, they fought to their Magicians and
Aflrologers to interpret their Dreams, and thofe were all the
Prophets the Heathens had ♦, and as for Jofeph being fore-
warn'd in a Dream by the Angel, it was when there was no
Prophet nor Apoftle upon the Earth. Therefore this is to be
minded, that Dreams ought not to take Place in any Man's
Heart, that is a Believer in a Commiffion, or in a true Pro-
phet : For thofe that followed the Law of Mofes, and hear-
kened to the Prophets, never heeded Dreams, nor minded
them at all. So after Chrift came, and the Apoftles Com-
xniflion was believed, they never minded Dreams fo as to trouble
their Thoughts about them : So likewife we that are under
the Commiffion of the Spirit, are not to mind them at all j
for, if a Dream does arife in a Man's Sleep, let him tell it as
a Dream, but kt him giv^ no Credit nor Heed unto it, for
Dreams
[ ^43 1
Dreams will arife thro* the Occafion of Troubles and Griefs,
and it they are not minded, they will pafs away as if they had
never been: For this I can fay, I have had many fuch like
Dreams as yours is, but gave no Heed unto them, for I know
your Mind hath been exercis'd of late with many Troubles
and Grief of Heart, in the Death of your Daughter and S.on,
and other Troubles which hath overwhelm*d your Spirit;
and Grief hath rais'd this Dream out of your troubled Soul.
Therefore I fay unto you, take no Heed to your Dream, but
be of good Comfort, that your Days may be continued in this
World, to do yet fome more Good before you go hence;
knowing that you fhall receive a Portion in that everlafting
Kingdom above the Stars, which is not made with Hands,
but Eternal in the Heavens, becaufe you have believed his
Prophet's Report.
As for my Advice about Sarab HaUer, it is, that you
would keep her till her Time is out, and if you will not keep
her longer, you muft turn her Home to her Father, and her
Father muft provide fome other Place for her, for he is not
able to give her Diet for a Year, nor for a Week^ as I can per-
ceive •, poor Man, he cannot give himfelf Diet, (not half
enough) but goeth with many an hungry Meal in a Month,
nay in a Week, for ought I can perceive. Therefore, f would
advife yoivto-take no Thought for her, what flie fhall do when
you are gone -, leave that to Providence, your Confciencc
bears you Witnefs, and fo doth his Confcience bear Witnefs,
that you have been mor-e Uke a Mother than a Miftrefs while
you lived; and while yoii do live, let that fatisfy as to that
Matter. I am glad to hear that Betry Marfden is pretty well,
let her l>? -of good Comfort,' and all v^ill be "Well With her,
both in this World, and in the World to come.
I do intend, if Providence permit, to come to Nottingham^
and perhaps to Chejterfeld,' the next Spring; and then I intend
to fee you Lhope all well, to my Joy and Comfort. Before
I clofe this Letter, I will give you a little Hint of that which
hath happened here in London^ amongft the B<Iievcr^ of
this Commiflion of the Spirit, (it is above a Year fmce it firft
begun, it may be you have heard nothing of it. ) There
I i 2 / hath
[ <^44 ]
hath been a great Rebellion againft me, for feme hard Words
that I have fpoken in Difcourfe, fome have gathered them up
together, and laid them as a Charge againft me, whereby they
drew a Party from me to cleave unto them, fo that fome were
for me, and for thofe AfTertions that they drew up againft me;
and fome were againft mc, and againft thofe AfTertions j fo
that there was great Strife amongft the Believers, infomucli
that I was forc'd to fee who would be on my Side ; who, and that
whoever did, thofe, with thofe Rebels, let them be rich or
poor, I would caft them off. There were four Confpirators
in this Rebellion, the Rebellion was hatched when I was abfent
from Home, when the King's Meifengers fought after me,
when they took away the Books : The Names of the Rebels
were thefe, JVilliam Medgaie, Scrivener j Mr. Whitehill^ 'Tho-
mas Burton the Younger, and Walter Bohenan the Scot/man ;
thefe four were the grand Rebels, for which Rebellion I damn*d
two of them, and the other two I did excommunicate; three
of thefe were Believers, and the other feem'd to beheve alfo ;
but one of thofe that W9$ excommunicated, namely Thomas
Burton, repented of his Rebellion, and aflced Forgivenefs, fo
I received him into Favour again; fo that all thofe that weredrawn
away in the Rebellion are returned to me again, only thofe three,
JVilliam Medgate, he ftands excommunicated ftill, and is hardned
in his Rebellion, fo that I have little Hope of his Return. And
for Mr. JVhitehill the Brewer, and Walter Bohenan, they two
are cut off for ever : For Walter Bohenan hath afled the high-
eft Rebellion that ever was a6ted, fince Korah, Dathan and Abi-
ram againft Mojes\ for which Caufe I have given Orders to
all the BcUevers in London and CambridgeJJoire, and elfewhere,
not to eat and drink with hijrn, nor trade with him a; all, as
is more largely expreft the Caufes why, in the Letter I wrote
to him. Alfo I have anfwered thofe nine Affertions which
William Megdate hath drawn up againft me, and the
Caufe of his Excommunication fomething large, which hath
given great Satisfadion to all the Believers that have heard them,
whicl^Jiath eft^bliihed their Minds more firm upon the Com-
miffion of the Spirit than before.
I thought
[ ^45 ]
I thought good to give you an Account, and a Hint, of what
hath happened this Year's Time; this Rebellion hath caufed
me much writing fince, becaufe many of the Believers would
have one of the Writings to themfelves, to perufe at their own
Plea fu res.
This is all I have to fay at prefent, only my dear Love to
yourfelf and Betty Marfden^ with my Wife's Love prefcnted to
you both, and to all Friends elfe there with you.
7 reft and remain your Friend in the eternal Truth ^
From the Pojlern, London, Auguft 30, 1672.
LODOWICKE MUGGLETON.
A Copy of a LETTER written by
the Prophet Lodowicke Muggleton, to one
William King a ^aker^ who came from
New England, dated from London, OSiober
3, 1672.
William King,
IiAM inform'd, that yott have been a Quaker in New
England^ and that you have been moved, (as you fay, ) of
the Lord, and fent with a MefTage from him into Old England-,
to reprove and forewarn thofe People called Quakers, and
others, of fome Mifcarriages and bad Accounts you know
againft them, and pretend to declare againft them. But I
underftand the Quakers People will not hearken unto your
MefTage, nor own that the Lord hath fent you, but look upon
you as a deceiv'd Perfon •, and that your MefTage is forged,
and out of your own Imagination, and Madnefs of your own
Brains,
[ m6 ]
Brains, making a Difturbance in the Quakers Meetings:
"What, is Satan divided againfb Satan, how then can his
Kingdom (land? Were not you of that Faith as they are, how-
is it then that you find Fault with them ? Is not your God and
their God the lame ? Is not your Devil and their Devil the
fame? Is not the Light of Chriji within them their only God
and Saviour, and is not yours the fame? There is no Differ-
ence between them and you in Point of Do(5lrine, why then
fhould you fall out, and find Fault one with another? Cannot
you let them alone in Point of Pradice? If your Praftice be
better than theirs, the Comfort will be yours : So that you
need not to have taken the Pains to have come fo far from
New England^ to Old England, to deliver fuch an ignorant
foolifh Meffage, from the Lord the Light within you.
Alfo I am informed, that you have raged, railed, and
reviled againft me and the Dod:rine declared by me : I have
heard of your wicked and blafphemous Speeches againft me,
and the Dodrine declar'd by me, feverai Times j and I did pati-
ently bear with you, but being inform'd lately, of your exceed-
ing great Wrath and Railing, and high Blafphemy againft that
true Dcdrine declared by me. You faid it was Blafphemy to
fay that God died -, doth not the Scripture fay that Chriji
died, and poured out his Soul unto Death, and dare you fay,
that Chriji was not God and Man? The Church of England
doth own that Chriji was God and Man, and that he died and
rofe again, and afcended up to Heaven ; this is that /^Ipha and
Omega, who was dead, and is alive, and behold he liveth for
evermore, as in the Revelation: This is he that poured out
his Soul unto Death, as he was God and Man, and by this
Blood of Chriji is my Confcience fprinkled and cleanfed from
all Sin, and by Faith in this Blood, am 1 juftifyed, fand:ified,
and fhall be glorified. Alfo you rage and rail at me, for faying that
God hath elefted feme Men to Salvation, and reprobated
fome to Damnation, before they were born : This you fay is
horrid Blafphemy, and call me Fool and Ideot, and fimple,
filly ignorant Man.
To this I fay. Is not the Scripture full to prove, that God
hath ekded fome from the Foundation of the World to Life
and
[ M7 ]
and Salvation, and fome he hath reprobated and ordain'd of old
for eternal Condemnation, even the Seed of the Serpent, of
whom I know you are one, that was reprobated in your Seed
before you were born: For now the Seed of the Serpent doth
reply againft God, and fay, why hall: thou made me thus-, as
you have done, charging God with Unrighteoufnefs ; for this
I fay, God hath a prerogative Power, and is above all Law,
and may do with his Creatures as the Potter doth with dead
Clay •, make one VelTel to Honour, and another to Difho-
nour, for his own Glory. And what if God willingly make
you a Veflel of Wrath fitted for Deftrudion, (that is, eternal
Torments) as I know you are, how will you help it? And if
God willingly hath made me a Veffel of Mercy, fitted for eter-
nal Happinels, as I know I am, being of the Seed of Adam^
how fliould I prevent it ? For God doth every Thing for his
own Glory, and God will be as much honour*d in your eternal
Damnation, as in my eternal Happinefs and Salvation : For if
I had not known fuch Serpents as you are damn'd, I fhould
never have known my own Salvation, nor the Salvation of
others. For this I know, that God's Glory would beeclip-
fed, if the Seed of the Serpent, (fuch as you are) Ihouldnotbc
damn*d ; for if all fhould be fav'd, then the Glory of Salvation
would be loft, becaufe he that is faved is delivered from Tor-
ment; and if all Men were damn'd, then none could give Glory
unto God, nor praife him for his Mercy. So that there is a
Neceflity that the Seed of the Serpent (fuch as you are)
fhould be damn*d, and that the Seed of Adam fhouJd be fav'd,
elfe God would have no Glory by his redcem'd Ones, if not
redeem*d from Hell and eternal Torments.
Thefe and many other Things written by us, the Witnefles
of the Spirit, you have fpoken againft, which would be too
tedious to rehearfe; but you have fhewed yourfelf plainly what
Seed you are of, and I having perfcdt Knowledge what you
are, and what you ftiall be hereafter^ I fhall proceed againft
you according to your Wickednefs; For you have raged, railed,
and reviled at me without a Caufe, in that you have caird me
Fool, fimple, ignorant Man, thinking yourfelf wife; you
lliould have done as the Apoftic faith, fgffer Fools gladly, yet
that
[ m8 ]
that FooHflmefs of mine hath brought down the Wifdom of
many, and it fliall bring down your Wifdom, even to the low-
eft Hell. Likewife you have railed againft the true God de-
clared by me, and have blafphem*d againft the true God that
is in the Form and Perfon of a Man: You have flighted fuch
a God, you have denied that Chriji was God become Fiefti,
you have blafphemoufly faid, that Cbrijl*s Soul did not die,
and the fame that died did rife again, and afcend up into Glory.
Likewife, you have reproached the living God, denying his
prerogative Power to eled: Men to Salvation that are the Seed
of /idaniy and to reprobate fome Men, who are the Seed of
the Serpent, to eternal Damnation before they were born: You
call the prerogative Power of GodUnrighteoufnefs, you fay every
Man may be fav'd if he will. Thefe, and feveral other wicked
Reproaches, and Railing, and blafphemous Speeches, have you
uttered out of your Mouth againft me, and againft God : For
God hath chofen me to declare his Mind, and not you -, and
in as much as you have revil'd, reproach'd, and blafphem'd
againft me, and the true Dodtrine declared by me, you have
revil'd, reproach'd and blafphem'd againft God. You have
done by me even as Rabjhekah did to Hezekiah King of Judahj
as in I fat ah ^%, 4. He fen t" to reproach the living God, fo
Hezekiah fpread his blafphemous Letter before the Lord, and
prayed unto him to hear all theWords oi Senacherib,^\\'\Q\\ he fent
to reproach the living God; asinthe 17th Vcrfe, fo 23d Verfe,
Whom haji thou reproached and blafphemed^ and againjl whom
haji thou exalted thy Voice ? even agaivji the holy One of Ifrael,
24.th Verfe, By thy Servant haft thou reproached the Lord. 29th
Verfe, Iknow thy Rage againfi me. So likewife hath your imagi-
nary God without a Body, fent you JVilliam King, out of New
England into Old England, to reproach the living God, the
Lord Jefus Chrifi. And I have fpread your blafphemous
Words before the Lord, and do believe he will hear all the
Words wherewith you have reproached the living God •, for
whom have you reproached and blafphemed, and againft whom
have you exalted your Voice? even againft the very true God
Cbrifi Jefus, -who is in the Form of a Man: This is that God
whom I ferve, and by whofe Power I do a6t •, by him the
Worlds
[^49]
Worlds were made, and without him was nothing made that
was made. And this is the Lord you have reproached and
blafphemed, for I know your Rage is againft him ; if he were
in my Place, you would fay to him as you do to me : And
feeing God hath chofen me his laft true Prophet and Witnefs
of the Spirit, and hath fet me in his Place here on Earth, to
give Judgement upon all proud blafphemous defpifing Spirits,
who blafpheme againll the living God, as you have done in a
high Nature ; therefore, in Obedience to my Commiffion
from God, for the aforefaid raging and railing againft
me, and Reproaches and Blafphemies againft God, I do
pronounce William King curfed and damn*d. Soul and
Body, from the Prefence of God, Eled: Men and Angels, to
Eternity. Deliver yourfelf from this Curfe if you can : That
God which fent you hither cannot 5 nor the true God will noc
deliver you from that Judgement and Sentence I have pafled
upon you, and you ihall know to your endlefs Pain and Shanje,
that God hath chofen mortal Man, like yourfelf, whom you
have reviled ; and hath given him Power to curfe you to Eter-
nity, and none fliall deliver you from it : For your Soul ftiall die
two Deaths, the firft Death is Natural, the fecond Death is E-
ternal ; and when God fhall raife you again in the Refurreftion^
which will not be a Quarter of an Hour to the Dead, fo that
you fliall pafs through the firft Death into the fecond Death,
where the Worm of Confcience fliall never die, nor the Fire
of Hell fliall never go out, in utter Darknefs, where is
weeping and gnafliing of Teeth for evermore. And you
fliall remember you were told fo by the laft true Prophet, and
Witnefs of the Spirit.
Written by me,
October 3, 1672,
LODOWICKE MUGGLETON.
Kk
/i Copy
[ ^5o ]
Jl Copr of a LETTER written by
the Projihet Lodowicke Muggleton, to
Mr. Thomas Tompkinfon, bearing Date
from London, Oilober i6, 1672.
Lo'ving and kind Friend in the true "Faith Thomas Tompkinfon,
THIS is to certify you, that I received your kind Token
of Love, the Cheefe ; and we give you many Thanks for
ir. Alfo I have now fent you the Anfwer of the Affertions,
and the true Copy of thefe nine Affertions that William Med-
gate wrote to me, with his own Hand : Alfo I have fent you
the Letter that I fent to Walter Bohenan^ the Scat/man, in An-
fwer to his rebefhous Letters. I have placed Megdate's
nine Affertions in the Beginning, and Walter Bohenan^s
Letter at the latter End," defiring you, that if Walter fhould
happen to come to fee you, that you would noi: let him fee
the Anfwer to the Affertions, for the Rebels are mad, be-
caufe they cannot fee them. I could not fend them to you
fooner, becaufe feveral Believers have defired them before
I could write them. So having no more at prefent, being
in Hade, I fliall take Leave, only my Love, and my Wife*s
Love, remembred unto yourfelf, and to your Wife, and all
Friends e]fe in the Faith there with you.
/ reft your Friend in the true Faith,
7he Pojlern, London^
OSlober xtth, 1672.
Lodowicke Muggleton,
The Copy
[ 251 ]
Tie Copy of a LETTER fent by the
.Prophet Lodowicke Muggleton, to Mr.
George Gamble, in Ireland, February 14,
1673.
Loving Friend in the true Faith George Gamble,
I Saw your Letter bearing Date the 30th of January, ^^73-*
wherein I perceive the Seed of Faith is much rifen in you,
fince the Time I faw you; in that you do believe in a perfonal
God, and in his MefTcngers whom he hath fent, to declare
the true God in this lad Age, what he is in his Form and
Nature : And that you do believe this God will raife the
Dead at the lafl Day, the true Believer to everJafting Glory,
and the Unbeliever to endlefs Mifery. For without this Faith,
it is impoffible for any Man or Woman upon Earth to have-
true Peace in the Soul, as to Life Eternal -, becaufe this is that
Peace which the World cannot give, becaufe it rifeth from the
Seed of Faith in Man, which is the Seed of God in Man ;
but the Peace of this World, it arifeth from the Seed of Rea-
fon in Man, which is the Seed of the Serpent, the iofl: Angel
in Man. Therefore the Peace which this World gives is full
of Doubtings, and accompanied with Fears that a worfe Thing
will follow alter Death •, but the Att of Faith hath no Doubt
in it, but doth fay to this Mountain of Fears,, that prefents
itfelf to the Mind, Be removed^ and cajt into the Bottom of the
Sea. This Seed of Faith in Man, that is lefs than a Grain of
Muftard Seed, doth this and more: Out of this doth the Day-
Stararife, that enlighteneth every Man that believeth, fo that
he cannot walk, in Darknefsas the Seed of Reafon doth ; but
feeth the ftrait and narrow Way, that leadeth to Life Eter-
nal : But the Seed of Reafon walking in Darknefs, his Way
is large and broad, that leadeth to Deftrudion. I'his Seed of
Faith in Man, is that fingle Eye in Man, Therefore^ if a Man^s
K k 2 Eye
[ ^*1
Eyehefmgle, his whole Body is full of Light. Neither doth
this fingle.Eye of Faith offend a Man, but moft Men in the
World, having the Eye of Faith and the Eye of Reafon in
them, (that is, the Seed of Reafon and the Seed of Faith
difputing in Man's Soul, ) which doth offend Man's Mind,
which Chrifi calls the Right and Left Eyes, or two Eyes.
And becaufe the Seed of Reafon is the elder Brother, (being
the Serpent's Seed) it is cail'd the Right Eye •, therefore, Chriji
faith, Matth. 5, 29. And if thy right eye offend thee, pluck it
out, and cajt it from thee ; for it is profitable for thee, that one of
ihy members fhould peri/h, and not that thy whole body fhould
he cafi into Hell. The Meaning is, that if the Right Eye of Reafon
in Man do offend him, by Reafonings and Difputin^s in a
Man's Soul, againfl God and his prerogative Power, offend a
a Man, as I have had great Experience of, when I was a Pu-
ritan ; fo that my Right Eye of Reafon did offend me fo much,
that 1 was forc'd to pull it out and caft it from me; and fub-
mit to the prerogative Power of God, to do what he would
with me •, elfe I faw that both my Eye of Reafon and my
Eye of Faith, alfo Body and Soul, muft have perilh'd in the
Refurredion, in Hell-Fire, to Eternity. For Chrifi did not
mean that a Man fhould pull out his bodily Eye, that doth
offend him with a cold Rheum and other Diftempers, and cafl
from him ; neither would the pulling out of both his bodily
Eyes fave him from being caft into Hell in the Refurreftion,
if fuch a Thing fhould be done by any Man ; neither can a
Man pull out his own Eye that offends him, it muft be another
Man muft do it: But this Right Eye Chrifi fpake of, that
offends a Man*s Mind, he muft pull it out himfeif, and caft it
from him, and he ftiallfee the Way to Heaven better with one
Eye, than he did before with two Eyes. So that it is better
for a Man to go to Heaven, with one fingle Eye of Faith in the
true God, than to go to Hell, with two Eyes of Reafon and
Unbelief, and Faith with doubting. Therefore the Right Eye
of Reafon in the Things of Heaven, muft be pulled out in
Man, and caft from him ; as Chrifi faid to thofe Jews, Wh^^
reafon you in yourfehes, faying. We have Abraham for our
fathers for God is able, of thefe flony-heartsd Gentiles^ to raife
children
[ 253 ]
children unto Abraham. Becaufe they fhould believe the Truth
declared by his Apoftles, they fhouJd pull out the Right Eye
of Reafon, and fliould fee by the fingle Eye of Faith ; in that
they fliould believe the Apoftles Dodrine, the ftrait and nar-
row Way to Heaven, better with one Eye than they could
v>^ith two Eyes. Therefore the Right Eye of Reafon in the
Things of God, that doth offend a Man's Mind, ought to be
pulPd our, and call from him -, elfe he will be in Danger oi
being call into Hell-Fire, in the Refurredion, which will not
appear to the dead Soul a Quarter of an Hour, from it's Death
to it's Rifing again.
I only give you a Hint of this, becaufe I fee you have Faith
in the Rcfurredion, that you might be more ftrongly confirm-
ed in it, and eftablifh'd in the Spiritual Meaning of the Scrip-
tures, which were fpoken by holy Men of God, the Prophets
and Apoftles, and by Chrift himfelf ; and interpreted in this
lafl: Age, by us, the Witnefles of the Spirit.
This is all at prefent, only my Love, with my Wife's Love,
remember'd to yourfelf, and your good Wife, beino- of
the Seed of Faith as you fay, which I am very apt to believe,
and not without fome Ground, tho* I never faw her : My
Love to Do6lor Mofs, and Colonel Phayer^ George RodgerSy
and the reft in the true Faith of God's Eled, in that one per-
fonal God, Chrift Jefus, that was manifefl in the Fielh,
that is, God become Flefti, and dwelt amongfl; Men here on
Earth.
So I reft your Friend in the eternal Truih^
Ihe Pcjiern, London,
Feb. 14, 1673.
LODOWICKE MuGCLETON;
Friend
[ 254 ]
Friend George Gamble, I received the four Pounds of Mr.
Delafjiaw, and have fent you 29 of thofe Books in Anfwer
to fp'^illiam Penn, they come to 3 £. 12s. 6d. And I have
fenc yoLi-five of John Saddingtori's Books, which comes to
5 J. And as for the Box and Line, and Carriage to Briftol,
Mr. Delamain will give you an Account, for I have left
that to him ; likewife, I am forry that the Divine Looking-Glafs
and Mortality of the Soul was taken away, for I could have
help'd you to Tome of the other fingle, but cannot help you
to one of them fingle ; and efpecially the Divine Looking Glafs,
becaufe that is of great Confequence, and will be never printed
more while I live: But for the Mortality of the Souly
this Anfwer to JVilUam Penn doth treat upon that Point, fuf-
ficient to fatisfy any Man that hath Faith, that his Soul doth
die. Only that Book is defir'd the more, becauie it was of
John Reeve^s Writing; but feeing it cannot be had, People
muft be content with what they have. Therefore I would
wilh you and all others to make much of them you have -, for
when thofe few 1 have be gone, you will not get one of the
whole Volumes for Love nor Money. I have had Experience of
that already, by that Book which I fold for Sixpence -, 1 could
have had five Shillings of feveral, and fome Friends had it, and
could have fpared it, yet would not part with it. I have gotten
now a Book-Binder, that doth bind the whole Volume together,
fo that all the Divine Looking Glajfes are bound to the Set, fo
that if any will have that, they mull have all or none.
So refieth your Friendy
The Pojiern, London^
Feb. 14, 1673,
LODOWICKE MUGGLETON.
A Copy
[ ^55 ]
^ Copy of a LETTER wro^e hy
the Prophet Lodowicke Muggleton, to
Mrs. Eleanor Sudbury, in Nottingham,
hearing Date from London Auguft 6,
1683.
Bear Friend in the true Faith Ellen Sudbury,
THIS is to certify you, that I received your Letter, by
the Hand of Mr. Dclamain, and I am forry to hear of
your Trouble you are like to fall into ; but I confidering this
Kind of Perfecution at this Time, for Confcience Sake, it is
not only upon you, but generally upon all diflenting Perfons
every where. . The Decree is gone forth among all Diflent-
ers, in all Parts of England, and the Golden Image of Com-
mon Prayer, (call'd Divine Service, and the Sacrament of the
Lord*s Supper,) is fet up in every Town and City in England:
And whoever doth hear the Sound of the Cornet, (which is
theCitationor Summons,) and doth hear the Sound of the Dul-
cimer, (which is the Informer) and doth not come to
Church, and hear Divine Service, and receive the Sacrament,
muft be call into Prifon •, which is a far more eafy Punifh-
ment, than to be caft into the Lion's Den, or to fuffer any
other corporal Punifhment upon the Body, as I have done. I
look upon this to be as eafy a Puniihment, as ever any Power
of a Nation did inflidl: upon a People, where Liberty of Con-
fcience is not granted : And truly, Friend, what Advice to give
you in this Cafe I know not, for I cannot advife myfelf, how
to deliver myfelf out of any of thefe Troubles ; no other than
to fubmit, and let the Flood of this Perfecution run over us :
And if we be fwallowcd up of it, it will be well with us, be-
caufe it is for our Faith and a good Confcience ; which is of
more Value than the whole World. Only this Advice I
would give you, in this Particular ; not to give or enter into
Bond
[ 156 ]
Bond for your good Behaviour, for it is of dangerous Con-
cernment, though the Things propofed unto you leem ever fo
fair, innocent and juft, which you may juftly keep •, but if one
Informer afterwards do put you in for the Jeatt Mifdemea-
nor in the World, the Juftices of the County muftbe Judges
then, whether you have forfeited your Bond, and not
behaved yourfeif according to rhe Tenor of your Bond, let your
Innocence be never fo great, you muft pay what Fine the
Juftices 'will lay upon you, or lie in Prifon for it. There-
fore, my Advice is, to deliver up your Body into Prifon at
the firft, rather than be bound for your good Behaviour-, for
who knoweth what the Jullice will call good Behaviour? Keep
the Peace of your Mind whatever you do, fuffer merely for
your Confcience Sake •, be not guilty of the Breach or any
Law of the Land, nor of the Law of God in Point of Wor-
fhip •, and Time may produce Deliverance, either by
Death or otherwife. Faith towards God, and in the true God,
and Patience in Tribulation, will make Perfecution for Con-
fcience Sake very eafy, and bear your Spirit up in all your
Troubles : And for your further Encouragement, I fhall give
you the fame Advice as the Apoftle Paul did to the Believ-
ers of his Do6lrine of Chrijl, in his Time ; he advif-th them
to put on the whole Armour of God, for God hath Armour
to put upon his Saints here upon Earth, as earthly Kings have
Armour to put upon their Captains, and mighty Men of War,
only God's Armour is Spiritual, and the World's Armour
is Temporal, fuitable to this Earthly Kingdom: And God's
Armour is Spiritual, fuitable to that heavenly Kingdom above
the Stars, where his Refidence is. Now this Armour of God,
I do know that you and many more hath put on in Part,
above thefe twenty Years, and now of late more fully. The
Armour of God put upon you, is, Firfi, there was put upon
your Head, after you believed in the true God, and our Re-
port, there was put upon your Head the Helmet of Salva-
tion, in that the Memory is placed in the Head ; fo that you
Ihall never forget it to Eternity. In the Second Place, there
was a Bread-Plate of Righteoufncfs of Faith put upon your
Breaft, when your Heart fet to your Seal, that Jefus Chnft is
God
C ^57 ]
God and Man, in one fingle Ptrfon. Thirdlyy You being
true-hearted to that Principle of Truth you received, at
the firft Sound of this Declaration, there was a Girdle of
Truth girded about your Waill, to ftrengthen you in your
principle you once received. Fourthly^ In that your fteadfafl:
believing the Do6lrine of this Commiffion of the Spirit, your
Feet are fhod with the Do6lrine of heavenly Peace. Fifthly^
when you firft heard of this heavenly Doflrine, about twenty
Years fince, you received then the Shield of Faith; which
made you able to oppofe ftrongly thofe Bemonifts and Qua-
kers, which would, and did, fhoot iheir fiery Darts of Slander
and Reproaches upon me and mine-, thinking to have made
you revolt and decline from me, and from the Truth you once
received. Six thy ^ That when you received the Truth firft,
there was put the two-edged Sword of the Spirit into your
Mouth, that made you able to contend for the Faith, and to con-
vince fevcral, and to[convtrt fome, and to give Judgement
upon others, to Eternity. So that the two-edged Sword of the
Spirit hath been put into your Mouth, and it hath proceeded
out of your Mouth, fome to their eternal BleflTednefs, and fome
to their endlefs Mifery. This Armour of God is ftill upon
you, and upon all the Believers of this Commifilon of the Spi-
rit: And this Armour muft preferve you ftili, and flrengtheti
you to bear, and to fufter what Trial focver befals you in
this Life, until the Day of your Death. Then fliall you
and I, and all Saints, put off this Armour of God, and lay it
down in the Duft for a Moment, and in the Refurredbion our
God will make us of the Hoft of Heaven, which fhall follow
our God, our King, and our Redeemer, upon white Horfes,
cloathed in white Linnen, white and pure ; this is God's
Armour we fhall be cloathed with in Heaven, in the King-
dom of Glory. This is better Armour we fliall be cloathed
with in the Kingdom of Glory, than that Armour of God was,
which we had upon us in the Kingdom of Grace •, which
being expofed to all Manner of Sufferings, even to Death itfelf.
But blcffed be the God of Truth, that cloathed us with this
Armour firft, elfe we ftiould never have been cloathed with
that glorious Armour of Heaven, which we fhall never put
LI ofF
[ ^58 ]
off again to Eternity. This is all the Advice I can give you
in this Matter: I have been more large than I thought, be-
ing not very wc-U in Health thefe three Weeks, nor am not
yet •, I grow old and crazy, and Writing is now Ibmewhat
burthenlom to old Age, which formerly was very eafy unto
me, as thefe many Writings of mine in the World, and
what is not yet feen, will witnefs when I am gone, after my
Death : Yet I was willing to add fome Comfort unto you,
to ftrengthen your Spirits in thcrfe Days of Trouble; that you
may bear your Crofs the more eafy, and take Leave ; only
my Love and my Wife's, remember'd unto yourfelf, and to
your two Daughters, and to our dear Friend Mary Parker.
I remain your Friend in the eternal true God, the Man Chrid
J ejus in Glory,
London, Augufl 6 y 1683.
LODOWICKE MuGGLETON.
A Copy of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Elizabeth Wheately, of Andover, bearing
Date from London, dated September 24,
1684,
Dear Friend in the true Faith Elizabeth Wheately,
»~r"' HIS is to ceritify you, that I have read your Letter
JL you fent to our Friend Mr. Delamain^ dated the 3d.
ai Sep ember ^ 1684 j wherein we have received the kind
Token
[ ^59 3
Token ofyourLofe alfo ; I am glad to hear of your good
Health, and more efpecially of the ftrong Faith you have
in the Perfonal True God, the Man Cbriji Jefus in Glory :
I know your Faith in him is built upon a Rock, a fure Rock ;
which all the fiery Darts of Reafon, ( the Devil in Man )
(hall not prevail againft you ; you being fully a{rur*d in your-
felf, that there is no Devil to affright you, but Men and
Women Devils. And as your Faith is built upon a glori-
ous fpiritual Perfonal Gcd, in the Form of a Man, whofe
Nature is all Faith, which Faith is all Power; and you being
of the Seed of Faith, it is the great Support of the Peace of
your Mind here in this World, and dorh give you the
Affurance in yourfelf, of that eternal Life and Glory in the
World to come. So iikewife, your Faith in the true God
doth give you the Knowledge of the right Devil, his Form
and Nature; which Knowledge doth keep you from all Fears
of the Devil when you fee him, knowing in yourfelf, that
there is no Devil to be damn'd but Men and Women : For
as Men and Women are the Seed of Jdam^ which is the Seed
of God, are appointed to be faved, becaufe the Seed of Faith
is rifen into an Ad of Faith, to believe God's Mcflengers; and
focome to have Affurance of eternal Life abiding in them-
felves, yet they are but Men and Women that are to be fav'd :
And the Caufe why Men and Women are faved, is, becaufe
they are of the Seed of Jdam, which is the Seed oLGod, and
for no other Caufe. So Iikewife, there is no other Mevil to be
damn'd to Eternity, but Men and Women. Why? Becaufe Men
and Women are the Seed of the Serpent, and the Serpent's
Nature, being Reafon fallen: And no Creature t\k hath the
Seed of Realon in it, but Men and Women ; therefore it is,
that when the Seed of Reafon doth arife in Man and Woman,
into an Ad of Rebellion ; and fo the Breach of the Moral
Law, which God hath written in the Hearts of Men and
Women •, then doth the Fear of eternal Damnation arife in
the Heart of the Seed of the Serpent, which are no other but
Men and Women ; fo that as /Idam and his Seed are all ap-
pointed of God to be faved, both of Men and Women ; fo
L J 2 Iikewife,
[ 26o ]
iikewife, the Serpent and his Seed are appointed of God to
be damn'd to Eternity, which are Men and Women: For
there is but two Seeds, that is, the Seed of Faith, and the
Seed of Reafon ; and herein heth your eternal Happinefs, and
all others, in that you have believed a true Prophet's Report;
whereby you come to know yourfelf to be of the Seed of
Faith, of the Seed o'i Adaniy of the Seed of God. This is
that Peace of Mind, and Comfort of Pleart, whirh the World
eannot give ; neither can any religious Man in the World
whatfoever, attain to this Peace of Mind and Comfort of
Heart in thefe Days; but thofe few that do believe in this
Commiffion of the Spirit. I have added thefe few Lints, for
the Increafe and ftrengthning of your Faith, that your Joy
may be full, and fo take my Leave at prefenf, only my Love,
with my Wife's Love and Refpeds, prefented unto you.
/ remain your Friend in the eternal Truth,
]LondoKf Siptetnler 24, 1684.
LODOWICKE MuGGLETONF.
I perceive you have carnefl Defire to Mr. Belamain^ to
procure you thefe two Books of Claxton's Writing ; namely,
9he Dialogue betwixt Faith and Reafon^ and that Book, called.
Look aiout you, for that Devil you fear^ is within you. Friend,
it is a great Wonder that we could help you to both, or to
cither of themj but as it happened, Mx.^ Delamain looking
over all his Books, he found one Dialogu-e that was perfeft,
and no more, and I myfelf had the other Devil Book that
was perfe<5t, and no more. The Price of the one Dialogue is
'IS. and 6d. and the other i 5, and 6d. our Friend Delamain
will take Car€ to fend them.
' A Letter
[ a6i ]
A Letter prefented unto Alderman Fouke,
Lord Mayor of London, frofji the two
tVit7uffes and Prijoners of jfefus Chrifl^
in Newgate^ as a7i eternal Witnefs unto
him j with a Declaration unto the i?^-
c order Steel, and the Lord Chief yuf-
t'tce Rowles, with the whole Bench and
yury\ and in general^ unto all Civil
Magiflrates and furies in the World \
John Reeve, and Lodovvicke Muggleton,
the two lafl f pi ritual l^^icneffes^ a7id true
ProphetSy and only Minifters of the ever^
lafling Gofpelj by Commiffion from the
Holy Fpirit of the true God^ the Lord
yefus Chrifly God and Man^ in one Per-'
fony blejjed to all Eternity.
BY Vertiie of onrCommiflion, received by Voice of Words,
from the glorious Mouth of the only true God upon
the Throi;? of Glory, the Lord Jefus Chrift, we fhall malce
manVfeft unto Men, what the Foundation is of the Power of
the Civil Magilliate, and that he ought not to meddle with
jfpiritual Things, which God hath referved himfelf, not allow-
ing any Man to touch them upon Pain of eternal Death, but
thofe only by him anointed for that purpofe : Firft, we de-
clare that the Scriptures were given by Infpiration of the Holy
Spirit i therefore, except the Magiftrates were infpired with the
,, jkfne Spirit as ihofc that fpeak the Scriptures, they ought not
[ ^6^ ]
to judge any man by them, but ought rather to yield Obedi-
ence thcmlelves unto holy Writ, or they mufi: perifh to Eter-
nity. Again, we declare from the Holy Spirit, that fince God
became Flefli, no Civil Magiftrate hath any Authority from
above to be the Judge of any Man's Faith, becaufe it is a
.fpiritual invifible Gift from God, that gives a Man AfTurance
of everlafting Life; but the Magiftrates Authority is to judge
the Civil Laws of the Land, which is grounded only upon
Reafon; but the Things of Eternity are from God, who is
from Eternity to Eternity, therefore Faith is the Evidence of
Things hoped for, and Reafon is Judge of Things that are
vifible : As for you that are fkilful in the Law ot Reafon, as
as foon as you hear an A6tion to be a Breach of the Law,
you underftand prefently what Punifhment belongs to the Faifl •,
therefore the Apoftle faith, The magijlrate is the niinifter of
God for good to them that do well^ and a terror to the evil
doer. Again, we declare from the Lord, that no Magiftrate,
by his Power from the Law of Reafon, ought to ufurp the
Law of Faith into his Authority, becaufe the Law of Reafon
is utterly ignorant of the Law of Faith, the one being Carnal,
and the other being Spiritual ; therefore, what Magiftrate foever
takes upon him to be the Judge of us, who are the Mef-
fengers of Faith in the true God, they are Enemies to the
Lord Jefus Chrift, and fhall furely perifh to Eternity. Again,
from the Lord Jefus we forewarn you that are Magiftrates,
before it is too late, that you tread not in the Lord Mayor's
Steps, prefumptuoufly to take upon you to judge this Com-
miflion of the two-edged Sword of God put into our
Mouths, which, if you are left fo to do, it will cut ydii in
funder from the Prefence of our God to all Eternity ; for oar
God is a confuming Fire, who did pronounce us curfed to
Eternity, had we not obeyed his Voice ; therefore we perfeftly
know whoever is left, great or fmall, to fpeak evil of this
CommifTion, which God hath put unto us, by calling it Blaf-
phemy, Delufion, a Devil, or Lie; in fo doing, they have
finned againft the Holy Ghoft, and muft perifh. Soul and Body,
. from the Prefence of our God, eJcft Men and Angels, to all
Eternity j
[ ^63 ]
Eternity ; for God hath chofen us two only, and hath put the
two-edged Sword of the Spirit into our Mouths, as beforefaid,
that whom we are made to pronounce blefled, are blefled to
Eternity, and whom we are made to pronounce curfed, are
curfed to Eternity •, and this Power no Mortal can take out
of our Hands, neither will our God any more givefucli Power
unto Men whiUl the World endures. Therefore, you that are
Judges of this Earth, be wife and learn'd, and meddle with
thofe Things which you know in this World only, and call not
your God to account at your Bar •, for whoever arraigneth a Pro-
phet at his Judgement-Scat,it isal! oneasarraigninghisGod,for
a Prophet cometh in the Name ?jid Power of his God ; there]
fore, he that dcfpifeth the Prophet, dcfpifethhim that fent him.
Again, we declare from the Lord Jefus, if any Magiftrate pre-
tends to be a Preacher of the Goipel, he having no Commif-
fion from our God fo to do •, if he preach any more after we
forbid him, then we have full Power to pronounce the Sentence
of eternal Death upon him, and it is fo unrevocable. Again,
we declare from the Lord Jefus, that the Caufe why fo many
Magiflrates and Minifters muft fuffer the Vengeance of eternal
Death, is, becaufe with one Confent they fight againft the true
MefTengcjs of God, with the temporal Law invefted upon
them by Men. Again, Woe would have been unto us, if we
had come in our own Name ; but we know that God fent us,
as fure as he fent Mofes^ the Prophets, and the Apoftles; and
that great Authority, as to be Judges of Blafphemy againft
the Holy Ghoft, we only are invcfled withall: Wherefore,
you Magiflrates that are not yet under this Sentence of eternal
Death from the Lord Jefus, our Counfel is, if you defire Blef-
fednefs in the Life to come, that you would not meddle to be
the Judges of fpiritual Things, knowing you have no Com-
mifllon from the Lord. Remem.bcr the Counfel of Caiaphas
the High Prieft, if it be pofTible, and prevent the Lord Mayor's
ct«rnal Curfe.
SIR
[ =H]
STRy
■'HE 15th of Septemhei\ 1653, Y^"-' ""^^V i^ei'netnber, by
Vertue of your Warrant, we were brought before you,
not being guilty of the Breach of any Civil Law, the Man
Jefus our only God, eltd: Men and Angels, will bear us
Witntfs too : But we being accufed of Words only in relation
to a CommifTion received from our God by Voice from Heaven,
it was your Pieafure to commit us unto Newgate j as the only
Offenders in this World, notwithftanding 1 gave you a full
Account of the Lord Jefus Ipeaking unto me by Voice of
Words, three Mornings together, commanding me to deliver
this his wonderful and ilrange Meffage unto Magidrates, Mi-
nifters, and People, concerning his blefling or cuifing them
to Eternity, according to their Obedience, or Difobedience, un-
to this dreadful Meffage of the Lord. And, Sir, you may
remember that I told you, that I defired the Lord jefus, that
I might not be his Meffcnger of luch fliarp Tidings unto Men ;
and but for this my Defire, the Lord Jefus, by Voice of Words,
did fay, that my Body fhould be my Hell, and my Spirit
fhould be the Devil that fhould torment to Eternity, if I did
not obey his Command, in declaring his Pieafure unto Men.
And who was I, poor mortal Clay, that I fhould withfland
the great and glorious Potter of Heaven and Eapth, the Lofd
Jefus Chrifl:, my God alone, bleffed to all Eternity.
Again, Sir, You may remember, you did afk us divers
Queftions concerning our God, and our Anfwer unto fome of
your Queftions were judged as Blafphemy ; but we told you
that you had no Commiflion from our God to be the Judge
of fpiritual Things, that are eternal in the World to come ;
but you, by Commiflion from Men, are the Judge of tempo-
ral Things only in this perifhing World i and we only are
the Judges of fpiritual Things, that are eternal in the World
to come, by a Commiffion from the Throne of Glory, from
the glorious Mouth of our Lord Jefus Chrift.
Sir,
Sir, if there were ahy Spark of heavenly Light (hining in .
your Ur.derftanding from the Holy Spirit of Chrift Jefus,
then you rhould know in due Time, that what I have been
made to write in this Paper, is as true as God is Truth ; but
now it is too late, your Time is paft, becaufe my God hath
no Delight in your Ferfon, therefore he hath left you, as he
did King Saul^ to commit that unpardonable Sin againli" the
Holy Ghoft, or Spirit that fent us: Firfi^ By your denying
the Lord Jefus to be the only God : Secondly ^ You may
rememl?er, like a curfed Blafphemer againft the Lord Jefus
Chrift, God and Man, in one Perfon bleffed to Eternity, you
denyed that ever the eternal God became Flefh, Man, or
Creature, or that God is in the Perfon of a Man at this Time
in Heaven or Glory.
Again, Sir, you miy remember when you were queftioned
by us, what your God was •, your Anfwer was, that he is an
infinite Spirit ; but you could not defcribe him to be in any
eflential Form or Perfon. Truly I do not marvel at your Ig-
norance, becaufe you are the Seed of the Serpent reprobate
Angel, that was caft out of Heaven, referved in Chains of
Darknefs or Unbelief, that you may worfhip a God of Words
only, inftead of the true perfonal God, until the Judgment
of the gfeat Day: My God, the Man Jefus in Glory, hath
given you your Portion already, the Penny of this World,
your Soul's chief Delight: Make your Life, that is but a Mo-
ment, .as pleafant as poflibile you can, feeing it is all the Heaven
you are like to enjoy, as fure as there is a God.
Again, Sir, this 1 know, by Revelation from the Holy Spi-
rit, that in the World lo come, you fhall never fee the glori-.
ous Face of our God, the Man Jefus : Becaufe, before many
Witneflcs you faid that God hath no Face at all. Sir, once
more unto your own Perfon, becaufe you have blafphemed
againft the glorious Perfon of our only wife God, the Man
Jefus, and againft the facred Scriptures, that renders all Glory
from ekft Men and Angels to him alone, both in Heaven and
in Earth, and againft the Holy Spirit that fent us ; and for
your unjuft committing of us into your Prifon of Hell, to
fatisfy the Mahce of curfed Accufers, of your Spirit, that you.
might prevent (if it were poflible) the very Purpofe of God :
M m Wherefore
[ .66 ]
Wherefore in obedience unto our CommifTion received from
ihe Holy Spirit, from the Prefence of our only wife God, and
everlafting Father, the Man Jefus, eled Men and Angels, we
pronounce youcurs'd and damn*d, Soul and Body, to Eternity:
This is a Sea! unto you from the Lord Jetus, and a Warn-
ing unto all perfecuting Spirits ; until the great and notable
Day of the eternal Vengeance of my God ; then fhall your own
Body be your Prifon of Hell, and your angelical proud and
envious Spirit fhall be the Devil that (hall burn within your
Body, more intolerable than any natural Fire in this World,
and your Body fliall burn more fiery than any natural Brim-
ftone-, your Spirit and Body being barr*d clofe Prifoners
together in utter Darknefs, never feeing the Face of God,
Men, or Angels, nor your own Face or Perfon, for everlafting,
as aforefaid.
A Copy of a LETTER fe^it by the
Prophet Lodowicke Muggleton, to one
Robert Beake, of Coventry, in Anfwer to
one that he wrote t9 Captain Wildy,
July 1I3 1664.
Mr. Robert Beake,
ISaw a Letter of yours, bearing Date July 8th, 1664,
which you fent to Captain Wildy ; and in your Letter to
him, I underftand the Captain, out of Love and Affe6lion,did
lend you fome Books and Paper Writings to perufe, he hoping
that your Underftanding would have been enlightened, to have
feen the Truth of thofe Things, which are written in thofe
Books and Papers •, or at leaft, that you would have been fo
moderate as not to fpeak evil of Things you do not know :
Which I perceive he gave you a Hint of it,- but it hath pro-
ved altogether to the contrary. For God hath hid the Myf-
terits
[ ^^7 1
teries of the Kingdom of Heaven from the wife and prudent
Men of the World ; for though they have Eyes, yet they fee
not •, and Ears, yet they hear not -, and Hearts, but under-
fland not : And you being one of thefe wife and prudent
Men the Scripture fpeaketh of, the Myfteries of Eternal Life
are hid from your Eyes, becaufe you are of the Seed of the
Serpent ; for this I would have you to know ( though it be
now too late) for your Good, that whoever doth fpeak
Evil of thefe Books and Papers which the Captain did lend
you, are the Seed of the Serpent, and hath finned againft
the Holy Ghoft ♦, a Sin that will never be forgiven in this
World, nor in the World to come; and that you fhail find
to your eternal Pain and Shame. Think of yourfelf what you
will, for you have Ihewed yourfelf the Seed of the Serpent, a
Son of the Devil, in fpeaking Evil of the Revelation of the
Spirit •, which hath been declared by us the Witnefles of the
Spirit ', which hath been in thofe Books and Papers, which
fuch Devils as you are, are not worthy to look into ; but you,
from your pharifaical Righteoufnefs, and Wifdom of Reafon,
from the Letter of the Scriptures, have proudly took upon
you to judge Prophets that have a CommifTion from God,
and to condemn their Righteouf efs by the Letter of the
Scripture ; and becaufe you Ihall fee that you deferve to be
damn'd, I (hall relate moftof your wicked Speeches againft
thofe Books and Papers in your Letter.
Firji, You fay, you found Expreflions therein fo uncouth,
that made your Soul to fiirink again.
Anfwer. As to that I fay, Truth will make the Spirit of
Reafon to flirink, which is the Devil ; for had you had true
Light in your Underllanding, inftead of fhrinking, you would
have rejoiced and have been glad, becaufe the Doftrine of Sal-
vation was come to your Houfe. For every true Prophet
hath Salvation attending on him, and bleffed are they that
receive him upon that Account, and curfcd will they be that,
defpife him on that Account.
Secondly^ You fay,^ that the Authentiques thereof, you
thought was to be try'd by fome known Standard Rule and
Balance, and the Word of Truth being mofl fovereign, you
applied the Matter and Phrafe of the Papers. As to this,
M m 2 I
[a68]
I fuppofe your Meaning is, that the Scripture is the Word of
Truth, and the Standard Rule, by which would try the
Phrafe of thofe Papers -, lb that you would lay thofe Papers
in one Scale, and the Scriptures in the other, and you found,
as I perceive, the Papers too light in the Ballance with the
Scripture. This, I fuppofe, is your Meaning.
Anjwer. I do acknowledge that the Scriptures are the
Word of God, and a {landing Rule ; and that which will
ballance Truth and Error. But then I mud tell you, that
fome Body muft put Truth and Error into the Balance,
who hath the fame Spirit of fnfpiration, as thofe had that
wrote the Scriptures, ( that is, ) their Doftrine muft be as
authentick as their's was, elfe they cannot give true Judg-
ment between Truth and Error, which none can do but
thofe that have a Commiffion from the Eternal God, as thofe
had that fpake the Scriptures. Therefore, for you to weigh
the Phrafe in thofe Papers, in the Balance of the Scriptures,
or to judge of any Thing contained in them, by the Letter of
the Scriptures, you do but procure your own Damnation by
it. For God never chofe you, that you fhould know Truth
from Error, nor to give any Interpretation, for God hath
chofen John Reeve and myfelf, and hath given the Scriptures
into our Hands, and hath given us more Knowledge to in-
terpret them, than all the Men in the World at this Day.
And yet you that have 'no CommiiTion nor Revelation,
will undertake by your Reafon and Education, to judge whe-
ther Things be agreeable to the Scripture or no •, when as
you do not know any one Principle of Religion, no more
than the ignoranteft Man that is doth know the Points of
Law or State Affairs.
'Thirdly^ You fay you found fo much Inequality in them,
that if you did admit the one, you muft of Neceflity reject
the other. You, through Ignorance of the Spiritual Mean-
ing of the Scriptures, do judge fo ; but if you had underftood
the Doftrine contained in thofe Books, you would have
found the Scriptures and them to agree, fo that you would
have admitted of them both. But I fet it is kid from your
Eyes.
Fourlhly^
[ ^69 ]
Fourthly^ You fay you know no Medium in tlie Cafe ;
either the Drift or Defign of thofe Papers is envious, and grofly
abufive of the Spirit and Way of Righteoufnefs, or the Word
of Life and Salvation is fpurioiis and faife.
Anfwer. tlere you have fhewed yourfelf a fubtil Serpent.
"What Drift or Defigii could we have in writing thofe Papers,
when as there was nothing but Perfccution and Sufferings did,
and doth fall upon it, and wafting our Eftates, and loling all
our natural Relations •, for Men that go upon that Account
as Prophets, and have fuch a dreadful MefTage to declare unto
the World as we have, (liall find but few Friends in the
World to receive it, therefore our Drift and Defign as to
the World, or to obtain Riches, would have been to little
Purpofe. — And as for our Errors as you call them, grofly
abufive of the Spirit, and of the Way of Life and Salvation,
here you have belied the Holy Spirit that fent us forth 5 for
the Wifdom that God hath given us, hath preached the
Righteoufnefs of Faith, in that we have declared the true
God and right Devil, with many other heavenly Myfteries
and Secrets which are written in thofe Books, which the
Scripture did hint at but darkly, but now by us the WitnefTes
of the Spirit made clear to the Seed of Faith ; fo that inftead
of grofly abufing the Spirit of Life and Salvation, God hath
chofen us to declare the true Righteoufnefs of Faith and
Light, and Life of Salvation, and alfo the Light of the
Scriptures, which no Man doth truly know but thofe that
have received it from the Commifllon of the Spirit, which
God hath given us to declare •, but fuch Reprobates as you
did fay as much by the Lord himfelf when he was upon Earth,
as you do by me ; but as they had their Reward for their
Blafphemy againft him, fo (hall you.
tifthly^ You call thofe Papers and Books falfe, and no
Way the Foundation of your Faith and Manners, and do
fiiy God hath given you a more fure Word of Prophecy, and
fay that you fliould highly tempt him to liflcn to any Infi-
nament, or pretended Difcovcry of his Will, befides what
therein are contained.
Anfwer. As to this, I would have you to know that thofe
Papers and Books are the Foundation of true Faith, but as foi
Manners,
[ ^7° ]
Manners, that I (hall leave to the Wifdom of Reafon, for
lleafon the Devil liveth upon Manners, for the Seed of the
Serpent hath no Faith but the Faith of Devils, as you have ;
yet fuch fubtil Serpents as you are will prefume to fay that
God hath given you a more fure Word of Prophecy, when
as that Saying was never fpoken to you, being the Seed cf
the Serpent, but it was given to the Apoflles, and to the Be-
lievers of their ,Do6trine, and it is given unto us the Wit-
nefles of the Spirit, and to the Seed of Faith, who are given
to believe the Do£trine and Declaration of the true God, and
fo they underftand the Scriptures, and know them, becaufe
they have believed our Report. Alfo, you fay you fhould
highly tempt God if you fliould liften to any Infinuations or
pretended Difcoveries of his Will befides what is therein con-
tained.
As to that I fay, you have highly tempted God, in that
you did not liften unto us the Prophets and WitnefTes, and
Meftengers of God, who only can interpret the Scriptures,
and dilcover the Will of God which is contained in the
Scriptures, ihough you call us Infinuators, and our Difcove-
ries but pretended, but all Prophets were ferved fo by the
Seed of the Serpent ; therefore it is now new Thing for us, the
Witneffes of the Spirit, to be called fo by that Generation of
wife and prudent IVJen, that think they know moie than the
Prophets and Apoftles do ; nay, they think that they know
more than God himfelf, and yet the moft biindeft in fpiritual
Matters in the true Knowledge of the Scriptures of any, but
in the Matters of the World fo fubtil and cunning that none
can go beyond them, but as dark as Pitch in any true Know-
ledge concerning eternal Life.
Sixthly^ You advife the Captain to poife therefore, in the
Balance of a fmcere Judgment, the Expreflions contained in
"thpfe Books, and if he find not a direct Repugnancy therein
to the unerring Rule of Righteoufnefs.
Anjwer, To this I fay, God gave you no fincere Judgment
in the Scriptures, nor in thofe Books, neither do you know
the unerring Ruk^" of Righteoufnefs, fo that you are very unfit
to poife in the Balance the Scriptures of Truth, and thofe
Books J for if you had known the Scriptures of Truth, you
would
[ 271 ]
would h^ve known thofe Books to be Truth alfo, aifid no
diredt Repugnancy againft one another, but a fweec Agree-
ment •, for the Scriptures of Truth are a fealed Book, and
thofe Books of ours arc the breaking open of the S^al, that
the Seed of Faith may fee the Truth and Treafure written
within tl'c- Scriptures ; but the Serpent-Seed thinks himfelf fo
wife, as if he couki tell or know God from the Devil, Truth
from Error, and Truth to be Error, and Error to be Truth.
This was always the Pradice of the Seed of the Serpent ; ic
was the Piaflice of the Jews to the Prophets of old, and
thofe Serpents to Chrift^ and afterwards to his Apoftles, and
the Seed of the Serpent, fuch as you are, doth practice the
fame Thing now to us the WitnefTes of the Spiiit ; yet I
would have you to know it doth not lye in the Captain's
Power, nor yours neither, to poife in the Balance the Scripture
and thofe Books, neither of you being chofen for fuch a great
"Work i for who (hall judge of Prophets Revelation and
Doftrine ? None wiU'prefume to do it but the Seed of the
Serpent. Experience hath fhewed me the Truth of this, — for
many hundred of your Seed h'ave faid as much to me as you
have faid, whereby they have been put in the Balance of
eternal Damnation, and the Seed of Faith being but few,
have been put in the Balance of eternal Life ; for this Com-
miflion hath weighed you all in the Balance, and you the
Seed of the Serpent have been found too light in the Balance ;
for God hath chofen every true Prophet to w^igh in the
Balance, fo that it doth not belong to you, nor no Man upon
the Earth at this Day, to be the Judge of us the Witnefles
of the Spirit, but God only ; for v/e only know the unerring
Rule of Righteoufnefs, and can poife in the Balance of the
Scripture the Seed of the Woman, and the Seed of the Ser-
pent ; and as you have done by our Books, fo have 1 done
by you, 1 have put you in the Balance among the Reprobate
Seed, and you are found too light, notwithftanding you think
your Wifdom and Knowledge in the Scripture to be true
Light ; but it being the Wifdom of Reafon the Devil, and
not the Light and Wifdom of Faith, which is of God, it
will be found the greateft Foliy and Darknefs of all, becaufc
it
[ ^71 ■]
it led you forth to defpife and fpeak evil of as pure a Truth
\ as ever was fpoken by Prophet or Apoftle.
Seventhly^ You would have it demonftrated to your Un-
derftanding what we fay to be of the Spirit, and in Cafes of
this Nature you muft be dealt withal as a rational Creature,
and not as a Brute.
/infzver. I would a(k you this Queflion, Whether Mofes,
the Prophets, Chrifi and Apoftlcs, did direct their Speech or
Writings to rational Creatures, or to Brutes ? Surely the Pro-
phets MefTages and the Apoftles Epiftles were fpoken to
rationaJ Men and Women, and not to brute Beafts. — And
have you been dealt withal as a Brute, and not as a rational
Man ? Are thofe Books and Papers which you have perufed
fo uncouth, as if they were more fit to be read to Brutes than
to rational Creatures ? Do not thofe Books and Papers fpeak
as good Senfe as any other Writings whatfoever ? And do
not thofe Books and Papers interpret the Scriptures more than
any W^ritings whatfoever ?
If you were not Stone-blind in fpiritual Matters, you would
have feen it, fo have you not been dealt withal as a rational
Man, as well as others have been ; nay, the more clearer the
Seed of the Serpent have Life and Salvation propounded to
them, or fet before them, the more he defpifeth it ; for I
mud tell, you were not worthy to look into thofe Books, for
they cofb you nothing but your Labour to read them, which
if you have not liked them, you might have returned t-hem
back again -, but Truth was always counted by the Serpent
not worth the reading, but the Seed of Faith thought nothing
too dear for Truth, but was willing, as Chriji faid, to for-
fake all for the Truth's Sake •, but the wife and fubtil Ser-
pents will not part with a Penny for Truth, though they
know Books cannot be printed for nothing — But however it
is well, fur every one muft ad; according to the Seed, the
Seed they are of, either towards eternal Life, or eternal
Damnation — Alfo I do wonder how you, that are of the
Seed of the Serpent, would have us to demonftrate to your
Underftanding that which we fay we had from the Spirit.
To this I fay, it is as much demonflrated to you as to any
others, and yet others believe it, and have the AlTu ranee cf
eternal
[ ^73 ]
eternal Life by it, and you, and fuch as you are, through
your Unbelief, eternal Damnation by it j for we the Witnelfes
of the Spirit are made a fweet Savour unto God both in them
that are faved, in thofe that arc damned •, and what Demon-
ftration would you have more than the Declaration of the
true God in his Form and Nature, with the Interpretation of
many myftical Things in the Scriptures, which all the wife
and learned Men in the World cannot unfold ; but I know
by Experience, that the Serpent's Seed doth look more at feme
vifible Miracle, and yet they read in the Scriptures that the
greateft Prophet that was born of Woman did no Miracles i,
fo are we dealt with by the Serpents in this laft Age, though
our Dodlrine and Declaration be more fpiritual and heavenly
than thofe that went before us, we being the Witneffes of
the Spirit •, yet becaufe we do no outward Miracles, we are
counted by the Reprobate Seed to be falfe Prophets, De-
ceivers and Liars, fo that we cannot demonftrate to the Devil
Underftanding by any vifible Sign that we are fent by the
Spirit of God ; but Time will make it manifeft to your eter-
nal Pain and Shame.
Eighthly, You fay, if you muft receive that for Truths or
this or that Man that faith he hath a Revelation, you muft
necef^rily then kt your Faith languifh after every Man's Re-
velation J and here you fay am I a poor Soul bewildered.
Anfwer. To this I fay, there is no knowing of any Revela-
tion to be true, but by believing of it. Did any know Af<7/?i
Revelation to be true in that Time, but thofe that believed him ?
Did any of thofe Pharifees and Sadducees, that came tojobn's
Baptifm, believe that John was a MelTenger of Chnji ? Did
any of the Scribes and Pharifees and Hypocrites believe that
Chrifi was the Son of God ? Yet they heard that John the
Baptijl had Revelation to declare that Chrifi was the Son of
•God, notwithftanding he fpake nothing elfe but Revelation ;
yet thefe had heard of him before, but faw no Sign by either
of them both, but others that believed their Revelation, not
expecting a Sign, they did fee Signs alfo.
So that believing the Declaration of Men that are living
is the only Way to eftablifh the Soul, for there is no true
Reft to the Soul but in pinning their Faith upon that Man's
N n Sleeve
[^74]
Sleeve that hath aCommiffion from God, and his Revelation
mutt needs be true, and happy are thofe that venture their
Souls upon it •, but tlie Seed of the Serpent thinks himfelf
fo wife, that he will allow of no Revelation in himfelf, neither
will he hearken to him that hath a Revelation, for fear his
Soul Ihould be bewildered ; for the Devil not knowing what
Revelation is, he will be fo wife and cunning that he will
neither be received with God nor with Man j and this is
your Condition, you will not hearken to this or that Man's
Revelation, though it be never fo true, left your Soul fhould
be bewildered.
But inftead of your Soul being bewildered, I am fure your
Soul is bewitched with Ignorance and Darknefs in the Scrip-
tures ; you think you fee, but are ftark blind, and have Ears,
but are deaf as an Adder : But it was always fo with the Seed
of the Serpent, for they always thought themfelves fo wife,
that they could tell whether Prophets or Apoftles Revelations
were true or no, but they were always miftaken, for they
ever defpifed and perfecuted them for it, even as you do by
me and my Revelation.
Ninthly^ Here you fay, oh ! Sir, your Soul grieves within
you that thofe poor Souls, meaning us that wrote thofe
Books, fhould be involved in fuch ft range Delufions ; cer-
tainly, you lay, a greater Judgment cannot be from the Lord
here.
Jnfwer. Here you do by us as the Devils did by Chrift^
they pitied and ftiaked their Heads at him when he went to
fuffer, as if they did grieve that he fliouid fuffer, but they
thought within themfelves that he fuffered for his Fault ♦, that
is, they thought he was a Blafphemer, a Deceiver, a Liar,
and took too high Things upon him, and fo was under a
great Judgment of God. Do not you do the fame Things
by us the Witnefles of the Spirit ?
' You fay your Soul grieves within you that we poor People,
as you call us, fliould be involved in fuch ftrong Delufions.
I marvel how you, being the Seed of Reafon, came to know
what a ftrong Delufion is, when you never was in the Truth, for
you never did know Truth in your Life ; for I muft tell you,
it is not the reading of the Scriptures will give you to know
Truth,
[ ^75 ]
Truth, except there be a true Interpreter ordained of God,
which I am fure you never heard none ; but true Prophets
and true Interpreters of the Scriptures were always counted
by the Seed ot the Serpent to be ftrong Delufions.
Therefore it is no new Thing for us to be called fo by
you, who are a fubti! Serpent ; and as for a greater Judg-
ment from the Lord, there cannot be here.
To this I fay fo to -, and further 1 fay, that if wc, that^
wrote thofe Books and Papers, be ftrongly deluded, or if
we be Deluders, then I fay, let the Judgment of God be upon
us here and hereafter ; but if we be true Meflengers and
chofen WitnefTes of God, as we know we are, then I fay it
had been good for you, and fuch as you are, that you had
never been born •, and a greater Judgment cannot be from
the Lord than there is upon your Underftanding, for God
hath given you up to numbering Eyes, that you might dc-
fpife the Light of Heaven, fo that you might ftumble and
fall into the Pit of eternal Damnation.
Tenthly^ You fay it were worth the Enquiry by what Me-
thod and Wiles the Devil doth thus infatuate poor Creatures.
Anfwer. Here you fhew yourfelf a Devil, in that you do
not know what the Devil is, nor the Method and Wiles by
which he doth infatuate or deceive poor Creatures ; for this
I mufl: tell you, that the Devil is always miftaken in him-
felf, for he always looks upon the Devil to be fome ugly
Thing or Spirit without him, when as indeed your own Soul
is the Devil, and that you (hall find one Day ; and the
Imagination of your own Heart hath infatuated your poor
Soul, which hath made your Wits to go in this Method, as
to defpife and blafpheme againft the Dodtrine of the true God,
by us the Witnefl'es of the Spirit.
Eleventhly^ You fay, let me fuggcft my Thoughts to you
herein : Is it not likely, fay you, that the firft Entrance into
this Snare, was the Perpetration of fome Confcience- wafting
Sin which followed the Sinner, that no Reft could be ob-
tained, till it caft off the Word and other Ordinances.
Anfwer. Your fuggefted Thoughts in this particular, is
no other but the Suggeftions of the Devil, for your Thought
therein doth proceed from your lying Imagination j for we
N n 2 the
[ z>j6 ]
the Witneffes of the Spirit never committed any Sin, where-
by the Peace of our Confcience could be any Ways wafted ♦,
for this I muft: tell you, that God never chofe any to be Pro-
phets to declare his Mind, but fuch as had efcaped the Pollu-
tions of the Flefh ; and if we had not been kept innocent,
God would never have chofen us to be his Meffengers •, and
this is the greatefl: Comfort we have in this World, that we
can juftly fay we never did this or that Evil in the Days of
our Ignorance, much lefs fince we were chofen of God ; and
this is the very Caufe, that I have, and do tread upon the
Heads of the Serpents, by Virtue of my Innocency, and
the CommiiTion of God. I am made as a Wall of Brafs
againft: many hundred of Devils, and have call them down
wiih the two-edged Sword of the Spirit that is put into my
Mouth ; fo that they have, and fhall fall into the bottomlefs
Pit of eternal Damnation, into which Place you muft go ;
and as for our attaining no Reft until we had caft off the
Word and other Ordinances;
Anfwer. To this I fay, no Man doth own the Word (if
you mean the Scriptures) more than we do, for no Man in
the World doth truly know the Word but us, and thole
Books will teftify the fame -, neither do we caft off any Ordi-
nances, neither of God, nor of Man ; for we know what
Ordinances God hath fet up now in thefe laft Days, and we
follow and practice them, and have Reft and Peace in it •,
but you have none, becaufe you are a traditional Follower of
the Ordinances of the Apoftles •, and inftead of entring into
this Snare, as you call it, it will prove a Snare Co you, and
it will be juft like Peters Net, which catched many Fifhes,
and the good he picked out, and the bad he caft away : So
it is with the Commiffion of the Spirit, it is as a Net or a
Snare that is fet or laid to catch the Seed of Faith, and fo
they are brought Home unto God, and happy are they that
are caught. So likewife the Seed of the Serpent, they are
caught in this Snare, and they are caft away even, like the bad
Fifhes, that is, they are caft into the Pit of utter Darknefs,
where is weeping and gnafliing of Teeth for evermore ; and
this Snare are you fallen into by your defpifing thofe Books
and Papers. It would have been belter for you, but not much^
if
I ^77 ]
if yon had never feen them at all, you would have been-
damned before, but you would not have known for what ;
but now you will know for what you are damned to Eternity
for, and in this Regard it had been better you had never
fcen the Writings at ail.
Twelfibly, You fay, let the firft Broachers of thefe wild
Notions, as you call them, deal ingenuoufly with God and
the World, and he will confefs, if I be not miftaken, that
there is fome wide Gafh in his Confcience, which he labours
to drefs up with thefe fuper-celeftial, if not diabolical No-
tions.
jinfwer. To this I anfwer, I do acknowledge that we, the
Witneffes of the Spirit, were the firft Broachers of thefe wild
Notiens, as you call them ; and I do ingenuoufly confefs,
that there is no wider Gafh in my Confcience than there was
before, nor fo much -, for my Confcience is as truly juftified
in declaring thefe wild Notions, as you call them, as ever
Mofes^ the Prophets and Apoftles were in broaching their
Do6lrine. You would have called their Doftrine wild No-
tions if you had lived in that Time, as you do mine, for
they did meet with the fame Serpents in their Time as I do
now ; neither do I drefs up my Confcience with thofe fuper-
celeftial, if not diabolical Notions, as you call them ; it
would be well for you if they were diabolical Notions, but
you will find them to be as true as Truth itfelf, they being
broach by the Spirit of Truth, therefore you are much mif-
taken indeed, for the Devil is always miftaken in the Things
of Eternity, and never certain in fpiritual Knowledge ; for,
as I faid before, he always calls God a Devil, and the Devil
God ; Truth he calls wild Notions, and the Imaginations of
Reafon, from the Letter of the Scriptures, you call the Or-
dinances of God. And this I am fure, all the Notions that
fhall arife from the Imaginations of Reafon, and Study of the
Letter of the Scriptures, fhall never drefs up the Gafti in your
Confcience which you have made, by fpeaking evil of Things
you know not ; for you have fuch a Galh cut in your Soul by
the two-edged Sword of the Spirit that is put into my
Mouth, that there will be no Balm in Gilead to be had to
cure you, fo that it will not be whole to Eternity •, and I
fhall
[ ^78 ]
(hall deal ingenuoufly with you, that are of the World, that
I am juftified of God, and in my own Confcience too.
Thirteenth y You fay it is the Captain* s Duty and yours to
ftand in the old Way, and to repair to the Law, and to the
Tefti monies ; therein, fay you, we have eternal Life, becaufc
they teftify Chrijl Jefus.
Anfwer. As^or the true old Way, I think the Captain nor
you didJcnSwj for how could you poffibly know the true
old Way without a true Preacher ? And as for your repairing
to the Law, and to the Teftimony, that you cannot do, becaufe
you know not what they are, only you have got thofe Words
out of the Scriptures, but know nothing truly what is meant
by the Law and Teftimony i for whofoever did repair to the
Law and Teftimony, they were to be tried by fome.com-
miftionated Man that was appointed thereunto •, fo that God
hath given the Law and Teftimony into our Hand, who are
the Witnefles of the Spirit, and you are to be tried by us,
both the Captain and you alfo. And I do find by the Law
and the Teftimonies, that you deferve to be damned to Eter-
nity i for you muft not think, that becaufe you read the
Scriptures, and find fuch Words there ; I fay, you muft not
think that you can try Prophets by the Law and Teftimonies,
when as you were never chofen of God for fuch a Work ;
neither do you know what the Law and Teftimony is •, though
they do teftify of Jefus, yet wiJl not you find eternal Life
by them, becaufe you have judged and defpifcd thofe whom
God hath chofen, anointed, and fealed, to be the Interpreters
of the Law and Teftimony ; therefore your repairing to the
Law, and to the Teftimony now, will fignify but little Be-
nefit to you ; fo that now you are in the old Way of your
Father Cain.
Fourteenth, You fay, and his Promife, he that doth his
Will, fhali know of his Dodrine, whether it be of God or
Man.
Anfwer. That is as true a Saying of yours, that he that
doth God*s Will, fhall know his Doftfine ; but you never
did know his Will, therefore you know not his Dodrine,
whether it be of God or Man ; neither are thofe Promifes in
Scripture made to the Seed of the Serpent, fuch as you are ;
but
[ ^19 ]
but the Promifes in the Scriptures were made to the Seed of
Faith, who are made to behevc God's MefTengers ; and fo
they come to know God and his Dodlrine \ for the Dodrine
of Man cannot declare what the tnje God is in his Form and
Nature, and thofe Books do, which you fo much defpife •,
but there can be expc(5led no better from that Seed you are of.
tifteenth. Alfo you fay, what fliall we think of thofe pre-
cious Souls, who have fpent themfelves for us in the Lord ;
you name Hooker, Cotton, Helder/ham, Marjhall, Burroughs,
and Simpfon.
Thefe you fay taught us, and brought us another Dodrine
than is contained in your Papers.
Anfwer. You may think what you will of them, I know
them to be falfe Minifters, and their Dodrine to be falfe
alfo, becaufe they had no Commiflion from God to be Mi-
nifters of the Gofpel j for he that preaches without a Com-
milTion from God, cannot preach true Dodtrine ; and as for
fome of thofe precious Souls, as you call them, I know them to
be damned Devils-, xh^ii Cotton, I iuppoie, wzs oi New England,
and that Holland Smpfon, I fuppofe you mean, was of thofe
precious Souls that fpent themfelves for you ; it was but the
Devil that fpent himfelf for the Devil, for that Cotton I know
to be damned to Eternity •, there is none of the others will
efcape you fpeak of, before they were fent, though we the
WitnefTes of the Spirit did not pafs the Sentence of eternal
Damnation upon them all ; yet they taking upon them to
preach the Gofpel without a Commiflion from God, though
much Good may be done by it ; yet it will be faid unto them
by the Lord Jefus^ Depart from me ye workers of iniquity, I
know you not ; for ChriJ^ will know none but thofe he hath
fent J and as for that Cotton, I am as certain that Man will
be damned to Eternity as Cain and Judas ; if they efcape,
then he fhall •, and as for the other of your gracious Souls,
as you call them, muft to Damnation alfo, for preaching with-
out a Commiflion from God, becaufe we, the Witneflts of
the Spirit, did not pafs the Sentence of Damnation upon them,
as we did upon Cotton ; fo they have not the Seal of it as he
had, yet thiry were all falfe, and taught a falfe Dodlrine : For
this I muft: tell you, that no Man can teach or preach true
Dodrine,
[ ^t> ]
Doftrine, but he that is fent of God ; and thofe gracious
Souls, as you call them, did bring, as you fay, another
Do6trine than what is contained in thofe Books and Papers j
for how can a Man preach true Dodtrine, who knows not
the true God, nor the right Devil i for thefe Men you fpeak
of, their DotStrine which they brought in, was their own lying
Imagination, which they did imagine out of the Letter of the
Scriptures, merely from the Strength of Reafon, even as a
Tradefman doth his Trade ; and as Tradefmen deceive others
that are not fkilful in that Art, fo did thefe Men become De-
ceivers by their Do6trine, and you and the Captain, with
many Hundreds more, were deceived by them, for all the
Hearers of them, fo long as they followed them, were, and
are as blind as Beetles in any fpiritual and heavenly Matters;
neither hath God forbid them to be Deceivers, nor you from
being deceived by them •, for the Blind hath led the Blind,
and you will both fall into the Ditch of eternal Deftrudion ;
and as we and our Doftrine fhall enter into our Matter's Joy,
becaufe we did not go before we were fent, but have been
faithful to declare the Truth, as it is in Jefus, the only wife
God, bleflfed for ever.
1 have fpoken of moft of the chief Things contained in
your Letter, concerning your wicked Speeches againft as
pure Truth as ever was fpoken by Prophet or Apoftle •, for
you would have faid as much by them, if you had been
living in their Times, as you do by us the Prophets of the
Spirit •, but I perceive you think to deal with Prophets as you
do with Priefts of the Nation -, you can fpeak evil, and find
Fault with them and their Dodrine when they pleafe not your
Humour •, and when they fpeak any Thing from the Letter
of the Scriptures that pleafeth you, you are good Friends
again *, fo that the Shepherd and his Dodlrine muft be judged
by his Sheep. This hath been theCuftom of formal Chriftians
ever fince the ten Perfecutions •, but you muft not think to
do fo by Prophets that have aCommilTion from God ; for he
is no true Minifter of the Gofpel that hath no Power to pro-
nounce thofe blefTed that receive his Dodtrine, and thofe curfed
to Eternity that defpife it ; therefore this Doftrine and Com-
miflion of ours will feem ftrange to the Seed of the Serpent,
for
[ a8i ]
for little did you think, when you met with tliofe Books and
Papers,' that you met with Men that have Authority from
God ; neither do we fpeak or write as the Scribes, viz. as
the Priefts and Speakers of the Nation ; therefore, becaufe
you fhall know that there is a true Prophet in Englandy to
give Judgment upon defpifing Spirits, in that you have blaf-
phemed again ft the Holy Spirit that fent us •, for whofoever
receiveth him that is fent, receiveth him that fent him, even
God •, fo, on the contrary, he that defpileth a Prophet, de-
fpifeth him that fent him, even the Spirit of the Lord Jeftts ;
which Thing you have done, and that in a high Nature, in
calling the Dodrine, contained in thofe Books and Papers,
erroneous, ftrong Delufions, and the Wiles of the Devil,
wild Notions, diabolical Notions, with many more wicked
Speeches, as I have before mentioned.
Therefore, in Obedience unto my Commiflion, for thefe
your wicked and hard Speeches againft the Doftrine of Truth
declared by us, the WitnefTes of the Spirit, I do pronounce
you curfed and damned, both in Soul and Body, from the
Prefence of God, eledl Men and Angels, to Eternity.
Deliver yourfelf from it if you can. '
Written hy
Julj II, 1664.
LODOWICKE MUGGLETON.
O o A Copy
[ ^8a ]
A Copy <?/ ^LETTER written by
the Prophet Lodowicke Muggleton^ to one
Mr. Fletcher oj London, June 2,5, 1666.
Mr, Fletcher, who^ as I underjland, was formerly a Black'
fmith hy 'Trade, but now a Solicitor in the Law,
IUnderftand that you are the Man that hath managed Pitt-
man^s Bufinefs againft Mrs. Butler -, and not only io, but
you have got the better of it, your Wifdom and SubtiJty
being greater than ours in the Tricks and Qtierks of the Law,
which we were unacquainted with, though Mrs. Butler's Cafe
was as juft a Cafe as ever was, for Pittman did abufe and
difhonour her good Difpofition very much, and he abufed
me much more, for I came in a fair Way to Pittman, and
told him Mrs. Butler had fent me a Letter to receive the
Goods into my Hands, and that I fhould pay Mr. Pittman
Half a Year's Rent ; and withal, (he fent Pittman a Difcharge
of her own Hand-writing, which Difcharge v/as given into
his own Hand •, but he had not Patience to read it himfelf,
nor to hear any Body tKt to read it, but did rage and rail
at me upon a fpirituai Account, and called me Biafphemer,
with other bafe Speeches, and did threaten to throw me at
the Fire Back -, whereupon I did pronounce Pittman damned,
Soul and Body, to Eternity, and he fhall be fure to fuffer
thofe eternal Torments according to my Word, for he hath
blafphemed againft the Holy Ghoft, a Sin 1 am fure God will
never forgive.
And I underftand that you are fo offended at me for pafT-
ing the Sentence of Damnation upon Pittman, fo that you
have blafphemed againft the Holy Spirt that fent me, and
have raged and railed at me, and have called me Blafphemer,
a Rogue, and have threatned me to perfecute me, and to
ufe your beft Endeavour that poflibly may be to have me in
Jail in three Weeks Tim«, with many other venomous and
envious
[ ^83 ]
envious railing Speeches j which, fince that your Soul doth
third afcer my Blood, if ycu could take away my Life, and
not be hanged for it, I am confidfit you would do it if you
could ; yet I know no Wrong I ever did you by Word or
Deed, for I do not know you, neither do you know me ;
neither did you or I ever fpeak together as I know of, yet I
am fo railed at and abufed by your evil Tongue for nothing.
Did ycu ever hear me fpeak evil of you for managing the
Suit in Law againil Mrs. Butler, though I was concerned in
it, but I did rather commend you for it that did Things fo
wifely, that you made a bad Caufe to be good in Law, when
as the innocent and true Caufe was overthrown through our
Innocency, and our Ignorance together -, yet in all this I
never fpake evil of you, not in the leafV, but could have
wifhed I had known you before, that you might have been
employed for Mrs. Buller*s Cn(e, which was ajuft, righteous
Cafe ; for certainly, if you did fo- well for a Devil, and an
unjuft Caufe, certainly you would have done much better,
when your Wifdom had a6led itfelf forth for an innocent
Perfon as Mrs. Butler^ and her juft, righteous Caufe, as be-
fore faid ; fo that your befl Courfe would have been to have
minded your Suits in Law, and have rejoiced that you over-
threw the Innocent in her Right, which fhe muft fuffer pa-
tiently •, yet this gives no Content, except you could be re-
venged on me for damning of Pitlman.
What need your Zeal have been fo great for Pitt'man's
Damnation ? There was nothing faid againft you concerning
that, yoLi fliall have minded the Law of the Land as afore-
faid •, for this I fhall affirm to you, or before any Ju(^ge, that
God hath cii.-fed and damned Pittmmi's Soul and Body to
Eternity, and he and his Wife did Ananias and Saphira (his
Wife) like, confult together out of Envy to me, to do Mrs.
Butler that Wrong to detain her Goods againft her Order.
Therefore I fay this, the Lord do fo unto me, and more
alfo, if the Lord doth not avenge himfelf upon Pittman and
his Wile for their wicked, unjuft Dealings in this Thing, and
their Blafphemy againft God.
O 0 2 And
[ 284 ]
And now I fhall fpeak a few Words to you, Mr. Fletcher,
who was before-time, as I nnderftand, a Blackfmith by Trade,
but now a Solicitor in the Law.
I do not repeat this out of any Difparagement unto you,
but becaufe I know more Men of that Name Fletcher ; fo
that I would not have the Refled;ion of this Letter to refled:
upon any but the right Perfon, becaufe I do not know your
other Name ; fo that the Thing is this that I fhall fay unto
you, inafmuch as I perceive that you are of the Seed of the
Serpent, a Son of Belial^ even a Son of the Devil, a Repro-
bate, whom God hath appointed to be damned to Eternity,
therefore hath God raifed you up, that he might fhew his
Power upon you, in that he hath left you to fi.i againft the
Holy Ghoft •, and not only fo, but you have vomited and
breathed out cruel, threatning, envious Speeches againft me,
who am innocent, who never had any Difcourfe with you in
my Life •, but I know your Malice is, becaufe I am the
Meflenger of the moft high God, and that you fhall know
to your eternal Pain and Shame, the Wicked nefs you have
committed, for which you muft be damned. It is thefe, and
fuch like ; as, Firji^ You called me a blafpheming Rogue.
Secondly^ That I was a Cheat and a Deceiver, and it was
pity 1 fhould live. 'Thirdly, And that you would perfecute
me what you could, and that, if it were pofTible you could
by the Law, you would have me in a Jail, with many more
cruel, envious Speeches, which could not be fpoken but by a
reprobate Devil appointed to be damned, to one that fcarce
ever faw the Man, and never afked me a Queftion, neither
fpiritual nor temporal j yet this Evil hath proceeded from
you. And do you think in your Confcience, if I were not a
Meflenger of the Lord, but only an innocent Man -, I fay,
do you think that you can do thefe Things, and yet efcape
the Damnation of Hell ? Let any fober Man judge between
you and me.
Therefore Mr. Fletcher the Solicitor, as I am the Meflen-
ger of the moft high God, for thefe your Blafphemies againft
God, and your cruel murdering Defires, and your wicked
Speeches. againft me, without aCaufe as aforefaid, I do pro-
nofjnce this Mr. Fletcher curfed and damned, both in Soul
and
[ ^85 ]
and Body, from the Prefence of God, eled Men and Angels,
to Eternity.
This is the Sentence of the Lord God upon thee, and
becaufe it fliall furely come upon thee, neither fhall you
efcape what I have faid, for thy Wickednefs is great, and
thy Sin is gone up to Heaven, and crieth for Vengeance ;
therefore 1 fay unto thee, God be judge between me and
thee in this Matter, and let God do fo unto me, and more
alio than I have faid to thee, if 1 fhall do this without a
Commiflion from God •, or if this Thing doth not come to
pals, which I have faid unto and upon thy Perfon, Body and
Soul, then let it be upon me, that you and others may know-
that God hath honoured a Man fo far as to give Sentence of
eternal Damnation upon the Souls and Bodies of reprobate
Devils, who fpeak evil Things they know not.
LODOWICKE MUGGLETON.
I know you would gladly have fomething to accufe me
of by the Law of the Land \ but I would have you to know,
that I cannot break any of the Laws temporal ; fo that I
fuppofe the Judges of the Land will not meddle with Things
that do not belong to the Law, that is, with Things fpiri-
tual, for that belongeth to God, and to thofe whom he will
chufe •, for fpiritual CommifTions are quite different from
temporal Commiflions •, and as Judges of the Land have
CommifTions from the King, fo God's Meflengers are Judges,
and have their CommifTion from Heaven j and the Judges
of the Land, they judge according to the Tenor of their
CommifTions •, fo God's MefTengers, who are Judges, they
judge according to theirs, and they both have a Rule to judge
by •, and you fee, that when Men have committed fuch
Things as the Law faith, whofoever doth them fliall die :
You fee likewife the Judge giveth Sentence for the Man to
die. Is it the Judge that puts that Man to Death? Surely
r.o ; it is the Man's Breach of the Law that puts him to
Death ; fo that the Judge is not to be blamed, but to be
honoured, for giving Sentence according to Law : So like-
wife it is with God's MefTengers, for they are Judges of
fpiritual
[ a86 ]
fpirltnal Things. Now, if a Man fhall fin aga'mft the Holy
Ghoft, or fliew himfelf to be of the reprobate Seed, if God*s
Meffengcrs fhall give Sentence of eternal Damnation upon
fuch a Man, fhall the Man fo condemned by God's Meffen-
ger fly in the Man's Face, and fay it was the Meffenger of
God that condemned him to eternal Death ? No, it was the
Man's Sin. that condemns him to Eternity -, the Meffenger
doth but give Sentence according to the Demerit of the Sin,
jufl as the temporal Judge doth m tjie Cafe beforefaid.
So I fay, as certain as you Fletcher and Pittman have feen
many a one put to Death, or hanged after the Judge hath
given Sentence upon them, fo certain do I and others fee that
yon muft to the Damnation of Hell. Now the Sentence is
paffed upon you, deliver yourfelf if you can.
But becaiife it is not executed upon you immediately, you
may think there is nothing in it, but you will find it foon
enough ; for if fuch as you had lived in Mofes Time, you
■would have been cut off prefently ; for Mofes did not ftay
long when the Ground opened its Mouth, and fwallowed up
thofe rebellious Devils, fuch as you are ; fo thofe Elijah de-
ftroyed with Fire from Heaven were fuch as you are ; fo
Eli/ha^ Ifaiah, and Cther Meffengers of the Lord, and the
i^poftles, as Peter ^ the Sentence of thefe Meffengers of God,
they were immediately executed ; and hid you lived in that
Time, you would furely have gone to the Pot immediately
with them ; but your Damnation doth neither flumber nor
fleep.
Alfo, I urdcrfband ycu do intend to have the Lord Chief
Juftice's Warrant for me, and that you have a great many of
the damned Crew to witnefs againft me. Indeed they may
truly witnefs they are a Company of damned Devils, that
have finned againfb the Holy Ghofl ; and for my Part, I
fhall witnefs before the Juftice, the Thing is true, they, are
damned indeed ; only I would defire you, when you go to
the Lord Chief Juflice for a Warrant, that you will prefent
tliis Letter of your Damnation to his Hon;ur, and fee if his
Honour will give you any Encouragement to profecute me
upon this Account. I believe his Honour will do, as other
Judges
[ ^87 ]
Judges have done, he will fay it doth not belong to the
Law.
How will fuch Devils as you do then, for fuch Matters as
thefe do not belong to the Law. It will be your beft Courfe
to take Mr. Dagget along with you, for he and you have
been Brethren together in Iniquity in this Bufinefs of Mrs.
Butler''^ and Pittman^s^ notwithftanding I did advife him to
the contrary j but I perceive he hath ventured his eternal
Damnation upon Pittman j fo, according to what he hath
done in Relation to that Letter, let it be unto him : But
this I muft fay of Mr. Dagget, he is a far more moderate
Devil than thou art, for he a6ts more Serpent like, but thou
afls like a fiery Dragon Devil •, but God will, by his mighty
Power of Faith, in niej fee his Vengeance brought upon the
Dragon, and upon the Serpent ; fo I fhall ftand ftill, and
wait upon my God, and in a little Time I fliall fee the Down-
fal of molt, or fome of thefe my confederate Enemies ; fo
I (hall fee what you can do according to the Laws of the
Land.
I have been more large than I did intend ; but becaufe thefe
Lines may be feen by more than the Party himfelf, it was
neceffary People fhould underftand the Ground of Things,
fo they may the better judge of thefe Lines.
LODOWICKE MUGGLETON,
yune 25, 1 666.
The true Mejfenger of Jefus Chrift.
/I Copy
[ 288 ]
A Copy of a LETTER written hy
the Prophet Lodowicke Muggleton, to Mr.
Harrifon, called Minifier of Blithfelld in
Stafford fhire, dated from\uOvAoviy October
6, 1666.
^ 1 R,
Underftand you took a Book from Jofeph Whithworth^
entitled. The Interpretation of the 1 ith of the Revelation ;
but I luppofe it was by the Juftice's Order that you had it to
perufe, the Juftice conceiving that you were better able to
judge of it than himfelf, you being a Clergyman, or a pre-
tended Minifier of the Gofpel ; for pretended Minifters of
Chrijt, or falfe Priefts, having no Commiffion from God for
fuch a great Work, they always become Enemies to tr.ue
Prophets, Apoftles, and to Chrijl himfelf; none fo great
Enemies and Perfecutors of Truth as falfe Priefts, and falfe
Minifters. This the Scripture doth witnefs for Truth.
Alfo I do underftand that you did call the Do<5lrine and
Interpretation of that Book Blafphemy and Deceit, and a Lie,
with diverfe other wicked Speeches againft the Doftrine con-
tained therein -, and not only fo, but you did rail againft me,
the Author of it, calling me a Blafphemer, and a Deceiver,
and that you did believe that I was a Jefuit •, and that you
did believe I had received Orders from the Pope to divulge
thefe Things to deceive People withal, in regard my Name
was unknown unto moft People, it being not a common
Name. Thefe, and fuch like Words, have proceeded out of
your Mouth, which doth difcover unto me what ycur Heart
is : Alfo I do fee further into your Heart, in that you did
breathe forth Threatnings of Perfecutions againft me, in that
you laid I deferved Fire and Faggot, with other cruel Punifli-
rnents, as if you did not know what Punifhment was great
enough for me. Thefe, and fuch like Words of yours, they
fliall
[ 289 ]
fhall be a Witnefs againft you in your own Confcience, and
God, Angels and Men fhall witnefs againft you, that you
have Tinned againft the Holy Ghoft, as thofe Scribes and
Ph'arifees did, which called the Spirit and Power, by which
Chrijl wrought thofe wonderful Miracles, they called it a
Devil, fo they finned againft the Holy Ghoft. In the fame
Manner have you finned that unpardonable Sin, which will
never be forgiven you in this Life, nor in the Life to come*
for you are the abfolute Seed of the Serpent, a Son of the
Devil. This I do certainly know, for none but that repro-
bate Seed, whom God hath blinded their Eyes, left they
fhould fee the Truth, when true Light ftiineth before them^
would have faid as you have done ; for this I muft tell you,
whofoever defpifeth an Embaflador of Chrijl^ defpifetii him
that fent him, and finneth againft the Holy Spirit that fenc
him, as you have done, in that you have blafphemed againft
as pure a Truth as ever was fpoken by Prophet or Apoftle ;
for the fame God that gave them Authority to write the Old
and New Teftament^ the fame God gave me Authority to
write thofe Things you have fo much defpifed, and you fhalj
find your Blafphemy againft thofe Things puniftied with the
fame Puniftiment as thofe that finned againft the Holy Ghoft,
when the Prophets, Apoftles and Chrtfi were in Being upon
the Earth.
This is not all, for you have (hewed what a murdering
Devil you would be, if it did lye in your Power ; no lefs
than burning at the Stake, or fome greater Piinifllmenr^
would fatisfy your devilifh Spirit, could you accomplifh it j
juft as the old Serpent Devil Cain^ your Grandfather, and
bloody Bonner^ your Father •, you know my Meaning. But
this I fay, though you cannot accomplifh your Will, yet I
know your Defire is fet on the Fire of Hell ; therefore, ac-
cording to your Defire to me, it fliall be done unto you ;
and look what Meafure you would ha.ve meeted unto me,
it muft and fhall be meeted unto you again j for you have
committed high Blafphemy againft the Holy Spirit that fenc
me, and in calling the Doftrine contained in that Book Blaf-
phemy, Deceit, Delufion, and a Lie, .with other wicked
Speeches againft Things you know not, which Books fuch
P p DevU*
[ 290 ]
Devils as you were not worthy to look into ; and alfo for
your ferpentine Nature, that would, if it were pofiible, per-
fecute me to the Death as aforefaid, a Man that never did you
any wrong, nor never faw you in my Life to my Knowledge ;
but by your own Words you fhall be juftified, and by your
own Words you (hall be condemned ; therefore in Obedience
to my Commiffion received from God, 1 do, for the afore-
faid Blafphemies againft the Holy Spirit that fent me, and
what Meafure you would have meeted unto me if you could,
the fame fhall be meeted to you again, as burning and the
like, I do pronounce Mr, Harrifon, Minifter of Blithfeild in
Staffordjhire, curfed and damned, both in Soul and Body,
from the Prefence of God, eled Men and Angels, to Eter-
nity. Your Body, which is now your Heaven, fhall be your
Hell, and your proud and envious Spirit fhall be your Devil ;
the one fhall be as Fire, and the other as Brimftone, burning
together to all Eternity.
This is the Sentence of the Lord's MefTenger upon thee,
and thou fhalt remember that thou wert told fo by a true
Prophet. Deliver yourfelf from it if you can.
LODOWICKE MuGGLETON.
To fatisfy your evil Mind that I have no Orders from
the Pope, you may know that 1 was never above twenty
IVIiles by Water in all my Life, and that I am no Latin
Scholar at all, only I can read Englijh^ but not fo perfedt as
many others can, yet God hath given me more Knowledge
in the Scriptures of the true Senfe of them in the EngUJh
Senfe than any Man in the World, fo that I need not travel
to the Pope to learn Knowledge from him. It was never the
Pradice of Prophets and Apoftles to feek after learned Men
for heavenly Knowledge, for Prophets and Apoftles were
taught heavenly Knowledge of God ; fo it is with me, my
Knowledge is of God, and not by Education and Learn-
ing from Man. Alfo I am a freeborn Englifiman^ and a
Freeman of London by Birth, and born there, and never
was out of England in all my Life : Alfo I am known by
Perfon to Thoufands, and by Name to Hundreds, and to
many
[ 291 3
many that never faw me -, fo that you need not fo much
wonder at the Strangeiiefs of my Name. Alfo I have been
in three feveral Prifons upon this Account, and have had
many perfecuting Enemies, and in every Perfecution againft
me there was a Prieft, or that you call a Minifter, with
Others that perfecuted againfl me ; but they got but little by
it, but procured their further Damnation ; for what hath the
Law to do with Mens Damnation ? The Law cannot juftify
• that which God condemns, for a Sentence of Damnation
Cometh not within the Compafs of the Law. And fo it was
faid by one of the Judges of the Land when I was tried ;
the Judge faid, the Matter did not belong to the Law, fo
I was quit : Befides, I have had to do with a many of your
Priells, both Epifcopal and Prefbytery, and all other Speakers ;
fo that I have not been fo obfcure, but have been known to
all Sorts of People, though not to every particular Man ; fo
that you need not to queftion what I have faid concerning
you, for I Ihall juflify that Sentence upon you, and others of
your Coat, before any Authority whatfoever, as I have done
in former Times.
I thought good to write thefe few Lines, to fatisfy your
malicious Spirit in that Matter, concerning my going to the
Pope, (as you did fuppofe) and what I am, fo that you may
doubt no more of that Matter ; fo that you may turn your
perfecuting Spirit fome other Way, if you can tell' how to
ftate the Malice of your Heart according to Law ; you may
do it, and fee if that will eafe you of your eternal Dam-
nation.
Oa<tber6, 1666.
LODOWICKE MUCCLETON"*
Ji Copv
[ ^9^ }
A Copy <?/*^LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Frances Man, containing her Blejftngy dated
January 2.3, 1674.
Loving Friend in the true Faith, Frances Man,
IUndcrftand that you are not in Health, fo that you can-
not conveniently go abroad, neither is there Freedom for
me nor my Wife to come and fee you ; therefore I thought
good to write thefe few Lines unto you, to comfort and bear
up your Spirit in your Trouble, as followeth :
I have had Experience of late Days of your Faith in the
true God, and in this Commifiion of the Spirit, though 1
know it was long before your Heart did clofe with it : But
when you received me in the Name of a Prophet, you did
fct to your Seal, in your own Soul, that I was true, and fent
of God ; fo that when you received me, you received him
that fent me, even the true God •, fo that after you believed,
you were fealed with the Holy Spirit of Promife, which is
the Blefling and Aflurance of everlafting Life, then did the
Day-ftar arife in your Heart ; that is, the Ad of Faith is
the Star that did arife in your Heart, to enhghten your Un-
derftanding in the Things of Eternity, in thofe deep hidden
Myfteries of God becoming Flefh, and the Devil becoming
FleQi. Upon thefe two Foundations ftandeth eternal Life,
and eternal Death, and the A6t of Faith in Man is that
which giveth the Aflurance of everlafting Life, which Afili-
' xance of it doth abide in yourfelf, which hath appeared in
you, in that you have not been afhamed of your Faith be-
fore Men, but have juftified your Faith in this Commiflion
of the Spirit againft all Gain-fayers ; fo that you, being
juftified by Faith in your own Soul, I know you have Peace
with God, and fo the Aflurance of your eternal Happinefs
en the other Side of Death : So that I can truly fay by you,
as Cbrifi did,, when on Earth, to" his Difciples that believed
on
[ i9J 1
on him, Bkjfed are your eyes, for they fee ^ and your ears that
hear, and. your heart that mderflands the things that belong
unto your 'peace -, which is the Peace of God that pafleth all
Underftanding, which none upon Earth have but thofe that
truly believe in this CommifTion of the Spirit ; and becaufc
you have flretched forth the Hand of Faith, and have taken
and eat of the Tree of Life, you fhail live for ever ; for by
Faith you have eaten of the Flefh of God, in that you have
believed that God became Flefh ; and you have drunk of his
Blood, in that you have believed that God died, and (lied
his moft precious Blood to redeem the Seed of Adam ; fo
that Faith in his Blood it hath purified your Heart from
that thick Darknefs of Unbelief, which lieth upon all People
in the World, but thofe of this Faith. That is that Water
of Life that doth quench the thirfly Soul, fo that you fhall
never hunger and thirft more after the Forgivenefs of Sin,
nor after the Affurance of everlafting Life ; and thefe Words
of mine fhall be as the Leaves that fall from the Tree of
Life, which is for the healing of the Nations, fo fliall they
be for the healing of your troubled Soul with the Seed of
the Serpent in this Life. This Faith is the Faith of God's
Eied:, that removeth that Mountain of Darknefs and Igno-
rance that lieth before the Underftandings of all Mankind by
Nature \ this Faith is that which doth afcend up to Heaven,
and pierceth through the Sky, and beholdeth our God, our
King, and our Redeemer, upon the Throne of his Glory ;
which Faith is an Evidence to the Soul, that we fhall fee
him Face to Face, who was dead, but is alive ; and behold
he is alive for evermore.
Thefe Things confidered, let Faith and Patience bear up
your Soul in this troublefome World, and after a little Seafon
you fhall enter into the PoflefTion of thofe eternal Joys, and
€ndlefs Pleafures.
This with my Love prefented unto you, Irefl and remain your
Friend in the eternal Truth,
January z 3, 1674.
LODOWICKE MUGGLETON.
A Cqpv
[ ^94 ]
A Copy of a LETTER ns^ritten by
the Prophet Lodowicke Muggleton, to
Elizabeth Dickinfbn, yun, beijtg her Blejf^
ingj bearing Date March 6, 1674.
Elizabeth Dickinfon the l^ounger^
IUnderftand, by Goodwife Love, that you are not welJ,
but rather drawing near the Grave, and that you would
gladly have feen me before you die ; yet being comforted in
yourfelf that you fhall fee me hereafter in Heaven, I was
defired to write a few Lines unto you, to add to your Com-
fort before you go hence, and fhall be feen no more. I
have confidered your tender Age, and weak diftempered
Body, ever fince you were born ; yet with tender looking to,
your weak diftempered Nature hath been preferved and up-
held to this Day, yet the Root of your Difeafe doth ftill
remain, and cannot be caft out but by Death, it being born
with you -, but in the Refurredion this vile diftempered Body
of yours, which is now mortal, ftiall rife an immortal, fpiri-
tual Body, capable of eternal Joy and Glory, where no
Diieafes, Pain or Sorrow can come, where Body and Soul
Ihall live in Joy and Pleafure for evermore. And though I
know there can be no Fears of Death to arife in your Heart,
hecaule of the Tendernefs of your Age, you being uncapable
of adual Sin, the Sting of Death is taken away from you,
for the Sting of Death is Sin, and the Strength of Sin is the
Law -, but that being not capable of the Breach of any Law,
io no Sting of Death can lay hold of you ; I knowing this,
would add a 'vVord of Comfort to ftrengthen your Spirit
here, and to your Happinefs hereafter in the Kingdom of
eternal Glory, where is Joy and Pleafure at the Right-hand
of our God and King, and our Redeemer, for evermore.
And that you may be the more fatisfied and comforted in the
Afiiirance of evcrlafting Happinefs in the Life to come, I
do declare you, Elizabeib the Younger, one of the bleifed
of
[ »95 ]
of the Lord, both in Soul and Body, to all Eternity. And
if you do live till PVbitfuntidet I do intend to fee you if
poflible.
So refteth your Friend^
The Poftern,
March 6, 1674,
LODOWICKE MUGGLETON.
Postscript <?/ ^LETTER to Mrs.
Futerell.
SOVEREIGN Means to give you Peace in this Life,
and in the Life to come ; and you feem to be very well
fatisfied in it ever fince : But now about the Death of this
Child, I perceive your Faith faileth you, in that you have
let fuch a Conceit (that your Child was bewitched) to enter
into your Heart, to caufe this melancholy Humour in you,
that maketh Shipwreck of your natural Peace here, and will
eclipfe your fpiritual Peace hereafter, if it be not reafoned
out in your own Soul, for my Faith is ftedfaft in what I (aid
unto you, therefore let your Faith be ftedfaft in me without
doubting, and you (hall never perifli in the Peace of your
Mind, neither in this Life, nor in the Life to come, but Ihall
have everlafting Life •, and let not melancholy Thoughts of
your Child's being bewitched, or evil Surmife, enter into
your Mind, but let your Faith on God, and in this Com-
miflion of the Spirit, and Patience in temporal Troubles,
poffefs your Soul, then will you receive an hundred Fold of
Peace and Satisfadion in the Life to come, and Life ever-
lafting.
This is the true Way to have Peace in this Life, and ir\
the Life to come •, and what can I do more for you than I
have done to fettle your Mind in Peace ? Yet if you have
conceived any Prejudice in your Heart againft any Believers,
though
[ ^96 1
though it be caufelefs, yet I (hall part you afunder, (o that
you and your Hulband fhall have no Society with them, nor
they with you, no more than any Stranger ; (o that you may
be fatisfied, and your Peace may be preferved, all fhall be
well.
This is a& much as can be faid in this Matter, and all I can
fay at prefent, hoping you will take my Advice in what I
have faid in this Paper, that my Words may take Place in
you to your Peace of Mind here, and eternal Happinefs
hereafter, as it hath done in feveral others.
^bis with my true Love remevihered. to yourfelf^ Ireji your
Friend itiftbi it emal^rutht
Pojlern, London,
June II, 1674.
LODOWICKE MuGGLETON.
A Copy ^/ ^LETTER wrote by the
Prophet Lodowicke Muggleton, unto Mrs.
Rebecca Hall of Arnefby, bearing Date
from hondon, May i, 1685.
Loving and kind Friend in the true Faith, Rebecca Hall,
THIS is to certify you, that I received two Pair of
Gloves from you, one Pair for myfelf, and another
for my Wife, by which I underftand that your Hufband is
dead, v/hich we are all very forry to hear, for Mr. Dela-
maine and his Wife, and myfelf and Wife, had a great Love
for him -, but we feared when he was fick before, that he was
not long lived, therefore his Sifter Delamaine and myfelf had
a great Defire to fee him once more before he died, and were
glad to hear of his Recovery ; fo that we did not negledl that
'opportunity, but did come to fee him as fuddenly as we
could.
[ 297 3
could, which was, and is great Satisfadion to our Minds,
that we did fee him once more before his Death.
I know it cannot but be a great Grief to you to lofe fuch
a loving and good-natured Hufband, as I fuppofe he was,
yet your Sorrows are not the worft of Sorrows, but the beft
of Sorrows, in thefe two Things,
Firji^ Though he hath left you three Children, I fuppofe
he hath left an Eftate anfwerable to bring them up, befides
your own Eftate you brought unto him, which will make
your Sorrows the eafier and lighter.
The fe'cond Thing is this, which is greater than the other
is, by your matching into the Family of the Halls, you have
come to the Knowledge of the Truth, whereby you fhall
come to have the AfTurance of your own Salvation, and the
Aflurance of eternal Life abiding in yourfelf, which is of
more Worth than the whole World -, and this I fay, if you
had matched into any other Family in the Country, you
would never have come to the Knowledge of what you do
know, and fhall know, as to your eternal Happinefs in the
Life to come, though you might have been faved, being
eledted, if you had matched into another Family, but you
would never have had the AfTurance of it in this Life -, why,
becaufe you would never have feen the Commiffion of the
Spirit, nor the Commifiioners, nor the Believers of it, as
now you have : It is we only that doth make our Calling and
Eledion fure in ourfeives, fo that our Faith being built upon
a Rock, even the Knowledge of the Form and Nature of
the true God, which fhall never fail, which all the People in
the World, both religious and irreligious, of only thefe few,
that doth believe in this Commiffion of the Spirit ; and for
your own Part, I did perceive by your Writing, and your
Love to us when we were there with you, that you are one
of thofe Grains of Wheat which the God of Heaven did
fow in the Field of this World, even the Seed of Faith,
though but weak, yet it was fown in good Ground, even in
the Heart, not in ftony Ground, which is in the Head only
to talk of, nor by the Way-fide, for the foolifh Phantafies of
the Mind, called the Fowls of Heaven, to devour the good
Doflrine you received by thofe Writings or Books of your
Q^q llufband's,
[ ^98 ]
Hulband's, and thofe Letters you received of Mr. Dela-
maine^ and your Sifter-in-Lav? his Wife ; but I judge, and
my Judgment is true, that you received the Truth in the
Love of it, and do advife you to prize thofe Books of your
Hufband*s as much as you can, and I irake no Queftion but
your Underftanding will be more and more enlightned in
the Knowledge of the Truth, and grow in Experience, and
ilrong in Faith, and in the AfTuiance of your eternal Hap-
pinefs in the Kingdom of eternal G-ory, where you fhall be
with us, your God, your King, and Redeemer, Face to
Face. Thefe Lines I have written unto you, that your Faith
in the true God, and in the CommilTion of the Spirit, might
be ftrengthned and encreafed to your further Aflurance and
Comfort while you live in this World. No more at {^refenr,
but my Love and my Wife's Love remembered unto you.
/ take LeavCy and remain your Friend in the eternal
Truthy
LondoHp May i, 1683.
LODOWICKE MUGGLETON.
My Wife and I do give you Thanks for your kind Token
you fent by the Hand of Mr. Delamaine,
A Copy of ^LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Hamplbn of Cambridge.
Dear Friend Mrs, Hampfon,
IUnderftand you have fome Trouble upon your Mind
about the Death of your Child, as if it was bewitched ;
I thought your Faith, in what I had declared concerning
Witches, had been ftronger than fo to think that Witches
fliould have Power over Infants, which are not capable of
Fear,
[ '^99 ]
Fear, for Fear and Beliet is the Inlet to all Witchcraft, Fear
entred firft into the Mind, and Belief enters into the Blood,
and fo Men, Women and Children comes to be bewitched ;
but 1 fiippofe your Child was not capable of any of tikfe
two ; likewife Frights to Children may caufe Fits, like to
Witchcraft Fits, yet not bewitched in the leaft ; be fides.
Children in the Conception, when they are conceived in the
Womb, may partake of that melancholy Blood in the Na-
ture of the Parents, or of any other Diftemper or Difeafe in
the Parents, as I by Experience do know by my own Chil-
dren, two Sons by my fecond Wife, as fweet Children as
Eye could look on, yet Partakers of their Mother's Nature,
who was a comely Woman to fee to, yet of a melancholy
dropfical Nature and Humour, if Things did not go well in
this World, as no Man can afllire his Wife all Things fhall
profper always, -becaufe Troubles are as Sparks of Fire that
fly upwards, and fall down to its Center again, efpecialJy
where Children are. The firft- born Son was ftricken with a
Convulfion Fit, when it was a Year old, as it fat upon my
Knee, when it was merry, and it lived till it was three Years
old ; afterwards the fecond Son I had by her did grow up
and profper till he was three Years old, after that the Evil
did break our, and it encreafed to the running Evil from
Place to Place, and he lived thus till he was nine Years old,
though I ufed Means to help him, but all in vain ; and when
the Child died I was glad, knowing all the Children I had
by her did partake of her melancholy and dropfical Nature,
and not any Witchcraft Powers in the leafl: ; and I know your
Nature is given much to Melancholy and Difcontent of Mind,
produced out of your own Surmifings, which are as falfe as
God is true, fo that you have created to yourfelf Fears
where no Fear is, and Sorrow where you might have had
Joy, and Grief where you might have had Comfort ; and
though you are not fenfible of the Hurt it doth your Perfon,
it bang grown ftrong, yet your Mind being troubled, it cor-
rup s your Nature, in that it enters into your Blood ; and the
Grief your HufbanJ hath to fee you in this Condition, that
nothing will comfort you, it hurteth his Nature alio, which
never was very healthful fince I knew him j fo that what Evil
Q q 2 is
{ 300 ]
is produced in your Body by Fears and Melancholy, you
muft expc6t your Children muft partake at one Time or
another, and you have no Remedy but Patience ; therefore
I (hall fay this unto you, I remember when you were firft
married your melancholy Mind wanted Reft, not only in this
Life, but you wanted Peace and Affurance of Happinefs in
the Life to come, -and for that Purpofe you defired a Blefling
of me, which upon your Requeft I gave you, and you feemed
to be fatisfied in it ever fmce -, and my Faith is ftedfaft in
what I faid unto you, therefore let yours be ftedfaft in me
without doubting, and you fhall never perifh, but have ever-
lafting Life ; and let not thefe melancholy Thoughts of Witch-
craft, or evil Surmifes, enter into your Mind, but let your.
Faith in God, and in the Commiflion of the Spirit, and Pa-
tience in temporal Troubles, refrefti your Soul, then will you
receive an hundred Fold of Peace and Satisfaction in this
Life, and in the Life to come Life everlafting. This is the
true Way to have Peace in this Life, and in the Life to
come ; and what can I do more for you than 1 have done,
to fet your Mind in Peace ? Yet if you have conceived any
Prejudice in your Heart againft any of the Believers, though
it be caufelefs, yet I fhall part you afunder, fo that you nor
your Hufband Ihall have no Society with them, nor they
with you •, fo your Peace can be preferred, all fhall be well.
This is as much as can be faid in this Matter, and all I fhall
fay at prefenr, hoping you will take my Advice in what I
have faid in this Paper, that my Words may take Place in
you to your Peace of Mind here, and eternal Happinefs
hereafter, as it hath done in feveral others.
^his with my true Lo'ne rememhered to yourfelf and Hujhand,
I reji your Frimd in the eternal Truths
«
The ?ofiern^
Jutie \\i 1674,
Lqdowicke Muggleton/
A Copy
[ 301 ]
A Copy of a LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Prefton of Little Tower-hill, Mrs, Henn'x
Mother y dated mluondotiy May 14, 167a,
and to her Father likewife.
Mr, Prefton, and Mrs, Prefton your Wift^
I Thought good to write thefe Lines unto you both, but
more efpecially unto your Wife, becaufe I have feen her
once, and never but once, and ftie hath feen me once, and
talked with me, but as for the Man I did not know that ever
I did fee him, or he me, but I make no Queftion but Mrs.
Prejlon hath heard of me by the Writings, and by the Re-
ports of feveral oth-er People, who are for the Generality my
Enemies •, but I have learned to go through evil Report as
well as good Report •, but the Occafion of my writing unto
you at this Time is concerning your Daughter Elizabeth At-
kinfon, and ray Speech is chiefly unto your Wife, that if ;c
were pofTible that the Mother and the Daughter m'ght be
reconciled together again, for 1 underftand there hath been
and is a great deal of Trouble upon both your Spirits about
the Match. Now I would have you to know, that this
Match was altogether contrary to my Mind, as my Letter
to your Daughter doth ftiew, if ftie hath ftiewed it yqu ; it
may come to pafs that you may fee it either of her or of me
hereafter, and that will declare the Truth of this Matter
more fully. Firji, I have been true - hearted unto your
Daughter ever fince I came acquainted with her, and have
wifhed her as well as my own Children, and as my own Soul ;
and if ftie had been my own Child as (he is yours, I could
not have given her better Council than I have done; and
what did I refpedl her fo for, but becaufe 1 faw ftie had a
very good natural Wifdom -in her, and that Ihe had the good
Seed of Faith in her, but it was not then rifen in her 5 but
after
[ 302 ]
after awhile the Seed of taitii ipiang up in her In heavenly
Wifdoni, Knowk-dgt, and bndciandding, which was a Crown
of Glory iinfo her Head ; but the Crown is fallen off now
by Keafon of this Match, and the Crown of Reproach fet
upon her Head in the Room thereof by oiai y of her Ene-
mies, and a great Ditlike to feveral of her own Faith ; and I
perceive an extraordinary Grief to you her Parents, infomuch
as 1 heai- you, her Mother, hath renounced her, fo as not to
own her for your Child ; and further, that you have made
a Covenant and Promife in your Paffion and Anger, that
you might never enter into the Kingdom of Heaven if you
receive her into Favour, or own her to be your Child. Again,
to this Furpofe or Words, I perceive you fpeak, and pro-
mifed in your Anger and PalTion. Now let me ipeak a few
Words between the Mother and the Daughter, and confider
the Trouble and Torment of rafh Words and Promifes that
are made out of Anger and Paflion, they bring nothing but
Hell unto the Mind, becauie they are ground Icfs, Confider
the ralh Oath and Promife that Bered the King made, Mark
iv and xxvi ♦, but when he faw the woeful EfFecfts of that
Oath, he was exceedingly forrowful ; and for the Sakes of
them that were with him, he gave her John Baptift Head,
Now did not this wicked Oath take away the Life of the
greateft Prophet that was born of Woman ? And it brought
Hell-Fire upon the Confcience of Herod, and an extraordi-
nary Plague and Punifliment in this Life, befides his eternal
Damnation -, therefore beware and take Heed how you per-
form the rafh Vows and Promifes made in PalTion and An-
ger ; yet I confefs Vows and Promifes made unto the Lord,
or to Man, ought to be performed, elfe Punifliment will
follow, but Vows and Promifes made out of Paffion or An-
ger ought to be broke. 1 confefs it is an Evil to make any
Vow at all out of Paffion and Anger, but it is better to
break that Vow and Covenant than to keep it, for it is better
to err on the Right hand than on the Left ; that is, if you
break it you may find Mercy and Forgivenefs, but if you
perform it there is no Hope of Mercy nor Forgivenefs, no
more than there was to Herod aforefaid. Alfo 1 would have
you to confider, that your Daughter's Crime is not fo
hainous
[ 3^3 ]
hainoiis againft you, her Mother, as you take it to be, for
fhe hath broken no Law of God, nor Law of the Land, nor
Law of her Parents ; but what fhe hath done hath been againft:
her own Soul, it hath wounded her own Sphk, and°harh
broken her ovn Peace; iTie hat^ Ipoiled the Treafuies of
Reft and Satisfaction in her own Soul, and ftie muft bear her
own Sorrow, and none to help bear her Burthen, but rather add
unto it, by excluding her unworthy of Pity and Compaffion,
even of her own Parents, through Anger and Paffion, with-
out^ a Caufe; for fhe hath committed no evil to her Parents
in this Thing, becaufe flie was a free "SA'oman, and hath had
two Hufbands before, and hath not been under her Parents
Tutoring, but hath been free of herfclf, to give her Perfon
to whom fhe will, and her Eflate •, nor no others can hinder
her. It is all in her own Power : Likcwife fhe hath done no-
thing againft God nor his Laws in this Matter, becaufe there
was no Command laid upon her, neither by God, nor by his
Prophet, to the contrary ; and for the Law of the Land, that
doth juftify her in it altogether; fo that all the Evil fhe hath
done m this Matter it is to heddf, and to No-body t\k, as
I faid before ; only this is her Evil and Trouble, that fhe did
not hearken to the Voice of Heaven, or to his Prophet's Ad-
vice on Earth i and here lieth her Trouble ; but now the
Thing is done, and Advice rejefted, and cannot be undone
again. What then is to be done unto her ? I fay, even to
forgive her, and to make her Burthen as light as may be;
fo that I have confidered and weighed the whole Matter, and
confidered her Condition, and have forgiven her Necrfea:
to anfwer my Letter, and all Things dfc that have°im-
paired the Peace of her Mind as to Life eternal ; and fhe
ihall be fettled as in Peace of Mind as to Life eternal as ever,
and that will make her Life the more comfortable in the tem-
poral ; for I had CompafTion on her when I faw her troubled
Mmd, becaufe her Faith was in me, and mine in her, fo
that fhe is forgiven of God, and forgiven of his true Prophet
alfo. I would you, her Father and Mother, to forgive your
only Daughter, and to receive her into your Favour again,
and let her be as precious in your Eyes as ever. Do as that
good Father did, as Cbriji fpeaks of in the Parable, that had
two
[ 304 ]
two Sons ; the one loft: for a Time, and when he was in
Want, he faid in his Heart, / will return^ and fay unto my
Father, 1 have finned, againji Heaven, and againfi thee, and
am no mere worthy to be called thy Son. His Father doth not
difpute with his Son, and afk him what hath thou done, in
that thou wentefl: from me, or did any Evil while he was
gone; but he fell upon his Neck and kifled him, and killed
the fatted Calf for him. This was always my Pradice to
my own Children, and I have had more Experience in this
Kind than ever you had with your daughter ; therefore let
this Thing be done by you her Mother, and let not your
ralh unadvifed Promife or Vow, you made out of Paflion and
Anger, hinder you ; for I underft:and fhe hath fent MelTen-
gers as Advocates to plead with you for Forgivenefs, and
that your Daughter hath humbled herfelf by them, to crave
your Favour and Forgivenefs, but you would not hearken
to them, nor have no Companion upon the Afflidion of the
Soul of your Daughter -, likewife, that fhe hath fent to you
a Letter of her own Hand-writing, to crave your Pardon and
Forgivenefs, and to accept her into your Favour ; yet all
will not prevail with you, but feemeth as if you could not
for your Oath Sake. You are here juft in Herod's Condition ;
and if you fhould put it in Pradice as he did, you will be
fomething like him hereafter, though not altogether fo bad
as his, becaufe your Oath will not produce fo bad Effeds as
his did ; but you will have Hell enough in your Mind here,
befides what will follow hereafter ; therefore I would de-
fire, and provoke you to hearken to my Advice, and you
ihall do well, and be cleared of your Oath. And though I
be but a mortal Man like yourfelves, yet, being a chofen
Prophet of the Lord, it fhall be as well with you, if you
believe God, obey my Voice, as if God himfelf had fpoken
to you ; therefore I fay unto you, break that Oath and Cove-
nant that you made with Hell and Death, in the Anger and
Paflion of your Mind, concerning this Matter, and receive
your Daughter into Favour again j and let her be taken into
your Affedions again, even as one that was dead, and is
alive again ; and I will aflure you your Sin, in making fuch
an Oath as this, fhali be forgiven you of God, and forgiven by
his
[ 305 1
his Prophet, and be forgiven in your own Confcience, and
you fhall be clear from this Oath, as if you had never fpoken
it ; but if you will not hearken to my Advice in this Thing,
but harden your Heart againft it, and fay within yourf If,
that it is but mortal Man's Advice, and that you are loth
to believe, except God himfelf, or feme Angel from Heaven,
did advife you ; I tell you this, that neither God himfelf,
nor Angel from Heaven, will never fpeak unto you, nor unto
no Man elfe upon the Earth at this Day, therefore do not
expedb any fuch Thing •, for if you will not believe me, you
would not believe if one fhould come from Heaven and fpeak
unto you •, therefore confider of it, and fo do, if you do
not hearken unto my Words ; however, your Daughter fhall
have Peace of Mind, and you fhall bear the Trouble upon
your own Mind ; but if you do hearken unto my Words and
Advice, then both you and yours may be full •, but in Cafe
you do not hearken unto my Words, your Daughter fhall
have Peace of Mind, and be cleared of her Guilt, and Caufe
of your rafh Oath and Promife, and you fliall bear all the
Trouble upon your own Mind ; for what hath Parents to do
with Children that are free as themfelyes, but to forgive them
their Offences ; the Law of God and the Law of Nature doth
bind Parents to have a Care of their Children, and to for-
give them their Offences, and not to cafl them off and dif-
own them in a Paffion ; but Children are not bound to have
a Care of Parents -, but if you do hearken unto my Words
and Advice in this Thing, and receive your Daughter with
the fame Love and Affedion as you did before this Offence
was given, you then fhall be freed, and clear from any Guilt
of Confcience, concerning your Vow and Promife in this
Matter, as if you had never made any at all ; and then may
your Daughter and you both Joy both be full.
So rejtgth your Friend in what I mayy
May 14, 1672.
LoDOWICKE MUGGLETON.
R r A Corr
1 306 ]
A Copy (^/'/s^LETTER wrote by the
Prophet Lodowicke Muggleton^ to Mrs,
Mary Scott of Briftol, bearmg Date from
London, July 19, 1683.
Loving and kind Friend in the true Faith ^ Mary Scott,
THESE Lines are to certify you, that I have .received
the Books again fafe, and that I have received your
Letters from our Friend Mrs. 7^«/^/»j, the laft of yours, dated
May 22, 1683 ; Hkewife 1 received from Mrs. Jenkinses
Hand both your Tokens -, the Token of your Love was five
Shillings, and this laft was ten Shilhngs. Your Love and
Kindnefs hath far exceeded my Expectation, for indeed I
did not expert one Penny •, but 1 fee that your Love for
Truth's Sake, I may fay is almoft boundlefs, in that you do
thofe Things out of your own free Heart, without the leaft
Hint of any Advifement from me ; but I perceive the Truth
hath made you free indeed, that your Faith hath built upon
a Rock, even upon the Rock of Age is, even upon the
eternal God, that was in the Form of Man from Eternity,
and in Time humbled himfeif fo low as to become a Man-
Child, and grew up to be a perfeft Man, making himfeif
capable to fuffer the Pains of Death by his own Creatures.
This Jefus Chriji is that Child the Prophet Ifaiah faith to us,
A child is horny to us a child is given ; this ii that jhall he
called the mighty God, the everlajling Father, the Prince af
peace ; and now is fulfilled that Saying in this CommilTion of
the Spirit, for no People in the World at this Day doth
truly believe that that Child Jejus is the mighty God now,
nor the evcrlafting Father, but thofe few that do believe the
Dodrine of this CommifTion only. This is that greatefl
Myftery of God, God manifeft in theFlefh, or God become
Flefl), and dwelt among Men. This is that great Myflery
which the Angels defirtd to pry into, but God letted them,
and
[307]
and revealed it to unlearned Men, that we might declare it
to unlearned People, as at this Day, for unlearned People
are the moft capable to underftand the Myfteries of the King-
dom of Heaven -, and fo they come to have AfTur.ince of
eternal L.ife abiding in themfelves. Thus the poor and un-
learned People being filled with good Things, but the Rich
and Learned was fent empty away. Thefe Things are fulfilled
in thefe our Days ; and as for thofe Books you have fent
again, I did believe they would be too dear, which made me
loth to fend them at all •, but becaufe I could not furni/h
you with thole fewer or five Books fingle, as you defired,
caufed me to fend you the whole Volume ; and I am very
well pleafed you fent it again, becaufe there is never another
left fo perfed: as that is, to be had for that Money •, and as for
thofe five Books fiiigle, which youi Son Markes in his Letter
writeth for ; that is to fay, The Divine Looking-glafs. Secondly^
The Interpretation of the nth of the Revelation. Thirdly^
The Interpretation of the whole Revelation. Fourthly^ The
Mortality of the Soul. Fifthly, ^he- tranjcendent fpiritual
Treat ife. Thefe five Books fingle, if they could have been
had, would have been five Shillings a-picce, both great and
fmall, which would have coft twenty- five Shillings, for there
is none to be had fingle of the Tranfcendent fpiritual Treatife^
nor of the Mortality of the Soul, nor the Divine Looking- glafs,
nor of the Interpretation of the i\th of the Revelation. There
is none of thefe four Books to be had fingle for any Money,
but what are bound altogether, and they are very fcarce to be
had alfo ; therefore I would advife you, and all others of the
Faith, to make much of thofe Books you have ; for ii you
let them go, you will never meet with the like again for any
Money v/hile you live. Notwithftanding that Shartie and Re-
proach 1 have fufiered from writing thofe Books, there are
feveral Perfons of Honour that would willingly pry into thofe
Books, as the holy Angels did into the IVlyftery of God*s
becoming Flefh ; but as God would not reveal this fecrct
Myftery unto the holy Angels, becaufe, though their Natures
were pure Reafon, that they might never underftand that
great Myftery, how their Fellow- Angel, after he was call:
down from Heavtn, became Flefli, and fo became a Man-
R r 2 Devil.
[ 3o8 ] :
Devil. - This Myflery did God hide from the holy Angels,
and is hid from them to this Day, that they might never
know that there is a Poflibihty in the holy Angels, whofe
Nature is pure Reafon, to fall into the fame Condition as
their Fellow the reprobate Angel did ; but God hath revealed
thofe two fccret Myfteries unto his own Seed of Faith, the
Prophets, Apoftles, and us the '^•^^itneffcs of the Spirit only ;
and we have declared, and made it known unio you that
believe a Prophet's Report, to your prefent Peace of Mind,
and to your lull Affurance in this Life of your eternal Hap-
pinefs in the Life to come, which no People in the World
•hath, or can have, but thofe only which do truly believe in
this CommilTion of the Spirit •, therefore it is I am willing to
hide thefe Writings of ours from the great Men of this
World, and learned Men, that they might not pry into them
while I am alive ; for great and rich Men, and learned Men,
are generally of the Seed of Reafon, which came of the
reprobate Angel, which he and his Seed are kept in Chains
of Darknefs in their own Bodies, till the Judgment of the
great Day, when God fhall raife all the Seed of Faith to
eternal Happinefs, which they did believe in this Life, and
he will raife the Seed of Reafon in Chains of Darknefs, ever
fmce the reprobate Angel became Flefh, when he deceived
Eve% fo am I willing that the Seed of Reafon, that the great
and learned Men of this World, who are the Children of
that reprobated Angel, iTiould be kept in Chains of Dark-
nefs, from reading any of our Books and Writings, till the
Judgment of the great Day, when God (hall raife all of them
to their eternal Pain and Shame : For this I do know, that
there is two Seeds, and that rhefe two Seeds, the Original of
them, came from two diftind: Perfons, who were celeflial,
fpi ritual, and heavenly Perfons ; the one was all Faith, and
the other was all pure Reafon fallen. Now thefe two Perfons
tranfmniing their fpiritual Seed into mortal Seed, fo that now
there is but two Seeds of Men and Women in the World,
as the Sciipture faith ; namely, the Seed of the Woman, the
Seed of Faith, which is the Seed of God, and the Seed of
the Serpent, the Seed of Reafon, the Seed of the Devil ♦,
and of thefe two Seeds hath Millions of Men and Women
came.
[ J09 ]
came, both righteous and unrighteous ; and here licth our
Peace of Mind, even that Peace of God that pafleth all
Underftanding -, and in that we know by Faith without doubt-
ing, that we are of the Seed of Faith, and fiiall be raifed at
the laft Day to eternal Happincfs, where we Ihall fee God
Face to Face, in whom we have believed : Likewife we do
perfedly know that the Seed of the Serpent, that live to Men
and Womens Eftate, (hall certainly be damned to Eternity •,
and when they are raifed again at the laft Day, they Ihall
never fee the Face of God, nor the Faces of one another,
but Ihall be in utter Darknefs to Eternity. Thus I have
written thefe Lines unto you, not only to ftrengthen your
Faith, but to comfort your Spirit in thefe evil Days wherein
we live : So with my Love, and my Wife's Love prefentcd
unto yourfelf, and to your Son John Markes, and the reft of
Friends there with you, take Leave, and remain your Friend
in the true eternal God, the Man Chriji Jefus in Glory.
London, July 19, 1683.
LODOWICKE MUGGLETON,
A Copy of a LETTER wrote by
the Prophet Lodowicke Muggleton, to
Mrs. Rebecca Hall, of Arnefly, in Lei-
cefterfliire, bearing Date from London,
Odober i8, 1684.
Dear Friend in the true Faiths Rebecca Hall,
TTp HIS is to let you know, that I faw a Letter of yours
X to our Friend Mr. Delamaine, dated September 21,
16S4. In which Letter I underftand you are like for to
come into a great deal of Trouble, about your not going
to Church, and not receiving the Sacrament : Thefe two
Things
[ 310 ]
Things are of late the Snare to catch every tender Confcience •,
and this Snare is fpread over all the Land, at this Day,
fo that no tender Confcience can efcape being taken in this
Share, but by fuffering or conforming •, fo that his Con-
fcience miifl be wounded to fave himfelf from fuffering.
This Sacrament is as a Net fpread all over the Land, to
catch not only the Fowls of the Air, but alfo the Fowls
that fly in the Midft of Heaven, arecatch'd in this Net.
To open the Difference betwixt the Fowls of the Air, and
the Fowls that fly in the Midfl: of Heaven, (marklj the
Fowls of the Air be thefe, 'uiz. the Diflfenting Prefby-
tery, Independents, Baptifts, and Quakers, Thefe be the
Fowls of the Air, that diffent from the Church, and yet
doth the fame Things among themfelves, and do believe
the fame Do6trine as the Church doth ; their God is all
one, and their Devil is all one ; their Heaven and Hell are
all one, and their Souls are all immortal, and do flip out of
their Bodies, and never dies, but goes to Heaven or Hell.
This is the Spirit of Reafon in all Men ; and the Seed of
Reafon is rifen more higher in all religious Difl!enters than
in the common, ignorant, dark Church People ; that is, the
rio-hteous Law of God is rifen, and written in their Hearts,
more than in other People ; which caufeth them to be more
righteous, that is, more legal righteous, to perform and
keep tne Moral Law written in their Hearts, than thofe
that are born Churchmen, and never knew any other
Righteoufnefs than to go to Church, and to hear a Church-
boy fay Grace, and read Prayer to a whole Congregation.
Thefe DifTtnters, aforefaid, are the Fowls of the Air, be-
caufe the Imaginations of Reaion go.th out of them,
feeking and tuinking, by reading the Scriptures, and by their
rigiiteous Life, to obtain eternal Life : Yet being ignorant
of the true God, in his Form and Nature; and the right
Devil, in his Form and Nature; upon thefe two Founda-
tions dependeth the fecret Decree and Council of God con-
cerning Life Eternal, and Death Eternal, to all Mankind.
And thefe Fowls of the Air beiisg ignoiant of thefe two
Foundations aforefaid, that is to fay. the true God, his Forrp
and Nature, and the right Devil, his Form and Nature, they
cannot
C 3" ]
cannot enter into Reft ; neither can they have eternal Life
abiding in themfelves ; for their God is an infinite Spirit,
without any Body or Form at all; he fills Heaven
and Earth with his vaft Spirit, the Air and all Places ;
he cannot be confined to no particular Place j neither in
Heaven above, nor this K;irth, nor the Air, cannot
contain him. Likewilc they have imagined a wrong
Devil ; a Spirit without a Body, which is in Hell-fire, and
in Chains of Darkncrfs j yet this Chain is fo long, that he
comes out of Hell upon this Earth, and into the Air, and
at Noon-day, to tempt Men and Women to Murder, and
Adultery, and all Manner of Wickednefs. Thus the Seed
of Reafon in all Diirenters feedeth upon thefe Aerial No-
tions ; therefore called the Fowls of the Air. But the Fowls
that fly in the Midft of Heaven, are the Saints that are
DilTenters. And why do they diffent from the Church ? Be-
caufe they know the true God, in his Form and Nature ; and
therefore they ferve God, becaufe they know God ; for it is
Life' Eternal to know the true God. Like wife we know the
right Devil, in his Form and Nature ; therefore we do not
fear any other Devil but the Men Devils that feeketh to
devour us, in our Lives and Eftates ; for I am fure no other
Devu can do us any Harm, but Men and Women Devils.
And we, the Fowls that fly in the Midft of Heaven, we do
receive the true Sacrament every Week ; becaufe we do, by
Faith, eat the Flefh of God, and drink the Blood of God,
and feed upon the true God in our Hearts, by Faith with
Thankfgivin^.
I have adniinifl;red this Sacrament to many, and you, and
feveral others of the Fowls that fly in the Midft of Heaven,
have received the true Sacrament of the Lord's Supper,
in that they have eat the Flefh of Chrift, which is God be-
come Flefli ; and they have drank the Blood of Chrift^
which is the Blood of God ; for God could not become
Flefh without Bloo^, for no living Flefli can be without Blood,
for Blood is the Life of the Flefli ; therefore it was as Chrifi
faid when he was upon Earth, Except ye eat my flejh, and
drink my bloody ye ha've no life in you : That is, you have
no AITurance of eternal Life abiding in you. Now you that
have
[ 312 ]
have believed our Report, who are the WitnefTes of the
Spirit, as you fay, let us comfort ourfeives in the Scrip-
tures of Truth, and in the Prophets Writings, that bears
Witnefs to the Truth of them. Thefe Words of yours
proceeds from the Strength of your Faith, which Faith of
yours will make you perfedly whole, as to 'the Peace of
your Mind here in this Life, and to eternal Life in the
World to come, becaufe you have believed our Report i
and have believed our Report, and hath believed our Doc-
trine concerning the true God, in his Form and Nature,
and how he became Flefh, as our Writings hath declared •,
fo that by your Faith in them, you do eat the Flefh of
God, and drink his Blood ; fo that your Mind doth feed
upon the Flefh of God, and drink his Blood, continually.
This is the true Spiritual Sacrament of the Lord's Supper,
which we, the Fowls that fly in the Midft of Heaven, do eat
of while we live in this World : This Flefh of God is Meat
indeed ; and his Blood is Drink indeed. This Meat and
Drink doth fatisfy the Soul, fo that it doth thirfl no more,
nor hunger no more, after Salvation, nor eternal Life ; becaufe
we know the Seal and AlTurance of eternal Life, abiding in
ourfeives •, fo that you, and all true Believers of the Com-
miffion of the Spirit, do, by Faith, fpiritually eat the Flefh
of Chrijl, which is the Flefli of God, and drink the Blood
of Chriji^ which is the Blood of God -, fo that you have
received the true Sacrament of the Lord's Supper, and that
you have fupped with the true God here in Mortality, upon
this Earth ; and all thofe that hath fupped with the great
God here, when he v/as upon Earth, in the State of Mor-
tality, they fhall be invited together, with all the Fowls
that fly in the Midfl of Heaven, to come unto the Supper
of the great God, now he is glorified ; that is, to iup
with him in Shame in Mortality, and fuffered Per-
fecution for his Name Sake in Mortality. So like-
wife, in the Refurredion, they fhall be immortalized,
and gathered together, to fup with the great God of
Heaven in Glory j and, as the Apollles did, by their
Preaching, invite the Fowls of Heaven in their Time to
fup, that is, to believe in the Name of the Lord Jefus Chrijf,
they
[ 3^5 3
they did fiip with God, fo likewife Reeve and Muggkton,
the two laft Prophets and WitnefTes of the Spirit, God hath
chofen us two in this laft Age, to meet God*s Elect, the
Fowls of Pleaven, and you being one, and you have be-
lieved our Declaration concerning the true God, how he be-
came Flefli,,and dwelt amongll Men, and hath Tupped
with them here in Mortality, you (hall be invited to Tup
with the great God of Heaven in Glory; and that when you,
and all the Fowls of Heaven, fhall have to fup with the
great God in this laft Age to eat, will be the Flefti of
perfecuting Kings, and the Flefh of perfecuting Judges, and
Juftices of the Peace ; and the Flefh of perfecuting Captains
of Trained Bands, and the Flefh of mighty Men of War ;
and the Flefh of pampered Horfes, and them that fat on
them ', and the Flefli of all perfecuting Men for Confcience-
fake, both fmall and great; as Churchwardens, Conftables,
Informers, and all inferior Officers. This Supper with the
great God will be when he haih gathered his Eledl, the
Fowls of Heaven, from the four Winds, at the Day of
Judgment, in the Refuri'edtion, when the Sheep, which is
called by John\ Revelation^ the fowls that fly in the midfi
cf Heaven, fhall ftand on God's Right-hand, and he fhall
fay, Come ye blejfed^ becaufe when I was upon Earth in Shame
you believed in me, and beheved my Servants, the Prophets
and Apoftles, and my two laft Prophets Reports •, therefore
inherit the Everlafting Kingdom, which 1 have prepared
for you before the Foundation of this worldly Kingdom
was laid ; fo likewife all the Seed of the Serpent ; as per-
fecuting Kings, Judges, Captains, mighty Men, both fmall
and great ; which are called in Scripture Reprobates, Goats;
in the Refurreftion they fhall ftand on God*s Left-hand ;
he fhall fay. Go ye curfed into hell-fire^ which was ^prepared
for the devil and his angels \ becaufe, when he was upon
Earth, you perfecuted me, and put me to Death, thinking
in yourfel\4es that I fliould never rife again. Alfo, you per-
fecuted the Prophets, and did kill them that did foretel
of my coming ; and ye perfecuted my Servants and Mef-
fengers I fent unto you in all Ages; therefore go ye Curfed,
both great and fmall, into €verlafting Torments, where there is
Si weeping
[ 314 ]
weeping and gnajlnng of teeth for evermore. Then fhall all
the Prophets, Apoflles, and wethe Witnefles of the Spirit, and
you the Fowls of Heaven, fliall fiip with the great God of
Heaven, that redeemed us with his own Blood : So that God
himfelf v/ith us fhall eat the Flefli of thefe perfecuting Repro-
bates beforefaid. That is, God himfelf, the Prophets and
ApoftJes, and we the Witnefles of the Spirit, and you the
Fowb of Heaven, fhall rejoice in the everlafting Damnation
of thefe your Enemies, the whole Race of that Serpent- Devil
Cain i the firft Man Devil in Flefh. For this v/ill be the
laft Supper that God will ever make with his Saints, becaufe
there will be no Wickednefs a6led between the Seed of
God, and the Seed of the Serpent, for ever, to Eternity ;
and this is that we fliall eat to Eternity, which will be our
Joy. Thus, with my true Love, and my Wife's true Love,
remembered unto yourfelf, J take Leave, and remain,
Tour Friend in the eternal Truthy
Lo'don, O5ioher i8,
i6g4.
LODOWICKE MUGGLETON.'
Dear Friend^
I perceive, by your Letter, you have propofed feveral
Ways to yourfelf, what Courfe you Ibould take, how to
deliver yourfelf out of this Perfecution for Confcience Sake,
•and yet keep your Confcience free, that the Peace of your
Mind may not be lofl •, for I perceive that the Church-
wardens and the Conftables have taken their Oaths at the
Seffions, which the Juftices keeps to perfecute their Neigh-
bours for Confcience Sake ; fo that the Churchwardens and
the Conflables are the Informers againft you, and hath put
your Name into Court, I perceive, for one Month, which
will coft you twenty Pounds, by the Law which was miade
in Qiieen Elizabeth's Days againft the Papifts ; but now in
thefe Days it is put in Execution againft ail diffenting Pro-
taftants. There is three Ways to punifli all Kinds of Dif-
fenters, both Rich and Poor : Firjl^ They proceed upon
Rich by Queen Elizabeth^ Law, aforefaid, upon the twenty
Pound
[ 315 3
Pound A(5V, to take tlieir Goods, and not their Perfons to
Prifon. Secondly, They proceed againft the poor Diffenters
by Way of Excommunication, that they might keep their
Perfons in Prifon, and not their Goods -, fo that many of
the Rich do conform to fave their Goods ; and many of the
Poor do conform to fave their Perfons out of Prifon thereby.
The Law whereby they do perfecute Diflenters is for
Meetings -, the Speaker twenty Pounds, the Houfekeepei*
twenty Pounds •, and if any Hearers be rich, he muft pay
five Shillings a Man, for a hundred Perfons, which they
will levy upon his Goods. This Law was made by the
Parliament fince the King was reftored -, now you being
rich is well known to the Informers aforefaid, therefore your
Perfecution is grounded upon Queen Elizai?elb*s Law afore-
faid. Now you have thought upon feveral Ways to deli-
liver yourfelf from all •, but I cannot fay that any of thefe
Ways you have prppofed to yourfelf will do you any good ;
but the Remedy will be worfe than the Difeafe. Firfit You
fay you told the Churchwardens you thought to go to
your Mother, and then, if (lie were queftioned about it, they
may fay you were gone from Home. This will do you no
goodj'except you could carry your Lands, your Chatties, your
Corn, and all that you have in the Houfe, and all upon
the Ground, along with you to your Mother ; for it is
your Goods that they come for, or your Money, and not
for your Perfon. Secondly , You fay, if they bring you into
Trouble, you fay you fhall be fain to move to fome other
Place. To this I fay, unlefs you could remove your Land, ~
and all your other Goods, to fome other Place, it will do
you no good, thirdly. You fay you think you lliall be
willing to go to Prifon. To this I fay, they will not let
you go to Prifon, neither will they put you into Prifon ;
and if you go to Prifon before you take your Land and
Goods with you, elfe that will do you no good at all.
Fourthly, You fay you think you fhall be forced to make
over your Chatties and Goods to fome of your Friends,
for the Ufe of your Children. This you may do according
to Law ; but your Land muft be made over alfo ; but
this I muft tell you, if you fhould make- over your Eftatc
S f 2 tQ
[ 3i6 ]
to any Fiiend whatfoever, your Condition will be feven times
■worfe than to (land to the Perfecution of the Nation, let their
Perfecution extend ever Co far. Therefore let me advife you,
that is now a freed Woman, a Widow, that hath full Power
as any Lord in the Land, over your LIufband's Eftate, for
the Good of your Children; and though there be Over-
fcers, yet the Power lieth wholly in you, as it did in the
Man ; fo you are the Lady of all, and hath the Poireffion
of all, as your Hufband had ; and for you to make over
your Eftate to another Man, you will become a meer
Servant, and your Children meen Servants to another Man ;
therefore I will give you my Advice- and Judgment in
this Matter ; I have always given my Advice and Judg-
ment for the Widow and the Fatherlefs, for their Good, and
thofe that did follow it did profper •, and thoie that would
rot, if they did mifcarry, I could not help it. Therefore
my Advice to you, and Judgment is, that you fhould
not make over your Eftate to any Man, nor to remove
to any other Place -, but keep at Arnejly for the Good of
your Children. Neither let your Mother be grieved, but
let your Enemies proceed as far againft you as they will ;
and when they come with their Warrant to feize your Goods
for the twenty Pounds, do you pay them the twenty Pounds
down quietly, and let them not be put to that Trouble to
feize your Goods ^ and it will convince and melt the Hearts
of the mod implacable Enemies you have, in that you know
you are an innocent, harmlefs Woman, that fuffers this only
to keep the Peace of your Confcience ; fo that perhaps they
may never trouble you more ; if they fhould trouble you
again, I am confident it will be a great while firft. Thus
1 have given you the befl and fafeft Advice I can in this
Matter.
Tour Friend^
Lgndon, Oil, 18,
1684.
LODOWICKE MUGGLETON,'
/f Copy
[ 317 ]
A Copy of a LETTER wrote hy the
Prophet Lodowicke Muggletoiij to Mrs.
Elizabeth Atkinfbn, bearing DatehondoTif
February 12^ 167 1.
Dear Friend in the Faith t Elizabeth Atkinfon,
OUT of Tendernefs and Love to the Welfare and
Peace of your Mind here in this World, that you
may be the more ftrongly (.-{labliflied in the Afllirance of
eternal Happinefs in the Life to come, I thought good to
write thefe few Lines unto you by the Way of Counfel and
Advice ; not compelling you, or laying any Bonds upon
you, but wifhing you as well as my own Children, and
as my own Soul j neither would I give you any Counfel or
Advice, but what I would give unto you if you were my
ov/n natural Child, as you are fpiritual, being begotten by
the Faith of this Declaration, which is as followeth : I do
hear that you are fomewhat intangled in your AfFedions
with that young Man 1 fav/ once at your Houfe, as if he
and you are like to make a Match together. Now if the Cafe
be fo, indeed your Condition is not good at prefent, neither
will it be good hereafter in this World •, for you will lofe
yourfelf exceedingly, and make Shipwreck of your prefent
Peace, and of your perfonal Eftate ; and your flrong Con-
fidence of Faith and Knowledge of the true God, and
Faith in this Commiflion of the Spirit, will be weakened in
you, and you will become like unto Sampfon when his Flair-
was cut } he was flrong before, but when his Hair was cut
he became weak, like another Man ; and the Caufe of his
Weaknefs was, in that he took a Pbilifiine Woman to Wife ;
and what fad Fruit and Effed it wrought and brought
forth ! She was a Snare unto him, and the Caufe that de-
ftroyed his Strength : For Sampfon was an Ifraeliie, and it
was unlawful for Ifraelites to marry with the Philijlines ;
therefore that Evil came to pafs upon Satnpfon. So like-
' ~ ' wife
[ 3i8]
wife you are an Ifraelite of the Tribe of Levi by Birth,'
and I can fay truly, fince you believe as Chrift did by
Nathaniel^ Behold an Ifraelite indeed, in whom there is no guile 5
and will you, that is an Ifraelite indeed, in whom there is no
Guile-, and will' you (lain your Wifdom, Knowledge, and
Faith, and match yourfelf to an Egyptian, to a dark Egyp-
iian Epifcopal Man, who is as dark as Pitch in fpiritual
and heavenly Knowledge. Therefore I would have you
to confider thefe three Things : Firji, How unfuitable this
Match will be. Firji, He is no Way fuitable to your Age.
Secondly, He is no Way fuitable to your Eftace. 'Thirdly,
His Faith and Religion is no Ways fuitable unto yours.
Your Faith is now the Faith of God's Eled ; and your
Religion is to worfliip God in Spirit and Truth, free from
all Idol Worfhip, which is Light and Life. His Faith is
the Faith of the Egyptians, and his Religion as the Dark-
nefs of Egyptians-, and will you put Light and Darknefs
together. Thefe Things have be^n unlawful in the Days
of old, as it was by Sampfon aforefaid ; and if you match
with this Egyptian, as he did with the Philijline Woman,
your Strength will depart from you, as his did, and yoiij
will become weak like another Woman-, and that Crown
of Wifdom, Knowledge, and Prudence, that hath been
fet upon your Head, will be pulled 61F, and caft upon the
Ground, and you will be looked upon by the Wife in
Heart as one of the foolilli Women. And becaufe you
are fet free indeed by Faith in this CommifTion of the
Spirit -, for this Faith doth make you free indeed, and will
you enter into the Spirit of Bondage in Eppt again, by
marrying with an Egyptian, whole VVorfliip is to worfhip a
Calf for his God. Confider how you will be intangled j
your Companions muft be Egyptians, and you muft dwell
amongft the Egyptians, and your Difcourfe muft be the
Egyptians Language, and not the Language of Canaan. For
no People in the World can fpeak that Language, though
of this Faith -, and when all your familiar Friends about
you are Egyptians^ how Ihall any of the 7/'r^<?/i/d'J of this Faith
have any Society with you. And if you (hall think by your
Wifdom and difcreet Carriage to convert him to your Faith
after you are married unto him, you will be deceived there
of
[ 3^9 1
of your Expedation 5 and it will be a dangerous Thing for a
Woman to venture that. Again, How will the Quakers
trample over you, and fay, Elizabeth Atkinfou is gone back
into Egypt again, and boaft themfelves againft me, and
fay, this is Muggleton's Doings ; for it is like himfelf. But
however, I can bear greater Reproaches than thefe, as I have
done in Time pad : Therefore confider, and lay fondPhantafy
afide, and confider Things of more Weight. Let Phantafy
be but in one Balance, and lay thofe three Things afore*
faid in the other Balance, and fee which will weigh heavieft
in your Mind, do you choofe. And farther I fay, feeing
you cannot fancy Henry Hall, I would advife you to ftay
a while longer, and not bind yourfelf to any, but keep
yourfelf free from Engagements and Intanglements of this
Nature. Providence may order Things fo, that you may
meet with one fjicable in your Years, fuitable in Eftate,
and fuitable in Religion : Patience is a great Virtue, and
keeps the Mind in Peace, and doth Things with Dehbe-
ration and Confideration } but Phantafy runneth headlong to
Deflrudtion •, therefore I would wifli you to be true to your
own Soul, and do not dally with Edge-Tools, and entangle
your own Soul, and infnare the Peace of your Mind, and
give way to no Man, to entangle his Mind, until you are
refolved. For if you be true to your own felf, you may
refolve your own Mind, and refolve him at two or three
Times Speech with him ; for long Delays, and often com-
panying with a Man upon that Account, is dangerous ; and
young Men, that hath nothing but Nature in them, hath
many By-ends to raife their Fortunes, whatever Men may
pretend to the contrary •, and Love above all Things elfe.
Yet if you were not a Fortune, young Men would not die for
you, whatever they pretend -, and that you may know right
well to your Trouble, if you make Trial. For that Man
that pretends to let a Woman give away her Eftate to
her Relations, and will take her with nothing, and yet
hath no Eftate confiderable of his own, he fhoweth himfelf
to be either a Fool, or a Knave, or both •, neither cnn he
mean honeftly, v/hatever is pretended. For if this Man had
any confiderable perfonal Eftate of his own, he need not
fear
[ 32.0 ]
fear having a Wife with a confiderable Portfon; but if a
Man's Preferment dependeth upon Kindred, he had need
look after a Wife with a confiderable Eftate of her own,
that he may pay back that Relations hath laid out for
him. But I hope your Wifdom will preferve you from
being catch'd as young Birds are, with Chaff inftead of
good Corn ; for the Lofs will be yours, and not mine, nor
none elfe that hath a Love for you. Thus I wlfhing you to
mind your temporal quiet Peace of Mind, while you live in
this World, that it may be added unto you as an hundred
Fold in this Life, and 1 am fure it will not diminifh the
Joy of the Life to come, which is eternal. This I know
by Experience, and am fenfible ,of the Inconvenience you
will fullain, if this Match go forwards ; but if thefe Lines
take Place in you, fo as to perfuade you not to have that
Man for your Hufband, let me know it, by Writing, or other-
wife, and I fhall give the beft Advice I can, to deliver
you •, but if thefe Lines doth not take Place in you, but
you are refolved to have him to your Hufband, let me
know it, and I fhall not diffuade you from it, but leave
it to yourfelf, to pofTefs the Comfort and the Difcomfort of
fuch a Match; therefore let it be confidered in your Mind,
and fo do. I thought good to write thefe Words, becaufe
you may read by yourfelf, and confider of them -, becaufe
Things cannot be fpoken fo fully by Words of Mouth, nor
without Interruption.
So reficth your Friend in th^ eternal Truths
Fthruary 12, 1671*
LODOWICKE MUGCLETON.^
/^ Copy
[ 3^1 3
A Copy ^^LETTER wrou hy the
Prophet Lodowicke Muggleton, to John
Lad.
Friend John Lad in the true Faith ^ Zee,
I Have read over your Letter, and I perceive your Undcr-
ftanding is very ' much enlightened in the true faving
Light, and your Faith ftrong in the Dodlrine of the Com-
miffion of the Spirit. I have heard a good Report of you
before, as to your Knowledge in Truth in fpiritual Things,
but by your Expreflions in your Letter you have fhevved a
greater Meafure of Faith in God, and Knowledge in thofe
I'hings, thofe faving Truths declared by us the Witneffes of
the Spirit, than was cxpefted by me -, but where the Seed of
Faith is quickened by the Words of Truth, it will grow
like a green Olive-tree, as Chrifi faid his Words were Spirit
and Life : Alfo to every one that believes, the Arm of the
Lord's faving Health is revealed to that Soul, which is Spirit
and Life to it, in that they are a Savour of Life unto Life
in them that are faved in that Words of Truth. It quickens
that Seed in Man that was dead, and makes it alive, and fo
becomes Spirit and Life in Man ; fo that the Life a Man doth
live here is the Life of Faith, which is Peace of Mind, be-
caufe this Faith it (hall live eternally with God, in whom he
did believe. Here you have expreffed a great Meafure of
this Faith, and it is that which I believe is in your Heart is
true Faith, and will grow in you to a greater Perfection,
enabling you to withftand all Gainfayers whatfoever even in
this Life, befides the eternal Happinefs hereafter, when Men
fhall receive the End of their Faith, even the Salvation of
their Souls. This is all at prefent, Time being fhort.
/ reji your Friend in the true Faith,
Fojlern, London,
Jpril 23, 1669,
Lodowicke Muggi^etom.'
T t This
[ 3^^ ]
'This is the CoPY of the ANSWER (of the ^
Prophet Lodowicke Muggleton'j^ unto a
LETTER which our Brother Lad had
fent him,
John Lad,
I Received your Letter, dated Auguft i, 1676, wherein
you have exprefled your Faith and Confidence in the
Do6lrine declared by us the Witueflfes of the Spirit, and
Perfons of us, who were fent of God, to bring glad Tidings
of Peace and Salvation to as many as Ihall receive our Re-
port, and to whom the Arm of the Lord's faving Health is
revealed, to lead thofe that were in Captivity, in Ignorance
and Darknefs, Captives into that glorious Light of Life eter-
nal, and to open the Prifon- Doors of Mens Hearts, and to
let their Souls that were Prifoners go free. This many can
experience in thefe our Days ; and what can be faid more
than what Chriji faid to his Difciples, and thofe that believed
in him, Blejfed are y cur eyes that fee, and your ears that hear^
and your hearts that underjland the things that belongs to your
-peace. Thus it is with every true Prophet that is fent of
God ; and what Things can a Man underftand that belongs
to his Peace, more than to know the true God in his Form
and Nature, and the right Devil in his Form and Nature,
and Angels their Perfons and Nature, and to have the Prifon-
Doors of Mens Hearts opened, and to let the King of Glory
enter in ? Thefe are Things that belongs to a Man's eternal
Peace, which none can have or receive ; but thofe that do re-
ceive a Prophet in the Name of a Prophet, receiveth God
that fent him 5 for whoever bclieveth in a Prophet for his
Dcdtrine Sake, Ihall fee the Treafures of Heaven, both new
and old. That is what the Prophets of old did lay up in
Heaven, believing that God would become a little Child,
and grow up to a Man, and fufFer Death, and rife again,
that he might give them in the Refurredion Life eternal,
and
[ 32.3 ]
and a Crown of Oory to wear for evermore. Thi;^. Is th?.t
Treafure the Prophets of old did lay up in f ieaven, therefore
called old Treafures, and the Trealures the ApoftJes laid up
in Heaven were counted new by Chriji in that Time, in that
he compared the Kingdom of Heaven to a good Scribe,
that brought forth of the good Treafures of his Heart Thino-s
new and old : Like wife we the Minifters of the Spirit have
brought forth out of the good Treafures of our Heart Thincrs
new and old •, we have declared unto you the deep Things
of old, the very Foundation of God's Council of old, which
he revealed to Mofes, the righteous Fathers and Prophets of
old, and fo of the Apoftles. And now is the new Wifdom
of God and Treafure of Heaven brought forth to the View
of the World, by us two Prophets and WitnefTes of the Spirit,
in a more abundant Meafure than all that went before us, as
may be feen by our Writings •, and there will never be no
more new Treafures of Heaven brought forth into the World,
any more than what is declared by us while Time is no more.
And feeing God hath chofen me to be one of his two hll
Prophets and MelTengers unto this bloody and unbelieving
Vvorld, and that cauf d and preferved me to be the longeft
Liver, and hath lengthened out my Days and Years -, and he
hath made me a Scorn to Fools, that nothing underftand ;
yea, he hath fet me as a Mark for every wicked Man to
fhooc at me, yet Faith in my God hath preferved me from
being wounded by the cunning Archers. He hath made
me as a Wall ot Brafs againft al! Men, both righteous and
unrighteous. Tnty nave all ftiove to beat me down, both
with fpiritual Wea[.ons and carnal Weapons, but he hath de-
livered me from them all. I did not think, when I was
chofen a Mdlenger of God, that I fhould have been fo hated
of all Men for declaring of Truth, but rather thouf^ht all
Men fhould love me -, but when I went into the Sandruary of
the Lord, I found it quite contrary ; for waen I had confidered
the Trouble Mofes and the Prophets went through, both with
the Wicked and the Righteous, even with tl.ofe that ferved in
the Tabernacle of Go ' how did they rebel, which caufed
Mofes to wifh himfelf blotted out of the Book of Life, rather
than to undergo the Burthen of the Lord j but more efpecially
T c 2 the
t 324 ]
the Prophet Jeremiah, the Burthen of the Lord was fo heavy
upon him, that he curfed the Day of his Birth, and defircd
God to fend whom he would fend, fo he would let him alone ;
but God would have him and none elfe to deliver his MefTage,
clfe he would confume him before the People : So it was
'with John Reeve and myfelf, God would fend none elfe but
us two, which was fore againit both our Defires ; but being
forced by a Curfe from the Lord, and I being the lad Liver,
the Burthen of the Lord hath lain heavy upon me this many
Years: But what am I! And what was Mofes! Or what was
Jeremiah, and the reft 1 that we fliould refift the Voice of
God, to fland in the Gap in God's Stead for every legal
righteous Man to fiioot at us, and every wild Beaft to rend
and tear, blafpheme, reproach, revile, defpife, even bloody-
minded Men, whofe Souls do thirft after my Life as for
fweet Wine! My Blood would be more fweeter to them than
Honey, or the Honey-comb! But knowing it was fo with
God himfelf when on Earth, and that they would do fo by
him as they do by me, were he in my Place, the Conli-
deration of thefe Things doth bear up my Spirit, and caufeth
me to flrengthen myfelf, my God, my King, and my Re-
deemer. I have had great Experience of David's Condition,
how he prayed to be delivered from his Enemies, as Pfalm
hx ; and fo have I in like Manner, Deliver tne frcm mifie
enemies, 0 my God ; defend me from them that rife up againft
me ', deliver me from the workers of iniquity, and fave me
from bloody men, for lo they lie in wait for my foul, not for
any Sin I have committed, or any Wrong I have done to
any Man, but meerly becaufe I have declared the true God
unto them ; and becaufe 1 fay God fent me, therefore have
they waited for my Soul to kill it ; and Vv'ere it not for the
outward Law of the Land, they could not be prevented j for
they have altogether ftified that righteous Law God hath
written in their Hearts, and hath made it ufelefs unto them,
fo that my Life could not be preferved, were it not for the
outward Law of the Land ; fo that I have juft Caufe to fay.
Lord, be not merciful to any wicked Tranfgreffors that hateth
me for Truth's Sake, let not the Lord be merciful to fuch
wicked Men j but God hath and will let mc fee my Defire
' ' " ~' upon
[ 3^5 ]
Upon mine Enemies, and bring them down to Deftrudlion^
O Lord my God, for they have hated me without a Caufe>
and hateth thee that fent me. Alfo I have had Experience
of the Prophet 'Jeremiah'^ Condition, Jer. ii. Ver. 19. I
know not that they had devifed Devifes againft me, faying.
Let us dejtroy the tree, with the fruit thereof-, that is, let us
deftroy this Muggleton and his Doftrine, which is the Fruit
of the Tree, and let us cut him off from the Land of the
Living, that his Name may be no more remembered. I have
had great Experience that wicked Men have had feveral De-
vifes againft me, faying in their Hearts, Let us deftroy the
Tree, with the Fruit thereof 5 and let us cut this Muggleton
off from the Land of the Living, that his Name may be na
more remembered. Every true Prophet is the Tree, and his?
Do(5lrine is the Fruit thereof. The Reprobate, the Seed of
the Serpent, cannot endure that any Man fliould eat of the
Tree of Life, and live for ever j the Serpent would have all
to eat of the Tree of Knowledge of Good and Evil as him-
felf doth, therefore he devifes how to deftroy the Tree, that
iG, the Prophet, and the Fruit thereof, that none of the Seed
of Faith might receive his Dodlrine, that is, eat of the Fruit
of the Tree of Life, and live for ever ; therefore it is that
the Seed of the Serpent hath devifed Devifes againft me, to
deftroy me and my Writings, which is the Fruit, that I mighc
be cut off from the Land of the Living, that my Name may-
be no more remembered ; that is, if wicked Men could but
deftroy me, and burn my Writings, then my Name would
be cut off from the Land of the Living, and be no more
remembered, as they think, becaufe then none could believe
me. Thus I have been compaffed about with wicked ungod-
ly Men, and fometimes witii fubtil Serpents, who hath had
many Devifes againft me, to deftroy me and my Writings -,
but the God of my Salvation hath delivered me out of their
Hands hitherto, that my Life is yet preferved ; and the Lord
God of Truth, that judgeth righteoufly, that trieft the Reins
and the Heart, let me fee thy Vengeance on them that arc
thy Enemies as well as mine ; for unto thee have I revealed
my Caufe, and fiiall wait on thee for the Execution of thy
Wrath upon thofe wicked, ignorant, blind-dark Devils, that
^ hath
hath not (o much as the Light of thy Law written in their
Hearts. Thus I have given you but a little Account of my
long Experience of the Burthen of the Lord upon me •, I
have complained as little of it as ever any Prophet did, but
of thefe late Years I have been compafled about with wicked
Men more than heretofore, yet I have given lefs Caufe of
late than before -, but as the Saints hath increafed, fo hath
mine Enemies increafed more and more. I have writ thefe
Lines unto you becaufe you did beg them of me, becaufe it
is feven Years fmce you received a Letter from me, fo that I
could not well deny your Keqiieft ; fo I have prefented thefe
Lines unto you for your further Cpnfolation, with my Love
to you alfo.
I take Leave, and refi your Friend in the true Faith of
the true God,
PoJ}ern, near Moor-lane, London,
Juguji 26, 1676.
LoDOWICKE MuGGLETON.
Lodowkke MuggletonV LETTER to
Robert Peirce, concerning the Holy Ghoji.
Loving Friend Robert Peirce,
1 Received a Letter from you, dated July 9, 1680, wherein
I perceived you received a Letter from me, and that you
being not at Home, but your Brother was, and through the
Ignorance or the Covetoufnefs of your Brother, the Letter
was carried back again, for want of one Penny more than
iifually the Pofl: hath 5 it was very weakly done, for Pofts
will not abate any Thing of what the Letter is marked, fo
that the Letter is abfolutely loft, except you go to the Poft-
houfe in Taunton^ and afk for a Letter fo long ago, direded
to Robert Peirce, at St, Jameses m Taunton 5 it was a large
Letter,
[ 5^7 ]
Letter, but it was not from me, it was from a Friend of
mine, his Name is Alexander Delamainey from the Three To-
bacco-pipes on Bread- fir eet-hill^ Tobacconill j he wrote that
Letter to you.
The other Thing of Concernmer^t in your Letter is, you
defire me to fhew you the Meaning of two Places in Scrip-
ture, which I perceive you would defire to know, in what
Scnfe you may believe and fatisfy your Mind, Whether the
Holy Ghoft did defcend upon Chrifi, when he was baptized
of John, in a bodily Shape really ? Or whether it is to be
underftood in feme other Senfe ? To which I anfwer and fay.
That the Holy Ghoft that defcended in a bodily Shape on
Chrifi like a Dove, it was really fo ; for when all the People
were baptized of John, Chrjfi being the laft that was baptized
of John at that Time ; and z.iitxjejus was baptized he prayed,
and the heavens were opened^ and the Holy Ghoft defcended in a
bodily Shape, like a dove, and it lighted upon him.
Now to give you to underftand that none faw this Holy
Ghoft defcend upon Chrift in a bodily Shape like a Dove,
but Chrift himfelr and John the Baptift \ neither did any Per-
fon fee the Heavens open, nor heard the Voice from Heaven,
which faid, Thou art my beloved Son, in thee I am well pleafed :
I fay no Perfon did fee the Heavens open, nor hear the Voice,
but Chrift, and John the Baptift.
Now it may be rejected, whether that Voice was from that
bodily Shape like a Dove, that was upon Chrift, or from
fome other Perfon in Heaven,
To which I anfwer, the Voice from Heaven was not from
that which appeared in a bodily Shape like a Dove, the Voice
was from Elias, that was in Heaven, and it was he which
faid. Thou art my well-beloved Son, in thee I am well pleafed,
Luke iii. Ver. 22. This was the fame Elias that fpake here,
that fpake the fame Words in Matthew xvii. Ver. 3. And
behold there appeared unto them Mofes and Elias talking with
Chrift. And in the 5th Verfe, While be was yet fpeaking, a
bright cloud overftjadowed them (that is) Peter, James and
John ; and behold a voice out of the cloud, which faid. This
is my beloved Son, in whom 1 am well pleafed, hear ye him.
Here it is clear, that Elias a6led his Part in Heaven as God
the
the Father of Chrifi^ while Chrifi that was God became Flefh,
or God manifeft in the Flefh : While he went that long and
fore Journey here upon Earth, it was of great Neceflity that
he Hiould put a faithful Governor in Heaven to reprefent the
Perfon of the Father, and he invefted him with all Power in
Heaven above while he pafled through Death, and quickned
into Life again, and afcended up into the fame Glory which
he had before the World was.
Here you that have Faith may fee the bright Cloud that
brought Mofes and Elias from Heaven, and that the Pre-
fence of them talking with Chrifi caufed his Face to fliine as
the Sun, and his Raiment was as white as the Light ; and
this bright Cloud carried Mofes and Elias to Heaven again,
which Cloud, as it afcended up to Heaven, it overfhadowed
Peter ^ James and John, and CJjrifi himfelf ; and out of this
Cloud as it did afcend Elias fpake through the Cloud ; fo that
James, Peier and John, and Chrifi himfelf, heard the Voice
out of the Cloud, which faid. This is wy beloved Son, in whom
I am ivell pleafed, hear ye him. This Voice confirmed P^/^r,
James and John in their Faith, that Chrifi was indeed the
Son of God •, but Chrifi charged them to tell no Man the
Vifion until he was rifen from the Dead ; neither did they
tell it to any Man, until afterwards they told it to Matthew^
Mark, Luke, and others, for none of the Evangel ifts nor
Epiftles were written until after Chrifi was rifen and afcended :
So that none faw this bright Cloud, nor heard Mofes and
Elias Voice but thefe three, Peter, James and John, and
Chrifi himfelf ; and no Man faw the Holy Ghoft defcend in
a bodily Shape like a Dove upon Chrifi, but John the Baptifi^
and Chrifi himfelf -, yet Matthew and Luke, that never faw
any fuch Thing, they muft write and publifh it by Revela-
tion, which is as it were at the fecond Hand, yet ought to
be believed, as if God himfelf had fpoken to every Man in
particular.
And why the Holy Ghoft did appear in a bodily Shape
like a Dove ? It was only to fignify the Innocency of his
Perfon, and Innocency of his Practice, and innocent Adlions,
that there ihould be no guile found in his mouth ; and to
confirm John in his Meflfage, %vhofe fhos-latchets he was not
worthy
[ 3^9 1
vjorlhy to unloofe. And this is to be minded, that Ellas be-
ing immortalized of God, before God became Flefli feveral
hundred Years ; but when Time appointed was come for
God to fulfil the Promife made to Adam, and was expeded
by Enoch, Abraham, Ifaac, and Jacob, and the Prophets^
that the feed of the woman Jloould break the ferpent^s head -,
which {hould be done no other Way, but in that God became
Flefh ; fo that Chriji is very God became Flelh, as the Scrip-
ture faith.
Now upon this wonderful Myftcry, before God did be-
come Flefh, he did ordain, appoint and inveft Elias with
Power and Glory, and Majefty, to fit in the Throne of God
as God, on the fame Throne of Glory as he himfelf was in
before he became Flefh ; fo that Elias did govern the Heavens
above, and watch over Chri/i^s Perfon as God the Father,
all that Time that God was become Flefh, until he afcended
into the fame Glory which he had before the World was.
And when the Holy Ghofl; doth defcend upon a Perfon or
Perfons, as it did upon ChriJI m a bodily Shape like a Dove,
it was to endue him with an extraordinary Power above all
other Men, that have the Gift of the Holy Ghofl in a bodily
Shape like a Dove. It did impower, or give Power to Chriji
after he was baptized of John, to increafe in Wifdom, Know-
ledge, Patience and Meeknefs, above all, and did impower
him to work Miracles, to open the Eyes of the Blind, the
Lame to walk, and Dumb to fpeak, and the Dead to be
raifed, which no Man elfe could do : This Power was given
to Chriji when he was baptized of the Holy Ghofl, that de-
fcended upon him in a bodily Shape like a Dove ; and Elias
being in the Glory of the Father, fent his Appearance like
a Dove upon Chriji, he being then in the Condidon of a
Creature, though without Sin : For this is to be minded,
that Chriji never did any Miracle till after the defcending of
the Holy Ghofl upon him, then it was he received his Com-
mifTion from Heaven, to teach and preach, and work Mi-
racles, Signs and Wonders -, fo that where the Holy Ghofl
doth appear in any vifible Form, one or more, it is becaufc
fome great and mighty Work is to be done by that Perfon
or Perfons to whom this vifible Appearance of the Holy
U u Gholt
[ 33© ]
Ghoft is prefented, as you may fee, A^s ii. Ver. 3. When
the Apoftles were met together, and were to receive their
Commifiion to preach from Heaven, as Chrijl had told them
before he was afcendcd, that he would endue them with
Power from on high ; and now he is afcended into the Glory
of the Father again, he fendeth the Holy Ghoft in the vifible
Shape or Cloven tongues^ like unto fire-, and this Holy Ghoit
fat upon each of the twelve Apoftles, as in the third Verfe,
And there appeared unto tbem cloven tongues like unto fire, and
it fat upon each cf them ; and the fourth Verfe, And they
were filled with the Holy Ghoft ^ and began to /peak with other
tongues^ as the fpirii ga'ue them utterance.
Here you may fee, that when Chnjt was afcended into the
Glory of the Father again, the fame Glory which h« had left
with Elias while he became Flefh, and in the Condition of a
Creature. I fay, when he afcended into that Glory again,
he fent the Holy Ghoft to fit upon each of them like cloven
tongues of fire.
Now mind, no Perfon faw the vifible Shape of thefe
cloven tongues like of fire, but the twelve Apoftles, who were
commiflionated, but they declared it to others.
Here we fee thefe cloven Tongues of Fire was the Holy
Ghoft, which Chrifi fent from Heaven to impower them to
preach the Gofpel to all Nations, and to fpeak with other
Tongues, which they never were taught nor learned in, and
to work Miracles ; and fo, many Signs and Wonders were
wrought by them, to be plain, thefe cloven Tongues, as of
Fire, was the Holy Ghoft, which gave the twelve Apoftles
their Commifiion to do thefe Things aforefaid.
Now obferve, when Elias was in the Glory of the Father,
he fent the Holy Ghoft in the vifible Shape of a Dove, and
it defcended upon Chrifi really in that Form beforefaid, but
the Holy Ghoft that Chrifi fent down from Heaven, when
he was in the Glory of the Father, it defcended and fat
upon the Apoftles, in the viftble Shape and Form, was cloven
tongues like unto fire ; yet both thefe Shapes are called the
Holy Ghoft, which did impower both Chrifi to ad: thofe
Miracle?, and the Work of Redemption for the eledl Seed,
and did enable him to fuffer the Pains of Death, and to
quicken
I
[ 331 3
quicken out of Death, and to rife again, and to afcend into
Heaven : And the Apoftles were enabled by the Holy Ghoft,
which fat upon them like clovfn tongues as it were of fire , to
preach Life and Salvation to the World by this Jejus^ who
fuffcred Death, and roie again, and afcended up into Heaven,
whereof they were WitnelTes ; and thefe eleven tongues as of
fire was a viiible Shape to the Apoftles.
Now to fatisfy you further, this Holy Ghoft that de-
fcended upon Chriji^ in the Shape of a Dove, nor that Holy
Ghoft that defcended upon the Apoftles in the Shape of
cloven tongues like fire. I fay, this Holy Ghoft was not God,
but proceeded from God •, and Elics being in the Throne
and Place of God, he had Power to fend the Holy Ghoft in
the Shape of a Dove.
And when Chrift was in his Throne again, he had Power
to fend the Holy Ghoft on the twelve Apoftles, like cloven
Tongues as of Fire •, for the Perfon of God never was in the
Form of a Dove, nor in the Form of cloven Tongues like
Fire, but his Perfon was in the Form of a Man from all
Eternity ; therefore it is that he made man in his own likenefs.
Therefore I fay, let not any Man imagine that this Holy
Ghoft was God, and fo ground three Perfons in the Trinity,
as the blind Realbn in Man doth -, for God's Perfon was
always in the Form and Shape aforefaid.
Some may fay, what then is that which is called the Holy
Ghoft ?
To which I anfwer, that this Holy Ghoft fpoken of in
the Scripture, is the Spirit of God, and doth proceed from
God ; fo that every true Believer may be faid to receive the
Holy Ghoft, or to have the Spirit of God in him, becaufc
he btlieveth the Report of thofe that have either the Spirit
of Prophefy or Revelation, or that hath the Holy Ghoft by
Way of Vifion, as Chrifi had, and the Apoftles had in a
more extraordinary Manner •, for he that hath the Spirit of
Prophefy, Revelation, or Infpiration, hath a great Meafure
of the Holy Ghoft in him, but not fo large a Meafure as
thofe that receive the Holy Ghoft by vifible Appearances.
Now all this doth come by receiving the Holy Ghoft, which
is called the Spirit of God.
U u 2 • And
[ 532. ]
And when this Wlfdom and Knowledge arifeth in Man's
1-ieart fecretly, as beforelaid, it is not for fuch outward vi-
fible publick Work as it did to Chrijl and the Apofties.
Likewife Stephen was a Man full of the Holy Ghoft, but
he was filled with the Holy Ghoft by fccrct Infpiration and
Revelation -, and (o it is faid that David by the Holy Ghofi:
did prophefy concerning Chriji^ but this was fecret hkev/ife,
A^s viii. Ver. 15. Peter ar.d John prayed, and the people
received the Holy Ghofi, for as yet the Holy Ghofb was not
fallen upon none of them; and the 17th Verfe, nen laid
they their hands on them, and they received the Hcly Ghofi \
and in the 19th Verfe, one Simon profered Peter and John
Money, faying, Give me alfo this pozvsr, that on whomfoever
1 lay my hands, they may receive the Holy Ghofi. Here you
may fee, that Peter and John^ that were in the State of
Mortality, had Power to give the Holy Ghoft on whom they
laid their Hands.
If mortal Men, that received their Com miflion and Power
from Chrifi, the only Cod, when he had pafled through
Death, and afcended into the fame Glory, could give the
Holy Ghoft to whom they laid their Hands on, why fhould
it feem ftrange to any Man, that Elias^ who was immor-
talized and glorified, who fat in the Throne of the Father,
€ven of God, while Chrifi the God went that far Journey in
the Flefh ; it may well be called far, for it was from Heaven
to this vile Earth ; was he not able to give the Holy Ghoft
in a bodily Shape upon Chrift like a Dove, being then in the
State of Mortality, and he in the State of Immortality and
Glory ? And by the Power of this Holy Ghoft did Chrifi do
all his Miracles when on Earth.
\auguji 2; 16 So,
LoDOwiCKE Muggleton;
7he
)
I 533 3
T/je Prophet ReeveV Epiflle to his Friend^
dif covering the dark Light of the ^lakers j
written in the Tear 1654, September 20.
"Loving Friend^
CALLING to Mind the Letter thou readell to me,
which was fent thee out of the Country, I am moved
to prefent thefe Lines to the View of thy ponderous Spirit \
for as Words of Trudi, flowing from a real Foundation,
drew forth Humility and Love to God and Man, from that
Soul that hath received an hearing Ear, fo likewife thou
mayft know the glittering Words proceeding from Man*s
carnal Wifdom, is that which hath occafioned many Men to
be exalted above Meafure, and to imagine himfelf fo eflen-
tially united to the Divine Glory, that at length that Man
hath been fo bewitched through the Adorations of Men and
Women in deep Darknefs, with high Conceits of his own
fpiritual Wifdom, that he hath been willing to deny his
creaturely Condition, and to embrace the holy Titles and
Honour of an infinite Creator. Yea, and to fay in his Heart
and Tongue alfo, that there is no fpiritual God or perfonal
Glory in the lead, but what is in Man only, notwithftanding,
as fure as the Lord Je[us liveth, both he and all that is in
him muft turn into filent Death and Dufb for a Moment i'
yea, and would fo remain unto all Eternity, if there were
not a diftind: perfonal Majefty living without Man, to raife
him again to everlafting (enfible Glory or Shame, according
to the Royal Pleafure of that God, that neither will nor can
give his Glory to another.
My dear Friend^
Be not deceived with Mens crafty Words, who have no
true fpiritual Diftindlion in them ; for if any mortal Man
have dwelling in him the eternal Spirit, all the Motions,
Thoughts,
[ 334 3
Thoughts, Words and Adions of that Man muft needs be
as pure, holy and powerful as God himfclf, becaufe thou
knoweft they proceed from a pure, holy, and glorious Spirit:
But of the contrary, if thou perceiveft a Meafure of Light
only abiding in thee, which thou in Mercy haft received from
an everlafting Jefus without thee, then thou often feeft Dark-
nefs in thee as well as Light ; for Light entred not into
Sinners to make them fpiritual Gods one over another, but
it Ihined into them to difcover their natural Enmity,- conti-
nually warring againft a God of eternal Love towards them ;
and not only fo, but to prevent alfo their former Darknefs
from tyrannizing in them for ever, yea, and to confolate
their eledl Brethren by their fpiritual Experiences.
Wherefore, from a Divine Gift which I have freely received
from an unerring Spirit, I fay unto thee, that thofe Men
which labour to perfuade their Hearers, that if they diligently
hearken to the Light that is in them, they may attain to fuch
a Power, as to be dead in this Body from all Kind of in-
ward Darknefs, Sin, or Evil, have uttered the falfeft Dodrine
that ever was declared to Men. Moreover, if the Light of
Life eternal be thy Guide, thou muft needs know then, it
was neither the juftifying Light of Chriji within Man, no nor
the Spirit of Chrijt without Man, that moved thofe Men to
fpeak or write to the People j but it was their own lying
Imagination which hurried them about to beget Profelytes to
themfelves in the Man Chrijt Jefus's Stead, who alone is God
ever all^ blejfed for ever and ever. Amen.
He that is born of Godfinneth not ; that is, he is not left
to his own Heart, to commit the unpardonable Sin of Unbe-
lief in the true God, in defpifing the Spirit of Chriji Jefus,
to be the only Lord God of his Salvation. He that believeth
Jhall he faved., but he that believeth not is condemned already ;
not becaufe he hath not believed in a God, or Chrifi that is
within him, but becaufe he hath not believed in a perfonal
God or Chrifi that is without him, whofe Divine Majefty is
crowned with fuch immortal, bright, burning Glory, that if
he did not veil his fiery Nature within his own bleffed Body,
the Glory of it is fo tranfcendently infinite, that he in a
Moment would confume all created Beings to Powder. He
that
that committed that Sin of calling God a Liar, which is the
Sin of not believing in our Lord Jefus Chrifl as aforefaid, or
he that maketh glorious Pretences of unfeigned Love to
Chrifi and his 'tender-hearted People, and yet fecretly lietli
under the Power of carnal Filthinefs ♦, fuch a Man is not only
of his Father the Devil, (curfed Cain) but he alfo is a very
Devil hlmfelf. He that faith he hath no fin in him, is a liar,
and the truth is not in him -, that is, he that faith Chrifi is fo
powerfully rifen in him, that all Motions, Thought and De-
fire of Sin againft God or Man, is perfe6tly done away, that
Man is an horrible Liar, and a deadly Enemy to all humble
and broken hearted Saints ; for their natural rebellious war-
ring againft the Light within them, and the Lord of Glory
without them. Oh ! my precious Friend, for whom my Soul
fpiritually travelleth, till thou art firmly eftablifhed with glo-
rious Things which are eternal ; not with empty Notions
proceeding from an imaginary God or Chrifi within Men,
only which with Syrenian Songs is very pleafing to the carnal
Ear, which may delude fome undifcerning Spirits for a Sea-
fon, nor with pharifaical Looks, Sighs and Gro«ns, to be
feen of Men, which is nothing elfe but the Effeds of Mens
crafty Words and Geftures proceeding from Man's flefhly
Wifdom, which is abominable in the Sight of our God, who
is the Lord Jefiis Chrifi m the eternal Heavens above the
Stars.
My beloved Friend,
Give me Leave a little to reafon with thee, about Things
of the greateft Concernment: What excellent Truths above
other Men haft thou heard from the chief Speakers of the
fakers ? Didft thou ever hear them fpeak to the Pi-rpofe ?
Or fpeak at all of any God or Lhrijl, but what is in Man
only ? Or didft thou ever hear them fpeak of a bodily Glory
and M'fery to come fenfibly to be enjoyed bynhe Saints m
the higheil Heavens, and to be endured by the Serpents in
this World at the Day of eternal Accounts ? Or doft thou fee
the Image or Likenefs of the true Jefiis in that Miniftry ? The
true and living 'J ejus rejed^d not the Company of Publicans
and
C 336 ]
and Sinners, even when his Light appeared not in them %
but on the contrary, do they not ralh'y condemn thofe Men
that faberly oppofe them, and fliun the Company of thofe
that are not or their Opinion, as Serpents ; much like unto
thofe Hypocrites of old, who faid, Stand farther off, for we
are more holy than you. Moreover, in all their Speakings
and Writings to the People, do they not make a grind Idol
of the Word Light, and occafion Men to worfliip it as their
only God ; as if meer Words were to be adored without a
Perfon, or woifhipped within the Bodies of finful Man as a
God : Or as if thofe that enjoy true Light in them, have
fuch a Meafure of God in them, t!:at they ftand in no Need
of any God without them in the lead.
My dear Friend^
Thou knoweft Men of unftable Spirits, Child-like, or
rather Fool-like, are eafily taken with every Wind of Doc-
trine ; but if thou haft a Spirit of true difcerning in thee,
thou wilt be made thoroughly then to try the Spirits and
Dodrines of Men, whether they be of God or no, before
thou embrace them j having been in the Fire of the Devil
already, I hope thou haft gained Experience. Wherefore,
for thy clearer Sight concerning of the Fallacy of all Speakers,
•which fay the Lord Jehovah, or Jefus, fent them, I ftiali
give fome difcovering Chara<5ters ; he that faith the everlaft-
ing fpiritual God or Father became not a perfed Man of
unfpotted Flefti, Blood, and Bone, was never moved by the
Spirit of God or Chrijf, to preach or fpeak to the People ;
or he that faith, that Spirit which is dweUing in the glorious
Body of Chriji Jefus, is not the alone everlafting Father,
God and Man in one diftind Perfon glorified, is none of
Chrijfs Meffenger ♦, or he that faith God is not in the Form
of a Man, but is an infinite Spirit efientially abiding in all
Creatures, that Man is a Liar, and the Truth is not in him 5
or he that faith Chnjl*s Godhead died not in the Flefh, and
did not quicken and raife his Manhood to Life again, and
in that Body of Flefh and Bone, did not afcend into a King-
dom of Glory in another World, the deep Things of God
is
[ J37 ]
is utterly hid from that Man ; or he that faith all Marjkind
proceeded from the Loins of the firft Man Adam^ is igno-
rant of the two Scripture Seeds, (namely) the Seed of the
Woman, and the Seed of the Serpent, therefore he is none
of Chrijl's fending j or he that faith Mens Souls do not die
with their Bodies, and fleep together in the Duft of the Earthy
till the Lord Jefus, by the mighty Power of his Word fpeak-
ing only, do raife them unto Life again at the lafl Day, that
Man is in deep Darknefs, not knowing the Scriptures, or
the Power of God j or he that fays Mens Bodies only perilh
(and not the Souls) will be faved at the laft, that Man is a
I^iar, and the Truth is not in him.
Dear Friend^
Thus far was I moved to write unto thee, as an eternal
Witnefs between us, when the Secrets of all Hearts fhall be
opened. If thou feeft good, thou may ft prefent this Epiftle
to the View of thofe Men called fakers ; not that I can ejt-
pedl a good Iffue from any of them, unlefs God hath en*
dowed them with hearing Ears, unjudging, meek and patient
Spirits,
^hine in all eternal Excellencies^
Septemhtr 20, 1654,
JOHN Reeve.
X X Tk
[ 338 ]
7he Copy of a LETTER written hy
the Prophet Lodowicke Muggleton, to
Elizabeth Hooton, ^aker^ January z6y
1668.
Elizabeth Hooton,
I Saw a Letter of yours fent to James Brocke ; it is fuppofed
that you are the Mother, or fome Relation to that Samuel
Hooton of Nottingham., who was damned to Eternity by me
in the Year 1662. It is no great Marvel unto me that he
proved fuch a defperate Devil, feeing his Mother was fuch
an old She-Serpent that brought him forth into this World.
Alfo it is thought, that Dorothy Carter did give Sentence of
Damnation upon you, as one of the Seed of the Serpent j but
feeing it is not certainly known unto me, and in that you
have written curfed, and many blafphemous Speeches con-
cerning me, for in that you have blafphemed and curfed me,
whom the true God, the Man Chriji Jefus, hath fent ; you
have blafphemed againft God that fent me, and have finned
againfl: the Holy Ghoft ; and look what Judgment is given
upon your Soul and Body by me here in this Life ;' God
himfelf doth approve of it, and will not reverfe it. If your
Letter had been only concerning James Brocke, I fhould have
left it to him to ftruggle with you, though I know thofe
Curfes you have pronounced againft him, they will fall upon
your own Head, and not upon his -, and what he faid con-
cerning George Fox, it was nothing but Truth, and George
Fox fhall find it fo in the End. But feeing the greateft Part
of your Letter to him is againft me, I fhall give fome Anlwer
unto it.
Firjiy You charge me to be a Sorcerer, and have opened
(as you fay) my Mouth in Blafphemy againft the God of
Heaven and Earth, and againft the Saints of the moft High,
meaning you Quakers.
Secondly^
[ 359 ]
Secondly, You charge me with a curfing Spirit ; and fay,
that Woe and Mifery wi]l be the Portion of us both, mean-
ing James Brocke and myfelf, and that it had been good we
had never been born.
'ithirdlyy Be it known (fay you unto us both) and to all
our wicked Crew, as you call them.
Fourthly^ You fay. Woe unto thee, Muggleton, thou Child
of the Devil, thou Enemy of all Righteoufnefs.
Fifthly, You fay, Curfed fhalt thou be in thy going out,
and in thy coming in -, and fay, Thou art a damned Devil,
as thou haft faid unto others -, fo Ihall it be unto thee ; and
fay. Thou fhalt roar in Hell, and all fuch as be of thy
Spirit.
Sixthly, And fay, for a fad Day is coming upon thine
Head ; and fay, the fame Hand that cut off thy Brother
Reeve, and fliortned his Days -, and fay, the fame Hand will
cut off thee.
Anjwer. Firft, You do by me as thofe wicked Jews did
by Chrijl, when he caft out Devils, and cured Difcafes by
the Power and Spirit of God in him. They faid he did it
by Belzebub, the Prince of Devils ; fo like wife do you
Quakers fay by me, becaufe I do, by the CommifTion of
the true God, and have caft out many Devils out of many
of you Qiiakers and others by a Word fpcaking, and have
fubdued thofe Witchcraft- Fits within many of you Qtiakers,
fo that the Strength of your Witchcraft is much abated in
you all, and you Quakers become many of you in your right
Minds, to your Peace and Conlforr, and others of you
Quakers are cloathed in your right Minds, being not able to
procure a Witchcraft- Fit as formerly, for it turns to a fen-
fible Rage, and Malice and Blafphemy, againft the true per-
fonai God, faying, I do thefe Things by Sorcery, as the
Jews did by Chrijl, as aforefaid.
Secondly, You charge me with a curfing Spirit, and fay,
that Woe and Mifery will be the Portion of us both.
To this I fay, if I have curfed any of you Quakers with-
out ajuft Caufe, or without a Commiffion from the true
God, let Woe and Mifery come upon me indeed, according
to your Defire, and I Iliall bear it patiently, as I have tefti-
X X 2 fied
[ 340 ]
lied in all my Writings, that if thofe Curfes I have pro-
nounced upon all you Quakers, and others, if it be not from
Authority from God, then let them be upon my Head, as
the Defire of Quakers is ; but 1 knowing God hath owned
me thefe fcventeen Years, and hath made his Power vifibly
appear in me upon the Bodies and Souls of many of you
Quakers, and more efpeciaily in thefe fix Years Time, and
that God doth own that Curfe I have pronounced upon the
Quakers People more than any other : Why ? Bccaufe the
Quakers People are more Anti-chrifl:ian than any other,
though I confefs the Malice and temporal Perfecution hath
been to me more from others than the Quakers -, but the
Quakers People being of a more Anti-chriftian Spirit, and
Fighters againft God, a perfonal God, than any others what-
focvcr, therefore the Curfe I have pronounced upon the
Quakers People, it hath taken more vifible Effed: upon them
than any others -, for the Quakers God and Chri^ is all with-
" in them, and from this God within them do they fight with
my God which is without me, even the Man Chriji Jefus in
that Body that was nailed to a Tree, as the Scripture faith,
which is without me. For at what Time did any Man ever
hear any that profefleth the Scriptures, or the Chriflian Re-
ligion, to fay they would trample Cbriji Jejus^ my God and
me, under their Feet as Dung, and defpife a God of ^fea
Foot high, as you Quakers have done } for you Quakers
know that I own no other God but the Man Chrifi Jefus in
Glory, and he to be both God and Man in one fingle Perfon -,
yet you defy this God of mine, and fay you would trample
him and me under your Feet as Dirt, for which Things hath
the Wrath of this God fallen upon you Quakers, and the
Curfe pronounced by me, his Meflenger, hath taken Place
in fome of the eminent Quakers ; for the Curfe pronounced
by me, God's Mefienger, is to part your Chrifi within you
one from another ; for you Quakers do not die, as you fay,
you do but go out of the Body j but fure, when you do go
out of the Body, your Chrijl within you, fure your Soul
and he doth part one from another, and never (hall fee one
the other more to Eternity ; and this hath been the Effed of
the Curfe upon fome of you Quakers, only to feparate Chriji*^
Spirit
[ 341 ]
Spirit from yours, that you may never fee one the other
more to Eternity, And feeing thefe Things have fallen out
in thefe my Days, and that God hath chofen me to (land as
a Wall of Brafs againft all And chiiftian Spirits, for every
hypocritical Spirit to (hoot their Arrows at me ; but none
can hurt me, nor make any Entrance into me, becaufe the
whole Armour of God is put upon me ; my Feet are (hod
with Peace, my Breaft with the Breaft-plate of Righteouf-
nefs, and up/3n my Head is (et the Helmet of Salvation,
and in my Left-hand is put a Shield of Faith, and in my
Right-hand is put a two-edged Sword, fo that no fiery Dart
of the Devi!, Man or Woman, can enter me, or hurt me ;
and with this two-edged Sword in my Right-hand have I
fought with many Men-Devils, and have overcome them,
and yet received no Wound myfelf. And now, laft of all,
there is a Woman-Devil, namely, Elizabeth Hooton\ (he
hath (hot forth her poifonous Arrows at me in Blafphemy,
Curfes, and Words, thinking herfelf ftronger than her Bre-
thren, that if haply her poifonous Arrows might pierce into
me -, feeing thit fo many of her quakering Brethren to fall
before me, (he was moved with great Wrath againft me,
and Zeal for her God and Chrifi within her, and Madnefs,
that fome of her Brethren, the Quakers, after the Curfe pro-
nounced upon them for their Blafphemy, they went out of
the Body, or laid down their Bodies, as Thomas Leigh did.
This moved her to pour out the Poifon that was in her
Heart, with her Tongue fet on the Fire of Hell againft me,
in Curfes and Blafphemy, thinking her poifonous Arrows
and venomous Tongue (hould have took Hold or Place in
me, more than her Brethrens Curfes did before •, but as the
Men-Devils, your Brethren the Quakers, were made Par-
takers of God's Vengeance by the Curfe of his MelTcnger,
in that they blafphemed and defpifed the true God as afore-
faid, in that they are damned to Eternity, befides their
going out of the Body here as you think, fo will the fame
Curfe follow you for your wicked, proud, prefumptuous
Speeches, in that you, being a Woman, will undertake to
pronounce Woe and Curfes to one that hath a Commi(rion
from God j yet you, from a Light within you, and a Chrifi
within
within you, a Tandy Foundation one, a PufF of "Wind from
a true Prophet will lay it level to the Earth : And would it
not have been great Pity, that fuch a She- Devil as you are
fhould have efcaped the Sentence of eternal Damnation ?
Surely it would ; and becaufe you fhall know for what you
are damned, I fhall rehearfe fome of your wicked Speeches,
Curfes, and Blafphemy, which have proceeded out of your
Mouth.
FirJ^, You fay. Woe unto thee, Muggletotit thou Child
of the Devil.
Secondly^ You fay, I have opened my Mouth in Blafphemy
and Curfing.
Thirdly, You fay, I am curfed in my going out, and in
my coming in.
Fourthly, You fay, I ihall roar in Hell, and all fuch as be
of my Spirit.
Fifthly, You fay, the fame Hand as cut off my Brother
Reeve, and fhortened his Days, the fame will cut off me.
Sixthly, You have called me Sorcerer, becaufe I have caft
the Devil and Witchcraft Spirit out of fome of you Quakers,
and bound fome quaking Devils, unclean Spirits, in Chains
of Darknefs and Fetters of Death, that fhall never be Jet
loofe to Eternity.
Thele Things have been wrought, and much more, by
the Commiffion of God in me, for which you call me
Sorcerer, as thofe Devils did fay by Chrijl when on Earth.
He caft out many Devils and unclean Spirits out of Men
and Women, and they faid he did it by Belzebub, the Prince
of Devils. So fay you Quakers by me ; and you, Eliza-
heth Uooton, Quaker, have, in a high Manner, like them,
alfo finned againft the Holy Ghoft that fent me, with great
Pride and high Prefurript.on, as inay be read before
Thcitfore, in Obedience to my Commiffion from the true
God, the Man Chrijt Jefus in G'ory, in Heaven above the
Stars, I do pronounce Elizabeth Hocton, Quake;, for thefe
horrid Blafphemies and hard Speeches agaii;ft the Truth,
curfed and damned, both in Soul and Body, from the Pre-
fence of God, eled Men and Angels, to Eternity.
Your
[ 343 ]
Your own Body fliall be your HeJI, and your proud raging
Spirit fliall be your Devil j the one fhall be as Fire, and the
other as Rrimftone, burning together to all Eternity. Your
Chrtft within you cannot, nor God without you will not,
deliver you from the Sentence I have pafled upon you.
Written by
January 26, 1668.
LODOWICKE MUGGLETOK'',
One of the two lafl Prophets and PFitneJfes of the Spirit unt9
the High and Mighty God, the Man Chrift Jefus in Glory,
Ihe Copy ^/^ L E T T E R written by the
Prophet Lodowicke Muggleton, to Mrs.
Parker, May 25, 1668.
Loving Friend, Mrs. Parker,
I Hear by Mrs. Sudbury that you have been very ill, elfc
you would have written to me yourfelf ; I Ihould have
been glad to have received a few Lines from yourfelf, if you
can write, though it may be you may think you cannot ex-
prefs yourfelf as you would, yet let not that be any Hin-
derance to you, for it is not the Wifdom of placing Words
that I mind, but the Sincerity of the Heart ; for out of the
Abundance of the Heart the Mouth fpeaketh, or writeth,
whether it be in Things that are good, or in Things
that are evil. I confefs 1 do not know you by the Sight
of the Eye, nor by Writing ; but I have heard a good Re-
port of you by otheis, as one that doth truly bcrlieve the
Truth, efpecialiy by Mrs. Sudbury. She giveth a good
Charadler of you, as one grounded in the true Faith ; as if
your Knowledge did arife very high, in believing all Things
declared
C 344 3
declared by me, and that you have a good Underflanding
in the Rife of th- two Seeds, and how God became Flefh,
with other Things ; and that you have received much Peace
and Satisfaftion in your Mind, fince you believed in this
Commiflion of the Spirit. I do not in the lead queftion
the Report that is given you by others, but am altogether
inclined to believe it, efpecially from fuch Perfons as have
Experience in themfelves, they can judge of the Experience
in others alfo •, there are few Perfons that have a Love for
me, as a Prophet of the Lord, but their Hearts are right in
the Sight of God alfo. And as the Foundation of your
Faith is built upon this Commiflion of the Spirit, it will be
as a Hire Rock that fhali never fail you, though many Storms
of Reafon, the Devil* s Temptations, may come violently
upon you, yet it will not touch that inward Peace of Con-
fcience in the Afliirance of everlafting Life ; for Faith in
the true God is that white Stone in the Heart, wherein is
•written a new Name, which none can read but thofe that
have it. This many can experience at this Day. Alfo I
doubt not but your Faith will grow in you more and more,
from Strength to Strength, i'o that the Peace and Satisfat'fion
you have begun in you already may encreafe to a greater
Meafure of Peace and Satisfadion of Soul to the Things of
Eternity, to the full Afliirance of everlafting Life, fo that
no Doubt may arife in your Heart.
I thought good to write thefe few Lines unto yourfelf, to
ftreiigthen your Faith, peiceiving by Ellen Sudbury\s Letter
it was your Defire.
So at prefent 1 (hall fay no more, only my Love to your-
felf.
/ rejl your Friend in the true Faitby
The PoJIern, London^
May 25, it68.
LODOWICKE MUGGLETON.
My Wife, though unknown, remembers her Love unto
you.
A Copy
[ 345 ]
l^he Copy (9/"^LETTER ^written by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, May 2.5, 1668.
Dear Friend in the eternal ^ruth^ Ellen Sudbury,
Received your Letter with the inclofed, and gave your
Hufband's Letter to Mr. Delamaine \ alfo I am glad to
hear that you and your Hufband are both well as to this
prefent Life, for I know your Happinefs in the Life to come
will be fure, in that miy Faith \s in you, and your Faith in
me -, afid fo by Faith God is in us, and we in him.
This is that Union Men and Women have with God, be-
ing Partakers of the Divine Nature of God. Faith comes
by hearing the Word of God preached ; and how fhall he
preach, except he be fent ; that is, who can make known
the tiue God, and declare the true Righteoufnefs of Faith
unto Man, but he that is fent of God ; and this Righteouf-
nefs of Faith was in you, Ellen Sudbury, before you faw mc,
and my Faith was in you before you faw my -Face, and be-
fore 1 faw your Face, or heard your Voice ; but in your
Letters 1 faw that Salvation was come to your Houf^, in that
you received a Prophet in the Name of a Prophet, you could
not mifs of the Blefllng of eternal Life -, and you being the
inftrumtntal Occafion of your Hufband's receiving the Faith,
whereby he hath Peace and Reft in his Soul, as to his eternal
Happinefs, as 1 find by his Writings : So that it may be
truly faid, that Salvation is come to your Houfe, fn that
you received a Prophet in the Name of a Prophet, you have
received a Prophet's Reward, for every true Prophet hath
Salvation attending on him. And as for our Friend Mrs.
Parker, I perceive (lie hath been very ill, and that flie
would beg a few Lines from me. Now, what I write to
her muft be grounded upon your Report, for I do not
know that ever I faw the Woman, or received any Lines
irom her, yet I judge your Difcerning to be good, and the
Y y Things
[346]
Things true you report of her ; therefore, upon your Re-
port, I fhall write a few Lines to her in particular ; and as
for my coming into the Country this Year, I think 1 fhall
not, neither to Cnml^ridgejhire, nor no where elfe. I am de-
fired much by Charles Cieve, and other Friends there, to
come this Summer, and by Friends in Kent alfo, but I have
no Intent to go from London ; but for the Devils Malice I
matter not what they can do unto me, for the Devils mud
not go beyond the Law, Jefl: they bring themfelves into a
Premunire ; for had I known fo much as I do know now,
when I was taken at Chejierfield^ I would have made the
Mayor, Aldermen and Condable weary of what they did.
The Devils Malice could have done me but litde Hurt if I
had been wife ; but as the Proverb is, IVifdom is good when
it is dear bought.
l^ow I can certify you, that I have finiflied the Anfwer to
George Fox^s Book, it is ready for the Prefs, therefore what
you are pleafed to give towards it fend as foon as you can
wiih Convenience, not wronging yourfelves. I thought by
our Friend Tomkinfon's Letter to have feen him at London
about Whitfuntide^ but he did not come.
This is all, but my Love to yourfelf, and to your Huf-
band, with my Wife's Love to you both.
/ refi and remain your Friend in the true Faith,
Lofidottf May 25, 1668.
LODOWICKE MUGGLETONk
Direfb you Letter thus for me : For Lodowicke Mu?gIeton^
at the Widow Brunt's Houfe in the Pojlern, next Door to
the Sign of the PFhite Horfe,
7hi
[ 347 ]
7he Copy 0/ ^LETTER writteji by the
V Pr(?/?y6^/ Lodowicke MuggletoHp /^Thomas
Tomkinfon, May 26, 1668.
Loving Friend in the eternal 'Truth, Thomas Tomkinfon,
1 Received in Mrs. Sudbury^ s Letter, dated May 3, 1668,
a Letter of yours inclofed, dated April 20, 1668 ; in
which Letter of yours I am glad to hear you are well, and
that your Faith is fo ftrong as I perceive it is -, neither are
you blamed by me for any Slorhfulnefs in you, for I am glad
you are fo well fuisBed in yourfelf that you had no Need to
write to me. I could wifli all Saints were fo fatisfied in their
Minds in all Things, to have no Need to write unto mc,
neither for temporal nor fpiritual SatisfaAion. I could be
glad if every Saint had it in themfelves. Alfo 1 perceive in
your Letter that you had an Intent to come to London "about
the tenth of May, but it feems fome Occafions did prevent
you of that Journey at prefent •, and as for that Book of
George Fcx''s, I have written an Anfwer unto it ; I have
now finiflied it ; it will contain, as I luppofe, a Matter of
twelve or fourteen Sheets of Print. Thtre was great Glory-
ing in the Quakers People at the firft in George Fox^s Book ;
but this Anfwer will be as great a Shame to them ; there-
fore what you, or any others, are free to give towards the
Printing, let it: be as foon as you can, for I do think to put
it to the Prefs about two or thrc^e Weeks hence. You may,
if you pleafe, fend it to Mrs. Carier*s, or Mrs. Sudbury^s,
which you pleafe, and they will convey it unto me. And as
for that Book Fox fet forth again ft me, it maketh all wife
Men to fee the Weaknefs of the Qiiakers People more than
they did before, for there is none rejoiceth in that Book but
thofe that are damned by me, or fome ignorant fhatter-
brain'd People, that know not their Right-hand from their
Left in Matters of Religion ; but fuch People as are ferious,
that do mind Interpretation of Scriptures, they like it nor,
y y 2 for
[ 348 ]
for he hath brought many Places of Scriptures to prove me
a falfe Prophet and Liar, but he giverh no Interpretation;
he leaveth the dead 1 ^etter to fpeak for itfelf, and to condemn
me; fo that lam forced to interpret thofe Scriptures Fc a?
hath left filent, which will appear in the reading of this
Anfwer to his Book.
This is all at piefent, only to let you know that I am
well ; fo with my Love remembered unto yourfelf, and your
Wife,
/ refi your Friend in the true Faith,
Tofiern, London^ May
26, 1668.
LODOWICKE MUGGLETON.
My Wife, though unknown unto you, defireth her Love
remembered unto you and your Wife.
You may direcSb your Letter to me thus : For Lodowicke
Muggleton, at the Widow Brunt''s, in the Pofiern, Londoyiy
next Door to the Sign of the White Horfe^ near Moor-lane.
A Copy (p/^^LETTER written by the
Prophet Lodowicke Muggleton, to pull
down the high Exaltation of Lawrence
Claxton. Dated from London, December
25, 1660.
Lawrence Claxton,
I Having ferioufly confidered your many foul, proud and
covetous Adtions fincc you came to the Belief of this
Commiflion, but more efpecially of late, fince you have been
allowed fome Means from the Believers of this CommilTion,
which have made you fo Lord- like, that you are grown fo
ipiricually proud, fo that now you are gotten, in your own
Conceit,
[ 549 ]
Conceit, to be the chief Man in this fpirltual Commiffion ;
fo thai your Pride hath grown by Degrees fo high until you
have gotten to fit in Jchn Reeve*% Chair and Place, fo that
you are got up as high as you can •, therefore it is high Time
for you to fall.
Therefore, feeing that Occafion and Offences will come,
that rhe Secrets of the Heart may be made manifeft, there-
fore I do fee a great Providence in that Bufinefs of Mafon*^
Wife, for that hath been an Occalion to bring forth thofe
Differences which have been among the Believers of this
Commiffion : Likewife it hath been a Means to infearch the
Bottom of your Heart-, for ever fince the Beginning of this
Difference, after that you did underftand that your Com-
miffion was like to be taken away from you, you have flrove
with all your Might, both with Saint and Devil, for to up-
hold your Authority without me ; therefore you have made
Ufe of your belovtd Frances and Ananias^ and Safhira-Xxk^^
you have confulted with that venomous Serpent your Wife,
and have made her your Council in all fpiritual Matters, and
that I did perceive by the Serpent your Wife, in that fhe did
fhow Mr. Hatter and Mr. Hudfon that Place of Scripture
Concerning Mcjes and Miriam^ which I know fhe could not
do of h'^rftlf, except fhe had heard your Judgment of ir,
which Conceit of yours on that Place could do you little
Good, only this your Judgment on that Scripture, with your
conrinual *._onl'ultation with the Devil your Wife, hath en-
raged your Wife fo far as to vaunt herfelf againft the Be-
lievers of this Commiffion, and againft me •, for which I do
pronounce your Wife curfed and damned to Eternity, though
fhe hath bten damned by John Reeve already, therefore I
have fet to my Seal, that John Reeve's Damnation fhall be
true upon her.
As for yourfelf, becaufe you have flrove to maintain your
Aurhority Vvithout rne, and for that Purpofe you have written
this Book, wherein you have quite excluded me, and have
made the Commiffion only John Reeve's and yours^ for your
"Writings do fhew lorth the very Pride of your Heart; there-,
fore I do declare againfl that Book, and againfl you, that I
do renounce arid difown you upon any fuch Account, as to
be
[ 350 ]
be a MefTenger, Bifhop, or a Servant, any more to this
CommifBon ; neither fhall you write any more, or fpeak any
more in the Behalf of this Comniiffion, for I iliall utterly
difown whatever you do or fay of diat Nature ; neither Ihall
the Believers of this Commiffion allow you any Maintenance,
neither m Cambridge/hire nor Kent^ upon any fuch Account,
as looking upon you to be a Mcffenger •, for you (hall become
as one of the lead of Believers of the Commilfion, and you
fhall become a Reproach to Saint and Devil, which Shame
and Reproach fhall ftrike as a loathfome Leprofy unto you
during your Life } for you fhall never come to any Honour
of this Commiffion an 31 more, for you have had your lad
that ever you fhall have in this World, becaufe you (hall
know that you have kicked your Heel againil your Mafter,
and that there is a Prophet yet in Ifrael^ and hath Power
over you ; notwithftanding you have made yourklf equal
with John Reeve, you fliall know that John Reeve was as
Elijah, and that I am in the Place of Elijha, and that you
are in the Place of Gehazi. This is my Re.blution.
Written by Lodowicke Muggleton, the kji true Prophet
and Witnejs unto the true Cod, the Man Chrift Jefus in
Glory.
December 25, 1660,
Lodowicke Muggleton.
^ Copy
C 351 ]
A Copy ^/ ^LETTER ns)ritten by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter. Dated September la,
1662.
Dear Friend in the true Faith, Dorothy Carter,
I Received your Letter, alfo I received the Linncn of Hol-
land's, Man, according as you fpecified in your Letter,
and am glad to hear of your, and the reft of the Faith with
you, of your Refrefhments and further enlightening, which
you and they received by my Society that fmall Time I was
with you, which I am glad to hear, and do defire your fur-
ther Encreafe and Growth in the Knowledge of the Doctrine
of this Commiflion of the Spirit, and the Power of a Com-
mifiion to declare Blefllng and Curfing to Eternity, which
Faith, depending and refting upon it, will give you eafily to
fee the Happinefs of the one, and the Mifery of the other;
and you cannot lay too much Strefs upon the Commiflion,
for the more Weight you lay upon it, the more Comfort
and AfTurance of your eternal Happinefs you will receive ;
ntithtr can you expeil to be free from Reproach, Envy and
Mahce from that Seed that is condemned by this Commiflion
of the Spirit •, and though they may feem to rejoice, and
make light of it for a Seafon, yet their Damnation I am fure
doth neither flumber nor fleep, neither v/ill the eternal Hap-
pinefs of the true Believers of this CommifTion of the Spirit
(lumber nor fleep, but will encreafe from Life to Life •, that
is, the Faith of it fhall pafs through the Life of AflTurance
into Life eternal, the Unbelief of Reafon fhall pafs through*,
the firft Death of fear and Unbelief, into the fecond Death
of eternal Damnation, where the Worm will never die, nor
the Fire never go out.
Thefe Things are hard Sayings unto the Seed of Reafon,
but plain and eafy where Faith is deeply grounded upon a
Rock, which Rock is the true God, and the right Devil,
which
C 351 ]
wliich Knowledge hath been declared, with many other hea-
venly Wifdom and Mifteries of this Comn^ifTion of the
Spirit, which Faith in it will abide the greatefl: Blafts that
Reafon the Devil can blow, though it be even to Death itfelf •,
therefore it is faid by our Lord, Fear not him thai can kill the
tody, and hath no more to do, but fear him that can caji both
body and foul into hell-fire j as if he fhould fay, that the Death
of this Life is but as the killing of this Body, becaufe it is
not above a Quarter pf an Hour's Work ; but the fecond
Death will be for ever j therefore it is that he inuft be feared,
that can and will caft both Body and Soul into Hell-fire ;
that is, God doth kill the Devil Reafon with the fecond
Death, and Reafon the Devil did kill God, and the Seed of
Faith with the firll Death, which is called but a killing of
the Body, and hath no more to do, becaufe Reafon the Devil
his Wrath can extend no further, but' the Wrath of God
extends to Eternity.
And as for thole flavifh Fears which you had when I was
there with you, I do iuppofe too, I do think that fome of
them were occafioned by that old Maid that lived with you ;
but this you may be fure, that it was not for Want of Will
that they did it not, but for Want of Power, for I find Op-
pofition in all Places, both in City and Country.
yBut all Opinions being under the Hatches of Perfecutions
themfelves, therefore it is that they can do nothing to me ;
for all Seds and Opinions in Religion are againft me, and I
againfl: them ail.
I was in good Hopes that you had feen our Friend Ellen
Sudbury before now, but you have fhewed me the Caufe j
but I hope v\hen you are well, and your Occafions will per-,
mit, that you will fee her. I have not received any Letter
from her fince I came from her, only one from her Hufbund,
the Day after I received yours, which was on Saturday, being
the fixth of September. I did fend him an Anfwer on the
eighth of September. It rnay fall out fo that I may fee you
and her there •, but if not, I fhall be glad to fee you here in
London, if your Health and Occafions will permit, towards
the next Spring. In the mean Time let me hear from you.
how you all do, as oft as you can. I got very well to
Earntt
[ 353 ]
Barm that Saturday Night, and am very well at this Timr;
but I have not heard from Mr. Hudfon not as yet.
No more at prefent, but my Love remembered unto your-
fclf and your Daughter Elizabeth Carter^ and Elizabeth
Smithy and to Mr. Fewterell and his Wife.
So rejieth your Friend in the true Faith,
LODOWICKE MUGGLETON.
My Daughter Sarah remembers her Love unto yourfelf
and Mr. Fewterell, and all the reft of the Faith with you,
but fhe is very ill at this Time.
Mr. Hatter defires to be remembered to you.
ACo^x of a LETTER from the Prophet
Lodowicke Muggleton, to ChriftopherHill,
November i6, 1662.
Loving Friend in the true Faith, Chriftopher Hill,
1 Received our Friend Nicholas Miles his Letter, with the
Bafket of Pippins he fent, your Mother alfo hath them
you fent to her, and I have fent the two Balkets by Nathaniel
the Hoyman again -, you, or our Friend Miles, muft look
for them at Milton, for I have direded them for you at
Maidjlone j but I perceive fince, that the Hoyman doth not
come there, but at Milton you may have them ; and as for
the Syder our Friend fpeaketh of, John White, my Daughter's
Friend, will fee this Week what may be done in it, and next
"Week I think he will fend you Word what may be done,
yea or nay.
Alfo I underftand by your Letter, that our Friend John
Marten is fallen afleep, and that he- hath remembered me, and
the poor Saints there with you, which was more than I did
Z z expe^tt
[ 354 ]
cxpefl, yet he hath given a great Teftitrjony titat his Faith
was grounded upon the Truth of this CommifTion of the
Spirit, which Fruit and EfiTed of his Faith would yield him
Peace, and in the End eternal Life, whixrh I do not queftion
but he fhall have it in that Day when the Prophets and
Apoftles and Saints fhall receive theirs, For he that receives a
prophet in the name of a prophet^ and a faint i?i the name
of a faint, he fhall not lofe his reward ; therefore I would
have his Wife, Son and Daughter not to be troubled, but
rather be comforted in this, that his and their Names are
written in the Book of Lif^, and fo it will be well with them
on the other Side of Death, for this firft Death we mud all
pafs through, but blelTed and happy are all thofe that fhall
cfcape the fecond Death.
1 did intend to have feen them, and all the reft of Friends
in the Faith, before I heard of this Letter, this Chrift-tide,
^nd my Refolution doth hold fo ftill, for I mufl get out of
the Way two or three Days before Thomas'* s- day ^ becaufe the
Parifh hath pricked me down to bear Office this Chrifimas^
or elfe fine. The laft Year I did fine for Scavenger, which
cofl me twenty Shillings, and now they have choHn me
Queftman, which Fine will coll three or four Pounds, and
next Year it will coft as much more to be Conftable ; there-
fore I muft get out of the Way a Fortnight or three Weeks,
until the Bufinefs is over \ fo I fhall either come and vific
you, or elfe go to Cambridge.
No more at prefent, but my Love remembered unto your-
felf, and to Goodman Miles and his Wife, the' Widow, her
Son and Daughter, and all the refl of our Friends in the
Faith there with you, not forgetting your Mother Wills,
I refi your Friend in the true Faith,
i^s^oif, Novembtr 17, 1662,
LODOWICKE MUGGLETON,
My Daughter Sarah defireth to be remembered unto you
all ; flic is very well after her Journey,
A Copy
[ 355 ]
^ Copy of aLETTEK wrimn hy the
Prophet Lodowicke Muggleton, to Thomas
Highfeild, Gardener i?t Nottingham, bear^
ing Date from Chefterfield, July 31,,
1665.
Thomas Highfeild,
IUnderftand that you are a Quaker, and that the Quaker*
do fometimes meet at your Houfe, fo that you cannot
be ignorant of thofe Letters of Samuel Hooton^ and W. S,
which they fent to me, and of my Anfwer to them, as alfo
that Letter of Richard Furnefworth's, and my Anfwer Co
him.
In which Letters of mine you may fee, if you have but
the fingle Eye of Faith, why I do oppofe that Sort of People
more than any other Sed: of Religion, becaufe, as I have
exprefled in thofe Letters, the Quakers are the greatefl;
Fighters againft God's being a Perfon of himfelf (of any)
they being led and guided by the Spirit of Antichrifl: in this
laft Age, which is transformed into the Likenefs of an Angel
of Light, for that they have got their God all within them ;
fo that they deny God to have a Perfon or Body of his own
without them, fo that they are that Spirit of Antichrifl that
doth deny the Father and the Son, that is, they deny Jefus
Chrift to have become in the Flefh •, I mean they .deny Jefus
Chriji to have Flefli and Bone of his own, which is the fame
Flefh and Bone that he fuffered Death in 5 I fay that fame
Flefh and Bone is now living in Heaven above the Stars, and
not as the Quakers do vainly imagine him to be, all diffufed
into Spirits, and fo he is gotten into them ; and this is that
which they call the Light of Chriji in them, and fo they fay-
that Chriji is in them from that Scripture, where it is faid.
Know ye not that Chrift is in you^ except you be reprobates ;
never confidering that Saying in Scripture, Let Chrift dwell
Z z 2 in
[356 ]
jji your harts by faith. Now thac which dwells hi a Man's
Heart by Faith, it doth not dwell in a Man's Heart in its
Perfon and EiTence, for if one Man had the Perfon and
Eflence of God in him, then I fay God can be in one parti-
cular Perfon, as he was in the Body of Chriji ; therefore it is
fafd in Scripture, That the fuhefs of the godhead dwelt bodily
in him, that is, the Eflence, Subftance, Spirit and Being of
Gcd was compafTed all within that Body of ChriJl, which
v/as Flefh, Blood and Bone in the State of Mortality, and
fo the Godhead Life was made capable to fuffer the Pains of
Death ; therefore it is faid concerning Chrifi's Death, that
he was off^ered up through the eternal Spirit, fo that the
eternal Spirit quickening into Life again, it raifed that Flefh
and Bone again, and in the rifing again it was made fpiritual,
and fo became capable to afcend above the Stars, where he
now is in that fame Body which he fuffered Death in ; fo that
Chriji cannot be in every Man's Body, not in his fpiritual
Perfon and Effence, but he may dwell in all Mens Hearts
by Faith, though he be not in the World at all j if Men
have but fo much Faith as to believe that Flefh of Chriji to
be the Flefh of God, and that Blood of his to be the Blood
of God *, this is to eat his Flefh, and drink his Blood, and
fo they Ihall never die, that is, that eternal Death -, fo that
it is not the Light of Chriji within a Man that will deliver
from eternal Death, but Faith in the Perfon of Chriji with-
out a Man. This I know to be Truth, I being one of the
two lall chofen Witnefles of the Spirit, to declare what the
Form and Nature of the true God is •, the Form and Nature
of the right Devil •, the Place and Nature of Hell ; and the
right Heaven; the Perion and Nature of Angels-, the Mor-
tality of the Soul ; with many other heavenly Myfteries which
do arife from the Knowledge of thefe fix Heads, which hath
been declared in our Writings, which I do fuppofc you can-
not be ignorant of, and you being of that Form, and others
of the Quakers ; therefore, by Virtue of my CommifTion, I
am moved to write thefe Lines unto you, I knowing that the
Quakers are led and guided by the Spirit of Antichrift, which
is nothing clfe but the Devil transformed into an Angel of
Light }
i 357 ]
Light ; but that Light within therri being Darknefs, it is the-
greatefl: Darknefs of all the feven Churches.
And though you in that Way do feem to be the niofl: pure
in Shew and Righteoufncfs of Life, yet your Righteoulhefs
of Life is but legal, which is nothing elfe but the Righteouf-
nefs of the Law, which no Flefh fhall be juftified by ; for
that which you call the Light of Chrijl within you, is nothing
elfe but the Light of the moral Law which is written in your
Seed and Nature, which is Reafon, which doth caufe your
Thoughts to accufe and excufe, which is no other but what
the Heathens had before the Law was given to A^ofs ; but
as for the Righteoufnefs of Faith, you Quakers are totally
ig orant of, and fo not being juftified by Faith, you cannot
have Peace with God.
Therefore do not you think that the Righteoufnefs of
Life can fave you, for it is but the Righteoufnefs of the Law;
and though you ought not to leave this Righteoufnefs of the
Law undone, becaufe it is good amongft Men, but nothing
but Faith in the true God, and that Righteoufnefs that flows
from it, can juftify the Mind, and give true Peace as to
eternal Happinefs, which is impoflible you Quakers fhould
have, feeing you deny the Objed of Faith, which is the
Body and Flefh and Bone of God.
I write not thefe Lines unto you as expedlmg you to de-
cline your Principle, for you are too deeply riveted in that
Lie to come to Truth ; yet becaufe you fhall be left without
Excufe, I have written thefe Lines unto you, that you may
know there is a true Prophet now in England^ which hath
declared Truth unto you, or fet Life and Death before you ;
but it is the Nature of your Principle to chufe Death rather
than Life ; therefore, by Virtue, Power and Authority of my
CommilTion, I do charge and command you (as I have done
many of the Preachers of the other fix Churches) that you
would leave ofi" fpeaking or preaching of that lying Dodtrine
which the Quakers teach, which is to mind the Light within
them, but deny the Body and Perfon of Chriji without them i
neither have you any CommifTion to do as you do, for the
Light within a Man was never a fufficient Commiffion to -
make
[ 358 ]
make a Man a Miniftcr, MelTenger, or Ambafiador of
Cbrifi,
Therefore, if you fhall exercife the Office of a publick
Preacher, or gather the People to meet at your Houfe upon
a religious Account (for you do but deceive yourfelves, and
other ignorant and filly People •,) therefore, if you fhall do
any of thefe Things aforefaid, after the Receipt of this Letter,
then, for this your Difobedience unto this CommilTion of the
Holy Spirit, I do pronounce you curfed and damned, both
in Soul and Body, from the Prefence of God, eled Men and
Angels, to Eternity.
Written by
LODOWICKE MUGCLKTON,
One of the two lajl Witnejfes and Prophets unto the High and
Mighty Godi the Man Chrift Jefus in Glory.
A Copy of ^LETTER written ly the
Prophet Lodowicke Muggleton, London,
December 13, 1663.
Loving Friend Mr. Sudbury,
1 Received your Letter, with your Wife's inclofed, and I
am glad to hear you are all well, and of your Faith in
this Commiflion of the Spirit. I wifli you may grow more
and mere in ir, until you be as ftrong in your Faith, as
Sampfon was in his Body, even to deftroy a Thoufand Phi-
lijiinesy with the Jaw Bone of an Afs : So the Power of Faith
in the true God will deftroy a Thoufand of the Seed of the
Serpent, with the Word of their Mouth, and fo it doth every
where, where Men and Women are thoroughly grounded in
it ;. it hath great Effect upon the Seed of the Serpent, all well
as my Faith hath.
This
[ 359 ]
This I know by Experience, by fcveral Believers of this
Commiinon of ihe Spirit.
I alfo received five Shillings of the Carrier.
Alfo I find in your Letter, that PFilliam JVatfon would will-
ingly have me come to Derb)\, to be tried ; and I perceive,
racher than I fhould not come, he would bear my Charges. I
do fee bv this how free the De»il is to me, becaufe he doth
think there is fome Evil intended againft me, therefore he
would willingly be at the Charge, that it might be put in
Execution ; tor this I know, that if there was any good in-
tended towards me there, then he would be as forward to
give Money for me to ftay away : But, however, if I could
not bear my own Charges, nor if I had no Friends in this
World to do it, yet 1 would take no Mercy of him, nor
any other that is under the Sentence' of this Commifiion j I
never did it to my Knowledge, never fince I came forth upon
this Account, when as 1 had fewer Friends than I have now;
for I have refufcd both Work and Money, many times, of
thofe that have been damned by me, which they would have
thought themfelves the more happy if '1 ''would have ac-
cepted of it, but I would not : But I fee what the Serpent's
Seed doth aim at, and it is very like that he may have his
Defire in that Thing, and yet keep his Money too •, for 1 know
nothing to the contrary yet, but do intend to come and fee
you before I go to Derby Aflizes. I know they can do nothing
to me when I do come there, not according as the Laws of
■England ftand at this Time ; except Ignorance of the Law,
and Envy together, doth that which is contrary to the Lawj
but if it do, 1 fhall bear it : But I Ihall inform you farther
of this before that Time.
You lay in your Letter that there is one there that hath a
Mind to aJl my Books, and if you mean all our Books bound
together, then I cannot help him to them, for there is none of
the Commifiion Books left, not one, if I would give five
Shillings for that alone, that being the Ground and Beginning
of all i but as for the Interpretation, I have fent you one, the
Price is two Shillings. Alfo I have fent ten of thofe newly
printed, and the Price is twelve Pence a Piece, they being
very chargeable the Printing, and much ado to get them at any
Rate.
C 3^0 1
Rate i neither would I have you to lend them to Quakers or
others, but if they will buy them, let them have them, and
if they do not hke them, when they have read them, let them
burn them, or do what they will with them 5 for I have found
by Experience, a great deal of Inconvenience in lending
Books, for when People lee them for nothing, they like them
the worfe, but when they have paid for it, they will take
more Notice what they read ; neither will thofe Books of the
Qiiakers be long before they be all gone, for moft People do
defire to fee what thefe Things mean, they having a good
Opinion of the Quakers, and the Price being fmall, there is
few will grudge to give a Shilling for iti it contains ten
Sheets of Paper, but if that Man aforefaid hath a Defire of all
our Works, 1 do think that William Newcomb of Derby^
Bookfeller, can help you to one, for he had three of me,
and I hear he hath not fold them yet. If you fend to Doro-
thy Carter you may know further of it, for he is there every
Saturday^
In your Wife*>; Letter I underftand that Mr. Tomhnfon
doth defire an Anfwer to his Letter.
But there being fuch a many Particulars, to anfwer which,
if they were anfwered fully, it would make a great Volume ;
and if it fhould be anfwered ever fo Ihort, it would be very
large, neither have I any Time to do it, neither do I know
when I fliall : And for me to take fuch a deal of Pains to pleafe
the unfatisfied Fancy of one particular Man, it would be but
a vain Thing -, for there is enough written, if underflood and
believed, to fatisfy the Mind of any Man or Woman in the
World •, for if thofe Things were anfwered upon his Defire, in
a Month's Time there would be as many more Places of
Scripture, as needful to anfwer, as thofe he hath propounded ;
ib that there is no End of anfwering Queftions, neither will
the Reafon of Man ever be fatisfied ; for if there be not a
Growth in Faith, upon thefe two Foundations, viz. the
true God and the right Devil, there can be no true Peace. But
it is much upon my Mind of late, for the Good of the Seed of
Faith in general, that if I do but live a few Years longer,
and have my Liberty to interpret the chief principal Heads of
the whole Book of thi Revelafms of St, John, for the eleventh
Chapter
[ 36i ]
Chapter being opened already, it will the more eafily open
all that .rich Cabinet, where the Seed of Faith may fee the
glorious Treafure of Heaven ; but my Haftc is great at pre-
fent, therefore I fliall fay no more in this Thing, but if you
pleafe you may fend me William Smitb*s Letter, and your
Anfwer, when you fend to me again.
And as for Mr. Halter he is very well, and his Bufinefs is
like to do pretty well •, I have fent to him this Day fome of
thofe Books which I know will be welcome to him, becaufc
he doth not know that they were printed. Our Friend Mr.
Hudfon, I think, will be with you about Candlemas.
So in Hade I reft, having much Bufinefs to do, and be-
ing alone, for my Wife ie at her Mother's, and my two
Daughters are from me ; the one is married, the other is in
Cambridgejhire^ and the latter End of this Week I do go
into Kent ; I do intend to be at Home again at the twelve
Holidays End. So with my Love to yourfelf, and to your
loving Wife, with my Love to your Maid, though I never
had any Difcourfe with her, neither do I well know her if I
fhould fee her again -, yet this I fay, I do look upon that
•Maid to be one of the Seed of Faith, and that it will grow-
in her.
Tour Friend in the true Faithy
London^ December 13, 1663.
LODOWICKE MVGGLETON.
Aaa yi COPY
t 3^^ ]
.^ I,
A Copy ^^LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter of Chefterfield, bearing
'D-ate. February 7^ 1665*
' i2^^i^,i?i'r>/ii Dorothy Carter,
I Received your Letter about rwo Weeks ago concerning
a young Man, called Johi Matten j indeed I have been
fo iDufy about a. troubrcfome Bufinefs for a Friend ever fince,.
fo that I could not fpare Time to give you an Anfwer, nei-
ther is it yet quite ended, but I fuppofe that this Week it will;,
yet becaufe 1 would not have you ftay too long, I fhall give
you an, Anfwer as fhort as" I can.
Firfi\ I perceivq t^ls young Man's Heart, was not right,
when he faid to Thomas Marfden^ that the Devil had His
M'yfteries, as well as God had his Myfteries. The Thing
was true enough, but I perceive the Words proceeded from
a naughty Heart, or Seed ; that is to fay, thofe Words were
fpoken in Way of vilifying, or flighting the Myftery of
God. But to \Qt that' pafs : I perceive' he was fmitten a little
upon it, but did recover his Peace again. But after this, I
perceive, he being in League with a Maid, who was contrary
rainded^ yec, for Fear.of lofing her Love, and her Friends,
and his own Friends Love, and Fears of Perfecution toge-
ther, the Temptation of thefe Things did caufe him to go to
<^hurch, even againft the Light of his own Confcience, and
fo withdrew his Affections from you, which formerly he had.
Now I fay thefe are fad Omens, or Signs ; for Truth is a
flraight and narrow Way, yet the Seed of Faith may eafily
go through this narrow Gate ; that is, keep the Heart entire
to the Do6lrine and Worlhip of this CommilTion of the
S^x)Xx^- - , . ->
'^i^^fy, I perceive he is afraia nc is not of the eled Seed,
and that if he were fure of his eternal Happinefs, he would
not
[ 3^3 1
hot matter the Maid, nor any of the Sufferings of this
eWorld, and fuch like.
Indeed I cannot blame the Man for making fuch a fure
Bargain with God, that if God would give him eternal Life
in one. Hand, and the Loffes of the World, and the Things
he doth affect, in the other Hand, I confefs then, if he
Ihould refufe eternal Life, and embrace the other, he would
be counted a very Fool ; but it was always God*s Pradice
to propound unto Men and Women, that if they would for-
{ake Father and Mother, Brother and Sifter, nay, Wife and
Children, for his Sake, then they fhould have eternal Life.
. So that Man mull forfake all thofe Things that offend the
Confcience for it, and truft unto God whether he will give us
eternal .Life or no, and not that he fhould give us the Aflu-
rancc of' eternal Life firft. But who is it but they would for-
feke this World, fo they might have a better Bargain lirft?
But Man mult give God the Heart firft, and truft to God f6r
the Reward, and, no Doubt but God will, give Menia better
Thing, fbr he is -faithful and true. ,■',; ,;vA\^:<
Amd.as for his marrying one of this Faith, let ttiatifai;!
bow.iiit will, yoiL need. not matter that^ if the Seed Kv,ithjn
him doth not lead him to it, let him alone in that Matter..;
and zy for the Trouble of his Mind, and his Fear of the
Lofs of Heaven, I cannot fee how it can be otherwife; .tor
when a Man Ihall feem to receive Truth, and rejoice, in it
for a Seafon, and afterwards fall away for Fear of Ibme Lofs
of Friends, and Perfecution -, and not only fb, but worfhip
contrary to the Light of his Confcience. I fay, thefe Things
will caufe Trouble of Heart enough, and his Condition bad
enough. V-;
■ And as for rhy adminiftring to him : To this I fay, that
I cannot tell how to adminifter Comfort unto him, not for
the prefent,^ in this Thing, fo Ukewife I (hall adminifter no
Difcomfort-, but in Regard he hath nor finned the unpar-
donable Sin, though his Sin was very nigh it ; therefore I
Ihall leave it to the Seed within him to work it out ; fo ti)at
I Ihall neither help him in it, nor difable him to encounter
with it J but if he be of the true Seed, he will overcome it
in Time, and be fettled in the Truth and Peace of his Mind.
A a a 2 This
[ 3^4 ]
This is the Confideracion I have of your Letter, and of
his Condition, and accordingly you may demean yourrdf in
your Judgment and Carriage to him, as you fhaJI' fee how
the Seed doch workMn him, either for Heace or Trouble j
neithe? do yovi provoke him to write to me, but let Things
proceed from himfelf what he is moved unto..
Dear Friend,
I received your Daughter's Letter, dated February lo,
with the Letter inclof<^d to Mrs. Ward^ and' accordingly I
dehvered it unto her, and I received of her twenty Shillings
according to your Defire. I fhall pay the thirty Shillings in
Grace-church'fireet as foon as I can meet with the Party. Alfo
I marvel you fpeak never a Word whether your Mother re-
ceived Elizabeth Slater^s Book, with a Letter by the Carrier
of Chejlerfield. It was fent about a Month ago.
I confefs I received this Letter from you, concerning John
Grafton, about that Time you fhould have received the Book,
fo I did expe<5l to have heard of the receiving of it in the
next, but 1 heard not a Word of it ; but I hope it doth not
mifcarry, though mentioning of it be forgotten.
So not to trouble you any further, only my Love to your-
felf, and alJ other Friends with you. We are all pretty well
here at London at prcfent.
So I reft and remain yonr Friend in the true Faith,
Landoiti Ttlmary 17, 1665.
LODOWICKE MUGGLETON.
We (hall be glad to fee your Daughter according to the
Time fhc fpeaks of.
Iht
[ 365 3
Tie Prophet Lodowlcke MuggletonV 'B'hjftng
to Mrs, Anne Lowe, now the JVife of Alex-
ander Delamaine, fenior. Given ta her
July 5, 1667.
. Dear Frknd in the eternalSXHthty Mrs. Anne Lowe^ ... -
ACCORDING to your 'Requeft I flilll wtte' thefej
Lines as followeth : Hr/?, I looked upon you cobs
one of the BlefTed of the Lord, and Seed of F^ith, before
your Aunt died; but T knew the Se^d was fmothered andj
ftiflcd in you through feme temporaf p.ccafions,t which.cp\ild
not be avoided, fo that the Seed of Faith in yt^a cpqid;;i)pt
grow to Pcrfeftion ; no, not fo much Jiardly to Jipje jeqn j yec
I faw, in that Time of Darknefs, that there vyas- a Love m
you unto the Truth, though your Knowledge and Experience
was very weak, yet I had a good Opinion of you, that in
Time the Seed of Faith in you would fpring forth, and ap-
pear in its own Likenefs i and, according ta my Thoughts
of you, it is come to pafs, which I know your own Expe-
rience can judge of it; for now you can tell,- income -M^a-
fure, what Difference there is between Light and Darknefs,
and between Ignorance and Kndwiedge.
Secondly, I do perceive, within a fliort Time, even fmce
your Aunt died, that your Faith hath grown very much, to
receive a Prophet in the Name of a Prophet, elfe would you
not have requefted fuch a Thing at my Hands ; and becaufe
you would be fure you would not be fatisfied with a Word
from my Mouth, but would have it under my Hand-writing,
though the Word of a true Prophet is as powerful to the
Party concerned, either in blefiing or curfing, as Writir^ is,
only the Party concerned cannot look upon Words when
they pleafe ; neither can they fhew them to others, as they
can^Writings, when I am dead and gone.
Therefore, to fatisfy your Requeil in this Thing, I fliall
fay this unto you, that I have fo much difcerning of what
Seed
i; 566 ]
Seed you are of, even of the Seed of the Woman, which is
the Seed of Faith, that bleffed Seed, and not of the Seed .of
the Serpent, VMch;;is thp 3.eed of Reafon, that curfed Seed^
fo that I am fully affiired in myfelf, and do fleadfaftly be-
lieve, and my Faith hath no Doubt in it, neither in "the
Bleffed j nor .i&" the CurfbdV Therefore, that yoi? may- be
aflured of your eternal Happinefs and Salyiitipn,. i^vithouc any
Doubt, I do, by Virtue of my CommilTion from God/'and
fte Faith I have in your eternal Happinefs, I do pronounce
thee, J!nne Lowe, OD.Q'-M the Bleffed of the Lord, both in
Soul and Body, tp all Eternity ; fo that you need not fear,
^% Jacob did, when he i:eceived the Bleffing of his Father
Ifaac, he feared aCurfe ihftead of a Bleffing, becaufe he ftole
the Bleffing 5 yet, being bleffed by his Father that had Power
to blefs, he was bleffed, and it could not be taken off him
again : So I lay by yqu, being bleffed by the laft true Pro-
phet of the moft high Qod, who hath Power '^iven him from
Heaven lb to do, thou ^t bleffed to Eternity, and, none can"
take it from' you again.
:'; ji'jf t ■ Written by
LODOWICKE MuGGLETOn]
One' of the two laft Prophets and WHneJfi} W'^ ^ptrit anti
the High and Mighty God, the Man Chfiil jetlis in QUrjf,
yu/y 5, 1667.
"JOY o:
[ 3^7 ]•
A Copy of /^LETTER written by the
Prophet Lodowicke Muggleton, to Mrs,
Dorothy Carter 5 being a Relation of foma
Paffages in a Difcourfe with George White-
head, and Jofias Cole, two Speakers of the
^^akersy in the Year 1668; as aifo fome ^
Relation of that cur/ed Devil Thomas Loe,
Speaker of the ^Makers, and how the Effe&s
of God'^s Vengeance did feize upon him^
immediately after the Return of an Anfwer
to his curfed blafphemous Letter fent to me,
and in lefs than three Weeks after wat
dead and buried.
i.nr^HE firft Quefliofi or Words Cole fpake to me, a^
JL near as I can remember, were thefe : Saith he, Thoii'
fayeft God is in the Form of a Man, and thou fayeft His
Hand is not much bigger than mine or thy Hand ; and thou
feeft what a little this Hand will hold ; yet, faith he, God is
faid to have meafured the Waters in the Hollow of his Hand,
and hehold the Nations are as the Drop of a Bucket.
Why, faid I, do you believe God to ht fo big to hold the
Waters in the Hollow of his Hand ? That is fpoken in Re-
lation to his great Wifdom, Power arid Dominioh, a^nd not
relating to the Bignefs of his Hand ; for ',a King may con-
quer many Kingdoms by the Power of his'Swbrd," which his
People have put into their Hands by h'is'Cdrilmarid ; and the
King may fay he Hath won thefe 'Kingdoms, and reduced
them to Obedience to his I^ws by the' Strength (if his oWrf
fend ; yet- the King's Hand is no bigger' in B'lilk and Big-
nefs thah another Man's Hand' is : Alfb I faid, that P, that;'
aln;,^i,it' a-mortatMan, have l^oWef oV61f' fiich" ^ great Gt)d,
'■'■'^■■' "" " whofe
i 368 ]
whofe Hand is fo big ; for, faid I, that God, whofe Hand
is mucji bigger than thy Hand or mine, I have Power over
. to condemn. This^ was palTed by, and no Reply from thern.
2. Whitehead laid, he did hear one fay that I had damned,
that I (hould fay I was as glad I had given Judgement and
Sentence of Damnation upon him, as \k one had given me
forty Shillings.. -
This I did acknowledge to be true, -for I have faid fo by
feveral defperate Devils, and I am juftified in the Sight
of God, and in my own Confcience, for fo doing*
3. Whitehead faid, that he did hear that I had curfed a
Man, and he changing his Apparel, came afterwards, and
did procure a Bleffing 5 and that this Man, or fome other,
did fmite or knock a Pewter-pot upon or over my Head.
This I (aid was a Lie, and falfe, for never did any Man
llrike me over the Head with a Pot in all my Life ; and as
for that Report which P^p^, that damned Devil,, in faying
he was, bleft after, he was curft, it is a falfe Report, and a
Lie, that he hath reported feVeral Times amdngfl; Ranters
and Quakers i for this Pope was a Ranter when he was'curft,
which is about fifteen Years ago, and is a worfe Ranter now
than he was then, and that you Quakers know very well what
a wicked Piece he is, and the wicked luftful Life he liveth
DOW in ; yet you Quakers will rather believe this damned
Devil, and wicked luftful Perfon, than believe me, who have
been kept innocent from the Breach of any Law, f/om my
Childhood to this Day ; but I know you Quakers, being of
the fame Nature and Seed of the Serpent, as thofe Jews
were in Chriji*s Time, who defired of Pilate, that a Thief
and a Murderer fhould be delivered from Death, rather than.
Jefusy the Lamb of God, that taketh away the Sins of the
World : So it is with you Quakers, you had rather believe
this wicked luftful Devil Pope, who hath from his Youth,
till now, had Sin and Wickednefs reigning as Lord and
King in his mortal Body : 1 fay, you had rather believe him,
even this notable Sinner, than to believe me, who am the
Prophet of the moft high God, the Man Cbriji Jefus in
Glory, and have Power given of God, as Mofes had, to fet
Life and Death before you ; but I know you will fay in th«
Thoughts
[ 3^9 1
Thoughts oF your Hearts, though not in Words, as thofe
Jews did by Chrift, Away with Muggletoriy let us have Pope:,
that wicked luftful Man, that we might hear and enquire of
him.
4. Whitehead efpied a Knot of Ribbon upon the Sleeve
of my Coat, and faid, Why doeft thou wear this Vanity ?
Alfo I faid to Whitehead, Why doeft thou wear Silk Buttons
upon both thy Coats ? He faid they were necefiary ; and I
faid no, he might wear Hooks and Eyes, or liet-holes ; fo
that was paft by.
Again, I did fay I did wear Ribbons on purpofe that I
might not be taken or thought to be a Quaker, for I do hate
the Quakers Principles 5 with that Whitehead faid, that thou
hateft all Righteoufnefs, and fpake as if himfelf and Cole
were writing againft me, in Anfwer to mine againit George
Fox, and fome other Things or Words they had catched from
me in Difcourfe to make me manlfeft : AJfo one ugly flight-
ing Word did Whitehead fpeak againft the perfonal God,
which I do own, that he would trample him and me under
his. Feet as Dirt, with fome other Words of flighting and
undervaluing my Power •, whereupon I did pronounce George
Whitehead curfed and damned, in Soul and Body, to Eter-
nity : Alfo 1 faid his God within him is curfed, and that
God he believed or #trufted in without him was damned with
him ; and fo cea fed Difcourfe with him.
5, When Cole had heard me fpeak thus unto Whitehead
|ie was ft ill,- till I had ended with Whitehead, but I faw his
Eyes dazzle, and his Spirit working within him, fo imme-
diately after he uttered thefe Words, or luch like : Saith he,
I have heard of feveral thou haft curfed, but, faid he, I did
not believe, had I not heard and feen, that a Man could have
fpoken fo prefumptuoufly.
Then faid I unto him, Dare you fay that I have fpoken
prefumptuoufly ? He faid, he did believe it was Prefumption :
•Then faid I, on the contrary, I do believe thou art the Seed
of the Serpent, and wilt be damned ; and now fee whofe
Faith will be ftrongeft, yours or mine; for my Faith fhall
keep you down or under for ever. Under what ? faid he. I
faid, under eternal Damnation. Then faid he, Doeft thou
B b b ground
[ 370 ]
ground thy Sentence upon ray Belief? I faicf yea I do, for y6u
believe that 1 fpake prefuraptuouflyi and I do belie vfe you to
be the. Seed of the Serpent^ and will be damfted to Eternity.
Then faid he, Doeft thou judge this to be a Sentence upon me ?
Yea, faid' I, what InoUld it be elfe ? Then Cele rofe up with
a Zeai for his God within him, and faid, I told thee before
that I would tiy thee and thy God, faying, they were fetting
forth a Writing againft me -, and wichal, Co/e pronounced
many CurXes upon me, with his Eyes iull of dazzled Babies
in them •, and fP^'hiieBead, he came with great Threatening of
Judgements upon me, they being both fo full of Curfes to-
gether, that 1 can hardly tell what they faid, their Curfes
were fo many and fo various, fo that 1 could not tell which
Curfe of them both did moft concern me to take Notice of,
only one Paifage I do remember Cole faid, that I fhould fmk
in the Pit of Darknefs, and fuch like Words ; he ufed the
Word Darknefs many Times, but their Words were both
together, fo that their Words took no Place in m*e, no not
fo much as to remember what they faid ; but I perceive Cole^s
Curfes were much like unto Thomas Loe's Curfes in his Letter
to me.
Many Words more there was between us at that Time,
but thefe are the Words and PaiTages of moft Concernment
at that Time, and of a final Judgement and Sentence of
eternal Damnation, that I gave that Day upon Jojias Cole and
.George Whitehead,. Speakers of the Quakers.
This I do difcern and obferve in thefe two Men, firji^
That Jofias Cole is of the Spirit of the Sadducees, and more
fit to tempt, being more moderate in his Words than the
other was y for that Devil that tempted Chrift^ fpoken of
Matthew, Chapter iv. was a Sadducee, yea a wife and pru-
dent Man, whofe Wifdom of Reafon is more qualified with
Moderation in Difcourfe thin the Pharifee is, fo more fit to
tempt than the Pharifee is ; fo I know that Devil that tempted
Chrift was a Man that was a Sadducee in his Spirit, whatever
he pretended to the Rulers of the Jews, therefore more fit
to propound Queftions to Chriji than the Pharifees were ;
likewife I do know that Joftas Cole fprang from that Sadducee
, that tempted Chrift, and fo was the more fit to tempt me^
and
and I did like his Spirit of Maderaticm well, and was nof
offended at his Temptations nor his Queitions until he called
that Prefumption I laid unto Whiiehead, Alfo this 1 know,
that George. JVhiiehead^ Quaker, is one of thofe Pharifees
Spirits that came to idatch and entrap in his Woj'^is, for it is
the Nature of the Spirit of the Pinatifee to wateh. and catck
at Words, whereby they may accufe or entrap tHem they
talk with. This did the Pharifees to Cbriji, wliich mad? him
call them Serpents Devils, yea, and that the Devil was their.
Father, becaufe the Pharifee Spirit is more fecretly proud and
myfterious than the Sadducee, which is the fittefi Devil to
tempt •, and Chrijt pronounced Woes more earneftly upon the
Pharifees than he did upon the Sadducees, or upon that Devil
that tempted him in the foui^th of Matibiw abovefaid i fb it
was with me, I was more offended .at George WhiHhead^s
pharifaical Spirit, whofe Property was only to quibble and to
catch at Words, to turn the plain Truth to another Senfe -,
for when a Principle of Truth is laid down infallibly, and
plain Scripture Words, that will not acimit of Innovation^
then this Pharifee would neither affirm againft it, nor deny-
it ; but let it fall, and' to another Thing : V/hiteb^ad. is of a
worfe Spirit than his Forefathers the Pharifees- ita :CiJ>r//^'i
Time, for they confeffed they couW not tell ; butthisTharifee
Whitehead, he would not fay that he could not tell, but
thought in his Heart that he knew more than I did, there-
fore would neither affirm againll thofe Things I afferted or
denied ; but I know his Eyes are blinded, his Ears deaf, and
his Heart hardened, fo that no true Light of Life might
enter into him, left he fliould have believed the Dddarations
of the true God and the right Devil, by the laft true Meflen^
ger of God, and have been converted. and favcd. Alio this
I fay, that had Whitehead afked me, as Ccle did federal
Times, whether I did difcern him. to be the S^id of the
Serpent, hut< I would not tell while! faw fbnhery bilt I
would have told him I did, for I always hated the i proud
pharifaical Spirit, who was as full of '<r(&nceited Knowledge of
aChr/Ji within him as his Skin could boild, it wtis even' ready
to crack with that conceited Light- of a bodilefs C/{>r//? .Svithim
him j but a little Time, and his Civ//?: within.' him .will b©
B b b 2 emptied
emptied oitt of him, as it is W\i\\ Thomas' Loe, and feveral
others of the Quakers that are under the Judgement and
Sentence of this Commiflion of the Spirit ; and where or
whenfoever this Writing is read, it is recorded, that Joftas
Cole and George Whitehead^ two Speakers of the Quakers,
were at this Time, and in the Difcourfe aforefaid, judged
and condemned, both Soul and Body, from the Prefence of
God, eled Men and Angels, to Eternity.
By me
LODOWICKE MUGGLETON,
One of the two lafi Wilneffes and Prophets unto the High
and Mighty God, the Man Chrift Jefus in Glory.
Thomas Loe, Speaker of the Quakers, fent a blafphemous
and curfed, envious, curfed Letter unto me, dated the i6ch
of September^ (which he calls the feventh Month) 1668 -, and
I fent him the Sentence of eternal Damnation by the Bearer
the fame Day in Writing. Alfo the Bearer is a Quaker that
brought Loe''^ Letter, and is damned alfo.
But People may fee how foon this Devil Loe was cut off
this Earth after that railing blafphemous Letter, and gives
no Reafon for what, but heaps up many Curfes, Threaten-
ings of Judgements, and hellifli Expreffions and high Blaf-
phemy againft the Holy Ghoff, or true God that fent me,
fo that I could do no lefs but give Judgement and Sentence
of eternal Damnation upon him -, alfo the Quaker aforefaid
was not willing to go without Z.^^'s Sentence, but Z(7^ was
cut off fuddenly after. He was buried the 6th of OSloher^
1668.
But I know the Quakers do not think the Judgement of
God, nor my Sentence, was upon him, or over him, for
his Blafphemy, but they fay he had been in a Confumption
fifteen Years, and came lately out of Ireland. Very likely
it may be fo •, but fure if he had been fick when he wrote
thofe Lines to me, it (hewed not Weakncfs of Nature in
him, nor Weaknefs of Body ; but it may be his Spirit was fo
cnflamed
[ ?>li ]
enflamed with the Fire of Hell in Zeal for his God, or Chrtfi
within him, that he felt no Weaknefs of Body at that Time;
for his Wrath was great and hot againfl me, as his Letter
doth fhew ; but you Quakers do believe that Loe^% Soul is
not dead, but flipped out of his Body, and gone you know
not where, and into a Power and Spirit you know not what ;
but I fay his Soul is where you laid his Body ; they both
came into this World together ; they both defpifed the Truth,
together-, they both received Judgem.ent and Condemnation
together, and both died together, and were both Soul and
Body buried together, and lliall both rife again, every. Seed
its own Body •, that Seed of Reafon, which was his Life,
which he thought was the Divine Nature of God, but it
was the Nature of the Devil or Serpent, and that Law written
in his Heart, he and you Quakers call the Light of Chrift^
or Chr'ifi in you, which is nothing in you elfe but the Law
Written in your Hearts, your Thoughts accufir.g and excufing ;
and when God fliall raife him again, that Seed of Reafon
fhall rife and bring a fpirltual -dark Body with it, and that
Law, which was written in his and your Hearts here in this
Life, fliall quicken anew in that new, dark, fpiritual Body ;
and then (hall he, and you Defpifers of a peribnal God, know,
that your own Souls, which you thought was the Life of
God, but it was the Life of the Devil, ye Devils yourfelves,
and that Law written in your Hearts^ which you called here
in this Life the Light of Chrifi ; but when this Law doth
quicken again, as I faid before, it will prove the only and
alone Devil to torment you to Eternity.
Thefe Things may feem ftrange Sayings, and as a Riddle
unto you, and a Thing impoflible ; but with God all Things
are poffible which his own Will moved him unto. And this
I fay, as it was poflible for God to write the Law in the
Angels Natures, and by his fecret Determinations fuffer one
of thofe Angels to become very Man •, and fo the Angels
Seed having the Law written in it before God made Adam^
and fo by Generation the Law comes to be written in every
Man's Heart, Man finds it there accufing, but knows not
how it came written there.
So
I m ]
^ \l is as flrange for yjpu Quakers Co believe that Go4
■will raife your Souls, that were de^d, again ; and not only
ib, but tjie Law fhall quicken in you again j for as the Law
is ftridly written in your I^earts, but ignoraniJy written in
the reprobate Angel, fo by God's fecret Decree and Power
he will revive that Law again in the teprobate Seed of
peafon, as in Loe^ and many of you Speakers of the Quakers,
and others of your Brethren who are under the Judgement
and Sentence of this Commifiion of the Spirit, Iliall find my
Wor^s to be true upon you and over you tp pternity j neither
fliall you be delivered from it.
B^ LODOWICKE MUGGLETON,
A LETTER /r^;^ the Prophet Lodowicke
Muggleton, June 14, 1669.
Dmr Friend in. the true Faith, Mrs. Parker,
1 Received a Letter from you heretofore before I had i^Q^n
you, which made me fenfible that your Faith was true,,
and, your Heart was right in the Sight of God ; and I being
the MefTenger of God, and an Ambaffador in God's Stead,
cpuld do no lefs than give Judgement and Sentence of BlelT-
ednefs upon you ; and I fee and know that the Word of a,
true Prophet is not in vain, but ftandeth for ever -, and I
have feen the Fruit of Faith and Love abound in you fince;
1 have fcen you, and that Part of thofe mela.ncholy iThoughts
yoy were exercifed with in your Mind about temporal Matters,
a.re in a M^afure vanifhed. away, apd comfortable Thoughts
do run in the Blood in. the Room thereof, which cheereth
the Heart in the AfTurapce of eternal Life, and Happinefs
i^fttr Death, knowing there is no worfe Thing than there is
in this Life. Oh, how comfortable is Faith, without doubt-
ing, in the Soul of Man and Woman ! It removes Mountains
of Daiknefs and great Mills which lie before the Under-
ftandins:
I srs 1
Handing of Man and Woman ; it giveth an Hondred-rolcl
of Comfort, in this Life, and Life everlafting hereafter; it
riiakes a Man or Woman enjfey themfelves in this Life, and
no Bittefrtefs at' Fear of Damnation can come into the Hfeart.
Thefe Things I know you have feen, in a Meafure, and will
experience them more and more. Oh, how beatitiful are the
Feet of thofe that bring glad Tidings of Peace to the Soul
of Man or Woman ! 1 have read of thefe Things in Scrip-
ture in my ignorant Zeal, but knew not what that Peace was,
neither did I know what that glad Tidings was, until I was
a chofen MefTenger of glad Tidings myfelf ; yea, I have
been a MefTenger of glad Tidings to you and many others,
and I have been a MefTenger of fad Tidings to many. Thefe
Things I certainly know, yet am I no- ways lifttd up with
Pride in this Thing, nor caft down with any Oppofitioh of
Slanders and Lies caft upon me by reprobate Men and Wo-
men : But I fpeak thefe Things the more to ftrengthsn your
Faith, being but of a fhort Time (landing, arid having but
little Society with Saints, and httle of Experience. I thought
it neceffary to (peak kindly unto you, that your Joy might
be full ; that you might have the Penny of AfTurance of ever-
lafting Life, as thofe that have wrought in the Vineyard of
Faith many Years.
Thus, with my true Love, and my Wife's Love remem-
bered unto yourfelf,
/ reft and remain your Friend in the true Faith, the eternal
'/ruthy
LODOWICKE MUGGLETON.
We are all here at London in pretty good Health,
From the Poflem, London^
June 14, 1669.
A Copy
[ V7<> ]
A Copy of ^LETTER written ly the
Prophet Lodowicke Muggleton, to Mr.
Thomas Tomkinfbn, hearing Date from
London, March 2,0, 16570. DireSled to
Slade-houfe in Staffordfhire.
Loving and kind Friend in the true Faith, Thomas Tom-
kinfon,
I Received your Letter, dated February 26, 1670, wherein
I perceive your conftant Faith in this Commiffion of the
Spirit, which F^ith wilJ uphold you in the Day of Trouble •,
and as for my Being, ] am where I was, in Wappingy and
am pretty well in Health, but confined from my own Houfe
ftill, becaufe of that Warrant which will lad always, as long
as the prefent Power Jafteth j yet my being in thefe Parts-
hath been a Means to eftablifh many in this Faith, who were
Quakers and Baptifts before ; and, as it happened, one Mr.
Atkinjon^ a Quaker, and Elizabeth Atkinfon his Wife, a zea-
lous Quaker, who fell from the Quakers, and wrote againft
the Quakers, who came to me feveral Times (perhaps you
have had of her Writings.) Her Hufoand was loath flie.
Jhould come to me at the firft, but (he growing ftronger and
ilronger in Faith and Argument by coming to me, flie over-
came her Hufband to fee me, and hear me •, which, when
her Hulband did fee and hear me, he was very much taken
and affe6led in Love towards me, and defired me to come
to his Honfe very oft, which I did by their inviting ♦, fothat
the Man was very much affefted with my Difcourfe, and
had Faith in this Commiflion of the Spirit. But, to be fhort ;
it happened, that after he had been acquainted with me but
Hall a Year, the Man died ; but he gave fuch Teftimony
of his Faith in this Commiflion of the Spirit, with fuch won-
derful Expreflions to his Wife, and others that came unto
him, exhorting them to ftand fteadfaft in this Faith, and let
no
i 377 1
no Doubt arife in them, for he did not think there could
have been fuch Peace upon this Earth as he now did find,
and that they fliould give Glory to God that had fent a Pro-
phet upon Earth now in thefe our Days, who had declared to
us the true God, and the Rife of the two Seeds, and all
other Things fit to be known ; therefore let there be no
Doubt of thefe Things, and faid it would not be Half a
Quarter of an Hour before he fhould rife again, and be in
Glory, with many other wonderful Expreflions concerning the
Doflrine and Faith of this Commiffion of the Spirit, to the
great Amazement of thofe that heard him, and ftrengthen-
ing of the Faithful, and Convincement of the Qiiakers ; for
their Mouths are flopped, and made filent by his Teftimony
at his Death.
This is one that had been a Quaker many a Year. I
thought good only to give you a little Touch of thefe Things
for the ftrengthening of your Faith •, for it is more for one
Quaker to die in this Faith, and exprefs himfelf fo, than for
one hundred of thofe that have protefled it. But 1 Ihall fay
no more of that Matter here.
And as for my Advice and Judgement concerning your
Fafloring this next Summer in Butter and Cheefe to London ;
as to that, my Advice is, that if you could deal with honeft
and able Men, it would do well •, but I have no Skill neither
in that Trade, nor acquainted with any Men of that Trade,
nor familiar Acquaintance, only with Mr. Shelley % and 1
heard that he fliould fay, that the Carriage by Land of thofe
Commodities did take up much of the Cheefemonger's Gain ;
but I had no Difcourfe with him about it, therefore I fliall
not encourage you in it, nor altogether difcourage you in it ;
neither am I at all acquainted with Mr. Ewer^ or but little
with Mr. Prince, efpecially in the Matter of Trade •, there-
fore I can give but very little Advice or Encouragement in
Things I know not, neither will 1 difiliade you from it ; but
if you think your coming to London will not be too much
Hindrance unto you, it would be bed for you to come ; for
fpeaking with Men Face to Face, wiJl work more upon Men
than Letters will, becaufe a Man may give many more Rea-
Ibns to Objections by Word of Mouth than can be exprefled
C c c by
[ 378 ]
by Letters •, therefore, if you will venture the Charge and
Trouble in coming to London only about this Matter, whether
you lofe or win, I Ihall leave it to your own Mind to refolvc
upon.
And this is all the Advice I can give you at prefent in this
Matter, being unfldlled in their Way of Trading, and unac-
quainted with the Men ; for I would gladly that you fliould
do well, and fhould be very forry you (hould be a Lofer ;
therefore be well advifed in your own Mind of what I have
faid before.
This is ail at prefent, only my I^ove and Wife's Love re-
membered unto yourfelf, and unto your Wife,
/ reft your Friend in the eternal Truths
London, March 20, 1670.
L0DOWICK.E MUGGLETON.
A Copy <?/^ L E T T E R written by the
Prophet Lodowicke Muggleton, to Mr.
John Leavens, bearing Date O£i:ober 6,
1662.
This is Mr. Hatter*^ Brother.
I Having been informed that you are a Man that have
travelled through feveral Principles of Religion, even
from the Baptift to the Quaker ; indeed it is the laft, and
feemeth to me to be the pureft Religion or Principle of all
the feven Churches, and lb it is in refpedt of Prad:ice, but
the worft of all the feven in Matter of true Dodlrine.
And though you are come to the pureft Life in refpeft of
Righteouineis towards Men, which may give fome Peace, be-
caufe every Aftion hath its Reward in it, whether it be Good
or Evil $ but as for the true Righteoufnefs of Faith, you have
not
L 379 1
not as yet tafted of it, becaufe you have no true Foundation
as a Rock to fet your Faith upon ; for the Quakers Principles
is but a fandy Foundation for a Man's eternal Happinefs, as
well as the others, becaufe there is no true fpiritual Principle
declared nor believed by none of the Miniftry of the (tven
Churches, becaufe there is none of the Miniftry of the
Quakers, nor none others that hath a Commiflion from the
true God *, therefore they cannot declare and make known
what the Form and Nature of the true God was before he
became Flelh, nor now that he is become FJefh, nor the
Form and Nature of the right Devil, before he became Flelh,
nor what he is now, though no Man can fee any other Devil
or Devils, but Man and Woman, that is cloathed with Flefh
and Bone ; neither doth any of the Miniftry know the Place
and Nature of Heaven, nor the Place and Nature of Hell,
with the Perfons and Natures of Angels, nor the Mortality-
of the Soul. Thofe fix Principles, or Grounds of Faith, is
all that is necelTary unto Salvation, in which all the Teachers>
of the World are ignorant of, but this Commiflion of the
Spirit only.
And as the Quakers MiniHry is the feventh and laft Angel
that will found, till Time be no more, therefore it feemeth
to carry the pureft Shew in Righteoufnefs of Life, but the
moft curfed of all in Point of Do6trine -, and the Spirit of it
is the abfolute Spirit of Antichrift, which doth deny both the
Father and the Son ; for though they do confefs a Chriji
within them, yet they deny the very Perfon or Body of Chrijl
without them. This I know by Experience, for which, at a
Difpute in Eajl-Cheap^ there was five of them damned to
Eternity, whereof George Fox the Younger, and John HaV'
vjood^ were two of them \ and as for Fox the Elder, he and
Francis Hewgill, and James Burroughes^ were all of them
damned Devils eight Years ago ; and not only thofe, but
many more of the Quakers, and many other Opinions what-
foever ; and as the Quakers are the laft Angel will found, fo
is the third and laft Commiflion of the Spirit come forth upon
the Earth, which is to finifti the Myftery of God, and to
encounter and oppofe all fpiritual Counterfeits, whether it be
in Quakers, or any others whatfoever, becaufe there is none
C c c 2 that
[ 38o ]
that hath a Commiflion from God but us two ; neither can
any Man truly interpret Scripture but us two only, neither
hath any Man the Knowledge of thofe Things aforefaid, be-
caufe we two are to finifh the deep and fecret Myfteries of
God's becoming Flefh, which Mofes^ the Prophets and
Apoftles lo much hinted at, up and down in the Scriptures,
fo that there cannot be the AiTurance of eternal Happinefs
but in the Belief of a Commifiion.
Therefore, think you what you will of yourfelf, and of
the Quakers Principles, it is not all the Sanflification of Life
which you or they can do that will procure your Peace with
God, except you, that are not under the Sentence of this
Commiffion, do come to own the Doftrine of the true God,
and the right Devil, which is held forth by this Commifiion
of the Spirit, and then your Sanftification of Life will add
to your Comfort here, and to your Glory hereafter.
I write not this unto you as expedting you to be a Dif-
ciple of this Commiflion, but becaufe you fhall understand
that there was a true Prophet in thefe latter Days, as well as
there was in former Tirnes, which you do fo much honour,
becaufe they are all dead, and that now the deepeft Myfteries
of the true God, the right Devil, with many other heavenly
Secrets which lay hid from the Foundation of the Earth, but
now revealed both by Word and Power by this Commiffion
of the Spirit, or fpiritual Commiflion, which you, and many
Thoufands more, cannot be ignorant of, and fay that you
did never hear of it •, but if there be not that in your Seed,
that fhall lay hold of Life when it is fet before you, then the
Seed is appointed unto Curfings ; for this Commiffion doth
fet Life and Death before Men, as truly as Mojes did fet
Life and Death before the People of Ijrael.
Thefe Lines I have written unto you, that you might, if
it be pofiible, underftand Truth, that is now alive in the
World, and not to depend upon the dead Letter of the
Scriptures, nor upon the lying Imaginations of the Quakers,
which bids you hearken to the Light within you, but denies
the Perfon of the true God without them.
So refteth the lajt true JVitnefs and Prophet unto the true
Cody the Man Chrift Jefus in Glory,
LODOWJCKE MUCGLETON.
J Copy
[ 38i 3
A Copy o/^rLETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury of Nottingham, hearing
Date January 13, 167 1.
Tiear Friend in the eternal Truth, Ellen Sudbury,
I Received your Letter, with the Quaker's Letter inclofed,
and I confefs it hath been a long Time lince I fent unto
you j and 1 think I did receive two or three Letters from
you, and one or two from Mrs. Parker^ and I gave you no
Anfwer, becaufe I had no Matter of Concernment to write
unto you j yet neverthelefs my Love was as great to you
both as ever, though I did not write unto you ; alfo I have
hardly had Time to write unto you fince, for my Time hath
been much taken up all this Summer with feveral Quakers
that are fallen off from them, and are very firm in the Belief
of this CommiiTion of the Spirity and are very well grounded
in it, and their Faith very firm., and none of the fmalleft
Perfons neither ; yet, as fome have been exalted in their
Minds, and fettled in the Knowledge of heavenly Things by
me, (o on the contrary, fome, that were exalted in their
Knowleoge by being in my Favour, have rebelled againft me,
for which Rebliion they have been caft down and out of
my Sight, becaufe feveral innocent Perfons were drawn afide
to join in their Rebellion ; but I have feparated the Sheep
from the Goats, that is, the Obedient from the Rebellious ;
and this Aft of Rebellion hath been in Agitation this whole
Year, but now it is brought to a Period ; and this hath taken
up much Time in writing and talking to other Believers, to
fatisfy them in this Rebellion ; fo that all are fatisfied now,
and more firmly fixed to me than before, only three or four
of the grand Rebels I have caft out, three caft out for ever,
but one of the four repented quickly, and humbled himfelf,
and I forgave him, but the others are hardened. And who
do
{ 38i ]
do you think is one of the Rebels ? Even Walter Bohenari
the Scotchman^ his Rebellion is great, for he hath joined with
the other two without a Caufe, and he hath undertaken to
plead their Caufe, and make their Caufe his own, and he
hath written two bafe Letters to other Believers, to perfuade
them to Rebellion againft me, and to cleave unto the Scrip-
tures ; fo that I fee there is no Place of Repentance will be
found for him ; but perhaps you may hear more of this here-
after, for it would be too large to give you an Account of
the Particulars and Ground of this Rebellion, therefore I
fhall not trouble you no further at prefent, only let you know
we are all well at prefent ; fo with my Love and my Wife's
Love remembered unto yourfelf, and to our dear Friend
Mrs. Parker^
I reft and remain your Friend in the eternal 'Truths
The Pajlern^ LonJottf
January 13, i6;i.
LOUOWICKE MUGGLETON.
And as for the Quaker's Letter to the Woman you fent,
there is nothing in it to ground any Anfwer unto it, neither
by the Woman, nor none elfe ; they do as little Children do,
afk their Parents fuch Queftions as cannot be anfwered by the
Parents, no more than the Child that afks can tell •, and do
not they fhew their Ignorance and Darknefs to put Queries
to fmiple ignorant Women to anfwer, which they cannot
anfwer themfelves, for they know not how to anfwer thofe
Queries they have put to the Woman than a Dog doth ; if
the Mouth of the Dog were opened to fpeak, he would fay
as much to thofe Quakers as they can ; for if they knew
how to interpret thole Scriptures and Queries, why did they
not give the Women to know them while they were of their
Faith ; but now they be departed from them, now they come
to learn Knowledge of the Women, and propound Queries
to them, as if thofe that depart from the Quakers People
and Principle are immediately endued with fuch Knowledge
as to anfwer any Thing they do propound j and for the
Queries
Queries themfelves, they have been anfwered over and oveh
again in the ^takers Neck broken^ and in Fox*s Looking-
Glafs^ the Women may read the Anfwers to the Quakers
there, and fave themfelves a Labour. But there is one
Thing in the Qiieries that I never heard before, that is, what
Complexion God is of -, as for his Stature and Bignefs is
fliewecj in Fox^s Looking- Glafs, and for his Complexion I
could fhevv that alfo, but what Good will that do Quakers to
know ; yet to fatisfy you, I fhall give you a little Knowledge
of it, what Complexion he was of when he was upon Earth,
and what Complexion he is of now ; as thus, God became
FleOi, and dwelt amcngft Men, as in the firft of John ; like-
wife when he became Flefli he was a Nazariic, as the Scrip-
ture faith. Now what Complexion Nazarites were of, you
may fee in the Lamentations of Jeremiah^ Chap. iv. Verfe 7.
The Words are thefe : The Nazarites were purer than [now,
they were whiter than milk, they were more ruddy in their
1 0 dies than rubies^ their polijhing was of fapphire. This was
the Complexion of Chriji the only God when on Earth ; and
what Complexion he is now of in the Kingdom of Glory
above the Stars, may be feen Revelation^ Chap. i. Verfe 13
to 16. And in the midfi of the f even cattdlefticks John fazv one
like the Son of man, cloathed with a garment down to the foot.
14. His head and hair were white as wool, as white as fnow j
and his eyes were like aflame of fire. 15. And his feet like
unto fine brafs, as if they burned in a furnace. 1 6. And his
countenance was as the funjhining in his ftrength.
Here is the full and true Complexion of the Perfon of
God in Glory in the Kingdom of Heaven above the Stars •,
and this Son of Man in Glory is the fame Son of Man that
was upon Earth, even that very God, as I faid before ; fo
that you may fee what Complexion God was of when on
Earth in Mortality before he fuffered Death, and what Com-
plexion God is of now in the Kingdom of Glory *, he that
can underftand let him receive it. But what Ihould the
Women trouble themfelves to give Anfwer to the Qiiakers
Queries ? Why do not the Quakers expound their Riddles
themfelves, that People may love them for their Dodrine
and Principle-fake, though not for their Pradice-fake ? They
Ihevv
t 384 ].
Ibew themfelves like ignorant foolifh Men, to afk Wifdom of
thofe that go out from them. And this I fay unto the
Women, perhaps they went from them becaufe of fome evil
Praftice among them more than for their Doflrine •, but I
fliall not accufe them for their Practice, though by the Re-
ports of them that were of them, they were wicked enough i
but as for their Principle of Dodtrine concerning God, Devil,
Hell, Heaven, Angels, and the Mortality of the Soul, they
are altogether ignorant, and abfolute Antichriftian, and great
Fighters againft the Truth of God ; and yet they talk of
Truth more than any People whatfoever, but underftand
Truth leaft of any.
I fpeak not this to perfuade the Women to believe me,
neither do I do as the Quakers People do, to compel People
to go to Heaven whether they will or no, but leave it to
the Seed within them to work itfelf forth.
I have declared the Myfteries of God, and of the right
Devil, and many other heavenly Secrets, which have lain hid
from the Foundation of the World, never rev^ealed to Man-
kind till now i and whoever can hear and underftand, will be
made Partakers of thofe heavenly Truths.
There is now Life and Death fet before the Women, whe-
ther they fhall cleave unto the Quakers, or unto this Com-
miffion of the Spirit. Now they muft venture their Souls
upon me, or upon them ; if I be true then they are falfe, if
they be true then muft I be falfe -, for we cannot be both true,
one of us muft perifti to Eternity.
Now Life and Death is fet before you, you muft chufe
or refufe which you will take •, fo that they muft cleave to
the one, and forfake the other, elfe they can have no Peace
at all.
But I fhall fay no more, but reft at prefent,
LODOWICKE MUGGLETON,
A Copy
[ 385 ]
A Copt of ^LETTER written by the
Prophet Lodowicke Muggleton, hearing
Date Auguft 2 a , 1 6 8 1 , to Charles Yeeles ,
Thomas Millerd, and John White, living
in or near Cork in Ireland^
Charles Yeeles, Thomas Millerd, John White,
Received a Letter as from you three by the Hand of
Rebecca Stratton^ dated y«/)! 22, 1681.
I perceive by your Letter that you have viewed fome of
our Writings, and that it hath pleafed God, in the reading
thereof, you have found great SatisfatStion, and by Faith do
believe our Commiffion to be true, and by the fame ye are
come to believe in the true God, and to know the right
Devil, with an Increafe of daily Satisfa6lion in yourfelves^
though much to the Difcontent of the Children of this Ge-
neration. I perceive fome of you have been Quakers, and
that it is but lately that you have feen any Excellency in
thofe Writings of ours ; and it is God's great Mercy indeed
that your Eyes are opened to believe the true God, and to
l^now the right Devil. The Knowledge of thefe two, their
Forms and their Natures, giveth great Satisfadion to the
Mind of Man, and without the Knowledge of the true
God and the right Devil, there can be no Satisfaflion nor
Afilirance of eternal Life abiding in any Man while upon this
Earth •, for God hath blinded the Eyes of all Men by Nature
upon the Earth for thefe many Generations, that he might
give Light unto two Men in this laft Generation, to en-
lighten tiie Underflmding of many in thofe deep hidden
^Myfteries, how God became Fiefh, and dwelt among Men
here on this Earth, and how the Devil became Flefh, and
doth dwell among Men here on Earth now, and of that
great Myftery of the two Seeds, namely, the Seed of the
Woman, and the Seed of the Serpent j and from whence
D d d thefe
[386]
thefe two Seeds came ; the Original how they came to be
Seed, and of their Produdlion j what thofe two Seeds did
produce, even eternal Salvation to many, and eternal Dam-
nation to Millions of Men and Women ; with many more
facred Things that did belong unto God only, as the Form
and Nature of Angels, which were known to God only that
created them, which he hath revealed to Reeve and Muggle-
ton only ; and we are as a Pipe of Wood in the Earth, that
hath conveyed that Water of Life into many earthen VeiTels,
whofe Souls fliall drink of the W^ater of Life, and doth
never thirft more. It hath been in the Souls of many that
have believed our Report, as that Oil the Prophet Elijha
filled that Woman*s VeiTels with, even enough to keep her
and her Son as long as flie lived in this World.
Thus I have given you a little Hint ot thofe heavenly
Myfteries which have been revealed unto me, which you will
iind more abundant in thofe Books Mrs. Stratton doth bring,
if fhe come fafe to Ireland, as I hope fhe will ; and 1 do wifb
you may underftand what you read, for I cannot give you
Underftanding, it muft anfe out of your own Seed, and
underftand with your own Hearts the Things that belong to
your eternal Peace ; and you muft expeft the Difcnntent and
Ill-will of many ; for God hath made me, as he did the
Prophet Jeremiah, to ftand as a Wall of Brafs againft Ifrael
and Judah, which was only to two Kingdoms ; but God hath
made me a Wall of Brafs not only to three Kingdoms,
England, Scotland, and Ireland, but unto all Europe that pro-
fefleth the Chriftian Religion. I am hated of all Nations for
nothing elfe but for the CommifTion of God put upon me,
and the moft zealous and righteous People of all hate me
moft of ail i yet the God of my Salvation hath prefervcd my
Life almoft thefe thirty Years, in feveral Perfecutions and Im-
prifonments, and my Life -is ftill within me, without any
Diftemper of Body, only Age groweth on, which muft be
fubmitted unto.
I take Leave at prefent, only my Love remembered unto
you all three, and unto Jeremiah Stratton, George Gamble,
and his Wife, George Rogers, and Elizabeth Flaggetter,
and
[ 387 ]
and all the reft of our Friends in the true Faith in thofe
Parts.
I reft your FrierA in the true Faith in the Lord Jefus Chrift,
the only wife God, blejfed and praifed be his Name,
London, Auguji zz^ 1681.
LODOWICKE MuGGLETON.
The Books which Rebecca Stratton paid twenty Shillings
for are thefe, and the Price :
/. s, d.
1. The Divine Looking-Glafs^ at ■■ ■ ^ 050
2. The Interpretation of the nth of the Reve-7
lation, at j -^
3. The whole KtvtlzXAon, at . 026
4. FoxV hooking-Glafs^ at — — 026
5. The Witch of Endor, at ' 026
6. The Anfwer to William Penn, at 026
The whole Revelations and Penn's were always at that
Price, becaufe I have fome of them two left ftill j but all the
other are hard to be had fingle for any Money, but what are
bound altogether, and they be very dear.
Dd'd 2 A Copy
f
[ 388 ] ^ .
*
A Copy ^/ ^LETTER written by the
Prophet Lodowicke Muggleton, to Mr.
James Whitehead, of Braintree in Eflex,
bearing Date from London, Auguft 30,
1681.
Loving a7id kind Friend in the tnie Faiih, James Whitehead,
THl S is to certify you, that I received your Letter,
bearing Dace March 23, 1680, wherein you com-
manded your Daughter to dine with me on Saturday laft,
but upon fome Occafions it was put off until Monday^ which
was more convenient, and at a more convenient Houfe,
where my Wife and I, and other Friends, did dine with
your two Daughters, I fuppofe to the Content of both your
Daughters, and of us alfo.
And as for thofe two Things you defire of me, to give
you an Account concerning your eldeft Daughter, her Lineage
and Faith, I fhall give you my Judgement, as far as I can
difcern, by what I have heard and ittn. by her myfeif, and
by her Letters to Mr. Delamaine, and Difcourfe our Friend
Delamaine and his Wife hath had with her, and Experience
they have had of her ; as thus :
Your Daughter Prijcilla is of the Lineage of Rebecca
and Rachel^ that is, of the Race of the Ajfyrians ; for Laban
the AJfyrian was Rebecca''^ Brother, and Rachel\ Father.
Now to give you the Reafon why I judge the Ajfyrians is
the beft of Natures amongft the Gentiles, for thefe Caufes :
Firji^ Becaufe they are generally honeft of their Bodies,
both Men and Women.
Secondly^ They are in their Natures generally juft Perfons
in their Dealings, efpecially if they be of the Seed of Faith,
or have but the leaft Meafure of Faith in them.
^hirdly^ They are generally wife in their Natures, and
given to Covetoufnefs with Moderation 3 which is indeed but
to
[ 389 ]
to preferve for another Day, that they might not be Servantt
to Canaanites^ nor fubject to proud Moabites^ nor ftout-
hearted Ammonites\ nor fcoffing IJhmaelites^ nor prophane
Efau's ; fo that they may be fubjed to none but Jews only.
This is counted Covetoufnefs by all thofe Sort of People.
Thefe Things atortfaid I do difcern are in your Daughter's
Nature, which came by the Mother's Side, of Rebecca and
Rachel^ as aforefaid.
And as for her Faith in the true God, and in this Com-
mifiion of the Spirit, fhe hath ei^refled before Mr. Dela-
maine and his Wife, and me and my Wife, befides what fhe
exprelTed in her Letters formerly as much, and more than
could be exped;ed, having fo little Occafion to draw it forth
as fhe hath had ; for it cannot be expefted that her Faith
fhould appear vifibly flrong as thofe that had their Faith tried
in the fiery Contefis of the World, e'^en as Gold is tried,
even as you know fome have here in London ; yet her Faith
is true, and grounded upon a Rock ; and Time may caufe
her Faith to be tried, as others have been, in the Fire of
Oppofition, and come forth to the vifible View of this World,
as others of her Sex, as Gold purified feven Times in the
Fire.
Thus I have given you a fmall Account of thofe two
Things you defired, and I know you will perceive by thefe
Lines more than can be expreffed in Writing.
Therefore I fhall fay no more at prefent in this Thing, but
prefent my Love and my Wife's Love unto yourfelf, and to
your good Wife, and to Mr. Nicolls,
And reji your Friend in the eternal Truth,
LODOWICKE MUGGLETON.
^ Copy
[ 390 ]
A Copy of <3;LETTER written by the
Prophet Lodowicke Muggleton, /<? William
Wood, of Braintree in ElTex, dated Sep-
- tember 26, 16 81.
having Friend in the true Faith, William Wood,
I Received a Letter from you, dated Auguji 15, 1681,
wherein you defire to have a 1 iine or two from me ; and
fince that, John Lad wais very earned with me on your Be-
half, to write a few Lines unto you, faying it would much
rejoice your Heart,
I was unwilling to write where there was no Need, becaufs
at that Time I had feveral long Letters to wri^e, both into
Ireland, and here in Efigland, which were fomething burthen-
fome unto me, yet did not intend never to write unto you ;
but now having a little more Leifure anJ Opportunity, I
Ihall gratify your Defire, and write thefe Lines as followeth :
I perceive by your Letter, that your Faith is itrong in the
true God, even the Lord Jefus Chriji ; which Faith and
Knowledge in the true God and Man fhould be but one fingle
Perfon, even the Lord Jefus Chriji, which our Writings have
declared is Life eternal to know.
Alfo I perceive by your Letter, that your Faith is ftrong
in this CommilTion of the Spirit, and that by your Faith in
us, the Witneffes of the Spirit, you do in believing know
thofe divine Secrets and heavenly Revelations, which is hid
from all the World befides, and revealed to none but thofe
few that believe our Report, to them few is the Arm of the
Lord's f.iving Health revealed.
Again, I do difcern by your Letter, that your Faith is
ftrorg in thofe Words 1 fpake unto you when you were at
London, and that tliey were as a Seal in your Forehead,
fealed up unto the great Day of God Almighty, unto eternal
Happintfs in the Kingdom of Glory, in that World above
the Globe, where the Ferfon of God himfelf and Angels, in
the
[ 391 ]
the Perfons of Men, do inherit, afcending and defcendfng
to one another with Mefiages, and Praifes and Thanks, Glory
and Honour, unto God their Creator eternally ; and we that
are his chofen Prophets, and you his Saints, ever fince the
Creadon of this World, fhall ling the Song of Mofes, and
the Song of the Lamb of Mofes^ and the Song of the Lamb,
unto our God and our Redeemer •, Halleluiah, Salvation and
Glory, and Honour arid Power, be to the Lord our God,
as he is our Redeemer -, and the holy Angels fhail afcribe all
Honour, Glory and Praife unto the fame God, as he was
their Creator, but not as their Redeemer, becaufc God re-
deemed none but the Seed of Adam fallen into Mortality,
and into Death ; fo that by the^ Death of God, and his
quickening into Life again, he hath redeemed us, not only
from this natural Death, but from eternal Death ; and as he
quickened himfelf out of Death, and made his pure natural
Body in the quickening a fpiritual Body to live eternally ; and
by the Power of this quickening Spirit will he raife our Souls
and Bodies that were natural, fhall rife in the quickening fpi- '
ritual Bodies, capable of afcending in the Clouds of Heaven*
to meet the Lord in the Air.
This is the Power of our God, as he is our Redeemer ;
this is a great Myftery, hard to be underftood but by the
Spirit of Faith, which is the Evidence of Things which the
Spirit of Reafon cannot fee ; tor this I fay, that the Spirit or
Seed of Faith in me hath been carried up into the third
Heaven, where God and the holy Angels were refident, where
I faw Things unutterable-, and when the Spirit of Faith de-
fcended upon Laith, it brought the Abundance of Revelation
with it, as hath been declared by Word and Pen, in a great
Meafure, as many can experience and witnefs it this Day ;
and many that are fallen afleep in the Experience and Faith
of thefe great Myfterics, which have been declared by the
Abundance of Revelation that hath proceeded from the Spirit
of Faith, which did firft arife in me in the Beginning ot the
Year 165 1, which is thirty Years ago.
1 would not have you think, becaufe I fpeak thus, that I
would lay any Burthen upon you, or any other Believer of
this CommiflTion of ihe Spirit, as to expcd that every one
iiiould
C 39^ ]
fhould have fuch a Meafure of Faith as I fpeak of ; but that
you may by thefe Lines grow and increafe in the Knowledge
of thefe heavenly Myfteries, according to the Meafure of
Faith in you.
Thus I have written thefe Lines to anfwer your Defire,
and more than I did intend, becaiife I know you will let other
Friends there with you fee it, or hear it -, fo I fhall take
Leave, and reft and remain, with my Love and my Wife's
Love unto yourfelf,
Tour Friend in the true Faith in Jefus Chrift, the only wife
God, bleffed for ever,
London, September 26, 1681.
Lodowicke Muggleton.
My Love remembered to Mr. Whitehead and his Wife,
and Father Nicolls, John Lad, Goodman Thcrnbacke, with
all the reft of Friends unnamed as thofe named.
7he Copy of the Prophet Lodowicke Mug-
gleton'j* Blejfmgy fent to Mrs. Sarah Weft,
of a Place called Uver in Cambridgefliirej
dated February 22, 1 6 8 1 .
having Friend, Mrs. Sarah Weft,
I Received your Letter, enclofed in our Friend William
Dickirifon'' ^ Letter, in which you do acknowledge me to
be the only true Prophet of the high, immortal, glorious
God Chrift Jefus, and that you have believed this many Years
ia this laft Commiflion, and that you had an Intent to have
come to London to fee me, but Weaknefs of Body did
hinder you, and for no other Caufe, as I perceive,* but for a
Blefting of everlafting Life, before you depart out of this
natural
[ 395 ]
natural Life here in this World •, and I underftand, bv our
Friend Dickinfons, Letter, that you were forry, or bia»ned
yourfelf leveral Times fince, that you did not aflc it when I
was there with you. Indeed you had then a good Opportu-
niry, which will hardly ever be again in this Life ; for Sal-
vation was then come to your Houfe, not only in myfelf,
but feveral other Friends, who had the AfTurance of Solva-
tion abiding in them.
I fpeak not this to daunt you for your Neglect, but do fay
, unto you, as Chrijl faid unto Martha^ who was troubled
with many Incumbrances about Viftuals to entertain Chriji
and his Difciples ; for indeed your Hufband and yourfelf did
entertain us with feveral Feafts as Princes, which will not be
forgotten as long as any of us do live. And this I have per-
ceived in you ever fmce I came acquainted with you, that
you have not had that great Experience to talk or difcourfe
your Faith as feveral others have, but your Love to it hath
been expreffed conftantly to this Faith ever fince I firft favv;
you ; and in this Letter you have expreffed yo^ir Faith more
than ever, in that you do believe that I am a true Prophet of
the Lord, and have Power given me of God to give a
Blefling to thofe that truly believe ia this Cojnmiffion of the
Spirit.
Thefe Things confidcred, I da pronounce and declare you,
Sarah IVeJi, one of the B'efled of the Lord, both in Soul
and Body, to all Eternity j and this Bleffing fliall bear you
up in Death, and free you from the Fear of that fecond
Death, which is eternal ; and in the Refurre6lion you fliall
remember you were told fo by the laft true Prophet that God
will ever fend to this unbelieving World, to your everlafting
Joy and Comfort, though you never fee me more in this
World. ^
Therefore trouble not yourfelf with bad Times, for in this
World there will be Troubles, let what come that will come,
but let your Peace be in God, and in the Afllirance of your
eternal Happinefs.
/ reft your Friend in the true Faith,
»
LODOWICKE MtJGGLETON.
E e e J Copy
[ 394 ]
y^CoPY (t/ ^LETTER wrote by the
Protfhet Lodowicke Muggleton, to Mrs^
Elizabeth Flaggetter, of Cork in Ireland,
bearing Date fromhondion, Janets, 1683.
Loving Friend in the true Faith, Elizabeth Flaggetter,
THIS is to certify you, that I received your Letter by
the Hand of your Son, dated May 24, 1683, wherein
you complain of your own Heart, that though it doth will
to do that which is right in the Sight of God, yet you can-
not do it ; and in that your Heart doth will that which is
Good, and doth not do it, that which is afting ; but to will
111 in the Mind is no Action ; therefore it is faid. Do this and
live -, and it is faid, ThouJJoalt not commit adultery ; and thou
Jhalt not eat ofo the tree of knowledge of good and evil ; fo that
the not doing of Evil is an affirmative A6lion, for he that
doth refrain from evil Actions, it is counted a good Adlion
in the Sight of God, and of righteous Men. Likewife it is
faid, 'ThoufJoalt love the Lord thy God with all thine heart, and
with all thy foul, and with all thy firength. This is a good
Ad ion. Bo this, and thou jhalt live eternally \ but if a Man
fhall blafpheme, perfecute, and defy the Lord his God with
all his Heart, and with all his Soul, and with all his Strength,
as many doth at this Day, this is an evil Adion ; and he
that doth this fhall die a Death eternal ; for it is not Good
nor Evil in the Mind of Man that doth make a Man happy
or miferable, but it is the doing of good or evil Adions that
doth make a Man happy or miferable \ therefore I fay to all
of the Faith, that it is good to will well, and better to do
well. If thefe two go together, there will be Peace with
God, and Peace of Confcience in themfelves, which I per-
ceive you have by your Faith in the true God, even in Chrifi
Jefus our Lord, as you fay he fpeaks Peace to your Soul,
and carries you through all your Troubles and Difficulties of
this World ; and I am glad to hear you have that Afilirance
in
I S95 ]
in yourfelf, and of his Peace and Love, that doth bear up
your Spirit in thefe Days of Trouble in this World, which
I perceive you have had of late in the temporal, but our
Troubles here in England are altogether in the fpiritual.
Thefe Troubles in the fpiritual are at this Day all over Eng-
land, and more efpecially in this Cicy of London^ fo that no
Friend can help one another. This Perfecution for Con-
fcience-fake is againft all Profeffors of Religion, and Dif-
fenters' of all Kinds whatfoever, that will not conform \ but
bleffed are thofe that do ftand in the Day of Trial, that can
keep the Peace of their own Mind •, for Peace of Confciencc
is of more Value to me than the whole World ; and fo it is
in every Man that is fenfible •, for if a Man lofeth his Peace
by conforming againft his Confcience to five himfelf, he
lofeth his Peace, which is his Life and Strength 5 in feeking to
fave a Man's Life, he fhall furely lofe his Life ; for Peace of
Confcience is the Life of every Man and Woman in this
World ; and if y'ou are but fenfible of the Truth of thefe
Lines, as I have been about thirty Years fince, what it 15 to
want Peace of Confcience, and afterwards receive that Peace
of Confcience which the World cannot give, even the Peace
of God, that paffeth all Underftanding. This Peace is that
which will enlighten your Underftanding, and quicken your
Wcaknefs of Spirit, and give you Boldnefs in your Paflage,
not only in the Kingdom of Grace here, but to the Throne
of Glory hereafter, where you fhall fee the Face of God in
his bright burning Glory to Eternity. This Peace will take
off your Complaint of your Spirit, being willing, but your
Flefli is weak and dull ; neither would you any more com-
plain of Imperfedions, for if the Eye be fmgle, the whole
Body is full of Light ; fo if the Confcience be at perfect
Peace with God, the whole Man is at Peace, no Imper-
feftions to trouble the Mind. As to Things appertaining to
God, Salvation, Life eternal, or any Matter or Things of
that Nature, are utterly expelled. Thefe Lines I have written
unto you, that your Spirit may be ftrengthened in Peace, for
in Peace Life is fet before you, and in Unbelief and Doubt-
ing is Death fet before you ; the God of Heaven hath, by
his chofen Prophets and Apoftles, and us the Witneffes of
E e e 2 th«
[ 396 ]
the Spirit, every one in their Time, hath fet Life and Death
before all People, by writing and fpeaking ; but how few
doth chufe Life rather than Death, and how fev/ hath be-
lieved our Report in this Age ! Thus I take Leave, only
my Love and my Wife's Love remembered unto yourfelf,
Mr. Garnhky and his Wife, and the reft of our true Friends
in the true Faitii there with you.
Remain your Friend in the eternal 1'ruth,
tendon, yum 25, 1683.
LODOWICKE MUGGLETON",
A Copy of a LETTER wrote ly the
Prophet Lodowicke Muggleton, to Alex-
ander Delamaine, Senior, Dated in London,
June 25, 1683.
Loving and kind Friend^ Mr. Delamaine,
Was at Mrs. Hooper^s this Week, and (he did complain
to me of the fad Condition of our Friend Anne Cake-
iread, now her Hufband is dead, and hath a great Charge of
Children ; 1 told her that the Town ought to maintain her
Children, but I know fhe will be loath to expofe her Chil-
dren to the Parifti. Mrs. Hooper faid, fhe would never do
that, whatever Ihe fuffered. I gave her no Encouragement
at that Time that our Friends would do any Thing in that
Matter, becaufe of the Troubles that are now generally upon
our Friends in all Parts of England, and in this City of
London alfo, lb that one Friend cannot help another j but
fince I have confidered, that fhe and her Hufband both hath
fuffered many Things for their Faith, almoft continually^ above
thefe twenty Years, and hath kept their Confciences free
from any Defilement in the Worfhip of the Nation ; likewife
her
[ 397 ]
her Hoiife hath been a Houfe of Encertainment of aJ' Friends
of tliis Fiiith in all Parts of England and Scotland .{So \ and
flie ilid entertain the Prophet Reeve when flic was a Mud,
and was his Handmaid, to guide him to other Friciids Houfes,
before I ever law her •, and fmce I have feen her, Ihe hath
not been \va iting to exprefs her Kindnefs, in entertaining both
me and my Friends from Time to Time, as OccaHon hath
had N; cd, to the utmoft of her Power. Thefe Thi.jgs I
have confidered, and am moved in my Mind to write thefe
Lines unco you, knowing that as to yourfelt, yourfclf is al-
ways 'Aiiiiiig to contribute to fuch a good Deed as this is;
but my Defire is to put it upon you to fpeak to others of
this Faith, to thofe that are rich in this World, in her Be-
half, bccaufe I am not willing to be feen in this Bufmefs, 1
fuppofe it not convenient to fpeak to any of our Faith -, but
thole that doth dine v/ith us on the 19th Day of July^ thofe
are the moll able of this Faith, for it is not convenient to afk
of the poorer Sort of this Faith ; for if they give but one
Shilling a-piece, they will make a great Noifc ; and befides
that, they will look for the like to be done unto them upon
the leaft Trouble that falleth upon them ; therefore I think
if we could get a Matter of ten Pounds amongft us this
once, it would do the Woman a great Pleafure -, and as for
my Part, I will give ten Shillings towards it, for that great
Love I bear towards her. I do think it will not be your beft
Courfe to fpeak to any of thefe Friends that are to meet the
I9rh of July about this Bufinefs, becaufe that Day will be
chargeable ; but let that Day be over firft, and two Weeks
after will be Time enough. My Love to you and your Wife,
Jun$ 26, 1683.
LODOWICKE MUGGLETON,
A Copy
[ 398 ]
^ Copy 0/ ^LETTER wrote by the
Prophet Lodowicke Muggleton, to William
Penn, Quaker, bearing Date from London,
January 2*3, i<^73»
William Penn, ^aker, that blafpheming reprohate Devil,
I Thought good to fend thee an Anfwer of thy wicked
Antichriftian Pamphlet, where thee mayeft be convinced,
though not converted, but the more hardened in thy Blaf-
phemy againft the true God in the Form of a Man ; and
that Sentence and Judgement that I paffed upon you, in the
Difcourfe between us, may be more furely eftablifhed upon
your Heart, even fo ftrongly, that your God, that is an in-
finite formlefs Spirit without a Body, cannot revoke it, nor
take it off you to Eternity j and you fhal! find thefe heavenly
Secrets, which you call foolifli Dreams and Impoftors, to be
too ftrong for your Antichriftian Spirit of Reafon the Devil
in you, which you call God ; neither can I wifh for your
Soul*s Sake, that you may think in Time, and have a deep
Repentance, and come to find Forgivenefs with the true God,
becaufe I know he did reprobate you in the Seed of the Ser-
pent ; and that you are predeftinated in the Seed to blaf-
pheme againft the true God, as made Man in his own Image
and Likenefs, that you might juftly be damned to Eternity ;
fo that, if it were pofTible that you ftiould be convinced row,
I have given Sentence upon you for your Blafphemy, I then
muft of Necefiity be damned if you believe -, but 1 know-
in whom I have believed, in that God that hath giv^en me
Power to give Sentence upon fuch Antichriftian Devils, that
deny the Body and Perfon of God ; and I am juftificd of
Go'i, and juftified in my own Confcience ; neither will ic
Hand with God's Glory to fave us both ; and if thofe Reve-
lations of Reeve and Al'uigleto'a's hath declared be filthy,
devilifh, and fottifti Imaginations, as you call them, then
certainly our End will be endlefs Pain indeed ; but if we be
true,
[ 399 ]
true, as I know we are, then you have given juft Sentence
upon yourfelf, that your End will be endJefs Pain from the
never dying Worm in .your Confcience in the Refurrediion,
when Eternity doth begin to rile, and Time doth end.
PoJIert?, London^
January 23, 1673.
LODOWICKE MUGGLETON,
^ Copy of a LETTER wrote hy the
Prophet Lodowicke Muggleton, to John
Harriot, bearing Date from London, J^^X
16, 1673.
John Harriott
YO U may remember that I did fend to my Coulin Eli-
zabeth White two Books, the one was concerning T^he
Mortality of the Soul, and the other was The Interpretation,
of the nth of the Revelations ; it was many Years ago, I
fuppofe nine or ten Years ago, fince I fent them to my Coufin
White, but I could never hear that they were received by
her, or no other ; but now of late I am informed, that you
her Son-in-Law, that married her Daughter, did receive
them, and not only fo, but you have burned them. I do
remember that you, and Samuel Butler the Tanner, had fome
Difcourfe v/ith me and Mr. Hudfon at that Time ; you did
then a little fnew yourfelf what Seed you were of at that
Time, even the Seed of the Serpent ; yet for Cruelty's Sake»
becaufe you married my Cou fin's Daughter, I did take little
Notice of your Words at that Time i likewife you were de-
firous that I fhould fend your M other- in-Law thofe Books,
becaufe flie could not read, that you might read them to
her ; but it feems that you were io offended at them, thac
you burned them 5 you Hiould have burned that which was
your
[ 400 ]
your own, you never paid a Penny for them, neither were
they fcnt to you, but to my Coufin ; and if you had not
liked them, you Hiould have given them to others, or have
fcnt them to me again, then fhould you have cfcaped that
unpardonable Sin againft the Hoiy Ghoft, which God will
not forgive in this World, nor in the World to come ; for
you have done Defpite unto the Spirit of Grace, in that you
burned thofe Writings that were penned by the Revelation of
the Holy Spirit of God in us. I know you would have burned
me as you did them, if you could with as much Eafe as you
did them ; a!fo I know you would have done as much by
Chrijl himfeif, if he were upon the Earth, as you do by me -,
and in burning thofj Books, you have committed high Blaf-
phemy againtt the Holy Ghoft, a Sin that will never be for-
given, neither in this World, nor in the World to come •,
and it would have been good for you if you had never been
born i but you have fhewed yourfelf of the reprobate Seed
of the Serpent, appointed for eternal Damnation •, therefore,
in Obedience to my Commiffion received from God, for
this your wicked, envious, malicious burning thole Books
without any Caufe, I do pronounce you curfed and damned,
in Soul and Body, from the PrefcMce of God, eled Men and
Angels, to all Eternity. And you fliall remember in your
Death, and in the Refurreftion, that you were told fo by one
of die two laft Prophets and WitnelTes of the Spirit -, neither
will God deliver you from this Curfe which I have pro-
nounced upon you, but it fhall be as fure upon you, as if
God himfeif had fpoken it •, for God always gave his Pro-
phets and Apoflles Power to blefs and curfe to Eternity, that
is, to forgive Sins, and retain Sins ; and this Sin and Blaf-
phemy againftithe Hoiy Ghoft, in burning thofe Books, that
you have committed, is that unpardonable Sin, which Chrijl
faith will never be forgiven in this World, nor in the World
to come-, befides. Sins of this Nature doth feldom efcape a
double Curfe, even Crofles and Poverty in this Life, befides
your Damnation hereafter. Your Sin hath Jain hid a long
Time, but now is bought to Sight. Furthermore, I under-
ftand, that Samuel Butler^ and Mr. Smith xho. Miniifer, were
Confederates with "you in -advifmg and counfeliing you to
burn
[ 401 3
burn them ; for I perceive you three are all of the Prefbytery
Religion, and you three are in Union, and do rule the whole
Town in Matters of Religion, if iiot in temporal Afl^rs,
becaufe you three can prattle upon the Letter of the Scrip-
tures than ahy others in the Town, yet more blind and igno-
rant in the Knowledge of the true God, and all heavenly
and fpiritual Knowledge, than the ignorant Men of the Town
that is in his right Senfes -, but becaufe you think, and fay
within yourfelves, you fee, therefore your Sin of Blafphemy
and Blindnefs of Mind doth and fliall remain upon you ; and
as to Samuel Butler^ I (hall fay this, that if he were Confe-
derates with you to burn them, or any. other Way, or had
any Hand in it whatfoever, I do pronounce Samuel Sutler
curfed, and damned. Soul and Body, from the Prefence of
God, cled Men and Angels, to Eternity ; but rf he be inno-
cent, and not guilty in no Kind whatfoever, then this Cur^e
•fhall take no Place in himj, nor be of no Efe(ft ; 4)ut if
;guilty, then it {ball remain upon him to Eternity^ as afore-
•&d. Likewife if Mr. Smithy your Minifter, hath been Con-
.. federates with you in burning thofe Books, in jgiving his
Advice or Counfel, or perfuading y^u, or HaH any Hand
whatfoever in your burning thofe Books, then 1 do pronounce
Mr. Smithy your Minifter, curfed and damned^ both in Soul
and Body, from the Prefence of God, elccl: Men and Angels,
to Eternity \ but if he be innocent and guiltJefs.of this Crime,
then this Curfe (hall be of no Effcdl upon him \ but if he be
guilty of the burning of thofe Books in any Kind whatfoever,
then fliall this Curfe remain upon him to Eternity. Further-
more, if any other Perfons, either Men or Women, that had
any Hand, or gave their Confent willingly to the burning of
thofe Books, whoever they be, they arc curfed and damned,
both in Soul and Body, from the Prefence of God, eleft
Men and Angels, to Eternity.
Written l^
"Juhj i6, 1673.
LoDOWICKE MUGCLETON,"
F f f A Copy
iM 3:h }o \h
[ 4Qa ]
'J'U
''\ ■"
\'n /William Hall, in the Year i668j, concern^
T,
:!;?
Receivec^ yoliir Letter,' and I am troubled to hear of your
Trouble,, and am perplexed in my Mind to hear how
vou are perplexed, and that without a Caufe, about one that
will love you whether you will or no ; but, dear Brother, I
.'S^^ould not hayef you, through your Weaknefs in Judgement,
and Ignorance i^ Experrerrcei I would not have a good Na-
*i:ure and .an' innocent Mind ^enthralled and entangled, and
;i)ind itfeif with' fuch Cords' that cannot be untied again, nor
'^broken, but arc as Chains of] Iron ; and feeing your Mind is
'Ti'ee, and you have no Guilt upon your Spirits in this Matter,
,'do not bririg Gtiik upon your Mind, through your Weak-
''faeffes of Judgment and Want of Experience,"for I perceive
■ you have broke no Law to bring Guilt upon your Mind not
in this Matter i, for if you keep yourfelf whole in thefe three
Things, the Law of God,' • the Law of Confcience, and the
Law of the Land, you need* not be troubled in this Bufinefs
in the leafl: of Love ; letit.happen howit will, keep your
.'Confcience innocent in thefe three Laws, and ; no Guile can
'be upon you in this Matter j and for your better Satisfaction,
'I fhall open thefe three Laws. The Law of God is this :
That if yoti' (h^H covenant and' promile, as in the Prefence
of God, to take this Maid to Wife, none feeing or hearing
but yourfelves, then perform your Vow as unto God. The
Law of the Confcience is like unto it ; if ye have in Secret,
between fhe and you, made any Profeffion ot Love to her
in that Kind, to draw her Afteftions unto you, or afl<ed her
whether fhe could love you in that Kind, to draw her Affec-
tions unto you, or afked her whether fhe could love you in
'^ '• ■ ■ . - that
r 4a5 3
that Kind, or made her any Prbmife or Engagenient to hei*
in Secret, which none heiard -or knew but yourfclves ; if not,
your Confcience is free from Guilt or Trouble in this Bufi-'
nefs. And as for the Law of the Land ; if you have pro-
mifed before Witnefles to have her to Wife, yet if the Maid
be not there prefent to hear that Promife, it fignifies nothing,
let Witnefles witnefs what they will ; except the Maid be in
the Hearing of it, it fignifies nothing. Now I am perfuaded
that you are innocent in all thefe Laws, therefore why Ihould
you bring yourfelf into Bondage to that you cannot love or
fancy ; if her Love be fo great to you, that fhe mud do
herfelf a Mifchief if fhe cannot have you to her Hufband,
let the Evil be upon her own Head, fhe hath brought it
upon herfelf, and would you caft yourfelf into Hell, to marry
one you cannot love, to raife her up into Heaven ? And
whereas you pity her for th^ Trouble and earneft AfFcdlion
to you for a Hufband, dear Brother, be not' more pitiful"
to relieve her troubled Spirit, than to pity your own troubled
Spirit ; fuch Tragedies as thefe hath been a6ted upon the
Stage of this World before now; for if Wives will force
Men to love them whether they will or no, it is not true
Love, neither are you bound to gratify that Flame of Defire ;
for it feemeth this A61 of hers, to favour more of Boldnefi
and Impudence than of true Love, to force Love out of a
Man whether he;, will or no, or el fe flie miifl die!, or make
away ourfelves, phi.s is bur to put your tender Nature into a
Fright, thinking to fright you to be her Hufband, left fhe
fhould do herfelf fopie Hurt ♦, but fo as fhe can but obtain
her Defires, fhe cares not which Way. Do not you believe
that fhe doth this of herfelf, but as fhe is inftrufled by her
Mother, or fome other Friend, even as the Damfel was that
danced before Herod the King ; the Damfel knew not what to
afk of the King, but went to her Mother, and was inflruded
by her Mother to afk the Head of John Baptiji ; it was a
woful Demand to John^ and to Herod the King too, but for
his Oath-fake he muft do it to his own Ruin. Your Cafe is
fomething like it, for doubtlefs the Maid is inflrufted to afk
the Body of you for her Hufband, and then the Eflate they
know will follow i fothe Maid get you, they care n«t what
Fff2 Trouble
[ 404s ]
Trouble of Mind you fufEer 3fterwar4s, wherefore do not;
wound your Spirit where you gave no Cauie j if any will
take Offence, becaufe ypa. will not fatisfy their Defire, let
the yfoe. be to them tha^ take ;he Offence; i for, firft, they
have made your pafBve Mature the Cauf^? of Offence, and
except you will yeijd to their Pefires, they will take Offence
at you, and rnake you the Caufe of their Xr<?wble v but my.
Advice is, that you will be fteadfaft in your own Mind, and;
refqlve to keep the Integrity of your Mind, and the Pre-
fervat\oa of ypuj- own Peace ; let what will be the Effed:^
yoyr Condition will be fafe \ and feeing you are in this
Streight at prcfent about a Wife, having fo many Prefers, I
would refolve to have none at all, nor engage myfelf at all
to any at prefent. What if you Hay a Year or two longer,
you are young enough, it will do as well, ^nd your Peace of
Mind will be prefer ved better j and who knoweth how Pror,
vidence may order Things in a little Tiirie, for a patient;
contented Mind is more worth than Riches, it maketh every-
Condition a Man is in to be comfortable.
LODOWICKE MUQGLETON.
22^ Copy of Mrs. AnneTomkinfon'^S/^;^^,
given her by the Prophet Lodowicke Mug-
gleton, dated in hondon, July lo, i684,'
Loving Friend in the true Faith, Anne Tomkinfon,
IUnderftand by my Wife, that your Defire and Requeft
is, that I would give you the BlefTmg in Writing before
you go into the Country ; it is not a ufual Thing in me to
give a Bleffing in Writing when the Perfon is near at Hand,
and may have it by Word of Mouth ; but when Perfons are
at a Diftancc, and could not have it by Word of Mouth, I
have given it in Writing to many, as is upon Record at this
Pay, as I know you are fenfible of fince you came to London ;
and
C 405 ]
and I know your Defire is to be bound in the Bundle of Life
with God's Eleft, and that your Nan^e might be recorded
in the ^ook of Life with the Blefled of the Lord, both here
in this World, and in the World t(^ ^^me. And to grant
youp Requeft, I (hall fay this unto yqu^ I have confidered
phe Tcndernefs of your Age^ even a Child, and that the
^oed of Faith did fcegin ^ arife in you aboyt tweive Years
of Age, but could not (hew itfelf, for Want of more Years
of Age to ftrengthen your Underftanding •, and that you are
but a Child as yet, though your Underftanding and Expe-,
rience hath been much increafed in the Knowledge of Truth
fince you came to London, and that you have been called
to the Knowledge of the true God, and to have Faith in
this Commi(rion of the Spirit in the fixth Hour of the Day
of your Life, before you had done either Good or Evil j for
^here is but three Hours, in which every Man and Woman
is called tp Life and Salvation, either by God'^ Service ftirring
up the Seed of Faith in the Hearts of his Eled, to keep
themfelves from a6tual Sins, which never heard of a true
Prophet or Me(renger, or Minilter of God, or elfe they be
called by a true Prophet, Me(Tenger, or Minifter, which
God fends to believe the Doftrine declared by hirn, and tha?
he hath Power to blefs them that truly believe him, as I
know you do, and to curfe thofe that defpife him ; and in
any of thefe three Hours of the Days of a Man's Life ii^
every one of the Eleft of God called ro Lif? and Salvation \
that is to fay, in Youth is the fixth Hour, as it is with yoij
and feveral others, which I know the ninth Hour of the Day
is the middle Age, the eleventh Hour of the Day is ol4
Age. Thefe Things I have had great Experience of \ fo
likewife T have confidered your Innocency, your tei;id?r Age^
your great Experience, and your ftrong Faith in this Com-'
mi(rion of the Spirit •, and to grant your Requelt, I do pro-
nounce you, Ainfie I'omkinfon, one of the BlefTcd of the Lord^
both in Soul and Body,, to Eternity, where, in the Refur-j
redion, you Q\a\\ fee the Face of my Qpd and your God ii^
the Kingdom of eternal Glory,
l^aur Friend in the eternal 'Truths,
LODOWICKE MUCGLETON.
A Copy
0 40^'
^ Copy of al. e¥t E R wrote ay the
Prophet Lodowicke Muggleton, to Mr.
James Whitehead, of Braintree in Eflex,
bearing Date from London, Auguft i'2,
1684.
Loving Friend in the true Faith, James Whitehead,
IHave read over your Letter you fent to our Friend Dela-
maine, dated y^/y 30, 1684, wherein you make iVIen-
tion of me to be the Judge of this great Difference between
Henry Hawkes and you, as if I fhould do Juftice between
you two, which if it did belong to me to give Judgement
upon two Perfons that doth both believe in the fame God,
and in the fame Mefienger of God, my Judgement would
be very heavy and terrible to that Perfon which hath, through
Covetoufnefs and PafTion of his Spirit, broke forth into fuch
Outrage, Railing, Reviling, Reproaching, fcandalous Judg-
ing and Condemning a Man of his own Faith, which hath
been longer and ftronger in the true Faith than himfelf, and
a more righteous Man in Nature than himfelf; but in Re-
gard this Difference between Hawkes and you hath been
produced and occafioned through your temporal Dealings
together, fo that it doth not concern me to divide the Inhe-
ritance between two Brethren of the true Faith ; but if the
Difference had been in Matters of Religon, or in fpiritual
Debates or Matters of Faith, I would willingly have given
my Judgement between you •, therefore I fhaJl leave it to
yourfelves to agree or not agree, it lieth in your Power to
forgive him, upon his acknowledging his Sin againft you,
becaufe he hath fmned only againft you ; and if he doth not
confefs his Sin againft you, but is hardened, as old Medgate
was againft me upon a fpiritual Account, who faid he would
perifii firft before he would confefs his Sin againft me •, fo it
lieth in your Power to deal with Hawkes^ to caft him out of
your
£ 407 1
your Society, and have no Dealings or Commerce with him,
neither to eat or drink with him, and you will .fee that all
the reft of Friends in your Town in a little Time will follow
your Example, which will be Punifhment enough to Htnry
Hawkes ; for I underftand by your Letter, that you did' em-
ploy Henry Hazvkes to buy a Part of a Houfe for yon, but it
ieems he had a Mind to get fomething by it, not that he
would do you that Kindnefs for nothing, therefore he bought
it for himfelf, thinking that you would wiUingly have given
him five Pounds for his. buying of it, feeing you had a De-
fire to have it bought for you •, but you feeing, he had,
through Covetoufnefs, bought it for himfelf, not for you, he
thinking to have got five Pounds by it; but when he faw
that you were not willing to meddle with it, nor buy 'it at
all, this occafioned his Paflion to break forth into fuch b^fe
and wicked, reproachful ExpreflTions, to one that was a better
Man than himfelf, both fpiritual and temporal; which if ..he
had fpoke fuch Words to a Man of this World, they would
have made his Body and' his Purfe to ; have paid for it, and
would not have left him worth a Groat ; for of all the Men
and Women I have known, neither Saint or Devil, thefe
thirty Years, did ever a6t or fpeak fuch Words to one which
he. had Dealings with, or more efpecially to one of his owa
Faith, or one of his own Principle in Religion ; he hath de-
rogated beyond all Morality of Nature, much more of Grace ;
therefore I Ihall relate his bad and unhuman Words and Ex-
preflions againft a Brother of his own Faith, as is affcrted
■againft him by feveral Witneffes, as folio weth : Kr/?,:That
Menry Hawkes came with • one of thq Gonllables ,to ,ydur
Door, and Doclor M/.ybr/i, and your Coufin Z^^^, ;that 'k
•now dead, mtaumgjohn Ladd, and many other Neighbours, ^^,
which you can produce to witnefs ; H^ry Hawkes t^^Wi^d yon
Liar and Fool, faying, that you could not carry any Errand
over the Way,' in a mod abufive Manner did taunt and ra,il,
and went from your Door to the Black Lion ^ wh(,'re. Brother
Ihomas Ladd was" met wiih his Partner^, where he did, to
the .great GrieL of Brother T^(jw^j Ladd^ lafli out behind
your Back with the' moft bafeft Langaa«>,e, laying you was
as great a Liar as, one he named of your Neighbours^ whp
lies
1 408 ]
lies 'under that Odium, and that you was a filly Fellow, not
fit to carry an Errand five Rod ; and further he faid, you had
been diftraded this half Year. As to this I fay, if Hawkes
had not been diftmfted himfelf with Envy and Madnefs, he
would never have uttered fuch mad Expreffions to a fober
-Man, that was more in his Senles than ever Hawka was in
his Life ♦, for it doth not belong to that Tribe and Nature
that Whitehead is 6f, to be diftradled in his Brain •, but Dif-
trad:ions of Brain belong to the Gentiles, fuch as he is,
Amonites and Moabites, and CanaaniteSy and the Race of the
Gentiles, but not to the Jewsy who are zealous of the Law
of God written in their Hearts 5 but the Gentiles, fuch as
Hdipjkes is, through their Experience of Bufinefs in this
World, and their paflionate Humours, many of them came
to Diftradion, and to be diftradbed in the Brain, which
caufeth them in the Heat of their Minds to utter fuch Ex-
preffions out of their Mouths, which are unfavoury and un-
feemly, which caufeth Repentance, elfe nothing but Hell
followeth. As to all thefe bafc Reproaches, and undervaluing
Words, and defpifmg Speeches aforefaid^ I perceive by your
Letter that Hefiry Hawkes did acknowledge his Fault unto
you, and that you did acknowledge in your Letter, that you
have forgiven him this Trefpafs againft you before. But
now, laft of all, in this Month of July^ 1684, Henry Hawhs
hath committed a greater Fault againft you than the former ;
for, fay you, Mr. Clarke^ who owns the other Part of the
Houfe, that is to fay, that Part of the Houfe that you was
about buying of Henry Hawkes, you having agreed with
him. Likewife you fay, for no other Caufe as you know^
than for your refufing to allow the one Half of the five
Shillings and Two-pence Charge, which you faid was need-
lefly beftowed, and that Mr. Clarke, your Partner, and your-
felf, told the Workmen that you would not allow Henry
Hawkes it ; but he, before your Partner, Clarke, and Richard
Amis, did call you damned Knave, and damned Rogue, and
that you were a likely Man to buy a Houfe, when as you
owed him Money, and could not pay it. Thefc are abominable
Words, which no Man could or fhould have borne, had he
not profcflcd the fame Faith as you do 5 however, except he
doth
[ 40P ]
doth repent, and acknowledge his Fault to you, that you
might forgive .him, in that he hath finned only againft you
in a high NatUrfc, ypu may do as" I faid before, call him out:
9f all .Concerns -with you, even as the Jews did the Sama-
ritansy have no Dealings with him. If the Houfe be yours
'^n(\ Clarke's whicH Hawkes lives in, and that he doth pay
one Half of the Rent to you, and the other Half to Clarke-,
if he be a Tenant to you both, as I perceive he. is, give a
Letter of Attorney to any other Man whom you can truft,
to receive your Part of the Rent quarterly, or half Year, as
the Tenor of your Leafe runs ; but if he hath no Leafe,
but a Tenant at Will, you may advife with Mr. Clarke, and
turn him out of the Houfe according to Law, and let it to
another to put him out of the Houfe -, then you may do as
aforefaid, and free yourfelf from having any dealing with
him. This is all the Juftice I can give you in this Particular
at prefent, but take Leave,
And remain your Friend in the eternal Truths both natural
and fpiritualy
Londun^ AugHft XO, 1684.
LODOWICFLE MUGGLETON.'
Ggg
A CopTt
[ 4IO ]
^^ Copy of a LETTER wrou ly the
Prophet Lodowicke Muggleton, to Mrs^
Elizabeth Wheately, of Andover, bearing
Date from London, dated September 2.^,
1684.
Bear Friend in the true Faith, Elizabeth Wheately,
THIS is to certify you, that I have read your Letter
you fent to our Friend Mr. Delamaine, dated Septem-
her 3, 1684, wherein we have received the kind Token of
your Son- alfo. 1 am glad to hear of your good Health,
and more cfpecially ot the ftrong Faith- :you have in the
perfonal true God, the Man Chrifi Jefus in Glory •, I know
your Faith in him is built upon a Rock, a fure Rock, which
all the fiery Darts of Reaion, the Devil in Man, Ihall not
prevail againft you, you being fully afilired in yourfelf there
is no Devil to affright you but Men and Women Devils ;
and as your Faith is built upon a glorious, fpiritual, perfonal
God in the Form of a Man, whofe Nature is all Faith,
which Faith is all Power-, and you being^ of the Seed of
Faith, is the great Support of the Peace of your Mind here
in this World, and doth give you the Aflurance in yourfelf
of that eternal Life and Glory in the World to come ; fo
likewife your Faith in the true God doth give you the
Knowledge of the right Devil, his Form and Nature, which
Knowledge doth keep you from all Fears of the Devil when
you fee him, knowing in yourfelf that there is no Devil to
be damned but Men and Women *, for as Men and Women
are the Seed of Adam, which is the Seed of God, are ap-
pointed to be faved, becaufe the Seed of Faith is rifen into
A^^^q^JFaith to believe God's MeiTengers, and fo come to
have AlTurance of eternal Life abiding in themfelves, yet
they are but Men and Women that are to be faved ; and the
Caufe why Men and Women are faved, is, becaufe they are
of
[ 4" ]
tf the Seed of Mam^ which is the Seed of God, and for
no other Caufe s fo I ike wife there is no other Devil to be
damned to Eternity but Men and Women ; why, becaule
Men and Women are the Seed of the Serpent, and the Ser-
pent's Nature, being Reafon fallen, and no Creature elfe hath
the Seed of Reafon in it but Men and Women j therefore it
is, that when the Seed of Reafon doth arife in Man and
Woman into A6t of Rebellion, and fo the Breach of the
moral Law, which God hath written in the Hearts of Men
and Women, then doth the Fear of eternal Damnation arife
in the Heart of the Seed of the Serpent, which are no other
but Men and Women 5 fo that as Jdam and his Seed are all
appointed of God to be faved, both of Men and Women,
To likewife the Serpent and his Seed are appointed of God to
be damtied to Eternity, which are Men and Women •, for
there is but two Seeds, that is, the Seed of Faith, and the
S^ed ef Reafon, and herein lieth your eternal Happinefs,
and all others, in that you have believed a true Prophet's
Report, whereby you come to know yourfelf to be of the
Seed of Faith, of the Seed of Adam, of the Seed of God,
This is that Peace of Mind, and Comfort of Heart, which
the World cannot give ; neither can any religious Man in
the World whatfoever attain to this Peace of Mind and
Comfort of Heart in thefe Days, but thofe few that do be-
lieve in this Commifllon of the Spirit. I have added thefe
few Lines for the Increafe and Strengthening of your Faith^'
that your Joy may be full j and fo take Leave at prefeat,
only my Love, wih my Wife's Love and Refpe6ls prcfented
unto you, r •
. fi-jnfi' . V."".
Remain ypur Friend, m the eternal ^ruth^
London, September 24, t684.
!£^6dOWICKE MuCiCLETOICfc
I perceive you haye eameft Defire to Mr. Delamaine, to
procure you thofe two Books of Claxton's Writings -, namely,
^he Dialogue ht.wixt Faith and Reafon^ and that Book called,
hook about you i for that Devil you fear is within you. Truly,
G g g 2 Friend^
[ 41 i ]
Friend, it is a great Wonder that we could, help y^u to ootu,
or either of them •, but as it happened^ Mr. Dslamainey took-
ing over all his Book§, he •found one Dialogue that was pcr-
feft, and no more, and I myfelf had the other Devil Book
that was perfeft, and no more. The Price of the Dialogue
is two Shillings and Six-pence, and the other one Shilling and
Six-pence. Our Friend Delamaine will, take Care to fend
them. ■ • :!"■'''' '::■'-
A Copy of a LETTER wrote hy the.
Prophet Lodowicke Muggleton, to Mrs..
Friicilla Whitehead, containing herBleJJingy
. bearing Date fromluoxidiony September 24,,
1685.
• Dear Friend in the, efernal Truth, Prjfcilla Whitehead,
IReceived your Letter, dated Septemi?er 11, 1684, wherein,
your Requeft and Petition, as you fay, unto me, is, that.
1 would be pleafed to give you the Blefllrig of eternal Life
"with my own Hand -writing. You do by me zs Hezekiab
the King did unto the Prophet Ifaiah, when the Prophet told
the King, that the Lord had added to his Life fifteen Years
more, which pleafed the King very well, that his Life Ihould
be preferved fifteen Years longer; but this did not well con-
tent him, but the Prophet muft fliew him. a Sign, elfe he
could not be contented ; then the Prophet mull propofe what
Sign he would have, whether of thefc two, whether the Sun
Ihould go ten Degrees fatter in the Dial of ^haz than was
its ufual Courfe, or ten Degrees backwards; the King was
fure to afk the hardeft Sign ; therefore the Prophet faid, thou
halt alked a great Thing, yet, notwithftanding, it fhall be
granted thee ; fo likewife I do partly remember, that I did;
once already declare you one of the BlcfTed of the Lord to
w . -^ : . Eternity'
i 4?? ]
Eternity by Word of Mouth, and you were well pleafed and
fatisfied with it ; but fince that, I perceive you have read,
at Mr. Deiamain&'sy in that you call ^he Book of Life, where
Several of the Saints are recorded to have the Blefling of
eternal Life and Salvation pronounced upon them by me ;
fo that now you are not contented with the Blefling of ever-
lafting Life and Salvation by Word of Mouth, but doth fue
and petition, as it were, for a Sign; I mayfay for acSign,
and that an hard one too, becaufe it is not ufual for me to
give the Saints a BJefTing by Word of Mouth, and. Writing
too -, but, however, your Petition fhall be granted' you. 1
dx) perceive, that though you have the Aflurance of eternal
Life and Salvation, abiding in yourfelf by your Faith in the
firft Blefling, in that you are recorded in the Book of Life
in Heaven. jWhen that Book is opened at the Reflirre<5tion,
you are written, one of God's Eled ; but I perceive your
Defire is to have your Name written in the Book of Life
here on Earth,, that is, to have your Name recorded amongfl:
the BleflTed of the Lord, that the Age to come that fliall
believe, fhall call you BleflTed. You have given in your
Letter fuflicient Tefl:imony of your Faith to be true and
fl:rong in the true God, and in this Com mifllon of the Spirit 5
therefore, to grant your Requeft, I do pronounce Pr if cilia
Whitehead one of the Bleflfed of the Lord, both in Soul and
Body, to Eternity.
Written hy
hmio^, September 2j^^ 1684. '^'? S '
LODOWICKE Nfu'bdiETON^,
One of the two laji Prophets and Witneffes of the Spirit that
God will ever fend to the End of the World ;' with my
Love and my Wife's Love r member ed unto' you, ^ ■'
A Gopr
[414 ]
^ Copy of a Blejftng wrote hy the Prophet
Muggleton, to Mrs, Mary Whitehead, of
Braintree, bearing Date fromluonioviy June
I, 1686.
Dear Priend in the true Faith, Mary Whitehead,
THIS is to certify you, that I received your Letter,
dated May 18, 1686, written with your own Hand,
and with your own Heart hath indited it, wherein you have
cxprefled the Sincerity of your Heart, which I do believe ;
a Child, as I may call you, fo young, or as a tender Plant
that is watered with the Dew of Heaven, which makes you
grow in Faith, and in the Knowledge of the true God, as
you fay, doth caufe you to increafe every Day more and
more. I am glad to hear that there is that Well of the.
"Water of Life digged in your Heart, that will fpring up in
you unto eternal Life, fo that you may not go to draw any
Water out of the World's Well, that is, the World's I>qc-
ti-ine and Worfhip, to fatisfy your Soul as ' to Things of
Eternity. Befides, this I can fay, as Cbrifi did when on
Earth, in another Cafe, concerning Children, I'hat of fuch is
the kingdom of heaven j fo 1 do fay by you that do believe,
even in your Nonage as it were, a Child, fo I fay that of
you, and fuch as you are^ is the Kingdom of Heaven pre-
pared for. Likewife you fay you long to be with me, and
that you could live with me Night and Day ; as to that, I
perceive your Love is great toward me, and other Friends
here in London^ but I perceive it is not expedient at prefent ;
but wait a-while, and who knows but that good Providence
of God may bring Things to pafs in Time, that may fatisfy
your Defirc in the natural ; but this I can allure you, in the
Things fpiritual and eternal, that you fhall live with me,
wh^re there is no Night at all, but aJl Day ; that is, an eter-
nal Day, or a Day that Ihall never end ; then fhall you live
with
[ 415 1
with me, and with all true Believers of this Commifllon oF
the Spirit, in that boundlefs Kingdom of Glory, which na
mortal Eye can fee, only the Eye of Faith doth fee if at a
Diftance here in Mortality ; but when our God fhall change
thefe our vile Bodies, and make them like unto his own glo-
rious Body, then fhall we fee as we are feen of God, that is,
when our Bodies are fpiritualized and immortalized, then fhali
we fee fpiritual Bodies, as fpiritual Bodies doth fee us, fo that
my Faith here in Mortality is the only Evidence of thofc
Things we fhall fee in the State of Immortality and Glory,
which will be fulfilled, when our God fhall raife the Dead ;
and we that die in this Faith, doth die in the Lord with all
the Eled, God will raife firfl: before he doth raife any one
Reprobate. This may feem to the Re«tfon of Man at a great
Diftance, and impofllble to be done 5 but to a ftrong Faith,
without doubting, it is pofiible and eafy for God to do v for
the A(ft of Faith, without doubting, always taketh God^s
Part, knowing that there is no Time to the Dead ; there-
fore, when you and I am raifed again, we fhall live eternally
together-, and, as you being but a Child in Age, yet ^
"Woman grown in Faith and Experience, as you have ex-
prelTed, that your Knowledge in the true God doth increafe
in you every Day more and more, fo that ybiir Faith is
always working, fo that your Mind is of that World to
come. Thefe Things I have confidered, and of your greac
Love to me as the Prophet of God, it doth proceed from a^
true Heart, being but a Child for Age, and an Ifraelite, in-
whom there is no Guile -, therefore, that the Grace of God,i,
which you have received already,, may increafe in you more":
and more, to the fuller and perfect AfTurance of &verlafting
Life abiding in you, I do pronounce you^ Mary Whitehead^
one of the Bfcffed of the Lord, both in Soul and Body, to
Eternity, , .
' Jfrilten hy your Friend in the eternal Truth ,
fl. ) oj ,11: LODOWICKE MuQGLrETONr
"One of We' tivolaft Prophets and IFitneffcs of ihe'SplHt uitti^'\
the Hi^and ' Mighty Gud^ the M^^ Chrift Jeiiis inGlsr^/^'
\ A Copt
L'UCi 3; .
A Copy of amtier LETTER wrofe by
the Prophet Lpdowicke Muggleton, to Mrs.
Anne Delamaine, Widow of Afr. Alexander
Delamalne, Se7tiory hearing Date from\
London> Febraary^jj 1687, ,
Dear Friend in the eter;ial 'J^ruth, Anne, Delamaine,
,y
THIS is to certii^ ydii,' that I receivM your Letter,
and your kind Token, by the Hand of our Friend
Thomas Laid. I am very glad to. hear from your own Hand-
writing, but fhould be far more glad to fee your Face, and
to enjoy your good Company at your own Houfe again, and
fo would many Friends more here at London ; but feeing it
ca,nnot be as yet, we friay bear it more eafy with Patience,
feeing you do bear it fo patiently yourfelf, that is more con-
cerned in it' than we are. Faith and Patience are two great
Virtues, which doth enable a Man or Woman to go through
great Troubles ; Faith makes a Man tp remove Mountains
of Troubles, that is, rriany great Troubles, and Patience,
on the other Side, doth enable a Man to bear Mountains of
Troubles, that is, many great Troubles, and hot fink under
them, as many of this World doth. Faith in the true God
doth enable and caufe a Man to love God, fo that Faith,
Love and Patience are the three Virtues that doth adorn a
Man or Woman's Life, and makes it Peace. Thefe three
Virtues I know you have had ever fince I firft came acquainted
with you, which caufed me to fay I loved you more than
other common Believers of this Commiffion of the Spirit, you
following my Advice in all Things more than any Womankind
of this Faith, nay, more than my own Daughter's, which caufed
my Daughter Sarah, which you knew very well, to exprefs
thefe Words to a Company of Women at a Woman's La-
bour, that you, when your Name was Anne Hall, were the
beloved Difciple of her Father of all the Women in London,
■- ' . The
[ 417 ]
The Words were true enough, though I never did exprefs it
to any Perfon myfelf. Indeed this cold Weather is very
unfit for you to take any Journey, or go into the cold Aii
at this prefent. You give us fome good Hopes that your
Cough is breaking away, and that your Nature is found and
ftrong (till, and that, about the latter End of March ^ you
do not queftion but you fhail come to London ; which doth
increafe our Hopes to wait with Patience. So with my Love,
and my Wife's Love, remembered unto yourfelf in parti-
cular,
/ take Leave, and remain your Friend in the eternal Truth,
London, February 3, 1687.
• LODOWICKE MUGGLETON.
Pojifcript. My Love with my Wife's Love remembered to
Mr. Whitehead, and his Wife, and to Prifcilla and Mary
Whitehead, and give her Thanks for her kind Token fhe fenc
me by Thomas Ladd, Our Love to all Friends there with you.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Sarah Delamaine, Daughter to Mr, Alex-
ander Delamaine, Senior y Wife of Robert
Delamaine, bearing Date December 14,
1691.
Dear and loving Friend in the eternal Truth, Sarah Delamaine,
YOUR Defire it was to me to give you the BlefTmg
of everlafting Life in Writing, notwithftandihg I have
given you the BlefTing by Word of Mouth many Years ago,
which I was unwilling to do; but you being fo urgent upon
me to do it, made me promife to give you the BlefTing in
Writing ; fo that I have confidered that you have read in
that Book which your own Father did fend for, thofe Letters
that were lent to me for the BlefTing of q^erlafting Life to
H h h Eternity
[ 4i8 ]
Eternity in many Parts of England and Ireland^ and many
other Parts of this World, which many of them never faw
me in all their Lives, yet were fatisfied in their Minds, and
had the Affurance of eternal Life abiding in themfelves while
in this natural Life, by believing in this Commiffion of the
Spirit, which is the laft Commiffion that God will ever fend
unto this bloody, unbelieving World, while this World doth
laft ; and that Book which your Hufband hath, it' was your
Father's Care and Charge, and your Mother-in-Law's too,
to get it recorded for the Ages to come after my Death,
and it will be found at the laft Day as a Book of Life to all
thole whofe Names are recorded therein, to be the BlefTed
of the Lord, becaufe they Ihall have their Part in the firfl:
Refurredlion, fo that the fecond Death fhall have no Power
over them ; for God will raife the Saints and the Eled of
God firft, before he doth raife one Reprobate or Devil. And
this I do know, that your own Father and own Mother, and
your Mother-in-Law, and your own Brother, Alexander De~
lamaine^ and your own Hufband, Robert Delamaine, will all
be faved, being all bleffed of the Lord to Eternity, in that
they truly beheved in this third and laft Commiffion of the
Spirit which God will ever fend when they were aUve, while
this World doth laft or end.
And you, Sarab Delamaine, the only Daugther of your
Father Alexander Delamaine that is alive,- doth truly believe
in this Commiffion of the Spirit, and that God hath given
me Power to pronounce you bleffed to Eternity, as I have
done to many others ; and your Defire is, that I would give
you the Bleffing in Writing, that you might be numbered
amongft the Bleffed of the Lord ; therefore, to fatisfy your
Defire, and in Obedience to my Commiffion, I pronounce
you, Sarah Delamaine, bleffed, both in Soul and Body, to
all Eternity.
IFritten by me,
London, December 14, 169 1.
LODOWICKE MUGGLETON,
One of the two lafi JVitneJfes and Prophets of the Spirit unto
the High amLMighty God, the Man Chrifl Jefus in Glory,
A Copy
C 419 ]
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs,
Ellen Sudbury, hearing Date from Lon-
don, May 19, 1663.
Dear Friend in the true Faiths El)en Sudbury, , ,
AM glad to hear a few Lines from, you, , and thought
you have not been well in Body; yet I perceive you
have grown more ftrong in the Faith of this CommijTion, and
in the Affurance of eternal Life, which is the chiefeft an4
greateft Thing that can be attained in this Life, which Faith
of yours fhall carry you up here in this Life ; and not only fo^
but according to your Faith it fhall be unto you \ for you Ijiall
fee your God Face to Face, in that Kingdom of eternal GIo-
•ry. And this Faith which you have in this CommiiTion of
the Spirit is that Earnell of the. Spirit, which is the Evidence
of Things not feen, and the ^ubftance of Things hoped
for. ".'•,,,
There is no knowing of God, nor any Thing above the
Stars, but by Faith ; therefore without Faith it is impoffibie
to pleafe God ; neither can a Man pleafe himfelf without Faith,
for great and wonderfuLThings have been done by the Power
of Faith, and yet the Peace pf Mind and thq AfTurance of
eternal Life is greater than all ; for the Time was whenas I
would have given the whole World, if it had htm in my
Power ; nay, I would willingly have laid dqwfi my Life to
have procured Favour with God, or to know my eternal
Happinefs, but could not -, but now eternal Life is freely
given me, made known to me, I am not fo willing to lay
down my Life as I was before ; for before I thought to pro-
cure Peace with God by fuffering, which could not be, but
now by Faith I have obtained the Affurance of eternal Life,
without laying down my Life.
So that what I fuffer now, it is from Life, and not to gain
Life, which all Men which have not this Faith do fuffer to
gain Life, and not from any true Life of Faith •, neither can
W h h 2 they
[ 420 ]
they fay the Life that they live is by the Faith of the true
God, as we can ; for if God hath never a Perfon (as they fay)
there can be no true Faith at all. Therefore be not you dif-
couraged becaufe of the Fewnefs that believe or receive this
CommiiTion of the Spirit ; for if there fhould be none but
yourfelf in thofe Parts, yet your Faith and Bleffednefs which
hath been declared upon you fhall bear you up, and con-
iirm you the more, both of the Truth of the Scriptures and
of the Do(^rine that is held forth by this Commiffion of the
Spirit, for the Scriptures are full of luch Examples, here and
there one, that did receive a Prophet in the Name of a Pro-
phet. And as for JViUiam ffaifon's tempting you to fpeak
EviJ of me, I know that is the Nature of the Devil fo to do;
and as for his going up and down with Richard FarnfwortFs
Letter, faying that he durft, and himfelf fpeak Evil of me,
that belongs only to the Devil fo to do, efpecially thofe
that are damned by me ; for it is not Richard Farnfworth'*s
Letter, nor all the Men in the World's Letters, that can, or
IhaJl take off his Damnation again.
But if William Wat f on do but read, or hear my Anfwcr read
to Richard Farnfworth*& Letter, he will have fmali Caufe
to boaft of that Letter.
I hope our Friend Dorothy Carter hath taken a Copy of it
before now, expeding that (he will fend it to you. Tho* I
did not defire her fo to do when I fent it, yet 1 hope you
have it before you receive this.
Therefore let the Devil Watfon, and all they that are un-
der the Sentence of this Commiflion, rage, and do what they
can, they ihall never take away that AlTuranee of eternal
Life from you, neither ihall they deliver themfelves from
that Damnation which I have p^-onounced upon them.
No more at prefent^ but my Love to yourfelf, 1 refi your
friend in the eternal Truthy
LODOWICKE MUGGLETON,
A Copy
t 4^^ ]
A Copy <?/ ^LETTER written hy the
Prophet Lodowicke Muggleton, to one
Rice Jones, at his Houje in Nottingham,
without any Date or Place it came from^
as follows :
Rice Jones J
AB O U T a Twelve-Month fincc it was I faw you»
and then I had fome little Difcourfe with you: in
which Difcourfe I did underftand what Principle of Religion
you are of, which Principle of God is founded upon Jacol^
Bemond's Writings, which is to believe that God is an infinite
Spirit without a Body ; alfo Jacob Bemond*s Angels which
he fpeaketh fo much of have no Bodies, neither doth he de-
fcribe the Form and Nature of them, neither could he tell
what the right Devil is, nor the true Heaven, nor the right
Hell, nor the Mortality of the Soul, no, not any of thefe
I'hings did he truly know ; neither are his Writings any more
divine or heavenly than the Heathen Philofophers ; for they
arc no other but Philofophy, which proceedeth from the Wif-
dom or Seed of Reafon, and not from the Seed and Nature
of Faith, which the Scriptures were fpoken and written by ;
neither can any Man know thefe fix Heads before mentioned,
without an infallible Spirit fo to do •, neither can any Man
interpret Scripture truly, and be ignorant of thofe fix Prin-
ciples aforefaid j that is, to know what the Form and Na-
ture of the true God was before he became Flefh, and what
he is now.
Secondly, What the Form and Nature of the right Devil
was before he became Flefh, and what he is now.
Thirdly, Where the Place, or Heaven of Glory is.
Fourthly, Where the Piace of Hell and Shame is.
Fifthly, What the Perfons and Natures of Angels are.
And, Sixthly, To underftand the Mortality of the Soul.
Upon thefe fix Heads ftandeth all thofe heavenly Secrets
and Myfteries fpoken of in the Scriptures, they being hinted
at
[ 4^^ ]
at by the Prophets and Apoflles, but were not fo clear-
ly made known unto -the Soul of Man, as they are now
by this.CommitTion of the Spirit, there being never a true
Interpreter of the Scriptures in the World at this Day,
but us two, the Witneffes of the Spirit •, for God hath
given the Scriptures into our Hands, fo that none ought
to officiate the Office of a Minifter or MefTenger of Cbrifi,
but fuch as are approved of by me.
Thefe Things being fo, I thought good to write thefe
Lines unto you, and by Virtue and Authority of my Commif-
fion to forewarn you, and forbid you to excercife the Office of
a Speaker among that Society of the Bemonifts or Quakers,
nor any other Seds ; for there is very little Difference be-
twixt the Bemonifts and the Quakers, only the Quakers are
a little more precife in their outward Lives, but for your
Dodrine and theirs it is all one; for your God and theirs
is all the fame ; fo that you being ignorant of the true God
and the right Devil, and fo of all other heavenly and faving
Truths which do arife from thefe two Heads ; neither have
you any Commiffion to exercife the Office of a Speaker in
fpiritual Things ; for this I would have you to know, that
it is not the Wifdom of Reafon upon the Letter of the Scrip-
tures, neither Revelation, which you call the Spirit within
-you, nor, as the Quakers fay, the Light of Chrift within
them. I fay, none of thefe Things are fufficient to authorize
you to be a Preacher or Speaker unto the People.
Therefore, by Virtue of the Authority of my Commiffion,
I (hall do by you as 1 have done by many public Speakers of
the Nation (that becaufe they had neither the Knowledge of
thofe Things before expreffed, nor Commiffion from God)
to lay down their Preaching, and upon the Pain of their
eternal Damnation j fo likewife I do fay unto you, being a
private Speaker amongft the Bemonifts and Quakers, that if
you fhall exercife yourfeJf in the Way of a public Speaker
in the Society of thofe People called Bemonifts and Qiiakers,
(for you having not the Knowledge of the true God nor the
light Devil, nor a Commiffion from God, you do but
deceive yourfelves and others.;
There-
[ 4^3 ]
Therefore, if you fhall not lay down that Pra6lice which
you formerly ufed, but deny this Commiffion of the Spirit,
but praftice the fame ftill, after the Receipt of this Letter,
then 1 do pronounce you. Rice Jones, curfed and damned,
both in Soul and Body, from the Prefence of God, clecl
Men and Angels, to Eternity.
Written by
LODOWICKE MUCGLETON',
One of the loft two Witnejfes and Prophets, unto the high and
mighty God, the Man Chriji Jefus in Glory,
A Copy ^/ ^LETTER written by the
Prophet Lodowicke Muggleton, to Mrs,
Dorothy Carter, of Chefterfield, bearing
Date April 3, 1663,
Dear and loving Friend in the true Faith, Dorothy Carter,
I Received your Letter with your Daughter's inclofed, and
am glad to hear you are well in Health, and more efpe-
cially in your Faith and Confidence of this Commiffion of
the Spirit •, and I do find every where, both in City and
Country, that thofe that do lay the greateft Weight upon
this Commiffion do find the greateft Peace and Satisfa6tion
in their Minds, and are the more able to encounter with
Oppofition where they meet with it ; for it is a hard Matter
for any of this Faith to efcape being oppofed, becaufe this
Commiffion and the Faith of it fig;ht a2;ainft all the World.
For this being the Faith of God*s Ele6t, it fights againft
all Seds and Opinions in Religion in the World, and all
Opinions have a Faith in that Opinion they are of; but it is
but the Faith of Devils, whatfoever they pretend. Why ?
Becaufe
[ 4M ]
becsufe there is none knows the true God, In his Form and
Nature j and how is it poflible that any Man fhould have
true Faith, and yet not know the true God.
Therefore that Faith which is built upon a falfe God mud
needs be no other but the Faith of Devils : Therefore how
few is there in the World at this Day that can fay as Paul d\3,
I have fought a good Fight, 1 have finijhed my Courfe, 1 have
kept the Faith, and henceforth there is laid up for me a Crown
of Right eoujnefsy which God the righteous fudge fhall give ?
Can any one fight the Fight of Faith, and yet not know the
true God ? And that is the very Caufe fo many die unfatisfied
in Death ; becaufe they know not the true God, yet they de-
fpife that Man that fliould decJare him unto them ; but they
would have God to do it himfelf, and yet their God, in
their Imagination is fo big, fo infinite and incomprehenfible,
that he cannot be known nor comprehended by his Creature.
And yet they would have this unknown God to fave them.
Therefore you that are enlightened in your Underftanding,
who can by Faith comprehend what the true God is, in his
Form and Nature, you may fee how the whole World lyeth
in Wickednefs, Ignorance, and Darknefe ; neither can the
World fight a good Fight of Faith ; no, none can truly do
fo but thofe that have believed our Report.
You fpeak in your Letter of a Man that came out of the
North i it will be well for him if it be given him truly to un-
derftand thefe Things ; but I have heard Nothing of him as
yet.
This Letter of yours came when I was in Cambridgefhire ;
I have been little at Home fince Chriji-Tide ; and the very
Morning that I went into Cambridgefhire, I received four
Letters from Mr. Hudfon, two of them from Quakers
there in Lancafhire, which Mr. Hudfon would have me fenji
the Sentence to thofe two Quakers and to a Prefbyterian Mi-
nifter, which I have had no Leifure to fend till now : The
fame Day as I deliver yours to the Carrier, I fliall fend his.
He is well, and remembers his Love to all our Friends of
the Faith. I have remembered yours and Ellen Sudburfs
Love to him,
Alfo
[ 4*5 ]
Alfo I have received fince- 1 came Home a Quaker's Letter,
and a Copy of Edward Bourne's Letter, of Mrs. Griffith^
Vi/hich I cannot have Leifure to anfwer at prefent j but I do
intend to fend an Anfwer the next Return of the Carrier.
My Daughter is pretty well recovered of her Sicknefs -, (he
received your Kindnefs which you fent, of Mr Griffith ^ and
defireth to remember her kind Love to you and your
Daughter. I think her Hufband doth intend to write to you
himfelf ; therefore I fhall fay no more, only my Love re-
membered to yourfelf, Elizabeth Smithy and the reft, Mr.
Fewterell and his Wife, with my Love to Ellen Sudbury whea
you can.
So refieth your Friend in the eternal Faithy
LODOWICKE MuGGLETON.
London^ April'',, 1663.
Mrs. Griffith remembers her kind Love unto you.
-^LETTER from the Prophet Lodovvicke
Muggleton, to Mrs. Dorothy Carter, of
Chefterfield, ^^/^^ November 7, i66z.
V^ar Friend in the eternal 1'ruth^ Dorothy Carter,
MY Love remembered unto you and your Daughter Eli-
zabeth, and Elizabeth Smith.
I am glad to hear that you are all well, and of your Sted-
faftnefs in the Faith of the true God, and this Commiffion
of the Spirit. I received the Quakers railing Paper you fent
me, and I have given Anfwer to it -, and, according to your
Defire, I have fent it you, and if you jpleafe you may let
that Quaker Woman which you fpakc of fee it, but if you'
had fent me her Name, and the bitter Words fhe fpake
againrt this Commiffion of the Spirit, I would have fent her
the Sentence as well as the other •, for I cannot endure that
I i i r any
[ 42.6 J
any quaking Devil {hould efcape being damned, whenas
they defpife the Spirit of Truth. I would defire'you to Jet
Mr. FewterelU if his Leifure will ferve, to take a Copy of
this Letter of mine, for it will ^e fome Labour, it being
fomething large -, it is almoft four Sheets of Paper ; he mult
do it as foon as polTible he can, becaufe you muft fend it to
Richard Sudbury^ s before it be delivered to 'Thomas Highjieldy
and perhaps Mr. Sudbury will take a Copy of it before it be
delivered to the Place aforementioned ; therefore it will re-
quire what Hafte you can.
I gave Mr. Sudbury Information that I fhould fend it to
you firft, and that you fhould fend it to him, becaufe it is to
be delivered to that Town ; for Mr. Sudbury^ in his Letter,
doth defire if I fend any Anfwer, to fend it to him, and he will
convey it to you ; but 1 fuppofe it will be more convenient
to fend it to you firft, feeing it muft come back again to
Noiiingham.
No more at prefent, but my Love to yourfelf, Mr. Few-
ierell^ and his Wife.
So rejleth your loving Friend in the true Faithy
LODOWICKE MUGGLETON.
I would willingly hear from you as fbon as you can after
you have delivered this Letter to that Quaker.
A Copy of a LETTER written hy tht
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter, of Chefterfield, bearing
Date November 14, 1663.
Tiear and loving Friend in the true Faith, Dorothy Carter,
I Did underftand by your laft Letter, bearing Date Otlober
1, 1663, that the next Week but one after that, I
fhould hear from William Newcome-, but I have not heard
from
[ 4^7 ]
from him not yet ; but I believe feme Occafion or other is
the Caufe that doth hinder it.
Alfo I perceive by your Letter that you would willingly
have thofe Letters of mine to the Quakers put in Print,
which in my laft Letter to you I was willing to have Jet
them alone for a Time ; for I had not read over his printed
Pamphlet when L fent you that Letter; but fince I have
read it over, and have fhewed it to fome other Friends in the
Faith, and they are very defii'ous that I would \yrite an An-
fwer to that printed Pamphlet of Richard Farnfworth^s^ and
put it in Print with the other Letters of the Qiiakers, with
my Anfwers unto them.
It would be the greateft Difcovery of the Deceit of the
Quakers Doftrine of any thing that hath been yet written ;
fo I know it will. I had Thoughts when the Interpretation
of the nth Chapter of the Revelations was printed, not to
have printed no more ; but feeing Truth cannot be fo public
and made known to the World without printing, becaufe
every one cannot read Writing ; befides, it is too tedious to
write much -, fo, for the Defines of others, and that Truth
may be made more known in the World, and that iht Qua-
kers may not tyrannize in their Way, as if they had printed
fuch a Thing as could not be anfwered ; in Confideration of
thefe Things I have wtitten an Anfwer to this printed Pam-
phlet, and I have fpoken with the Printer about it, and we
are almoft agreed concerning it. I do intend to have that
Letter of mine to Edward Bourne printed ; for that was the
firft which did anger them. Alfo I will have Samuel Hooton
and William Smith, their firft Letter to me, and my An-
fwer to them, and Richard Farnfworth's firft Letter to m^e,
and my Anfwer to it, and my Anfwer to this printed Pam-
phlet •, all thefe I do intend to put in Print : Therefore, what
you (hall be willing and free, and our Friend Mr. Sudbury,
and if there be any other there that is able, what they are
free, they may contribute towards the printing of them, and I
will fend you fome of them down as foon as they are printed,
which I fuppofe will be about a Fortnight or three Weeks
hence •, for the Printer doth fay, if he doth not do them in
that Time he will not do them at all.
I i i 2 So
[ 4^8 ]
So in hafte T reft at this Time, only my dear Love to your-
felf, and to your Daughter, and Betty Smithy and all the reft
of our Friends in the Faith,
Tour Friend in the true Faith^
LODOWICKE MuGGLETON.
London, NGvemher 14, 1663.
My Wife defires to be remember*d to you all, though un-
knoviTn.
Let me hear from you as foon as you Can.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter, bearing Date the lyth
^November, 1663, as follow eth,
Dear and loving Friend in the true Faith of Jefus, Dorothy
Carter,
1 Received your Letter and the twenty Shillings of William
Holland'^ Man. I am very glad to hear that you are all
well i and alfo do underftand by your Letter what the Mayor
of Chejierfield hath done, and that I muft make my perfonal
Appearance at Derby Aflizes, which I do intend to do, that
the Bail may not fufFer. I know nothing to the contrary as
yet, for I have aflc'd Counfel about it, and they tell me be-
caufe I did put in Bail in the open Court, I cannot remove it ;
fo that I muft be forced to fee you again ; but do not you be
troubled about it •, for if I had ten Thoufand damned Devils
before me I fhould not be afraid •, neither can. they do any
great Matters againft me, not according as the Laws of Eng-
land ftand at this Time ; fo that the Envy of the Devils
cannot go beyond their own Law, only it will be fome
Charge and Trouble to come fo far 5 but as to what they can
do
[ 4^9 ] •
do by their Law, I do not much value what they can do ^ for
I fliali jullify moft Part of their Charge which they have
againft me ; and the more 1 fuffer for it, the more hotter will
the Fire of HeJl burn in thofe that are my Enemies.
And as for Mr. Pender and others being bound over to
come in againft me by the Mayor, I fay it is more than the
Mayor can do, except the Mayor do take the Bufinefs upon
himfelf to profecute and perfecute me, which doth not concern
him ; for he did what was his Place to do, and that was to com-
mit mt to Prifon, that was as much as concerned him in his
Place, neither was he bound, nor no other Man, to witntfs any
Words againft me, not upon any Penalty, if I had been tried
then, much lefs now ; but if the Mayor and others their Malice
be fo great towards me, they thinking to make great Matters
of my Words, which they urged out of me, which 1 fhall juftify
in the open Court to their eternal Shame, \n their Malice be
what it can be to me, I lliall be made able to bear it. And if
they can bear their eternal Torment as well, it will be well for
them i but if there be any Way that I can prevent my com-
ing there, and free my Bail, I will ; if not, I will come i but
you Ihall know further before that Time. I had Thoughts to
have written a few Lines to Mr. Pender, to have fhewed him
that it was more than the Mayor could do, to bind him or any
other to witnefs againft me, there being no Penalty orPunilh-
ment can be infiided upon them in Cafe they do not ; but if
the Mayor and Prieft have bound themfelves through their
Malice to profecute the Bufinefs, all that they can do, is to fub-
pcena you in for a Witnefs *, and if you do not go, what Pe-
nalty can be inflifted upon you for it ? None at all ; but
fome through Ignorance and Fear, and others through Malice
and Envy, both mix'd together, will do what Mifchief they
can to me •, but I ftiali be able to bear it all •, fo that I fhall
not perfuade Mr. Pender^ nor no other, againft what their Ig-
norance and Fear will lead them unto ; but I being in Hafte
at this Time,, fhall fay no more in that Bufinefs.
Dear Friend^
I have here fent you Charles CIeve*s Letter unto Richard
,Farnfworth ; I would defire you to convey it to him fome
\ ^- ' Way
L 43° ]
Way or other. I would have you read it over before. I do
think it will be too tedious to take a Copy of it j yet I have
done it here, becaufe of others feeing of it to lend it about. I
think the Book of the Quakers Letters and mine will be out
the next Week, and the next Week after I (hall fend you fome
of them ; for I muft go into Kent a Week before Chrijlmas,
becaufe tlie Parifh doth intend to choofe me Gonftable this
Year, fo I fhall prevent them if I can. I go to my Wife's
Mother, but after the twelve Days are over I do intend to
come again.
Our Friend Mr. Hatter is very well, and doth give us good
Hopes of a good Succefs of his Bufinefs ; but when he dotli
intend to come to London he maketh no Mention in his Let-
ter. He waits as he faith for his Wife to be delivered of
Child-birth, and if fhe do well it will be much better for
him.
Our Friend Mr. Hudfon doth intend to come to London
about Candlemafs Day, and he fays he will come by Chefier-
field, to fee you, and through Nottingham, to fee Ellen Sud-
bury.
And as for that Prieft, whofe Heart is fet on the Fire
of Hell, that fain would have me hanged or burned, the fame
Meafure (hall be meted unto him which he would have done
unto me, and that I Ihall let him know ; but at prefent 1 have
no Time to write the Sentence unto him, nor to thofe other
two you mention in your Letter ; but if I can when I fend
the Books, I will.
So I Ihall fay no more, but reft
Tour loving Friend in the true Faith,
LODOWICKE MUGGLETON.
London, Ncvember 27, 1663.
My Love remembered to your Daughter and Betty Smith,
and all the reft of our Friends in the Faith.
My Wife defires to be remembered unto you all.
A Copy
[ 431 ]
^ Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Elizabeth Carter of Chefterfield, dated
April 19, 1664.
Dear Friend in the eternal truths Elizabeth Carter,
I Received your Letter bearing Date April 12, 1664, in
which 1 underftand your Mother is gone into Torkjhire^
and that Ihe hath not been well, which I am forry to hear ;
but yet I hope fhe will do well again, and that we fhall lee
yourlelf e're it be long, which my Wife and others of the
Faith will be glad to fee you ; and as for my getting well out
of Cambridge/hire, as for that I found no Oppoficion at ail
there at that Time, for I did (lay but two or three Days in a
Place, and fome Places but one Night, fo that there could be
no great Notice taken of me, there being a great many of
the Faith of this CommiiTion of the Spirit, yet many of them
are excommunicated j but what will become of it they know
not as yet ; but none of our Friends are in Prifon, as there are
for Meetings, fo that they not meeting is a great Preferva-
tion to the Believers and me alfo. And as for your Mother's
Dream caufing a Fear to arife in her of my being in Prifon,
Dreams do not always prove true -, yet fometimes they do ; for
when I was put in Prifon there in Chejierfield, your Mother had
fuch a like Dream a little before it, which did prove accord-
ingly ; but now there is ho fuch Thing, not as yet ; for I
am very well, and do not know of any Danger in that kind,
not at prefent, tho' I have many Enemies here at London and
elfewhere, and fome more fiery and bloody-minded here in
London, that would deftroy me if they could any Ways, were
it not that they fear to be hanged more than to be damned to
Eternity ; becaufe they look upon Damnation at a Diftance,
but hanging is near at Hand ; but they will find the other to
be fuddenly enough ; and I am much threatened by one
bloody-minded Man, that if I fhould pafs the Sentence upon
his
[434]
his Wife, that he will do great Matters unto me; and he will
Hiew the Book to the King, and he will do I know not
what, nOr himfelf neither.
So I hearing what wicked Words his Wife did fpeak
again ft this Commiffion of the Spirit, it happened before her
Mother had told me what the Words all were, that the Maid
came where I was, and fo I did fend the Sentence by the
Maid to her Miftrefs by Word of Mouth ; the Miftrefs fends
her Man immediately in great Wrath, defiring me to fend his
Miftrefs the Sentence under Hand and Seal, only that fh?
might (liew it to her Hufband, he being a Solicitor in the
Law, thinking that his Malice might be the more vented
againft me ; but for that I matter not, fo that I damned his
Man alfo, and bid him tell his Mafter that he was a damned
Devil alfo, and bid him do his worft ; yet neverthelefs I
would give his Mafter and Miftrefs both their Damnation in
Writing, and let them fee what they can do in it •, but I
would not do it at prefent. But what the Event will be when
I have fent them the Sentence in Writing Time will make
appear. Therefore I Ihall fay no more at prefent, but my
Love and my Wife's remembered unto your Mother, and
Betty Smithy and all the reft of our Friends in the Faith,
Ijhall reft and remain your Friend in the true Faith,
London^ April X(), 1664.
LODOWICKE MuGGLETON^
I have written to you as foon as I can •, for I came to Lon-
don but on Saturday Night ; therefore I do exped to hear
from you as foon as you can, and how your Mother doth.
^ LET-
[ 433 ]
A LETTER from the Prophet Lodo-
wicke Muggleton, to Mrs. Ellen Sud-
bury, June 14, 1669.
Dear and well-beloved Friend in the eternal 'Truths Ellen
Sudbury,
I Have always remembered your Faith and Love to this
CommifTion of the Spirit from the Beginning, wherein I
received your firft Letter, wherein I found your Faith and
Love was built upon a fure Rock, even before you had
feen me, or any of my Writings, but Claxton^s Writings
only •, and I fee how bleft a Thing it is to call the Soul
upon a Commiflion from God, not rcafoning with FleQi
and Blood, that is, to think to try the Prophet's Doctrine
and Declaration by the Letter of the Scriptures, which
cannot fpeak (as moft People do) but you believing and
did not fee, in that you were more blefled than thefe that
have both heard me fpeak, and feen me, and have be-
lieved as 'Thomas did alfo. You were one of the firft, nay, I
think the firft in thofe Parts, that did fet to your Seal, that the
Doftrine of this Commiflion of the Spirit to be a real Truth,
and received a Prophet in the Name of a Prophet, whereby
you received a Prophet's Reward, the BlelTing of everlafting
Life, whereby you have grown in Grace from Strength of
Faith to Strength, even to the full Aflfurance of eternal Life
abiding in yourfelf -, fo that no Doubt can arife in you to trou-
ble you, as it doth in all others who build not upon this Rock.
Alfo you were for feverai Years as one alone 5 for every Qiiaker,
Bemonift, and others to be tried, that if it were poflible by
their cavilling Spirits to have caufed you to doubt or queftion
your Faith ; but I have feen your Faith hath grown ftrongcr
and ftronger, and hath eftablifhed your Soul more firm, even
like Mount Sion^ which cannot be fhaken, even while you ftood
alone •, but in fome Space of Time after to add unto your
Comfort in this Life and the Life to come •, alfo God hath
given your Huft)3nd to be Partaker of the like precious Faith
with you, and fo will partake of the fame Glory with you
K k k hereafter.
C 434 ]
hereafter, when Time fhall be no more •, alfo there is given
unto you for your further Comfort in this Life, another true
Believer fit for your Society, ofte of your own Sex, even your
true Neighbour, M. F,
Dear Friend,
This is to certify you that I came well home to London on
Friday in the fFhitfun-Week, and all Friends in London are
pretty well, and were glad at my coming ; but Mr. Whitehead
went from Cambridge a matter of 12 Days before. There is
little News at London fince I went, only the Quaker's Tefti-
mony againft me, upon whom I gave Sentence of Damna-
tion, three Hours before his Death was written his Teftimony
againft me from his own Mouth, which 1 received when I
came Home. It is of very little Confequence, elfe I would
have fent it you ; but inftead of that, I have fent you a Book
written by one that was a Quaker 14 Years, which will inform
you more concerning the Quakers ; and I would intreat you
to convey the other Book to Mrs. Carter, with the Letter, as
foon as poflible may be.
Thus, with my dear Love to yourfelf and Hufband, with
my Wife's Love to you both, I take Leave, and remain
Tour Friend in the eternal Truth,
LODOWICKE Mug CLE TON.
The Tefiernt London,
June 14, 1669
^COPY
[ 435 ]
A Copy of a LETTER wrttun by the
Prophet Lodowicke Muggleton, to Mr,
Thomas Tompkinfon, of Slade-houfe, in
StafFordfliire, bearing Date from London,
June 19, 1669.
Loving Friend in the eternal Truth, Thomas Tompkinfon,
I Saw a Letter of yours to our Friend Mr. Delamaine, and
I received 95. of him by your Order -, and I perceive by
your Letter it is exceeding great Trouble to your Spirit, that
it was not your Happinefs to fee me and thofe Friends with
me, being fo near you. Mr. Whitehead of Brain tree, and
Walter Bohenan the Scotchman, were with me in all my Jour-
ney, and we had good Succefs and profperous in all Places
and Things we did intend, in that we faw all Friends of
the Faith in Cambridgejhire, Leicefier/hire^ Nottingham, and
Chefterfield, and there was an Intention and Refolution to
have feen you in us all, and all our Care was when we were at
Nottingham how to give you Notice, that you might have
met me either at Nottingham or Chefterfield ; for Mr. White-
head was to go, and did go, to Birmingham and "Dudley in
Stafford/hire, joining to Worctfterjhire, to Mr. Finch, one that
was formerly a Quaker, but now doth own this. Mr. White-
head had fome Bufinefs with him in theWay of his Trade, be-
ing an Ironmonger ', fo Walter Bohenan went with Mr. White-
head to the Place before- mentioned ; it was above Forty
Miles from Nottingham, but I ftay'd at Nottingham, being very
weary with riding. We came to Nottingham to Mr. Sudl>ury's
on Saturday -, but Mr. Whitehead and Walter Bohenan went from
thence the Monday Morning very early ; but I ftaid there till
the Thurfday following, before I went to Chefterfield, and they
were to meet me at Chefterfield, at Mrs. Carter's, on'Thur/day^
as was intended, but they did not come there till Saturday i
fo I made a full Account, and was almoft confident they had
found you out, which had caufed them to ftay fo long ; for
they did intend, and it was concluded upon by us all, and by
K k k 2 Mrs.
[ 436 ]
Mrs. Sudbury, that they fhould find you out. Being well horfed
as they were, if it were 12 or 14 Miles out of their Way,
they would have feen you, becaufe Mr. Sudbury would have
conveyed a Letter unto you, to have given you Notice that I
was there, but he could not \ fo I depended, and fo did Mrs.
Sudbury^ that Mr. Whitehead and Mr. Walter Bohenan would
have feen you, and the more, becaufe they ftaid two Days longer
than was intended ; but it fell out contrary to all our Expec-
tations, which made us all fenfible of much Trouble, that all
Things elfe in our Journey had profpered well, and if we
had feen you alfo, our Joy would have been full ; but miffing
this Opportunity, our Joy was fomewhat diminiflied, to what
it would have been had we feen you, even as much Satisfac-
tion as can be had in weary Journies •, but after a little Reft
there is Joy in the Morning. Mr. Whitehead would willingly
have gone 10 Miles out of his Way if he could have
heard where Slade-Houfe was -, but none could tell them
where , for they afk'd the Country People for, or where
Slade-Houfe was, but none could tell them where, nor they
did not know or remember any Town near it, for they had
forgot that I had told them it was about four or five Miles
from AJhbourne, by which Means did this Mifliap fall out.
So, dear Friend, I would not have you to think, or have
any fuch Thoughts, that it was for Want of good Will or
Love in any of us, or any (lender Thoughts in any of us
more to you than to others > for we had and have the fame
AfFcdions of Love and Tendernefs, and Defire, to have feen
you and your good Wife, as to others ; but none of us knowing
the Way, and by Report a very bad Way to your Houfe
from thofe Parts, difheartened us to go any further.
Alfo 1 underfland that Mr. Delamaine did give you to
know that I was in thofe Parts, elfe you would not have
know fo foon ; but it was too late before he did know it
himfelf •, for he did as much marvel that I was in thofe
Parts of the Country as you did, for there was no Friend in
the Faith, nor Sons nor Daughters here at London^ that did
know that 1 would go any further than Cambridge, but my
Wife and one more, whofe Mother I was to go and fee in
Leicejierfhire, nor of Mr. Whitehead and Walter Bohenan'^
going with me, I kept all fecret from Friends here in London -,
but
[ 437 ]
but Friends in Cambridgejhire knt-w of it ; but I gave them
Notice to keep it fecret from Friends in London, till we came
back again, which they did ; fo that none could give Intelli-
gence to Friends in Leicejierfhire, Nottingham, or Chejterfield,
lb we came upon them before they were aware, unexpedled,
and fo we thought to do by you, but did not attain our De-
fires. For I knew if it had been known here at London, it
would have been blazed about to them all before we came,
and to you alfo, had it been known ; for as foon as Mr.
Delamaine did hear of it by a Letter I fent to my Wife,
and one that Mr. Saddington^s Sifter in Leicejlerfmrc fent to
him, it was known that I was in thofe Parts, then Mr. De-
lamaine, out of his exceeding great Love to you, did fend
you Word ; but going by AJhbourne Carrier, I perceive
it came to your Hand a Day or two too late ; for he could
not have fent with Safety to your Houfe by the Poft ; yet I
perceive you had our Friend Delamaine*s Letter before we
went from Nottingham -, for William Newcome parted with
us at Mrs. Carterh on Monday Morning early, and he was
to go that Day to Bakwell, and we went to Nottingham, and
ifaid there till JVednefday ten o' Clock, and fo departed
thence the Way we came, till we came to Cambridge again j
To Mr. Whitehead, as foon as he could, ftaid three Days
there, and went to his own Home; but I ftaid a Week
longer -, for I had promifed them to ftay with them at
my Return back.
Thus accidentally, I was the Occafion that you did not
fee us ; becaufe it was fecret and not known ; but our Defire
and Intent was to you as to others.
Thus I have given you a true Account of the moft confi-
derable PajQTages, and of our Intents and Defines, in this our
Journey.
So I ftiall fay no more at prefent as to that ; only to let you
know that I am well, and fo is my Wife, and fo are moft of
our Friends in the Faith here in London, pretty well.
Thus, with my Love, with my Wife's Love to yourfelf,
and your Wife, and all Friends elfe there with you,
/ reft and remain your Friend in the eternal 'Truth,
The Po/tern, London, LoDOWICKE MUGGLETON.
June 19, i66g. j ^q^jj
[ 438 ]
I would deiire- when you fend to me or Mr. Dzlamaimy if
it be not too much Trouble, whether that Maid that failed a
whole Year, as was reported, be alive yet, or no ; becaufe I
heard at Chejkrfield for certain that Ihe was yet alive, and that
it was a mere Cheat to get Money.
A LETTER /ro;i^ the Prophet Lodo-
wicke Maggleton, to Mrs. Ellen Sud-
bury, Auguft 30, 1669.
Dearly beloved Friend in the true Faiths Ellen Sudbury,
I Received your Letter, and was glad to hear of your
Welfare, and of the Strength of Faith in you : You
are as one of the Daughters of Sion, which rejoiceth the
Heart of him that begot you to the true Faith -, for in
the Day wherein you firft believed, before you had feen me,
you were- bleiTed of the Lord's Meflenger for your Faith ;
for you have been like a green Olive Tree, that hath had the
Oil of Joy, and Gladnefs of Heart, in the Aflurance of ever-
lafting Life, thefe many Years, and I fee the Cruife of Oil
doth not (launch yet, but runneth more powerful than at the
firft, and fo it will to the End •, for the Ad of Faith in you
hath digged a deep WeJl in the Seed of Faith in you, which
will fpring up in you, to fatisfy your Thirft here •, fo that no
Doubt or Want of Peace can come unto you, as concerning
your eternal Happinefs, and it will fpring up into eternal
Life. Alfo you may and do fee, what an excellent Language
the heavenly Language is, it differs from all the Languages
in the World •, and you having learned the heavenly Lan-
guage of Canaan, you know the Voice of it, wherever you hear
it, in fomc it is m6re plain and eafily underllood than in
others •, yet, whoever doth fpeak it, tho' but in aftammering
Manner, yet the Voice of Faith underftands the Language
of heavenly Canaan eafily, which I know you can experience
very eafily j for you have underftood and fpoke that Lan-
guage
[ 439 ]
giiage this many Y^ars. Mr, Whitehead is well, he was at
London the laft Week^ and about Michaelmafs he wiJl be at
London again. There is a great Increafe in the Faith here at
London, and in ioiiie Countries. There, have been with me of
late, two or three German Men, that were banifhed out of
Germany^ for not fubmitting to the Worlhip {^t up by that
Power : There hath been ftrange Things aded there about
Religion, as herein England', fo chefc.'Men came tp Ipe.me,
to fee what Difference there is between the Revelatioi> and
Declaration, declared by John Reeve and myfeJf, and 'that
Revelation their Countrymen have .had ; but the Difference
is as great as Heaven and Earth ; for' their Revelation is like
many that have been in England thefe 40 Years, as Prophets
and PropherefTes, yet know not the true God, neither in
Form nor Nature, nor the right Devil, nor any true Princi-
ple of Dodrine nor Commiflion, yet go forth as if the Lord
lent them, yet know not the Lord ; the one of thefe is a
Do6lor of Phyfick, and another was. a Minifter in Ger-
many;, the Minifter could not {p€dk Eaglijb fo well as the
Doftor ; but the Dodor bought all the 3ooks, and hath
written the Commiflion-Book into the German Language,
and hath fent it among the Germans ; fo what the Iffuc will
be. Time will bring forth ; for there is many would befieve,
did they but underftand it in their own Language.
You fpeak as if I Ihould hear from Mrs. Goodwin, but
I have heard nothing from them, fince I was there with
them, not as yet.
Thus, in Hafte, I fliall only remember my dear Love un-
to yourfelf and your Hufband, with my Wife's Love unto-
you both,
/ reft and remain your Friend in the true Faith,
LODOWICKE MUGGLETON.
From the Pojiem, Londony
Juguji 30, 1669.
There is two little Books, the one concerning Witches,
and the other an Anfwer to Pennington the Quaker's Book,
are ready for t;he Prels 5 therefore, what Mr. Sudbury is free to
give
[ 44° ]
give towards the Printing, is left to his own Liberty. Abblit
five Weeks hence it will be, I fuppofe, printed.
A LETTER from the Prophet Lodo-
wicke Muggleton, to Mrs Mary Parker.
Auguft 30, 1669.
Dear and loving Friend in the true Faith, Mary Parker,
THIS is to certify you that I received your Letter,
dated Auguft the 8th Day, 1669. It is a great while
fince, and I have returned you no Anfwer, becaufe I have
been very much employed with writing and fpeaking with
People; fince I was with you ; but I am not infenfible of re-
joicing in the Growth of your Faith and Confidence in this
Commiffion of the Spirit, in that you have received a Prophet
in the Name of a Prophet, in the Love of Truth, and
that the Word of a true Prophet fhall (land for ever.
Now I know it will be unto you that believe, as the
Voice of God himfelf, as the Law of thtMedes and Perftansy
that cannot be altered j and now the Light of Heaven
being fet in your Underflanding, by your believing in the
Commiffion of the Spirit, in calling yourfelf upon the Word
of a Man 5 I know you can tell the Difference in yourfelf,
whether your Condition was better when you did not believe,
or whether it is better and more fatisfadlory to your Spirit
now you do believe, than before : Therefore, let no Motions
of Reafon in yourfelf, nor Arguments of Reafon in others,
make you to doubt -, for this I fay, there is fuch a Thing as
eternal Glory hereafter, by believing, which will not be a
Minute of an Hour, after Death, before every Believer fhall
enter into that perfonal Glory, where they Ihall fee their
God, their King, and Redeemer, who hath redeemed us
with his own Blood, Face to Face. Alfo, there is fuch a
Thing as eternal Damnation, which will not be a Minute of
an Hour after Death to the Unbeliever, where they fhail be
capable
C 441 3
capable of eternal Torment, in utter Darknefs with the De-
vil Reafon, for ever and ever.
I write not thefe Things unto you, as if I did queftion or
doubt the Strength of your P'aith } but becauie I know your
Faith is buiJt upon a Reck, that cannot be fhaken, and ic
might grow more ftrong, arid Peace might more abound in
you, even while you live in this World, that you might re-
joice, by believing an hundred-fold of Satisfadion of Spirit
in this Life ; for in the Life to come you fhall have Life
everlafting. Thus being in Hafte, I fhail take Leave, only
my dear Love to yourfelf, with my Wife's Love remembered
unto you,
J reft and remain your Friend in the eternal Truths
LODOWICKE MUCGLETON.
From the Poftern, London^
Auguji 30, 1669.
I have fioilhed that Writing concerning the Witch of En-
dor^ and other Witches, ready for the Prefs : I have been
defired by many to put it forth, with the Anfwer to Ef(iuir£
Pennington, the ^aker. They are two little Volumes, dillin£t
of the mfe Ives ; therefore what you are free to give, towards
the printing of them, is left to your own Liberty. It will, I
fuppofe, be in Print, about a Month or five Weeks hence.
Lit ^ Copr
[ 44^ ]
A Copy of a LETTER written hy the
Prophet Lodowicke Muggleton, to Mr.
Thomas Tomkinfon, of Slade-Houfe, m
Staffordfhire, bearing Date from London,
January 31, 1669.
Longing and kind Friend in the true Faith, Thomas Tomp-
kinlbn, -
r'TH HIS is to certify you that I have fent feven Books of
X. the Interpretation of the Witch of Endor ; I did intend
^he Anjwer to Ifaac Pennington, (hould have been printed
alfo •, but it did mifcarry in the Prefs.
I never was fo crofs*d in all the Books as I have printed, as
in thefe two ; for this of the Witch of Endor hath been fix
Months in the Printer's Hands -, but with much Difficulty,
and Trouble, and Charge, I have got it fafe out of the
Prefs: But becaufe this Printer was fo bafe, and kept it fo
long, I put the other to another Printer, thinking to have it
done before this, and fo it would -, but through the Forgetful-
iiefs of the Printer, not taking the Copy in his Pocket, as he
thought to do, he went out, and left the Copy and Proof
of one Sheet upon the Prefs, with his Servants, and the
Searchers came immediately up Stairs and took it, and would
have carried it to the Council ; but the Printer made Friends,
for Money, elfe he would have been utterly undone •, for it
cofl the Printer feven Pounds, and me five Pounds, to pacify
the Matter, and not get it done neither. But I have pre-
ferv*d the Copy, mofl Part of it, and hereafter I do think to
print it, but not at prefent, it will be no Ways conve-
nient. But I am glad it was not the Witch of Endor that
was taken ; becaufe 'tis of more Value, and never written of
before, by us, nor no other, and much defired, and objeded
by many : There is one for T^Kmas'Xurner, who gave ^s, 6d.
one for Richard Grindy, who2 gave is. 6 d. and one for John
Grind)', who gave i s. and one for Lawrance Waterman, who
gave 1 J. and there is three for yourfeJf, to difpofe as you
pleafe.
[ 443 ]
pleafe, and pay for the Carriage. Thefe cannot be afforded
under i s. Price, I feJl none of them under, nor never will,
while they laft ; I will not do as I did by the Mortality of
the SouU tell it for Six>pence, and now I would give ^s. 6d.
myfeif for one fingle. Here is Mr. Delamaine^s Letter in-
clofed. Thus in Hade, I reft, only my Love, wij:h my
Wife's Love, rememberM to yourfeif and Wife, and all
Friends in the Faith,
LODOWICKE MUGGLETON.
Poflerti, London,
January 31, i66g.
A Copy of a LETTER/^^^f by the Pro-
phet Lodowicke Muggleton, to Mr.
Goodwyn, of Chefterfield, bearing Date
February 4^ 1669.
Loving Friend in the true Faith ^ Mr. Goodwyn,
TH I S is to certify you that I have fent you fix Books
of the Interpretation of the Witch of Endor, defiring
you to give Betty Smith one, and Betty Slater one, and two
for your Mother, and two for yourfeif.
Alfo I did intend the other fliould have been printed now ;
but Things have fallen out very crofs ; for the other Book
was taken in the Prefs, and the Printer brought into a great
deal of Trouble ; for it cod the Printer feven Pounds, and
me five Pounds, to pacify the Matter •, elfe the. Printer
would have been utterly undone, and not get it done neither,
and I could do no lefs to help bear him out, though it was al-
together his carelefs Forgetfulnefs that was the Caufe, and
the Bafenefs of the other Printer, that kept this fo long in
hand, about fix Months : I have been more vexed about thefe
than with all I did before -, but yet I am fomewhat comforted,
that though I have (laid long, yet, at laft, I have it fafe out
of the Prefs, it being of more Concernment than the other,
L 1 1 2 and
[ 444 ]
and of a bigger Volume, and a Thing that was never written
of before, by us, nor no other : And hereafter I do intend
to print the other, if it be poffible, when Times are a little
more open ; for the Copy is yet prcferved.
This is all at prefent, only my Love, with my Wife's
Love, remembered unto you, and your Wife, and Mother,
and all Friends eife there with you, in Hafte,
1 reft your Friend in the true Faithy
LODOWICKE MuGGLETON.
February 4, 1 669.
Alfo I have fent of thefe Books to William Newcomey defi-
ring him to fend two of the Mortality of the Soul for them :
He faid (when he was in London) that he had two of them»
and that he would change with me for thefe. I would intreat
you to be earned with him, to look them up, and fend them to
me fuddenly ; becaufe there is one or two Friends in Kent^ is
extreme eager with me to get them for them j becaufe i told
them, I thought I Ihould -, and if he hath any more there, to
Jet him fend them, and he fliall have what he will for them,
cither Books or Money ; and this I would defire William
Newcome, to fell none of thefe under twelve Pence apiece ;
for I will fell none under, as long as they lad -, for thefe colt
twice the Price printing of what the other did.
You may give William Newcome this Piece.
A LETTER from the Prophet Lodo-
vvicke Muggleton, to Mr. Thomas Tomp-
kinlbn, September 6, 1669.
Loving Friend in the true Faith, Thomas Tompkinfon,
THIS is to let you underftand that I have written a
Book concerning the Wijch of Endor, fpoken of in the
^ook of Samuel, and of other Witches and Wizards, who
deal
[ 445 3
deal with familiar Spirits, (hewing how a familiar Spirit is be-
gotten, and how they may be faid to fpeak out of the
Ground, and how Samuel may be faid to fpeak unto King
Sauly and how Spirits may be faid to fpeak without Bodies,
and how a Man may be faid to preach unto the Spirits in Pri-
fon, and how a Man may be faid to be in Paradife, yet not
without a Body, and how Men may underfland what that Sa-
tan is, whom the Scripture fpeaketh of, and what that
Satan was, that tempted Job^ and all other Places of Scrip-
ture that'feem as if Spirits might fpeak, and appear unto
People, without Bodies : They are cleariy proved and open-
ed, and will much enlighten the Underfland ing, to anfwer
unto thofe Things fo commonly objeded by moft People.
Alfo there is another Book, which I have written in Anfwer
to Efq-, Pennington^ a Quaker, his Book, which he wrote
againft i^.ie, and many of our Friends have a Defire that
I would put them two in Print ; they are but little Volumes,
the Witches, I fuppofe, will be five Sheets, and I fuppofe
the other will be lels.
Therefore I thought good to acquaint you with it, and
what you are free to give toward the printing, or any
other Friend there with you, it is left to your own Liberty
what ; but I fuppofe there is hardly any there with you, but
yourfelf, that can, or is free, to give any Thing towards the
printing. I fuppofe they will be printed about a Month
hence. This is all at prefent, being in Hafte, only to let you
know that I am very well, and fo is my Wife, and fo are all
Friends elfe, here in London^ pretty well.
So with my Love, and my Wife's Love, remember*d un-
to yourfelf, and your Wife, and all Friends elfe in the Faith,
there with you,
/ reft a7id remain your Friend in the eternal Truths
LODOWICKE MuGGLETON.
From the Pojiem, London,
Septimber 6, 1669.
When you fend to me, dired your Letter to me thus :
** For Mr. Mu^gleton, at the Widow Brunt's Houfe, next
•' Door
[ 44^ ]
" Door to the Sign of the White Horfe^ in the Pqflern, near
" Moor-Lane, London.*^
A LETTER of the Prophet Lodo-
wicke Muggleton'j to Chriftopher tjill,
September 9, 1669,
Loving Friend^ Chriftopher Hill,
MY Love remembered unto you and your Wife. This *'
is to certify you, that my Wife hath been fick
of the Small-Pox ; they did appear the next Morning you
went away from us, Ihe hath been very full, lb that there
was little Hopes of Life ; but how we do conceive the worft
is paft for this Bout ; yet fhe is very troublefome ftill, being
fomething light-headed, fo that her Nurfe can have no Reft,
which is a marvellous Thing, that fhe fhould hold out as ftie
doth ; for fhe hath not got an Hour's Sleep at once, not
thefe twelve Nights and Days. My Wife doth remember
her Love to yourfelf and Wife, and to all the reft of her
Friends with you. And I would defire you to fend me thofe
two Commiffion-Books, and if you have any more of them,
fend them, and as many of the Mortality as you have, fend,
and if you have any of the Dialogue^ and Devil-Books, and
the Lofi Sheep, fend them up with the other, if you can, the
ntxx Return of Haines the Carrier.
I queftion not but this Proclamation, which came out laft,
will both fright and incite you all to Church now, to fave
Twelve-pence a Week -, for it will fare as well with thofe
as never goes at all, as it will with thofe as go every now
and then, except they can give a lawful Excufe why they
ftay away ; they muft hear Divine Service, and receive the Sa-
crament alfo like good national Chriftians : But thofe who are
not ftone-blind, may fee what it is to make Shipwreck of
Faith, and a good Confcience, neither will that Wifdom of
Reafon, in bowing down to a falfe Worfhip, gain that Felicity
of Mindi nor Wealth of this World, as was expefted,
but
[ 447 ]
but rather the contrary ; for he that is willing to lofe his
Life fliall fave it, and he that is willing to fave his Life, (hall
lofe it : And thofe Words of Chrifi, I find to be a Handing
Truth, both in the Ipiritual, and in the natural, and happy and
bleffcd are they which hold out to the End, that they may
receive an hundred- fold of Peace and Quietnefs in this Life,
and in the Life to come Life everlafting. No more at pre-
fent, but reft
Tour Friend in the true Faith in the true God,
LODOWICKE MUGGLETON".
London, September <^, 1669. •
A Copy of ^LETTER, writte7i by the
Prophet Lodowicke Muggleton, to Mr.
Thomas Tompkinfbn, of Slade-Houfe, in
Stafford fhirey bearing Date from London,
Ofiober 4, 1669.
Tiear and loving Friend in the true Faith, Thomas Tomp-
kinfon,
TH I S is to certify you, that I received your Letter, da-
ted September 6, 1669, and I fuppofe I fhall receive
the Money on Monday Morning ; for I was forced to write
thefe Lines unto you, before I could receive the Money, be-
caufe you might not mifs of an Anfwer this Return ; and I
underftand you have fome Thoughts to come to fee us fhort-
ly, and that you might fee Friends in the Way -, therefore 1
fhall give, the Names and Places: I fuppofe you will come by
'Noiiingham, and thofe Friends you know there, only Mr. Sud'
bury and his Wife, and Mr. Parker ; and in LeiceJierJJjire, a
matter of feven Miles on this Side Leicejier^ towards London^ at
a Town called Arnejby^ liveth one John Hall, and his Mother,
and
[ 448 ]
and two or three Miles on one Side, liveth Thomas Hall, the
Brother of John Hall, and have two Brothers more in London
that own the Truth •, and within half a Mile of John Hall,
liveth one who is Sifter to John Saddington, here of London,
which owneth the Truth •, I faw her when I was there in my
laft Journey : John Hall, or his Mother, will fend for her ; fo
that they will inform you one of another : And as for thofe
at Cambridge, it will be your beft Courfe to enquire for one
William Vickinfm, a Butcher, in the Petty Cury, at Cambridge^
and there is Thomas Parke, that will inform you of Charles
Cleve, Mr. Hampfon^ and feverai others, there in Cambridge,
and at Burton, two Miles from Cambridge, Goodman JVar-
hoyes and his Wife, and at Orwell, William Cakehread and his
Wife.
There is feverai others in thofe Parts, which thofe Friends
aforefaid will inform you of. And if you fliould come into
JB^:v, at Braintree there is one James Whitehead, an Iron-
monger, he that was with me when I was at Chejierjield.
This is all at prefent, being in Hafte, only my Love, and
my Wife's Love remembered to yourfelf and your Wife,
1 reji iind remain your Friend in the true Faith,
LODOWICKE MUGGLETON,
From the Voftem^ London,
Oaoher 4, 1669. .
I have received the 10 j. fince.
My Love prefented to all Friends there with you.
A Copy
[ 449 ]
y^CoPY of a LETT^ER written by the
Prophet Lodowicke Muggleton, to Mr,
Thomas Tompkinfon, dated from London,
December 4, 1669.
"Dear Friend in the eternal 1'ruth, Thomas Tomplunfon,
I Received your Letter, dated November 29,- 14^9, ^nd ac-
cording to your Requell, I (hall write a few Lines unto
you, this Return, to certify that I am well, and fo is my
Wife, and all Friends elfewhere at London^ and that my
Daughter White was well delivered of a Son, which was a
great Comfort to her Hufband, and to us all ; becaufe they
have none alive •, but two Weeks after it was born, it died,
which is ibme Grief to her and him ; and as for Mr. Dela-
maine, he is well, and I fliewed him your Letter 3 and as for
Mrs. Alfop, here in London, I do not know any fuch Woman,
neither do I know any that believes this Commifllon in
Lancajler ; if there be any, it is naore than I know. And as
for that Bufinefs concerning the Lord Mayor, he could do no-
thing to me, having no Law on his Side ; for I faid unto him,
if there were any Matter of Law againft me, let him bind
them (the Accufers) over to profecute, and I would put in
Bail to defend It ; but he, having no Law on his Side, gave
no Heed to what I faid, nor none of them proffered to
te bound to prtsfecute j fo the Lord- Mayor railed at me, and
threatened me ta dtf what he could, and as it is reported fince,
that he gave the Commijfion- Book to the Speaker of the Houfe
cf Commons, being the Lord- Mayor's Kinfman, to- do what
they could do ; but I hear nothing of it fince i for now he
is out of his Mayoraky he is like another Man. And as for
the Books you think long, as you may well enough, and fo
they do here in London •, but the Printer hath dealt fo bafely
by me, he hath had them to do thefe four Months, and
hath done but one Sheet and a Half j yet the two Books will
be about five or- fix Sheets apiece, fo that I am forced to put
one of them to another Printer : But this Man that hath
M m m dealt
C 45° ]
dealt fo bafcly by me, is one that I nevec employed before ;
for he that printed all the reft would not do them ; fo I was
forced to get whom I could ; but I hope I fhall get them
done by Chrijimafs, or a little after 5 for ail Printers have
been full of Bufmefs this Term-Time, with Almanacks, and
other Things ; but now they are over, I hope I fhall get them
done, and as foon as I can get them out of the Prefs, you
Ihall hear from me ; and if it be fo hard to get thefe two little
Volumes printed, what fhould I do to get thofe greater Books
printed ? Therefore my Advice to you and all other Believers
of thefe Writings, is, to make much of thefe Wridngs, and
not to embezzle them away ; for when thefe be gone that I have,
they will not be had for any Money ; for I think they will
never be printed any more, the Charge will be fo great, and
the Difficulty to get them done, will be the Caufe they will
never be printed again.
This is all at prefent, only my Love, with my Wife's
Love to yourfelf, and to your Wife, and all Friends elfe
there with you,
/ refi ■and remain your Friend in the- eternal truth,
LODOWICKE MUGGLETON.
From the Pojlern, London,
December/^, 1669.
A Copy (?/ ^ LETTER written by the
Prophet Lodowicke Muggleton, to Mr,
Thomas Tompkinfbn, of Slade-Houfe, in
StafFordfliire, bearing Date from London,
April 25, 1670.
Loving and kind Friend in the true Faith, Thomas Tomp-
kinfon,
TH I S is to certify you and your loving Wife, that we
received your kindToken, and do give you both hearty
Thanks for your kind Love : And further, this is to let
you
[ 451 ]
you know, that we are both well at prefent, and (o are mod
of our Friends here at London -, and that fince I came from
Cambridgejhire^ we received your kind Token. There is one
of our chief Friends in Camhridgejhire dead, namely, theWidow
Adams, who lived at Orwell -, but fhe was married above half a
Year to a Friend of the Faith, namely, Thomas WarhoyeSy a
very honeft hearted Man, and fufficient of the World's
Goods, who is in great Trouble for the Lofs of her ; but
her Daughter and Son-in-Law do Jive in Orwell flil) ; but
they being perfecuted for not going to Church, they do intend
to remove from thence to Ware, about Michaelmafs ; fo that
this Houfe at Orwell hath been a Place of Entertainment, like
a Stage-Town, for many, twelve Years to my Knowledge;
but now it will be broken up, and the Saints will be fcattered,
but not out of England.
Alfo this A6t againft Meetings being fo fevere and cruel, it
difheartens all Sorts of ProfefTors of Religion •, but what the
EfFe(5t of it will be. Time will bring forth 5 but however, it
doth not reach us as yet ; but yet we are forry for the Troubles
of others -, for it is their Confcience to meet, elfe they can
have no Peace -, but bleffed be the God of Truth, that hath
given us Peace, without outward Worfhip, God*sWifdom
hath been mightily feen, in that he hath preferved this Com-
miflion from all thofe Laws, and Powers of the Nation, that
have been made hitherto : And it is the moft wife God, that
hath fent a CommilTion into this World, that giveth Peace of
Mind in believing, without outward Worlhip, fo that Truth
runs clearly through the Hearts of many -, and the Powers
cannot tell how to ftay it, nor make no Laws againft it.
This is all at prefent, only my Love, with my Wife's
Love, remembered unto yourfelf, and your Wife, and all
Friends elfe there with you,
1 reft and remain your Friend in the true Faith,
LODOWICKE MUGQLETON.
fofitrn^ London, near Moot'
fieldfy April i^y 1670.
M m m 2 ^'f Copy
[ 45^ ]
y4 Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mr.
Thomas Tomkinfon, of Slade-Ho'ufe, bear-
ing Date from London, Dec. 17, 1670.
Loving Friend in the eternal Truth, Thomas Tomkinfon,
Received your Letter, bearing Date November i8, 1670,
wherein I perceive you have not heard by any of our
Friends, nor by me, of the feveral Troubles I have been in
this whole Year, but efpecially fince Midfummer, fo that I
have not lodged at my own Houfe thefe five Months, nor
dare not yet. I (hall only give you a little Hint of the Caufe,
that you may underftand, becaufe I cannot enlarge upon
Particulars nor Circumftances, but to give you a Hint of
the Ground, and fome Paffages of Trouble that hath hap-
pened unto me this Year about thefe Books.
The firft Ground and Caufe of my Troubles in this Kind,
I perceive now it was about this Time Twelvemonth, in
this Month December, there was a Book of mine taken in the
Prefs as it was printing, and that did allude to the Words
in other Books printed before, by which the Malter of the
Prefs did perceive there were other Books printed without a
Licence ; whereupon he fent twelve or fourteen Men, fome
Stationers, with the Warden of the Company, and fome of
the King's MefTengers, to fearch and feize upon unlicenced
Books i fo there came twelve or fourteen Men, and wrench'd
open the Hatch before I was aware, and run into every
Room of the Houfe -, fo they feized upon ten Pounds Worth
of Books, moft of them unmade up ; fo they were intended
to carry them all away, but they confulted among them-
felves, and faid, Mr. Muggleton, we will be civil, we will
take only fome of thefe that are bound together, and leave
the reft while further Order-, fo they took what they would,
and left the reft ; but when they had perufed them, they
judging them to be Blafphemy, they got a Warrant from
the Council of State to take my Perfon ; fo by Chance I
heard
[ 453. 3
h^ard that there was a Warrant out for me by my Attorney
at Law, who faw it in the Office ; ib I got out of my Houfc
immediately, and in a few Days after came the MefTenger
for me, but he miffed of me ; he came three Times, but
could not meet with me. A few Days after came the Mar-
fhal of the Trained Bands, with a Warrant from the Militia,
for my Perfon to come before them •, for not appearing upon
the Trained Bands, they fined me five Pounds ; and L being
not at Home, but he thought I was, fo he in Fury threatened
my Wife and Mrs. Brunt ^ and caufed my Wife to open the
Door, which fhe need not ; but when he got into the
Chamber, he feized upon the bell and heavieft Cheft, and
caufed two Porters to carry it away to Guild-hall^ for five
Pounds, for not appearing upon the Trained Bands. The
Cheft had in it Books and Linnen to the Worth of fifteen
or fixteen Pounds -, fo after he had done, he knew that he
could not juftify this A61 of his, by Virtue of a Military
Warrant, before the Man of the Houfe was apprehended.;
and he heard that I would fue him at the Law for Burglary
and Felony, to take away a Man's Goods before a Man is
convidied by the Law : He hearing of this, pretended a
great deal of Love to my Daughter White^ as if he for her
Sake would do her Father what Good he could to get the
Chefl again for a fmall Matter, before the Cheft was broke
up in the open Court ; and becaufe I was not willing the
Court fhould fee the Books, for there were twelve Pounds
Worth of Books in it -, but if they had been any other
Goods, I would have fuffered it to have been broken open,
and have feen whether they durft have fold them ; but be-
caufe of the Books, I defired my Daughter to comply with
them, and get the Cheft off as cheap as fhe could j fo with
the Help of this Marlhal fhe got the Cheft again, unbroken
up, for a Matter of thirty-three Shillings.
After this it came to pafs, about Michaelmas laft, there
came eight or ten Stationers, and other Officers, and fome
of them the King's Meffengers, thinking to apprehend me
for the old Bufmefs at the firft, and as it happened my Wife
wa^ .4?ot at Home neither, for if Ihe had been at Home,
tliey^would have broken in, pretending to fearch for me,
and
[ 454 ]
and there were many Books at that Time very eafy to be
taken ; but Ihe being not at Home, they being very angry,
went and learched the Bookbinder's Houfe for unlicenced
Books, fo they found three of mine that were binding,
and they took them away, and charged the Bookbinder to
bind no more ; fo there they fleeced thirty ShiUings more
from me ; fo now I have removed myBooks out of myHoufe,
and fhall prevent them from taking away any more •, but now
all their Drift is to catch me, that they might get more
Money out of me, but I fhall do my beft Endeavour to keep
out of their Hands, for I have not been at Home to lodge
thefe five Months, nor fhall not all this Winter.
Thus in brief you may perceive fome Part of the Troubles
I have met with this Year ; and as for any fpiritual Matters,
there is no other but what you have heard and feen •, and if
there were, it would be too tedious to write the Revelations
of Faith ; and as for Parliament News, there is none here
in London, neither hath the Parliament determined any
Thing yet as I hear of, only to raife Money for the King ;
but that Way you fpeak of, is but Talk ; as to Talk, there
is no fuch Thing, neither can there be any fuch Thing as
the State of Things ftands now.
This is all at prefent, being in Hafte, only my Love and
my Wife's Love remembered unto yourfelf and your Wife,
/ reji and remain your Friend in the eternal '^ruth,
LODOWICKE MUGGLETON.
London, December 17, 1670.
You may direft your Letter to me as formerly as your
lalt, for my Wife is always at Home.
A Copy
[ 455 ]
A Copy <?/ ^ L E T T ER/;^/ by the Pro^
phet Lodowicke Muggleton, to Mrs. Do-
rothy Carter, of Chefterfield, March 23,
1671.
Bear Friend in the eternal Truth, Dorothy Carter,
TH I S is to. certify you, that I received your Letter,
di3X.td. March i6, 1 671, and the enclofed I caufed to
be delivered according as was directed ; and I am very forry
for your great Troubles now of late, in that you have loft
your Daughter, and your Son ; and now, laft of all, you
are feemingly entering into a greater Trouble than all the
reft, and what Advice to give you to deliver you out of
it, I cannot tell -, for I perceive you are fo involved and
entangled in your Eftate, and in your Way of Livelihood,
by Reafon of your Daughter's living with you, atter fhe was
married, that it will be hard to feparate and divide, what is
your own, and what is your Son-in-Law's own. Thefe
Things are commonly the Fruits that Parents do reap, . when
Children do live with them when they are married. I being
fenfible, and having had great Experience of the Inconveni-
encies of this, by feveral, it was always my Advice to any
Friend, not to do any fuch Thing, but would have had
them to follow my Example ; therefore I gave my Advice to
your Daughter, to have one that would have delivered her,
and you alfo, out of all thofe temporal Troubles, as it is at
this Day, to that Party that hath him. If fhe had been my
own Child, as fhe is yours, I could not have wifhed her bet-
ter ; but fhe did not hearken unto me, but followed her
own Fancy, and loved a Man that I did not know at that
Time ; fo that I would not give her my Advice in it, tho*
defired by her; but fhe is gone to her Reft from all her
Troubles in this World, and fliall enter into thofe eternal
Joys, which natural Eyes have not feen, nor the natural
Heart of Man can underftand.
And as for this Maid Mr, Coodwyn hath a Mind to marry,
I never
[ 456 ]
I never faw her in my Life, only I have heard a good Report
of her, for a civil Maid, and of a good meek Nature; but
ias to Religion, I never heard fbe was of any \ but fince fhe
came accquainted with Mr, Goodxyn, fhe feemeth to have
fomewhac of Truth in her j for I heard a Letter of bers to
Mr. De/amaine, and the Letter was well compofed, and did
favour very much of Truth ; fo that by that Letter I
cannot judge amifs of the Maid, being of fo lliort Time
{landing, as to her Spiritual Eftate : Likewife you may
remember your Son Goodwyn, when he came firft accquainted
with your Daughter, was as ignorant in the Knowledge
of Truth, as this Maid is, and I was unacquainted with him
as I am with her ; therefore when your Daughter defired my
Judgement of him, I would give her none in that Point ;
but fince, you know, Time hath proved that his Heart is
right, as to fpiritual Things, and as for his defiring to marry
fo haftily as you fpeak of, and forgetting your Daughter fo
foon, you know that is a commonThing with young Men, and
he is not the firft, nor doth not marry the foorteft of any.
And if you wou^d not have him marry at all, becaufe he
hath two Children alive by your Daughter, that is fomething
unreafonable to tie him up fo clofe, neither was it Wifdom in
you to fufi^er any Maid to come from London^ to dwell with
you as a Servant, for bare Wages, for I perceive it was he
that hired her, and not you ; and you might well think, that
no Maid that hath any Breeding, would have gone from Lon-
don, fo far into the Country, for aYear's Wages, if Mr. Good-
wyn had not been a Widower : Thefe Things may be read in
the Hearts of Men and Maids, whatever is pretended ; there-
fore I cannot blame cither of them in this Thing, if they
marry or not marry ;. but the Trouble of my Mind is, that
you cannot be fet free, and at Liberty, becaufe Things are fo
entangled between you and him : Yet I perceive the Trade
and Way of Teaching Scholars is in your Hand, and not
in his, and that his Maid, if Ihe be his Wife, cannot manage
the Bufinefs without you, neither would I wifh you to give
up your Employment unto her, as you would have done un-
to your own Daughter ; for thefe are both but Children in
Law ; for you have done much good in your Generation, in
your Time^ and you are not fo old yet but that you may Jive
to
C 457 1
to do a great deal more good before you die ; you may live to
fee many younger than both them go before you ; Therefore
I would advife you to keep your own (landing, and your Li-
berty and Privileges, while you live ; and whatfoever you
know is right, do unto Mr. Goodwyny only let him know
what Propriety he hath in your Eftate by Reafon of his Wife,
and what Propriety you have yourfelf, keep ; and as for his
claiming Promife to give your Daughter all that you have,
lignifies notliing now (he is dead ; but if you had died be-
fore her, it is very like you might have left all your Eftate to
her, and her Children -, but the Cafe is altered now (he is
dead, and Mr. Goodwyn hath no Ground to exped any fuch
Thing ; except he were refolved to live (ingle,, while you are
dead, which I perceive he is not : And as for his reviving the
Bond of (ifty Pounds, that fignifies little, whether he will or no,
as long as he and you live ; the Bond is made, I fuppofe, to
you, and is in full Force and Virtue as long as you live, if you
have the Bond in your own PolTeiTion. Thefe Differences, I (ijp-
pofe, may be compofed between you ; but here lieth the Knot
hard to be untied, how you two (hail live together, and ma-
nage the Employment together, as your own Daughter and you
did, feeing they are both Children-in-Lavv. Now where two
are equal in Power, or two MiftreiTes, there will be fome
Dffferences ; but where one doth rule, and the other a Ser-
vant, there is good Government ; neither would I wifli you,
in your old Age, to become Servant to any, except it be to
your better Advantage. And it is with you two, much like
as it was with Abraham and Lot^ one Land could not bear
them •, fo one Houfe cannot hold two Families, being both of
one Profeflion •, and which Way to feparate you two is hard
to judge, except you be both willing, as Abraham and Lot
was, to let Lot take to the right Hand, or to the left. Now
you are in Abraham's State, and Mr. Goodwyn is in Zo/*s
State, and it is to be feared, that if he goes from you, he will
go into Sodom, as Lot did ; that is, he cannot manage the
Way of fchooling without you, and his own Trade will not
. be fu(Hcient for a 1 livelihood ; and how to perfuade you to do
to a Daughter-in-Law, as you did by your own, I cannot
prefs you to it 5 for I could not do it, if I were in your
»N n n Condition >
C 458 ]
Condition i for you muft exped, in Time, young Children
by her, as you did by your own-, neither can I perfuade you
to do zs- Sarah did by Hagar, to caft out the Bond-Womanj
and her Son^' for he fhall not be Heir with her Son ; fo the
Children of this Woman cannot be Heir of your .Affc6lion
and Eftate, as the Children of your own Daughter. Here I
have opened the State of this Matter, as far as I iinderftand
by your Letter, fo that you may' fee in Part . what my Mind
is, fo fat" as I underftand in this Matter ; but if there be anry
dther feCret Contrafts, Covenants, or Promifes between Mr,
Goodwyn and you, fince your Daughter died, or before, I ani
ignorant of it, and ignorant how you, being two Families,
lived as one, and how your Gettings was, and how her Get-
tings Avas, and yet kept Union as one, 1 am altogether igno-
jant i but I fuppofe it cannot be fo now ; therefore I cannot
give no abfolute Judgement, what you fhall do in this Cafe ;
but I fhall leave it to yourfelf, to do whatfoever feemeth bed
for your own Peace, and Quietnefs of Mind, while you live
in this World, as I did by your own Daughter; but you
have not that Tie of Nature to bind you now, as you had
then.
This is all at prefent, only my Love, with my Wife's
Love, remembered unto yourfelf, and to Betiy Marfden^ and,
Bstty Slater y and all Friends elfe,
I reft and remain your Friend in the eternal 'Truthy
LODOWJCKE MUGGLETON,
Pofiirtit March 21 i 167 1.
A Co^Y
[ 459 ]
A Copy of ^^LETTER. written ly the.
Prophet Lodowicke Muggleton, to Mr.
Thomas Tompkinfon, hearing Date from
London, October i6, 1672.
Loving and kind Friend in the true Faithy Thomas Tomp-
kinfon,
THIS is to certify you, that I received your kind
Token of Love the Cheefe, and we give you many
Thanks for it -, alfo I have now fent you the Anfwer of the
Aflertions, and the true Copy of thofe nine Aflertions that
William Medgate wrote to me with his own Hand ; alfo I
have fent you the Letter that 1 fent to Walter Bohenan the
Scotchman^ in Anfwer to his rebellious Letters. I have
placed Medgate\ nine Aflertions in the Beginning, and
Walter Bohenan's, Letter at the latter End, defiring you, that
if Walter fhould happen to come to fee you, that you would
not let him fee the Anfwer to the Aflertions, for the Rebels
are mad becaufe they cannot fee them. I could not fend
them to you fooner, becaufe feveral Believers have defired
them before I could write them ; fo having no more at
prefent, being in Hafte, I Ihall take Leave, only my Love,
and my Wife's Love, remembered unto yourfelf, and^ to
your Wife, and all Friends elfe in the Faith there with you,
1, reft your Friend in the true Faith,
LODOWICKE MUGGL.ETO?^-
The Vojlern, London^
Odoher 1 6, 1^72. ,
■J iiVAi .
'" N n n a A Copy
[ 46o ]
A Co ^X of a LETTER written hy the
FropJjei Lodowicke Muggleton, to Mr.
Thomas Torapkinibn, of Slade-Houfe, in
Staffordfhire, bearing Date fro??i London^,
January 19, 1673.
Loving Friend, Thomas Tompkinfon,
I Saw yOur Letter to Mr. Delamaine^ wherein you defire
forfte of my Advice ; I do not know well the Ground
of this Matter to give Advice in, but fo far as I underftand
by your Letter, I Ihall give what Advice I can. I perceive
there is three Particulars that caufeth your Landlord to
take an Occafion againft you -, Firfi, Becaufe you did not
pay the Tax he was to pay, and bear the Lofs yourfelf. As
to this you did wifely, in that you did not keep to the Letter
of the Law, that is, to the Ad: of Parliament, and have
paid no Tax for your Landlord at all, but have Ifrained
his Cattle for it ; likewife I perceive you have ftopt fome
of your Landlord's Rent in Lieu of the Tax you have laid
out for him, which cannot be juftified by Law •, but what
Tax you paid for your Land that was for your Landlord to
pay, the Law will bear you out •, but to flop Rent for other
Difburfements you laid out for your Landlord, will not
ftand good in Law, therefore it is dangerous for Collectors
to pay Taxes for other Men, except it be as far as his own
Tax for his Landlord ; but perhaps the Court will take it
into Confideration, feeing the Tax was for the King, and
they will perceive the Difhonefty of your Landlord, for it
will be a great Difparagement to a Perfon of Honour to
have fuch a wicked Deceit difcovered and made appear in
open Court, and perhaps the Court may relieve you, feeing
the Tax was for the King.
Secondly, You fpeak as if your Cattle had committed fome
Trefpafs upon your Lord's Grounds; as. to that, I fuppofe
may be referred to Men that know what Damage your
Landlord
[ 46i ]
Landlord hath fuftained, and what they judge you fliall give
to fatisfy him for the Trefpafs done, do you pay it,- and
let no Money be fpent in Law in that Bufinefs. I fuppofe
thefe two Things may be blown over with a little Charge,
and that the L/andlord and the Prieft knows well enough ;
but that which they think to do moft Mifchief in is about
fpiritual Matters, for not going to Church, and baptizing
your Child, and fuch like, and that will advantage them
nothing at all but to do you a Mifchief, neither can that
difinherit you of your Right in the temporal, nor prevent
him from paying you that which he oweth you, therefore
I fhall inform you in fome Meafure the Strength of the
fpiritual Court. Firji, They have Power to proceed fo far
as to Excommunication, and when they have done fo, you
may go to the Pro6tor of the Court, and take it off for
Money as Mrs. Carter did; fhe ftood excommunicate feve-
ral Years, and took it off at lafl for twenty Shillings ; and
Mr. Sudbury was the like when he was alive, and his was
fued to a Capenda Writ, yet he got it off for fifty Shil-
lings ; but the fpiritual Court itfelf doth commonly proceed
no further than a bare Excommunication, except fome
envious Perfon will be at the Charge to fue out a Capiendo
Writ, and that they fue out here at London *, all Capiendo.
Writs are fetched out of the High Court of Chancery, the
Writ doth coft thirty Shillings itfelf, befides other Charges ;
and when they have got it, they muft have the Hands of
feveral Bifhops of two or three Courts, and he that layeth
out this Money never hath one Penny of it again if it. be
executed ; fo that except a Man were made up of nothing
but Malice, he would never put himfelf to that Trouble,
Charge and Vexation of Spirit, to have nothing elfe for his
Pains and Charge ; and when a Capienda Writ is executed
upon the Perfon of a Man, it cannot take away of his
Cattle nor Goods, nor hinder a Man of his Right in any
Suit of Law, except it be for paying of Tithes and other
Church Duties ; but for the Things aforefaid, for not going
to Church, nor baptizing Children, that Writ doth not
touch the Eftate of a Man, nor take away his Right in
Law, only this, if a Man have this Writ fued out upon
hinij
[ 46i ]
him, if he overthrow the Adverfary, the Judge and Jury-
will give him the Debt and Charges, for the Court cannot
give away a Man's juft Caufe and Right becaufe he is ex-
communicated, but this a Capienda Writ will hinder the
Man, that he cannot have an Execution upon his Adver-
fary's Perfon nor Goods until the Excommunication be taken
off. There was an Example of this awhile ago, there was
a Widow-woman, a Friend of ours in Kent, and there was
a Neighbour of hers that was at Law with her about a
Field that joined to hers, and fhe was an excommunicated
Perfon a great while •, the Suit was brought to Trial, her
Adverfary put himfelf to the Charge of a Capienda Writ
againll her, thinking that Hie fhould not have had the Benefit
of the Law by reafon of that Writ -, but the Judge and Jury
gave her the Verdi6l againft him both Debt and Charges,
only fhe could not have an Execution granted her upon his
Perfon nor Goods until fhe had taken the Excommunication
off, which fhe did, and it coft her four Pounds to take it
off, and then her Adverfary paid what the Court order'd.
For a Capienda Writ is only for the Perfon of a Man' ; and
if it be ferved upon a Man by Officers, there is no Bail
to be taken, he mufl pay the Debt, and the Charges, pro-
mife to conform, or elfe go to Prifon ; but no Goods can be
touched except a Man be fued to an Outlawry, which muft
be fome extraordinary Occafion.
Thus I have given you a Flint of theEfFeds of z Capienda
Writ. Now I fhall write a few Words to fatisfy you, that
my Anfwer to William Penn's Book is got fafe out of the
Prefs, but with great Charge* and Difficulty •, the Volume is
pretty large, nineteen Sheets and an Half, and there is Va-
riety of Matter in it that is new, never written before, very
pleafant to read j the Books are half a Crown a-piece, I will
not let one go under to Friend nor Stranger, therefore if
you pleafe to make thofe Friends acquainted with it that
will go to the Price of it, let them fend Money, and I
will fend as many of them as the Money doth amount to,
at half a Crown a-piece. You wrote to me a great w^hile
ago for a Book bound altogether for our Friend Thojnas Hall,
I fent you an Anfwer of that Letter concerning that Book,
but I have heard no Anfwer of it never fince. This
[463 ]
This is all at prefent, only my Love, with my Wife's
Love, remembered unto yourfelf and Wife, and all Friends
elfe in the Faith there with you,
/ reft your Friend in the eternal Truths
LODOWICKE MUGGLETON.
The PoJierHy London,
January <), 1673.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mr,
Alexander Delamaine Senior^ hearing
Date from Southampton, June 8, 1671.
Loving and kind Friend in the eternal Truth, Mr. Dela-
maine,
MY Love remembered unto you, and to your Wife.
This is to certify you, that I delivered your Letter
unto our Friends in the Faith, and they were glad to hear it>
and do much rejoice in reading your Letters.
Mr. Fijher the elder hath been very ill, and is fomething
crazy ftill, he is now at Southampton ; but his Son, the young
Man, and IVilliam Pedley^ and myfelf, are in the Country at
the old Man's Houfe, very private, and they are Very well,
and do kindly remember their Loves unto you, and to your
Wife. There is nothing here of any Concernment to write
of, but all is ftill and quiet.
Therefore I fhall fay no more at prefent, only defire you,
that if my Wife hath any Occafion of Bufinefs, or Neceffity
to write to me, before the twenty-firft of June^ that you
would be pleafed to write it for her ; but if there be no great
NecefTity, do not put yourfelf to that Trouble ; for I do in-
tend to be in London the twcHty-firft of this Month. Pray
give
C 4^4 ]
give this Letter to my Wife, cut it afunder, and give it
her.
So rejletb your Friend in the eternal Itruth,
LODOWICKE MUGGLETON.
SoulhamploKy June Zf 1671.
The Prophet Lodowkke Muggleton'^ BleJJtng
to Mrs, Anne Lowe, now the Wife of
Alexander Delamaine, Senior^ given to her
Julys, 1667.
Dear Friend in the eternal 'truths Mrs, Anne Lowe,
ACCORDING to yourRequeft Ifliall write thefe
Lines as followeth : Firji,, I looked upon you to be
one of the Blefled of the Lord and Seed of Faith before
your Aunt died, but I knew the Seed was fmothered and
ftifled in you through fome temporal Occafions, which could
not be avoided, fo that the Seed of Faith in you could not
grow to Perfection, no not fo much hardly to be feen ; yet
I faw in that Time of Darknefs that there was a Love in
you unto the Truth, though your Knowledge and Expe-
rience was very weak, yet I had a good Opinion of you,
that in Time the Seed of Faith in you would fpring forth
and appear in its own Likenefs, and according to my
Thoughts of you it is come to pafs, which I know your
own Experience can judge of it, for now you can tell in
fome Meafure what Difference there is between Light and
Darknefs, and between Ignorance and Knowledge.
Secondly^ I do perceive within a Ihort Time, even fmce
your Aunt died, that your Faith hath grown very much to
receive a Prophet in the Name of a Prophet, elfe would you
not have requeftcd fuch a Thing at my Hands ; and becaufe
you would be fure you would not be fatisfied with a Word
from
[ 4^5 }
from my Mouth, but would have it under my Hand-writing,
though the. Word of a true Prophet is as pov/erful to the
Party concerned, either in blefllng or curling, as writing
is, only the Party concerned cannot look upon Words when
they pleafe, neither can they Ihew them to others as they
can Writings when I am dead and gone ; therefore to fatisfy
your Requeft in this Thing, I Ihall fay this unto you, that
I have (6 much difcerning of what Seed you are of, even of
the Seed of the Woman, which is the Seed of Faith, that
blefled Seed, and not of the Seed of the Serpent, which is
the Seed of Reafon, that curfed Seed ; fo that I am fully
aflured in myfelf, and do ftedfaftly believe, and my FSith
hath no Doubt in it, neither in the BleiTed, nor in the
Curfed -, therefore, that you may be aflured of your eternal
Happinefs and Salvation without any Doubt, I do, by Virtue
of my CommifTion from God, and the Faith I have in your
eternal Happinefs, I do pronounce thee, Jme Lowe, one of
the Blefled of the Lord, both in Soul and Body, to all Eter-
nity ; fo that you need npt fear as Jaco^ did, when he re-
ceived the Blefllng of his Father Ifaac, he feared a Curfe
infliead of a Blefllng, becaufe he fl:ole the Blefllng ; yet be-
ing blefl!ed by his Father that had Power to blefs, he was
bleflfed, and it could not be taken off him again ; fo I fay by
you, being bleflfed by the lafl: true Prophet of the mofl: high
God, who hath Power given him from Heaven fo to do,
thou art blefled to Eternity^, and none can take it from you
again.
fVritten hy
LODOWICKE MuGGLETON,
July 5, 1667.
One of the two laji Prophets and H^itnejfes of the Spirit unto
the High and Mighty Gody the Man Chrift Jefus^/« Glory.
O 0 o A Copv
[466]
^CoPY of aLETTEK written by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, November 4, 1667.
Dear Friend in the eternal Truth, Ellen Sudbury,
MY Love remembered: to you and your HufBand •,- I
received your Letter, and am glad to hear that you-
are both well i but as for thofe Slanders and evil Reproaches
that are caft upon me by the damned Cr€w, it is a Imall
Thing counted by me, for they did fo by Chrifi, the only
God, when he was upon Earth, and would do fo to him
now if he did appear in Mortality as I do, though now the
Seed of Reafon doth honour the Words of the true Pro-'
phets and Apoftles, who faid by Chrifi, Never any man /pake
like this Man -, but the Seed of Reafon the Devil did think
then, never any Man fpake like him for Error, Pride, andi
Blafphemy. What! make himfelf equal with God? The
fame Cafe is with me, though I know never any Prophet or
Apoftle did or could fpeak, or declare thofe Things as \
have fpoken or declared, and the Seed of Faith doth and'
will know it to be true what 1 have faid and written •, neither
do I fpeak this out of any Pride, but out of perfed: Know-
ledge, for true Knowledge hath no Pride in it : Alfo I know
the BlelTed of the Lord will witnefs unto it; and the more
the Devil layeth Slanders and Reproaches upon the Truth,
the Seed of Faith will be the more ftrengthened in their
Faith ; for I am as a Mark for every wicked Man to Ihoot
at, yet the Archers cannot hit me fo as to wound me, though
many Arrows have been fhot at me, but my Knowledge,
Revelation and Power remaineth in as full Strength and
Power as ever. I know William Watfon's Brag of George
Foxe's Book, and fo are many more of the Quakers People ;
but that will yield them but little Peace. . Alfo I am defired
very much by fome that have been Quakers, but are come
to own this, but are very weak, not able to give a Reafon
of their Faith in this, defireth me to write an Anfwer to
George
[46/]
George Foxeh Book, which Thing I have begun, and as foon
as I can -I (hall perfed it.
I received the fifteen Shillings, and I thank you for your
Kindnefs, and your Kinfwoman or Friend for hers, and fo
doth Mrs. Bladwell, fhe is alive ftill, but very weak of
Body, but. as confident of her eternal Happinefs as ever ;
lalfo I have fent your Kinfwoman or Friend a Book all bound
together,, the Price is ten Shillings, they were always fo.
Our Friends here are all pretty well, but in Cambridgejhire
Charles Cleeve hath buried his Wife, which ,|s a,,great Trouble
to him for the prefent. ..;/ -i...,
This is all at prefent, but my Wife's Love remembered
unto you,
/ reji your loving Friendy
LODOWICKE MUGGLETON.
^ Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mr,
Thomas Tompkinlbn J bearing Date from
London, September 21, 1668.
Loving and kind Friend^ Thomas Tompkinfon,
IUnderftand by Elizabeth Bootham^ that you have not re-
ceived thofe Books that came out of the Prefs laft, in
Anfwer to George Foxe ; alfo I heard Mr. Belamaine^s Letter
you fent to him, and you made no Mention of the Receipt
of the Books, which I did much marvel at -, but I perceive
by your Letter to Elizabeth Booiham, that you have not re-
ceived them yet, therefore I thought good to let you under-
ftand, that I did fend five Books to you -, it is now almoft
fix Weeks fince i alfo I fent a Letter with them, and another
enclofed from your Maid, but it feems you have received
npne, which is a very bafe Thing of the Carrier, that could
O o o 2 nor
[ 468 ]
not have conveyed the Letter to you before now, but I
perceive it was partly your Maid's Fault, for fhe and my
Wife went together, and your Maid delivered the Books and
the Letter to the Carrier that brought her up to London^
which is Utoxeter Carrier, and not by AJhbourne Carrier, and
this I fuppofe is the Caufe of the Mifcarriage •, therefore I
would defire you to call for the Letter and five Books of
Laurence Foxe^ Utoxeter Carrier, which he received about five
or fix Weeks ago. You will know by the Date of the Letter
if you receive it. This Laurence Foxe inns at the Bell m
Smithfeld, near the PFbite Bear^ London. Alfo I would de-
fire you, if you have fold any of thofe Books, to fend the
Money for as many as you have fold as foon as conveniently
you can.
This is all at prefent, only that we are all well, and do
remember our Loves to you and your Wife, with all Friends
clfe there with you.
1 reji and remain your Friend in the true Faithy
LODOWICKE MUGGLETON.
Vofitrn^ Septmber 21, 166&.
Direft your Letters to me thus : For Mr. Muggleton, at
the Widow Brunt*s Houfe, next Door to the Sign of the
fFhite Horfe, in the Pojlern, near Moor-lane, London.
Elizabeth Bootham remembers her Love and Service to you
and your Wife-, and fhe faith, fhe would not have you
trouble yourfelf about fending, any Cheefe, for fhe doth
think fhe fhall not flay here in London until All- holland- tide,
therefore defireth to hear from you as foon as may be.
So rejieth your Servant,
Elizabeth Bootham.
A Copy
[469 ]
A Copy of a LETTER/^^/ hy the Pro-
phet Lodowicke Muggleton, to Mr, Thomas
Tompkinfbn, of Slade-Houfe, in Stafford-
fhire, bearing Date from London, De-
cember 14, 1668.
Loving Friend^ Thomas Tompkinfon,
THIS is to certify you, that I received your Letter,"
dated December 7, 1668 ; alfo I received of William
OJbourne the ten Shillings you fent, and Elizabeth Bootham
received her Things alfo. There is little or no News here
at London at prefent, for every Sort of People here hath
Freedom of Confcience to meet without any Difturbance,
only the Quakers People are much offended at me for fetting
forth this laft Book, caWtd J Looking-glafs for fakers ^ info-
much, that feveral of the chief Speakers of the Quakers
have come to talk with me about it, and have come under
the Sentence of Damnation ; and one Thomas Loe^ a Speaker
of the Quakers, fent me a curfed, defperate, blafphemous
Letter, worfe than ever I received of any from Quaker or
other before ; but upon the Return- of the Sentence of Dam-
nation upon him, this faid Thomas Loe fell fick the fame
Night he received it, and never went out of his Bed more
till he was carried to be buried, which was in lefs than three
Weeks, which Thing hath been great Amazement to the
Quakers, and hath moved them much againll mej info-
much, that they have banded themfelves againft me, and
have raked amongft all the damned Devils they can hear of,
to bear their Teftimony againft me ; and all falfe Reports
by this damned Crew are taken for Truth by the Quakers,
that they might fet forth a Book againft me. The chief
Speakers of the Quakers have confulted together, and, as I
underftand by feveral Quakers, have written near thirty Sheets
of Paper againft me, and intended to put it in Print before
now. I did expedt to have feen it before now, but there
hath fallen a Crofs upon them, for their Printer's Prefs is
broken
[ 47° 1
broken in Pieces, and the Printer in Prifon for printing a
Book againil the Prefbyterians, and the Man that wrote jt
hideth himfelf, yet a Quaker, and one of thofe that \yriteth
againfi; me ; fo that for the prefent there is a Stop put to the
Quaker's Book againft me, for no Printer eife muft do it,
it being not hcenced. ■ •
I have written the chief Paffages in a Difpute vwith fome
Quakers with me for Memory Sake, which hereafter may
come to Light.
So in Hafte, I reft, only my Love, with my Wife's Love,
remembered unto yourfelf and Wifej and all Friends elfc
there with you,
I remain your Friend in the true Faiths
LODOWICKE MUGGLETON,
The Pojlern, London^
December 14, 1668.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mr,
Thomas Tompkinfbn, hearing Date from
London, February i6, 1673.
having Friend in the true Faith\ Thomas Tompkinfon,
I Received your Letter you fent to our Friend Delamaine^
dated from Waydley^ January 3, 1673, wherein I per-
ceive your great Enemy hath brought himfelf under the
Law, which is the fame Meafure that he would have met
unto you if he could, but his unrighteous Intents unto you is
come upon his own Head \ likewile you defire that I would
fend you three Books to the Anfwer of William Penn -, alfo I
went to Mr, Shelley^ and fhewed him your Letter, and he
looked in his Book, and faid it was not fo much as three
Shillings and eleven Pence ; but rather thap I fhould fend
but
1 471 ]
but three Boolb to you, he gave me half a Cfown, that I
mi<yht fend four Books ;• and fo I havefent you four of thofe
Books by AJhhourne Carrier 5 fo thiere remains feven Shillings
and Six-pence due to rhe.
This is all at prefent, only my Love, with my Wife's
Love, remembered untb yourfelf, and. to. your Wife, and
all Friends in the true Faith there with you.
1 rejiyour Friend in the true Faith,
LoDdWicKE^ MxrcGtrToir.
The Pofitrriy London^
February 16, 1673.
'■ ^77, <^ - ' ■,■•^2
A Copy of al. E¥t '^^' written ^f Ue
Prophet Lodowicke Muggleton, to Mr,
■ Alexander Delamaine, Senior ^ May i6,
1673.
Loving Friend in the true Faiths Mrr. Delamaine,
I Have thought it convenient, feeing that lanfi in Trouble
about thefe Books, left they fhould be taken away by
the Enemy, who would deftrOy them and me alfo if they
fhould catch rrie j therefore I do intend to write to all the
Believers of this Commiffion, that are able and willing, to
buy one of thefe Books bound altogether -, the Price is eleven
Shillings, and fome Friends will have two of them to help
me away with them, for I do intend to fell no more of the
three great Volumes not fingle •, that is to fay, The Divine
Looking-glafs, The Eleventh of the Revelation, and The Whole
Revelation, but what are bound altogether ; fo that the Be-
lievers may do me a great Pleafure to take fome of them ofP
my Hand, and do themfelves no great Harm ; for the Time
may come, er'e long, that they may have more for them
than
[ 471 1
than they give me •, but, however, as the old Proverb is,
they will eat no Bread, it will be only fo much Money lie
dead : So that if you be free to take one, and fend eleven
Shillings by my Wife, and fhe fhall bring one to you.
So refieth your Friend in the true Faith,
LODOWICKE MUGGLETON,
fofitrnt Ma^ l6, 1673.
A Copy of a LETTER fent by the
Prophet Lodowicke Muggleton, to Mr.
Jofeph Mofs, a Phyfician^ in Cork, in Ire-
land, Auguft II, 1673,
"Dear Friend in the eternal Truths Jofeph Mofs,
THIS is to certify you that I received your Letter, with
the faker's Teftimony, I am glad" to hear you are
well in Health, and of George Gamblers Health j but as for
Satisfaction of that Life eternal I fuppofe you do not want,
for true Faith, without doubting, doth remove Mountains of
Objeftions in the Mind to be caft into the Sea, where they
Ihall fink, and never rife again to (land before the Under-
ftanding. And inafmuch as God hath been pleafed, in this
laft Age of the World, to chufe two Men to be a Light unto
the World, and to declare the Lord's faving Health unto as
many as (hall receive it, that hath enlightened many that fate
in Darknefs and in the Shadow of Death, that have been
Inftruments or Candlefticks to hold the Light of Life before
People, whereby thofe that have Oil in their Lamps may
enter into the Gate of Heaven, (that is. Faith in their Hearts)
may enter into Heaven while the Door is open, and may
ftjp with the God of Heaven.
This CommifTion of the Spirit is the Door of Heaven in
this laft Age, and he that believeth in the Dodrine of the
true
[473:]
true vjocI and his Commifllon, doth enter in at tht ^^^^ ot
Heaven : And tho' thefe Times may be the word of Times
as to temporal Affairs, yet it is the beft Time to the Seed of
Faith to exercife itfelf, that hath been above this thoufand
Years ; for who knew the Form and Nature of God till
now, and the Form and Nature of the right Devil -, the
Knowledge of the one caufeth the Soul to mount up
to Heaven, and the Knowledge of the other maketh the
Soul defcend into the loweft Hell, and afcend out of it
again. Thefe Things are wonderful hard to underftand by
them that have no Faith, but to thofe that have Faith in the
true God, and in the Commiflion of the Spirit, it is very
eafy ; which I do not queftion you nor George Gamble^, tho'
I thus fpeak.
Friend Mofs,
I hope the Books that were fent to George GamUe did not
receive much Damage, tho' they pafTed through great
Cafualties. Likewile I heard that George Gamble was in
fome Trouble about quartering of Soldiers, but I hope it is
not fo bad as it was reported. I am a writing an Anfwer to
William Penn\ Book, and as foon as I can I fhall get them
printed ; but I know not how any can be conveyed fafe to
you in that Country.
This is all at prefent, only my Love and my Wife's Love
remembered unto yourfelf and George Gamble, and my Love
to Colonel Phaire and his Wife, and all Friends elfe in the
Faith there with you.
/ reft your Friend in the eternal Truths
LODOWICKE MUGGLETON.
Pojiern, Auguji ii, 1673.
Friend^
I would defire you to deliver this Paper enclofed to what
Quakers you think will faithfully read it in the Meeting;
I have fent it unfealed for you to to read, and, if you think
P p p it
[474]
it worth your Pains, to take a Copy of it before you deliver it
to them •, becaufe if they fliould deal deceitfully with that,
and hide it from others, you have a Copy of the fame may
the better convince Gainfayers.
^CoPY of a LETTER written hy the
Prophet Lodowicke Muggleton, to Mr*
Thomas Tompkinfon, of Slade-Houfe, hear-
ing Date from London, Auguft ii, '^^'73i»
Loving and kind Friend in the true Faith, Thomas Tomp-
kinfon,
r Received your Letter, bearing Date June 27, 1673, but
I could not v/ell give you an Anfwer of it fmce, becaufe
I have been much employed in Writing, both in the Anfwer
to Penn's Book, and otherwife •, fo that 1 cannot perfed the
Anfwer not as yet, becaufe of feveral Occafions doth happen
which doth hinder me ; and as for that Bufmefs concerning
the Oaths,^ and receiving the Sacrament, it doth not belong
to you, and if it Ihould come to be forced upon you, it is
not lawful for you to take it ; for whoever doth take it now,
will as foon take an Oath to the contrary, when Occafion is,
for this Bufinefs will not hold long at the Lock it is now :
But I fuppofe our Friend Mr. Delamain hath given you fome
Satisfadlion in this Bufinefs before now -, and as for our Friend
Hal/, that doth defire me to fend a Book bound altogether,
I thought it convenient to let you know before I fend it
that I had none bound, until about two Weeks fince I have
met with a Book- binder that hath bound me fome, and there
is all the Books bounc^ together, except the Mortality of the
Soul, and there is none of them to be had, nor hath not been
a long Time; neither is there any Clafps to them that are
bound now, it being dangerous to put Clafps on, but they are
well covered with good ftrong Covers 5 befides, there is never
C 475 3
a Divine Looking-Glafs fingle to be had but what is bound in
the whole Set, if you would give twice the Price, therefore
I would wifh you to make much of them you have, for they
will be very hard to come by ere long ; fo that if our Friend
JHall will have one of them as they are, without the Mortality
or Clafps, I will fend him one -, the Price of it is eleven
Shillings, as it always was ; fo if he do like of it, let mc
know by what Carrier I fhall fend it, and 1 will fend it to
you.
So being in Halte I (hall take Leave at prefent, only my
Love and my Wife's Love remembered unto yourfelf, and
to your Wife, and Thomas Hally and all Friends in the
Faiih there with you.
/ refi and remain your Friend in the eternal 1'ruth^
LODOWICKE: MuO«LET0W.
The Poflern, London ,
Augujl u, 1673.
A Copy of a LETTER written by the
Prophet Lodowicke Muggleton, to Mrs.
Dorothy Carter, bearing Date January
16, 1674.
"Dear Friend in the true Faith Dorothy Carter,
THIS is to certify you, that I received your Letter
dated January 8, 1674, and am glad to hear that
yourfelf, and all the reft of Friends you make mention of
are in Health : And as for Mr. Goodwyn taking no Notice,
nor fpeaking any Thing concerning his Faith in this Com-
miflion, do not you be troubled at it, neither do you fpeak
to him about it at all, except he fpeak to you firft ; for if his
Heart be falling from that AfFeftion and Love he had once
to it, in the Days of your Daughter's Life, let him go,
P p p 2 for
[■ 476 ]
for every one fnufl (land by his own Faith •, but his Faith,
which will not" holdout to the End, will mifs of the End of
his Faith, which is the Salvation of his Soul 5: and if he did
procure a BlcfTing from me, through y6iif Daughter's
prompting him on to alk it of me, yet if he ftick not to it
with all his Heart, and with ail his Soul, to his Life's End,
he will lofe the Benefit of it as others haVe dbrie : But feeing
he doth not rebel againft it, nor fpeak for it, let him alone ;
if he be contented, 1 am contented ; if he make no Mention
of it,* I advife-you' to do the fame, and there is no Queftion
but he will find Trouble enough in the World, even as the
SparJcs fly' upwards, which is the Portion of eVery Man and
Woman in the World, more or lefs 5 but' happy are thofe
that have Peace in the Faith of ,this Commiffion of the
Spirit*. .r...,,..i i -.
Alfo you fay William Newcomhe is intended to go to Vir-
ginia, ..and take two of his Children along with him. I
wonder what is in Mens Minds to run amongftthe Heathens,
that are without God in the World ; befides, the Climate
doth not agree with the Englifi Nature to live there con-
tentedly ; but fome Men, when the World frowns upon them,
having . not Patience to fubmic, they run into a prefent
Deftrudlion : Juft as if a Man fhould feek the Living among
the Dead,, fo doth all th^t goeth out of England for Want of
Livelihood, thinking to find it there. I have known feveral
hath done, fo thinking to find Life, but they have found
Death inftead of Life. My Nature is fo contrary to go out
of the Land of Canaan^ of England, among'ft the Heathen,
that I had rather live in Prifon here all Days of my Life.
But where Men cannot bear the Crofs patiently, they feek
Deliverance by running into a prefent Deftrudion ; which
frees Men from all TrQ.ubles, but not with Peace of Mind.
Afi for thofe Books he faith he hath of mine, which he
thinks come to fifty Shillings, I cannot think he hath fo
many i.:I. -know not what Counfel to give you concerning
themi .n^it^er would I hinder you from doing the Man
Good, forlknow Money is fcarce with moft People now-a-
days ; but I Ihali lay no Bonds upon you in this Thing, but
leave it to the Freedgmi of your own Hearts > but if i you. do
buy
[ 477 ]
buy thofe Books of William Newcomhe, I would not have you
fend them to Virginia amongd the Heathen, it will fignify
nothing at all -, I have loft feveral Books that Way, fo that
I will never fend Book more by Sea ♦, I would wifh you to
keep them yourftlves, and if you cannot tell how to beftow
them, if you pleafe fend them to me, and I will put them
off as I can. This is all I can fay as to this, but leave it
to your own Liberty ; and as for Capt. Wildey, Mr. Caivley,
Mr. Delamain, Mr. Saddi:gton, they are all well, but Mrs.
Whalley is dead and buried •, Ihe got an extreme Cold in her
Head and Teeth about Michaelmas laft paft, and flie would
needs be let Blood ; fo the Doflor let her Blood, till her
Life was almoft gone, but with much ado flie was preferved
alive in a great deal of Mifery a Quarter of a Year ; (he was
buried upon New-Tear^s Day, when I was at Braintree in
Effex, at Mr. Whitehead's Houfe •, but I faw her before I
went, and fhe was very well fatisfied in her Mind as to her
eternal Happinefs ; fhe had not the kaft Doubt in her j if
fhe had not been let Blood fhe might have lived many Years ;
and as for Mrs. Griffith flie is out of Town, and will not be
in London this two Weeks, as I hear by my Daughter
White, neither have I feen Mrs. Griffith fince fhe brought
me your Letter, which defired me to lay out fix Shillings for
Sarah Hatter, which I let Mrs. Griffith have ; and as for
Sarah I have not feen her fince I came to Town, but I hear
flie goeth out to work a-days, and comes Flome to my
Daughter's at Night ; I heard Nothing, but that Ihe is pretty
well, and that fhe cannot write to you as flie would, fhe.
being fo bad a Scribe •, and when flie is at Leifure then her
Father is not, and when he is at Leifure then flie is not.
When Mrs. Griffith cometh to Town flie fliall have your
Letter, hoping flie will fatisfy you further.
This is all at prefent, only my Love, with my Wife's,
remembered unto you, and Betty Marfden, Betty Webjier,
Anne Mallate, and all Friends elfe,
I'our Friend i
LoDOWiCKE MUGG.LETON,
Vuftirtiy , London,
Jan. 1 6, 1674.
A Copy
[478]
j4 Coi?Y of a LETTER written hy the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, bearing Date April 7,
1 67 1, dire&ed to Nottingham.
Dear Friend in the true Faith of Jefus Ellen Sudbury,
1 Received your Letter dated March 28, with the enclofed
to Mr. Hatter, which, he coming to my Houfe at that
Time your Letter came, I gave it to him, and which he
was very glad to fee ; and he, reading of mine, was the
more refrefhed in his Mind to hear of your Love, Faith, and
Stedfaftnefs in this Commiffion of the Spirit. Alfo I ihewed
it to my Daughter, and to others of the Faith, which do
much rejoice at your Faith and Satisfa6lion you have in the
Underftanding of the Truth, in that you are made Partakers
with us in the like precious Faith, which doth confifl in the
right Underftanding of the true God, and the right Devil,
the Rife of the two Seeds, and the DiftiniVion ot the three
Commiffions, which no Man in the World doth know at this
Day, but the Believers of this Commifiion of the Spirit
only, becaufe they have true fpritual Foundation as a Rock 5
but their Foundation is upon the Sand, even all the Teachers
of the World, and the Quakers Principle or Foundation is
the worft of all ; tho' it feemeth to be the belt of all in
Righteoufnefs of Life, yet the worft of all in Point of Doc-
trine, and that they will find in the End, that they may
flourifh for a Time -, for no Quaker, nor any other that hath
heard of this Commiffion of the Spirit, and of the Doftrinc
declared by it, and doth not underftand it, and believe it, that
can be faved, let their Holinefs of Life be ever fo much ; for
God hath no Regard unto the Righteoufnefs of Life, except
it doth proceed from Faith in the true God, which no Quaker,
nor any other Man hath, but thofe that have Faith in this
Commiffion of the Spirit ; therefore it is that they do all
fight againft the true God, and ag^inft this Commiffion of
the
[ 479 ]
the Spirit: But I am refrefhed at your Experience and Growth
in Grace and Knowledge of the true God, in that you have
Eyes, and can fee : As Chriji faid to his Difciples, Blejfed are
your Eyes^ for they fee -, for many have Eyes^ hut they fee not, Alfo
I am glad to fee that your Undcrftanding is enlightened to fee
tht true Interpretation of the Scriptures, which is given by
this Commiflion of the Spirit •, and this Book of the nth of
the Revelations is very little elfe but Interpretations of many
Places of Scripture, befides the Chapter itfelf, which will
enlighten the tjnderflanding in the Knowledge of the Scrip-
tures, more than all that hath been written before ; there-
fore I have fent you three of them, becaufe if there fhould
be any other befides yourfelf that Ihould have any Affedtion
to them, that they may have one •, but I Ihall leave that to
your Difcretion, do what you will with them. I received
a Letter from Edward Fewterell, and your Aunt Carter^
with the Money, bearing Date March 19, 1671, but I have
not fent them an Anfwer as yet, nor. no Books ; but I
do intend to fend this "Week, if the Carrier be in Town ;
and as for my coming down into the Country, I do much
rejoice at yours 'and your Aunt Carter's AfFe6tions in
defiring me to come, which I do intend to do, but I think
it will be about James-tide ; for I muft go into Cambridge-
/hire about Midfummer^ and after I have been there I do
intend to fee you : So being in Hafte,
J reji your Friend in the true Faithy
LODOWICKE MUGGLETOIf,
Mr. Hatter and my Daughter remember their Love to
you, with feveral others of the Faith.
A Copy
[48o]
y^CoPY of a LETTER wrote hy the Pro-
phet Lodovvicke Mugglcton, to Mrs, Doro-
thy Carter, of Chefterfield, in Derby-
Iliire, bearing Date from London, Fe-
bruary I, 1682.
Dear Friend in the true Faith Dorothy Carter,
I Have itt^ two Letters, which our 'dear Friend Elifa-
heth Marfden (whom I always loved well ever fince
ihe was a Child, in Comparifon of Age) fent to our Friend
Mrs. Griffith^ which two Letters are in your Behalf, as if
they had been writ by yourfelf -, the one is dated January 16,
1682, and the other is ddXtd. January 2 ^^i 16S2 ; and I per-
ceive by thefe two Letters that you are fick of Body, and
have great Trouble of Mind upon you, and that your
Burthen is very great, and lieth heavy upon you, and that you
are afraid you have difpleafed me, becaufe I have not writ
to you all this while. As to that, I fhall deal truly with you,
that. I never was offended at you, nor with you, for what
yop writ concerning John White, but did what you required
me to do in your Letter to Mrs. Griffith ; neither did that
Letter require any Anfwer from me, which was the Caufe
I did not write unto you all this while \ but thefe two Letters
coming to my Hand fo lately, caufeth me to write thefe
Lines unto you as foUoweth, as thus : I perceive this great
Trouble and Grief of Heart, and Burthen that lieth upon
you, it is but temporal, about your Grand - children j if
your Trouble had been upon a fpiritual Accompt, I could
have eafed you of your Burthen immediately •, but People
would wilHngly have Prophets to give them Peace of Mind,
and Afllirance of their eternal Salvation in the Life to come,
but would have the Prophets to free them from all Troubles
in temporal Things alfo ; but this I would have you to take
Notice of, that Prophets, Apoftles, and Chrijl himfelf,
that gave thofe that believed in him the Affurance of
everlafting
[ 48i ]
cverlafting Life abiding in themfelves, it was to fbrengthen
them, that they might be the more able to encounter and
bear the Troubles of this World ; I fay as Chrifi faid to
thofe that believed in him, In me you Jhall have Peace ^ hut
in the World you jhall have Trouble ; fo that if a Man have
true Peace in God, he fhall rather have the more Trouble in
the World, much lefs be delivered from all Trouble in this
World : This I have found by Experience, therefore do
you mind your Faith, which you once received in this
Commiflion of the Spirit, and the Blefling I once declared
upon you, and that will ftrengthen you, and enable you , to
bear thofe temporal Troubles the better, knowing that you
fhall be free from them in Death, and that there is no
worfe Thing after, which is more than all the World can.
fay befide, but thofe whofe Faith is truly grounded upon
this Commiflion of the Spirit.
And now, dear Friend, I perceive there is contained in
thefe Letters the Ground of your great temporal Troubles,
and they are about your own Grand-children, and thofe two
Perfons concerned with them. I would not have you
offended, nor let your Spirit be troubled, nor overcharged
with Grief, and efpecially where Things cannot be helped,
nor called back again •, but let your Joy be in God. Befides,
I look upon it very expedient, that you might know the
utmoll of your Troubles, and not to hide it from you -,
becaufe you will be delivered out of all your Troubles,
which I am fure a wounded Spirit would receive Eafe, if it
did but know that this natural Death would end thofe
eternal Torments, which it ihall endure hereafter. As
for thofe two Troubles, which is, and hath been, I fhall
endeavour to fatisfy you in the one, and advife you in the
other.
Firjl, You feem to be more troubled at the lefTer
Trouble than the greater-
As for John White's Negleft of binding your Grandfon,
I did as you defired me ; I fpake with his Wife, and left
Word with her, that I would have her Hulband to bind
John Carter at the Hall, and that he fhould order it fo at
the Hall, that his Time fhould go on from the Time he was
Q^q q bound
[482 ]
bound by the Scrivener, fo that the Boy fhould lofe no
Time, to fatisfy his Grandmother : She told me her Hul-
band did iatend to do fo, and promifed me that her Huf-
band fhould bind him at the Hall fuddenly ; and in a little
Time lliortly after, John White^ the fame Day he bound
him at the Hall, came to my Houfe, and the Boy with
him, and faid he had done as I had ordered him, and faid
that John Carter was to fend his Grandmother Word, to
fatisfy her that it was done •, fo I thought all was well, and
that you v/ere fatisfied, and did wonder that he fhould be
fuch a great Trouble to you now ; nor wherein he is unjufl,
feeing he hath bound him at the Hall according to Law,
and that he will make him a Freeman of London from the
Time he was firfl bound, I cannot fee any Ground of
Trouble you need be at in this Matter, except he hath been
cruel to the Boy fmce, which I have heard nothing of.
The fecond Thing is, I know you have had great Caufe
of Trouble with your Grand- children by Mr. Goodwyn, but
you know that I would not, nor ever had any Concern in
Mr. Goodwyn's Affairs, not from the firfl, when he married
your Daughter ; for I faw he was not of a profperous
Nature, only I was loath to difcourage your Daughter, or
you either. I never did meddle in the Marriage of his
Wife, neither was I ever his Counfellor in any of his
Concerns whatfoever ; neither would I concern myfeif now
to fpeak of him, but only for your Sake, that you might
be armed with Patience to undergo the Troubles that do
follow by Reafon of him.
Firfl, in that you are forced to keep his two Children
which he had by your Daughter ; and as for other Con-
cerns you have with him I know not, but I fuppofe it is
certainly true that Mr. Goodwyn is dead, and that his Wife
would willingly cafl that Child there in the Country upon
you to keep for your own -, but what Advice to give you
I cannot /tell : The Child is no more Relation to you, than
it is to any Stranger •, fo that if you cannot fend it Home
to the Mother, nor put it upon the Parilh where it v/as
born, you muft keep it yourfelf. One of thefe three muft
be done.
So
[ 483 ]
So I fliall leave it to yourfelf to confider it, and take
Leave, only my Love, with my Wife's Love, remembered
unto yourfelf and Eltfaheth Marfden,
remain your Friend in the eternal Truth,
LODOWICKE MUCGLETON.
London, February I, 1682.
A Copy <?/ ^LETTER wrote by the
Prophet Lodowicke Muggleton, to John
Gratton, of Derbyfliire, bearing Date
OSober 8, 1674.
John Gratton,
IUnderftand you fent a Letter to Thomas Page •, I perceive'
you are the Man that lives in Berbyjhire^ and was
acquainted with fome of my Friends there ; which thereby
you came to fee fome of my Writings, for I think you never
bought any but what you borrowed : Alfo I remember you;
writ a Letter to me then, to anfwer fome Queftions you
propounded ; and you pretended to our Friend at that
Time, as if you did believe many Things in the Book;
to which I fent you an Anfwer, that you deferved the Gurfe
rather than an Anfwer to thofe Queflions : This is many
Years fince-, I have not heard any Thing of you fiiice till
now ; and not only fo, but you are turned Quaker, and a
Speaker of the Quakers, fo that now you are a two-fold
Child of the Devil more than you were •, before you
were a Child of the Devil, when you writ to me, and you
turning Quaker made you a two-fold Child more. than what
you feemed to own my Writings ; for being a Speaker of
the Quakers, it is impofTible for you to repent, or to be
faved ; for God hath given you up to a reprobate Mind, in
that you did not like to retain your true God, who hath
Q^q q 2 both
C 484 1
both Form and Nature •, I fay you did not like to retain
him in your Knowledge, therefore he hath given you up
to a reprobate Mind, to be a Quaker, to believe that there
is no God, but what is in you •, and that the Light that is
within you, that convinceth you of Sin, is the very God,
and very Chriji ; fo that your God hath never a Body, nor
your Chrifi hath never a Body neither ; this is the abfolute
Spirit of Antichrijl in this laft Age •, fo that I perceive by
your Letter, that you have not only flunk away from that
Dodrine which you did once feem to like, but have fpoken
Evil of that, and me alfo, and your Letter is a fufficient
Witnefs againft you to me, that you are the Seed of the
Serpent, a Reprobate, who is given over to a ftrong Delu-
fion to believe a Lie, that there is no God but what is within
you ; who denies God to become Flefh, and that all the
Fulnefs of the Godhead dwelt in him bodily, as faith the
Scriptures : This is denied by you Antichriftian Quakers ;
for which Thing Sake hath the Wrath of the true God fallen
upon many of your leading Quakers. And now you have
taken upon you to be a Teacher, or Leader of the Anti-
chriftian Army of Quakers, fo that you may exped the fame
Wrath that your Brethren have undergone before you ; for
this your Wickednefs beforefaid, I do pronounce John Grat-
ton curfed and damned, both Soul and Body, from the Pre-
fence of God, eledt Men and Angels, to Eternity. Your
Light of Chriji within you, nor that God within you, fhall
not deliver you from that Curfe a mortal Man hath pafTed
upon you ; and you Ihall know, to your endlefs Pain and
Shame, that Muggleton's Words will reach your Life, which
you fay is in God ; fo that your God and your Life fhall
perilh together -, and my God, which you fay will be found
no God, Ihall keep you and your imaginary God, a Spirit
without a Body, in utter Darknefs to Eternity.
JProm tlie Fofiern-gatty.
Oiiohir 8, 1674.
Written by
LODOWICKE MUGGLETON.
A Copy
[ 485 ]
T
A Copy of ^? L E T T ER written by the
Prophet Lodowicke Muggleton, containing
the Blejffing of eternal Life ^fent unto Lydia
Brooks, of Shealty, in Leicefterlhire, {this
'was John Saddington'j SiJierJ bearing Date
from London, Ofiober 2.4, in the Tear
1668.
Friend Lydia Brooks, *
I Received your Letter of your Brother John Saddinglon,
wherein I underftand how you came to hear of Truth
declared by this CommifTion of the Spirit, and that the Lord
hath opened your Heart to believe the Reports of our
Writings, and that I am a true Prophet fent of God. It is
confeffed that I never faw you in my Life ; yet this Tefti-
mony you give of your Faith in your Letter in the true
God, and in this CommifTion of the Spirit, giveth me Aflu-
rance in myfelf, that your Heart is right in the Sight of
God, and that your Faith is built upon a fure Rock, that
cannot fall ; for whoever do truly believe the Doftrine de-
clared by this CommifTion of the Spirit, and believeth him
whom God fent, they can do no lefs than receive God that
fent him -, and whoever receiveth a Prophet in the Name of
a Prophet, fhall receive a Prophet's Reward, which Reward
is no lefs than eternal Life ; and that your Faith may in-
creafe and grow, from Strength to Strength, as it is begun,
I do declare you one of the BlefTed of the Lord to Eternity,
though I never faw your Perfon -, but by your Words I faw
your Faith, and being juflified by Faith, you will have
Peace with God ; for by Words of Unbelief are many
People condemned, and by Words of Faith are many People
juftified ; and as for your nearefl Relations, as Hufband and
Mother, being againfl you for not going to Church, to
that I fay, be not you overcome to break the Peace of your
Mind
1 486 ]
Mind by the Threats, or Perfuafions, or Temptations of
Hufband or Mother, to defile your Mind by falfe Worlhip
through flavifh Fear, but worfhip God in Spirit and Truth
as you have begun, as this CommifTion hath declared, and
you will become more than a Conqueror in your Spirit over
Hufband and Mother, and fhall no more ftagger in your
Mind through the Perfuafions or Temptations of any what-
foever ; and the Wildernefs where you now live will yield
you fuch Peace of Mind, that will be as fweet as Honey, or
the Honey-comb, though you have none with you to par-
take with your Sufferings. This is all at prefent, only my
Love to yourfelf, though unknown,
/ reft and remain your Friend in the true Faith,
Toftern, OBoherzi^, 1668. LoDOWICKE MuGGLETON.
A Copy <?/fl:LETTER wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Ellen Sudbury, of Nottingham, bearing
Date from luonAoUj July 19, 1684.
Dear Friend in the eternal 'Truths Ellen Sudbury,
' I ^HIS is to certify you, that I received your Letter
JL dated July 8, 1684, by the Hand of Mr. Delamain^
with the two Cheefes, and that which was written in your
Note to Mr. Delamain -, I confefs it was a great while fmce
I wrote to you j the Reafon was, I had Nothing of Confe-
quence to ground my Letter upon to write unto you. I am
glad to hear of your Liberty of Confciencc ftill, but I per-
ceive by your Letter they do proceed againfl you flill, as
they do to others. This Perfecution for Confcience, is not
only to you in particular, but unto all Perfons whatfoever
in Cities and Countries, that are Diflenters ; fo that all Per-
fons that are concerned in it, are put to their Shifts what
Courfe to take to deliver themfelves from it. All People
would
[487]
would willingly keep; the Peace of their Minds, and their
Eftates alfo -, but it is a hard Thing in thefe Days to keep
both j therefore it is that People run fome one Way, and
fome another •, fome run beyond the Sea, others follow the
Words of Chrift, which gave Liberty to his Difciples, if
they were perfecuted in one City to fly into another ; this is
pradtifed very much in thefe Days, which is the main
Caufe of fo bad trading -, others, confidering that their Perfe-
cution doth not reach to Life, only a Man mufl make Ship-
wrack of his Confcience, and conform, to fave his Eftate,
and to keep out of Prifon •, and fo lofe the Peace of his
Mind, which is of more Value than all the World's Riches ;
which Peace of Mind, if it be once loft, will be hard to get
again, as long as they live in this World -, fo that there is
but thefe two Ways for you, and thofe of this Faith, to pre-
ferve the Peace of their Mind, and their Eftates ; that is, to
remove from that Place where they are perfecuted, or to
deliver themfelves up to Prifon ; this will preferve the Peace
of their Minds, and their Eftates both, if they can fubmit
to either of thofe two •, but if none of this Faith can fubmit
to either of thefe two, they muft fuffer. The Lofs of both
thefe Things I have had Experience of in thefe late Years,
in feveral Perfons of this Faith, becaufe they could not bear
the Crofs, but hath fpoiled the Peace of their Minds here, and
loft their Aflurance of Eternal Life hereafter ; fo that Nothing
but a bare Hope is left in them, only to fave the Riches of this
World ; and others, for a Morfel of Bread to preferve this
natural Life. And as for Thomas Wyld you fpeak of, he
was twice with me about fix Weeks ago, with one of his
Daughters, and he hath placed her with a Friend of ours,
one "John Thompfon^ a Taylor, in Bedlam^ his Wife keeps
Shop, and fells Hoods and Scarfs, and many other Things
in Old Bedlam. If I had known at that Time that he did
owe you fo much Money, I would have perfwaded him
what 1 could to pay you -, but I have not feen him fince I
received your Letter. I fent my Wife to his Daughter, to
know if he were in London^ or not, that I would fpeak with
him ; ftie faid that he was gone into the Country, a matter
of forty Miles from London., but when he came to London
again
[ 488 ]
a<^ain fiie would fend him to me ; but I will enquire of her
Miftreis, when he comes to Town to give me Notice of it ;
and when I have fpoke with him, I will certify you of it :
This IS all that can be faid of this Matter at prefent. Alfo I
would defire you to let oi^r dear Friend Mrs. Carter 'know
that Mrs. Griffith is dead ; fhe died the i6th Day of July^
about fix of the Clock in the Morning : I having the Oppor-
tunity to write to you, I thought it convenient, that you
might certify Mrs. Carter of it as foon as you can.
This is all at prefent, only my Love, with my Wife's
Love and Thanks unto you for all your Kindnefles. I take
Leave, and
remain your Friend in the eternal Truth,
LODOWICKE MUGGLETON.
London, July 19, 1684.
Pray prefent my Love to Mr. Parker y and your
Daughters.
^CoPY of a LETTER wrote by the Pro-
phet Lodowicke Muggleton, to Mrs. Ann
jackfbn, of York, bearing Date from
London, OSober 1 8, 1684.
Kind and loving Friend in the true Faith, Ann Jackfon,
I Saw a Letter of yours to Mrs.' Hatter, dated Augufi 27,
1683 5 in which Letter of yours to Mrs. Hatter, you
do order her to pay forty Shillings to my Wife ; and you
give it her to buy a Piece of Plate, as a Token of your
Love. I confefs your Love is very great for Truth's Sake,
for I know of no other Inducement to move you thereunto ;
for I nor my Wife never fay your Face in our Lives, I
think, nor you us ; neither had I ever any Concerns in tem-
poral
[ 489 ]
p(rfal Matters with you ; fo that your Faith in thofe Books
and Writings of ours, the Witneffes of the Spirit, it hath
opened your Eyes to fee, and your Ears to hear, and your
Heart to underftand the Things that belong to your Peace of
Mind here in this Life, and in the World to come Life
cverlafting ; in that by your Faith you do underftand the
Form and Nature of the True God : So that you do
know God ; for none can love God, but thofe that know
God in his Form and Nature ; which none in the World
doth, but thofe that hath Faith in this Commiffion of the
Spirit. Likewife by your Faith you do underftand and know
the Form and NatUre Of the right Devil ; which Knowledge^
of the right Devil, it' cafteth out all Fears of feeing any
invifible Devil whaffoever, that hath no Body. Thefe are
two great Myfteries the Scripture fpeaketh of, and upon thefe
two, the Myftery of God become Flefh, and the Myftery
of the Devil become Flefh, proceedeth ail other fpiricual
and'Heavenly Knowledge, and fe'cret Decree and Council ot
God^jtoncetning the Weal arid Wo? of all Mankind in the
World, which is hid from the World, in that their Eyes are
blinded, and are kept' iji Chains of Darknefs in tHelr own
Mind? until the laft Day, eVen tO the End of tfie ; World j
fo that none can be Partakers of thefe heavenly and fpiiuuial
Enjoyments, and Affurance in tHis Life, But thofe few' that
have believed our Report, and doth underftand th9fe two
great Myfteries afdrefaid ; therefore I may' truly fay uqto you,
as Cbrift did, when on Earth, Blejfed 'are yoW 'Eyes that fee
aP Juch a Dijiance, and your Ears that hear^ and your^ I^arP.
that underfiands thefe things, that y^ou have read at fuch a great
Diftmc^ •-, whom' I never f aw, nor difc our fed. with. , ..,|.,
This is to: certify you, that Mrs. Hatter was in the Country^,'
with Ker Children, at that Time when you fent that Letter,
dated -/^«g-«^ 27, 1683, 9"^y her Sop / ante s wsoi m London^,
and it was almoft y^^<g«/? again before Ihe came to London ii,
and upon the 13th Day of ,^«^«/, 1684, "^7, ^^^^ received-
the forty Shillings of Mrs. //^//^r, and flie bought a Piece,
of Plate, which is as you directed, and will keep it for your.
Sake, and doth give you many Thanks for your great Kind-
nefSf I could not write to you. before now, till the THing
R rr was
[ 490 ]
was accomplifhcd, that 1 might certify you of the Receipt
of it ; neither have I had Time of late to write, through,
one Occafion or other : Thus, with my Love, and my
Wife's Love remembered unto you, I take Leave, and
remain your Friend in the true Faith, in the true Perfonat
God, the Man Chriji Jefus in Glory,
LODOWJCKE MUGGLETON*
Oaober I 8, 1684.
Pray James Doe deliver this Letter to Mrs. Ann Jackfon,_
direded for his loving Sifter Jane Doe, in the Betheren in
Torki but for Mrs. Ann Jackfon of the fame City.
^ Copy 0/ ^BLESSING wrote by the
Prophet Lodowicke Muggleton, to Mrs.
Mary Whitehead^ the Wife Jo Mr, James
Whitehead, of Braintree, bearing Date
from IjonioHy November 17, 1687.
Dear Friend in the true Faith Mary Whitehead, the Wife
of James Whitehead,
IUndcrftand by your Hulband that you are not fatisfied
with the Blefling which Jsave unto you by Word of
Mouth, except I give it yo*i^Writing, as I have to feveral
others of this Faith. I had Thoughts never to have given
the Blefling in Writing to any Perfon more, which had
received it by Word of Mouth before ; for that Blefling by
Word of Mouth will be as fure and true as the other, in
Cafe they that have it by Word of Mouth, doth hold ouc
in their Faith to the End of their Lives, and not rebel again fl:
it, as fome which you know have done ; but indeed I never
did knov/ any Perfon, neither Man nor Woman, that did
revolt or rebel, which had the Blefling by me in Writings
not
C 491 ]
not this five and thirty Years ; but becaufe you made your
Hufband your Advocate unto me in this Thing, I having no
Writing nor Requeft from your own Hand, nor your own
Mouth, as I have had from all others, I may fay, as one did
in the Scriptures, Thou haft alked a great Thing, yet, not-
withftanding, your Requeft fhall be granted in this Thing.
I always had a Refpedl for you in the Days of your Ignorance,
becaufe you did not fpeak againft this Commiffion of the Spirit,
tho' you could not truly believe it •, but fince you have truly
believed the Doftrine declared by this Commiflion of the
Spirit, wherein you have received in your Underftanding the
Knowledge of the true God, in his Form and Nature, and
the right Devil, in his Form and Nature, with many more
heavenly Myfteries and Secrets of God's Dealings with Man-
kind ; and in that you have believed my Report, and have
owned me to be the laft true Prophet that God will ever
fend to this bloody unbelieving World, while this World
doth endure, and that I have Power to give you a Blefling of
everlafting Life, both by Word of Mouth, and by Writing,
by this I do know, that you do fet to your Seal that I have
that Power from the true God, as I have declared in all my
Writing ; therefore your Requeft in this Thing fliall be
granted you. This is all I Ihall fay unto you, my dear
Friend Mary Whitehead, the Wife of James Whitehead, I
do declare you one of the bleffed of the Lord, both in Soul
and Body, to Eternity,
Written hy
LODOWICKE MUGGLETON,
One of the two lafi Prophets and Witneffes of the Spirit, unto
the high and mighty God the Man Chrift Jefus in Glory,
London, November 17, 166^.
N I S.
i'07 -i
STREAM
FROM THE
TREE OF LIFE:
OR, THE
THIRD RECORD
VINDICATED*.
B E I N G T H E
COPIES of feveral Letters and
Epistles wrote by the Two lafl Wi t.nesses..
of Jefui Chriji,
WHEREIN
Truth rides triumphant, and Imagination is.
confounded.
Thefe were not included in the Volume of Spiritual Epistles,
becaufe of the great Expence.
Pdnted from the Original Manuscript in the Year of our
Lord M*Dcc.Lviii.
^^-^^^ ^#^>^0 C':^^^^^ ii)^^^^.^^^^^ : ^r ,-
. vrr^- -?5bbul 3flj :Jpn ifiii 3cfB sJofb IIb oT
. g^i a ^ H T 3 a 9.
'\q i^'Rv^l? ,y^^\b<^ ift^i? -tb^ntt \fc4^5? ^-shH «V "^t^iWiiC^ <i\\$:^
W^JittftH \ftA\ \i ^i'^\ vjycid Vk«fc ,^"n!> ^^Y \»\ti«jiV% $i tjidw ^ttVt^b.
-t>\v'» ; '/-^^^^^ ^M «a WwT^aty «i*iR4 ^j-oA ,iV\\ \\a ^m\i«h^<§^Uw\<iVI,
anT ,73 iiJ^ */i 2*Ioo8 t>riT ^xibn^qqA ^ni^nbarlT ^gnoijslav
plnB^iT kuihiqZ jnubnaDlaei^J sflT ,[^'^i5\5>4 Vjtr\Rvt^ T><n«J
3fi3 lo :Ao^Vi 3fiT Vii«s ^^\ 'a-§;tQ3t) loi alfilO-gnijfooJ sr^.T
;VsKv.v\ \\ ,* , .i^ dncH no bio»^ bliriT sriT - --
Ji^\.r;^?«^** \V«^ ^Vidw tX^%^'%ii la^jW'^'-a v.^'i'^ ■. =-*.
Tjvirj VL^O^
To all thofe that fear not the fuddea appear-
ing of J Esus Christ.
Brethren,
/t is a great Pleafure to the only true Church cf Chrift,
to fee jo great a Progrefs^ in not only re-printings but
alfo putting in Print ijuhat never was before^ Things of
the higheji eternal Confequences to the Seed of Faiths at a vafi
Expence, It is furprizing how it is fo far accompli fl^ed^ con/i-
dering what a Handful isje are^ and how few of that Handful
have Subflance fufficient to fupport fo great an Undertakings
Notwithjianding all this^ Love hath carried on the IVcrk ; info-
much, that within tkefe feven Tears^ we have printed, befidet
this. The Intel pretation of the Eleventh Chapter of the Rc-
veJations, The divine Appendix, The Soul's Mortality, The
Anfwer to William Penn, the Volume of Spiritual Epiftles,
\never printed before']. The tranfcendant Spiritual Treatife,
The Looking-Glafs for George Fax, and The Neck of the
fakers broken.
So there is nothing now fear ce, except The Ads, and The
Divine Looking-glafs. And if we are preferved in the fame
Love and Harmony we are in at prefent, their printing willfoon
be effected alfo. For no other Way can we ferve God, than by
making The Third Record on Earth publick to his Friend \
the Captive Seed of Faith. For a Candle is not lighted to be
put under a Bufhel -, and what is done to his Seed, be accounti
ii as done to himfelf.
So wijhing iMve may encreafe in the Churchy as without that
no heavenly Virtue can inhabit the Soul, I fubfcribe myfelf an
unmoveable Believer of thefe glorious truths, which will remain
unjhaken to Eternity y
John Peat.
THE
CONTENTS,
/ Page
yf Copy of a Letter to W. Madgate, proving that G^d
jTM takes no immediate Notice >-
To Walter Bohenan o?i the fame SubjeS 9..
TV James Whitehead, anfwering Six ^eries ij
To Colonel Phaire, concerning eating the Flefh of Devils ; as
alfo explaining the Mujlard-grain^ Luke xiii. 19. 25
To Edward Fewtere]), concerning Witchcraft 30
^ Bifcourfe between John Reeve and Richard Leader,. Wi&^r?-
in Philofophy is confounded 3 8
7(7 Thomas Tomkinfon, relating^ in Part, the Prophet* s Suf-
ferings for declaring Truth 48
An Epijile to a ^aker^ fhewing the Blindnefs of thofe People 49;.
An Epijile of the Prophet Muggleton'j, proving his Pcv)er to-
give Sentences \ alfo explaining how the Devil entered into the.
Herd of Swim ^f
Te Chriftopher Hill, containing his own, Thomas Martini
WiUiam Young, and Elizabeth Wyles'j Bleffings 63.
To Alice Webb, containing the Six Principles, and her Blefi
fing 64,
To a Friend, concerning true and falfe Preachers 66
An Epifile concerning Spirits ^
To Ifaac Pennington, Efq-, concerning God*s vifible appear^^
'- i» Fle/h. • ■ y4
The Death of Mofes unfolded . *8q
An EpiJlle^, proving Chrift had inherent Power to die and IJvi
again, without Ajfijiance from any in Heaven, or on Earih 8.1,
To Ann Adan;is, fhewing the Peace of a pure Life '^i
Here followeth the Copies of fever al LET-
TERS and EPISTLES, taken from
the original Manufcript, for the further
Confolation of the Ele&,
The Prophet Muggleton'j- EPISTLE to
the Believers of the Commiffton, touching
the Rebellion occajioned by the nine Affer^^
tions.
AN D now I fhall fpeak a few Words unto him,
and the reft of BeHevers, as followeth :
And becaufe one of the Confpirators in Rebel-
lion hath repented of his Rebellion, and alked
Forgivenefs before it was too late, and I forgave
him his Trefpafs againft me, and againft God ; (naniely,
Thomas Burton.) He did well to agree with his Adverfary
while he was in the Way, for the Prophet is an Advcrfary to
all Rebels againft God.
And this I would have' you to know, though it be now too
late, that Obedience is better than Sacrifice; that is, Obe-
dience to the Prophet is better than all the legal Righteoufnefs
you have performed between Man and Man all your Days ;
yet this ought to be done, but not to leave the other undone.'
And this you may know, that Rebellion is as the Sin of
Witdicraft, for Rebellion againft the Prophet is Rebelh'on
againft God ; for when King Saul rebelled againft the Prophet
SamueFs Words, he rebelled againft God, for it was the Pro-
phet Samuel that gave the King a Command, and it was he
that reproved the King for his Difobedience and Rebellion,
B for
for God never fpake to him, nor never gave Judgment upon
him, it was the Prophet only. Now ought not King Saul ta
have minded the Prophet only ? But Saul minded God only, as
you have done, and rejeded the Prophet iS^ww^/ ; and be-
caufe he minded God only, in that he thought to pleafe God
better by offering up the beft of the Cattle in Sacrifice ta
God, he thought it vv%s better to mi^d God than the Pro-
phet's Words : But bow did God rejed him for difobeying
the Prophet ? And hisL Sacrifice was rejefted alfo.. Now had
not Saul better have minded the Prophet only ? then would it
have been well with him ; but he minded God only, and dif-
obeyed the Prophet, and rebelled againfl his Command. What
a woful EfFed: did fall upon him, ! and fo it will upon all
Rebels againft Prophets. Thus it is with Men that think
themfelves wifer and moje righteous than their Fathers ; for
whofoever difdbeys a true Prophet, difobeys God, and it is
accounted fo of God ; therefore it is good for Men to mind
the Prophet only, and pin their Faith upon . the Prophet's
Sleeve, elfe there can be no Peace nor Safety, becaufe no
Man can come unto God to reafon or difpute with him but
by his Prophet only. This hath been the Way God hath
walked in all Ages; and now I being the lafl- Prophet of
all, God hath put me in his Pl^e here upon Earth, and hath
raifed me up as he did that good Man Jofepb^ Genefis
the laft, the 19th Verfe, who faid unto his Brethren, Fear
not,y 1 am in the Place of Qod \ and Verfe 21, Now therefore
fear you not, I will nourifh yow, and he comforted thsniy and
ffake kindly unto them.
So God hath raifed me up to be his laft Prophet, and hath
fet me in the Place of God, to nouriih his People, who have
believed his Prophet's. Report, with fpi ritual and heavenly
Knowledge : For true Prophets, true Apoftles, true Minifters,
have made Saints in all Ages ; fo that, without thefe, no
Saints at all •, they may be eled Veffels, but not Saints ; for
no Man or Woman can properly be faid to be a Saint, except
they come aftually to believe in a true Prophet,, true Apoftle,
or true Minifter of Chrifl.
And further 1 fay, that whoever doth not a<5t well, by that
Law written in his Heart, and doth not ftand in Awe of that,
and
[3]
and fear to offend that Law of Confcience, as if God himfelf
did (land by^ and take notice of all his Adions ; therefore he
doth well, becaufe God's Eye is over him> elfe not. I fay,
all his well-doing is but Eye-fervice, and refpedted of God no
hiore than the cutting off a Dog's Neck. And that Man is
in the Depth of Darknefs, who will do nothing that is good,
CKcept God doth take notice of him, to reward him for every
good Deed he doth •, but if he doth Evil, then he defireth Gbd
to take no notice of it, but blot it out of his Remembrance,
as if God were beholden to Man to do well, when there is a
Blefling in the Deed doing, and a Curfe in evil-doing.
But this I fay, if there were no God to reward the Good, nor
to puni(h the Evil, yet could not I do any otherwife than 1
do •, for I do well, not becaufe I expeft any Reward from
God, or refrain from Evil, beCaufe God will punifli me, or
that he doth mind me in it •, but I do well to pleafe that Law
written in my Heart, fo that I might not be accufed by that
. Law in rtiy Confcience, as God hath placed for his Watch-
man, to tell me when I do well : So am I juftified by Faith
in God, in my own Confcience, and being not condemned by
the Law written in my Heart, I have Boldnefs to the Throne
of Grace. Neither do I refrain from Evil for fear of God's
Perfon feeing me, and he feeing me will punifh me ; but I re-
frain from Evil, becaufe the Law written in rriy Heart feeth
all my Doings, and that Watchman God hath fet there to
watch me, will t^ll God of all my Doings ; fo that God need
not trouble himfelf to watch over every Man*s Anions hinii-
felf, for he hath placed his Law a Watchman in every Man
and Woman, to give notice Of all their Doings, whether gootl
or evil.
Thus, in the Original, God t^keth notice by his Law,
written in every Man's Heart, both of Saint and Devil ; and
no OthervVife doth God mind to take notice of his Saints in
particular at all. Not that I do own this Law written in
Man's Heart to bt the very God, as the Quakers do j but
God is a diftin6t Perfon of himfelf, and diftindt from this Law
Written in Man's Heart. And in this Senfe, God may be faid
to take no notice of his Saints, nor doth not mind them at
all.
B a True
[4l
True Believers are my Brethren and Sifters, and the Pro-
phet hath fpoken kindly unto then:, and hath nourifhed their
Souls with Bread of Life, as Mofes^ he hath fed them with
heavenly Manna ; alfo the Prophet hath been like John Bap-
tifty a burning fhining Light in this laft Age, as John Baptiji
was in his Time ; a fhining Light that hath difcovered the
Darknefs in all the World, for it is Light that difcovereth
Darknefs ; and hath not the Prophet eniightned the Under-
ftandings of many, that in Light they fee Light ? Hath not
the Prophet fed them with Bread of Life ? He hath given
them the Flefh of God to eat, he hath given them Water of
Life to drink, even the Blood of God to drink, to fatisfy
their thirfty S.ouls ; alfo, he hath brought them to the Know-
ledge of the true God, his Form and Nature •, he hath
brought them to feed upon the Flelh of God, and to drink
his BJood by Faith, whereby their Souls have never hungred
nor thirfted more after the Forgivenefs of Sins or Satisfaftion
of Mind as to Things of Eternity -, for who hath fed the
People with the Knowledge of God, the Knowledge of the
right Devil, the Knowledge of Scripture, and all other hea-
venly Secrets which are hid from all the People in the World,
befides ? Hath not the Prophet taken the People by the Hand,
and pulled them out from the Spirit of Bondage, which kept
them under Fear, and hath pulled them out from under the
'Tafk-mafters of Superftition in Egypt? The Prophet hath led
tliem through the Wildernefs of their Minds, and hath brought
them into the Paradife of Peace, and hath fhewed them where
the Tree of Life ftood in the Midft of the heavenly Canaan
above the Stars, and many of them have ftretched forth the
Hand of Faith, and have taken of the Tree of Life, and
eat and live for ever, and fo are fet down at Reft there. And
doth not all the People in the World elfe perifli for Want of
Knowledge, but thofe few who are led and guided by the
Prophet ? He hath bleffcd many of them, and hath led them
into the Way of Peace, a ftrait and narrow Way, that few
can find ; and when they have wanted Comfort of Mind, he
hath comforted them ; and when they have been weak in
Knowledge, he hath ftrengthned them ; and when any of
their Brethrin have been too ftrong one for another, he would
not
C 5 ]
not fuffer the Strong to trample upon the Weak and Feeble,
but would lift him up, and uphold him with his own Know-
ledge, io that no People under the Sun live better for the
Generality than thofe People who are obedient unto the Pro-
phet, or under him. Hath the Prophet been a Burthen, or
oppreffive to any of the Faith, let them fpeak, and he will
reftore them two- fold i or hath he favoured the Rich, or
oppreffed the Poor ; nay, hath he not forced the Rich to
help the Poor ? Nay, the Yoke laid upon the Neck of theie
People by the Prophet is eafier and better, both fpiritual and
temporal, than the Yoke of any other People whatfoever.
And now I fliall fpeak unto you in particular, and afk the
Reafon why you rebelled againft me. What Caufe did I
give you to rebel .? Were you offended at my Words ? And
becaufe I did bear with many Weakneffes of fome of your
Brethren in the Faith, and had CompafTion on them, and
would not fuffer them to be fo much opprefTed in Spirit for
the Guilt of their own Sins, and judged and condemned by
their own Brethren in the fame Faith, becaufe they were of
corrupt Natures, fo doth God himfclf bear with corrupt Na-
■ tures 5 the Prophet mufl bear with corrupt Natures, as well
as with pure uncorrupt Natures, though you cannot, for
Prophets are not fure that all uncorrupt Natures will believe
them i fo that if a Prophet hath not Power to uphold fome
corrupt Natures that believe him, to what Purpofe then fhould
God fend him ? And will you find Fault with the Prophet for
being merciful to corrupt-natured Men, whofe Nature is more
corrupt than your's .? Yet the Prophet hath upheld you thefe
many Years. You may remember when you came acquainted
with me firfl:, that there was fome Difference between Claxton
and you. Claxton was high in Knowledge at that Time, and
yourfelf weak and low in Knowledge at that Time, and his
Knowledge and Faith was over you, and above you, and did
keep you under him, though his wicked Life had been worfe
than your's, yet your legal Righteoufnefs between Man and
Man could not have dehvered you from his Power, had not
the Prophet kept him dov^n •, and when you made your Com-
. plaint to me I ftrengthned you againft him, and upon your
Requeft I "bleifed you, and you became in my Favour •, ancj
when
when any fpoke againft your wrathful Nature, Words and
Actions, I pleaded for you, and upheld you againft them ;
alfo I led you in a Way which you knew nor, and in a Path
which \vas not known to any but myfelf, even the Way and
Path of Peace j I brought you into the Affembly of Saints^
for there is no true Saints on Earth at this Day but thofe that
are under the Prophet ; I brought you with the reft of the
Saints from under Mount Shai^ that is, fiom being under that
fiery Law written in your Hearts •, 1 led you by your Hands
through the Wildernefs of your Minds ; I led you unto Motint
Sion^ the City of the living God •, 1 fliewed you the holy Hill
of Sion \ the Habitation of the holy God is Mount Sion^ the
City of the Living, and the holy Hill of Sion fignify the holy
God himfelf, from whence Prophets, Apoftles and Saints re-
ceive their moft holy Faith, Revelation and Prophecies in the
Original ; alfo I brought you to the Spirits of juft Men made
perfed, as Noahy a Preacher of Righteoufnefs by Faith, he
built an Ark, and Lot by Faith received two Angels, there-
fore called righteous Lot j Abraham by Faith would have
offered up his Son, therefore called the Father of the Faith-
ful ; Ifaac and Jacobs Mofes^ the Prophets, Davidf the
Apoftles, thefc were all juft Men, made perfed by Faith,
yet feveral of thefe juft Men, whofe Spirits were made per-
fed by Faith, they committed Evil and Sin after the Blef-
fing was given of God ; as, Noak he was drunken With
Wine, and difcovered his Nakednefs ; Lot was drunken
with Wine, and committed Inceft with his two Daughters ;
Abraham told a Lie, becaufe of his Wife ; Jacob lied to
his Father, when he ftole the Bleffing ; David, a Man ac-
cording to God's own Heart, was guilty of Mufder and Adul-
tery ; Peter, the Rock upon whom Chrifl built his Church,
plaid the Hypocrite, and diffembled, when he circufricifed
timothy ; Paul diffembled, and plaid the Hypocrite, when he
pretended a Vow, and fhaved the four Men's Heads. Thefe,
and feveral other juft Men, whofe Spirits Were made perfeft
by Faith, committed Evil, after the Bleffing was given th^fii
of God -, but their Faith never failed, and fhould not he up-
hold them that bleffed them ? But this Prophet is blamed fOr
upholding fmallcr Sinners than fome of thofe that believe.
Now
[7]
Now if thcfe Men's Spirits were made perfed by Faith, and
fo faid to be the Spirits of juft Men made pcrfed:, fo are all
true Believci's of this Commiflion of the Spirit, whofe Faith
holds out to the End, are counted of God the Spirits of juft
Men made perfed by Faith, and fo may be faid to come unto
the Spirits of juft Men made perfect. Alfo I led you into the
Paradife of Peace, where the Thief went that Day he believed
in Cbriji : I brought you, with the Reft of Believers, to
the Tree of Life, which ftood in the Mid ft of Paradife ; you
faid you faw it,, and you hked it well v and if you had
ftretched forth the Hand of Faith as others did, and have
taken and eat of the Tree of Life, and have lived for ever,
then had you not rebelled. I fhewed you the Tree of Know-
ledge of Good and Evil, you faw it, and underftood what
you faw •, I fhewed you the New Jerufakm^ that came down
from Heaven, and that is faid to be four-fquare, the Length
and Breadth are equal. The New Jerufale^n that came down
from Heaven, it was when God became Flefh in the Virgin's
Womb, and its being four-fquare, the Length and Breadth
equal ; it was when Chriji was nailed to the Crofs, his Arms
being fpread abroad were equal with his Head and Feet, and
fo may be faid to be four-fquare, and fo is every perfeft
Man : And fo the New Jerufakm that came down from
Heaven, die Perfon of Chrift, may be faid to be four-fquare>
the Length and Breadth equal. Likewife I brought you to an
innumerable Company of Angels, I fhewed you their Forms
and Natures. Thefe Things I did for you, in the fpirituai,
and many more ; and the Prophet hath not been the leaft be-
neficial to you, in the temporal \ I have not been your Hin-
drance, but your Furtherance, in what lay in my Power ; I
never was beholden to you in any temporal Matters, and did
not fatisfy you for what you did. And when feveral Believers
did complain of your rude Speeches, your wrathful Words,
your mercilefs Judgment, 1 have pleaded for you againll
them, and have upheld your corrupt Nature, elfe you would
have been forfaken of feveral Believers before now ; but thofe
I have done moft for, and have been the leaft beholden unto,
have lift up thdr Heel againft me, fo that you have been
offended
[8]
offended againfl: me, and rebelled againft me without a Caufe,
which hath caufed you to be cad out of my Sight, and out of
God's Sight, as Cain was, and out of the Society of the Saints.
And now, may all your own evil Words and defperate Wifiies
which you have uttered, come upon your own Head.
Firfi^ You fay, if Claxton were faved, you would be
damned ; how do you limit God's Mercy t6 your Wrath ?
Secondly, You fay, that if God did not take notice of you,
then would you had been a Toad, a Dog, or a Serpent, or
any Thing but a Man.
Thefe are defperate Words, and it will be a Wonder if you
have not Caufe indeed, to wifh yourfelf a Toad, Dog, or
Serpent, rather than a Man.
Thirdly, You call the Prophet, Devil ; Peter might as well
have called Chrift Devil, for calling him Sathan ; for Peterh
Offence was out of Love and Pity to Chrift, but your Offence
to me, was out of Pride and Rebellion ♦, for 1 was your
Mafter and Judge, as Chrift was Peter\.
Fourthh, You (lighted the Bleffing from the Prophet, and
in a rude and uncivil Language, faid, you cared not a Fart
for it.
Fifthly, When Burton bid you burn the Affertions, and
humble yourfelf to the Prophet, as he did, you faid you
would perilli firff.
Sixthly, You defpifed the Government cf the Commiflion
of the Spirit, faying, it is poorly and weakly managed.
Thefe are defperate Words againft God, and againft the
Prophet, and high Rebellion •, 1 do not think it could be pa-
ralelled, not by all the Prophets and Apoflles, fince the
World began. And if this Rebellion be forgiven, then let it
be faid, that this laft Prophet and Witnefs of the Spirit had
Power
[9]
Power to do more than any Prophet or Apoftle ever did In
the Time of their Commiffions.
IFritten by
LODOWICK. MUOGLETOW,
One of the two Jajl Prophets and IVitneJJes of the Spirit unto
the High and Mighty God, the Man Chrift Jefus in Glory.
Amen. In the Tear i6yi.
A LETTER written by the Mejfenger of
God^ Lodowick Muggleton, to Walter
Bohenan, of Condemnation for ^poflacy^
January 23, 167 1.
IValter Bohenan,
THIS is to let you know, that I have fcen three of your
rebellious Letters, for which Caufe I was not willing
that any Rebel fhould fee the Anfwer to thofe Aflertions laid
down by William Medgate, that grand Rebel. Your Letters
are full of Nonfenfe, and not good Englifh j and you have
laid down the Aflertions falfe Lies, and not true. Thofe nine
wrote by Medgate were well laid down, and I own them all
to be true as they are laid down ; and I have given an Anfwer
to them all, but no Rebel fhall fee them if I can help it.
But it feems that you have undertaken, not only to anfwer
the Aflertions, but to give Judgment upon them ; and not
only fo, but you vapour and threaten me, that you will force
me to give Anfwer to them, as if fo be you were commif-
fioned to judge me. I fliall not fpeak of many of your
wicked, nonfenfical, rebellious Words ; it would be too tedi-
ous, only thefe few :
Firjty You fay you do believe that I, and all the Devils in
rfic World, cannot hurt you -, for my Power, you fay, you
C arc
[ lo]
are not afraid of if, no more than of a Child of one Day
old.
Secondly, You fajr. That if I do give Sentence upon you
before I have anfwered the AlTertions, you fay you will force
me to it, if you and I do live in England ; and that you will
bring me on the Stage. This is Judas like.
thirdly. You fay. You have more Ground to be offended
with me than I have to be offended with you : For, fay you,
1 do affirm that you are fallen from the Truth, and have gone
about to overthrow John Reeve, and have contradided my-
felf : This is Devil like, to judge his Lord and Mafter.
Fourthly, You, fay you, will make me believe a Lie, and more
than one, but many Lies, contrary to all the Prophets and
John Reeve"* s Writings. Here is the Mark of a Reprobate,
to charge his Teacher with Lies from dead Men's Writings ;
thefe are but a few of the Fruits of your Rebellion, but there
is enough to condemn one Rebel to Eternity, if there were no
more ; but this I (hall fay unto you, that you have fhewed
yourfelf a right Scotchman, a diffembling falfe-hearted Man, of
the Scottijh Nature. And it would be a rare Thing to meet with
■ a true-hearted Scotch-Man or Woman, that is upright in Heart,
cither to God or Man : For I have been in this CommifTion
almoft twenty Years , and I never knew but two, one a Scotch^
man, and a Scetch-Woman, that made a ProfefTion of this Faith,
and they proved both falfe-hearted, both to God and Man ;
for the Woman did fall from John Reeve in his Time, for
which he branded her with a Title of falfe-hearted Scot, and
you, the Man, is fallen from that Faith, you once had in me,
to Rebellion, for which I Ihall brand you with the Mark of
Reprobation, for you have fhewed yourfelf a Reprobate, a falfe-
hearted Man, a Caft-away. , Did you not fay, that you did
believe that I had Power to give a Bleffing unto you of
eternal Happinefs, elfe you would not have afked it of me.
And upon y^ur RequeiV, faying you did believe that 1 had
fuch Power, I g^ve you a BlelTing, and you continued in my
Favour, and in the Favour of many Believers, for a While •,
but
[ "]
but now you have defpifed the Blefling as Efau did his Birth-
right \ for the Bleffing of a Prophet is a good Birthright, if
it be not defpifed j but you have defpifed and difowned it,
and forfaken the Blefling of a fiving Prophet, and do cleave
unto dead Men's Words, and to the Doftrine of thofe
that are dead. John Reeve is dead, and thofe that wrote the
Scriptures are dead, but he that God hath preferved alive, to
be the Judge of John Reeve*s Writings, and Judge of the
Writings of the Prophets and Apoflles, which you never knew,
neither did you ever receive any Light or Knowledge from
them, but what you received from me ; yet have you lift up
yourfelf in Rebellion againft me, and have defpifed tlie Blef-
ling, therefore you (hail have the Curfe of a Prophet in the
room of it, and fee, if that will ftick more clofe unto you ; for
this I fay, you fhall never cafl that off, as you have done the
Blefling, but it fhall remain upon your Spirit to Eternity ;
for your Condition is much like unto King Saul*s : The
good Spirit of the Lord departed from him, and an cv'it
Spirit was fent from the Lord to him -, that is, while he kept
in Obedience to the Prophet Samuel, the good Spirit of Peace
from the Lord in his Seed gave him Peace of Confcience ;
but his Rebellion and Difobedience to the Prophet Samuel,
caufed that Peace of Confcience to depart from him ; and
the evil Spirit in the Seed of Rcafon, of Rebellion, and Dif-
obedience, was fent unto him, and that became a Worm in
his Confcience, that never dies, and a Fire in his Confcience,
that will never be quenched.
This will be your Condition for your Rebellion and Dif-
obedience unto me ; for while you were kept in Obedience
unto me, the Prophet of the Lord, the good Spirit of the
Lord in your Seed, that believed in his Prophet, it preferved
you in Peace of Confcience, in that I gave you the Blefling ; but:
now, through your Difobedience to the Prophet of the Lord,
and Rebellion againlt God, for it is all one, if God himfelf
were in my Place, you would fay as much to him as you do
to me; but the good Spirit of the Lord is departed from you,
and an evil Spirit, from the Lord, is fent unto you, even the
Fruit of your Difobedience and Rebellion, which is the Curfe
of God, you being rejeded of God and of his Prophet, and
C z caft
caft out from the Society oi the Faithful for ever ; fo that the
Worm of Rebellion will never die in your Confcitnce, nor the
PWc of Hell will never be quenched in you •, fo that you (hall
know this Torment is tor nothing but your Difobediencc and
Hebellion againft the Prophet.
And as for your vapouring that I, nor all the Devils in the
World, cannot hurt you, and that my Power is no more feared
by you than a Child of a Day old, thcfc Words you have
learned of M^dgate^ that Dragon Devil, who hath roared. out
his Rebelhon like a mad Bull \ and you have learned of him
to call the Prophet of the Lord Devil, who was his Lord
and Mailer, and yours alfo. But for all your Vapour, you
Ihall find that my Power fhaJl reach you wherever you go ;
if you afcend up to Heaven in your Imagination, my Faith
'and Authority Ihall pull you down from thence ; and if
you go down into Hell, I lliall find you out there, and your
Adi of Rebellion fhall be executed, and my Judgment fliall
be executed upon you there. And if you go to the uttermoft
Parts of the Earth, you fhall not flie from that Curie that Ihall
follow you ; fo that you fhall know that the mofl: High hath
chofen me, and rejefted you. And as for your threatning me
that you will force me to anfwer the AfTertions, if you and I
live in England^ and that you will bring me upon the Suge,
do you not fhew yourfelf a Cain and Judas Devil ; you would
both betray your Lord and Maftcr, as Judas did liis, and
kill,as Cain did his Brother, becaufe he was accepted, and Cain
rejected. So, becaufe God hath accepted of me, and hath fet
me in his Place, and hath rejeded you, therefore you would
betray me, to bring me upon the Stage. Your evil Spirit is
willing, 1 perceive, but your Power is weak. And will you
dare to talk of bringing a Man upon the Stage, that is free-
born, and free by Service, by you, that are a Foreigner, a
Stranger, and Alien, one that is by Ad of Parliament counted
a Vagabond, a Runagate, a Fugitive in a Nation which is not
your own, who is not free-born, nor free by Redemption ; yet
you will dare to bring me upon the Stage, becaufe I condemn
you for your Rebellion. And this I fay, if I were treacherous
in Heart, as you are, I would quickly caufe y©u to be removed
from Ware^ if not out of Mngland 5 but I ihall Jet that pals;
[ 13 ]
and I would fain know how you can force me to Jet you fw*
the Anfwer to the Affertions, or to bring me upon the Scag,e •,
you may do what you can now, 1 provoke you to it, but here
you may fee the Pride and Prcfumpcion againft yoyr own Sou!,
in that you have hfted yourfelf up againft your Lord and
Mafter.
And whereas you fay and affirm that I am fallen from the
Truth, is not tliis the Word of a Rebel, that learned and was
taught the Way of Truth, and what Truth is ; neither had you
any Light or Truth at all, but what you received from me,
your Lord and Mafter -, and yet the Spiiit of Rebellion in you
16 grown fo wife to judge your Mafter that taught you, to
be fallen from Truth, fo that you know how to teach your
Mafter better than he can teach you. But how can I cxpe<ft
any better from the Spirit of Rebellion ? Alfo you fay, I
would make you beUeve Lies : Who made you a Judge, what
is a Lie, and what is Truth ? You fay, I go about to over-
throw John Reeve, and that I would make you believe many
Lies, contrary to all the Prophets and jf<}hn Reeve's Writ-
ings :
To this I fay, What have you to do with John Reeve* s Writ-
ings, now he is dead ? Neither have you to do with the Pro-
phets nor Apoftles Writings ; they are all given into my
Hands, that is alive, and you ought all to be taught ©f me
that am alive, or dk you cannot be taught of God. And
whereas you fay, I contradid John Reeve:
To this 1 fay, I have Power fo to do, and I had Power fo
to do when he was alive, and did contradid: him in fome
Things, when be was alive ; and John Reeve wrote fome
Things that was Error to me, and Error in itf If, which I did
oppofe him in to his Face, and he could not deny it. And
yet notwithftanding John Reeve was infallible, and did write
by an unerring Spirit. This will feem a Riddle, except it be
unfolded thus : As to the dodlrinal Part contained in our
Writings, the fix Principles were written by an unerring and
infallible Spirit in John Reeve, and the Interpretation of Scrip-
ture written by him was infallible -, but John Reeve*s Ex-
perience and Apprehenfion of God*s taking immediate Notice
cf every Man wa« Error j and chat God did fupply every Man
and
[ X4 ]
and Woman immediately from his own Perfon, this was Error
in John Reeve^s Judgment and Experience, as 1 did prove to
his Face ; but the Things being written before, and they were
of no Confequence as to eternal Happinefs, they were let pafs.
Befides none can judge of a Prophet's Writing or Judgment,
but he that is equal in Power and Judgment with him. Being
chofen of God, I had Power to contradid him in his Judg-
ment ; and though it was Error, it would have been Rebellion
in any Believer to do as I did. And now, 1 being the laft
Liver, it is Rebellion in you to call any Thing Lies or Error
that 1 do juftify to be true •, for none is to call me to an^ Ac-
count, or to refift my Judgment in fpiritual Things or Matters,
but God only. And I am fure he hath and will juftify me in
what I have done, and in what I do of this Nature. Befides,
where Men are chofen equal in Power, they may contradi6b one
the other in fome Things, and yet both infallible Men in Doc-
trine, but not in Judgment and Pradice.
As for Example, Peter was an infallible Man, and did
write by an infallible and unerring Spjir, as to theDo6lrine of
Chrijl^ yet he eired in his Judgment and Pradlice, and cir-
cumcifed Timothy^ contrary to his Commiflion from Chrift-,
and it was a great Error in Peter, and Paul being an Apoftle,
and in equal Power, withftood him to his Face, and reproved
him of Error and Diflimulation. Now (hould any Believer of
Peter*s Dodrine have faid to Peter, thou art a Liar, and -no
true Apoftle, nor hath not an infallible §pirit, but art in Error,
if this Ihould have been fpoken by any private Believer, as it
was by Paul, who was equal in Power, I would not have
been in that Believer's Condition for all the World.
Again : Did not Paul write by an infallible Spirit ? As to the
Dodrine of Chrift, Peter and he did agree in that ; but Paul
committed an Error in his Judgment and Pradice, when he
pretended a Vow ; this was a great Error in him, it had like
to have coft him his Life. And fhould any dare to fay that
he wrote his Epiftles by an erring lying Spirit ? So like-
wife Paul and James do abfolutely contradid gne another:
Paul faith, Rom. iii. 28. Tou fee then by JVorks a Man is jujii-
fied, and not by Faith only. Here is a quite Contradidion to
Paul. And fhould any Believer, in their Time, dare to fay,
that
[ X5 ]
that either of thefe did write Error and Lies, and that they
were not infallible Men, in their Dodlrine of Chrijt^ becaufc
they differed in Judgment, in Point of Faith and Works ;
this was much like John Reeve^s believing God did take
notice of every particular Man, and my Judgment that God
did not.
Now Ihall any dare to fay, that either of us are Liars, be-
caufe we differ in Judgment in fome Things ? Befides, this is
a common Thing in the Scripture, for Prophets and Apoiiles
to differ in Judgment and Pradice, but not in Doflrine j as
the four Evangelilts, they contradict one another very oft, and
the Words of CbriJ^ himfelf contradid: one the other, in many
Places, which would be too tedious to name now. Now be-
caufe Chrifi's Words do contradifl one the other, fliall any
dare to fay he fpake Lies, and taught Error, and that
which he fpake was contrary to all Truth, or that he was not
a true Chriji ? None but Devils did fay fo, when he was upon
the Earth. And fliould any, in the Apoftles, Matthew, Mark,
Luke, and John'?, Time, dare to fay that any of them wrote
Lies and Errors, becaule they contradicted one another, in
point of Judgment and Experience ? None but Devils did find
Fault and cavil with them, when they were alive. And fo it
is now, with John Reeve and me ; none but Devils would have
made a Fraction and Difturbance amongfl: the Believers, about
John Reeve*s writing of Error ; for this I muft tell you, that
no Man upon Earth is to judge what is infallible, and what is
not, but the Prophet only that is alive ; and if Men will not
take Things upon his Words and Judgment, whoever refufeth
it upon his bare Word, will perifh to Eternity ; therefore the
Spirit of Rebellion hath deceived you, and made you forfake
the Prophet that is alive, and to cleave unto John Reeve, that
is dead, and to trull: to the Scriptures, that were never
fpokcn to you, nor given unto you j but thofe People they
were fpoken unto, did receive Benefit by them, if they did be-
lieve in Time, when that Faith was in Being. But John
Reeve^s Writings, nor the Scripture, will do you no good,
now you have rebelled againft the Prophet that is alive •,
neither will that Faith in them deliver you at all from thofc
eternal Torments, neither will thofe dead Prophets deliver you
from
C »6]
from your Rebellion, nor help you to the Knowledge of
Truth, now they are all dead •, but this live Prophet fliall tor-
ment you, and thofe dead ones ftiail not deliver you from my
Power.
And as you have walked in the Steps of Korab^ Datban^nd
Ahiram^ thole norable Rebels, who rebelled againft Mofes and
Aaron : And what was the Fruits of their Rebellion ? Did
fiot Mcfes, the Prophet of the Lord, caufe the Ground to open
^nd fwallow them up alive. And this you fhall know, though
I cannot caufe the Earth to open its Mouth as Mofes did, yet
this I can do, by my Commiflion of the Spirit, I can open
Hell's Mouth, and that fhall fwallow you up alive, and keep
you there eternally, where your Worm of Confcience fhaii
never die, and the Fire of Hell fhall never go our, that you
may know to your endlefs Pain and Shame, that you rebelled
and forfook the Blefllng of a true Prophet alive upon Earth
at this Day. And for all your Pride, Prefumption, and Va-
pouring, lifting yourfeif up againft the Lord's anointed chofen
Pfopher. And it v;ill be a Wonder, if God*s Vengeance doth
not make you exemplary in this World, to be a Fugitive and
Vagabond upon the Face of the Earth before you die, befides
your Damnation hereafter -, for Sins of this Nature are punilh-
ed with a greater Punifliment than any other Sin what-
ibever, but Murder j and it would have been good for you and
Medgate, if you had never been born. Therefore, in Obedience
to my Commiflion, for this your Wicked nefs, in falling from
the Faith you once had in the Prophet, now alive, to Rebel-
lion againft him and againft God, and for many bafe, proud
prefumptuous Speeches in your Letters, 1 do pronounce you
cuifed and damned, in Soul and Body, from the Prefence of
God, Eled Men and Angels, to Eternity. And now do you
fee whether God will take Notice of you, to deliver you, or
whether he will own you or me •, or whether your Faith
be ftrongfr than mine ; or whether you have declared
Truth or I ; neither fliall any of this Faith eat or drink
with you, or trade any more v/uh you, if I can help it -, for
you are caft out of God's Sight for eVer, and caft out of the
Prophet's Sight, and caft out of the Aflfembly, or the Society
of the BelieverS) for ever j and now you m?y feek new Acquaint-
ance
C 17 1
tance in the World, and fee if you can find a better Sort of
People than thofe you find Fault with. And you need not
fear as Cain did, that every one that meets you will kill you j
but your own evil deceitful Heart to your Principles, and
rejeded Spirit, may meet your Confcience, and kill the Peace
of it.
Januaf-y 2$, 1671.
Written by
LODOWICK MuGGLETON".
^CoPY of a LETTER written by the
Prophet Lodowick Muggleton, to Mr,
James Whitehead of Braintree in Eflex^
bearing Date June 13, 1682.
Loving Friend in the true Faith, James Whitehead,
I Received a Letter as from you, but I fuppofe not of your
Hand- writing nor inditing ; but I perceive you .do own
it as your's by the Diredion of it, and your Name being at
the latter End of your Letter, being your own Hand-wricing,
wherein your Defire and Requeft is. That I would anfwer thofe
iix Queries you have laid down, as folio weth.
^eryi. Whether there be fuch an Eftate attainable in
this Life, that a Man may be certainly affured of eternal Life
on the other Side of Death ?
Anfwer. To this I fay. That the Scripture is full to prove,
that the Fathers of Old, as Mofes and the Prophets do declare,
and there was fuch an Eftate attainable of the full Aflurance of
their eternal Happinefs in the Kingdom of Glory after Death,
even while they were in this mortal Life ; clfe how could
D Abraham^
[ i8 ]
Ahrahcun^ Ifaac^ and Jacob have blefled their Children ? Shall
any Man imagine, that their Blcfling did extend no further
than the Things of this Life ? Or fhall any Man think, that
thofe they bleffed had not the Aflurance of eternal Life in
themfelves ?
As for Example, Chrift faid when on Earth, Whoever 'he-
lieveth in me jhall not ferijh, but have everlajiing Life abiding
in him. So that, if Chrift, when on Earth, was afTured of his
own eternal Life and Glory after his Rcfurredion, when he
had pafTed through this firft Death, I fay the very fame Af-
furance was attained unto in this Life in every true Believer in
that Commiflion, who continue ftedfaft to the End.
For this you muft underftand, that thofe Men God hath
chofen, and hath given Power to blefs and curfe, muft needs
have Aflurance of eternal Life in themfelves, elfe they could
not give a Blefllng of eternal Life to thofe that believe them :
So that Perfon that doth truly believe hath the fame Afllirance
of eternal Life abiding in himfelf, as he hath that gave the
Blefling, elfe what P-eace and Satisfadlion can any Perfon have
in this Life; and if this Peace and Afllirance be not attainable
in this Life or in this World, it will never be attained to in the
Life to come •, but I know that you and many others have
attained the Blefling and the Aflurance of everlafting Life in
yourfelves now in this prefent World, which will endure to
Eternity.
^ery 2. If attainable, whether a Man having once
attained it, can finally fall away, and be reduced to a State of
Damnation ?
Anfwer, That if a Man hath attained the Afllirance of eter-
nal Salvation, and that it doth abide in himfelf, he cannot fi-
nally fall away, nor be reduced to a State of Damnation \ but
if a Man do attain to the Afllirance of eternal Salvation in his
Head and in his Tongue only,fuch a one may finally fall away,
and be reduced to a State of Damnation. Why ? becaufe this
Afllirance of eternal Life did not abide in him, that is, it did
not fink down into his Heart, it remained in his Head and
Tongue only, fo that it taketh no Root in the Heart;
fo that the Aflurance of eternal Life in fuch Men it
fpringeth
C 19 3
fpringeth up," and makcth a fair Shew quickly $ but a
little Oppofition caufeth it to wither, and finally to fall away,
and be reduced to a State of Damnation.
This I have had Experience of, by fome Perfons you know,
for he that hath attained the Afiurance of eternal Life after
Death, abiding in his Heart, then it is in himfelf j for it is faid,
Thou Jhalt love the Lord thy God with all thy Heart, with all
thy Soul, with all thy Strength ; fo that, whoever hath attained
the Affurance of eternal Life here in this World in his Heart,
fhali hold out to the £nd of this natural Life, and lliall not
fall away, nor be reduced to a State of Damnation.
^ery 3. Whether our Juftification and Peace of Mind
arifeth not purely from the A6t of Faith from the true God ?
.^nfwer. That the Juftification and Peace of our Mind,
it doth arife firO: from the Adl of Faith in the Meflenger of
God J for a Man muft firft believe he is a Man of God, or
fent from God, elfe why (liould any Man enquire of him after
heavenly Things : Therefore it was the Prophet faid ; JVho
hath lelieved our Report, or te whom is the Arm of the Lord
revealed ? So that if People do not believe the Prophets
Report, that bringeth glad Tidings of Life and Salvation in
the firft Place, he cannot have any Adt of Faith in the
true God, becaufe it is the Prophet that doth declare the true
God ; which is the Prophet's Dodtrine ; fo that our Ad of
Faith doth firft arife in believing the true Prophet, and that
leads us to the A6t of Faith in the true God ; for there muft
be a rece iving which is believing, which is an Ad of Faith
in him that God fent in the firft Place, and then you ihall re-
ceive God that fent him.
And fo Juftification and Peace of Mind arifeth purely from
the A6b of Faith in the true Prophet, v/ho hath declared unto
you the true God, which is the Rock to build your Faith upon,
that will fay unto you in that Day Come, ye BlefTed, becaufe
you believed my poor defpifed Meflenger, when on Earth,
enter into the Joys of Heaven, which is Life eternal, which
my Meflenger I fent declared unto you ; and in as much as you
believed hifn which I fent, you believed in me,
D 2 Thu«
[ao ]
Thus do true Believers come to have Juftification and Peace
of Mind in this Life, by the pure Aft of Faith that arifeth in
their Hearts while here on Earth.
^uery 4. Of what Ufe is the Moral- Law to us who have
received the CommilTion of the Spirit in the Love of it, and
have yielded Obedience thereunto, and have chofe rather to
luffer under the Odium that evil Men have laid upon it than
to enjoy the good Report the Men of this World give to falfe
WorlTiippers.
Anfwer, That the obferving and yielding Obedience to the
Moral-Law is of great Ufe to all thofe who have received,
and that have Faith in this Commiffion of the Spirit, and that
have yielded Obedience unto it in the Love of it. Why ? Be^
caufe the Moral-Law is the fecond Commandment; for as
Chrift faid, when on Earth, There is but two Commandments ;
that is, one Commandment on God's Part, and the other on
Man's Part.
The Commandment that is for God, is evangelical, fpi ri-
tual, and heavenly ; that is, Tbou Jhalt love the Lord thy God
with all thy Heart, with all thy Soul, and with all thy Strength.
This Commandment no Man, in the World, can keep, or per-
form, but thofe that do truly believe in this CommifTion of the
Spirit : Why ? Becaufe no Religion in the World, at this Day,
doth know the true God in his Form and Nature, but thofe
that believe in this Commiffion of the Spirit. Therefore no
Man can love God with all his Heart, nor with all his Soul,
nor with all his Strength, becaufe he doth not know God. For
how can a Man love him with all his Heart, which he doth not
know ; but by Reading the Scriptures or the Hiftory of a God,
a Man may know God in his Head by the Imagination of Reafon,
arKl in his Tongue to talk of a God, and fo love that which he
doth not know with all his Head, and all his Tongue, and all
his Imagination.
This is the State and Condition the whole World t^th in, as
well Profeflbrs of the Scriptures, as others ; For none can love
God with all his Heart, but fuch as know God by Faith in this
Com"
[
I
Commiffion of the Spirit : This is a ftrait and narrow Gate,
which few do enter in at.
And the fecond Command Tient is like unto it, 'Thou fo alt
love thy 'Neighbour as thyfelf \ becaufe the Moral-Law is writ-
ten in every Man's Heart, which Law doth fpeak in every
Man's Mind : Do as thou woujdil another fiiould doe to thee.
For this I know, that there is never a Man in the World, but
would have every Man to do juftly and honeftly by him •, but
he will not do fo by others. For this Moral-Law, written in
every Man's Heart, is on Man's Part to keep and perform;
that is, whatfoever he would have another do unto him, let
him do fo to another ; for if all Men did walk by this Moral-
Law, written in every Man's Heart, then there would be no
Wickednefs a6ted upon this Earth •, for obferve, there is no
Man that hath his Scnfes or in his Wits, and his Reafon in
him, that would willingly have another Man to commit Adul-
tery with his Wite, whom he loves, or to commit Fornication
with his Daughters. The Nature of Man doth loath and
abhor this in another Man, yet himfelf will commit Adul-
tery with another Man's Wife, and commit Fornication with
Other Men's Daughters.
This is not to do as he Would be done unto •, and fo of
the Reft of the Particulars in the Moral Law, written in every
Man's Heart •, and he that breaketh one of thefe fix Command-
ments is guilty of the Breach of all the Moral- Law written in
his Heart, which is contained in the fecond Commandment,
which is on Man's Part, to do as he would be done untoj
whichis this Moral-Law, written in .Man's Heart, which if this
Moral- Law were kept, performed, and done by all Men, there
would be no Difobedience to Parents, no Adultery nor F'or-
nication committed, no Murder, no Stealing, no Covetting
his Neighbour's Wife, his Ox or his Ais, or any Thing that
h his i fo that the Moral-Law is of great Uic to the Believers
O^this Commiflion of the Spirit, and to all religious Men, as
well as wicked, in all Ages. And efpeciaily fince Mofes pub-
lifhed this Law written •, for where the Righteous doth break
this Moral- Law, the Worm of Confcience will gnaw in the
Righteous now in thefe Days, as it hath done in the Days of
old. As David, for his Murder and Adultery, who brake the
Moral-
[»*]
Moral-Law written in his Heart, in a high Degree ; he was
loath that another fhould have done fo by him as he did to
Uriah und his Wife, in that he gave Judgment himfelf •, That
-another Man fhould die that did do as he had done, not
thioking in the leaft, that he was the Man. It was a very
bad Example of a Righteous Man, and to all Kings that
fhould come after him •, for the Breach of this Moral- Law
caufed him to make a great Outcry to the God of Heaven,
and to his Propha- to take off this Burthen of his Soul. I have
had the like Experience of fome that fhall be namelefs, fince I
have been in this Commiflion. So that the Moral-Law is
of great Ufe both to Saint and Devil. And I could wifli
that all the Believers of this Commiffion of the Spirit might be
obferved from the Breach of the Moral-Law in A6t, as I
have been from my Childhood : For this I fay. Millions of
People are damned to Eternity for nothing elfe, but for the
Breach of the Moral- Law, written in their Hearts, and Mil-
lions of Men and Women, who are legally righteous, and
many of them never brak the Moral -Law in A6t, yet being
of the Reprobate Seed, have defpifcd the Truth, and others
being fhut up in Unbelief of the Truth, will peri(h to
Eternity.
^ery 5. What is that which gives Trouble and Diftrac-
tion, in the Hour of Death, to fame Believers in this Com-
miflion, when as we know and believe, that being juftified by
Faith, we have Peace with God, and Peace with Death ?
"What then, I fay, is it that feems to feparate us from that
Peace and Joy we had in the Time of Health, to the great
Diflionour of Truth ?
Anfwer. It is Sin, after they have believed the Truth ; I
fay, it is the Breach of the moral Law, written in his Heart,
in fome Kind or other, after he received the Truth, which
gives the Trouble and Diftra<5lion in the Hour of Death, to
fome Believers of this Commiflion, as I have had Experience
of, in my Time, of feveral •, and of fome I have taken off the
Trouble of the Mind, and refliored them to their former Peace
and Affurance they had in their Health (as the Prophet Na-
tha9
J
[*3]
than did to David and others) that have fought to me, in the
Trouble of their Minds, to eafe them of their Burthen, but I
would not, but left them to the moral Law written in their
Hearts, and their Sin, after they received the Truth, to
grapple together ; fo that which got t^he Maftery, the Soul
muft be fubjedt unto. Their Perfons On both Sides (hall be
namelefs.
Likewife, I do know that every true Believer in this Com-
milTion is juftified by Faith ; they have Peace with God, but
have no Peace with Death, but fight with it. Neither is Death
at Peace with any Man that hath Life in him ; for Death and
Life is always at War, one with another ; and Death is never
at Peace with Life, until Death hath conquered and overcome
Life *, then is Death and Life at Peace one with the other ; for
Death is the King of Terrors •, fo that the God of Heaven,
when he was on Earth, was made capable of the Fear of
Death, which caufed him to cry out, if it be poflible, this
Cup of Death might pafs away frgm him ; but he, knowing
that he could not be Death's Death, no other Way but by fuf-
fering of Death, to have the Conqueft of the Godhead Life for
a Moment ; fo that Death and the Godhead Life was at Peace,
one with the other, for a Moment ; but this Godhead Life, being
the quickening Spirit, it quickened out of Death again, into a
new and eternal Life ; and this new eternal Life is Death's
Death, and hath conquered Death, Hell, and the Devil ; that
is, by his quickening out of Death into an endlefs Life, he
hath procured an eternal Death, that- is, a living Death, and a
dying Life ; fo that Death (hall always live in Hell, and
Hell fhall always live with Death, and the Devils, which are
Men and Women in the Refurredion, fhall live with Death
and Hell, in utter Darknefs, to Eternity,
This did C^r//?- purchafe, by his fuffering of Death, and his
quickening again into Life eternal ; elfe there would have been
no Death eternal to the Seed of the Serpent, nor no Life eter-
nal to the Seed of the Woman, which is the Seed of God.
Thefe Things are deep and fecret Myfteries, the Tongue
of Men and Angels cannot exprefs.
This is more largely treated of in my two Books of the
ReveUtions, and what that is that feems to feparate us from
that
[ m]
that Peace and Joy we had in the Time of Health, to the
great Difhonour of Truth.
To this I fay, it is the Guilt of feme Sin which is fecret
and hid in a Man's Heart, which in his Health he would wil-
lingly hide from his Brethren of the fame Faith, left he Ihould
Jo(e his good Reputation and Credit among his Friends, and
of the World, that had a good Opinion of him, thinking in
his Health that in Time he fhall order his Matters fo as to
fatisfy his own Confcience, and that none fliail know that he
ever did any Evil at all to any Man. This was Davids Cafe,
he thought he hid his Sin of Adultery, by caufing her Huf-
band to be killed •, but Death appearing prefently after the
Aft of Sin, Sin appeareth alfo; for Death and Sin always
goeth Hand in Hand together, to accufe the Confcience, and
Hell follovveth at the Heels. As for Example, when Adam
had finned his Sin, his Sin did not accufe him, but thought
himfeif well enough, till the Voice of the Lord called, Adam^
Where art thou? immediately after his Sin vvas committed,
and faid, Haji thou eaten of the ^ree of Knowledge of Good and
Evil, which I forbad thee to eat of ?
So Jikewife when Cain had killed his Brother Abel, he
thought all would be well with him i but when God called
unto Cain, and faid, Thy Brother's Blood crieth from the
Grctmd mto ir.e for Vengeance, then Sin and Death joined to-
gether in CaiJi's Confcience, which caufed him to fay, his
Puniftiment was greater than he could bear.
And fo it was with David, he thought himfeif well when
Uriah was flain, till the Prophet Nathan in his Parable had
convinced him of his two Sins in A6t of Adultery and Mur-
der, then Sin and Death went Hand in Hand together againft
his Confcience, which made him cry out, he had finned againft
the Lord.
And this is that, as 1 faid before, that doth feem to feparate
a true Behever in this Commiflion of the Spirit from that
Peace and Joy they had in the Time of Heakh, which is to
the great Diflionour of Truth, which no Prophet, nor God
himfeif when on Earth, could prevent, the Fear of Death be-
ing not at Peace with Death in Health.
^.ery 6.
[^5]
^ery 6. Whether a Perfon dying fo, may be accounted
true in the Faith, and mayinotwithftanding obtain a Crown of
Righteoufnefs from the God of our Hope at the lafl: Day ?
Anjwer. That a Perfon fo dying in Trouble and Diftradion
in the Hour of Death, if his Trouble and Diflradtionof
Mind doth arife through fome ad^ual Sin, after the receiving
of the Truth, then, except he can procure a Forgivenefs from
him that is the Head of that Do(5lrine which he received the
Truth from •, I fay, fuch a Perfon that hath difhonoured the
Truth, and hath committed Sin in A(5t, after he received the
Knowledge of the Truth, he may not be accounted true in the
Faith, neither can he obtain a Crown of Righteoufnefs from
the God of our Hope at the laft Day, except he can procure
Forgivenefs of that Perfon as aforefaid.
Thus 1 have anfwered your fix Queries, according to your
Requeft j and having no other Matter, at this Time, to write
unto you, I (hall take Leave, and remain, in that eternal Truth,
which none knoweth, but thofe that truly believe in this
Commiffion of the Spirit,
Tour Friendy
London, June 13, 1682.
LODOWICK MUGGLETON.
A Copy ef a LETTER 'm^ritten by tha
Prophet Lodowick Muggleton, to Colonel
Phaire, and the reji of the Believers of tha
Commijfton of the Spirit. Dated in
London, February i6, 1680.
Loving Friend in the true Faith, Robert Phaire,
I Having the Opportunity to fend unto you by our Friend
Mary Stone, the Daughter of Mrs. Penfon, who came on
purpofe, as Ihe faith, to fee me and Saddington j therefore it
E was
[ ^6 ]
was neceffary that I fhould write a few Lines unto you, upon
her Requeft, to fignify unto you that fhe hath been with me j
which Lines unto you are as followeth :
I have had great Experience of your ftedfaft Faith in the
true God, and in this Commiflion of the Spirit, ever fince you
firft heard of it, even above twenty Years *, you have been, as
it were, the Corner- ftone, that was laid in that Kingdom of
Ireland^ which many have ftumbled at, and have dafhed their
Foot againft a Stone ; and others again have built their Houfe
upon this Stone, as upon a Rock, fo that no Winds nor
Storms of Perfecutions, Reproaches, Slanders, and Lies,
could make it fall, or fliake this Doflrine of the true God, in
his Form and Nature, and of the right Devil, in his Form
and i^ature, which Reeve and Muggletm have declared in our
Writings, which I perceive you and others are very well
fatisfied in, do truly underfband and believe ; for there can be
no true Faith in the Heart, except the Underftanding be en-
lightened firft. And thefe two Forms and Natures arc two
Pillars ; the one Pillar bears up Heaven, and the other bears
up Hell.
Now, God's Form is fpiritual, heavenly, and glorious, yet
in the Form of Man, and his Nature is all pure Faith, which
is all Power: Therefore all true Believers do partake of the
Divine Nature of God, even the Seed of Faith, which is but as
a Grain of Muftard Seed , a very fmall Seed -, yet is able to
remove that Mountain of Ignorance, Darknefs, and Unbelief,
that lyeth before the Underftanding of every Man by Nature ;
fo that by Faith we come to know the Worlds were framed
by the Word of God ; that is, by the Power of Faith in
God. And by Faith in thefe our mortal Bodies, we come to
know God in his Form and Nature •, and by Faith we fee
God here in Mortality, as in a Glafs, as the Apoftles faith ;
and when this Faith is immortalized in the Refurreftion, then
fhall our vile Bodies be made like unto his glorious Body, then
ihall Immortality appear, and fhall fee the immortal God
in the Form of Man , Face to Face •, even as we are feen of
him, according to our Faith here in this Life, (hall it be unto us.
Furthermore, by Faith we do feed upon the Flefli of
God, and drink his Blood, as Chriji faid, when on Earth ;
Except
[*7 3
Except you eat my Flefh, and drink my Blood, you have
no Life in you •, for his Flefti is Meat indeed, and his Blood
Drink indeed.
And this I fay, None upon Earth, at this Day, doth eat
his Flefh, and drink his Blood, but thofe that do truly beheve
the Doflrine of this Commifiion of the Spirit: Why? Becaufe
no Man hath Faith to believe that God became Flefh, and
dwelt amongfl: Men here upon Earth, who doth not believe
that the Flefh of Chrijl v/as the Flcfli of God, and the Blood
of Chriji to be the Blood of God ; and who hath not Faith to
believe, That the Godhead Life died when Chrijl was offered
up unto Death through the eternal Spirit ; no, not any but thofe
that believe our Report. ,:-
Therefore it is that all religious Men perifn for Want of
F'aith in the true God, they cannot eat the Flefh of God, that
is Meat indeed, to fatisfy their hungry Souls •, neither can they
drink the Blood of God, which is Drink indeed, to quench the
thirfly Soul of Man. But bleffed are your Eyes that fee, and
Ears that hear, and have Hearts that underfland the Thinga
that belong to your Peace ; for God hath given you his own
Flefh to eat, and his own Blood to drink, which hath afTured
you that you fhall drink of thofe new Joys, and new PJeafures,
and new Glories in the Kingdom of Eternal Glory.
This is that Wine that Chrijl, our God, our King, and Re-
deemer, will drink a-new with his Apoflles, and us the WitnefTes
of the Spirit, and you the Believers, in the Kingdom of
eternal Glory.
And this I fay, all thofe, or all us, that have eat of the
Flefh of God, and drank his Blood by Faith here in the State
of Mortality, we fhall be gathered together in the Rcfurrec-
tion (as the Fowls) to fly in the Midfl of Heaven, being im-
mortalized, fhall come to the Supper of the great God, that
we may eat of the fame Flefh as he eateth of, which is the
Flefh of perfecuting Kings, and the Flefh of Captains,
and the Flefh of mighty Men, even of Judges, and the Flefh
of Horfes, and of them that fit on them, and the Flefh of all
Free- men and Bond- men, and of Small and Great*, that is, all
wicked reprobate Men, both fmall and great, that have per-
■ E 2 fecutcd
[z8]
fecuted and hated the Lord's Prophets, Apoftles, and Mef-
fengers, which he fent in this World.
Oh ! how blefled are we that (hall fup with the great God
of Heaven, in the Deftruftion of our Enemies; for as God was
hated when he was on Earth, fo are we for his Sake ; and as
God is pleafed to make his Supper with the Deftruclion of the
Souls and Bodies of the Seed of the Serpent, to Eternity, and
he hath invited us, the Fowls of Heaven, to fup with the
great God, why fhould not we rejoice in this Supper which the
great God hath made, even in the Deftru6tion of this wicked
World ; for this Earth is a Habitation of Devils, while the
World doth endure. And for my Part, I could willingly fup
with the great God of Heaven, that hath redeemed my Soul,
in the Deftrudtion of this World, that I might eat the Flefh
of mighty Men; Mayors, Judges, Juries, fmall and great De-
vils, that have hated me without a Caufe. Oh ! how happy
are we that Ihall fup with the great God, that is, in the Af-
furance we have, that God hath ordained wicked perfecuting
Kings, and high Captains, and Judges, and mighty Men, and
all other inferior Devils, both fmall and great, more than
the Sand of the Sea-fhore, which cannot be numbered, to
be damned to Eternity, to fuffer thofe eternal Torments.
Thefe I know fiiall be call alive into a Lake of Fire, burn-
ing with Brimftone, to all Eternity 5 and we, the Fowls of
Heaven, lliall eat or feed upon the Miferies of thefe mighty
Men, as in a Supper with the great God, praifing and mag-
nifying him that redeemed us with his own Blood, from being
Devils incarnate, or Devils in Flelli. And in this we (hall eat
the Flefh of Kings, and the Flefh of high Captains, and the
Flefh of mighty Men-Devils, and the Flefh of fmall and great
Devils. And this Supper, I know, we fhall have with the
great God in the Refurredlion, when we fliall afcend in the
Clouds of Heaven, and meet the Lord in the Air, and leave the
Derils, the Serpent, and his Seed, here upon this Earth, where
they fhall be tormented Day and Night for ever, and ever-
more, even to Eternity. Thisisthe true Interpretation o^ John's
Words, in the xixth Chapter of his Revelation^ concerning the
Supper of the great God, and the Fowls of Heaven ', for God
hath fowed in this World the Seed of Faith, which is counted
the
[ ^9 ]
the fmall Seed, even as one Grain of Muftard Seed, which
indeed, as Chriji faith, Matt, xiii, and 32, is the lead of all
Seeds ; but, when it is grown, it is the greatell among Herbs.
And it is a Tree, fo that the Birds of Heaven came and built
in the Branches thereof : So in Mark the ivth, and 3ifl-, the
Kingdom of God is compared to a Grain of Muftard Seed,
which, when it is fown in the Earth, is the leafl: of all Seeds-,
but after it is fown, it groweth up, and is greateft of all Herbs,
and beareth great Branches, fo that the Fowls of Heaven may-
build under the Shadow of it. So in Luke xiii, and 19, then
faid he. What is the Kingdom of God hke ? It is like a Grain
of Muftard Seed, which a Man took and fowed in his Garden,
and it grew and waxed a great Tree, and the Fowls of Heaven
made Nefts in the Branches thereof.
This fmall Grain is the Grain of Faith that was in God
from Eternity, by which he created the Heaven and the Earth,
and all Creatures elfe, in both Worlds, by this litle Grain of
Faith, no bigger than a Muflard Seed, hath he done all his
Wonders. By this Grain of Faith did he fow himfelf in this
Earth or Garden, which was in this World, which was in the
Virgin's Womb, and brought forth himfelf a Man-Child,
in pure Mortality. And this Grain of Faith, that was fown in
the Field of this World, it grew up to be a Tree, that is, a
Man, whofe Branches fpread themfelves forth fo thick, that
the Fowls of Heaven do make their Nefts in the Branches
thereof.
This Tree of Faith, which is compared to a fmall Grain of
Muftard Seed, was ChriJl, the only God, become Flelh ; when
he was in the Glory of the Father, he was that Man that
fowed that Grain of Faith in the Field of this World, or in
the Garden of Eden, when he breathed into Adam and Eve the
Breath of Life, and they became living Souls : Then was
this little Grain of Faith no bigger than a Grain of Muftard
Seed, fowed in the Field of the eledt World : So that, all that
are Partakers of this little Grain of Faith, they build their Nefts
in the Branches of this Tree, by having Peace, Salvation, and
Life eternal abiding in them.
Thefe are the Fowls of Heaven, that build their Salvation
upon Chrijl'% Death, Refurredion, and Afcenfion, which
none
[ 3° ]
none in this World doth at this Day, but thofe that
truly believe this Doilrine declared by Reeve and Muggkton,
We are the Fowls of Heaven in this lad Age, that have re-
ceived a Meafiire of this Grain of Faith, which doth caufe us
to make our Neils, and reft quietly in. the Branches of God*s
free electing Love, in his Redemption and Salvation,
Thus I have given you the true Interpretation of the Ex-
cellency of this little Grain of Faith, as fmail as a Grain of
IVlultard Seed, which you, that have but a Meafure of it, can
experience the Truth of it. Therefore 1 fhall fay no
more at prefent, but remember my Love toyourfelf and good
Wife, your Sons, and Daughters, that are Partakers of this
precious Faith, and to all the Reft of our Friends in the true
Faith, in that Kingdom, I take Leave, and remain,
Tour Friend in the eternal Truth,
Feb. 16, 1680.
LODOWICK. MUGGLETON.
A Copy of a LETTER written by the
Prophet Lodowick Muggleton, to Mr.
Edward Fewterell of Chefterfield, hearing
Date from London, March 29, 1660.
Friend,
1 Received your Letter, wherein I perceive you are a Man
that hath been led through feveral Opinions, yet not fuf-
fered to join with any, but have been made to wait upon Je-
fusChrifty the only GodjforSatisfadion •, and now it hath been
his great Love, which he hath loved you, to let you have a
Sight of thofe infinite Truths written by the Hands of his two
Witneffes, and Lawrence Claxtony which Writings of ours, I
perceive.
[31 ]
perceive, by your Letter, have given you more Satlsfaflion than
any that ever you read before.
Only this I perceive, that you did, and do, ftill much ap-
prove oi Jacob Bemon's Works, and for this Caufe ; becaufc
you were, as I perceive by his Writings, exhorted to refign
your Will unto God's Will, and to come unto that happy
State, neither to will or define any Thing, but to abide in
the Will of God, which is Jefus Chrijl^ into which Eftate the
Lord did twice bring you in fome Meafure.
Alfo you fay, that it is a hard Thing to caft out that
Devil that is in us, nor can it be done, as we fay, or think,
but by that Refignation and Faith in the true God.
Likewife you fay, that you were a great Difputant againfi:
all Forms and formal Worfhip, till the Lord filenced you, and
did let you fee it was but a vain Thing to wrangle and jangle
with the Devil more.
But I fliall pafs by Part of your Letter, and I fhall anfwer
you to thofe Things that are of moft Concernment.
You fay, that there was that Portion of Scripture brought
into your Remembrance, of his Promife, I will fend the Spirit
of Truths which fhall guide you into all Truth ; and there
have you had your Reft repofed.
In the laft Place, I find that you would have fome Anfwer
to fome Doubts, concerning that Devil that doth appear to
Wit?hes, and fuck of their Bodies and what that is that doth
appear to Conjurers, and the Authors of lying Wonders of John
Robins, though you do believe there is no Devil but Man. You
do believe alfo, that the Soul of Man is mortal, and muft
needs die, and fo cannot appear, though you tliought otherwife
in your Reafon.
You fay, Whether is there a Spirit in Man, that furviveth,
and is allured by them, or do they ftir upon awaking the Power
of the firft fallen Angel through their devilifii Faith ; or is
thefe Things from their vain Imaginations ? If fo, how ? If not,
what it is, is your Defire to know of me.
To which I fliall give you fome Anfwer, both to the firft
Part of your Letter, and alfo to the latter Part of it.
Firfl, You fay. That you have been made to wait upon
Jefus Chrijl^ the only God, for Satiifaftion thereof.
I
r 3^ ]
I would have you to confider, how could you wait and be
fatisfied in the Belief of fuch a God, which you never knew ? For
the Letter of the Scriptures did never declare to you, that "Jejus
Chriji was the only God -, neither did God confimiffionate no
Prophet nor Apoftle for to declare it, though their Declarations
was as neceflary to be believed, in their Time and Place, as
this CommilTion of the Spirit •, which CommifTion of the Spirit
hath deeper Myfteries held forth in it than the other two
Gommiflions had : For God never did give to any Prophets
or Apofties the Knowledge of his own Form or Nature,
before he became Flelh ; if they did know it, they did not re-
veal it ; but he hath given it to his two laft fpiritual Witneffes
and Prophets, John Reeve^and Lodowick Muggletoriy who were
thofe chofen Witneffes of God, which Ihould have more Un-
derftanding of the Mind of God, in the Scriptures, than all
the Men in the World.
Which Knowledge of God's Mind in the Scriptures doth
confift of thefe fix Heads :
Firfti Of the Form and Nature of God, before he became
Flelh.
Secondly, Of the Form and Nature of the Devil, before he
became Flefh.
«
iTMrdiy, Of the Place and Nature of Heaven*
Fourthly^ Of the Place and Nature of Hell.
Fifthly^ Of the Nature and Perfons of Angels.
Sixthly^ Of the Mortality of the Soul.
Upon the Knowledge of thefe fix Principles depends the
eternal Happinefs of many. And the Knowledge of the two
Seeds is thofe two Keys that doth open thofe two, namely, the
ftrait and narrow Gate, that leadeth unto Life, and the
broad and wide Gate, that leadeth to Deltru;^ion. And thofe
two
[ 33 3
two Keys are given unto us two aforefaid, which hath the
Commiffion of the Spirit given unto us.
So that there is no coming unto the Knowledge of the true
God, nor the right Devil ; but where the Declaration of this
fpiritual Commiffion doth open the Doors or Gates of Men's
Hearts, and lets them fee what Seed they are of. And fo
Men come to know the true God and the right Devil. And
then a Man may truly fay, that he can refign his Will to
God*s Will, as you fay Jacob Bemon in his Writings doth
declare.
Yet this I would have you to know, that Jacob Bemon had
no perfonal God at all, not to refign his Will unto; but his
God was an infinite, incomprehenfible formlefs Spirit, as all
the World hath ; neither had his Devil a Perfon, nor Form ;
neither had his Angels he fpeaketh fo much of any Body, or
Form at all •, but they were all Spirits without Bodies, which
in Conclufion was no more but fo many Letters, that is, three
Letters, G. O. D. And fo of the Devil and Angels.
And yet this Man would refign his Will unto God*s Will,
and yet his God had no Form nor Nature at all. Therefore
there could be no Will in his God, whereby any Man fhould
refign his Will into God's Will ; whereas there can be no
Will in God, except he hath both Form and Nature.
And this is that Will of God, which you call Jejus Cbrijt^
into which Eftate the Lord did twice bring you; which Eftatc
of yours in that Faith of Jacob Bemon's could not be a true
Eftate, becaufe there was not the Knowledge of the true God.
And where there is not the Knowledge of the true God, there
cannot be the Knowledge of the right Devil.
Without the Knowledge of thefe two, there can be no true
lafting Peace in Man.
And as for your being a great Difputant amongft all formal
Worlhip, 1 do not queftion the Thing, becaufe I know that
the Wifdom of Reafon, which is the Devil, doth love to be up-
permoft in Difputes.
But, how can you fay. That the Lord did filence you,
and made you to fee the Vanity of all Difputes, whereas you
did not know any other God, but what is generally believed
F on
[34]
on in the World ; that is, an infinite, incomprehenfible Spirit 5
not minding whether God had any Nature or Form at all ?
Therefore it could not be the true Lord that did filence
you, but it was fomething that did arife out of your own Seed,
which did lliew you the Vanity of all Difputes.
In the next Place you fay. That there was brought into
your Remembrance that Portion of Scripture concerning his
Promife, that he would fend his Spirit of Truth, which fliould
guide you into all Truth, and there have you had your Reft
repofed.
Anfwer. That this Place of Scripture did not belong unto
you, nor to any Man in the World, at this Day ; for that
Promife was given only unto his Difciples, which Difciples of
his, to whom thofe Words were fpoken, were afterwards made
Apoflles of Chriji', fo that the Promife which Chrifi did pro-
mife to his Difciples, before his Death, was that of the Blood,
which was given unto his Apoftles, which was called the Spirit
of Truth ; becaufe it fhould lead them into all Truth •, becaufe
they fhould witnefs unto the Truth, that is, unto his Death,
and Refurredion, and Afcenfion.
Therefore take Notice of this. That that Promife was ful-
filled upon his Apoftles after he was afcended up to Heaven,
as you may read in the fecond of the Acis, and not to every
Man, that doth read the Promifes, which God did make to
his commilTionated Apoftles, it doth not belong to every Man
that doth read them -, but every Man is to mind that Com-
miffion which he is under.
Therefore, for you to repofe your Truth upon fuch Pro-
mifes as were given to other Men in their Commifiion, that
Peace will not endure to the End, but will vanifti like Smoak
in the Fire.
In the next Place, I fliall give you fome Anfwer to thofe
Doubts which you fpake of, concerning that Devil which doth
appear to Witches and Conjurers, and how thofe lying Won-
ders were a6ted by John Robins.
Anfwer. There is a twofold Witchcraft, the one is natural,
the other is fpiritual.
Now
[35 ]
Now this natural Witchcraft is aded by fuch as are calkd
Witches and Conjurers. Now as for thofe ignorant Women,
which are Witches, their Witchcraft Jies in their wicked Na-
ture, by giving themlelves up to believe that there is no God
at all, but Nature only, and fo by that flrong Faith that they
have in Nature, they hive Power over thofe whofe Underftand-
ings are of a lower Capacity than themfelves ; and fo People
being ignorant and fearful of them, doth many Times difturb
and fearch their Blood with the Extremity of Fear, which they
have of one that is fufpeded for a Witch, and fo by their own
Fear and Imagination they come to be bewitched. As a Man
being overcharged with extreme Grief, or being prevented
by one that he loves, he goes diftraded, or runneth mad,
which is no other but his being bewitched. And fo it is with
all thofe that are ignorant and overcharged with Fear; and as
for thofe Children and Cattle th'at are bewitched, it is by
fome other Sorcery, which they do ufe, with Herbs and Piants,
and fome other Things of Nature, they having fome fmall
Knowledge of that Sympathy and Influence the Stars have
over thofe Bodies and Herbs ; and fo mixeth their Faith and
Experience together, pretending to do all Manner of Good, but
intendeth nothing but Evil j fo that there is no fuch Thino- as
People do vainly imagine, as for Spirits to fuck Witches -, °but
all the Devils that is, is their own dark Reafon, and that Spirit
that doth bewitch any Creature, it doth arife out of their own
Imagination. And as for Conjurers and Magicians, their
Reafon is more enlightened than the others is, becaufe they
do go altogether by the Figure, which is an Art by which the
Reafon of Man hath produced Charaders and Figures for the
feveral Stars and Planets ; and fo they came to imagine the
Influences of thofe Stars and Planets upon the Bodies of Men ;
and many Times they do aflright, yet it is (till but Witchcraft!
for it is nothing t\k but the Imagination of Reafon, that
doth prye into the Secrets of Nature. And the firft Witch-
craft that ever was, it was produced by learning of Numbers
and Figures, I fay it was firfl from the Egyptians Arts, and
from thence came Conjuration, and the Knowledge of the In-
fluence of the Stars and Planets, and the Knowledge of Phy-
fick, which are no other in the Original but Witches ; only this
F 2 their
[ 36 ]
their Witchcraft is more tolerated by the Powers of the Nations 5
but I am confident that there is more People in the World
bewitched with them, than there is with the other Sort of
Witches i that is, they are deceived both in Body and in
Mind, and Eftate ; for when a Man is deceived in hisExpecl-
ations and Faith which he had in that Art, he may very well
be faid to be bewitched. But as for the raifmg of Spirits,
without Bodies, there is no Witch, no CoRJurer, or Magician,
nor the greateft Artift in the World, can do j neither can any
Spirit afllime any Body but its own.
So much for natural Witches.
And as for ihofe lying Signs and Wonders which ^ohn
Robins did a6l, it was by a mere fpiritual Witchcraft j his
was not by the Knowledge of tlie Stars, though he had fome
Skill in that too •, but the Power of his Witchcraft did lie in
the afft-iming and taking upon him the Title of the great God,
as you may read in our Books •, and fo that his Reafon being
more excercifcd in the Scriptures, upon fpiritual Matters, be-
caufe the whole Body of the Scriptures doth confift of fpiri-
tual and heavenly Matter •, and he having more Knowledge in
the Myllery of the Scriptures, at that Time, than all Men in
the World, therefore he had many that did fall down and
worflhip him, becaufe his Knowledge in the Scriptures did fur-
pafs other Men, and fo produced Voices in himfelf, and could
prefent lying Signs and Wonders unto all thofe that were de-
ceived by him, or that were afraid of him. Yet he did not
deal with Spirits that had not Bodies, but all that Wifdom
and Witchcraft that he did Ihew, it came or arofe out of his
own Spirit of Reafon, which was inclofed in his own Body.
And there is the Influence of the fame Spirit of Witchcraft
doth now remain upon thofe People called Quakers, notwith-
Itanding their feeming Holinefs •, for they have many Times
fuch flefhiy Fits falling upon them, which doth feem as if
they had the Falling- Sicknefs, and t>e as Men dumb, and will
not fpeak a Word for three or four Hours together, and upon
a fudden, they will break forth into a ftrong Language, as if
the Spirit did immediately move them to fpeak. This, I fay,
it is nothing elfe but an Influence of John Robms fpiritual
Witchcraft, which is produced out of their own Spirit within
them,
[37]
them, and not from any Spirit which hath no Body, without
them. And all this is becaufe they have no Knowledge of the
true God, or the right Devil.
Therefore it is that the greateft Part of the World doth lie
underWitchcrafr, either a natural Witchraft or a fpiritual Witch-
craft-, there is a very few, that is delivered from being under one
or both of them. There is none delivered but thofe that are
come to have Faith in this fpiritual Commiflion, which is now-
extant in the World; for Faith in it doth lead Men to the Know-
ledge of the true God and the right Devil, with all thofe deep
Myfteries, which doth depend on them, the Knowledge of
which doth free a Man from all Witchcrafts whatfoever.
Therefore, I would advife you to read the Book of ours,
called The Divine Looking-Glafs -, for that you may fee there,
that there can be no Spirits without a Body •, neither can any
Witch or Conjurer raife any Spirit without a Body : Buc
thefe Conjurers may do, through the Ignorance and Dark-
nefs of Man*s Reafon, and that Fear and Belief that is in the
Ignorant, they may, by their ignorant Power, raife a Shadow of
Things, as if they were real Bodies, or Spirits, in the Shape
of Bodies,as the Egyptians did before Pbaraoby King of £^'/»/;
they did feem to raife Frogs and Grafshoppers in the Sight
of Pharaoh^ King of Egypt j but I fay they were not real Frogs
and Grafshoppers, but Shadows of fuch Things, which as foon
as ever their Witchcraft Power Art was over, their F'rogs and
Grafshoppers were gone alfo, elfe would the King and his
People been as much troubled at thofe Frogs, which the Ma-
gicians did bring up on their Land, as they were with thofe
which Mo/?i brought up, which went into their Houfes. And
now, \{Mofes had not raifed Bodies, as well as Spirits ; or if
he had raifed Spirits without Bodies, they would have been as
little troubled at thofe Things which Mofes did, as they were
at thofe Shadows, or feeming Things, which the Magicians of
Egypt did. There is fome more of the Letter ; but I have
not Time to writ it. Vale^ fo refteth your Friend,
London J March 29, 1 660.
LODOWICK MUCGLETON^
[38]
y^DlscouRSE between John Reeve and
Richard Leader, Merchant j recited by Lodo-
wick Muggleton^ one of the two laft Wit^
nejfes and Prophets of the 7720ft high God,
the Man Chrift Jcfus in Glory.
THIS Richard Leader^ notwithftanding he was well U-
tisfied in fpiritual Things, as to his eternal Happinefs,
yet there was fome Things as to temporal Matters, which we
had declared, that he could not as yet confent unto, becaufe
it was contrary to the Rule and !S.\z cf Aftrology and Philo-
fophy ; for I aflced him what it was -, he fliid, you declare the
Sun is not much bigger than it feemeth to be, and our Art
faith, it is threefcore Times bigger than the Earth : AJfo, faid
he, you fay the Moon doih not borrow any Light of, nor from
the Sun : Likewife you fay, that the Heavens is not much
above fix Miles high from the Earth •, and we by our Art do
fay, the Heavens areThoufands of Miles high from the Earth ;
thefe Things, faith he, feemeth fomething ftrange.
Then I anfwered, and faid unto him. You are a Man, that
have travelled through many Parts of the World, and you
have been in that Place, called the equino6tial Line, where the
Sun is nearefl to the Earth of any other Place, where the Heat
is fo great, that no Creature can fcarce live, the Sun is fo hot ;
did the Sun feem any bigger to your Sight, when it was
near to the Earth, than at other Times, when you were at a
Diftance ? You faw the full Proportion of it, did you not ?
He anfwered, and faid, he did. Then faid I, did the Sun feem
any bigger to your Eye- fight, where it was near to the Earth,
than at other Times ? He anfwered, no, not any bigger, as
he could difcern. Why then, faid I, will you believe your
lying Figure, before you will believe your own Eye-fight?
You mufl; either fay, the Sight of your Eye is falfe, or the
traditional Figure you depend upon is falfe \ now hath not
God appointed the Sight of the Eye to be Judge of that it
fees ?
[39]
fees? But Men hath chofe rather to believe their lying Ima-
gination, which they never faw, nor never can fee, nor knows
not what it is ; therefore it hath eretted a Figure, that Man
might be led into Darknefs, imagine Things that are not, and
make People believe, that the natural Sight, that God hath
given Men in their Creation, to be Judge of what it fees, to
be a falfe Sight, and a falfe Judge •, and your dark Imagination
and Figure to be a true Light, and a true Judge of the Big-
nefs of the Sun. Forconfider,
That the Imagination of Reafon in Man, doth always judge
God to be bigger than he is, or lefTcr than he is ; likewife
Imagination being blind, it judgeth God's Power to be greater
than it is, or lefler than it is j and fo it doth in the Works of
Creation : As for Example; the Imagination of Man judgeth,
that God made this vait Earth and Waters of Nothing;
which is more than GoJ could do, for he never made any
Thing of Subftance of Nothing, for of Nothing comes No-
thing ; for what Thing or Creature, that God made of No-
thing, God will turn it to Nothing again. Then would
it be well for all wicked Men, if the Earth was made of
Nothing, and Men made of the Dull of the Earth ; then,
when this Earth is turned to Nothing, its Original alfo ;
but this Earth was an eternal dark Chaos, and fhall return
at the lad Day into Darknefs again, and wicked reprobate
Man (hall live upon th:s Earth in eternal Torments, in
utter Darknefs, for ever and ever.
So that neither the Earth, nor wicked Man, the Seed of
the Serpent, fhall neither of them both be turned to No-
thing, but Ihall be in utter Darknefs to Eternity. Again,
the Imagination judgeth the Sun, Moon, and Stars, to be
of vaft greater Bignefs, though they feem to be fmall Bo-
dies to us i fo that the Imagination of Man, being blind,
judgeth every Thing bigger than it is, or- lefs than it is ;
tlrough God hath made the Sun, Moon, and Stars, little
Bodies, to give Light unto the Earth and Waters, and in
their Light, the Creatures here on Earth do fee Light ; and
God hath made thcfe Lights, Bodies in Heaven, to anfwer
to that Light 'that is in little Bodies here on Earth. And
Ihall a Man fay, the Light of his Eyes is no true Light, but
the
[40]
the Imagination, that feeth not at alJ, is called true Light;
thus it is withAftrology, and Philofophy, that judgeth God
to be bigger than he is, or lefTer than he is, and his Power to
be greater than it is, to create this vaft Earth and Waters of
Nothing ; and the Sun, Moon, and Stars, of fuch a vaft Big-
nefs, all out of Nothing : So that the lying Imagination hath
created to itfelf a bigger God than the true God, and this God
hath a greater Power, and hath created Things of a more
bigger Magnitude, than the true God ever did, and could
do, as to make this Earth of Nothing, and the Sun, Moon,
and Stars, of fuch a vaft Bignefs, far bigger than ever the
trueGod made them. But to tell the Imagination of Man of the
true God, that created Man in his own Image, he became Flefti,
and became a little Child, and grew to a Man, and fuffered
Death by his ov/n Creatures. O ! no, faith the Reafon in
Man, God could not die, it is impoITible for God to die ;
here God's Power is looked upon, by the Imagination of
Men's Hearts, to be lefs than it is.
Obje5iion i. Said he, The Sun may feem to be but a little
Body, becaufe of the great Diftance from us : As for Example,
fet a Man upon the Top of Paul's, and at a Diftance he will
Ihew as little as a Crow. To this he anfwered and faid. Indeed
a dark Body at a Diftance doth fiiew Lis than it is. But, faid I,
let a light Body, as a Torch, or Candle, be but a Mile above
the Earth, if it were pofiiblc, and it fhall fhew bigger a hun-
dred Miles Diftance from it. As for Example:
"When a Beacon is fet on Fire, it feemeth a greater Blaze
forty Miles Diftance, than it doth near at Hand, for it is but
a little Thing of itfelf ; yet neverthelefs, it is the Nature
of all light Bodies, to fhew rather bigger at a Diftance,
than they are of themfelves ; and it is the Nature of all
dark Bodies, to feem lefs at a Diftance, than they are in
themfelves. When he heard this, he was convinced ;
and did acknowledge, that it muft needs be fo in Nature,
that light Bodies did ftiow bigger at a Diftance, and dark
Bodies lefs ; fo that the Sun being a bright Fire, light Bo-
dy, and running fo fwift in its Courfe, it could not be
much bigger than it feemeth to be, notwithftanding he had
Jong imagined the contrary.
/^z.;.c3:—
[41]
Ohje^iton 2. Saith he. We by our Art doth judge, that the
Moon doth borrow her Light of the Sun, becaufe, faith he, fo
far as the Sun is right againft the Moon, fo far the Moon is
Jight, and when the Moon is at the Full, the Face of the Sun
is right over it •, fo that fometimes the Moon feems to have a
dark Body, only a httle Piece of it forked, why is it then,
faid he ? Becaufe the Sun is right againft no more o[ the Moon,
and fo much of it as the Sun is againft it, it receiveth Light
from the Sun, and the reft of the Body of the Moon feemeth
dark : To this 1 anfwercd and faid,
If this fbould be fo, then that Saying of Scripture, Gen. i.
V. 16. muft be laid afide, where it is faid, God 77iade two great
Lights^ the greater Light to rule the Day, and the lejj'er Light to
rule ibelSigbt. Certainly the Moon hath Light in itfelf to rule
the Night, elfe thofe Words cannot be true ; for if God made
the Moon a dark Body, and that it hath no Light in itfelf, but
what it receiveth from the Sun, then God made but one great
Light, and one dark Body, and not two great Lights •, for if
the Moon hath not Light in herfelf, but doth borrow of the
Sun, then the Moon had no Light in her Creation : A Man
may as well fay, That a Man is a living Man, that hath
no Life in him ; for if a Man hath not Life in himfelf, he
cannot move no farther, than a Man that hath Life doth
carry him ; fo likewife if the Moon were a dark Body, and
had no Light in itfeJf, how could it move to rule the Night?
The Sun, that hath always Light in itfelf, muft carry the Bo-
dy of the dark Moon, and move it about the Firmament
of Heaven, to rule the Night, which would be a great Trouble
to the Sun to do two Bodies Works ; for God hath fet every
Thing in order, and every particular Thing ihall do it's
own Work ; the Sun fhall rule the Day, and the Mooa
fliall rule the Night, and the Stars fliall give their Light ;
fo that every Thing that God hath made, fliall do their own
Works, according to the Law God hath placed in their
Natures. If the Moon muft rule the Night according to
God's Command, certainly he gave the Moon a Light in
itfelf to rule with, elfe it could not rule ; for borrowed Lights
never ruleth well. A Man that is Stone-blind, may as well
G fay
[ 4i ]
jay to another Man that can fee, I would borrow your Eye-
light, that I may fee the Light of the Sun, as you do :
This cannot be done, for in Light we fee Light -, for there
mull be two Lights, elfe a Man cannot tell that there is any
Light at all.
For that Man that was born blind, could not tell that there
was any Sun or Light at all in the Day-time, but as he heard
others fay ; but when Chrifi opened his Eyes, then he faw
Light, becaufe he faw Light in himfelf ; and when he received
his Light, was not this Light of his Eyes in himfelf ? Was
it any borrowed Light, or Light for Cbrtji ? I trow not, for
God hath made every Creature, that hath Light in itfelf, to fee
another Light that is out of itfelf •, fo that in Light we fee
Light ; there muft be two Lights, elfe Things cannot be dif-
tinguifhed ; for dark Bodies, that hath not Life and Light in
itfelf, cannot borrow Life and Light of any other ; neither
can the Moon borrow any Light of the Sun at all, for it hath
an inherent Light in itfelf in it's Creation, as the Sun hath in
it's Creation j fo that the Words of Mojes are true, that God
made two great Lights, the Sun to rule the Day, and the Moon
to rule the Night \ only the Moon hath a lefler, but both hath
a Light in themfelves, and doth not borrow one Light of the
other ^ elfe how could the Moon fight with the Sun in the
EcHpfe fometimes ; if the Moon were a dark Body, and had
DO Light in itfelf, could it oppofe the Sun as it doth, that the
Moon even darkens the Sun in the Fight ? Can a dark Body
fight with the Light of the Sun ? You may as well fay, that
a dark Body may fight with a living Man : But thefe Fictions
of Men's Imaginations, hath deceived the whole World, and
keepeth the People in Darknefs, and putteth out their own
Light of their Eyes, and calleth Darknefs Light, and Light
Darknefs, even in Things that are vifibly feen.
OhjeSiion 3. Then faid he, How comes it to pafs, that there is
fo many new Moons, and fometimes we fee but a Piece of the
new Moon, and do difcern the reft of the Body to be dark,
and fo the Moon doth intrace the dark Bodies filled up with
Light 5 fo that in a Matter of fifteen Days, the Moonis full
and
l4i ]
and all Light, and in a little Time, it la quite gone, and fee'tt
no more in our Horizon. To this I anfwered, and faid.
Were you ever up in the Firmament of Heaven ? Do
you know by your Imagination how God hath framed it,
and how many Chambers he hath made in it ? And how many
Planets, Stars, and Lights, he hath put in every Chamber,
in the Firmament of Heaven ? You Ailrologers yourfelves
fay there is twelve Houfes and four Houfons, are you fure
there is no more Houfes in the Firmament of Heaven, but
twelve ? And do you know how many Lights there is in
every Houfe, and when thefe Lights do remove out of one
Houfe into another ? Or do you know whether one Star doth
take its Light from another Star ? Or hath every Star Light
in itfelf ? Or doth the Light of the Stars and Planets remain
in their own Bodies, and neither increafe nor decreafe their
Light, fince they were made and fit in the Firmament of
Heaven ? Is there any of thofe Stars or Lights in the Firma-
ment of Heaven miffing, that were made at firft ? Or hath
any of them loll their Light God put in them at firfl, when
God created the Heavens and the Earth ?
If you can tell this, then you can fay fomethlng, as the
Moon borroweth Light of the Sun ; but to give you a little
further Satisfadion ; God hath placed the Sun, Moon, and
Stars, in the Firmament of Heaven, and every one of thefe,
Houfes of their own, that is, the Place where they firif began
to give Light, and to fliine upon the Earth, that is, the
Houfe of the Sun, Moon^ and Stars •, now God that made
them, knoweth the Houfe and the Place of the Firmament of
Heaven, where they firft began to give Light ; becaufe he
had meafured out the Firmament of Heaven, becaufe he
made it •, but Mart doth not know, nor cannot know by his
Imagination, Art, and Figure ; alio God hath given thefe
Lights Power to go out of their own Houfcj into any of the
Chambers of Heaven, even as a Man doth out of his own
Dwelling-Houfe, into more remote Parts, yet the Man re-
taineth his own Wifdom and Knowledge, when he is remote
from his own Dwelling Houfe, as at Home ; fo it is with the
Sun, Moon, and Stars, though they go out of their own Houfe,
yet they retain the fame Light in themfdves, wherever they
G 2 go.
[ 44 ]
go. And if God hath made the Sun fo fwift and bright, to
run through all the Houfes of the Firmament of Heaven, in
twenty-four Hours, yet that is the Sun's own Houfc, where
it went firft from, and it is the Work God hath appointed
the Sun to do every Day and Night •, and when the Sun is
abfent, in its Place, the Moon fupplieth her Light, and the
Moon not being fo fwift as the Sun, it cometh not fo foon in-
to our Horizon as the Sun doth •, befides, it paffeth through-
out the fame Region as the Sun doth, but in a Region of a
lower Degree in the Firmament of Heaven, than the Sun
doth ; and the Caufe why the Moon (hewech the Light, but
a little Piece of her, when flie is but a Quarter old, fo by
Degrees fhe increafeth, till Ihe is at the Full, fo that the Full
Face and Light of her, may be feen by the Light of the Eye.
The Caufe why we fee her by a little and a little, is, fhe
cometh out of one Chamber or Houfe of Heaven into an-
other, and as the Houfes and the Firmament of Heaven be
at fuch a Diflance one from another, fo we fee her Light the
more, and we fee her fometimes half light and half dark ;
now the Piece that feemeth dark» it is becaufe fhe is not
come out of that Houfe or Region ; but when fhe is come to
that Horizon, where fhe was at the Full, then fhe is all Light
and no Darknefs at all ; not but that flie was all I^ight in hcr-
felf before at all Times, but flie was in fome Chamber of
Heaven, which fhadowed her fo, that we could not fte her
whole Light of her whole Face. As for Example : Suppofe a-
Man ftand in a Bottom, and there be two high Hills before
him, at a Diftance one from the other, the Man fianding in
the Bottom, difcerneth a Man upon the Top of the farther
Hill, fo feeing him come down the Hill a pretty Way, but a
little lower he Jofeth the Sight of the Man, until fuch Time
as the Man cometh up that Hill nigli to him, and when he
cometh to the Top of this Hill before me, I do difcern firfl
his Head, then after his Face, then after his Body, fo that I
fee it is a perfect Man which I faw at firft, but this Hill be-
fore me hindred the Sight of him till he came to the Top of
it : So it is with the Moon, a Man cannot difcern the full Face
of her, till fhe hath pafTed in her Journey thro' all thofe Houfes,
of the Heavens, which lieth lower in that Region where (he is, fo
that
[ 45 ]
that the Hill and Mountain of the Earth doth hinder the Slight
of her, until Ihe Cometh to the Top of the Hillof ourPIorizon,
then can we fee her whole Face ; for the Earth is as a Ball,
Handing upon and in the Air ; that is, the Power of God*s
Word hath made the Air a Foundation for the Earth to ftand
upon •, therefore it is, that the Earth flandeth upon Nothing
as a Man can fee ; and this is the Foundation God hath laid
this vaft Earth upon: And who could lay the Foundation of
this Earth upon fuch a Foundation as the Air ? None but
God only, whofe Power is infinite and unfpeakable. Likewife
the Earth about with the Element, then the Earth muil needs
interpofe and fhadow the Eight of the Moon, fo that (he can-
not be feen in her perfect Light, untill fhe ftands upon the Top
of the Ball •, but thofe that are on every Side and underneath
the Ball cannot fee her, for (he is always at the Full in herfelf,
tho' a Man cannot fee her fo perfedtly, but when fhe is at the
Full i yet the Moon is the fame Light in herfelf always, as
when ftie is at the Full, tho* thofe on the Sides and underneath
cannot fee her ; neither is there any Newnefs in her, but fhe is
the fame To- day, Yeflerday, and fame for ever, as long as
the World lafbcth ; ever the great Light, which God created
and appointed to rule the Night in one Place or other of this
World continually: 1 his is Truth, and Mo[es\ Words are
Truth, whatever Man by their Imaginations do fay to the
contrary.
Ohje6iion 4. Well, faid he, how will you make it appear,
that the Heavens are not above fix Miles high from the
Earth ?
I anfwered and faid, that I will make it appear by Scripture
andReafon. That will do well, (faid he.) Then faid 1, fee that
Scripture, Gen, xi. 4. And they faid ^ Goto^ let us build us a City,
and a Tower ^ whofe Top ?nay reach unto ^Heaven : And in the
5th Vcrfe, And the Lord came down to fee the City and the Tower
which the Children of Menhuilded : And the 6th Verfe, And the
Lord faid, behold the People is One, and they have all one Lan-
giiage, and this they begin to do, and no-jj nothing will be refi rain-
ed from them, which they have imagined to do. Here, faid I, ic
is plain, that there was a PolTibiliLy for the Sons of Men to
build .
[46]
'build a Tower up to Heaven -, now if Heaven had been Thou-
fands of Miles high, as the lying Art of Ajirology faith, there
could have been no Poflibility to buiJd up to Heaven, and that
thefe Men's Keafon know well enough, neither could they have
kid a Foundation to build Thoufands of Miles high -, now the
Imagination of Reafon in thefe Men were more right, which
^enc by no Figure, nor Rule of Art, but by the Sight of the
Eye, and their Reafon and Senfe •, and they did imagine by the
Sight of the Eye, that it could not be above three Miles to the
Clouds, which the Philofophers grant by their Art, the Clouds
to be but three Miles high from the Earth ; fo they imagined
that the Firmament could not be above three Miles higher;
and we do imagine, faid they, in themfelves, that they might
lay a Foundation to build fix Miles, and thought they, when
we come up to the Clouds in Building, we fhall fee then how
far it is to the Firmament, and fo build up unto it. Now, the
L©rd himfelf faid, it was poflible for them to do what they
had imagined, for (faith he,) Nothing will reftrain them for what
they have imagined to do. So that God knew there was a Pof-
fibility to build up to Heaven, elfe he would never come down
from Heaven himfelf, to prevent them, in confounding their
Language, if the Heavens had been Thoufands of Miles high :-
Befides, faid I, do you think, when Chrifi afcended up to
Heaven, after he was rifen from the Dead, that he afcended
with that Body thoufands of Miles high, from where he af-
cended up to Heaven ? It is faid, A5ls \ 9. While the Men beheld^
a Cloud received him oiit of their Sight. That is, they faw him
afcend up as far as the Clouds, which is half Way to the Fir-
mament of Heaven ; for the Clouds opened for him to pafs
through, and clofed together again, out of their Sight 5 for
they could not fee no farther than the Clouds : Likewife, when
the Prophet Elijah went up to Heaven in a fiery Chariot with
Horfes of Fire, Do you believe that he had thoufands of Miles
to Heaven ? He faid. No : Befides, there is a Poflibility to
build up to Heaven now, as there was then, only it is for-
bidden of God : But this I fay, if it were lawful, and that
a Man was fure to live 7 or 800 Years upon this Earth, as they
did then, then a Man might as eafily build up to Heaven now,
as then J were it lawful, as I faid before.
So
[47]
So that God hath not made the Heavens fo high, as tHc
lying Imagination of Reafon hath ; for Reafon imagineth the
Heavens to be higher than they are ; and Reafon imagines Hell
to be lawer than it is; fo that Heaven is fo high, that Reafon
can never afcend up to it, and Hell fo deep, that Reafon can find
no Bottom -, therefore called, A Botlomkfs Pit^ when indeed
Hell is but fix Miles Diftance from Heaven to this Earth,
where Men adted all their Wickednefs, Ihall be that Place of
Hell for all the Damned, and the Place where the Devil and
his Angels, which are wicked Men and Women, fhall be tor-
mented to Eternity.
But the Sef^d of Faith knoweth the Heigh th of the Heavens,,
and but a few Miles high, and can eafily ailenci up to it ; and
Faith knoweth the Bottom of Hell, and. knoweth ic is upon this
Earth, and no deeper than this Earth, and that the Bottcmlejs
Pit^ fo much feaixd by Man, it is in a Man, and not without
a Man : TlK^refore, faid 1 unto him, your Figure, Rule and
Art, mufl be laid down -, but Arithmetick and Numbers is
neceflary only for Things on this Earth, to meafure Land, and
other Accounts between Man and Man here on Earth ; your
Arithmetick and Figures is not to meafure the Height h of the
Heavens, nor the Depths of Hell, that belongeth only to the
Seed of Faith, being God's own Nature.
Faith meafureth the Height of Heaven,, and the Deep nefs
of Hell : Therefore, in the'e Things, you are to lay afide your
Figure Art, and depend wholly upon Belief of what we have
faid in thefe Things, becaufe your Reafon, Skill and Art, lee
it be never fo great, cannot difprove a ftedfafl Faith.
When he heard this Difcourfe, with much more than is here
written, he was very well fatisfied in thefe Things, and many
others, and he grew very mighty in Wifdom and Knowledge,
both in natural Wifdom and heavenly ; fo that every great
Man of his Acquaintance did fubmit to his Wifdom, and loved
him for his Knowledge -, fo he continued in it all his Life: But
about a Year or two after John Reeve died, he died at
Barbadm,
J LE T-
[ 48 ]
A LETTER from the Prophet Muggleton,
Loving^ and kind Friend in the true Faith, Thomas Tom-
kin Ion,
MR. Delamaine would have wrirten fooner, but being in
great Trouble, had not Leiiure to write ; for the
Shepherd being fmitten, the Sheep were all fcattered. Upon
the 17th Day of January lad pail, Judgment was given upon
me, to lland upon the Pillory in three feveral Places of the
City of London, and the Books they took away from me were
divided into three Parts, and were to be burnt before my
Face, thofe three Days 1 ftood on the Pillory.
So they offered up the Books as three Burnt-offerings, to
the unknown God •, and they offered me up as a Sacrifice, to
be flain by the rude Multitude ^ and ic was a wonderful Pro-
vidence I was not flain outright.
I was expofcd to the uttermofl: Rigour of the Law, more
than any ever did, that fuffered in that Time ; however, they
have fhed the Blood of the laft Prophet, although not to
Death. Oh ! what (hall be done to this bloody City, for fhed-
ding innocent Blood ! The God of Heaven will fay unto this
bloody City, You fhall be punifhed with Poverty, Beggary,
and Imprifonment.
But thofe that have had a Hand in the Perfecution and
Blood of my Servant the Prophet, fhall be cafl into that bot-
tomlefs Pit, in utter Darknefs, where fhall be wailing and
gnafhing of Teeth for evermore, where they fhall never fee
bright Day, to Eternity.
This, I am fure, will be the Effe<5t upon thofe that have
had a Hand in thefe Sufferings of mine. I cannot enlarge in
particular of thefe great Sufferings of mine, that hath hap-
pened to me of late, it would be too large a Volume, to relate
the Particulars of it ; but you may underftand by a little what
a great deal means. So being in Hafte, I fhall take Leave,
and reft, only my Love to yourfelf, and my Wife's Love to
yourfelf
■ [49]
yourfelf and your Wife, and all Friends elfe there wjth
you,
/ rejl your Friend in the true Faith^
From the Prefs-yardy Neijgnte,
Jpril 23, 1677.
LODOWICK MUGGLETON.
^/? E P I S T L E
To a gi^U A K E R.
Dear and loving Friend^
I Shall not falute thee about perifhing Natures, or empty
Obfervations, for the exalting of an Idol ; but the Defire
of my Soul is, that we may be found real in the Things of th«
Spirit, that we may be impowered to perform our Chriflian
Duties to each other, in the Things of Flefh ; which is that
which girts the Spirit, or ftrengthens the Soul with lafting'
Peace.
Is it not a real Comprehenfion of him that made us, by
Virtue of his heavenly Light or Love abiding in us ? If this
be true, as I am certain it is, how is it polTible then, that we
Ihould be one in Spirit, or in the Flefh either, until the true
God be made manifefl to us, or in us ? Indeed Time was
when I was ftrongly deceived with an Imagination of the eter-
nal Salvation of all Mankind, though they lived and died
under Power of all Manner of Unrighteoufnefs whatfoever.
And this Error arofe in me through a lying Dodrinc,
founding in my Ears, of a pretended univerfal Love to the
whole Creation, from thofe People called Ranters, which
gilded Love I found at length to be nothing elfe but carnal
H Luft,
C5o]
Loft, in the Bottom oF it ; why, becaufe It had no fplntual
Foundation to build his Faith and Hope upon, but within
itfelf only.
Perad venture, thou at this prefent may ft imagine, that thy
Society, called Quakers, are endued with more excellent
Lit^ht than all others whatfoever ; but if I fhould condt fcend
to fuch an Imagination, I muft belye the Light of all Things,
■which, through his eternal free Love, hath lately fhined into
my dark Soul i but it hath not fo Ihined into it 2s to perfuade
me to miad no other God or Chrift, prefent Light, or future
Glory, but what is within me only, as formerly I did, when
I was deluded to idolize my own lying Imagination with
Titles of divine Glory, by worfhipping of it with the holy
Name of eternal Jehovah, or Jefus, and calling of it the
high and lofty One, or holy One of Ifrael, the only begotten
Son of God, the everlafting Father, the Daughter of Sion^
the Glory of all Perfeftions, with many other fuch like hea-
venly Expreflions, which indeed belongs only to a glorious
perfonal God, eternally living without me, and not to any
fpiritual God or Chrift, Light or Glory, that is, or may be
within me, in the leaft.
For whilft I groped after Light and Life, only within my-
felf, behold I met with nothing but thick Darknefs, and a
fecret Fear of an everlafting Vengeance •, but ftnce I came
really to underftand that all the fpiritual Godhead is wholly
abiding, remaining, or dweUing in the glorified Body of the
Man Chrift Jefus, and that by the Light or Virtue of his
Spirit only, he lives by his redeemed Ones, I have enjoyed
much fweet Peace, and pure Hopes of fpiritual Glories, in
that Life to come, which are eternal.
Moreover, though the Variety of fpiritual, pr temporal
Joy and Glory, be of none E^^di to the Creature, without an
inward Manifeftation of it, yet, when I feel a Want of new
and heavenly Confolations, to fatisfy my hungry Soul, thro'
the manifold Temptations of the Flefti, behold I feek not for
it from any fpiritual Light or Life that is within me, or with-
in Men or Angels, becaufe, by woful Experience, I certainly
know it is not there to be found ; but the Light in me afcends
up on high without me, even into the gloripus Body of the
everlafting
l5f}
everlaftlng God-Man Chrift Jefus, the Lord both of Quick
and Dead, whofe fpiritual Godhead wholly died with its
Manhood, and lived again alone by kis own Power, and
from thence, from whence alone all fpiritual Excellencies
proceed, received I divine Satisfaction in this Life» accord-
ing to my prefent NecefTity, with a full Affurance of a tran-
Iccndent bodily Glory in that Life to come, at the Refur-
redion of all the Souls and Bodies of Mankind that are
dead, afleep in the Duft of the Earth, when Time (hall
be no more.
I fay again, as aforefaid, that all the true Peace, Joy, or
Glory, which the Creature doth or fhall enjoy in this Life,
or the Life that is to come, proceeds not from any fpiritual
God or Chrift, Light, or Life, or Glory, that is within the
Spirits of Men or Angels, in the leaft •, but it flows only
from an infinite Fountain of fpiritual Glories, which arc
wholly dwelling in the Man Chrift Jefus, that is withouC
them, the perfonal Majefty, in the Sight of many true
Witneffes, vifible afcended far above all imaginary bodilefs
Gods-, Heavens, Angels, or Men.
Furthermore, notwithftanding all this, if thou (houldfl;
ftill imagine, that both our Lights may or will produce
eternal Lfe in us at the laft, though we fhould be at Va-
riance about the Knowledge of the true God and his divine
Worfhip, to our Lives End, I am not of thy Mind. Why ?
becaufe as there is but only one true God, fo likewife I cer-
tainly know there is but only one true Light or Worfhip,
appertaining to his glorious Perfon, which Worfhip of his
is now only fpiritual and invifible, fuitable to an in vifible
Glory.
Now thou may ft fuppofe thou art guided by an inward
pure Light, yet certainly know, that inftead of fpiritual
teaching, grounded upon a firm Foundation, thou art in
Bondage to outward Forms and empty Declarations, pro-
ceeding from Man's carnal Spirit, who, through flefhly
Guilt and Loftincfs of Spirit, with a pretended pure Lan-
guage and Pra(5tice above all other. Pope- like, are violently
hurried about, to profelyte the whole World to themfelves,
which cunningly they endeavour to bring to pafs by the Sword
H 2 of
Csa]
of the Tongue, for Want of a Sword of Steel in their Hand,
deluding their own Souls, and many of their Hearers, vainly
"to imagine, that all Men and Women have fo much true
liight in them, which will make them eternally happy, if
they will.
But the Light in me witnefles the contrary •, for by it I am
really informed, that there are fele6l Numbers of Mankind,
who, in the free Love of the Creator, were fet apart for the
Enjoyment of the Light of Life eternal, even before the
Foundation of the World was laid.
So likewife, on the contrary, I am fully fatisfied againfl all
Gainfayers, that there is a Generality of Men and Women,
-who, in the Foreknowledge or Purpofe of the living God,
were ordained to an Eflate of Unbelief in his glorious Pcr-
fon, and the fpiritual Myfteries of his heavenly Kingdom,
that they might everlaftingly perifh, even for Want of the
Light of Life eternally fhining in them : So that it is clear to
a fpiritual Eye, that it is not in him that willeth, nor in him
that runneth, but in God alone that flieweth Mercy unto eter-
nal Salvation, or withholds his divine Light or Love to himfelf,
unto everlafting Condemnation, as aforefaid.
And who fhall be able, in the great Day of Accompt, to
look on his Face, and to fay unto him, Why haft thou made
one all glorious, and another altogether miferable ? Woe be
unto them that contend with their Maker, by fpeaking Evil of
him and his fecret Councils, which they know not, which he
hath not revealed to the dark Multitude, nor never will, no,
nor to any Speaker that hath handled a Sword of Steel to flay
Mankind, or hath defiled his Marriage Bed, under what Pre-
tence whatfoever.
Again, I fay unto thee, that the Light in me difowns thofc
Men to be fpiritual Commiffioners, or Witnefles unto the true
God, that fay they are guided by an infallible Spirit, through
■which they fpeak againfl: all deceivable Preaching or Writings
to the People, and yet do the very fame Thing.
Moreover, the Light in me bears Witnefs againft all Kind of
publick or private Meetings in the World, in a miniftcrial
Way of Worfhip, as not by a Commifiion from the Holy
One of Ifrael, Why? Bec^ufe of the ^reat Ignorance I find in
them,
[ 53 ]
them of the one fpirkual God, and perfonal Glory, prepared for
his Eled, and bodily Mifery ordained for the Reprobate, at
the laft Day *, therefore, as before, I certainly know, that
fiich Men have no Authority from the Jiving God, to pro-
phecy, preach, or fpeak of heavenly Things Co the People,
but only from their own lying Imaginations.
Furthermore, I fay again, the Light in me bears Witnefs
againft thofe Men that own no other fpiritual God or Chrifl-,
but what is within the Creature, or within this Creation only, to
be for the prefent in the deepeft Darknefs of all Mankind, con-
cerning heavenly Things, or that worfhip the literal Word
Light, inftead of Jefus Chrift, the eternal ^Word, who alone
is both God and Man in one fingle Perfon, glorified as afore-
faid, vvhofe ever-bkffed Body is a fiery glorious Subftance, di-
ftind from all Things and Places, that he alone is worthy, may
have the Pre eminency over all, and in all, who above all is
worthy, having purchafed it from himfelf, by Virtue of the
pouring forth of his Godhead-Life, Blood unto Death, and
quickening that divine Life again, in the very fame Body that
died, into tranfcendent ravifhing Glories, even out of filent
Death, or Darknefs itfelf.
Now I am compell'd from undeceivable Experience, to let
thee know, that thou hafl" never heard fuch a Language ot
feeming glorious Enjoyment, from any imaginary God or
Chrift abiding within the Creature only, as 1 have done ;
therefore it is not the "Words of Men or Angels that can now
convince me in the leaft, that they are in the Truth, unlefs
they are able plainly to declare who or what that God or
Chrift is, both in his Nature, Form, and Eflence, from
whence they fuppofe they enjoy fuch fpiritual Confolatioii
above all others, that are not endued with the fame Light.
For as Men's painted Words will not fill the Belly, nor
cloath the Back, without Food and Raiment j fo likewife an
imaginary God of goodly Words, only living within the
Creatures, will not fatisfy my hungry Soul, without the real
Knowledge of a glorious Subftance to feed upon.
But peradventnre, thou mayft reply and !ay unto me, that
every rational Man and Woman, hath fo much true Light in
them, that will lead them to the real Knowledge of the true
fpiritual
[54]
fpiritual God, whereby they may attain everlafting Happinefs
if they will, by hearkening unto it with a diligent and obedi-
ent mind ; Many are called^ but few are chojen^ for all Men
have not Faith: Wherefore to this I anfwer, if this thy fup-
pofing of all Men poflTefling fpiritual Light in them, were
as true as it is falfe, indeed then there would be no need of
any other fpiritual God to inftrud Mankind but what is with-
in them only.
Again, if every rational Soul were poffell with never fo
little of Salvation Light in it, how is it poflible that it fhould
]ive and die in Wrath with God or Man, as commonly it doth ?
What, is Man principally guided in fpiritual Things, is it the
Light of his own Spirit or another Spirit ? Now if you acknow-
ledge it to be the Light of GodsSpiritthatbearsRulein the Crea-
tures, what is it then that purifies the whole Man from ail
Filthinefs of Flefh and Spirit, and leads it intoRighteoufnefs ?
Js it the Light or Will of his own Spirit, or of the Spirit of
God, as aforefaid ? Now if it be the Light of another Man's
Spirit, that opens Man's dark Under {landing, enabling them, in
fome Meafure, to comprehend the glorious and wonderful
Things of Eternity, and not the Light of their own Spirit, as
I am certain it is ; it is not then in the Power of any Man's
Will, at his Pleafure to obey or difobey the Light that is in
him, as many Men vainly imagine. But it is the Power of
God's Will only by his mod blefled Spirit, to perfwade Man's
Spirit to be willing to yeild Obedience to the Light that he
hath freely given him, or fometimes it is his Plealure to leave
him to his own Strength, through which he rebels againft the
Light that is in him, to the wounding of his own Soul, That
he may learn to know, that the Power by the Virtue of which
he is perfwaded from Eternal Ruin, is not in himfelf but in
the living God that made him, who freely gives the Light of
Life eternal, to whom it pleafeth him, but neither can nor
wiH give his Glory to Men or Angels, or to the Light that is
in them j why, becaufe the Tree of eternal Life and Glory is
not within them, but the Fruit of that heavenly Tree only, as
abundantly aforefaid.
Wherefore, whither Spiritual Obedience^ Praife or Glory he-
longs to the Fruit 6r So the Trecy Judge ye.
Now
{55]
Now thou mayeft know there is a fwoFold Light in Man-
kind, a natural and a fpirituai, the natural Light compre-
hends natural Things or Notions only, but the fpirituai Light
comprehends heavenly Things that are paft, prefent, and to
come, and is not ignorant of natural Things neither ; for the
natural Light enthralls the Soul with flellily Whimfies, literal
Oblervations, cenforious Madnefs, and what not.
But the fpirituai Light fets the Soul at perfed Liberty, from
inward Wrath and outward Rage, carnal Whimfies, or invent-
ted Formalities, leading the Soul into alf fpirituai Lovelinels
and Peace, to the ucmofl: of its Power, with all Mankind
even all its Days, not that it can have any heavenly Communi-
on, with any but thofe which enjoy its own Light. What
Communion hath Light with Darknefs, or Life with Death ;
Now in that perfonal God and his Light declared in this
Epiftie, I am thy loving Brother in the Flelh and in the Spirit
for ever.. I do fully exped thy Anfwer to this Writing, and
Ihall with Patience wait for it, that the true and faving Light
may diftinguifh between the Spirits that fet Pen to Paper.
John Reeve, One of the Lord's two lafiWiineffes unto thtFoun*
dations of all truths and Pen-Man to //^/j.Epiftle,
An EPISTLE written by the Prophet'
LODOWICK MUGGLETON.
TH E Occafion of this Writing, is in Anfwer to fome
Objedions made againfl: me. The firft is, that there is
no Power given of God unto Man, to give Sentence of Dam-
nation upon Man for his Wickednefs and Blafphemies againfl:
God and a true Prophet. In Anfwer to which, I fay, it is re-
corded in the Old Teftament, That he that defpifed Mofes*&
Law died without Mercy i thefe are the Words of a mortal
Man, and where there is no Mercy, there remains nothing
but Condemnaiion or Damnation, which is all one. Again,
is
1 56 ]
is it not faid, Jacoh have I lov^d, and Efau have J hatedybefore
they had done Good or Evil j but this is to be obferved, God
had appointed them to live to be Men, and two Nations to
come out of their Loins ; fo when they were come to be
Men, the one had the Seal of God's everlafting Love in his
Soul from his righteous Aftions : The other had the Seal of
God*s everlafting Vengance from his wicked Adions. Is this
any other than Bleffing and Curfing, or Salvation and Dam-
ration? And thefe are the Words of a Man, that had Power
from God to fet Life and Death before all Men; and this I
fay, Happy is that Man that hath the Seal of God's everlaft-
ing Love in his Soul -, and miferable is he, that is fealed up,
through the Evil of his own Heart unto eternal Condem-
nation, which all Men are that have committed the unpardon-
able Sin, by defpifing the Teachings of God's Holy Spirit,
and blafpheming againlt it. By this you may fee there is a
prerogative Power in God, above all Law, to place his elefling
Love where and in whom he pleafes ;' and to fix his rejedling
Power where and on whom he will, without any Motive to
it, for the Advancement of his own Glory : For this I fay,
God will have as much Glory by reprobate minded Men,
as he hath by the Ele6t : For as the one fetteth forth his Love
and his Mercy, fo the other fetteth forth his Jufticc, Power,
and Wrath, without which the Glory of God would be
quite loft : For Mercy cannot be called Mercy, if there be
no Juftice to punifh Wickednefs ; take away the one, and
you deftroy both. He that pleads againft this Do6lrlne and
Povi^er oppofes an infinite Being; and who art thou that con-
tendeft againft it ? For Infinicenefs is above all Law. The
Apoftle Paul hath fpoken pofitively and fully to this Point,
which I refer to your Confideration. This Dodrine is
owned, I fuppofe, by the Church of England., but is very
coldly maintained ; for I don't remember I have heard it
preached to any Purpofe in my Time. And now I fhall re-
turn to my firft Propofition, and prove, in the fecond Record,
that Power was given unto Man to give S"entence of Dam-
nation upon all fuch as refufe to believe, or rather defpife the
Dodrine of the Apoftles. For it is faid : He that believes and
is baptized Jhall befaved, and he that believes not jh all be damned.
Is
^4l
[ 57 ]
Is not this a pofitive Sentence of Bleffing and Curfing, or
Salvation and Damnation ? And thefe were Men who pro-
nounced it ; and this Power was given to the Apoftles when
the Keys of Heaven and Hell were given to Peter. Thefe
Keys were the Gofpel of Jefus, by which they opened the
Hearts of all fuch as had Faith in their Dofbrine to Salvation j
and to fhut the Gates of Heaven upon all fuch as defpifed
and perfecuted it unto Condemnation. This was opening
the Gates of Hell in the Hearts of all defpifing, blafpheming
fpirited Men that villifye God's Prophets, Apoftles and Saints,
when Salvation is ofFer'd to them, by calling them Blafphe-
mers, Liars, Hereticks, and their Dodlrinefalfe Delufion, per-
fecuting the Name of Chrift afrefh, and yet expert to be
faved by the fame Name which they perfecute, this is a
Sin not to be repented of, and will never be forgiven.
This I fpeak of Men that had their Commiflion from Heaven
given of God by Voice of Words, as Paul, and Mofes^ and fe-
veral of the Prophets had ; and he that fpeaks Evil or per-
fecutcs a falfe Prophet, will do the fame by a true Prophet,
for he knoweth not who is falfe and who is true, and all
Perfecution is of the Devil, and will be punifhed with eterna:!
Death -, as well he that perfecutes a falfe Chriftian, as he
that • perfecutes a true Chriftian.
Note^ The fame Power that was given to God's chofen
Meffengers in the two paft Records, the fame Power was
given to his two laft Witnefles in this third and laft Record
that God will bare to this World, and which will lafl to
the End of the World ; and that MiniHry that hath not
Power to blefs M-en for their Faith and Obedience to God,
and to curie Men that are difobediewt to the Teachino-s of
his Holy Spirit in his chofen Meflengers is not of God.
The next Objcdion I Ihail anfwer is, thefe Sayiwgs in the
Scriptures where the Devil wascaft out of the Man that had
an unclean Spirit, and fuffered to enter into the Herd of
Swine : But firft 1 (hall endeavour to difcover the right Devil
from the imagined Devil, which Man hath created to affright
himfelf with all, how fain would Man have a Devil diftinft
from himfelf : But there is no fuch Thing, the right Devil
is the Seed or Spiritof Reafon in Man, from whence the Ima-
I gination
[58]
gi nation flows which was firft feated in Cain, and runs in
the Line of his Seed to the End of the World, therefore
Cain is branded with the Title of a Devil, and Judas was a
Devil, and thofe Jews that pleaded they had Ahraham to their
Father. Chrifl tells them, they were of their Father the
Devil, which was a Murderer and a Liar from the Begin-
ing and his Work they would do, and fo they did, for they
crucified him, and put him to Death. Thefe were all Mea
Devils, and I can find no other Devils mentioned in Scrip-
ture. Efau was a Devil, and would have murdered his
Brother Jacoh, had not his Mother by the Revelation of
Faith fent him out of the Way. Now obferve, it is faid-,
all Evil is of the Devil, not only adual Evil, but all
luch Evils as are Incident to the Nature of finfuj Man,
for by Sin catiie Death j and Difeafes being the Forerunner
of Death, thefe are the evil Spirits or Devils that Chrift
call forth of Men, that were afflifted with them, and the
Man out of whom the unclean Spirit was caft, was a lu-
natick Perfon, and was diflrafted in his Senfes, as may be
feen by his Breaking of Chains, fo that by his rageing Mad-
nefs, his Strength was doubled to him-, and Chrift com-
manded this unclean Spirit to come out of him, whereby
his Senfes were reftored, and he became in his right Mind
as before this unclean Spirit, Devil or Difeafe took
Place in him, and went away praifmg or giving Glory to
■God for his Mercy toward him, fo likewife Chrift caft out
the Fever. Now I would not have Men think that Chrift
caft out a Spirit, an Exiftence in itfelf diftin(5l from the Body
of Man ', for there is no fuch Thing as Spirits without Bo-
dies, for Spirit and Body is one infeparable Being, and can-
not be parted from its own Body ; and as to the cafting out
this unclean Spirit, Chrift by his commanding Power, caufed
this Spirit or Difeafe to ceafe and have no longer Power in
him i for he became v^'hole and in his right Mind : And as
to the Devil or Difeafe entering into the Herd of Sv,:ine,
I affirm the Devil did not enter into Hogs, for there were
no Hogs in that Country, but Hogs the People, and
they abhor Swine's Flefti, for the Swine the Devil entered
into, were Men of a brutifti, fwiniih Nature, a ftubborn, un-
governable^.
[ 59 ]
governable, unruly People, that would neither be obedient to
the Law of God nor Man, but always refifting the Power of
Chrift, when he was upon this Earth, as you may fee, where
they accufed Chrift of cafling out Devils by Beelzebub, the
Prince of Devils ; and thefe unclean Spirits that entered into
them, arofe out of their own Souls or Spirits •, for Soul and
Spirit is all one. And it is faid, they run down a fteep Hill
into a Sea or Lake, and were drowned : Now this Sea or
Lake was not a Sea or Lake of natural Waters, neither was
that Hill a Hill of Earth -, but it was the Worfhip of the
Law of Mofes was that Hill they are faid to run down ; for
thefe Gadareans were a zealous People in the Worfhip of the
Law ; and thofe high and lofty Imaginations they had of that
Worfhip, was that fteep Hill -, for that Worfhip was efteemed.
as a Mountain, overtopping all other Worfhips -, and this was
that high Mountain the Devil tempted Chrift upon, where he
ftiewed him all the Glories of the World ; and thefe Waters
were fpiritual Waters, wherein they were choaked or drowned :
For the Teftimony that Chrift did bear, in declaring the Gof-
pel of Peace, and the Miracles he wrought, and with the
lunatic Man's declaring him to be the Son of God, it took
away or deftroyed their Peace they had in the Worfhip of the
Law ; fo that no true Hope of Salvation remained in them :
Thus they may be faid to be drowned in the Fears of eter-
nal Death i thefe were thofe fpiritual Waters they were
drowned in.
Again, I never read, that Chrift deftroyed any Man in his
temporal State, while he was upon this Earth : He came not
to deftroy, but to fave Sinners. I wonder that Men fhould be
fo dark in their Imaginations, to think that the Devil entered
into Hogs. Were not all Things made for the Ufe of Man,
and to fupport him with Food whilft he is in a State of Mor-
tality, and fo to end and be no more ? The Beafts cannot fin,
nor be tempted of the Devil, nor fufFer erernal Torments : It
is the Devil and his Angels, or his angelical Seed of wicked
reprobate Men, that will be caft into Hell-Fire at the End of
Time. And now obferve ; this lunatic Man is faid often to
frequent, or have his Dwelling amongft the Tombs : Thefe
Tombs fignify a Burying-Placc or Church* Yard, near unto
I 2 "" which
[6o]
which might be an AfTembly of People to be Inftrufbed in the
Worlhip of the Law oiMofes ; and for their Unbehef, and defpif-
finw Chrifl's Power and Miracles, they are called a Herd of
Swine ; for they were many in Number ; and thofe Herdfmeti
weretheir Teachers, which went to the City and told what was
done, which brought a Fear upon them ; fo they came
humbly to Chrift, and befought him to depart their Coafts.
Again, it is faid, Cajl not your Pearl before Swine: It is not
meant, call not natural Pearl before Swine ; but thofe Pearls
they were forbid to caft before Swine, were thofe Salvation-
Secrets that tend to Mens everlafting Happinefs ; thefe are
thofe Pearls fuch fwinifh Men are not worthy of. Thus, if
your Eyes arc opened, you may fee fomething into the fpi-
litual Meaning of thofe Scripture Sayings.
And now I fhall difcover the Devil Man hath created out
of his lying Imagination of his own evil Heart. This Devil
is a Spirit without a Body, and hath no Form of his own,
but borrows fome other Form to reprefent himfelf in ; for he
can afiume what Shape he pleafes ; he can whip into a Man,
and tempt him to all Manner of Evil, which once commit-
ted, he can whip out of him again, and leave the Man to
fuffer for his Sins ; he is invifible, and yet vifible •, he is in
Hell-Fire, and yet out of the Fire ; he is chained, and can
o-o no farther than God fuffers him ; and yet at Liberty, and
can tempt Millions of Perfons at the fame Time : He is a
Monfter of a Devil 5 for he hath Horns and never a Head
to place them upon ; he hath Wings, and never a Body to
fix them to : I have feen him reprefented with Claws to tear
and torment People with, but ftill hath no Body of his own.
This is the Devil Man hath made to affright himfelf withal.
The next Thing I infift upon is to diftiguifh a true Minifter
From a falfe, which I have in a Meafure explained before, as
thus ; a true Minifter is one that God hath chofen and fitted for
his Purpofe, by infpiring him with the Revelation of his Holy
Spirit, and then giveth him a Commiflion to go forth in this
World, to propofe Terms of Salvation or Condemnation to
his People. Thus he is made Chrift's AmbafTador, and is
impowered to fet Life and Death before all Men, and this
Power is bkffing all fuch as believe, and are obedient to his
Dotftrinc
[ 6i ]
Do6lrine or Declaration to them, and a Curfe upon all fuch as
refufe to believe or rrither dcfpife it : For God doth not come
now into this World himfelf to treat with his People, But
giveth Power to a mortal Man to be a Prophet, an Apoftie, Mi-
nifter, or Ambafiador of God, the King of Heaven ; as the
the Kings of this Earth do to their Minifters. And thefe com-
mifilonated of God, ftand in God's Stead, and reprefent the
Perfon of God the King of Heaven, as an earthly King's Mini-
fler doth reprefent his Perfon and Power, and fuch Men arc
true Minifters of Jefus Chriji, and happy arc thofe Men that
are made obedient to them, and miferable are all fuch as dc-
fpife their Declaration.
A falfe Minifler is fuch a one as may be diftinguifhed by the
Contraries of the foregoing Difcourfc, that hath no Com-
mifllon from Jefus Chriji by Voice of Words, fpokcn from
Heaven to the hearing of the outward Ears, but counterfiteth a
Commiflion from the Letter of the Scriptures, but have none
of the Spirit that declared them, nor no Authority from God.
Some of them juftify themfelves by the Authority of the
national Power, and if this will ferve their Turn at the iaft
Day, it is well with them. Others think the Letter, which was
other Mens Words, that had their Commifiion from Heaven,
to be as good a Commiflion as that of the national Power ;
And if this will bare them out, it is well with them alfo ;
others think themfelves as good Minifters as thofe before
mentioned from the Light within them, thefe are the People
called Quakers ; but this Light I know to be only the Law
written in their Hearts, which no Man can keep, therefore
ferves only for Condemnation. So that when all thofe Mi-
nifters comes to plead in their Hearts and fay. Lord we
have preached in thy Name, prayed in thy Name, caft
out Devils, and done wonderous Things j their Anfwer
will be. Go ye Workers of Iniquity, I know you not, I
fent you not. Thus you may fee God will not own them,
becaufe he did not fend them •, there are feme of the Mi-
nifters have got away of whining and toning in their preach-
ing, as if their Words had not the fame Meaning, with-
olU toning as with it. Again, they fhall repeat one Word
or fliort Sentence, three, four, or fix Times together.
Thus
[ 6x ]
Thus they go on, till they have filled their Noddles, topful,
and when they have tired themfelves and their Congre-
gations, then they depart, and in half an Hour or an Hour's
Time, their Sculls are as empty as before they came to-
gether, and if they talk together as they go Home, they
Ihall admire their Teacher, he is a precious Man, a great
Gift in Prayer, a found Preacher. Thefe are fuch as by
their canting Language climb into the Hearer's AfFeftions,
empty their Pockets, and fill their Heads and Hearts
with Nonfenfe. It was my Chance to hear a Clergyman
fay, if he had a Horfe or any other Goods to expofe to
Sale, and if this Horfe was all over Faults he was not
obliged to difcover any Fault at all, except it was de-
manded of him to difcover them, to which I agree \ by the
Laws of the Land, he may conceal them ; but by the
Law of Mofes^ which is the Law of God, by which the Law
of the Land is made, I can find no Juilification for Man
to deceive his Neighbour by Concealment ; but becaufe Men
can find no pofitive Words to forbid this Deceit, there-
fore Men juilify themfelves in it; yet the Law is good, and
doth not allow any Man to be deceived by his Neighbour,
and he that lives by over-witiing or any wordly Deceit,
will be found to deceive himfelf ; if Man was not corrupt in
his Nature by Sin or Evil, which is of the Devil, he would
abhor fuch Deceit in himfelf, and not encourage it in others.
There is a new Law given, which is to do as ye would be
done unto ; and I believe no Man is willing to be deceived or
wronged in any Kind ; and if this Man had inftrufted Men
in the Chriftian Law, I Ihould have approved of it much
better. This Law of Chrift faith, love your Enemies, do
good to them that hate you, and evilly intreat you -, and fuch
Men that feek to pervert the Law of Chrift, or Chriftian
Law, are rather to be efteemed Minifters of Deceit, than true
Chriftian Minifters.: Men are apt enough to take this Li-
berty to deceive their Brethren, although it difturb their Con-
fciences ; therefore they need not be encouraged in it.
He that perufes this Writing, and confiders it in his own
Mind, may fee that God doth give Power unto Man, to
judge, and give Sentence upon Men, of Salvation or Con-
' " ' "' " demnation.
demnation, according to their Obedience or DIfobedience to
God and a true Prophet. Likewife he may fee, that the Evil
that arifes out of a Man's Soul, is the Devil, and no Spirit
without hath Power to tempt him to any Evil. Again, he
may fee, that he that takes upon him to be a Minifter of
Jefus Chriji^ and hath not a C^ommiflion from Heaven, as
Paul had from God's own Mouth, I fay, he commits fpiri-
tual High Treafon againft God, and will be punifhed withk
everlafting Death for fo doing, if he continues in it.
LODOWICK. MUGGLETON.'
An PPISTLE (?/JoHN Reeve /(? his
loving Friend Chriftopher Hill.
Brother Hill, in the Eternal Truths
MY Love to you and the Reft of our Friends. This is
a fpiritual Love Letter that I am moved to write unto
you, wherefore by Virtue of my CommifTion I pronounce
thee Tho. Martin^ William Tomg^ and Elix, JVyles., the Blefled
of the Lord to JEternity ; the Remembrance of this the Lord's
Blefling, will do you no harm when I am in my Grave ; in the
mean, Seafon, our good God caufe you to love one another
more than your temporal Enjoyments, and that will become
a Heaven upon Earth in your innocent Souls ; Faith fetcheth.
fpiritual Comfort, the Fountain to each particular Soul 5 but
Love fulfilleth all Righteoufnefs both to God and Man.
Oh ! the tranfcendent Excellency of the Love of Chrift in
his new born People, it is not to exprefs'd by the Tongues
of Men or Angels.
John Reeve.
A Copy
[ 64]
A Copy of a LETTER wrote by the Pro-
phet John Reeve to Mrs, Alice Webb,
containing her EleJJingy and the Six Prin-
ciples^ on Auguft 15, 1656.
having Friend^
DE S I R I N G your Eternal Happinefs in that Place of
Glory above the Stars, I am moved from the Spirit of
the Lord to write thefe Lines unto your ferious Confideration.
This I know asfure as God knows himfelf, that Jefus Chrifi
from his Throne of Glory fpake to me by Voice of Words
three Mornings together, which Speaking of his hath opened
my dark Underftanding to declare fuch fpiritual Light to
the Chofen of God, as never was fo clearly manifefted be-
fore, efpecially in thefe fix Foundations.
Fi7ji^ What the Perfon of the true God is, and his Di-
vine Nature.
Secondly^ What the Perfons of the holy Angels are, and their
Nature.
thirdly. What the Perfons of the Devils are and their
Natures, and what the Perfon of the Devil was before he
became a Devil, and begot Millions of dark Angels or
Devils, it being all one.
Fourthly^ In what Condition the Man Aiam was creai:ed in,
and by what Means he loft his €rft Eftate and the Effeds
fof k.
Fifthly^ What Heaven and Glory is, aiid the eternal Rc-
fidencc of it.
Sixthly. What Hell and eternal Death is, and the Place
tvJierc it fhall be to Eternity.
This
[^5 ]
This 1 know certainly. That before the Lord lent me to
declare his Pleafure unto his People, no Man upon this Earth
did clearly underftand any one of thefe fix fundamental
Truths, which to underftand is Life eternal, and to be ignorant
of them is Death eternal. Now the Lord hath fent his two
Meflengers to declare them, I mean, to all thofe that may
be informed in thefe fpiritual Things, and do rejeft us (that
are the Lord's Meflengers of thefe Things of Salvation)
through the Love of carnal Things, they muft all perilh. to
Eternity.
Again wc know from the Lord by that infallible Spirit
that he hath given us, of divers Perfons that Ihall be
eternally blefled with us : and all that we pronounce
Curfed to Eternity are eternally Curfed, as fure as Jefus
Chriji the Lord of Life is Bleflfed, becaufe it is his Curfe
and not ours.
Again, if the Lord Jefus do not bear Witnefs unto our
Teftimony, and make it evident that he hath fent us in a
few Months, than you may conclude, that there never was
any true Prophets nor Chrift, nor Apoftles, nor Scripture
fpoken from the Mouth of God to Men. But there is
nothing but the Wifdom of Men and Nature their God.
But this we know, that thofe that are joined with us, are
Partakers of thofe Truths, and fhall be blefled for evermore,
and fliall in the mean Time patiently wait for the fulfilling
of our Prophecy, and fliall have Power over their Thoughts,
Words, and Deeds, purifying their Hearts by Faith in the
Perfon of God even as he is pure, trampling all the Riches
and Honour of this World, under the Feet of their Souls
as Dung, becaufe they have tafted of that Glory to come,
that no Tongue of Men or Angels can exprefs, and this
makes them not only love one another in carnal Things,
but for the Truth's fake they are ready if (need require)
to forfake all Relations, and Life itfelf for one another ,
and is that Power of that one only Faith and Truth, de-
clared from the Spirit of God, the Man Jefiis by us, which
none enjoys but thofe of this Faith.
K Much
[ 66 ]
Much more might I write, but fpeaking Face to Faccj
(if it may be) is far more profitable : Farewell.
John Reeve, the true Prophet, of the only true Per fond
God, the Lord Jefus Chriji upon the Throne of immortal Glory
in the higheji Heavens,
An EPISTLE of John Reeve to a
Friend^ written in May, 1657.
Shewing,
THAT Eled Angels are diflind from him who vifibly
beheld him Face to Face •, and what that reprobate Ser-
pent-Angel was in his Creation, which by the fecret
Council and unfearchable Wifdom of God, fell from his
created Glory like Lightning from the invifible Heaven
above, to this vifible Earth beneath; and through his fuper-
feeming God like Counfel, he overcame innocent Eve ; and
fhe yielding unto him,^he wholly entred into her Womb, and
naturally changed himfelf into her Seed, and fo became the
firft'born Son of the Devil, and afterwards a curfed Cain, and
the Father of all thofe Cananitijh Reprobate Angels, fpoken
of in the vifible Records of the Scriptures; l^ot as Cain, who
was of that wicked one, and flew his Brother, the ift of John,
the 3d Chapter, and 18th Verfe. And the Tares are the Children
cf the wicked one. Math. 13th Chapter, and the i8th Verfe,
Alfo in what Condition Adam was created in, and how he
came to fall from his created Ellate, and what that Sin was
that Eve and he were guilty of, and how Sin came firft in
their pure created Natures.
Again, what that heavenly Glory is and where it is, that
God's Eleft Wheat, which are the Seed of Jdam, and not of
Cain fhall poffefs when time Ihall be no more, and what that
Ihameful Eternal Death is, and where it is referved for the
Seed of Cain, and not of Adam, who are either a Spirit given
iip to perfecut'ion oF Men's Confclences, or elfe they are
left in Uarknefs to condemn the Things of Eternity, becaufc
they cannot comprehend them for want of a true diftinguifh-
ing Spirit, which is a Gift of the Holy Ghoft, unto him
which is immediately fent by the Lord of Glory, that he may
be diftinguifhed by the new born of God, from all thofc
counterfeit or deceived Preachers or Speakers in the World,
who are apt and ready to judge Men in Darknefs, if they fo-
berly afk them needful Qiieftions concerning things of Eter-
nity -, the underftanding of thofe glorious Excellencies, which
is the Saints Inheritance, being utterly hid from them, be-
caufe they went before they were fent.
Priend and Brother in the Eternal 'Truth j
By this infallible Demonflration, you may know a Man
that hath not a Commiflion from the true God, to preach
and fpeak unto the People.
If a fearching Speaker or Writer, deliver any thing unto
thofe People that joyn with him, then for fear of his Weak-
nefs or Ignorance being difcovered, he will counfel the Hearers
to flick clofe to the Ordinances in the Word of God, or to
hearken to them,or to that in their Confciences, and to beware
of falfe Chrift's and falfe Prophets, and fuch like borrowing
Scriptures Languages, to prevent the People of ever hearing
the Glorious and dreadful Things of Eternity from the ever-
living God, revealed both by Voice of Words without,
and Infpiration within, unto his two laft defpifed true Mef-
fengers.
Thus it is clear, they have not the true Spirit of Paul in
them, who gave the true Saints Liberty to try all Things
or Opinions of Men, (for that was his Meaning) but to
hold faji to that which was good.
Again, that Speaker or Preacher to People, whether pub-
lick or private, that declares againft all Appearances that are
contrary to his Way, difcovers himfelf to a difcerning Spirit
not to be of the Lord, unlefs he can demonftrate a Spiritual
Commiflion received by Voice from Heaven, from the Mouth
of the Lord Jefus Chrift, fo that no Man can difprove him,
though few from a true Underftanding received him,
K 2 Again,
ifn
Again, he that preaches or teaches only of a God or Chrift
in Men's Confciences, doth he not queflion the Scripture Re-
cords concerning the Refurredlion and Afcenfion of the glo-
rious Body of the Lord Jefiis Chrift, who through Faith in
his invaluable Bloodihedding, the Confciences of the Ele6t
being fprinkled, are purified from the Power of all Unright-
oufnefs of Flefh and Spirit, and fo doth he not queftion the
Refurredlion of Mankind after Death,
Again, if after Death there be no bodily Refurredlion for
the Spirit to poflefs an immortal God like Glory, or to
fuffer an eternal Devil-like Shame, according to their Deeds
done in their Bodies ; is it not one of the vaineft Babblings
under Heaven, for Men to talk of a God or Chrift, or of
Righteoufnefs, or Purity, or Mercy, or pure Love without
Envy, or of any Spiritual Excellency whatfoever, unlefs it be
for Gain or Glory amongft Men.
The eternal Spirit and alone everlafting Father, which ef-
fentially reigneth in the glorified body of our Lord Jefus
Chrift his eternal Son, and fpiritually, and motionally, or
virtually liveth or reigneth in eled Men and Angels, bear
Record between me and you for Everlafting, or World
without end, whether this Witnefling be not fent unto you,
and all the Eled that fhall view it principally for the re-efta-
blifhing of your tender Spirit, upon that fpiritual Rock
of all Ages, the Lord Jefus God and Man, in one dif-
tinft Perfon Glorified and evcrlaftingly Honoured, with
all Variety of Spiritual new Songs and Praifes, from his
Redeemed or Eled Men or Angels, when all Time or
•Times is fwallOwed up into Eternity or Eternities.
John Reeve.
Another
1 69 ]
Another EPISTLE ^/John Reevex
SIR,
YOUR Replication to mine doth but ftill harp upon the
fame Matter as your former, and yet you fuppofe you have
given fuch Arguments as may quite ^\\^nzt my former Afler-
tions, were that there are no Spirits without Bodies, but fuch'as
mere Shadows and that God is not a bodilefs Spirit, but hath
and ever had Form, Subftance, and Shape, and that is no other
but the Form of a Man.
This is Contradidled by you, and fo you afBrm thefe Parti-
culars following. .
1/, You take at thofe my Words which faid, that if a Spi-
rit have no Body or Shape, then it is no more then a
meer Shadow : This you deny, by faying, that a Shadow is
only privative, but a Spirit, fay you, is pofTuive.
^dly, You further fay, that there is fuch immaterial Sub-
ftances, which have a feparate Exiftence from fuch grofs
Bodies which we have about us ; witnefs fay you the Soul of
Man, which is immaterial, and lives after the Body is dead,
which is, fay you, confirmed by Faul^ 2 T^im. i. 10. which
faith, that the Gofpl brings Life and ImmGrtality to Light,
%dly^ This Dodrine, fay you, was known by the Light of
Nature to the Heathen Philofophers, and hath fince been con-
firmed by Scripture of the New Teftament to us, and fo coii'
elude it no ways repugnant to right Reafon.
4/^/y, You charge me with quoting the Scripture falfly,
when 1 faid, that Chrift reply*d to the young Man, faying,
^hat no Man was gccd but one^ which was God j therefore fay
you it is falfe that the Scripture faith, that God is a Man.
To
To each of thefe take this particular Anfwer, i. If your
Spirit have neither Shape nor Subftance, it is but a Shadow
and no more than what the Egyptians Sorcerers produced be-
fore Pharaoh, what Mofes brought up were real Subftances,
but their' s no other but Shadows, but therefore a Spirit with-
out Subftance is not pofitive •, for that which is privative can
have no Being without a pofirive, becaufe that which is pofi-
tive hath a Being or Subftance : Now he that will not admit
God to have a diftinft Being of himfelf, his God that he
worfhips is nothing but a Shadow.
idly. Where you fpeak of Spirits being immaterial Sub-
ftances } if they be immaterial, how are they Subftances, and
what Exiftence can they have, and how can a Soul be immortal
in a mortal Body i it is faid, the Soul that Sins, itjhalldie\y&i
you, it is immortal and cannot die, and would prove it in 2
27w. i. 10. when as that Place fhews plainly, that it was
Chrift*s Death and Refurredion which brought Life and Im-
mortality to Light ; fo that if there be not a Refurredion, then
can there be no immortal Life.
Therefore it is, that the Scriptures doth affirm, that there
can be no Salvation without a Refurreftion, fo that if the Dead
Ihould not rife, then were all Faith vain, and God the God of
the Dead (feeing Death is not abolilh'd) and not of the Living ;
fo that there is no Spirit that can fubfift or have any Exiftence
without a Body, either Spiritual or Natural.
Again, doth not the Gofpel bring Life aad Immortality to
Light, and is this Life and Immortality brought to Light
without a Body, but it will have a Spiritual Body fuitable to
that mortal Spirit made immortal. And doth not the Scripture
affirm, that it ftiall have a Body like unto God's own glorious
Body, and yet you fay, God hath no Body, and a Soul hath
no Body.
Do you not read alfo, that Chrift had a Body, and that it
was after the exprefs Image of his Father's Perfon : Would you
trace fubftantial Truth into an Allegory, and fay Righteouf-
•nefs. Knowledge, and Holinefs is the Image of God, and yet
muft have no Body to a(^ forth itfclf in. When God faid, beye
holy.
[71 1
holy, as l am holy, mud we turn our Souls out of our Bodies^'
to make them like your bodilefs Godi
When we are faid to worfhip God in Spirit and Truth, is
this fpiritual Worfhip performed without a Body, although
there is a Mental, Privy, and Praife without a vocal Expreflion,
yet it muft arife from a Heart, and that Heart mud be placed
in a Body.
There is no Light without a Sun* no Stream without a Foun-
tain, and no Spirit without a Body.
^dfyy As to your third Particular, this I muft tell you, that
no Light of Nature can difcover Spiritual and Evangelical
Truths, and it is very grofs for any Man to fubjefl the Spiri-
tual Truths of the Gofpel, to the heathenilh Principles of Phi-
lofophers, making the New Teftament no other but for the.
Confirmation of the Principles of Nature, which Nature you
call right Reafon, which fay, you never repugns the Gofpel,
nor the Gofpel it.
. By this your Difcourfe I find, that you own that Chrift came,
but to confirm the heathenifh Principles of Nature, as, that
God, and Spirits, and Angels, were all without Bodies, being
immaterial Beings, and you know not what.
Now give me leave to be plain with you, and to tell you,
that I coujd never read that the Gofpel of Chrift was ever fent
to enlighten Nature, Nature or Reafon hath no Intereft in it
at all. In the moral Law it hath, and therefore it is written,
the Law came by Mofes ; and what to do, but only to enligh-
ten Reafon unto whom the Law was given: But as to the Gof-
pel, ii came by Jefus Chrijt, and particularly belonged to ano-
ther Seed i namely, to the loji Sheep of the Houfe of Ifrael ; fo
that you can no more diftinguifti between the Law and the Gof-
pel than between the two Natures of Faith and Reafon it is alia
Myftery to you. Do you know what right Reafon is, if you do,
you muft afcend up into the Kindom of Heaven, and view it in
the holy Angels ; for you will not find neither pure, nor right,
noruncoirupted Reafon any where in this Orb below the Stars:
For it is evident that Reafon's Notion can never be capable to
comprehend Spiritual Truths, as from the Power of its own
Nature, it only ferves to comprehend natural and temporal
Thing?,
I f^ ]
Things, it b&ing but natural itfdf ; but Gofpel Truths are
comprehended by another Light, according as it is written by
Da^v'td faying, in thy Light Jh all we fee Lights &c.
So that from what is faid, we need not tear (as the World
have) of the Heathens rifing up in Judgment againll us, for
maintaining Gofpel Truths againft their Darknefs of Reafon.
/^thly^ As to your fourth Point, where you charge me of
fathering upon the Scripture thofe things that are not, and you
make a Wonderment of it, that I (hould fay, that God was
a Man, and to quote Chrift's Words for it, telling the young
Man, that there was no- Man good but one, which was God -^
this you tell me was falfc, for you fay, the Text faith that none
is good but one, which is God. Here your Ignorance appears
very great, and may be wonder'd at confidering your great
Learning and continual Study j but it appears, it is but in thofe
heathenilh Philofophers •, for obferve for better Inftruction,
did not that young Man call Chrifl: Mafter, and own him to
be a Man and no more : Now to this you may find that Chrift's
Anfwer did tacitly im.ply, that if he was but a Man, he was
not perfedly good, and that no Man could be perfedly good.
And furthermore for a more full Anfwer in the Old Tranf-
lation, attending to mark it, is render'd thus Word for Word
that there is nQ Man good hut one, which is God.
This is plain Scripture, and yet you are ignorant of it ; I
perceive you are not very confcrvant in Scripture, your Philo-
fophy turns you out of all Scripture knowlege. But to proceed
farther, cannot you find by Scripture that God was ever called
a Man, did not you ever read that Scripture that faith, God
was a Man of War.
Much more might be faid of this, and feveral pofitive Proofs
from Scripture might be produced to confirm it withal, but
becaufe it is not the general received Opinion, therefore it muft
be quarrelled with -, for the Honour of this World muft be
both fought after and fubmitted to. .
And whereas you farther fay, that the Apoftles of Chrift did
ever teach after they had received their Commiflion, that Spi-
rits were immaterial and could fubfift without Bodies, now
anfwer to this : I«
[73]
It is mofl: certainly evident, that the Apoftles never taught;
that any Spirit could fubfift without a Body, but the contrary-
altogether ; for their Dodrine was, that as the Soul and Body
lives together, fo it dies together, and at the Laft Day rifes
together, and is ever without Separation.
When-the Apoftles faid. That many Spirits were generate inta
the World, which denied that Chrijl was come in the Flefh, did
he mean Spirits without Bodies : And when Paul faid, that
the Spirit fpeaketh exprejly, ihat fome Jhall depart from the Faith:
Now what Spirit was that, but P^k/'s own Spirit of Faith, in
his own mortal Body ; for without a Tongue it could not be
cxprefled.
And where the Apoftles tells of the Doftrine of Devils were
thofe Devils bodilefs, and teached damnable Doftrine ?
So that the Apoftles never taught that there was any Spirits
without Bodies, but always Spirit and Body went together, and
fo makes Longitude and Latitude profoundly, as your Philo-
fophical Notions teacheth, although you cannot apply it to
any fublime or fpiritual Thing, you knowing nothing of it
but all is nothing and of no Subftance^ and fo in that your
Darknefs I leave you, feeing you are no Friend to the Light 5
and reft yours in all civil Relpefts,
John Reeve the only true Witnefs unto the very true Gody
amongft many pretended Spiritual Mejfengers in this con/u/ed
Jge.
An
[ 7+]
An E fifth 'wrote by the Prophet John Reeve
to Isaac Pennington, £/^; datediG^^.
concerning a7t Anjwer to a Book of hiSj with
Jeveral Myfteries and Divine and Spiritual
Revelatiofts declared by the Prophet^ concer-
ning God^s vifeble appearing in theFlefts,
IN your Self- return, you feem to mourn over the funk Spirit
of both Creations, fo termed by you. Alfo you wriic as
though many from a fatanical Spirit wrke moft accurately,
both of the Works of Creation and Myftery of Redemption
by an immediate Gift of God from our Lord Jefus Chrift. To
this I anfwer, a little Seafon will produce Mourning enough in
you, when you fliall fee your angelical Motions like Light-
ning, call down with Confufion of Fear, from their former
Perfe<5tion of imaginary Glory, rational Dreams and Vifions,
Revelations, Infpirations, Experiences, or Voices proceeding
from an incomprehenfible Spirit.
Again •, I have both read and heard a Voice to fay, that the
Secrets of the Lord are his choice Treafures, referved only for
Redeemed ones >, but I never read or heard from any fpi-
ritual wife Man before now, that any fatanical Spirit was able
to inteiled: deceived Perfons, exadlly to write of the hidden
Myfteries of the Everlafting God. Again, you pretend unto
no fuch Revelations as I proceed upon, but fay you, there is
another Way more certain than Reafon or Revelation, which
whether as I prefume you were led into, the Lord will one
Day make manifeft, from the true Light of Life Eternal.
To this I anfwer, your Light as terming of the true Infpira-
tions of the Lord Jefus Chrift, written by me to you, is be-
caufe as yet his Holy Spirit viels them from your Eyes ; but
as for your new Sound of teaching them from your God, more
certain than Reafon or Revelation, from the Divine Voice
fpoken in the Ear, through the glorious Mouth of my Lord.
I dc-
I 75]
I declare that in all Ages the Eled loft Sheep of Ifrael, did
never read or heard of any more than two original Ways
either natural or fpiritual in Mankind, whether you call them
Creature or Creator, Light or Darknefs, Truth or Error,
Revelation and Reafon, Infpiration and Imagination, Truth
and Unbelief, Flefli and Spirit, and fuch like.
'Tis confeiTed, that vifible Appearances of God or any elfe
unto Mortals is teaching of all, but he that expedts that kind
of Teaching any more until Men are immortalized, lieth
under at preient as great an imaginary Deceit, as ever yet
appeared in this Land, It is alfo granted that the moft holy
God fpeaketh to his Chofen Meflengers by Voice of Words,
even to the hearing of the Ear unto which Truth for Ends
beft known unto himfelf, by his gracious Power only, can bear
Record in this prefent Generation, unto the Grief only of all
angelical Wife, envious, proud, inglorious, hypocritical
Reprobates that hear of it.
Moreover if your more fure Way of teaching from God
were Vifion itfelf, yet it is impofilble for you to enjoy any true
and lafting Peace, unlefs it fwallows up all your former Writ-
ings produced from your own Spirit, without an immediate
CommifTion from God, and in the Room thereof, perfwade
your Soul to pour in your Oil, into the natural Wounds
of opprefled Perfons, under what Opinions or Appearances
whatfoever.
Again, you fay, O Lord God, pity the Captivity of Man,
yea, pity the Captivity of thy own poor Seed, hear the Prayers
of that Spirit that interceedeth with thee for every Thing, not
according to any fiefhly Imaginations, but according to Truth
and Righteoufnefs of thine own Ballance. From the God of
Truth, to this I anfwer, concerning that fpiritual Captivity
of the Eled, in Reference of a right Underflanding of the
Creator, you need not trouble yourfelf about that, unlefs you
think through much importuning the unchangeable God, may
be perfwaded to loofe their Bonds before the decreed Time
thereof; but if you think that Glory of God*s eternal Love
towards them, will provoke to their fpiritual Darknefs through
the invifiblc Appearances of his own pure Light, then you
L 2 mav
[ 76 }
-may know, until his own glorious Seafon, that all the Defires
of Men or Angels are of no EfFed, no nor of the Son him-
felf, if you imagine a Father befides. 'Tis confeffed, when
the Time draweth near of feme great Deliverance of the
Chofen of God, ufually the Lord provokes his People to cry
unto him with Sighs and Groans, which cannot be uttered but
from the innocent Spirit of his fpiritual redeemed Ones, as
his Due, he may receive all Honour, Praife and Glory foi*
their Deliverance out of their natural Darkneffes, unto his
marvellous Light.
Again, I declare from the true Light of the true God, that
the Spirit which interceedeth with the Creator for all Mankind,
upon the Account of his eternal Happinefs, was never prin-
cipled upon a fpiritual Foundation of Truth, whatever fubtile
Expreffions of God's righteous Ballance procedeth from him.
Moreover, is it not the new heavenly Glances of Chrift Jefus
in Man's dark Soul, which upon an immortal Account, be-
comes all Light, Life, or ravifhing Glory in him •, and of
the contrary, is it not the abfenting Voice or Virtue of the
uncreated Spirit of the Lord Chrift Jefus, that occafions Men's
Spirits to be full of fatanical afpiring Wifdom about the Crea-
tor ; and whence think you cometh this to pafs, or poffible
could be of the Spirit, if the Creator were, and Angels were
cfientially living in one another there.
Again if your hteral Requeft unto the Lord God, as in
Reference unto the raiferable Captivity of poor Mankind,
lying under the miferable Yoak of unmerciful rich Tyrants,
cfpecially over his own innocent Seed or chofen People, then
this will moft neceflarily follow ; nay, you cannot deny it,
if there be any Light in you, that all your conceived Spiri-
tual Speakings, or Writings, or Prayers, in the great Day
of the Lord Jefus Chrift, will become but fiery burning Death
in you of utter Darknefs, according to the true Saying If that
Light tn you be Barknefs, how great is that Darknefs ? Un-
Jefs as before faid, anfwerable to your Profeflion of Love
unto God, and Pity unto Man, you are a bountiful Re-
liever of his opprelTed Ones, according to his Bountifulnefs
towards you, then mind the Virtues of Chrift Jefus thus
ihining in you, will occafion from the refredied Bowels
of
[ 77 J
of his own Seed new fpiritual Acknowledgments, and a lov-
ing Return in the Lord for you, Why ? becaufe it is rare to
find a merciful rich Man.
Friend, 1 certainly know that if you are one of God's Eie<5t,
you cannot be oflFended with me for writing the Truth, though
at prefent, I be contrary to you in Spirit. Again, you write
that you would beg unto the Lord for me, both with Tears
and Blood, and you would fpeak fomewhat concerning me,
but you arc afraid to open the Spirit before the Seafon thereof.
Friend, As to that if ever the Lord of Life and Glory mani-
feft himfelf to your Soul, then you will fee clearly the Vanity
of thofe Words.
Moreover, if I Ihould tell you, that in the pure Eyes of the
Lord Chrift Jefus, that one handful of your Silver Tears, are
of more Value than a Horfe Load of your Tears and Blood,
you might account it a very ftrange faying from me ; truly
I unfeignedly believe it will be found a principal Truth, when
our Lord Jefus Chrift fhall fay in the Day of Judgment,
Come ye MeJJed of my Father, inherit the Kingdom prepared for
you, for when I was hungry, you fed me ; Go ye Curfed into
everlaSfing Fire, when 1 was hungry ye fed me not: So that
without Controverfy, there is nothing in Man comparable to
Love, Mercy and Forgivenefs, even to his greateft Enemies*
Again, it is a marvellous Thing, if you or any other Man,
fhould have a Spiritual Gift to diftinguilh between divine and
diabolical Appearances, and yet defer the Examination thereof
tQ another Seafon, or did the moft wife God ever commiflion
any Man or Angel to make a Difcovery of any fpiritual Coun-
terfeits, and yet that Meflenger remaineth dark in his own
Underftanding, concerning the Creator that fent him. I re-
member fuch a like Scripture Saying as this, him whom you ig-
norantly worfhip, declare I unto you. Moreover, if the mod:
wife Creator, either vifible or invifible by himfelf or Angel,
hath appeared in your Spirit, whereby unto your thinking, I
was clearly difcovered as a deceived Perfon among the reft,
is it not a ftrange Thing that you ftiould have Power over that
Light above Men or Angels before you, for the Producing
of it at another Seafon, the Creator himfelt will vifiblr make
it manifeft,. evenfo come Lord Jefus Chriff, for thy glorious
Name^
[ 78 ]
Name-fake^ ccme quickly^ and in the vifthk Sight of Men and
Angels bear Record ithether thy Holy Spirit fent me (as I have
declared almojl thefe three Tears) or no. Again, when the
Lord made Choife of fuch a fimple poor Man as I was,
as many can witnefs in the City of London^ that have known
me about thefe twenty Years, that I might inftrumentaUy
difcover the two principal Heads of mifchievous Darknels
in the Land j as namely John Robins paft, and John Tawney
almoft fpent, truly 1 had no Power in me to put by his
MefTage until another Time > why becaufe (whether you can
beiieve it or no) his Voice was fo glorious in me, that it
fhone as the Sun, and it was of Motion fwifter than Thought,
and fo pleafant to be declared by Tongue ; yet for all that
Godlike Glory piercing in me, and through me there arofe
a Defire in me to be eafed of that Burden of the Lord com-
mitted to my Charge, becaufe of that (harp Sentence that I was
to declare againft any Man that Ihould defpife it ; then the
Lord fpake again unto my Soul, Words of burning Death, of
fenfible unutterable Darknefs, anfwerable to that Jonas-\\k^
Rebellion in me, againft fo great convincing Glory -, and
truly I was compelled immediately to cry unto him for De-
liverance from the Wounds or Anguilh of my Soul, that I
might prefently obey his Word that (hined in me with fuch
Light, and Majefty, and Glory in whatfoever it fhould com-
mand me.
Wherefore, Friend happy are you if preferved from flight-
ing an Appearance, that is contrary unto your Light, though
it ftrike at the Foundation on which is built all your Spiritual
Enjoyments ; for alas, you know in the End, all falfe Lights
will be made manifeft unto thofe that pofTefs the true Light
of Eternal Life in them 5 bleffed therefore are thofe, that in
Obedience unto the Creator from a purified Spirit are com-
panionate to all Men, but efpccially to thofe innocent Ap-
pearances, in the Name of the Lord, though they all differ
m their Declaration for them. If there be but one true Mef-
fenger from the Lord amongft the refV, they fhall as for-
merly, receive an Angel of God unawares, and with him
be Partakers of the glorious Secrets of the everliving God,
to their eternal Confolation : For this I know, from the Spirit
of
[ 79 ]
<jf Truth, that thbfe that are left under a Spirit of rejeding
and defpiling of falfe Appearances, coming forth in the Name
of the Lord, they not clearly knowing them to be fo, they
will as readily defpife a true Meflfenge of the Lord to their
eternal Hurc ; wherefore are all thofe, that neither Honour
nor Life itfclf is dear unto them, but upon an Account of
Spiritual Wifdom amongfl wife Man, when the Glorious
Things of Eternity, though in bafe Appearance prcfented
unto them, from that Spiritual Rock of all Ages, which is
our Lord Jefus Chrift, God and Man, is one dillrid Body
or Perfon glorified ; for vvhacfoever Men dream from their
imaginary Gods, of tv/o or three Ferfons, or a vaft incom-
prehenfible Spirit, eflentially living in all Things and Places ;
from an immediate Voice from the highefl Heavens, I pofi-
tively affirm againft Men or Angels, that there neither is, nor
ever was any other God or Creator, but that God-man Chrill:
Jefus, which was nailed to the Crofs, the which Glorious
God will one Day vifibly appear with his mighty Angels,
to the everlalling Terror of thofe that reject his Perfon, as
to love a Thing for an infinite God to dwell in or to be ; yea
this very true God in Oppofition to all other Gods, Men or
Angels, is already come with his invifible pure piercing Light,
to make an everlafting Diflinftion between the imaginary no-
tional Mifteries of Men in rational Darknefs, and the fpiritual
Mifteries of his everlafting Kingdom, by true Infpirations
from an holy and unerring Spirit. Even fo come Lord Jefus
Chriji, viftbly alfo according to thine own IVord^ come quickly.
Amen.
Yours with all the Eledl, in that only wife very true God,
which in the Sight of Men and Angels vifibly appeared in
Flefh, and in that very Body of Flefh and Bone, is afcended
far above all Gods, Heavens, Angels, or Men, and there to
remain until the Refurre<5tion of all eledl Things, or the
Judgment-Day, whofe uncreated Spirit of fiery Love, is all
Variety of immortal Crowns of new ravifliing Glories, pre-
pared for all thofe that long for his vifible appearing, to make
an
[ o8 3
an everlafting Separation, between the merciful Elc6b, and^
iinmercifLil Reprobate.
John Reeve, the only true Witnefs mto the very true
God, amongfl many pretended Spiritual Mejfengers in this
confufed Age.
And Mofes nsoas never buried.
THE Teftimony of the Prophet Muggleton, concerning the
Death of Mofes, the firil Commifiioner from God to
the Children of Ifrael, he faith. That Mofes went into the
Mount, and there died, and God raifed him again in a
Moment of Time, and tranflated him into Heaven, but Enoch
and Elias were both tranflated, and did not taftc of Death,
and God not thinking fit to bury Mofes by the Hands of the
Children of Ifrael under the Earth, becaufe till he had laid
down his God-head Life himfelf, he could raife none from
the Grave.
As concerning who gave John the Baptift his CommifTion,
whether Elias, or Chrifl:, the Prophet Muggkton*^ Teftimony is
that Elias gave it to him from Heaven, therefore faith the
Scripture, he came in the Spirit and Power of Elias,
Is There any Evil in the City, and I the Lord hath not done
it ', the Interpretation is thus, when a finful Land committeth
all Manner of Sins and Wickednefs, which in the committing to
them is p'eafant, but when God cometh and bringcth the Evii
of Punilhrnent, as Plagues, or Fire, or Sword, then he
bringcth the Evil upon them.
Af$
[ 8i
^n EFISTLE of de Prophet Reeve.
Written in the Year, 1656.
BLESSED are all thofe that fliall read, or hear this Epiftie
with a meek Soul, and are kept from judging Things that
lecm ftrange at firft Appearance, hut by fober fearching of the
Scriptures, compare fpiritual Things with fpiritual, as thofs:
noble born did in the Apoftles Time, being made patient to
wait the Lord's Leifure, who reveals his Secrets to fuch only
who with a pure Confcience hearken to his Spirit j Ih that
hdieveth maketb not Hafie.
In the 6th Chapter of St. 'john 36thVerfe, are thefe Words,,
l^he Words that I /peak unto you are Spirit and Life •, and in the
loth, 17th, and 18th Verfes, it is thus written, J lay down my-
Life that I may take it again > No Man taketh it from jne, but
I lay it down of myfelf I have Power to lay it do-zvn, and Power
to take it again. Therefore, that you may increafe in your mo(t
holy Faith unto your eternal Glory, which are appointed to
believe in that diftindl glorified Body of the Lord Jefus Chrift^
the only God and everlafting Father, from the Holy Spirit, I
Ihall fhew you wherein that Power did confiR of Chriil dying
and living again.
This his Power was fccretly hid in the Truth of his Word
fpeaking. Why ? Bccaufe the Nature of Chrift's Soul within
his bleffed Body was only one Voice of fpiritual Faith and
Truth. Therefore, you may underfland, whatever he fpoke
in that Word fpeaking, was all Power to effecft the Thing
fpokcn of. The JVords that 1 fpeak unto ycu are Spirit and Life ^
that is, as if Chrift fhould have faid, *'My Words tend not to
Joy in carnal Things that perifb, but in the rejoicing in fpiri-
tual Things which are eternal-, or, as if the Lord fhould havn
faid, "IMy Word is all fpiritual Light and Lore, Meckncfs^
*' Patience, with all Variety of immortal glorious Joys beyond
*' the Comprchcnfion of the Spirit of Men and Angels.
M Agisi
[ 8. ]
Again, Chrift's Words are faid to be Spirit and Life, be-^
caufe all Spirits in the Creation were made by his Word
fpeaking only : Furthermore, becaufe his Word only, is the
original Caufe of all Light, Life and Glory in Heaven and
Earth, and in Men and Angels •, I have Power, faid Chrift,
to lay down my Life^ and Power to take it again. I declare
from the Holy Spirit, none in Heaven and Earth could ever
truly fpeak thofe Words, but that Man Chrift only.
Again, it is as if Chrift fhould have faid, " I only have
*' all Power within my Soul, by a Word fpeaking, to die
*' and live again".
Moreover, Chriji Jefus being Lord of Life and Death, did
believe without any Motion of doubting in him, that what-
foever he fpoke fhould come to pafs, and that gave a Being
to the Thing fpoken of, and that made him to fay in the 24th
of St. Matthew, ver, 25. Heaven and Earth jhall pafs away^
but my Word fjall not pafs away.
So that Chrift being the only God of all; Truth, you may
underftand that it was his Faith in that living Truth, or
Virtue of his Word fpeaking, which gave him Power to
lay down that divine Soul, or fpiritual Godhead Life in the
Hell of the Grave, and to quicken his fpiritual Life again
from Death, to reign in immortal Glory to Eternity, in that
very Body of Flefti wherein he fuffered Death. For I de-
clare, from the Holy Spirit, from that everhving Virtue
continually flowing from the former Suffering of God on
this Earth, in the Body of Chrift, the Tongue of Men nor
Angels can never exprefs the Variety of new glorious Joys,
the eternal Spirit of God the Father hath in that glorious
Garment of Flefh he hath clothed himfelf withal.
Again that divine Faith of Chrift in that living Truth and
Virtue of his Word fpeaking gave him Power over- Life and
Death, that by his precious Blood fhedding, he might pur-
chafe from himfelf the Lordfhip of the Dead and Qukk.
Again, If God had not been able to have made his, Soul
to die in his Body, and by the living Virtue of that almigh-
ty Word of Truth,, fpoken through his holy Mouth, to
quicken a new and glorious Life again, O then would it
be impoffibie for him at the laft Day, by the Power of his
Word to quicken and make alive, all the Souls and Bodies
of
[ 85 ]
of Mankind that are dead afleep, and burled in the Grave*
You may underftand, that Jiving Virtue of his divine
Word of Truth, fpoken before he died, was tliat God, which
raifed the everUving God from Death to Life again.
.Therefore, becauie the Lord your God hveth, ye which
arei to live eternally with him with aftonifhing Wonder and
Admiration behold your God, that was abfolutely de^d and
alive at one and the fame Time.
Therefore Chrift fpoke thofe Words to his Apoftles of the
Power of Faith, Matt. xxi. 21. and Jefus anfwered and faid
unto them. Verily I faid unto you^ if ye have Faith^ and doubt not,
ye .fldoll not only do what I have done to the Fig-tree^ but alfo if
you fay to this Mountain, take thyfelf away, and cofi thy f elf
into the Sea, it f jail be done ; and in Matt. xix. and 26. But with
God all Things are poffible, and in G^«. xiv. Is any Thing hard
to the Lord.
Woe, Woe, Woe therefore, to all that are left under the
Power of carnal Reafon, that they may ever war againft that
incomprehenfible Power of Ipiritual Faith and Truth eflen-
tially reigning in die glorious Body of the only wife God,
your alone Redeemer, which long for his Appearance, which
by the almighty Power of his Word fpeaking of that Sub-
ftance of Earth and Water, created both Worlds, and all
living Forms that in them are, into that Order they appear
now to be, whether for a Time, or for Eternity, which
alfo twice changed the Condition of his glorious Form by
the almighty Power of the Spirit of Faith and Truth fpeak-
ing thro' his heavenly Mouth.
Moreover, his divine Godhead died in the Flelh and quick-
ned in the Spirit, not only to redeem his eleft loft Sheep of
the Houfe of IJrael, from the bitter Cup of eternal Death, but
alfoto prove his infinite Power and Wifdom of Truth fpeak-
ing, and for the difproving of all lying Reprobates, which
always either in Heart or in Tongue, fpeak againft that glo-
rious Power of their Creator.
You know, that it is a common Thing for them to fay,
that it is Blafphemy for any Man to fay, that God could pf-
ftbly die, with many fuch like curfed Speeches againft in-
comprehenfible Power. And why do atheiftical Hypocrites
• '-'" '^ M 2 fay
[ H ]
fay, that God could not die? Becaufe of their lying- Imagi«
tation they cannot coiTiprehend by what Means God ihould
pofBbly live again if he were dead.
Thus they mcafure that incomprehenfible Power of divine
Faith or heavenly Truth, by the narrow Compafs of their
blind Reafon, and bottomlefs Pit of lying Imagination, which
underftand nothing of that fpiritual Power of true Faith.
And becaufe they are not able to comprehend the fpiritual
Ways of the Lord Jefus Chriji, they hate both him and his
Ele6b, and call him a Liar to his Face, both in his Per-
fon and in his Word, and in his Prophet, and in his People.
Moreover, becaufe they fee no Power in themfelves, neither
to live nor to die, prefumptuoufly they take upon them
to judge the God of all Power over Life and Death, by
their no Power at all.
Again, if that God that faid, / have Power to lay down my
Life., and Power to take it again, did not die, and was buried
both Soul and Body in the Grave, and after the decreed Time
of three Days and three Nights, by a quickening Spirit revive
a new and glorious Life again in Defpite of Death's Power,
then (angelical Reprobate) the following Scriptures were
Words of Truth, fpoken from the Spiritual Mouth of the
everlafting God, that fent me to declare this Secret, who
did die, but cannot poflfibly lie ; for lying is of a mortal Man,
like unto thyfelf. In the Words of Ifa. Iv and the laft
Verfe, Becaufe be poured out hi^ Soul unto Death. In Pfal. 16.
ver. II. For thou wilt not leavt my Soul in Hell, neither wilt
thou fuffer thine holy One to fee Corruption. In A^s ii. 27, 31.
Becaufe thou zvilt not leave nty Soul in the Grave, neither wilt
thou fuffer thine holy One to fee Corruption ; he knowing that
he before fpoke of the Refurredion of Chrift, that his Soul
fhould not be left in the Grave, neither fhould his Flefh fee
Corruption. Rom. xiv. 9, For Chrift therefore died and rofe
again, and revived, that he might he Lord both of the Dead and
and ^ick. In Re"j. i. 17, 18. Saying unto me. Fear not, I am
the iirft and laft I am he that liveth, and was dead, and behold
J am alive for evermore. Amen \ and have the Keys of Hell and
Death. ArA Rev. ii. 8. Thefe Things faith the firflj-and the
iaji, which was dead and is alive, M fha's^^i; is^^* o
If
[85 ]
If this Truth be not fufBciently cleared by the Letter of
the Scriptures concerning Chriii's Soui and Body being both
dead and buried in the Grave, and living again by his own
Power, 1 would it w^re. This I am certain of, that they
that deny this Truth, are not only naturally blind, but wil-
fully alfo do fliut their Eyes, and frop their Ears, and call
the Scriptures Lies, becaufe of the Crofs of Chrift, without
which there is no Crown of Glory.
Again, if the everlafling God for a Moment could not have
died, and left himfelf void of all Light, or Life, fpiritual or
natural (as the Condition of all Mankind is, which are dead
afleep in the Durt: of the Earth) then he could not pollibly
have experimentally known the State of the Dead, whether
elect Or reprobate. Moreover, neither could he poflibly, in
his Creatureihip Condition, be capable of entering into the
immortal Glory of his Creatorfliip again, but by -his entering
into Death, that he might live again, and upon his glorious
Head, inftead of a Crown of Thorns, wear a double Crown
of eternal Glory.
Again, that he might alfo fhew unto his ele<5t Men and An-
gels, his almighty Power and unfearchable Wifdom, by
quickening an immortal, tranfcendenr, glorious Life, out of
Death itfelf. uns ,'■
Thus the Lord of Life and Death, by fuffering all Con-
ditions in his innocent Soul and Body, did purchafe, at a dear
Rate, from himfelf, a prerogative Power of being Lord and
King over all Conditions whatfoever ♦, and from hence he expe-
rimentally knows what immortal Crowns and Glory are moft
fuitable for all fuffering Conditions his bleffed ones undergo ;
and, by Virtue of his unfpeakabb Sufferings at the Hands of
Jewip^ Canaanitifh Devils, he knoweth what Meafure gt
eternal Death in utter Darknefs is moft meet for the Souls and
Bodies of all the Sons and Daughters, proceeding from the
Bowels of curfed, bloody Cain^ that reprobate, angelica), old
wife Serpent- Devil, and Father of all the Damned; who
through the Decree of God, was call out of Heaven into this
World,' that he might bring forth his Generation of proud,
envious, fcofhng, perfecuting, wife Serpt^nt- Devils •, not only
to war againll the Lord of Life and the Truth of Holy Scrip-
tures,
[ 86 ]
tnrcs, but alfo againft his Holy Spirit of divine Faith or
Truth, in all the eled loft Sons and Daughters proceeding from
the Loips of y^dant : So that their eternal perilhing by the
fecret Decree of God, being hid from them by his Wildom,
they might juftly be damned in themfelves from the ever-
lafting Remembrance not only of all their Actions gf vain-
glorious Hypocrify, but unmerciful Cruelties.
This will be that gnawing Worm of Confcience which
never dieth, and that fiery Curfe of the Law, of the Wrath
of God in Mens Souls, that never goeth out.'
And fo much concerning that everlafting Word of Truth
that was fpoken by the glorious Mouth of the everlafting
God, that Man Chrift Jefus, upon the Throne of all immor-
tal Crowns of Glory and Majefty, far above all Heavens,
Angels, and Men.
ToUrs^ who love the Lord Jefus, more than this
prijhing World,
John Reeve,
j4 Copy of a Letter written by the Prophet
LodowickMuggleton,/<? Ann Adams
of Orwell, in Cambridgefhire, bearing Date
from London, March the i^th^ 1663.
My Dear and Loving Friend, Ann Adams,, the Wife of Wil-
liam Cakebread, my Love remembered untfi you,
THESE are to certifie you, that I came well Home,
therefore I thought it convenient to write thefe Lines
unto you, as followeth : Firft in that thou waft honoured of
God to be an Handmaid or Guide unto a Prophet, unto John
F.ceve^ when thou waft but w thy Infancy concerning the
Know
[ 87 ]
Knowledge of Things of Eternity, but the Seed of FaitK
which was in you, though it was but fmall, yet it hath
taken deep Root downward in the Heart, and hath brought
forth Fruits of Faith and Love upwards •, for thou haft and
Ihall find it no vain Thing to receive a Prophet in the Name
of a Prophet, and the reward is no lefs than Peace of Mind
here, and eternal Life hereafter in the Kingdom of Glory, let
the World efteem of it how they will.
There is one thing which I fliall always have a Love to
thee for, in that thou waft kept innocent in the Days of
thy Ignorance, for that was a Thing which I always did love
in myfelf in the Days of my Youth and Ignorance, and it
doth yield me a great deal of Peace, the Remembrance of it
now •, becaufe the World cannot fay juftly, that there is any
Evil found in me, neither is there any Blot upon my Mind,
for I can fay truly as the Prophet did in another Caufe (where
he faith) whofe Ox have I ftolen, or whofe Afs have I taken
away j fo I can fay whofe Wife have I committed Folly with,
whofe Daughter have I deflowered, which is a great deal
of Peace to me, and it may be fome Satisfaftion to all you
that are innocent •, and for others of the Seed of Faith, which
have been guilty in the Days of their Ignorance -, for this I
would have thee, and all the Seed of Faith to mind, that
almoft all thofe that have gone forth upon the Account of
Prophets, and Prophetefles, and Speakers of every Sed, they
harve been for the generality of them guilty of Luft, many of
the Baptifts and Quakers have been guilty. Therefore impof-
fible they Ihould be Meflengers or Minifters of Chrift*s what-
foever they pretend, yet we theWitnefles of the Spirit can bear
with thofe that have been guilty -, but it was always my na-
tural Temper to be more affedionate to that which hath
been kept undefiled from their Childhood, and as that Seed
of Faith lay fecretly hid in thy Nature.
The Declaration of the commiflion of the Spirit hath
brought it forth to publick Viewj and as Nature hath beau-
tified, thy outward Form or Perfon, fo likewife hath that
Grace of Faith beautified thy Heart and Mind, in that your
Underftanding is enlightened to difcern betwixtFaith andRea-
fon, God and Pevil, with many more heavenly Secrets
which
C 88 ]
^'K-hich is hid from the Eyps of the World ; and as thou
art i-*artaker of the hke precious Faith with us the Wit-
nelTes of the Spirit, fo likewife thou fhali be Partaker with
us of the Hke fpiritual and heavenly Glory •, and the flronger
thy Faith is in this Commiflion of the Spirit, the more bright
will you fliine in that Kingdom of eternal Joys, where
Pleafure will run as a Stream or as a River out of your own
Perfon , and not only fo, but yo^.l ihall fee your God Face
to Face, of whofe Seed and Nature we are, and this will
produce thofe Pleafures that are at his right Hand for
rvermore.
I ihoucrht good to write thefe few Lines unto thee ; not
but that 1 am well perfwaded before of thy eternal Happinefs,
but only that you mayft know that the Blefling of the true
Prophet is as if God had bleft thee him felf; and thy fo re-
ceivino- of it will grow to a perfedl Peace here, and to
eternal Happinefs hereafter.
No more at prefent but my Love to your Hufband, and
to your Mother, and Goody Candy ^ as being in the fame
Faith with you, and your Hufband's 'RvolhtvSymonds.
I cannot enlarge, becaufe I have fo many Letters to write
and other Bufinefs to do, becaufe of my long Abfence; there-
fore I fhall take leave, and fubfcribe myfelf your dear and
loving Friend in the true Faith.
LODOWICK MUGGLETON*
My Daughter Sarah, and her Hulband with other Friends
in the Faith, remember their Loves to you, your Hulbandj,
and Mother, with all the reft in the Faith with you.
London, March 27, 1663.
FINIS.
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