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BEQUEST 3

UNIVERSITY or MICHIGAN;

GENERAL LIBRMY. .,

•■•UW.

bitf^AMMM^MAM

1«

-3

\.\fii- ]\\<-)\ ritiK^T LNiu-.rt John kkkvj-;.

OF T.1IE spns:iT :

THE.

iyq>^]aQ

JOHN REEYE and LODO WICKE MUGGLETON,

THE TWO JmAST PROPHBT8

or THE

Onltf true God, our Lord Jesus Christ.

IN THREB VOLUMES.

VOL. III.

LONM>OJir: — PMIJTTBD BY SUBSCBIPTIO^,

1832.

v/. 3

%-^^.iV- GENERA3L INDEX

JOHN REBVE & LODOWICKE M UGGLETON'S

WORKS.

INTENDED FOR THREE VOLUMES.

Bbmvbp BRrrHRBN,

7%e following Books may be eoruidered the whole of
the WriUnge of the Lord'e loot Prophete, JOHN REEVE and
LODOWICKE MUGGLETON aefarae the Church iein
poeeeeeifin i^.

Wehave given the contents of each Book toremdor r^brence
more easp to tkooe that would willingly be instructed in the know*
M^ qf the true Ood and their own eternal salmMon.

JOSEPH and ISAAC FROST.

SAXHT JOHN'S SQUARE.
Loftdon, A.D. 1831.

CONTENTS OF VOL. I.

A TRANSCENDENT SPIRITUAL TREATISE

Upon several heavenly doctrines from the Holy Spirit
of the Man Jesus^ the only true GoD^ sent unto all
his elect. »

COI^fENTS.

PAGE.

Op my Commission received by
Voice of Words from the Spi-
rit of the Man Jesus in glory 1

Of tho last great deceiving Anti-
clirist, und Man of sin, that
ever shall be 4

Of the unlawfulness for a spiri-
tual Christian to wax with a
sword o{ steel •••««•• 9

Of the Creation beyond the
Stars, or of the other Side of
the visible created Heavens,
where Sun, Moon, and Stars,
that 8hall all vanish like
Smoke together to Eternity 14

Of tho creating that reprobate
Angel Serpent that beguiled
£ve and became a Man. • • . 17

Of the eternal Creator clothing
himself with flesh, and so be-
came a pure Man • • * 23

Of tho creating of Man, and
the Nature of Holy Angels
in their Creation ^.^ 26

Of Eliah tho Prophet ascending
bodily in Heaven, to repre-

PAOB.

sent the Person of God the
Father 38

Of all Prophets, or Pries&, or
Ministers in this World, being
false, not knowing the true
God; therefore not sent by
the God of all truth, tho Man
Jesus 42

Of all Heathen Magistrates,
and their Heathen Prophets,
false Worship or Image « • . • 46

Of the Mortality of the Soul,
and how, and when, it became
mortal 49

With what bodies the Elect and
the Reprobate shall appear
after Death 51

How the Bodies and Spirits of
the World of the Elect Be-
lievers shall be like unto the
glorious Body of God their
Redeemer, in his Glory to
Eternity ••••• 54

Of some difference between the
Glory of Men and Angels in
Glory in the Heaven above 56

CONTS1IT8 OF VOL. I.

A GENERAL EPISTLE

From the Holt Spirit, unto all Prophets^ Ministers,
or Speakers in the world.

A REMONSTRANCE prom the ETERNAL GOD,

Declaring several spiritual Transactions unto the Par-
liament and Commonwealth of England, unto his
Excellency, the Lord General Cromwell, the Council
of State, the Council of War, and to all that love the
second appearing of the Lord Jesus, the only wise
God and everlasting Father, blessed for ever.

CONTENTS.

PAGR.

Of oqr being sent with a Mes-
sage nnto one John Tanee,
by eommand of God ••».•• 1

•

Of our being sent by command
from the Lord, with a mes-
sage unto one John Robbins 7

Of our being moved by the Ho-
ly Spirit to deliver a message
unto some ministers 8

A discovery of the Lord's two
last spiritual Witnesses that
ever uiall speak or write un-
to Men, by Commission from
the true God, until time be
no more ••• • 9

Of the Roman Gentiles being
Lords of the Scripluros, by
conquest over the Jews .

• • •

PAOS.

London and Westminster to
lay down their Preaching,
because the Lord Jesus gave
them no cpmrnission to preach 12

Of our being sent with a mes-
sage unto all spiritual coun-
terfeits about London.. •• 15

Of our being apprehended, and
committed to Newgate, for
our faith, by the Lord Mayor 16

Of the injustice of one Alder-
man Andrews •• 17

Of our unjust trial and sentence
against us for our faith in God
by the Recorder JSteele, and
the London jury, about the
15th of October, 1653.

• • •

Of our being moved by the Ho-
ly Spirit, to command in ge-
neral, all Uie Ministers about

I Of our humble requests in be*
I half of the chosen of God,
unto all the chief powers of
England 20

COVTEHTS OP TOL. 1.

A DIVINE LOOKING GLASS ; or the Third and last
Testament of our Lord Jbsus Christ^ whose per-
sonal residence is seated on his thiTone of eternal
glory in another world.

COMTBNTB.

CHAP. 1.

PAOB%

1. From whence all Writiiifrs
proceed. 2. A necessity of
extraordinaiy light to satisfy
or silence curious questions.
3. The names of the two laft
Witnesses, and the time of
their call. 4. The highest
queries concerning the eter- ^
nal estate of mankind. 6. Of
the form and nature of God
from all eternity, who conti-
nually increaseth. 6. The
person of God is the object
of trae faith. 7. No reason
in God. 8. The purest rea-
son in man cannot understan d
theScripturcs.,«««,« 1

II. 1. What the substances of
earth and water were from
eternity. 2. A great secret
revealed concerning death &
hell. 3. Concerning the hea-
vens above. 4. Earth and
water not eternally glorious.
5. The residence of the Cre-
ator. 6. Earth and water
uncreated substances 6

III. I. Of the angels. 2. Their
form and nature. 3. Out of
whatthey are made. 4. The
serpent which tempted Eve.
5. The cause why any crea-
ture was formed. 6. Who are

?artakers of the divine nature.
• No created being capable
of the Essence of God to
dwell in it • 9

PAGE.

IV. ] . Of the angels farther.
2. Of the nature of pure rea-
son. 3. Of tfie divine nature.
4. Wherein they differ. 5.
The angels were under the
moral law which wae writ-
ten in their natures. 6. The
Creator above all law. , 7. A
necessity ofsupplyinff the an-
gels with continued revelsr
tions from the Creator. S.
He that was above all law,
made himself under the law,
by becoming flesh. 9. Who
is Antichrist. 10. No joy
in God without a form. II
Death an enemy to all Idnd

of life in God, angels & men. 14

V. 1. The cause of the ancek
fall, and the fruit ibeteot. 2.
The condition of the elect
angels. 3. The spiritual na-
ture of the fallen angel te*
mained, and what names are
given to him. 4. An objec-
tion, and the answer, oon-
ceming two vessels. 5. Of
the fallen angel and Adam.
6. No distinction between
God and the Creature, but
by names and natures. 7.
Election and reprobation
proved by divers Scriptures. 22

VI. 1. Of the Scripture records.
2. Of the ignorence of men
that deify or vilify them. 3.
I'he Prophet's prayer in the
conclusion •••••••••••••• 29

COHTXHTS OP VOIn I.

Vn. 1. Of the ciMtion of the
finnament, soo, mooD and
Stan. 2. Of the earth in the
deep waten. 8. The mean*
ing of the word create. 4.
Why the deep waten are
eternal. 5. By what the fir-
mameDtwaefcnned. 6»How
the siiD, moon, & etanoame.
7. Of the distinct and fixed
bodies of the sun, moon» and
Stan. 8. The sun and moon
of contrary naturoct • • • • • 83

VIII. 1. Of the heavens. 2.
How many were created.
3. No more but three. 1.
A throne of eternal ravishing
glories. 2. A throne of natu-
ral perishing glories. 8. An
invisible spiritual throne lead-
ing to eternity. « •»•••••• 41

IX. An exact Scriptnre rule to
prove the Man Christ glori-
fied, to be Father, Son, and
Ho^ Spirit in one distinct
person •••••••••••••••• 43

X. 1. Of persecution of con-
science. 2. Of the sin against
the Holy Ghost 49

XL 1. Of the true nature of in-
finiteness. 2. Wherein it
lieth, viz. in the not know-
ing its beginning or ending.

3. lufiniteness and finiteness
are uncapable of equal glory.

4. Against all true reason
that there should be three
persons in the Trinity. 5.
Christ and the Father one
undivided Godhead. 6. De-
nying Christ to be the only
God is Antichrist. 7. How
prayen are heard. •••••• t • 52

XII. 1. To own or believe any
other God but Christ, is a
cursed lie. 2. Who are the
deceived perwns. 8. Coo-
cemingthe true knowledge
efGod. 4. The decmvers of
otben under conflicts of mind,
deeeribed by many and va-
rious expressions • A8

I XIII. 1. Of the language and
condition of two sorts of men
and women. 2. The one
elected unto glory, the other
rejected unto shame. 8. The
.Prophet^s declaration there-
upon ••••••«•••

XIV. I. A modemle discotnie
concerning civil wan in a
kin|dom. 2. The people's
subjection to the laws. 8.
Wherein several objections
are answered. 4. Many
thing* of very creat conse-
quence seasenably declared 7 1

XV. 1. Of the error of errors in
men, who say that theiv ie
no other God or Christ, but
in this creation onlv. 2. Se-
veral objections and answen
concerning the death of the
soul. 8. The light of Christ
in man, is the invisible iroace
of God, which purifieth the
inward filthiness of the flesh
and spirit, and presents the
certain truth of an eternal liJb
of gloiv or shame. 4. No
neSi or a new birth, if there
be a sufficient li^t of Christ
in generation to conduct to
heaven. 5. Children cannot
onderstand spiritual or natu-
ral good or evil ; so need not
Christ's spiritual gifts in the
womb fpr eternal happiness.

comtents of vol. I.

6. A great error to believe that
the essence of the eternal Spi-
rit dwelleth in any man, but
in the Lord Jesus only. 7.
Two marks of reprobates • • 84

XVI. 1. Of divers comparisons;
of the Spirit or Person of
Christy unto the face of the
natural sun. 2. No man or
angel can be capable of the
in-dwelling of God's essence,
but his own person only, • • • 93

XVII. I. No man's salvation or
damnation lieth in his own
will, but in the prerogative
of God. 2. Divers absurdi-
.ties which follow from the
opinion that Christ is only
within men. S. A question
and answer concerning a
two-fold presence of God in
(he creature. 4. If the essen-
tial Spirit were united unto
creatures, it could not be in-
finite 97

XVIII. 1. A discourse that
the Divine Being is clothed
with flesh and bone. 2. How
God knows all things in the
world. 3. Of the manner of
God's taking upon him hu-
man nature. 4. What the
form of God was before ' he
became flesh. 5, No spirit
can enjoy happiness or mi-
seTy without a body •••••• 102

XIX. 1. Of the true spiritual
Trinity in unitify. 2. Of the
on« personal divine Majesty.
3. No Scripture mentioneth
God to be three persons, only
one God and one Person. 4.

PAOB. PAGE.

Why God called himself by
a three-fold name 107

XX. I. No title of honour ever
attributed but to a person.
2. Who it was that Chiist
prayed unto in the days of
his flesh. 8. The Creator
distinct from all his crea-
tures. 4. Of God's oath con-
cerning his transmutation
into pure flesh and bone • • 111

XXI. Of a three-fold record of
natural witnesses, proceeding
from the blessed Person of
Christ at his death 115

XXII. 1. Of the three witnes-
ses on earth. 2. Of Spirit,
water, and blood. 3. The
three records on earth are the
three commissioners. 4. What
the commissions are 116

XXIII. 1. Of several empty
opinions concerning the two
witnesses in the Eleventh of
the Revelation. 2. What they
are. 3. No true witness with-
out a voice from heaven. 4.
Who are the two last spiri-
tual Witnesses •••• 118

XXIV. 1. Of the Witnesses'
trials and persecution after
the publishing of their com-
mission. 2. The Prophet's in-
terpretation of some verses
in the Eleventh of the Re-
velation» 3. An objection
against the true Witnesses
answered ••••••••• 123

XXV. 1. Of the sinful soul of
man. 2. Of its mortality.

COHTBHT8 OF VOL. I.

PACK.

3. All souk that are gene-
rated are mortal. 4. If men's
souls frere immortal, they
could not be capable of dis*

130

XXVI. 1. Of the nature and
place of the reprobate's tor-
ment 2 The last Witnesses'
great confidence concerning
the end of the world. 3.
Without a tongue no speech
can be made by God, angels,
or men. 4. God is visibly
seen by spiritual bodies, as
kings are by their subjects. • 134

XXVII. 1. A more full dis-
course of the two Witnesses.

2. No true messenjger or
witness without a voice from
God to the hearing of the ear.

3. The three commissions
agree all in truth. 4. Differ-
ing only in point of worBhip.
5. There was not nor can
there be assurance of eternal
happiness,. but in the belief
of a commission. 6. God
owneth no worship in this
commission, but what is spi-
ritual. The difference be-
tween true and false commis-
sioners •••••••••••••••• 139

XXVIil. 1. No reason in angol
or men can be sati<^fied in it-
self without revelation from
the Creator. 2. God created
reason. 3. Yet it was not of
his own nature. 4. Infinite-
ness is to create persons and
things differing from his own
nature. 5. Though all crea-
tares were made by God, yet
they came not out of him,

PAQB.

but by the word of his power.
0. No creature spiritual or
natural, can be said to be the
image of^God, but man only.
7. It is the property of rea-
son to promise obedience to
God by his prophets, but
perform none. 8. Why the
angels are called mighty • • 146

XXIX. 1. Of the creation of
Adam. 2. Why God spake
in the plural number in the
making of man 153

XXX. 1. How God made man
in his owii image or likeness.
2. The soul of Adam was of
the same divine nature of
God. 3. Not of the nature
of the angels.. 4, Of the
created virtues in Adam's soul
5. Adam did not know of his
power to stand or fall. 6.
The breath of life which
Adam had received of God,
died 159

XXXI. 1. Of the seed of the
woman. 2. Of tlie seed of
tbe serpent 3. How sin came
into man's nature. 4. No
angel cast out of heaven but
that one which deceived Eve.
5. No true knowledge of the
Scriptures, but in the know-
ledge of the two seeds. 6.
No speech could proceed
from any but from the angel 105

XXXII. 1. The condition of
Adam and Eve in their fall.

2. The angel called a serpent.

3. He was more comely in
Eve's eyes than Adam. 4.
How the fallen angel be-

COMTBMTS OF VOL. 1.

PAGE.

came flesh. 5. How God
became flesh 168

XXXIIL 1. What fom the
devil was of before he tempt-
ed Eve. 2. Spiritual bodies
do not change their forms
but their glories. 8« Spirits
can take up no bodies but
their own. 4. The forbidden
firuit was not an apple, or
any other finiif that could
be eaten with the teeth .... 172

XXXIV. 1. The Tree of
Knowledge of Good and
Eiil was no natural tiee. 2.
What it was. 3. Whence
the originality of sin came*. 176

XXXV. 1. The curse was not
proneunoed upon any na^
tural beast, but the fallen
angel 179

XXXVL 1. Of the mind of
the Spirit in the word eat-
ing of tiie tree of knowledge
of good and eril. 2. No true
interpretation of the Scrip-
tnies but by immediate in-
spiration. 3. Reason not ca*
pable of the mysteries of
God. 4. But fiuth only. 5.
No devils but men and wo-
men. 6. No Devil without

man temptethanv. 7. But
the seed or lost of his own
spirit •••••••-•••••••••

183

XXXVII. 1. The pierogative
»wer of God is above all
f: Why God cuised
the fallen ani^ u the womb
of Bve. 8. The angel's na-
ture (after his oflbnee) was

laf

PAGE.

not satisfied without being
ruler 188

XXXVIII. 1. The bodies of
angels am capable of dissolv-
ing into seed. 2. The seed
of the serpent only damned.
3. Pure reason lost the know-
ledge of the creator, and of
itsw. 4. Cain not the son of
Adam, but of the serpent. 5.
Cain was brother to Abel
only by the mother's side.
6. All that died by the first
Adam shall be saved )n the
second. 7. Those that are
not lost in themselves, can
never be saved 192

XXXIX. 1. No condemnation
but to persons of maturity.
2. Nos children damned,
though they be of the seed
of the serpent 3, He that
killetb a prophet, or a righ-
teous man, would kill the
Creator if he could. 4. No
salvation by the power of
man's own will. 5. But by
the power of God 199

XL.

Li. 1. Concerning Christ's
coming to judgment 2. The
vanity of thc^ opinion that
believes Christ^s personal
reign upon this earth 203

XLI. 1. The vanity of believ-
ing in a God that hath no
form. 2. And of them who
say, the creator is an inoom-
piMienflible Spirit 8. Or
thai there is no God but na-
ture only. 4. Or who say,
tliat Grod's Spirit, and their
spirits, are but one spirit. • 210

COHt£NTS OP VOL, 1.

PAGE.

oeroii^ tbe error of Christ s i
penoDal reign. 2. The inter- j
pretation of the three last
verses of the 12th of the Re-
Telatfoj». 3. Conceming the
Dragon and the Woman. 4.
Of the binding of the old ser-
pent dragon for a thousand
years. 5. When they ex-
pired. 6. Of the worship of
the beast. 7. Of satan's being
loosed oatcrftnrison. 8. Who
they are tfaat oe in the deep-
est prisons of raging darkness 216

XLIII. 1. Of the personal glory
of Christ's coming to judg-
ment 2. No man hath so
much fiftith as a grain of mus-
tard seed, but Christ only.
8. Of spiiiti finite and infi-
nite 224

XLir. 1. Of tlie great white
throne which John saw, Re-
velations 20. 2. A mark of
a reprobate to desire Mira-
clesi to make him believe the
truth of a commission • • • • 227

XLV. 1. The Creator's with-
holding of his divine assist-
ance was the cause of the fall
of our first parents. 2. Tbe
^und of au spiritual or na-
tural curses. &. Noah's ark
assimulated to heaven. 4.
Of the resurrection 233

XLVI. 1. The last commis-
sionated prophet come into
the world. 2. No calling of
the natural Jews to the pro-

PAGE.

fesjjion of tbe true Jesus. 3.
Two sorts of Jews. 4. Some
remarkable signs of tbe ap-
proaching of the day of judg-
ment 237

JXLVII. 1. Further signs of
the approaching day of
Christ's coming to judgment.
2. The prophet writes by
inspiration. 3. And giveth
the interpretation of several
Scriptures tending thereunto 243

XLVIII. 1. Of the first resur-
rection. 2. And what it is,
by several questions and
answers 247

XLIX. 1. Concerning God's
becoming a diild. 2. None
lives, and moves, and have
their beings in God, but the
seed of faith. 3. No crea-
ture capable to be essential-
ly one with God 260

X. 1, Of the second and last
dying in the Lord. 2. What
it is. 3. Eternal life iq hid
in the person of God only. . 253

LI. 1, Eternal damnation is a
living death, and a dying me.
2. Three books will bo open-
ed at the last judgment. 3.
Signifying the three com-
missions of the law, the gos-
pel, and the spirit. 4. The
Heathen are judged by the
law of their conscience, hav-
ing not had the Scriptures.
5. The Prophet's heavenly
conclusion 25^

10 CONTENTS OF VOL. I.

An OCCASIONAL DISCOURSE from the First and
Second Verse of the Second Chapter of the Divine
Looking Glass; concerning the Prophet Reeve,
that Darkness, Death and Hell, lay secretly hid in
the spiritual earth eternally with God. By the Pro-
phet MuGGLETON, Sept. 28, 1668. [See the end of
the Looking Glass.^

JOYFUL NEWS FROM HEAVEN;

Or, thelast intelligence from our glorified Jesus above
the stars, wherein is infallibly recorded how that the
soul dieth in the body.

CONTENTS.

PAGE.

TuE soul's mortality proved . . 1

The vanity of dreams 23

The suuFs sleeping in the dust 24

The mystery of the dispute be-
tween Christ and the woman

PAGE.

of Samaria ; or, true worship
discovered 27

No spirit without a body • • • • 30

Baptist's commission counter-
feited 33

A true description of heaven. . 48

A True Interpretation of the Eleventh Chapter of the
11th Revelation of St. John, and other Texts in tikit
Book ; as also many other places of Scripture. —
Whereby is unfolded, and plainly declared, the whole
counsel of God concerning Himself, the Devil, and
all Mankind, from the foundation of the World to all
eternity — ^Never before revealed by any of the sons
of men until now.

COK TENTS.

CHAP. 1. j and v^hat is meant by the
1 . What is meant by the reed I sweetness & bitterness there-
like unto a rod. Ofthe-city j of. ^Concerning the temple
of God. Of the little book, of God, the altar, and the

CONTENTS OF VOL. I.

Worshipers, with the raea-
suring of them

II. Of the court without the
temple. Of the treading the
holy city under foot, and
what is meant thereby ....

III. Of the two Witnesses.
Who they were. An expla-
nation of the commissions of
Moses &.)csQs. How these
make up but two Witnesses
or prophets. Who they are
thatcan only interpret Scrip-
ture truly. God's becoming
flesh in the incarnation of
Christ explained ••••••••

IV. Whence the law came. To
whom it was given. Who arc
under the law, and who are
not. Of tlie weakness and
foolishness of reason in the
things of God, or faith ....

PAGE

V. Of the tree of life, and the
tree of the knowledge of good
and evil. The agreement of
Adam's form and nature with
God's. The difference be-
tween the breath of life in
Adam, and that breath of
life which is in all other
creatures. How the invi-
sible life giveth form, where-
by all forme differ from
man's. How Adam was
only capable to see the forms
and understand the speeches

of the two trees 11

VI. How man in innocency
could, and did see the face
of God, as he was seen of
him. Of man's misery by

PAGE.

knowing good and evil. Of
the end of his fall, where-
fore it was. How Adam
and his seed shall be raised
up to a higher degree of hap-
piness than the state of inno-
cency. How only those of
Christ's seed or nature, shall
be raised to glory. How the
breath of God died in Adam 13

VII. Of the form and nature of
the tree of knowledge of good
and evil, &c. Of the extent
of the curse upon Adam, &c.
How the curse and death of
Adam and his seed, extended
no further than the sorrows
and death of this life. How
none can be capable of the
knowledge of good and evil,
but the two seeds of faith &
reason ](>

V^III. What is meant, when it
was said that the serpent
should go upon his belly : &:
how he feedoth on the dusL •
of the earth, and what that
food is. How Cain was the
first born of the devil. How
the angel's nature may be
said to be the elder brother,
and Adam's the younger.
Of the Lord's judgment up-
on both natures 18

IX Of eating the forbidden
fruit. How that could not
produce seed. How the en-
mity lay in the two seeds.
What is meant by bruising
the head and the heel .... 21

X. 11 ow seed or nature was bo-
i fore form; and bow f'>nu
b2

CONTENTS OF VOL. I.

PAGB.

causeth seed or nature to ap-
pear, and how Hpiritual bo-
dies iinay dissolve into seed
or nature 23

XI. What it was that made
Adam know good and evil.
How reason is the governor
of this world, and not faith,
how it may be said that spi-
ritual bodies are not in their
right region, except they be
where celestial bodies are.
That Adam in innocency had
no reason in him. That all
thoughts and motions in man
ariseth from the two seeds . . 26

XII. How reason (being the
angeFs nature) was condemn-
ed, in the loss of the know-
ledge from whence it came.
That reason cannot know
the mind of God in the Scrip-
tures ; and the cau.se thereof.
Of eating the ilesh of Christ.
An interpretation of eating
manna, and the true bread 27

XIII. An interpretation of the
water out of tlie rock. Of
the serpent in the wilderness.
How there was but two trees
of a spiritual nature in the
garden 32

XIV. What the two candle-
sticks were. In what nature
the law was written. Why
no law is given, but to the
seed of reason 35

XV. How Hagar and her son,
and Sarah and her son, were
the types of the two com-
missions, and the two seeds.

PAGE.

Of some revelation of the two
seeds, in the raven and dove
in Noah's ark. Reason's
imagination, concerning God
and himself. Faith's know-
ledge concerning God and
himself, both declared what
they are •••••• 38

XVI. How Moses in the law
may be said to be one of the
olive trees. The meaning
of the two golden pipes men-
tioned by ^echariah •••••• 42

XVI I. How it was only exter-
nal blessings that was given
to the obeyers of the out-
ward law, and cursings to
the disobeyers. How ido-
latry, or idolaters, proceeds
from the not knowings and
obeying the true God. The
difference between voice of
words, and revelations from
God 44

XVIII. How the principle of
God's being a Spririt without
a body, did arise. Diverse
queries about the eternal be-
ing of God, with the blind-
ness of reason therein •••••• 48

XIX. How Jesus Christ in the
gospel may be said to be
the other olive tree. How
there is no water of life, but
that which proceeds from
the tree of life .•62

XX. Of the Cherubims who
had the flaming sword to
keep the way of the tree of
hfe. What the flaming
sword was; and how the

GOHTSMTS OF VOL. I.

PAGB.

seed of £uth is preMrved
theieby, from being de8troy«
ed b J reason • 54

XXI. Of the tree of life : the
fruits thereof and the use of
them. Thai Christ gave no
commission to his disciples,
with power, till be was as-
cend^d, which was onlr to
the twelve apostles. That
all spiritual commissions
came from heaven. ••••••• 57

XXII. Of the seven chitiches,
and what they are; and how
01^ of them are enlightened
above another, even till the
devil is transformed into an
angel of light in the last:
yet that they have all one and
the same God and Devil • . 60

XXIII. Of the seven churdies
further, shewing four of them
have their commissions from
man only : and the other
three, neither from God or
man*. •• 62

XXIV. Shewing no spiritual
commission but from heaven.
What the baptism of John
was. How the ordinance of
baptism belonged only to the
apostles, and to none of the
seven churches since, • • • • • 65

XXV. How the apostle's com-
nis^ipn came from the tree
of life, and what that tree
was. That the Apostles
were the candlesticks, and
why so called. An interpre-

PAGB«

tation of the Pareble of the
wise and foolish viigins. • • • 68

XXVI. Some mysterious say-
ings in the book of the Reve-
lations opened, viz. the New
Jerusalem, the Tabernacle,
the anffel which carried a-
way John into the high
mountain, the golden reed. 70

XXVII. When the great city
and holy Jerusalem came
down from heaven. Of the
tabernacle of God being with
men, in opposition of the ta-
bernacle in the mount Of
the £reat and high wall
which had twelve gates, and
at the twelve gates tvvelve
angels, and names written.
How the partition wall was
broken down, and wbm . • 72

XXVni. Of the waU with
twelve foundaticms, and what
the foundatiens are, and who
set and did bear them up. • 74

XXIX. Of the reed wherewith
the city was measured. The
equality of the twelve foun-
dations. Of the angel which
shewed John these things

by way of vision 77

XXX. The power of conmiissi-
onated Prophets. How that
which hath been done by
them, hath been accounted

as done by God himself. • • 79

XXXI. That John the Baptist
was the last prophet under
the law, declaring the end of

CONTENTS OF VOL. I.

PAGE.

the worship under the law,
and the coming in of the
worship under the gospel . . 82

XXXII. Of the persons who
slew the Lord's commigsion-
ted prophets, and Christ him-
self; with the woes pronoun-
ced against them, which
were as fire proceeding out

of their mouths 84

XXXIII. How that words of
truth raiseth up rage in the
seed of reason, and peace &
joy in the seed of faitn. That
all strife between nearest re-
lations about spiritual mat-
ters, ariseth from the two
seeds 87

XXXIV. How fire proceeded
out of the mouths of the pro-
phets and apostles. The
right understanding of the
d^erences in the several com-
missions declared 89

XXXV. Of the sun being turn-
ed into darkness. And also
of the death or darkness up-
on the eternal God opened,
in explaining the prophecy
of Joel, where it is said, the
sun snail be turned into dark-
ness, & the moon into blood 93

XXXVI. The power of the pro-
phet's commission, in shut'
ting the heavens that it rain
net 94

XXXVII. Of the further pow-
er of the prophets 97

XXXVIII. A declaration of

PAGE.

the difFerenoc of commis-
sions. How Moses and the
prophets were all but one
commission 100

XXXIX. The commission of
the water, and the commis-
sion of the blood declared • • 103

XL. Of the commission of the
blood further, and how this
commission shut the heavens 104

XLI. What is meant by the
commission of Jesus turning
the waters into blood. How
the law was overcome by
Jesus, and how sin and deatn
was overcome by his being
offered up to death, through
the eternal Spirit 107

XLll. Of the water and blood
which came out of Christ's
side; how the law which
signified the water was turn-
ed into blood 110

XLI II How tlie commissions
were the two prophets men-
tioned by John, and how
they plagued the earth with
all manner of plagues • • • • 1 J 1

XLIV. The interpretation of
some sayings concerning
John the Baptist. How John
the Baptist was the greatest
prophet. What is meant by
the kingdom of God. • .... 112

XLV. Whom the kingdom of
heaven was taken from, and
unto whom it was given.
What is meant by the two

CONTENTS OF VOL. I.

PAOB.

sons who were to work in
the viDeyard 114

XLVI. What is meant by the
beast that ascended out of
the bottomless pit, and what
is raeant by the bottomless
pit. What is meant by Sa-
tan's being shut up a uou-
tand years. What the keys
of heaven and hell are, and
what is meant by satan's be-
ing shut up a thousand years
in the bottomless pit 117

XLVII What is meant by ma-
king war with the prophets.
What is raeant by Tophet
prepared of old, the pile, fire,
and much wood, and the
breath of the Lord. Of the
death and resurrection of
the law with man for eternal
punishment 4 120

XLVIII. The parable of Dives
and Lazarus opened. Con-
cerning the resurrection and
the necessity thereof. What
is meant by a drop of cold
water to cool the tongue.
Abraham's bosom, the king-
dom of heaven, Cain's bosom
the kingdom of hell 123

XLIX« What is meant by the
two dead bodies 126

L. What is meant by the
streets of the great city, and
why called Sodom & Egypt 128

LI. What is meant by people,
and kindred, and tongues,
and gentiles. What is meant
by painting the tombs of the

PAOB.

prophets, and garnishing the
sepulchres ••..*• 130

LFl. How the scriptures are
the two prophets dead bodies,
which the learned men would
not suffer to be buried, but
have made merchandize of
them 131

LIII. Of the Gentiles paint-
ing the tombs of Christ and
his apostles, as the Jews did
those of Moses and the pro-
phets 133

LIV. Of rejoicing over the
death of the prophets, and
of sending sifts one to ano-
ther \ 134

LV. What is meant by three
days and a half. What by
the spirit of life from God,
and what by eternity. How
that there can be no true
interpretation of the Scrip-
tures, but by him who hath
the spirit of light from God 138

XVI. The death of Christ pro-
cured a greater power to
himself than he had before.
What is truly meant by the
prince of this world ••«••• 141

LVII, How the spirit of life
from God in a commission
quickeneth that which is spi-
ritually dead. That the
Apostle's commission of the
Holy Ghost was the spirit of
life from God. What is
raeant by the great fear that
should come upon men, . . . 144

CONTENTS OP VOL. I.

PAOB

LVIIL Co&cerniog2f200da78,
and the three days and a
half. Who is meant by the
Woman that hath the eagle's
wings, and what the wings of
that eagle wore, and the wil-
derness she did flee into.
What is meant by the Wo-
man cloathed with the sun,
the moon under her feet, and
the crown of twelve stars up-
on her head. What the
earth was that swallowed
up the flood 144

LIX. Who it was that did hear
the great voice from heaven 147

LX. Who it was that made
Christ's face to shine, and
his garments glitter, and
who the angels were that
watched over him. Of the
two prophets ascending into
heaven, what is meant by
their enemies that shall see
them 149

LXl. What is meant by the
word earthquake in the com-
mission of Moses • • 152

LXII. A farther explanation
of the said earthquake . . • • 155

LXIII. What is meant by the
word earthquake of the gos-
pel, with the diverse effects it
nad upon the invisible spirit,
both upon taxik and reason,
for natural and spiritual
earthquakes • 156

LXIV. Interpretations of se-
veral scriptures concerning
earthquakes. W^hat is meant

PAOB.

by the same hour the earth-
quake should be • • • 158

LXV. What the sun was which
was as black as sackcloth of
hair, and how the moon was
like blood 161

LX7I. The revelation of the
spirit only knoweth the dis-
tinction of earthquakes* • • • 162

LXVII. What is meant by the
city: what by the tenth part
of it. What by the seven
thousand that should be
slain : what the remnant
was that was sore affrighted,
and gave the glory to God.
How the Jews and Gentiles
are called the City of God 164

LXVJII. What is meant by
the first and second woes, &
when they were past, which
did belong to the ivfo com-
missions of the (aw and the
gospel • 167

LXIX. Of the third woe which
could come anon, how it doth
belong to the third commis-
sion. How the kingdoms of
this world are become Christ's
and in what manner he will
reign 169

LXX. Of the four and twenty
elders, and what they are.
The difference of glory in
the four and twenty ciders. 171

LXXI. Who it was that gave
thanks to God. Faith looks
at things to come, as in pre-
sent being. Of God's putting

CONTENTS OF VOL. I,

LXXIV. Of the commission of
the Spirit, wfaicbi is the last
record in the earth. The
witnesses' names, and their
authority and power con-
cerning the spiritual and
eternal condition of. man-
kind

179

LXXV, All spiritual counter-
feit powers brought down by
the commission of the Spirit 181

LXXVI. The witnesses of the
spiritual commission, their
sentence upon false Christs
and fialse prophets •••».... 182

liXXVlI, How the two wit-
nesscs of the commission of
the Spirit, may bo said to be
tbe two witnesses mentioned
in the 1 1th of the Revelation 184

PAGE.

an end to all time. The glo-
ry which shall be given to
his prophets and the seed of
faith. The end of the king-
dom of reason, and the eter-
nal destruction of the devil
and his seed, with the place
of their torment 172

LXXII. The difference be-
tween the temple of God
in the state of mortality, and
of immortality. The inter-
pretation of the two cove-
nants 174

LXXIII. How Christ came by
water and blood, explained.
Of the three that bare re-
cord in heaven, and the three
that bear record on earth,
and what they are 176

PAGE.

LXXVI 11. As the reed signi-
fied John's Revelation, so
Revelation is the reed of the
witnesses of the spiritual
commission, to declare the
deep mysteries of God hid-
den in the Scriptures, and
to finish them. The spirit
of prophecy in the three com-
missions of water, blood, and
spirit, opened 185

LXXIX. How the witnesses
of the spiritual commission
are like the olive-tree, the
candle-sticks, and the spiri-
tual light of the world . • . • 180

LXXX. How, and what fire
it is that proceedeth out of
the mouths of the witnesses
of the spirit, and how they
shut heaven, and turn wa-
ters into blood ••.. 187

LXXXI. How the declaring of
the true God, the right devil,
and other mysteries, is the
finishing of the witnesses of
the commission of the Spirit's
testimony, and are forerun-
ners oP Christ's coming to
judgment 190

LXXXII. How the same beast
that did arise out of the bot-
tomless pit, and did make
war against the witnesses of
the water and blood, upon
the finishing their testimony,
hath risen and made war
against the witnesses of the
Spirit, upon the finishing of
theirs 1^

L^XXIH. How the Scrip-

CONTENTS OF VOL. II.

PAGE.

lures are the dead bodies of
the witnesses of the Spirit.
None can interpret the Scrip-
tures truly, but the witnesses
oftheSpirit 193

LXXXIV. How the commis-
sion of the Spirit, is as spirit

PAGE.

and life from God, and mak-
eth the dead bodies to stand
upon their feet, to the justi-
fying of the seed of faith to
eternal happiness, and the
condemnation of the seed of
reason to eternal endless mi-
sery • •• ••«•• 195

END OF THE CONTENTS OF VOL I.

THE CONTENTS OF VOL. II.

A TRUE INTERPRETATION of all the chief Texts,
and Mysterious Sayings and Visions opened, of the
whole Book of the Kevelation of St. John ; whereby
is unfolded and plainly declared, those wonderful
deep Mysteries and Visions interpreted, concerning
the true God, the Alpha and Omega, with variety of
other heavenly secrets which have never been opened
nor revealed to any man, since the creation of the
World to this day, until now.

PAGE

CHAP. I.

What is meant by him that is,
which was, and which is to
come; and of the seven spi-
rits, or seven blessings of the

seven churches of Asia

• « «

II. What is meant by eating
of the tree of life ; and of
not being hurt by the second

PAGE.

death ; and of the hidden
manna ; and what is meant
by ruling with a rod of iron. 7

III. What is meant by not
blotting a man's name out of
the book of life : and by be-
ing a pillar in the temple of
God ; and by him that over-
cometh • 14

CONTENTS OF VOL. II.

PAGfi

IV. What is meant by the se-
ven spirits of God ; and how
those seven spirits are but
one spirit •••• 18

V. What is meant by the throne
of God ; and that th^re is a
kingdom above the stars, as
there is here below 23

VI.How JesusChrist is called by
theSpirit the Alpha & Omega,
and how God was in a two-
fold condition, and so made
capable to suffer the pains of
death 25

VlLThe resemblance and like-
ness of the seven churches of
Europe, unto the seven
churches of Asia ; how their
ministry doth differ; and
how their reward will differ
also 33

VIII. A further interpretation
of the throne of God in hea-
ven ; and of the seven lamps
burning with fire; and of
the seven spirits of God. • • . 42

IX. What is meant by the sea
of glass in heaven ; and of
the four beasts full of eyes ;
and how Christ is called Da-
vid's lord, and David's son ;
and the difference of the four
beasts in their fonus, yet all
butmen 50

X. The interpretation of the six
wings the four beasts had a-
pieoe ; and what is meant by
their being full of eyes be-
fore and behind; and of their
giving thanks, praise, honour,

PAGE.

and glory to Christ, as he is
the Creator 54

XI. The difference of thepower
of God as he was the Creator
and his power as he is a Re-
deemer there being a two-
fold state and condition in
God; what is meant by the
book of life, and the seals on
the back side ••••• 58

XII. How John wept because
he could see none in heaven,
nor in earth that could open
the book of life; how the
lion of the tribe of Judah
doth prevail to open the book
as he is the Redeemer, and
not as he is the Creator; and
what is meant by the seven
horns • • • • 61

XIII. A further interpretation
of the seven horns ; sind what
is meant by ten days tribu-
lation ; and by the seven eyes ;
how Christ opened the book

of life, as he is a Son. • • • « • 65

XIV. The interpretation of
the song of Moses, and of the
Lamb; why Moses's song
may be called an old song,
and the song of the lamb a
new song ; & what is meant
by the golden vials & harps 69

XV. The interpretation of the
white horse; and he that sat
upon him; and in what
manner he went forth to con-
quer ; and what the bow in
his hand signifies • 72

XVI. What is meant by the
c 2

»Q

CONTENTS OF VOL. II.

PAGE.

red horse, and he that sat
thereon •••*,» 78

XVIL The interpretation of
the black horse; and him that
sat thereon; and what is
meant by not hurting the oil
and the wine ; and what is
meant by the oil and the
wine 80

XV III, The interpretation of
the pale horse ; and him that
sits thereon ; and what is
meant by hell that fulloweth
him 85

XiX. What is meant by being
slain under the altar; and
how their blood cried unto
God for vengeance 90

XX. How the heavens may be
said to be rolled up like a
scroll : and where the jiiace

of the reprobates shall be . • 97

XXI. What is meant by the
four angels who had power
over the winds; and what
by the sealing of the ser-
vants of God in their fore-
heads 99

XXII. What is meant by the
first and second angels sound-
ing; and of the mountain
burning with fire ; and what
IS meant by the third part of
creatures that died in the sea 1 04

XXIII. What is meant by the
star that fell from heaven ;
and how it burned like a
lamp 110

PAGE.

XXIV. What is meant by the
rivers and fountains of waters
being made bitter ; and how
those that drank of them
died 114

XXV. What is meant by the
sun being smitten, that she
could not shine, but a third
part of her only ; and what
is meant by the moon & stars
being smitten; and how a
third part of them did not
shine, nor gave light in the
night 117

XXVI. What is meant by the
star that fell from heaven
unto this earth; what is
meant by the bottomless pit,
and the key that openeth it ;
and of the smoke that did
arise out of the bottomless
pit 123

XXVII. What is meant by the
smoke of the pit ; and by the
locusts that came out of it ;
how the saints are called
green grass and trees . . • . 128

XXVIII. What the four an-
gels were; and how men's
heads may be said to be like
lion's heads; and what is
meant by fire, smoke, and
brimstone that issued out of
their mouths 133

XXIX. What the serpent is ;
and how they may be said
to be the tail ; and how they
may be said to have stings ;
and how they do hurt. ... 137

XXX. How the Papist, Epis-

CONTENTS OF VOL. II.

PAGE.

copal, Presbytery, and Inde-
pendent miniktiy do resem-
ble the angels of the churches
of Ephesus, Smyrna, Perga-
mos and Thy atira ; and what
judgments did follow 140

XXXI. How the ministry of
the Baptist, Ranter & Qua-
ker do resemble the angels of
the chnrches df Sardis, Phi-
ladelphia, and lAodeoea; &
how plagues do follow at,
and in the sounding of their
thdr ministry 145

XXXII. The inteipretation &
difference between the dra-
gon's ten horns, & the beast's
ten horns; and how they
may both be said to have se-
ven heads a piece 150

XXXUI. No true faith upon
earth, but in the time of a
commission from God . • • • J52

XXXIV.The interpretation &
distinction why men may be
called a dragon, devil, or
serpent ; and how the seed
of reason may be said to be
in heaven 155

XXXV. How the beast may
be said to be like a leopard ;
what is meant by his feet
being like the feet of a bear ;
& his mouth like the mouth
of a lion ; and what is meant
by his deadly wound being
healed * 158

XXXVI. What is meant by
the tabernacle in heaven ;
and by those that dwell in

PAOB.

it; how the saints are not
called the world ; and how
they may know their names
are written in -tb^ book of
life ..*•. -....c 162

XXXVII. What is meant by
the beast out of the i^artn
with two horns, like a l&jfoh,
and what the two horns do
signify ; and how those mi-
racles he wrought W9re oqun-
terfeit, and mere shadows ,AW

XXXVI II. What is meant by
the image, & how the ipiage
may be said to speak. • . • » • 171

XXXIX. What is mo^nt by
receiving the mark of the
beast in the forehead, and
in the right hand ; and how
they may be said to have
the name of the beast, and
the number of his nfune • • 174

XL. The interpretation of the
number of the. beast; and
how he may be said to be
six hundred three scoie and
six, and yet but the number
of a man 17g

XLI. What is meant by the
lamb that stood upon Mount
Sion ; and what those hun-
dred forty and four thousand
were who stood upon Mount
Sion with him ; aod bow the
voices of the saints aie called
the sound of waters, and as
the noise of thunder 183

XLII. The interpretation how
men and women may be said
to be not defiled with wo-

COMTBVT8 OF VOL. II.

PAGE.

men ; & in what sonse they
may be called virgins ; and
why the Jews are called the
first firoits nnto God; and
who the angel was that did
fly in the midst of heaven ;
and how the everlasting gos-
pel was preached to every
nation, and kindred, and
tongae, and people •••••• 187

XLIII. The diffefence between
the temporal Babylon and
the spiritaal Babylon ex-

Kunded ; and how men may
said to drink the wine of
the wrath of her fornication 191

XLIV. How Christ is called
by the Spirit the Son
of Man ; and what is meant
by the white cloud ; and the
crown of gold upon his head;
and what is meant by the
sharp side in his hand ; and
what is meant by reaping the
earth; and how the wine
press of God's wrath is trod-
den without the gates, or ci-
ty of Jerusalem; and what
the city is 197

XLV. How the saints of God
are capable to stand upon a
sea of glass in heaven, as men
may upon this earth,they be-
ing spiritual bodies 204

XLVI. What is meant by the
seven vials of God*s wrath
poured out upon the earth ;
and what angels they were
that poured them out ; and
why they are called the se-
ven angels; and how the
angel of the gospel doth pour

PAGE.

out his plagues, as the an-
gel of the law did 207

XLVII. The interpretation of
the waters being turned into
blood ; and how the waters
of the soul of man are turned
into blood in the spiritual, as
the natural waters of Egypt
wore 212

XLVIII. How the seed of rea-
son did drink the saint's
blood ; and how they must
drink their own blood ; and
what is meant by pouring
out the vial upon the sun ;
and by scorching men with
fire 2J7

XLIX. The interpretation of
the kingdom of darkness in
the temporal ; and what that
darkness signifies 223

L. How the spirit of Cain doth
run through all wicked He-
rods ; and how the land of
Goshen doth sigoify true
light ; & the land of Elgypt,
hell, death and darkness. • 225

LI. What is meant by the great
river Euphrates in the natu-
tural, and in the spiritual ; &
how it may be said to be
dried up ; and who they are
that are called kings of the
earth 230

LIl. How these three unclean
spirits, like frogs, proceeded
firom one spirit, and yet by
their several operations and
workings, they may be called
three 235

CONTENTS OP VOL. II.

PA6B.

LIU. A farther interpretation
of the dragon^ beast, and false
propliet; and how all the
worship set up hy them is
false 237

LIV. An interoretation of the
operation of that wisdom that
oomeih out of the dragon's
mouth ; and why it is called
by the spirit, an unclean spi-
nt, like a frog 239

LV. What the unclean spirit
is that came out of the beast's
moutb; and how they are
cloathed in scarlet 241

LVI. What is meant by the
false prophet; and how he
came to be clothed in shea's
clothing; and how these
three unclean spirits like
frogs deceive one another,
and all people else 242

LVil. What is meant by the
great earthquake, & by that
great hail; and how every
stone may be said to weigh
a talent ; and how mingled
with fire and brimstone , • 245

LVIII. How the spiritual Ba-
bylon is compared unto the
temporal ; and how false wor-
ship may bo, and is called
mystery Babylon, in opposi-
tion to the mystery of God ;
with manyothcr things open-
ed; and how, and when the
sceptre departed from the
Jews, and how the Gentile's
worship is idolatrous, and so
becomes, or makes up that
great city mystery Babylon,

PAOB.

the mother of harlots; and
what is meant by her forni-
cation 248

LIX. How the kings of the
earth may be said to com-
mit fornication; and how
the saints do drink the wine
of the wrath of her fornica-
tion ; how the scarlet colour-
ed beast doth carry the
whore ; and how she sits
upon the beast; and what
is meant by the beast, and
why called a scarlet colour-
ed beast 257

LiX. The interpretation of the
woman, and how she is ar-
rayed in scarlet colour, and
purple, and precious stones,
with a golaen cup in her
hand ; and what these things
do signify ; and how the wo-
man may be said to be drunk-
en with the blood of the
saints 261

LXI. The interpretation of the
beast that was, and is not,
and yet is ; and how he may
^ be called the eighth, and is
of the seven : with other deep
secrets 264

LXII. How the woman may
be said to sit upon seven
mountains; and what the
mountains are , . 268

LXIII. The interpretation of
the ten horns ; and what is
meant by their having pow-
er one hour with the beast ;
and how they make war
with Uie lamb; and what

CONTENTS OF VOL. II.

PAOB.

weapons they fight with ;
and with what weapons the
lamb doth overcome them 271

LXIV. How the ten horns re-
ceived power from the beast
to persecute the saints : and
how the same ten kings re-
ceived power from God to
make the whore desolate, to
fulfil God's will ; yet all but
wicked kings, yet they did
hiswiU 274

LXV. How all this seventeenth
chapter was shewed unto
John by vision, and none
couldinterpret it, but he that
hath a commission from God 276

LXVI. The difference between
the temporal Babylon, and
the spiritual Babylon; and
how tnis spiritual Babylon is
called an habitatian of devils,
and a cage of every hateful
bird, and a hold of every un-
clean spirit; and how the
kings of the earth and all
nations committed fornicati-
on with her 278

LXVIL How the saints may
be said to come out of her ;
and how she must drink her
own blood; and what is
meant by filling her cup and
giving it her double to drink ;
and what manner of famine
and fire she shall be destroy-
ed with 281

LXViII.;Whatis meant by the
merchant's standing afar off,
for fear of her torment. . • 284

PAOB.

LXIX' How the prophets and
apostles are bid to rojoice
over the destruction of the
great city, in that God hath
avenged himself on her . • 285

LXX. How the seed of reason
doth walk in the paths of the
scriptures, they cannot find
out the true God ; but the
seed of faith can find out
God in all those narrow
paths where ho doth walk ;
and how the voice of mirth
did cease when Babylon was
destroyed ; and the blood of
prophets and saints is found
in her 286

LXXI. How the four beasts
and four and twenty elders,
and saints do sing praise un-
to God for the perpetual
downfal of spiritual Babylon 289

LXXII. What is meant by the
voice of many waters; and
the voice of mighty thunder-
ings ; and how the saints are
married unto God • 291

LXXllJ. What is meant by
the white horse ; and by the
many crowns that he had on
his head ; and of the differ-
ence of glory between the
work of creation, and the
work of redemption; and
how it may be said that no
man knew his name but him-
self 293

LXXIV. The interpretation of
the garment of Christ down
to the foot ; and his venture

eONTEMTS OP VOL. II.

PAGE

dipt ill blood : and what is
meant by treading the wine fat 296

LXJCV. What IS meant by the
armies in heaven that follow-
Christ ; and how they all sat
Upon white horses : £md how
Christ trod the fierceness of
the wine-press of Ahnighty
God, and yet not his father^s
wrath 299

LXXVl. The interpretation of
the name of Christ written
upon his thigh ; and how he
may be called king of kings,
and lord of lords, in respect
of the power of his creation
and the power of his redemp-
tion ; and how his death got
power over sin, death & hell,
so that he can dispose of
death now as he pleases, for
his own glory 302

LXXVII. What is meant by
the fowls of heaven; and
what the supper is they are
invited unto ; and what it is
they must have to supper;
and how the saints may be
said to eat the flesh of kings,
&of captains &of mighty men 305

LXXVIII. How the temporal
power signifies the beast,
and the spiritual power sig-
nifies the false prophet ;
and how they are both

PAGE.

cast alive into a lake of fire
and brimstone ; and what is
meant by the remnant that
wore slain with a sword that
came out of his mouth ; with
the end of the nineteenth
chapter • 307

LXXIX. The prophet's prayer
and thanksgiving unto Jesus
Christ, the only God, who
became very man, and yet
was very God at the same
time 310

LXXX. What is meant by Gog
and Magog; and how the
the camp of the saints may
be said to be compassed about
in- all the four quarters of
the earth; and what that
fire is that came down from
heaven 312

LXXXI. How non-comroissi-
enated men are those that do
add unto the prophesy of
this book of the Revelation,
and to all the Scriptures;
and how the plagues writ-
ten in that book will be add-
ed unto them, for going be-
fore they were sent of God 318

LXXXn. How men are said
to diminish, or take away
from this book; and how
he hath his part taken out of
the book of life.. 321

CONTBNTft OF VOL. IT.

A TRUE INTERPRETATION of the WITCH OF
ENDOR, spoken of in the First Bookf of Samuel^
xxviii. chap, beginning at the lith verse.

SHEWING,

I. How she and all other Witches do beget or pro-
duce that familiar Spirit they deal with, and what a
familiar Spirit is^ and how those voices are procured,
and shapes appear unto them, whereby the ignorant
and unbelieving people are deceived by them.

2. It is clearly made appear in this Treatise, that no
spirit can be raised without its body, neither can
any spirit assume any body after death ; for if the
spirit doth walk, the body must walk also.

3. An interpretation of all those Scriptures, that doth
seem as if Spirits might go out of men's bodies when
they die, and subsist in some place or other without
bodies.

Lastly, Several other things needful for the mind of
man to know, vrhich vrhoever doth understand^ it
will be great satisfaction.

THE NECK OF THE QUAKERS BROKEN, or

cut in sunder by the two-edged sword of the Spirit
which is put into my mouth.

LODOWICKE MUGGLETON.

CONTENTS.
PAGE

I. In a Letter to Edw. Bourne,
a Quaker 3

A Letter of Samuel Uooton
and W. S to Lodowick
Muggleton 7

IL In answer to a Letter of
Samuel Hootonand W. S..« 13

\ Letter of Richard Fames-

PAGE.

worth to Lodowick e Muggle-
ton 34

III. In liodowickeM uggleton's
Answer to Richard Fames-
worth's Letter 40

IV. In Lodowicke Muggleton's
Reply to Richard Fames-
worth's printed Pamphlet • . 56

COlfTBNTg OP VOL. II. 27

A LETTEll sent to THOMAS TAYLOR. Quaker, in
the year 1664, in Answer to many blasphemous say-
ings of his in several pieces of paper, and in the mar-
^n of a Book. Amongst many of his wicked
Ignorant sayings, I have given an answer to some of
the chief and main things of concernment for the
reader to know : The particular heads are seven.

I. That Christ could not make all things of nothing.

II. That earth and Waters wexe eternal, and out of that matter God ere
ated all living creatures.

III. That there was a place of residence for God to bo in, when he created
this world.

IV. How aU children are saved, though the seed of the serpent, if they
die in their childhood.

V. Of {be difference between the fruit of the womb, and the fruits of the
flesh ; and how thej are two several trees, and two several fruits.

VI. How ihe seed of faith, the elect seed, did all fall in Adam, and there-
fore made alive in Christ; and how the reprobate seed did not fall in
Adam, so not made alive in Christ ; and what it is that purifies the
Qoakei's hearts.

VII. How Adam and Eve were not capable of any kind of death before
their fall : and how their fall did procure but a temporal death to all
the seed of Adam ; but the fall of the serpent did procure an eternal
death to all his seed« who live to men and women's estates, and more
especiaUy to tl^ose that doth deny the person and body of Christ to be
now living in heaven, above the stars, without a man. as all the speak-
ers of the Quakers do.

A L00KING*6LASS for George Fox the Quaker,
and other Quakers ; wherein they may see them-
selves to be right Devils. In answer to George
FoXy his Book^ called Something in Answer to Lodo^
domoke Muggleton's Book, which he calls. The Qua-

d 2

CONTENTS OF VOL. II.

kera Neck Broken. Wherein is set forth the igno-
rance and blindness of the Quaker's ! doctrine of
Christ within them ; and that they cannot, nor doth
not know the true meaning of the Scriptures, neither
have they the gift of interpretation ot Scripture, as
will appear in those several heads set down in the
next page following.

CHAP. 1.

Of a catalogue of damned Qua-
kers ]

II. Shcweth the ignorance and
foolishncs of George Fox . . 8

III. How the Quaker people
are altogether ignorant of
heavenly secrets, so become
the greatest despisers of them 1 1

IV. A discovery of the Qua-
ker's blindness, which can-
not discern whether a man
that preaches the Gospel
ought to have his commission
from Christ without him, or
from a Christ within him, r 13

V« Sheweth how ignorant and
dark the Quaker's people are
in tiie knowledge of the right
devil. & of the serpent's seed ^ 6

VI. How the soul of man is
mortal, and doth die, yet Fox
thinks it impossible to prove
by Scripture 22

V(I, How it was no lie to ac-
cuse the Quakers of sin and
blasphemy • ••• 26

VIII. The right devil proved 26

COBTfENTS.
PAGE.. PAOB.

; IX. How the Quakers are mis-
taken in the flesh and bone
ofChrist 27

X. How God hath made the
Witnesses of the Spirit judge
in his stead •••• 28

XI. Sheweth that the body of
Christ's flesh and bone is dis-
tinct of itself, and not in the
Quaker's bodies, neither are
they Members of his body. . 29

XII. Sheweth by Scripture
how Christ dwellcth in his
saints, and how it may be
said tliey are flesh of his
flesh, and bone of his bone 32

XIII. How iFox is proved a de-
vil, because he cannot give
a reason that he is no repro-
bate 37

XIV. An explanation how
George Fox and other Qua-
kers, may be said to appear
before tbe judgment seat of
Christ 38

XV. A further interpretation
concerning the j udgmcnt seat
of Christ 42

CONTENTS OP VOI*. II.

PAGB,

XV [. How the sentence and
caree hath subdued those
witchcraft fits in the Qua-
kers • • ••«• 44

XVII. How snirits cannot as-
sume whatsnapes they please
neither can there appear any
spirit wfthont a body ....•• 47

XVIII. How the true God is
no bigger than the compass
of a man, and no spirit with-
out a body, as the Quakers
doth mnly ima^e •••••• 49

XIX. How the Quakers may
see themselves to be light
devils SS

XX. How the Quakers are
more antichiistian in their
doctrine than the pope • . . . 54

XXI. How the body of Christ's
flesh ft bone is distinct from
the Quakec^s bodies 56

XXII. That which killed the
righteous and the just, it was
the spirit of reason, the devil

in man that always did it... 59

XXIII. A difference between
reasonable and unreasonable
men, and a further discovery
that reason is the devil. .•• 62

XXIV. How the soul of Christ
died, & the ignorance of the
Quakers discovered in the
death of their own souls • • 67

XXV. It is proved that Christ,
the only God, is not in this
world at all, in his person or

PAOB.

essaooe * • 69

XXVI. How men cannot wor-
ship God in spirit and tradi,
witnont bodies; and how
Muggleton never was in the
spirit of Solomon, nor never
shall be 72

XXVU. A great stir the pro-
phet Muggleton hath to keep
the Quakers spirits out of
Christ 77

XXVIILHow Fox justifies the
Magistrates persecuting of
me in Derbysnire •••••••• 79

XXIXJHow the curse of Mag-
gleton shall remain upon Fox
to eternity ••••• •••• 80

XXX. How the curse and sen-
tence of Muggleton shidi be
over, and upon the spirits <tf
the Quakers to eternity. • • • 81

XXXI. How the law written
in the Quakers hearts, is that
Christ they could have spoken
in, had they never seen letter
of scripture nor man that pro-
fessethit 82

XXXII. How their confidence
will fail them in the day of
trouble .••••.••••••••• 84

XXXIII. How Fox shaU see
no other God or judge, but
that sentence Reeve & Mug-
gleton hath passed upon him 84

XXXIV. A i«Foof for Qua-
kers for rejoicing in my suf-
ferings, and being sorry the

so CONTENTS OF VOL. II.

PAOB. PAOB.

ma^trates did not punish me
more than imprisonment* • • • 86

XXXV. How it doth belong
unto mortal men, that are
choeen <^ God, to interpret
scripture, & not unto Christ
himself 90

XXXVI. How every true pro-

phet and minister of Christ,
hath power to open the book
of conscience 94

In the last place, [ shall say
something as to the Quak-
ers principle and practices

A letter to Sara Coppln,quaker 102
Do. to Richard Chair^ ^laker 107

THE ANSWER to WILLIAM PENN, Quakw, his
Book, entitled/* Tlie New Witnesses proved old He-
reticksJ" Wherein he is proved to be an ignorant
spatter-brained Quaker, who knows no more what
the true God is, nor his secret Decrees, than one of
his coach-horses doth, nor so much i/br the Ox know-
etk his owner & the Ass his master*s crib, but Penn doth
not know his Maker, as is manifest by the scriptures,
which may inform the reader, if he mind the inter-
pretation of scripture in the Discourse following.

I. That God was in the form, image and likeness of man's bodily shape,
as well as his soul, from eternity.

II. That the substance of earth and matter was an eternal, dark, sense-
less chaos, and that earth and matter was eternal in the original.

III. That the son! of man is generated and begot by man and woman
with the body, and are inseparable.

IV. That the soul and body of man are both mortal, and doth die and
go to dust until the resurrection.

V. That to fulfil the prophecy of Elsaias, God descended from heaven
into the virgin's womb, and transmuted his spiritual body into a pare
natural body, and become a man child, even the child Jesus, Emanuel,
God with us.

VI. That God by his prerogative power, hath elected the seed of Adam
to be saved, and hath pre-ordained the seed of the serpent, such as
Penn the ^laker is, to be damned, without any other inducement, but
his own pi^rogative will and pleasure.

CONTBMTS OF VOL. 111. 91

VIL A i^ply to the discoDise between Penn and me.

VIII. What is meant by the annour of God, the wilderness, and the
wild beasts I fought with in the wilderness.

An answer to Isaac Pennington, Esq. his Book
entitled, ' Observatioiis on some passages of Lodo-
dowicke Muggleton's Interpretation of the 11th
chapter of the Revelation" ; also some passages of
that Book of his, entitled, * The Neck of tne Quakers
Broken;** and in his Letter to Thomas Taylor. —
Whereby it might appear what spirit the said Lodo*
veieke muggleton is of^ and from what God his com-
mission is ; as by what authority his spirit is moved
to Moite against the people called Quakers. Written
to inform those that do not know the anticfaristian
spirit of false teachers, in these our days.

By LODOWICKE MUGQLETON.

END OF THE CONTENTS OF VOL II.

THE CONTENTS OF VOL. III.

A STREAM from the TREE OF LIFE; or the Third
Record vindicated — ^being the Copies of several Let-
ters and Epistles wrote by the two last Witnesses of
Jesus Christ ; wherein Truth rides triumphant, and
imagination is confounded.

PA0a. PAOfi.

A Copt of a letter to W. Mad- To Walter Bobenan on the

gate, proving that God takes same subject 9

no immediate notice •••••• 1

CONTBNTS OF VOL. III.

PAGE.

To James Whitehead, answer-
ing six queries 17

To Cok)nel Phaire, concerning
eating the flesh of devils; as
also explaining the mustard
grain, Luke xiii. 19. • • • • • • 25

To Edward Fewteril, concern-
ing witchcraft 30

A discourse between John
Reeve and Richard Leader
wherein philosophy is con-
founded 38

To Thomas Tomkinson, relat-
ing, in part, the prophet's suf-
ferings for declwDg truth • • 48

An Epistle to a Quaker, shew-
ing the blindness of those
people 49

An Epistle of the prophet Mug-
gleton's, proving his power
to give sentences; also ex-
plaining how the devil entered
the hera of swine 57

PAGB.

To Christopher Hill, containing
his own, Thomas Martin,
William Young, and Eli2sa-
beth Wyles's blessing • • • • • • 63

To Alice Webb, containing the
six principles, and her bless-
ing '••••••••• 04

To a friend concerning true
and false preachers • 66

An epistle concerning spirits

To Isaac Pennington, Elsq. con-
cerning God's visibly appear-
ing in flesh 74

The death of Closes unfolded 80

An epistle, proving Christ had
inherent power to die and
live again, without assistance
from any in heaven, or on
earth •• 81

To Ann Adams, shewing the
peace of a pure life •••••• 87

SACRED REMAINS; or a Divine Appendix; beinc
a Collection of several Treatises, Epistolary and
Public, originally written above fifty years, by the
Lord's last immediate Messenger, John Reeve ; and
now after careful examination by the most correct
Copies, communicated for the consolation and es-
tablishment of the Church of Christ, by their bre-
thren, whose faith in these, and all other his irreman-
dable Declarations, doth (and by divine protection
will) remain unshaken to eternity.

CONTfiNTS OP VOL. III.

PAOB.

Queries s^nt to M(r. Sedgwick,
bj th« Prophet John Ueeve 1

Mr. Sedgwick's Replies • 3

The Prophel^s Answer k> Mr.
Sedgwick ••••• 7

•

Of the one personal uncreated
glory ••• 26

The Prophet John Reeve's An-
swer toa Letter sdnt him by
Esquire Pennington ..•••• 30

John Reeve's Epistle sent to
the Earl of Pembroke • ... 47

J. Reeve's Epistle to his kinds-
man 6}

What was fipom eternity, 62

A general Treatise of the ihiee
Records or Dispensations •• 73

A cloud of unerring witnesses
plainly proving there neither
IB nor ever was any other God
but Christ Jesus the Lord* • 94 .

Scriptures proving that Christ
Jesus is the only God • 97

A BOOK of LETTERS, or Spiritual Epistles : being
Ccpieifii of 166 Letters, written by the twolast Prophets
& Messengers of God, John Reeve & Lodowicke
MuGGLETON ; containing variety of spiritual Reve*
iations, and deep Mysteries, manifesting to elect seed
the prerogative power of a tme Projmet; who by
virtue of their commissioni, did truly give blessings
of life everlasting to those that believed their decla-
rations ; ai|d to all despising Reprobates the ourse or
sentence of eternal damnation. Collected by the
great pains of Alexander Dalmaine, the elder, a true
believer of God's last commission of the Spirit ; in-
tended at first only for his own spiritual solace ; but
finding they increased to so great a volume, he leaves
it to his posterity, that ages to come may rejoice in
the comfortable View of so blessed and heavenly a
treasure.

CONTENTS OF TOL. III.

SUPPLEMENT TO THE BOOK OF LETTERS ;

being the copies of twenty-three Letters^ written by
John Reeve and Lodowicke Muggleton.

THE ACTS OF THE WITNESSES OF THE
SPIRIT, in five Parts; by Lodowicke Muggleton,
one of the two Witnesses, and true Prophets of the
only high, immortal glorious God, Christ Jesus ; left
by him to be published after his death.

CONTENTS.

PAGE.

CHAP. I.

The Prophet sheweth first, that
Moses and Uie Prophets did
record strange and wonderful
things ; as also their Revela-
tions which we are bound to
believe

II. The Prophet makes a re-
hearsal of the Acts of the
Apostles in the New Testa-
ment, and of the Iiord Christ;
and how that they were writ-
ten for the comfort of the
seed of faith : after which he
enters upon the third Record,
and shews the cause of his
writing some of Uie most prin-
cipal Acts of the Witness of
the Spirit, under this third
Recora

II r. Of the birth, parentage, &
trade of the two witnesses, &
how the Prophet's nature led
them forth to all sobriety,
hating drunkenness, and of
their inclining to the princi-
ples of those called Purit-
ans, and of their being per-
suaded from judging cases of

PAGE.

conscience before they knew
the truth •••••.

TV. How the secret providence
of God prevented the expec-
tation of the prophet, in his
choice of a wife, and in his
desire of riches, of the pro-
phet's zeal for the law, and
a righteous life

V. The prophet shews his care,
his fear, and zeal in the law

' of God, and of the working
of his thoughts, & height of
the Puritan religion 14

VI. After the prophet hath gi-
ven a description of his mar-
riage, of his wives, and of his
children, from the twenty-
sixth year of his life, to the
thirty-eighth ; he then shews
the alteration of the religion
in the Puritan people, and of
confusion that was amongst
them • • • 15

VII. The prophet shews his
great dissatisfaction and loss
in religion, even almost to

CONTBHTS OF VOL. III.

PAOB

despair ; yet in the conclu-
sion Tcsolves to hold his inte-
grity, to do justly, and keep
from actual sin, but mind
religion no more, but left
happiness and misery to
Goas disposal 17

VIII. The prophet gives a des-
cription of John Tane, &
John Robins, being counted
greater than prophets, and
sets forth their appearance
and wonderful actions .... 10

IX. Of the prophet's applica-
tion concerning these won-
derful things, and of his qua-
lification 22

X. The prophet shews of a me-
lancholy that came upon him
and afterwards of two mo-
tions arising in him, and
speak as two living voices. . 24

XI. The prophet's further rea-
soning in himself, how hard-
ly God dealt with him ; and
of his reasoning against
Adam; and shews how a
contraiy seed, or voice in
him, repelled his argument 36

XII. The prophet raiseth ar-

PAOB

gumenti more, to give him
some hope that he might es-
cape hell; but another mo-
tional voice gave answer,
which quite frustrated all his
hopes again 28

XIU. The prophet's submitting
to God's prerogative power,
immediately wrought in him
peace and quietness of mind,
even to all admiration in wis-
dom, and ravishing excellen-
cies 32

XIV. Of the time of the pro-
ohet's revelation ; his satis-
faction in it and lii^ resolu-
tion to sit still now, and he
quiet from disputes about re-
figion. Yet shews that pro-
vidence ordered it otherwise.
Of the Prophet Reeve's re-
velation of the raven and
dove 3.)

XV.Shewing how John Reeve's
revelation gave him satisfac-
tion, and full resolution to
sit still and be quiet, never
meddling about religion more,
but contrary to the resolu-
tions of them both, a little
while after, were made the
greatest medlers of religion
of all the world 38

THB END OF THE FIRST PART.

SECOND PART.

CHAP. T.

Of the commission given ; the
ProphetM ugglet on' s ehi Id re n

PAGE. PAGE

blessed by the ProphetRecve,
the great wisdom given unto
Sarah Muggleton 41

CONTENTS or VOL. IH.

PAOB.

IT. The transactions of the se-
cond morning ; & how Tho-
maitTurner went with thePro-
phets to John Tane'a, and of
John Reeve's Message to
him; and how John Tane
and his design perished, and
came to noming • 43

III. Of the transactions of the
third morning; and of the
message of the ProphetReeve

to John Robins •••.•••... 45

IV. When the transcendant
Treatise was wrote, many
people were more offended
with the doctrine than the
commission. Of the letter
sent to the miQisters,& when.
How the children mocked
John Reeve, called him Pro-
phet, Prophet, and followed
him, flinging stones at him ;
and how a woman hearing
this, followed the Prophet
to his house, and was con-
verted to the faith. Of sen-
tence given upon one Penson,
and its oifecis 48

V. Of one Jeremiah Maunte,
a great friend to this com-
mission; and of a damned
man and his fury ; and how
John Reeve entreated the
people that he might lie down
and expose himself to his
fury, with the effects of that
submission- And of one
James Barker, bis hypocrisy
to get the blessing of John
Reeve, and how he was
cursed by Lodpwicke Mug-

. gleton, with the effects of
tiiat curse 51

PAGE.

VI. What the Riinter^s Oqd
was. And how them and
their God was damned by
this commission. And of the
resolution of three of the
most desperate to curse the
prophet Reeve and Muggle-
ton'^sGod 56

VII. Of the dispute with Mr.
Leader, a New England
merchant ; and of the pro-
phet's convincing him how
that God had a body; and
how God is worshipped in
spirit aud truth with bodies;
and that there is no spirit
without a body 58

VIII. Of one Mr. Cooper, a
great disputant, and how
convinced ; and how a tme
ministiy is known from a
fiaise. Of his conversion ;
and how he passed sentence
of damnation upon fifteen of
his companions ; and of his
trouble for so doing without
commission ; and of a minis-
ter s censuring him to be be-
witched • 61

IX. Of one captain Staay, a
friend to the two witnesses,
and of their dispute with a
minister, proving that God
was in the form of man.
And of the minister's blas-
phemy, and John Reeve's
passing the sentence upon
him, & that he should never
see any other God but that
sentence; and how John
Reeve was threatened with
a warrant from Cromwell, or
the council of state; & how

cowwEwnow-wuh. ni.

PAOB.

piei.

John nplkd, that if they
desfASMl as the pikst had

done, that ha woidd pio-
Donaea tham damotd •••• 64

THB B«D OV THB 8BCOVD ?AET«

*»■

THIRD

PAOB.

l.^ Shuwjag how fifa men got a
a wanant from tha Lord
Majoi, and brought Uia tvo
V^itncaMB before him: of
thwaocuswiioa : of thelx ex-
anunation : and of thaif' an-
swer to it with boldness.

• •

II. Shewing lokt Reeve's b^t'
swer to the. Lord Majorca
qneations, and John Reeve's
question to the Mayox, what '
his God wasy with the May-
or s answer; & John Raeve's
replication to it. Of the two
Witnesses emnmitment. to
Newgate 70

III. Sbavtifig how the prisoners
bionght irons; required mo-
ney of {he two witnesses;
they having none^ iock one of
th^ cloaks for a pledge.
How long th^ ware prison-
ers; the boards were their
bed. And of the wickedness
of some of the prisoners,
whieb had a desi^ to have
hao|^ thepn; and how pro-
videpcepmearved thenu.... 72

IV. Of tha-two witnesses beiog
bioiight to their trial. How
John Reeve would hot suffer
theMiayoSy adaipuMd man,
to qwttk^ how the jury

pa«B.
brought them in ffuilty ; and
of the Recoidars sentence
upon them. And of several
other tranaaetiona •••••••• 76

V. Of John Reeve's tmvelUng
to Maidstone in Ken4 where
he met with soma enemies^
and gave them the sentenea;
upon which they got a waiv
rant against him. Of the no*
tioe he . had and dapatfted.
Of his Treatise, called Joyful
Nevre from Heaven. After
{he writmg of which he died 78

Vl.Of Laurenoe Clasiion, what
Books ha wrote of his ex-
alted pride.; the Believais
complain of him; the Pro*
phet forbad him for writing
any more. How he humbled
himself. The Prophet for-
gave him. And of his death 80

VIL Shewing how the Prophet
caused, ' 'The Divine Look-
ing Glass,' to be re-printed.
Of the Prophet's printing a
book of the Interpretatioo of
the zi. of the Reveiationa
And. the Quakei^s ' Neck
Broken. Of his Travels to
Nottingham; and the trans-
actions that passed there ; &
then to Cheaterfield

• • t • •

CONTBNT8 OF VOL. III.

PAGE.

VIII. The ProDhet travels in-
to Cambridgshire and Kent ;
and of his marriage to his
third wife ; and of his second
journey into Derbyshire ; &
of his being brought before

.the Mayor of Chesterfield.
Of his examination by the
w^ Priest ; and of his commit-
ment 86

IX. Shewing that the Prophet
proved before the Priest,
Mayor, and Aldermen, that
Christ was the only God.
The Priest made no replica-
tion against it, but fawning
upon him with fine words, to
ensnare him against the go-
vernment. The Prophet's
wisdom discovered it. Of his
commitment 90

X. The Priest gav« that charac-
ter of the Prophet, of a wise
and sober man. The Pro-
phot gave the like character
on Pendor. Of a dispute be-
tween the Prophet, and two
of the officers of the town, &

PAOB.

the keeper of the prison, and
the sheriff's men. The Pro ■
phet proves three Records on
earth, to answer the three
Records in heaven ; all this
in the gaol 93

XI. Shewing the interpretati-
ons of the two past Records
on earth, of water & blood,
being undeniably unfolded. • 96

XII. The interpretation of the
third Record on earth, the
Record of the spirit, & who

it is acted by 99

XIII. The Prophet's arraign-
ment, and examined by the
judge; and he required of
the judge to take bail, the
jud^e granted it. The Mayor
Aloermen, & Recorder that
committed him, saw their fol-
ly and madness, and were
ashamed of themselves. How
the Prophet had the love of
all the prisoners. Of his
printing of the whole book

of the Revelations, &c 103

THE END OF THE THIRD PART.

FOURTH PART.

PAGE.

I. The Prophet's travels into
Kent Of Judge Twisden ;
and of the Prophet's Letter
to him. Of the increase of
believers 106

II. Of one Captain Wildye, an
honourable man. And of
one Mrs. Cowyie, of her faith

PAGE.

and obedience of her hus-
band, and of her son. a uni-
versity scholar; and of his
being convinced by the Pro-
phet, both as to the ministry,
law and physic 109

III. The Prophet's Answer to
Thomas Loe's Lettet. His

CONTBNTS OF VOL. III.

PAGE.

sentence, with tbeeflRwts of it
the Ph>|hct'B dismite with
George Whiteheaa and Jo-
siah Cole. With his sentence
passed upon them both. * • • 115

IV. Of Cole's bdng sick unto
death immediately after the
sentence of his testimony
against the Prophet. Of his
death; the Quakei^s God
described ; with the nature
of Reason, and the law that
is written in it. Of William
Pen s blasphemous letter to
theProphet 121

V. The answer of Lodowicke
Muggleton to William Pen,
Quaker; his proud, presump-
tuous & blasphemous letter 126

VL Of the Prophet's travels in-

PAOB.

to CambridgiB,Ijriee8ter»Not-
tingham, and Derbyshhe, to
visit friends there 190

VII. The prophet's house
searched for books. The
searchei's civility. The pro-
phet acknowledges their kind-
ness, and after sent them a
gratuity. A second seareh
for books, where several were
taken. Of a great rebellion
that happened upon the pro-
phet's sibsence 133

VIII The three first assertions
answered 138

IX. The fourth, fifOi aud sixth
assertions answerered • • • • 224

X. The seventh, eighth and
ninth assertions answered • • 148

THB END OF THE FOURTH PART.

FIFTH PART.

PAGE.

I. Of one Sir John James's
oppression of Widow Brunt,
and of her death ; theProphet
left her executor; and now
he would not sell his birth-
right, but arrested Sir John
James's tenants. Of his
great troubles and trials. • 1^

II. Of the bill of indictment, &

of the cruelty of the judges 157

III. The counsel against the
Prophet pleads with fear and

PAGE.

horror ; the Prophet's coun-
sel pleads, and through fear,
did wrong his cause 102

rV. The Prophet is brought in
guilty ; of his sentence and
judgment; with the nature
of his sufferings 166

V. Shewing how that the Pro-
phet in a short time saw his
desire (unto God) in part ful-
filled 171

40 COHTBlfTS OP VOL. III.

PAOB. PAOB.

VI. Of die Ptufbeis deliver-
ance oatiof pmeiL Of the
pnoe and value that was

made of Urn ; *the lewaida to
the two seeds ftt the last day 176

A Trae Account of the Trial and Sufferings of Lodo-
wicke Muggleton, one of the two last Prophets and
Witnesses of the Spirit, left by our friend Powbl,
who witnessed his trial and all his sufferings, there-
fore he gives a more full and particular account of
the whole oroceedings than the Prophet has left on
record. [See the end of Vol. HI.

FINIS.

B. BROWN* PRIMTBR, 26, ST. JOHN STRBBT, CLBRKBNWBLL.

STREAM

FROM THE

TREE OF LIFE:

OB, THE

THIRD RECORD

VINDICATED.

COPIES OF SEVERAL LETTERS AND EPISTLES

* Wrote by the two last Witnesses of Jesus Christ.

WBBRUV
TRUTH RIDE5 TRIUMPHANT AND IMAQINATION £9 CONFOUNDBD-

These were not included in the ^oloine of Spiritual Epistlbs beoattse of the

great expcnoe.

Printed from the original Manuscript in the year of our Lord

M.DCC.LVIII.

V .'

' . . V •

• J -J

:■ I t

Mw /'. \o". 'Aj u y.(Hi.i./''..r.'.' ' (

1 .

< •

I 1

» •'

; •» ..

. I

To all those that fear not the sadden appearing

of Jesus Christ.

BRETHRBN,

WT is a great pleasure to the onfy true Church of Chrisi,

to see so great a progress, in not cmly retiming hut

also jpuiting in print what never woM before^ things of the

highest eternal, consequences to the seed of faith, at a vast

ea^pence. It is surprisina how it is so far accomplished^ can'-

sidering what a handjufwe are, void how few of that handful

have substance sufficient to support so great an undertaking.

Notwith^anding all this, love hath carried on the work, mw-

muchythat wi^in these seven years, we have printed, besides

this, The Interpretation of the Eleventh Chapter of the Re*

velatibns^ Hie Diyine Appendix, The Soul's Mortality^ The

Answer to William Penn, the volume of Spiritual Epistles,

[never pjrinied before'], The Transcendent Spiritaai Treatise^

xhe I>x>king-^61ass for George Fox, and The Neck of the

fakers Broken .

So there is nothing now scarce, except The Acts, and The

Diyine Ltooking Glass. And if we are preserved in the same

love and harmony we are in at present, their printing will

soon be effected cUso. For no other way can we serve God,

than by making The Third Record on Earth public to his

friend, the captive seed of faith. For a candle is not lighted

to be put under a bushel-, and what is done to his seed, he

acQOunts it as done to himself.

So wishing love may increase in the Church, as without

that no heavenly virtue can inhabit the soul, I subscribe my^

self an unmoveable believer of these glorious truths, which

w^i remain unshaken to eternity.

JOHN PEAT.

IHE

caNtENffs.

A Coj^y of a Letter to W. Madgate, proving that God

takes Ho imtnckfiater notice • . t

To Walter Bohenan. on the same subject 9

1V> James, Whitehead, answering six querilM . . . ; tf
To €olonel Phaite^conceriiine^ eating the flfeshbf devil* ;

a^ also explainihg the mustard grain, Lake^xiii. 19^ SISP
Ttt Edward f^\v*erell, concerning wit<^craft • . . 8<y
A discourse between John Reeve and RibUard Leader,

wherein philosophy is confounded' . • ... . .88
T6 Thomas tbmkihsoh, relating^ in part, the fti^jthfef s'

sufferings for dlBClarihg truth • . 48*

Ah Epii^tle to a Quaker, showing the blindheiss of tfaos^

people. . 4ff:

An ll^fetie of the Pi'ophet Muggleton's, proving hid

powfer to give sentences; ako explaining how'tfae^.

devil entered into the herd of swine 5V^

Ttf Christopher Hill, containihg his own^ Thomas Mari

tin, Wiliikm Young, and Elizabeth Wyles's blessings 6^
To Altee Webb, containing the Six Principles, and het'

blessing 6^^

To a Friend^ concerning true and false preachers . • 00 *

At) fipistle concerning. Spirits Gd^

Ts Isaac F^nnihgton, Esq. concerning God's visible

appearing in flesh 74"^

The death' of Moses unfolded 80

An. Epistle, proving Christ had inherent poWertd dife'

and live again, without as^i^tance ff'om any iitihfea- '

venpronlarth. . . . 8f^

To Ann Adilms, showing the peace of a pure life • . 87

• *

Here follow eth th& Copies of fever al LET-
TERS and EPISTLES, taken from
the original Manufcripty for the further
Cmfolation of the EleB^

The Prophet MuggletonV EPISTLE to
the Believers of the Commifjiony touching
the Rebellion occajioned by the nine Affer^
tions.

N D now I (hall fpeak a few Words unto him,
and the reft of Believers, as followeth :

And becaufe one of the Confpiracors in Rebel-
lion hath repented of his Rebellion, and aiked
Forgivenefs before it was too late, and I forgave
him his Trefpafs againft me, and againft God ; (naniely,
Tbcmas 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 m)t to leave the other undone.
And this you may know, that Rebellion is as the Sin of
Witchcraft, for Rebellion againft the Prophet is Rebellion
agsdnft God ; for when King Saul rebelled againft the Prophet
Samuels 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 Difobcdience and Rebellion,

B for

£ a }

for God never fpake to him, nor never gave Judgment upoti
him, it was the Prophet only. Now ought not King Saul to
have minded the Prophet only i But Saul minded God only, at
you have done, and rejeded the Prophet Samuel ; and be-
cwfe he minded God only, in that he thought lo pleafe God
better by oj^ring up the beft of the Catne in ^crifice to
Gdd^ he lAidught it Ms better to mind Ood than the Pro-
phct^s Words ; But how did God Tty& him for difobeying
the Prophet ? And his SacriHce was rejected alfo. Now had
not Saul better have minded the Prophet only ? then would ic
have been well with him ; but he minded God only, and dif-
obeyed the Prophet and rebelled againft his Commands What
a woful Ef^e^ ^id hM upon binst ! and To it will upon atf
Rebeli againft Propheii. Thus it is with Men that think
themfelves wifer and more righteous than their Fathers ; for
whofoever difobeys a true Pk'ophet, difobeys God, and ic 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 realbn or difpute with him but
by his Prophet only* This hath been the Way God hach
walked in all Ages ; and now I being the laft Prophet ol
afl, God bath put me in his Place here upon Earth, and hafH,
raifed me up as he did that good Man Jofepbj GenejU
the laft, the loth Verfe, who faid unto his Brethren, Fear
M/, 1 am in tie Place cf God \ and Verfe 21, tiow thtrtjore
feat you noU ^ ^^ mmrijb you ; and he comforted ibm^ and
Jpdke kindly imto tbem..

So God hath rsufed me up to be his lad Prophet, and hatb
itt wac in the Place of God, to nouri(b 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 aU Ag^si fo that, without thefe, no
Saints at all *, they may be ele£l Veflels, but not Saints \ for
no Man or Woman can properly be (aid to be a Saint, except
they come actually to believe in a true Prophet, true Apoftle,
or true Miniiler of Chrift.

And further I (ay^ that whoever doth not a& well, t^ that
Law written in his Heart, and doth not (land in Awe of that,

and

and fe«r to oStnd chat Law of Confctems, li if tSod Umfelf

did ftwd bff and ttkc notice of all hit AAiooa i chcitfore Im

doth weU» becaufc Ood*s Eye ts ovf r him, dft ooc I %»

all his v^U-d(Mng it but Eye^fcrvice, and rrfpoftcd of God no

fimre than thie cutting off 4 Pog*9 Neck. And (hut Man ii

in the Depth 9f Darkoefr, who will do ooijiii^ |^ ii good^

raccM God doih take nodoe of hiiOt to rewaia J^ ^evtry

good Deed he doth I but if he doth EvU, then he defireth God

10 take np ooti$f of it, but l^t it out of hn Remcmbraace,

u if God were beholden to Man ¥> do well, when there U a

Bleffing to (he Peed doing, and a Cur(e in evil-doing.

But this I fay, if there were no God to rewacd the Good, nor

to punifh the EviU yet couki not I do any otherwife than I

do ( for I do wellf not becaufe I tMp9& atw Rewiid from

God, or refrain ffom Evil, bttcauie God will ponifti me, pr

that he doth npind me in iti but 1 do well to pleafe that Law

written in my Heart, (o that I might not be acniied by that

Lnw in my Cooficience, ai God hath placed for bit Wntcbr

naan, to tell mo when I do wejl ; So aai I juftifitd by Faittt

ID God, in my own Confcience, and being not ooodeoned bjr

the Law written in my Heart, 1 have BoUnel^ to tiv Throot

of Graor* Neither do I refrain from Evil for fear of God'a

Perfon ieeing me, and he feeing me will pupiib oie 1 but I re*

frain from Evil, becamfc tht Law written in my Heart feedi

nU my Vm^ and that Watetunao God bach it then an

waa:b me, will teU God of ail my Poingy; To that 1M nerd

not trouble himfelf to watch over every Man^a Adiom him^

fislf, for he hath pJacod his Law a Watchman in every Mao

and Woman, to give notice of all their Domgi, whether good
c»rev]J«

Thus, in lim Ortgrnal, God taketh flA(ice by hit Lafw,
written in erery Man'« Heave, both of Saint avd Pevil 1 and
00 Qthemife doth God mind to take ootiqe of bia Saiota ki

Kticohr at all. Not chat 1 do owo this Law written io
tn*a Heaa ta be the vtfy God, aa the Qgitken do § but
God ia a diftin& Peribn of himfrU; aod diftind from clua Law
wri^o in Man'a Beait. And tn this $cnft, God ouqr be find
to talK 00 oocioe of his Siiats* nor dotb not mmi tbam at

all

B a True

[4]

True Berieyers are my Brethren and Sifters, and the Pro*
phec hath fpoken kindly unto thenr., and hath nourifhed their
Souls with Bread of Life, as Mofes^ he hath fed them with
heavenly Manna \ Mo the Prophet hath been Itk^ John Bap^
tift^ a burning (hining Light in this lad Age, as John Baptijt
was in his Time ; a fhining Light that haeh dtfcovered the
Darkne(s in all the NVorld, for it is Light that dtfcovereth
Darknefs ; and hath not the Prophet enlightned the Under-
(landings 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 Souls ; alfo, he hath brought them to the Know*
ledge of the triie God, his Form and Nature \ he hath
brought them to feed upon the Flelh of God, and to drink
bis Blood by Faith, whereby their Souls have never hungred
nor thirfted more after the Forgivenefs of Sins or Satisfa£tion
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 Handy
and pulled them out from the Spirit of Bondage, which kept
them under Fear, and hath pulled them out from under the
Taflc-mafters of Superftition in Egypi? The Prophet hath led
tliem through the Wildernefs of their Minds, and hath brought
them into the Paradife of Peace, and hath fbewed them where
the Tree of Life ftood in the Midft of the heavenly Cansan
above the Stars, and many of them have ft retched forth the
Hand of Faith, and have taken of the Tree of Life, and
eat and five for ever, and fo are (et down at Reft there. And
doth not all the People in the World elfe perifh for Want of
Knowledge, but thofe few who are led and guided by the'
Prophet ? He hath blefled 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 ftrengtbned them; and when any of
their Brethren have been tog ftrong one for another, he would

not

[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, fo that no People under the Sun live better for the
Generality than thofc People who arc obedient unto the Pro-
phet) or under bim. Hath the Prophet been a Burthen, or
opprefiive to any of the Faith, let them fpeak, and he will
rellore them two- fold ; or hath he favoured the Rich, or
opprefled the Poor ; nay, hath he not forced the Rich to
help the Poor ? Nay, the Yoke laid upon the Neck of thcfc
People by the Prophet is eafier and better, both fpiritual and
temporal, than the Yoke of any other People whatfoever.

And now I (hall 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 WeaknefTes of fome of your
Brethren in the Faith, and had Compaflion on them, and
would not fuffer them to be fo much opprefled in Spirit for
the Guilt of tlieir own Sins, and judged and condemned by
their own Brethren in the fame Faith, brcaufe they were of
corrupt Natures, fo doth God himfclf bear with corrupt Na-
tures ; the Prophet mud 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 \ fo that if a Prophet hath not Power to uphold fomc
corrupt Natures that believe him, to what Purpofe then fiiould
God fend him ? And will you find Fault with the Prophet for
being merciful to corrupt-natured Men, whole 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 firft, that there was fome Difference between Claxtou
and you. Claxlan 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 delivered you from his Power, had not
the Prophet kept him down ^ and when you made your Com*
plaint to me I ftrengthned you againft him, and upon your
.Requcft It>le(red you, and you became in my Favour*, and

when

[6]

when any fpoke againft your wrathful KaturCy Words and
AflionCy I pleaded for you, and upheld you againft them ;
alfo I led you in a Way which you knew not» and in a Path
which was not known to any but myfelf, even the Way and
Path of Peace ^ I brought you into the Aflembly of Saints^
for there is no true Saints on Earth at this Day but thofe tfatc
are under the Prophet i I brou^t ywi with the reft of the
Saints from under Mount Sitiai^ that is, fi^om being under that
iicry Law written in your Hearts ; I led you by 3rour Hands
through the Wildernels of your Minds •, I led you unto Mount
Sion^ the City of xkt living God ; I fhewed you the holy Hill
of Sum I the Habitation of the holy God is Atount Sien^ the
City of the Living, and the holy Hill of Si(m fignify the holy
God himlelf, from whence Prophets, Apoftles and Saints re*
ceive their moft holy Faith, Revelation and Prophecies in the
Original i alio I brought you to the Spirits of juft Men made
perftft, as Noab^ a Preacher of Righteoufnefi by Faith, he
built an Ark, and Lot by Faith received two Angels, there^
fore called righteous Lot\ Abraham by Faith would have
offered up his Son, therefore called the Father of the Faith-
ful ; Ifaac and Jacobs Mofes^ the Prophets, David^ the
Apoftles, thefe were all juft Men, made perfeft by Faith)
et feveral of thefe juft Men, whofc Spirits were made pcr-
ed by Faith, they committed Evil and Sin after the Blef-
fing was given of God; as, Noah he was drunken with
Wine^ and difcovered his Nakednefs ; Lot was drunken
with Wine^ and committed Inccfl with his two Daughters ;
jibrabam told a Lie, becaufe of his Wife ; Jacob Tied to
his Father, when he ftole the Blelfing ; DavUj a Mao ac-
cording to God*s own Heart> was guilty of Murder and Adul-
tery ; Peter^ the Rock upon whom Cbrifi built his Cbufxrb,
plaid the Hyjpocrite, and diflembled, when he ctrcumcifed
fTimotby ; Paul diflembled, and piaid the Hypocrite, when he
pretended a Vow, and fliaved the four Men's Heads. Thefe,
and feveral other juft Men, whofe Spirits were made perfedt
by Faith, committed Evil, after the Bieffing was given them
of God *, but (heir Faith never failed^ and ihould not he up-
hold them that blefled them P But this Prophet is blamed for
upholding fmaller Sinners than fbme of tnofi: that believe.

[7]

Now if tbcfe Men's Spirits were made perfcft by Faidi, and

6} (aid (0 be the Spirits of juft Men made perfcftt fo are all

mie Belieiren of this Commiflion of the Spirit, whoTt Faith

holds out to the End, are counted of God the Spirits of juft

Men made perfeA by Faith, and to may be faid to come unto

. the Spirits of juft Men made pcrfed. Alfo I led you into the

Parade of Peace, where the Thief went that Day he believed

in Cirifi : I brou^t you, with the Reft of Belterers, to

the Tree of Life, which ftood in the Midft of Paradi/e ; you

^ find yoo law it, and yoa fiked it well ; and if you had

ftrrcdied forth the Hand of Faith as others did, and have

taken and eat of the Tree of Life, and have Uved for ever,

then had you not rebelled. I fliewed yoo the Tree of Know*

ledge of Good and Evil, you faw it, and underftood what

you faw ^ I fhewed you the Nov Jirufalem^ that came down

from Heaven, and that is faid to be four-fquare, the Length

and Breadth are equal. The New Jerufalem that came down

from Heaven, it was when God became Flefh jn the Virgpn*s

Womb, and its being foursquare, the Length and Breadth

equal \ it was when Cbrift was nailed to the Crofs, his Arms

being fpread abroad were equal with his Head and Feet, and

fp may be faid to be four-fquare, and fo is every perfect

Man: And to the New Jerufalem that came down from

Heaven, the Per(bn of Cbrifi^ niay be faid to be four- fi}ttare,

the Length and Breadth equal. Likewife I brought you t^ an

innumerable Company of Angels, I fhewed you their Forms

and Natures. Theie Things I did for you^ in the fpiritua/,

and many more % and the Prophet hath not been the leaft be-

nefidal 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 farisfy you for what you did. And when icveral Believers

did complain of your rude Speeches, your wrathful Words,

your mercilefs Judgment,'! have pleaded for you againft

tbem^ and have upheld your corrupt Nature, elfe yoo 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 their Heel ag»nft me, fo that you have been

offended

[8]

ofFendcd againft me* and rebelled againft me without a Caufe,
which hath caufed you to be caft 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 Wiflies
which you have uttered, come upon your own Head.

Firfiy You fay, if Claxt/>n were fared, you would be
damned s how do you limit God*s Mercy to your Wrath i

Secondly^ You fay, that if God did not take notice of you,
then would you had been a Toad, a D<^, 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 wi(h yourfclf a Toad, Dog, dr
Serpent, rather than a Man.

Tbirdly^ You call the Prophet, Devil ; Peter might as well
have called Cbriji Devil, for calling him Sathan ; for Peler^s
Offence was out of Love and Pity to Cbriji^ but your Offence
to me, was out of Pride and Rebellion ; for 1 was your
Mafter and Judge, as Cbrifi was Peier^s.

Fourthly y You (lighted the Bleffing from the Prophet, and
in a rude and uncivil Language, (aid, you cared not a Fart
for ir.

Fifthly^ When Burton bid you burn the Aflertions, and
humble yourfelf to the Prophet, as he did, you laid you
would perilh fir ft.

Sixthly^ You defpifed the Government of the Commilfion
of the Spirit, faying, it is poorly and weakly managed.

Thefe are defperate Words againfl: God, and againfl: the
Prophet, and high Rebellion ; I do not think it could be pa-
ralelled, not by all the Prophets and Apodles, fince the
World began. And if this Rebellion be forgiven, then let it
be faid, that this lad Prophet and Witnefs of the Spirit ha<i

Power

[9]

Power to do more than any Prophet or Apoftle ever did in
the Time of their Commiflions.

WritUn ty

LODOWICK MuGGtETOW,

One of the two hft Prophets and WttneJJes of the Spirit unto
the High and Mighty Godj the Man Chrift Jefus in Glory.
Amen. In the Tear 1671.

■ I M

A LETTER written hy the Meffengerlof
Gody Lodowick Muggleton, to Walter
Bohenan, af Condemnation for Apofiacy^
January 43, 167 1.

Walter Bobenan^ <.""

THIS is to let you know, that I have feen 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 Nonfenfev and not good Enghfb \ and you have
laid down the Ailertions 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 kid down ; and I have given an Anfwer
to them all, but no Rebel Ihall fee them if I can help it.

But it feems that you have undertaken, not only to anfwer
the Affertions, but to give Judgment upon them ; and not
only (b, but you vapour and threaten me, that you wilt force
me to give Anfwer to them, as if fo be you were cotiimif*
fioned to judge me. I (hall not fpeak of many of yotrr
wicked, nonfeitfical, rebellious Words ; it would be too tt^
ous, only tfaefc few :

Firfi^ You fay you do believe that I, and alf the Devils m
the Woiidy cannot hurt you 5 for my Power, yot* fey, yoti

C arc

[ 'o ]

are not afraid of it, no more than of a Child of one Da«
old.

Secondly^ You fay. That if I do give Sentence upon you
before I have anfwered the Aflfertions^ 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 contradi£ted my-
felf : Tius 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
Jpbn Reeve*% Writings. Here is the Mark of a Reprobate,
to charge his Teacher with Lies from dead Men^s Writings -^
thefeare but a few of the Fruits of your Rebellion, but there
is enough to condemn one Rebel-to Et^nity, if there were no
more ; but this I (hall fay unto you, tna( you have (hewed
your(eif a right Scotcbman^ a di(fiMnbliiig fal(e-hearted Man, of
the S^ottifo Nature. And it would be a rave Thing to meet with
a true-hearted Scotcb-Mdn or H^oman^ that is upright in Heart,
either taGod or Man : For I have been in this Commi(r]oa
almoft twenty Years , and I never knew but two, one a Scotch^
man^ and SiSc^Ub'H^aman^ that made a Profeflion of this Faith,
and they proved both faUe-hearted, both to God and Man ;
for the Woman did fall from John Reeve in his Time, foe
which he branded her with a Title of falfe* hearted Scoi^ and
you, the Man, is fallen from that Faith, you once had in me,
to Rebellion, for which I (hall brand you wkh the Mark of
Reprobation, for you have (hewed your(elf a Reprobate, a falfe-
hotfted Man, a Caft-away. Did you not fay, that you did
believe that I had Power to give a Ble(fing unto yoa of
eternal Happinels, elfe you would not have a(ked it of me.

And upon your Reque(V, faying you did believe that I had
fuch Power, I gave you a BleCQng, and you continued in my
Favour»and in the favour of many Believers, for a While;

but

[ "]

bat now you have defpifed the Blcffing as E/au did his Birth-
right i for the Bleffing of a Prophet is a good Birthright, if
it be not defpifed ; but you have defpifed and difowned it,
and forfaken the Blelfing of a living Prophet, and do deave
unto dead Men's Words, and to the Dodrine of thofe
that are dead. Jobn Reeve is dead, and thofe that wrote the
Smptures are dad, but he that God hath preferved afive, to
be the Judge of Jcbn Reev^% Writings, and Judge of the
Writings of the Prophets and Apoftles, which you never knew,
neither did you ever receive any Light or Knowledge from
them, but what you received from me ; yet have you fift up
yourfelf in Rebellion againft me, and have defpifed the Blel-
fing, ilierefore you (hall 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 fliall never caft that off, as you have done the
Bleffing, but it (ball rem^n upon yoov Spirit to Eternity ;
for your Condition is miKh like unto King SaMPs : The
good Spirit of the Lord departed from him, and an evil
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 hit Seed gave him Peace of Confmnce i
but his Rebellion and Difi>bedience to the Prophet Smuu^
caufed that Peace of Confdence to depart from him % and
the evil Spirit in the Seed of Reafon, of Rebellion, and Dif-
obedience, was fent unto him, and that became a Worm in
his Confdence, that never dies, and a Fire In his Conlaaioe»
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 prrCerved
you in Peace of Confcience, in thar I gave you the Bleffing ; but
now^ through your Difobedience to the Prophet of the Lord,
land Rebellion againft God, for it is all one, if' God htmfelf
were in my Ptace^ 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 DKiibedience and Rebellion, which is the Curfe
of God^ you being re]efte<i of God and of h'^s PropU:, r:1

C 2 ^■••^

I. .2]

caft out from the Society of the Faithful for ever % fo that the
Worm of Rebellion will never die in your Confcienoe, nor the
Fire of Heil will never be quenched in you ; fo that you (hali
know this Torment is for nothing but your Difobedience and
Rebellion againft the Prophet.

And as for your vapouring that I, nor all the Devils in the
World» caanot hurt you, and that my Power is no more feared
by you than a Child of a Day old, tbefe Words you have
learned of Medgate^ that Dragon Devil, who hath roared out
his Rebellion 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
fhall find that my Power (hall reach you wherever you go ^
if you afcend up to Heaven in your Imagination, my Faith
and Authority mall pull you down from thence s and if
you go down into Hell, I fhall find you out there, and your
Ad of Rebellion (hall be executed, and my Judgment fhall
be executed upon you there. And if you go to theuttermoft
Parts of the Earth, you fhall not flie from that Curfe that (hall
follow you ; fo that you (hall know that the moft High hath
chofen me, and reje^ed you. And as for your threatning mc
that you will force me to anfwer the AfTertions, if you and I
live in England^ and that you will bring me upon the Stage,
do you not fhew yourfelf a Cain and Judas Devil ; you wouM
both betray your Lord and Mafter, as Judas did his, and
kill, as Cain did his Brother, becaufe he was accepted, and Cain
rejefted. So, becaufe God hath accepted of me, and hath fet
me in hia Place, and hath rejected you, therefore you would
betray me, to bring me upon the Stage. Your evil Spirit is
willing, I 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 noc
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 RebelUon. And this I fay, if I were treacherous
in Heart, as you are, I woukl quickly caufe you to be removed
from Warey if not out of England \ but I (hall let that pafsi

[ «3 ]

and I wouid fiin know how you can force m€ to let yoii f«:«
the Anfwer to the Affcrtions, or to bring me upon the Stage ;
you may do what you can now, I provoke you to it, but here
you may fee the Pride and Prefumption againft your own Soul,
in that yoq have hfced yourfelf up againft your Lord and
Mafter.

And wheneas yoa fay and affirm that I am fallen from the
Truth, ia not this the Word of a Rebel, that learned and was
taught the Way of Truth, and what Truth is 5 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
13 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 expert
any better from the Spirit of Rebellion ? Alfo you fay, I
would make you believe 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
Liea, contrary to all the Prophets and J$bn R€eve*s Writ-
ings :

To this I iay,* What have you to dp with John Reeve^s Writ-
ings, now hM|i dead ? Neither have you to do with the Pro-
phets nor Apoftles Writings; they are all given into my
HaQd&, that is alive, and you oi)ght all to be taught «f me
that am aliv^, or elfe you cannot be taught of God. And
whwcas you fay, I con trad id Jilm Retw:

To this I fay, I have Power fo to do, and I had Power fo
to do when be was alive, and did contradift him in fome
Things, when he was alive ; and J^n Reeve wrote fom«
Things that was Error to me, and Error hi itfelf, which I did
oppofe him in to his Face, and he coukl not deny it. And
yet notwithftanding John Reeve was infallible, and did write
by mi unerring Spirit. This will feem a Riddle, except it be
vinfofded thus : As to the dod:rinal Part contained in cor
Writings, the fix Principles were written by an unerring and
infallibie Spirit in Jebn Reeve^ and the Interpretarion of Scrip-
ture written by him was infallible y but Jebn Reeve* % Ex'
perienoe and Apprebenfion of God*s taking immediate Notice

of every Man waa Error j and that God did fupply every Man

and

[ H 3

and Woman immediately from his own Perfon^ this waslError
in John Reeves 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. fieing
choTen 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, I being the lad
liver, it is Rebellion in you to call any Thing Lies or Error
that I 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 contradid 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 Spirit, as to the Dodtrine of
Cbrift^ yet he erred in his Judgment and Practice, and cir-
cumcifed Timotty^ contrary to his Commiflion from Cbrifi ;
and it was a great Error in Peier^ and Paul bekig an Apoftle,
and in equal Power, withftood him to his Face, and reproved
him of Error and Diflimulation. Now fliould any Believer of
PeUr^s Doctrine have faid to Peter^ thou art a Liar, and no
true Apoftle, nor hath not an infallible Spirit, but art in Error,
if this fliould have been fpoken by any private Believer, as it
was by Paul^ who wias 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
Doftrine of Cbrift^ Peter and he did agree in that ; but Paul
committed m Error in his Judgment and Pra&ice, when he
pretended a Vow ; this was a great Error in him, it had like
CO have coft him his Life. And fliould any dare to fay that
he wrote his Epiftles by an erring lying Spnrit ? So like-'
wife Paul and James do abfolutely contradid one another:
P/?f^/ faith, Rom. iii, 28* Toufee then by fTorks a Man isjufti^
Jiedj and net iy Faith only. Here is a quite Contradi&ion to
Paul. And fliould any Believer, in their Time, dare to fay.

[ 15 ]

that either cf thtfc did write *Error and lies, and that tfic^'
werd Jiot infallible Men^ in their Dodbrine of Cbriftj becaufe
they differed In Judgment, in Point of Faith and Works ^
this was much like Join Reeve*s believing God did take
notice of every particular Man, and my Judgment that God
did not.

Now (hall any dare to fay, that either of us are Liars, be*
caufe we differ in Judgment in fome Things ? Befides, this i^
a common Thing in the Scripture, for Prophets and Apofllea;
to differ in Judgment and Pra£tice, but not in DoArine ; as
the four Evangelifts, they contradict one another very ofr, and
the Words of drifi himfelf contradict one the other, in many
Places, which woukl be too tedious to name now. Now be-
caufe Cbrifi^% Words do contradiA one the other, fhall any
dare to i^y he fpake Lies, and taught Error, and that
which he fp^k$ was contrary to all Truths or that he was not
a true Qnr0 ? ^one but Devils did fay fo, when he was upoa
the Earth. And (houkl any, in the Apoftles, Matthew^ Marky
Luke^ and Jobn*% Time, dare to fay that any of them wrote
Lies and Errors, becaufe they contradi&ed one another, ia
point of Judgment and Experience ? None but Devib did find
Fault and cavil with them, when they were alive. And (b it
is now, with Jcbn Reeve and me ; none but Devils would have
made a FraCfcion and Difturbance amongft 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 ia
nor, but the Prophet only that is alive ; and if Men will not
taJce Things upon his Words and Judgment, whoever refufeth
it upon his bare Word, will perilh to Eternity ; therefore the
Spirit of Rebellion hath deceived you, and made you forfake
the Prophet that is alive, and to cleave unto Jobn Rjteve^ that
is dead, and to tfuft to the Scriptures, that were never
fpoken to jou, nor eiven unto you ; but thofe People they
were ipoken unto, did receive Benefit by. them, if they did be*
lieve in Time, when that Faith was in Being. But Jchii
Reive^% Writings, nor the Scrioture, wiH do you m good,
now you have rebelled againft the Prophet that is alive ^
neither will that Faith ia them deliver you at all from thofe

. eternal Torments, neither will thofe dead Propheu deliver you

from

[ i6]

from your Rebellion, nor heJp you to the Knowledge of
Truth, now they are all dead ; but this live Prophet fiiall tor-
ment you, and thofe dead ones A\aU not deliver you from my
Power.

And as you have walked in the Steps of Koraby Datban and
jlbiramy thofe notable Rebels, who rebelled againft Mofes and
Aaron : And what was the Fruits of their Rebellion ? Did
not Mofesy the Prophet of the Lord, caide the Ground to open
and fwallow them up alive* And this you ihall know, though
] cannot caufe the Earth to open its Mouth as Mofes did, yet
this I can dos by my Commiflion of the Spirit, 1 can open
Hefl^s Mouth, and that iball fwallow you up aUve, and keep
yo» there eternally, where your Worm of Confcience (hall
never die> and the Fire of Hell ihall never go our, that you
vttvf know to your cndlefs Pain and Shame, that you rebelled
and for(bok the Blelfing of a true Prophet alive upon Earth
at this Day. And for all your Pride, Prefumption^ and Va-
pouring, lifting yourfelf up againft the Lord's anointed chofen
Prophet. And it will 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 punifh-
ed with a greater Punifhniem than any other Sin what-
^^tfy but Murder *, and it would have been good for you and
Medgdti^ if you had never been born. Therefore, in Obedience
to my Commiflion, for this your Wickednefs, in falling from
the Faith you onee had in the Prophet, now alive, to Rebel-
lion againft him and againft God, and for many bafe, proud
prefumptuons Speeches in your Letters^ I do pronounce you
curfed 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 (hall any of this Faith eat or drink
wiih you, or trade any more with you, if I can help it ; for
you are caff out of God's Sight for tver, and caft out of the
Prophet's Sight, and caft out of the Aflembly, or the Society
of the Believers, for ever ; and now you may feek new Acquaint-
ance

E«7]

anee in the World, and fee if you can find a better Sort of
People than thofe you find Faulc with. And you need not
fear as Cain did, that every one that meets you will kill you |
but your own evil deceitful Heart to your Principles, and
rejeded Spirit, may meet your Confcience, and kill the Peace
of it.

fyriUen iy

jMMuarjl^, 1671.

LODOWICK MuOOLBTON.

^COPY 0/ a LETTER written by the
Prophet Lodowick Muggleton, to Mr.
James Whitehead of Braintree in Eflex^
bearing Date June 15^ 1682.

Laving Friend in the irne Fsiiby James Whieehead,

I Received a Letter as from you, but I fuppofe not of your
Hand- writing nor indicing ; but I perceive you do own
it as your*s by the Dire£lion 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
fix Queries you have laid down, as followeth.

^gery i. Whether there be fuch an Eftate attunable in
this Life, that a Man may be certainly alBlired of eternal Life
on the other Side of Death ?

Anfwtr. To this 1 fay. That the Scripture is full to pi'ove,
that the Fathers of Old, as Mofes and the Prophets do declare,
and there was fuch an Eftate attainable of the full Afliirance of
their eternal Happinefs in the Kingdom of Glory after Death,
even while they were in tlus mortal Life ; elfe how could

D Akrabam^

[18]

JB^abamj Ifaac^ and Jacob have blefled their Children ? Shall
any Man ima^ne, that their Blefling did extend no further
than the Things of this life ? Or (hall any Man think, that
thofe diey blefled had not die Aflurance of eternal Life in
tiiemfelres ?

As for Example, Chrifl faid when on Earth, 01?oever [ie^
hevetb in me Jhall not ferifi^ but have everlajiing Life abiding
in bim. So that, if Chrift, when on Earth, was afiured of his
own eternal Life and Glory after his Refurre&ion, when he
had pafled through this firft Death, I fay the very fame AC-
lurance was attMied unto in this Life in every true Believer in
that Conamiflion, who continue ftedfaft to the End.

For this you muft underftaad, that thofe Men God bach
chofen, and hath given Power to blefs and curfe, mufl: needs
have Aflimmoe of eternal Life in themfelves, elfe they could
not give a Blefling of eternal Life to thofe that believe them :
So that Perfon that dots truly believe hath the fame Aflurance
of coemal Ltfe dbidbg in hhnfeli^ as he hath that gave the
Blefling, elfe what Brace and Satisfa£tion can any Perfon have
in this Life ; and if this Peace and Aflurance be not attainable
in this Life or in this World, it will never be attained to in the
Life to CMic i but I know that yoa and many others have
attained the Blefling and the Aflurance of everlafting Life in
yourfelvca now in this prefent World, whkh will endure to
Ettrntey.

^!/ery 2^ If attainable, whether a Mao having once
attained tt» can finally fall away) and be redaced to a State of
Damnation ?

jhfiver. That if a Man hath attained the Aflurance of eter-
nal Sahraoon, and that it doA abide in himfelf, he cannot fi-
nally £dl «way, nor be red«iced to a State of Damnation % but
if a Man do attain to the Aflurance of eternal Salvadon in hia
Head and in hb Tongue only, fuch a one may finallv fall away,
and be Mdueed ra a State or Damnaiaon. Why i becaufe this
Affimoce af eternal Uk did not abide in him, that is, it did.
not fink down into hia Heart, it remained in hia Head and
Tongue only, fo chat it takcth no Root in the Hearts
fo that file Afliirance of eternal Life in Aich Men it

fpringeth

[ xp 3

fpring^th tip^ and maketb a £iir Shew qiuddy ; but a
little Oppomion caufeth ic to wither, and finally to fall awiy,
and be reduced to a State of Damnation.

This I have had Experience of, by fome Perfons you know,
for he that bath aieained the AlTuranoe of eternal Life after
Death, abiding: in his Heart) then k is to hirafelf i for it is fakL
Ybm Jbak l0Vi tbi Urd $bf Gti wi$b M tiy Hioti^ wUb M
thjSmi^ with ait ihy Strmgth% fo that, whoever hath attained
the Aflbrance of eternal Life here in this World in his Hearr»
ihall hold out to the End of this natural Life» and (hall not
fall away, nor be reduced to a State of Damnation.

S[tfery 3. Whether our Joftificatton and Peace of Mind
ariieth not purely fronm the Aft of Faith from the troeGod f

Jafwer. That the Ju£Ufication and Peace of our Mind»
it doth arife firft from the ASt of Faith in the Mefienger of
<3od ; lor a Man muft firft believe he is a Man cr^.God, or
fent from God, elfe why fhould any Man enquire of hiHwafier
heavenly Thii^ : Therefore it was the Prophet £ifd ^ JVbo
baib belief mr fUpofty Qr f iolmm is ibe Arm ^ ib$ tMi
rtvemkd ? So that )£ People da not beKeve the Prophets
Report^ that bringeth glad Tidings of Life and Salvadon in
the firft Place, he cannot have, any Aft of Faith in the
true God, becaufe it is the Prophet diat doth decbre the true
God I which is the Prophet*s Doftrine \ fo that our Aft of
Faith doth firft arife m believing the trae Prophet, and that
Icadt us eo the Aft of FaMt in the true God % tor there muft
tc a receiving which is believing^ which is an Aft of Faith
in him that God feat ia the ficftnace, andtheiifou Audi ft*
oeive God that ftnt him.

And ib Juftificasian and Bosce of Mind arifedi purriiy ftoiti

the Aft of Faith in the tme Plprahet» who hath, declared onM*

you the tme God^ which ia the Rock to build yoor Faith upon«

that will fiiy unto you in that Day Come, ye Meffid^ becaufa

you believQci sny poor ddpifad- hfeflenger, when on Earth,

cater iotc^ahe Joy% of Heaven, whidi ia life etemal, which

<i^MdfisQ0tv I fent decbvod UM» you

bdieiftd him which I fcot, you believed in me.

Di Thus

[ 20 ]

Thus do true Believers come to have Jultificacion and Peact
of Mind in this Life, by the pure A£t 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 Commilfion of the Spirit in the Love of it, and
have yielded Obedience tbereuhoo, and have, chofe rather to
fuffer under the. Odium that evil IVfen have laid upon it than
to enjoy the good Report the Men of this World give to falfe
Worfliippers.

Anfwer. That the obferving and yielding Obedience to the
Moral- Law is of great Ufe to all thofe who^iave received,
and that have Faith in this Commiflion of the Spirit, and chat
have yielded Obedience unto it in the Love of it. Why ? Be-
caufe the Moral-Law is the fecond Commandment ; for as
Cbrift faid, when on Earth, There is but two Commandments %
tha^tis, one Commandment on God*s Part, and the other on
Man's Part.

The Commandment that is for God, is. evangelical, fpiri-
tual, and heavenly \ that is, Tbou Jbalt love tbe-Lord tby God
v)itb all tiy Hearty with all tby Souly and with all tby Strength.
This Commandment no Man, in the World, can keep, or per-
form, but thofe that do truly believe in this Commifiion 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 Commiflion of the Spirit. Therefore no
Man can love.Qod with all his Heart, nor with all his Soul,
Qorwith all his Strength, becaufe he doth not know God. For
bow. 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,
and 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 lieth 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*

[ »■ ]

Commiflion of tbe Spirit : This is. a ftrait and narfoitr Gmc^
which few do enter in at.

And the fecond Command iient is like unto it, ^hcu JbaU
hve thy Neighbor astbyftlf \ becaufe the Moral- Law is writ-
ten in every Man's Heart, which I«aw doth fpeak in every
Man*s Mind : Do as thoq wouJdfl: another Ihould doe to thee.
For this I know, that. there is never a Man in the World, but
\youid have every Man to Ao 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 a6):ed upon this Earth \ for obferve, there is no.
Man that bath his Senfes or in his Wits, and bis Reafon in
him, that would y^illingiy have another -Man to commit Adul-
tery with his Wife, whom he loves,, or to commit Fornication
with bis 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 fccqnd Commandment,
which is on Man's Part, to do as he would be done unroi
which is 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 Difobcdience to Parents, no Adultery nor For-;
nication committed, no Murder, no Stealing, no Covetting
bis Neighbour's Wife, his Ox or his Afs, or any Thing that
is his ; io that the Moral- Law is pf great Ufe to the Believers
irf'this ComniiflaOD of the Spirit, and to all religious. Men, as
well. as wicked, in ail Ages. And efpecially fince Mofes pub*
lifhed this Law written •, for where the Righteous doth break
ihtt Moral-Law, the Worm of Confcience will gnaw in the
Righteous now in thefe Days, as it hath done in the Days of
oH As Dauid^ for l^is Murder and^ Adultery, who brake the

Moral-

[»o

Moral-Law written in his Hearr» in a high Degree i he was
loath that another Ihbuld have done fo by him as he did to
Uriah Md his Wife» in that he gave Judgment himfclf ) That
another Man fliould die that did do as he had done, noc
thinking in the leaft, that he was the Man. It was a very
bad Example of a Righteous Man, and to all Kingi that
Ihould come after him i for the Breach of this Moral-Law
capfed him to make a great Outcry to the God of Heaven,
and to his Prophit to take off this Burthen of his Soul, t have
had the like Experience of fome that (hall be namelefs, lince I
have been in this Commtilion. So that the Moral* Law is
of great Ufe both to Saint and Devil. And I could wifli
that all the Believers of this Commiflion 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*
Hons of Men and Women, who are legally righteous, and
many of them never brak the Moral- Law in A&9 yet being
of the Reprobate Seed, have defpiftd the Truth, and others
being (hut up in Unbelief of the Truth» w^ peri(b to
Eternity.

^epy 5. What is that which gives Trouble and Diftrac-
don, in the Hour of Death, to fome 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 fi^>arate us from that
Peace and Joy we had in the Time of Health, to the great
Difbonour of Truth ?

An/wer. It is Sm, after they have bdieved the Truth ; I
fay, it is the Breach of die moral Law, written tn hts Heart*
in fome Kind or other, after he received the Truth, which

gVes the Trouble and Diftrafiion in the Hour of Death, fa
me Believers of this Commiffiqn, as I have had Experienced
off in my Time, of feveral ; and of fome I have taken off die
Trouble of the Mind, and reftored them to dieir jformer Peace
and Afiiirance they had in their Healdi (at die Prophet Ns^

tbm

C*3l

tkm did to David and odiers) that have fought to me, in the
Trouble of their Minds, to ealfe them of their Burthen, but I
irouki not, but left them to the moral Law written in their
Hearts, and their Sin, after tfaej . recericed the Truth, to
grapfple together ; fo that which got the ^faftery, the Soul
muft be fubjeft unto. Their Penons on bom Sides (hall be
nainclefi. \

Likewife, I do know that every true Believer in this Com*
milSon 19 juftified by Faith i they have Peace ;with God, but
have no Peace with Death, but 0ght with it. Neither is Death
ac Peace with any Man that hath life in hun ; for Death and
Life is always at War, one with another >' and Death is never
St 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 poUible, this
Cup of Death might pafs away from him *, but he, knowing
that be could not be Dk*ath's Death, no other Way but by fuf-
fering of Death, to have the Conqueft of the Godhead LiKs 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 1 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 \ fb that Death ffaall always live in Hell, and
Hett (hall always live with Death, and the Devils, which are
Men and Women in the Refurreftion, fhail live with Death
and Heli, in utter Darknefs, to Eternity.

This did Ctriji purchafe, by his fuflfering 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 Myftcries, the Tongue
of Men and Angds cannot exprefs.

This is more largely treated of in my two Books of the

RcveUtmSj and what that is that feems to feparate us from

that

t m]

that Peace and Joy we had in the Time of Health, to the
great Di (honour of Truth.

To this I fay, it is the Guilt of fome Sin which is fecret
and hid in a Man*8 Heart, which in his Health he would wil-
lingly hide from his Brethren of the faofie Faich, left he (hould
lofe his good Reputation and Credit among his Fnends, and
of the World, that had a good Opinion of him, thinking in
his Health that in Time he (hall 'order his Matters fo as to
fatisfy his own Confcience, and that none (hall 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 cau(ing her Huf-
band to be killed ; but Death appearing prefently after the
A<5t of Sin, Sin appeareth alfo; for Death and Sin always
goeth Hand in Hand together, to accufe the Confcience, and
Hell folioweth at the Heels. As for Example, when Adam
had finned his Sin, his Sin did not accufe him, but thought
himfelf well enough, till the Voice of the Lord called, Adam^
Where art thou ? immediately after his Sin was committed,
and faid, Haji thou eaten of the Tree of Knowledge of Good and
Evily which I for had thee to eat of ?

So likewife when Cain had killed his Brother Aiely he
thought all would be well wich him ; but when God called
unto Cain^ and faid, Thy Brother* s Blood crieth from thi
Grcund unto we for Vengeance^ then Sin and Death joined to-
gether in Cain^s Confcience, which cau(ed him to fay, his
Puni(hment was greater than he could bear.

And fo it was with David^ he thought himfelf well when
Uriah Was (Iain, till the Prophet Nathan in his Parable had
convinced him of his two Sins in A£t of Adukery.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 I faid before, that doth feem to feparate
a true Believer in this Commidion of the Spirit from that
Peace and Joy they had in the Time of Health, which is to
the great Di (honour of Truth, which no Prophet, nor God
himfelf when on Earth, could prevent, the Fear of Death be-
;ng not at Peace with Death in Health.

^ery 6.

[*s]

^ery 6. Whether a Perfon dying fo, may be accounted
true in the Faith, and may notwithftanding obtain a Crown of
Righceoufnefs from the God of our Hope at the laft Pay ?

Anfwer. That a Perfon fo dying in Trouble and DiftraAion
in the Hour of Death, if his Trouble and Diftradion of
Mind doth arife through fome aftual Sin, after the receiving
of the Truth, then, except he can procure a Forgivenefs from
him that is the Head of that DoArine which he received the
Truth from ; I fay, fuch a Perlbn that hath dilbonoured the
Truths and hath committed Sin in Ad:, after he received the
Knowledge of the Truth, he may not be accounted true in the
Faith, neither can he obtain a Crown of Righteou(he& from
the God of our Hope at the laft Day, except he can procure
Forgivenefs of that Perfon as aforefaid. •

Thus I have anfwered your Hx Queries, according to your
Requeft ^ and having no other Matter, at this Time, to write
unto you, I Ihall uke Leave, and remain, in that eternal Truth,
which none knoweth, but thofe that truly beUeve in this
Commiffion of the Spirit,

LODOWICK MuCGLXTOlf.

ji Copy tf a LETTER wriuen by tie
PropBet Lodowick Muggleton^ to Colonel
Fhaiie^ and the reft of toe Believers of the
Commiffion of the Spirit. Dated in
Ijondon^ February i6| i68o.

Laving Friend in the true Faitb, Robert Phaire,

laidng the Opportunity to fend unto you by our Friend

Mary Sime^ the I>iu^ter of Mrs. Pen/on^ who came on

purpofe, as fixe l^tb* to fee me and Saddingtan \ therefore it

" E ??*?

[16]

was neceflary that I (hould write a few Lints onto you, vpon
ber Requeft, to fignlfy unto you that ihe bath been with me %
which Lines unto you arc as followeth :

I hare bad great Experience of your ftodfiUl Faith in the
true God, and in this Commiffion of the Spirit, ever fince yoti
firft heard of it, even above twenty Years; you have been* as
it were, the Comer- ftone, tliat was laid in chat Kingdom of
Ireiand^ which many have ftumUed at, and have da(bed thetr
Foot againft a Stone ; and others again have built their Houfe
upon this Scone, as upon a Rock, fo that no Winds nor
Storms of Perfecutioos, Reproaches, Slanders, and Lies,
oouki make it fall, or (hake this Do£lrioe of the true God, in
his Form and Nature, and of the right Devil, in his Formf
and Nature, which Reevi and MuggUun have declared in our
Wrkii9gs', which I perceive you and others aire very well
fatisfied in, ik> truly underftand and beKeve ; for there can bef
no true ^9Mki in the Heart, except the Unckrftaoding be on*,
l^htencd firft. And thefe two. Forms and Natures are twa
Pillars ; the one Pillar bears up Heaven, and the other beara
up HelL

Now, God's Form is fpiritual, heavenly, and glorious, yet
in the Form of Man, and his Nature is all pure Faith, wlucb
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 Uoder^andKig^ ^^2f '^^" ^^ Nat^re^
fo that by Faith - we comb to know die W orMs were framed*
by the TVord of God \ chat is, iiy Ae Fower of faith in
God And by Faith in thefe our mortal bodies, w^ conie to
knpw God in his Form and Nature ; and by Faith we fee
God here \% Mortality, as in a O^s, as the ApoA:le« fiiirti ;
and when this Faith is iimnoit^ized tn iche Refurfccdietfii then
Ihall our vile Bodies be madb like unto his glorious Body, then
ihall Immortality -appear, and ihall fee thd iiDaatt)rul God
in the Form of Man , Face to Face ; even as we are feen of
Ums, aocoKling to our Faith hetc in tbia Vi^^ ^W it be unto us. '
Fvrtliermeret hy Fairii we do iced upon i!he PieAi of.

God, »d drink to Mood, as Cbrift Aid, when on Eaifh i :

Except

C»7l

£xcept you eat my Vlefh, and drink my Blood, you have
no Life in you *» for his Fleih is Meat indeed, and his Blood
Drink indeed.

And this I fay. None upon Earth, at this Day, doth eat
Jiis Fle(h, and drink his Blood, but thofe that do truly believe
the Do£trine of this Commiflion of the Spirit : Why ? Becaufe
no Man hath Faith to believe that God became Fleib, and
dwelt amongfl: Men here upon Earth, who doth not believe
that the FleOi of Cbrijl was the Fieih of God, and the Blood
of Cbrifi to be the Blood of God ^ and who hath not F«tb to
believe. That the Godhead Life died when Cbrift was offered
up unto Death through the eternal Spirit i no, not any but thofe
that believe our Report.

Therefore it is that all religious Men periih for Want of
Faith in the true God, they cannot eat the Flefh of God, that
is Meat indeed, to fatisfy their hungry Souls y neither can they
drink the Blood of God, which is Drink indeed, to quench thf
diirfty Soul of Man. But bleficd are your Eyes that fee, and
Ears that hear, and have Hearts that underftand the Things
that belong to your Peace \ for God bath given you his owa
Flefh to eat, aiid his own Blood to drink, which hath airure4
you that you fhall drink of thofe new Joys, and new Pleafures*
and new Glories in the Kingdom of Eternal Glory.

This is that Wine that Cbrijiy our God, our King, and Re^
deemer, will drink a-new with his ApolU^s, and us the Witnef&$
of the . Spirit, and you the Believers, in the Kingdooi of
eternal Glory.

And this I fay, all thofe, or all ua, that hare eat of tbt
Flefh of God, and dramk his Blood by Faith here in the State
of Mort^ity, we fhall be gatheied together in the Refurrc<>
tion (as t^ Fowls) to fly in the Midft of Heaven, being im^
mortalized, fhaU come to the Supper of the great God, that
we msLy eat of the &me Flefh as he eateth of, which is th(
Flefb of periecuting Kings, and the Flefh of Captainr»
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
Freer Goen and Bond* men, and of Small and Great; that is, aU
wicked reprobate Men, both (mall and great, that bare per^

E 2 fccuted

E*8]

fecuted and hated the Lord's Prophets, Apoftles, and Mefi
fengers, wUch he fent in this World.

Oh ! how blefled are we thatlhall fup with the great God
of Heaven, in the Deftruftion of our Enemies j 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 Deftruftion 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 (hould not we rejoice in this Supper which the
great God hath made, even in the Deftruftion of this wicked
World 5 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 De(lru£tion 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 hach 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-(hore, which cannot be numbered, to
be damned to Eternity, to fufFer thofe eternal Torments.

Thefe I know ihall be cad alive into a Lake of Fire, burn*
ing with Brimftone, to all Eternity ; and we, the Fowls of
Heaven, ihall 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 Fleih. And in this we (hall eac
the Fleih of Kings, and the Flelh of high Captains, and the
Fleih of mighty Men-DevUs, and the Fleih of fmall and great
Devils. And this Supper, I know, we ihall have with the
great God in the Refurre£tion, when we ihall afcend in the
Clouds of Heaven, and meet the Lord in the Air, and leave the
Devils, the Serpent, and his Seed, here upon this Earth, where
they ihall be tormented Day and Night for ever, and ever-
more, even to Eternity. Thisb the true Interpretation of Joints
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 Cbriji faith, MafL xiit, and 32, is the leaft of all
Seeds ; but, when it is grown, it is the greateft annong 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 3 1 (V, the
Kingdom of God is compared to a Grain of Muftard Seed,
which, when it is fown in the Earth, is the leaft 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 like ? 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, DO bigger than a Muftard 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-Childt
in pure Mortality. And this Grain of Faith, that was fown in
the Field of ihis World, it grew up to be a Tree, that is, a
Man, whofe Branches fpread themfelves forth {o thick, that
the Fowls of Heaven ao make their Nefts in the BrafK:hes
thereof.

This Tree of Faith, which is compared to a fmall Grain of
Muftard Seed,' was Qbrsjf^ the only God, beoome Flefli % 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 Aiam 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 eleft World : So that, all that
arc 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 Cbrift^ Dcatb> Refurrcftion, and Afccnfion, which

none

[30]

none in this World doth at this Day, but thofe that
truly believe this Doftrine declared by Reeve and MuggUtcn.
We are the Fowls of Heaven in this laft Age, that have re-
ceived a Meafure of this Grain of Faith, which doth caufe us
to make our Nells, and reft quietly in the Branches of God*a
free eleding 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
Muftard Seed, which you, that have but a Meafure of it, can
experience the Truth of it. Therefore I (hall fay no
more at prefent, but remember my Love to yourfelf 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 ^rutbj

Feb. 1 6, i68o«

LODOWICK MUOOLETON.

ji Copy of a LETTER v^ritten by the
Prophet Lodowick Muggleton, to Mr.
Edward Fewteiell of Chefterfield, hearing
Date from London. March 20. i66o.

Friind^

T Received your Letter, wherein I perceive you arc a Man
I that hath been led through leveral Opinions, yet not fuf-
tered to jpin with aay, but have been noade to wait upon Je^
fusCbriJi^ the only God,forSfltisfa6tioo sand now it hath beea
his great Love, which he hath loved you, to let you have a
Sght of thofc infinite Truths written by the Hands of his two
wkndres, and Lemenee ClaxMh which Writings of ours, I

perceive.

I 3» ]

perceives by your Letter, have ghm you more Sids£i£tion chad
any thac ever you fcad before.

Only chis I perceivet that you didt aad do» ftill much ap-
prove of Js£§i BmQB^t Workif and for dus Caufe % bccaofe
you were, as 1 perceive by hia Wrirtngi, exhorted to refigo
your Will unto God's Wifi, aod to oome unio that happy
State, neUfatf to will or deiSre any Thing, but to abide ia
the WiU of God« which is J^fiu Cbrift^ into which Eftace the
Lord did twice brii^ you in fome Meafure.

Alio you fiqr^ that it is a hard Thing to caft out that
Devil that is m us, nor can it be done, as we lay, or think,
but by that Scfignatian aad Futh in the true God.

Likewifc you (ay, that you were a great Difputana agpioft
all Forms sod formal Worfhipy till the Lord filenoed you, and
didltt you Ac it was but a vain Thing to wrangle and jangle
with the Devil more.

Sot I ihall paft by Fart of your Letter, and I Aall anfwer
you to thofe Things that are of moft Coocemnieiit.

You fay, that there was that Portion of Scripture brought
uitQ your RememhraaceVof his Plromife^ I will fend tie Sfirii
of Truths which Jhall guide yon into all Truth i and * there
have you had your Reft rcpofed.

lo thfi laft Place, I find that you would have foma AnlWer
to fome Doubts, concerning that Devil that doth appear to
Witches, and fuck of their Bodies and what that is that doth
appear to Coaimtcs, and the Authorsof lying Wondori of John
Rolnnsy 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 thought otherwife
in your Reafoa*

You fay. Whether is there a Spirit in Man, that furvivcth,
and is allured by them,«r do they ftir upon awaking the Fewer
of the lirft fallen Angel through their devilifh Faith ^ or is
thffe This|gs fvom their vain loMginations IV fo^ how ? If not,
whack ist ia your Define co know ^f me.

To which I fliall give yen fi>me AnfMrer, both to the firft
Fait «f your Letter, and alfi> to the kuer f^irt of it.

ittr;/t. You i&y. That yaou ha«a been jnade to ^wak upoit
jfigifiir Cbrift^ the only God, for Satijfaftion thereof.

t:..

r 3^ ]

I would have you to confider, how could you wait and be
fatisBied in the Belief of fuch a God, which you never knew ? For
the Letter of the Scriptures did never declare to you, that Jefus
' Cbrift watf the only God •, neither did God commiflionate no
Prophet nor Apollle for to declare it, though their Declarations
was as neceflary to be believed, in their Time and Place, as
this Commiilion of the Spirit ; which CommUfion of the Spirit
hath deeper Myfteries held forth in it than the other two
, Comniiflions had : For God never did give to any Prophets
or Apoftles the Knowledge of his own Form or Nature,
Ipefore he became Flelh ; if they did know it, they did not re-
veal it ; but he hath given it to his two laft Spiritual Witnefies
and Prophets, John Reeve^znd Lodowick Muggleton^ who were
thofe chofcn Witnefies of God, which fhould 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
oonfift of thefe fix Heads :

Firfi^ Of the Form and Nature of God, before he became
Flclh.

Secondly^ Of the Form and Nature of the Devil, before he
became Flelh.

^birdfy^ Of the Place and Nature of Heaven.

FourMj^ Of the Place and Nature of Hell.

Fiftbfyy 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 thole two Keys that doth open thofe two, namely, the
ftrait and narrow G^te» that leadeth unto life, and the
broad and wide Gate, that Icadcth to Deftru^on. And thofe

two

[ a ]

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 relign his Will to
God*s Will) as you fay Jacob Bemcn in bis Writings doth
declare.

Yet this I would have you to know, that Jaeoi Bemcn 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 it all ; but they were all Spirits without Bodies, which
in Concluiion was no more but (b many Letters, that is, three
Letters, G. O. D. And fo of the Devil and Angels.

And yet this Man would reOgn 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 Je/us Cbrifi^
into which Eftate the Lord did twice bring you; which Eftate
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 bong a great Difputant amongft all formal
Worlhip, I do not queftion the Thing, becaufe I know that
the Witelom of Reaibn, whk:h is the Devil, doth, love to be up*
permoft in Difputcs.

But, how can you lay. 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, incomprehenfihle Spirit \
not minding whether God had any Nature or Form at all i

Therefore it could not be the true Lord that did filonce
you, but it was fomething that did arife out of your own Seed,
which did fhew you the Vanity of all Difputes.

In the next Place you lay. That there was brought into
your Remembrance. chat Portion of Scripture coi^cerning fais
Fromife, that he would fend his Spirit of Truths which fhoyld
guide you into all Truth, and there have you had your Reft
repofed.

Anfmer. That this Pla)ce of Scripture did not belong unto
you, nor to aoy Man in the World, at this Day ; for that
Promile wa$ g^ven only unto hb Difciples, which Difciples of
his, to whom thofe Words were fpoken, were afterwards made
Apoftles of Cbrifi\ fo that the Promifc which Chrijt 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 (hould lead them into all Truth ; becaufe
they fhould witnels unto the Truth, that is, unco his Death,
and Refurreduon, and Afceniion.

Therefore take Notice of this. That that Promile was ful*
filled upon his Apoftles after he was afcended up to Heaven,
as you may read in the fecpad of the ^^/, and not to every
Man, that doth read cjbe Pr^Knifes, which God did (nake to
his commiftiQpated Apoftles, it doth not belong to every Man
that doth read them \ but every Man is to mind that Com-
miiHon which be is under.

Therefore, for you to repoic your Truth upon fudi Pro-
miles as were given to other iVkn in their Gommiflioai that
Peace will not endure to the End, but will vanifti likf Smoak
in the Fire.

' In the next Place, I Ihail give you fi>Qie Anfwer to thofe
Doubts which you fpake of, concerning that Devil which doth
appear to Witches and Conjurers, and how thofe lying Win-
ders were afted by ^obn Rj^ins.

Jnfivir. There is a twofokl Witchcraft, the one is ngturaU
the other is fpirituak

Now

[35]

Now this naturil Witchcraft is aftcd bf Aich as tre calkd
Witches and Conjurers. Now as for thofe ignomc Women;
which arc Witches, their Witchcraft lies in their wkked^fx-
toTty by giving thcmfeiv^s ujp to believe that there is bd God
at allt bqt Nature K>nly, and to by that ftrong Fsith that they
have in Nature, they have Power over thofe whofe UnderftandU
iflgs are of a lower Capacity than themfclves ; and fo People
being ignorant and fearful of them, doth many Times dtftarb
and fearch their Blood with the Extremity of Fear, which tfacy
have of one that is fufpcfted for a Witch, and fb 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 diflrafted, or runneth mad,
which is no other but his being bewitched* And ib it is with
all thofe that are ignorant and overcharged with Fear ; and as
for thofe Children and Cattle that are bewitched, it is by
{oxat other Sorcery, which they do ufe, wkh Herbs and Plants,
-and fome other Things of Nature, they havii^ fome fmall
Knowledge of that Sympathy aod Influence the Stars have
over thofe Bodies and Herbs ; aod (o mixeth their Fatth and
Experience together, pretending to do all Manner of Good, but
intendeth nothing but E^il ; ib that there is no fuch Thing as
People do vainly inMg'me, as for Spirits to fuck Witches ; but
all the Devils that ia, is their own dark Rea(bn, and that Spiiric
that doth bewit3ch any Creature, it doth arkfe out of their own
Imagination. And as for Coiners and Magic'nns, their
Reafon is more enbghtened than the others is, becaufe they
do go idtogether by the Figure, whkh is an Art by which dm
Resfon of Man kitb pioduoed Chara&ers and Figuns for the
ievend Stars and Planets ; and ib they came to imagine the
itiOiieocesof diofe Sttita and Planed upon the Bodies of Men ^
and many Times they do affright, yet it is flill but Witchcraft,
for it is nothing elfe but the Imagination of Reafon, that
doth prye into the Secrets of Nature. And the firft Witcb-
craft that ever was, it was produced by learning of Numbet^
and Figures, I &y it was firft from the Egypthms Arts, and
from thence came Conjoration, and the Knowledge of the kip*
ilueoce of the Stars and Planeta, and the Knowledge «f Phjr-
fick) whkh are no^otfaer tn cbeOrispnal but WtehesiOnly thia

F 2 their

[36]

their Witchcraft is more tolerated by the Powers of the Nations ^
but I am confident that there is more People in the WorM
bewitched with them» than there is with the other Sort of '
Witches ; that is, they are deceived both in Body and in
Mind, and Eftate •, for when a Man is deceived in hisExpedl-
ations and Faith which he had in that Art, he may very well
be (aid to be bewitched. But as for the railing of Spirits,
without Bodies, there is no Witch, no Conjurer, or Magician,
nor the greatcft Artift in the World, can da; neither can any
Spirit aflfume any Body but its own»

So much for natural Witches.

And as for thole lying Signs and' Wonders which John
Rohins did a A, it was by a mere fpiritual Witchcraft \ his
was not by the Knowledge of the Stars, though he had fome
Skill in that too -, but the Power of his Witchcraft did lie in
the afluming and raking upon him the Title of the great God,
as you may read in our Books ; and fo that his Reafon being
more excercifed 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 Myftery of the Scriptures, at that Time, than ail Men in
the World, therefore he had many that did fall down and
worfhip him, becaufe his Knowledge in the Scriptures did fur-*
pals 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 fiiew, 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*
Handing their feeming HoUnefs ; for they have many Times
fuch flefliiy Fits falling upon them^ which doth feem as if
they had the Falling- Sicknels, and be as Men dumb, and will
not fpeak a Word for three or four Hours together, and upon
a fudiden, 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 Rohins*s fpiritual
Witchcraftt which is produced out of their own Spirit within

them.

[ 37 ]

them, and not from any Spirit which hath no Body, withoac
them. And ail this is becaufe they have no Knowledge of the
true God, or the right Devil.

Therefore it is that the greatcft Part of the World doth lie
undcrWitchcrafr, 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 thofc that are
come to have Faith in this fpiritual CommilCon, 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 DeviJ, 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 ; But
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 Pharaobj King di Egypt *^
they did feem to raife Frogs and Grafshoppers in the Sight
of Pbaraoby King of Egypt i but I fay they were not real Frogs
and Grafshoppers, but Shadows of fuch Things, which as fooa
as ever their Witchcraft Power Art was over, their Frogs 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 we're with thofe
yflAch Mojis brought up, which went into their Houfes. And
now, iSMafes 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
^pt did. There is fome more of the Letter 5 but I have
not Time to writ it. Vak^ fo reftcth your Friend^

^WtfjTi March j 9, 1 660.

LODOWKK MVOCLBTOW,.

[38]
^Discourse between John Reeve and^

Richard Leader, Merchant \ recited iyljodio-
wick Muggleton, one of the two lafi IVit^
nejfes and Prophets of the mofl high God,
the Man Chrift Jefus in Glory.

THIS Richard Leader^ notwith (landing he was well fa-
tisfied in fpiricual 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 Art of AftroJogy and Philo-
fophy •, for I a(ked him what it was ; he faid, you declare the
Sun is not much bigger than it fcemeth to be, and our Art
faith, it is threefcorc Times bigger than the F,arth : Alfo, faid
he, you fay tlie Moon doth not borrow any Light of, nor from
tlie Sun : Likewife you fay, that the Heavci'is is not much
above fix Miles higjh frofti the Earth \ and we by our Art do
fay, tlie Heavens areThoufancJs of Miles high from the Earth •,
tliefe Things, faith he, feemcth fometliing ftrange.

Then I ahfwered, and faid unto him. You are a Man, that
have travelled through many Parts of the World, and you
liave been in tha't Place, called the equinoctial Line, where the
Sun is neiirefl to the Earth of any otl^er l^^lace, where the Heat
k 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, tban at other Times, when you were at a
Piftance ? You faw the full Proportion of it, did you not ?
)cit ahfwered, and faid, hfe did. Then faid I, did the Sun feem
any bigger to your Eye-fight, wheri it was near to the Earth,
than at other Times ? He anfwered, no, dot 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 muft cither fay, the Sight of your Eye is falfe, or the
traditional Figure you depend upon is falfe ; now hath not
God appoiot^ the Sight of the Eye to be Judge of that it

fees ?

[39]

fees ? Bot Men hath chofe rathcf to belkve their I^ing Ima*
ginatioD, which they never faw, nor m^ver can fee, nor knows
not what it is ; therefore it hath eredled a Figure, i;hac Man
might be led into Darknefs, imagine Things that are not, and
make Pcaple believe, chat 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 fal& Judge «, and your dark Imagination
tmd Figure to be a true Light, and a true Judge of the Big-
ness of the Sun. For confider,

That the Ima^nation of Reafon in Man, doth always judge
God to be bigger than he is, or leflcr than he is ; likewife
Imagination being blind, it judgeth God's Power to be greater
than it is, or lefler than it is ; and fo it doth in the Works of
Creation : As for Example i the Imagination of Manjudgetb,
that God made this va(t 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
k be well for ail wicked Men, if the Earth was made of
Nothing, and Men made of the Duft of the Earth i then,
when t^s Earth is turned ,to Nothing, its Original alio 9
but this Eaitfa was an eternal dark Chaos, and (hall return
at the lai. Day into Darknels again, and wicked reprobate
Man Ihail liire upon this Earth in eternal Torments, in
utter Darknefs, for ever and ever.

So that Midntr the Earth, nor wicked Man, the Seed of
tke Serpent, Ihall neither of them both be turned to Nq-
thbg, but ihall be in utter Darknefs to Eternity. Ag^ain,
cbe Tmaginadon judgeth the Sun^ Moon, and Stars, to be
«f vaft greater i^gnefs, tiiough they feem co be fmalt Bo-
dies to us ; fo that the Imagination of Man, being blind,
judgeth every Thing bigger than it is, or lets than it is ;
though God hath made the Sun^ Moon, and Stars, Kttte
Bodies, to give Light unto the Earth and Waters, and in
tihdr Lighr» che Creauires here on Earth do fee Light % and
God bach made thefe Lights, Bodies in Heaven, to anfwer
CO that Light chat is in little Bodies here on Earth. And

fliail a Maa lay, the Lig^t of his Eyes is no true Light, but

the

[4o]

the Imagination, that feeth not at all, is called true Light;
thus it is withAftroIogy, and Philofophy, that judgcth God
to be bigger than he is, or kCkr 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
true God made them. But to teii the Imagination of Man of the
true God, that created Man in hisov^n Image, he became Flelh,
and became a little Child, and grew to a Man, and fuflPcred
Death by his own Creatures. O ! no, faith the Reafon in
Man, God could not die, it is impofTible for God to die ;
here God's Power is looked upon, by the Imagination of
Men's Hearts, to be lefs than it is.

OljeSion 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 PauTsy and at a Diftance he will
ihew as little as a Crow. To this he anfwered and laid. Indeed
a dark Body at a Diftance doth Ihew lels 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 jpoflfible, and it (hall (hew 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 ihew rather bigger at a Diftance,
than they are of themfelves i 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 i
and did acknowledge, that it muft needs be fo in Nature,
that light Bodies did (how 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, notwithftandiog he had
long imagined the contrary.

t4»]

Ohjeaim 2. Saith he, Wc by our Art doth judge, that the
Moen doth borrow her Light of the Sun, bccaufc, faith he, fo
far as the Sun is right againft the Moon, fo far the Moon 19
light, and when the Moon is at the Full, the Face of the Sun
is Tight over it ; foiihat fometinrjes the Moon fcems to have a
dark Body, only a little Piece of \t forked, why is it then,
faid he ? Becaufe the Sun is right againft no more of the Moon,
and fo much of- it as the Sun is againft it, it receireth Light
from the Sun, and the reft of the Body of the Moon feemeth
dark : To this I anfwercd and iaid,

if this fliould be fe, then that Saying of Scripture, Gtn. i.
-v. 16. muft be laid afide, where it is faid, God made two great
Zigbi4^ the greattr Light to rule tie Day^ and the kjfer Light to
rule U?e Night. Certainly the Moon hath Light in itfcif totulc
the Night, eMe thofe 'Words cannot be true 5 for if God made
the Moon a dark Sody, 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 ; lor if
the Moon hath not Light in herfclf, but doth borrow of the
Sun, then the Moon had no Light in her Creation : A Man
may as well lay. That a Man is a living Many 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 Ukewtie if the Moon were a dark Body, and
had no Light in itfetf^ how could it move to rvXt 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 Heawn, to rule the Night, which would be a great Trouble
to the Sun to do two Bodies Works ; for God hath fet every
Thing ia order, and every particular Thing ftiall do it*s
own Work 5 the Sun fhall rule the Day, and the Moon
ihall rule the Night, and the Stars fliall give their Light i
fii that every Thing that God hath made, fhail do their own
Wo/ks, itccerding to the Law God hath placed in thdr
IMaturea. If the Moon muft rule -the Night according to
Go#s Command, certainly he gave the Moon a Light in
it&lf tofulewith^ elfe k coukl not rule •, for borrowed Lighta
ae?tr ruleth well A Man that is Stone-blind, may as well

G fay

[.4* ]

fay to another Man that can fee, I would borrow your Eye-
fighty that I may fee the Light of the Sun, as you do :
This cannot be done, for in Light we fee Light ; for there
jnuft be two L'ghtf, clfe 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 be heard

others fay -, but when Cbrift opened his Eyes, then he ' faw

. Light, becaufe he faw Lighc 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 Cbrift ? I trow not, for

God hath made every Creature, that hath Dght in itfelf, to fee

another Light that is out of itfelf ; fb that in Light we fee

Xight ; there muft be two Lights, elfe Things cannot be diff

ttnguifhed ; for dark Bodies, that hath not Life and Light iii

itfelf, cannot borrow Life and Light of any other s 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 % fo that the Words of Mofes are true, that God

made two great Lights j the Sun to rule the Day^ and the Moon

to rule the Night \ only the Moon hath a leflfer, 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

Eclipfe fometimes ; if the Moon were a dark Body, and liad

no 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 Fi&ions

of Men's Imaginations, hath deceived the whole World, and

k^peth the People in Darkneis, and putteth out their own

Light of their Eyes, and calleth Darknefs Light> and Lighc

Darknefs, even in Things that are vifibly feen.

OhjeBion 3. Thenfaid he. How comes it to pafs, that there ia
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 \ fo that in a Matter of fifteen Dxf%^ th: Moonis full

and

[43 ]

and all Light, and in a little Time, it is quite gone, and fcen
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 Allro)ogers yourfeivcs

lay there is twelve Houfes and four Houfons, are you fure

there is no more Houfes in the Firmament of Heaven, but

twelve i 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 Sur Light

in itfclf ? Or doth the Light of the Stars and Planets remain

in their own Bodies, and neither increafe nor decreafe rheir

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 loft their Light God put in them at firft, when

God created the Heavens and the Earth ?

. If you can teil this, then you can fay ibmething, as the

Moon borroweth Light of the Sun ; but to give you a little

further SatisfaAion ; 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 firft began

to give Light, and to fhine 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 ox Heaven, becaufe he

made it ; but Man doth not know, nor cannot know by his

Imagination, Art, and Figure ; alfo God hath given thefe

Lights Power to go out of their own Houfe, 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 Hou(e,

yet they reuin the lame Light in themfelves, wherever they

G 2 go.

E 44 ]

go." • And' if God hath made the Sun fb fwift. and bright, to
run through 'all die 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
Mopn not being fo fwifc 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
Ibwer Degree in the Firmament of Heaven, than the Sun
doth ; aha the Caufe why the Moon (heweth the Light, but
a little Piece of her, when fli'e is but a Quarter old, fo by
Degrees ffte increafeth, till (he is at the Full, fo that the Full
Face and Light of he^ may be fcen 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 Diftance one from another, fo we fee her Light the
more, and' we fee her fometimcs half light and half dark -,
now the Piece that feemeth dark, it is becaufe flie is not
come out of that Houfe or R^4on ; but when (he is come to
that Horizon, where ihe was at the Full, then fhe is all Light
and no Darknefs at all ; not but that (he was all Light in hcr^
felf before at all Times, but fhe was in fome Chamber of
Heaven, which fhadowed her fo, that we could not fee her
whole Light of her whole Face. As for Example : Suppofe a
Man ftand in a Bottom, and there be two high HilJs before
him, at a Diftance one from the other, the Man (landing in
the Bottom, dilcemeth a Man upon the Top of the farther
Hill, fo feeing him come down the Hill a pretty Way, but a
little lower he lofetb the Sight of the Man, until fuch Time
as the Man cometh up that Hill nigh to him, and when he
cometh to the Top of this Hill before me, I do difcern firft
his Head, then after his Face, then after his Body, fo that I
fee it is a perfcft 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 fuJi.Face
of her, till fhe hath pafftd in her Journey thro* all thofe Houfes
of the Heavens, which licth lower in thatRegion^hcre fhe is, fo*

that

[ 45 ]

liiat the Hilt and Mountain of the EartJi doth hinder the SigUt
of her, until £he comethto the Top of the Hill of our Horizon,
then can we fee her whole Face ; for the Earth is as a Ball,
Handing upon and in the Air ; thac is, the Power of God's
Woid hath made the Air a Foundation for the Earth to ftand
upon ; therefore it is, that the Earth ftandeth upon Nothing
as a Man can fee ; and this is the Foundation God hath laid
this vafl: 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 muft needs
interpofe and fhadow the Light of the Moon, fo that (he can^
not be feen in her perfed Light, untill fhe ftands upon the Top
of the Ball v but choie that are on every Side and underneath
the Ball cannot fee her, for ihe is always at the Full in herfelf,
tho' a Man cannot fee her fo perfe6Uy, but when fhe is at the
Full ; yet the Moon is the fame Light in herfelf always, as
when ihe 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, Ycflerday, and fame for ever, as long as
the World laftcth ; ever the great Light, which God created
and appointed to rule the Night in one Place or other of this
World continually: This is Truth, and Mofes^s Words arc
Truth, whatever Man by their Imaginations do fay to the
contrary.

ObjeSian 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, thac I will make it appear by Scripture
andReafon. That will do well, (faid he.) Then faid I, Ice thac
Scripture^ Qtn^ xi. 4. And tbeyfaid. Goto, let us build us a City^
and a Tower, whofe Top may reach unto Heaven : And in the
5 th Verfe, And the Lord came down to fee the City and the Tower
which the Children of Menhuilded: And the 6th Verfe, And the
Lord faidy behold the People is One^ and they have all one Lan^
guage^ and this they begin to do^ and novo nothing will be refirain^
edfrom tbent^ which they home imagined to do. Here, faid I, it

is plain, that there was a PofTibility for the Sons of Men to

'^ ' build

[46]

build a Tower up to Heaven ; now if Heaven hacf been Thou*^^
fands of Miles high, as the lying An of Aftrology faith, there
could have been no Poffibilicy to build up to Heaven^ and that
thefe Men*s Reafonknow well enough, ncithef could they have
laid a Foundation to build Thoufands of Miles high ; now the
Imagination of Reafon in thefe Men were more right, which
y^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
Lord himfelf faid, it was pofTible for them to do what they
had imagined, for (faith he,) Neibittg willrefirain tbemfor 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 Thoulands of Miles high :
Befides, faid I, do you think, when Cbrift 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 op to Heaven ? It is faid, JSfs i 9. While the Men beheld^
a Cloud received him out 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 ; 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 Poffibiiity 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 fare to live 7 or 800 Years upon this Earth, as they
did then, then a Man might as e'afily build up to Heaven now,
as then } were it lawful, as I faid before.

[47]

So that God hath not. made the Heavens fo high, as the
lying Ima^nation of Reafon hath ; for Reafon imagtneth the
Heavens to be higher than they are ; and Reafon imagines Hell
to be lower 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 BattomUfs Pit^ when indeed
Hell is but fix Miles Diftance from Heaven to this Earth,
where Men aAed all their Wickednefs, (hall be (hat Place of
Hell for all the Damned, and the Place where the Devil and
his Angels, which are wicked Men and Women, ihall be tor-
mented to Eternity.

But the Seed of Faith knoweth the Heighth of the Heavens,
and but a few Miles high, and can eafily afcend up to it ;and
Faith knoweth the Bottom of Hell, and knoweth it is upon this
Earth, and no deeper than this Earth, and that the Bottomkjs
Pit J fo much feared by Man, it is in a Man, and not without
a Man : Therefore, faid I unto bim^ your Figure, Rule and
Art, muft 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 Heighth of the
Heavens, nor the Depths of Hell, that belongeth only to the
Seed of Faith, being God's own Nature.

Fakh meafureth the Height of Heaven, and the Deepnefs
of Hell : Therefore, in thefe Things, you are to lay afide your
Figure Art, and depend wholly upon Belief of what we have
(aid in thefe Things, becaufe your Reafon, Skill and Arc, let
it be never (b great, cannot difprove a ftedfaft 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 i fo that every great
Man of his Acquainunce didfubmit to his Wifdom, and loved
him for his Knowledge *, fo he continued in it all his Life : But
about a Year or two after Jobn JS^ecvg died» he died at
Barbad9es.

A LET-

t 4« 3

» •

A ljETTEKfr<m the Prophet Muggleton;

Loving and kind Friend in the true Faitb^ Thomas Tom*

kinfon,

MR. Delamaine would have written fooner, but being in
great Trouble, had not Lcifure to write ; ibr the
Shepherd being fmitten, the Sheep were all (battered. Upon
the 17th Day of 'January laft paft. Judgment was given upon
me; to ftand upon the Pillory in three feveral Places of the
City of London^ and the Books they t(^ok away from me were
divided into three Parts, and were to be burnt before my
Face, thofc three Days I flood 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 (kin by the rude Multitude j and it was a wonderful Pro-
vidence I was not (lain outright.

I was expofed to the uttermoft Rigour of the Law, more
than any ever did, that fuffered in that Time ; however, they
have (hed the Blood of the laft Proi^het, although not to
Death. Oh ! what flhall be done to this bloody City, for (bed-
ding innocent Blood ! The God of Heaven will fay unto this
bloody City, You fhall be punifhed with Poverty, Beggary,
and Imprifonment.

But tho(e that have had a Hand in the Perfecution and
Blood of my Servant the Prophet, (hall be caft into that bot-
tomlefs Pit, in utter Dai'knefs, where (hall be wailing and
gna(hing of Teeth for evermore, where they (hall nover fee
bright Day, to Eternity.

This, I am fure, will be the Effeft upon thofe that hav«
had a Hand in thefe Sufferings of mine. I cannot enlarge in
particular of thefe great Sufferings 4>f 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 deaF means. So being in Hafte, I (hall take Leave,
and reft, only my Love to yourfelf, and my Wife's Love to

your(elf

[+9]

• *

yourfelf and your Wife^ and all Friends elfe there with
you,

/ refi your Friend in the true Faitb^

From the Prefs-yard^ Newg/rte^
Jfril 13, 1677^

LODOWICK MVOOLBTON.

^// E P I S T L E
To a a^U A K E R.

Dear and kving 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 tha
Spirit, that we may be impowered to perform our Chriftian
Duties to each other, in the Things of Flefh ; which is that
which girts the Spirit, or ftrengtbens 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 poflible then, that we
ihould be one in Spirit, or in the Flefh either, until die true
God be made manifeft 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 whatfocver.

And this Error aroie in me through a lying Do6trine,
founding in my Ears, of a pretended univerlal 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,

[ 50 1

Irtifty m the Bottom of it ; why, beqftuie it h^d no ^ritual
Foundation to build his Faith and Hope upon, but within
itfelf only.

Peradvcnture, thou at this prefeot mayfl imagine, that thy
Society, called Quakers, are endued with more excellent
Light than all others whatfoever i but if I (bould condefcend
to fuch an Imagination, I mud belye the Light of all Things,
which» through his eternal free Love, hath lately fliined into
my dark Soul $ but it hath not (o fhined into it as to perfuade
me to mind 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 I/rael^ the only begotten
Son of God, the everlafting Father, the Daughter of Sion^
the Glory of all PerFeiftioos, with many otlier fuph like hea-
venly Exprelfions, which indeed belongs only to a glorious
perfonal God, eternally living without me, and not to any
fpiritual God or Chrifl:, Light or Glory, that is, or may be
withia IPC, ifi the kaft,

F^pr wUift I gr49ped iftor Lag^kt and Lifr^ anij widiin my-
felf, bcM4 i meg wMb JiOfthang iMt chick Darkneft, «nd a
fwmt Foar i)f w tvarlafttf^ Vct^Mte ; bot fuioe I ca«De
ffsaUy t9 Mfudcrftand that ^ th.e fpirmu^ Gjodkead ia wholly
^diBg, fcm^m^f or ^wottiiig ki <he glorified Body of the
Man Chrift Jefus, and that by the Light or Virtue of his
Spirit only, he Jivos Jpgr his ivdefspoed Ones* 1 hwc enjoyed
mqch fwieet Peac^, .ud fyie Hopes cf fptritual Glorks, in
that Life to cotHT^ m^akh $te <ierial.

Moivov«r, thwgh the Varietir w£ t^irkual, or temporal
Joy mi GlfKiw, be of «oiie £Sa& to At daescure, without an
inward Manifeftacioa cf it, yiet, vktm i feel a Want of new
and hf»vealy ConfoiaMaay fo fatafy mj hungry Soui^ thro'
the flMmtfoU T^ei|9|Mfenn$ iof the ¥idk, behold i Aek not £or
It from any fpiritual flUght Dr life thiK is vnithin me^ or wkh-
in Men or Atiigp)a» bocaufe, hf wafid lEzpetttetice, I jceruinly
know it is Qot thofe tobe (fioaind ; hut tfaeLigbc in me afixndi
tip on high wiihjDiut mcp tvm into the gkMrious Body of the

everlafting

[5X]

tvcrfafting God-Man Chrift Jefus, the hotd hodi of Quick
and Dead, whofe fpiritual Godhead wholly died with iti
Manhood, and lired again alone by kis own Power, and
from thence, frorti whtnce alone all fpiritual Excellencies
proceed, received I divine Satisfadlion in this Life, accord-
ing to my prefcnt Ncceffity, with a full Aflurance of a tran-
fccndcnt bodily Glory ih that Life to come, at the Reftrr-
re£tion of all the Souh and Bodr^ of Mankhid that ans
dead, afleep iA the Doft ot tht Earth, when Time Ihal!
be no more.

1 fay again, as afortfkfd, that afl the tme Peace, Joy, or
Glory, which the Creature doth or fhall enj6y in this Life,
or the Life that rs to come, proceeds not from any fpiritual
God or Chfift, Light, or Life, or Glory, that is within the
Spirits of Mm or Angeb, m the leaft •, but it flows duly
from an infinite Fountain xX fpiritual Glories, whfch are
wholly dwcHing in the Man Chrift Jefus, that is without
them, the peirotial Majcfty, in the Sight of ifjany true
Wttneffi», vifiUe afcended far above all imaginary ttKxlilefi
Oods, Heavens, Angels, or Men.

Furthermore, notwithftanding all this, if thou ftiouldft
Hill imagine, that both our Lights ntay or will produce
eternal Life m us at the laft, though we Ihould be at Va*
mnte about the Knowledge of the true God and his divinef
Worlhip, to our Lives End, I am not of thy Mind. Why i
becaufe ^ there h but only one true God, ro likewife 1 trer-
cainly know riiere h but only one true Light or Worlhip^
appertaining to his Alorfeus Perfon, trtiich Worlhip of his
is now onfy f^irituid and bivifible, foit^bte to an invifible
Glory.

Norw thou mayft fuppofe thou tot gurded by m inward
pdre Light, yet ccrtoinly know, that huftead of fpiritosd
teaching, grounded upon a firm Foundation, thou snt m
Bondage to outward Forms and empty Dcdaradons, pro-
ceeding from Man's carnal Spirit, who, through liahij
Guilt and Loftinefs of Sphit, ^ith a pretended pure Lan-
guage and PrafHce above all other, pMe-fike, are vlolentlf
Aurried abdut, to profelytc the whole World ro tbemfelvcs.
Which Cttnnimgty they endea^rour ro bring to pafs by the Sword

H 2 ' of

[ 54 3

of the Tongue, for Want of a Sword of Steel in their Hand,
deluding their own Souls^ and many of their Hearers, vainly
Xo imagine, that all Men and Women have fo much trujC
Light in them, which will make them eternally happy, if
they will.

But the Light in me witnefles the contrary ; for by ic I am
really informed, that there are feledt 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 againft all
Gainfayers, that there is a Generality of Men and Women,
who, in the Foreknowledge orPurpofe of the living God,
were ordained to an Eftate of Unbelief in his glorious Per-
son, and the fpiritual Myfteries of his heavenly Kingdom,
that they might everlaftingly perifh, even for Want of the
Light of Life eternally Ihining 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. (hall 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 whatfoeven

Again, I fay unto thee, that the Light in me difowns tbofe
Men to be fpiritual Commiflloners, or Witnefles unto the true
God, that fay they are guided by an infallible Spirk, through
which they fpeak againft all deceivable Preaching or Wriungs
(o 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 minifterial
Way of Worftiip, as not by a Commiflion from the Holy
One of I/rae/. Why? Becftufe of the great Ignorance I find in

them.

[53]

them of the one fpiritual God, and perfonal Glory, prefMved Tor
his Eleft, and bodily Mifcry ordained for the Reprobate, at
the laft Day ; therefore, as before, I certainly know, that
fuch Men have no Authority from the living 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 Witneft
againft thofe Men that own no other fpiritual God or Chrift,
but what is within the Creature, or within this Creation only, to
be for the prefent in the deepeft Darknefi of all Mankind, con-
cerning heavenly Things, or that worfhip the literal Word
Light, inftead of Jefus ChrilV, the eternal Word, who alone
is both God and Man in one fingle Perfon, glorified as afore-
faid, whofe ever-blefled Body is a fiery glorious Subftance, di-
flin£i from all Things and Places, that he alone is worthy, may
have the Preeminency 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 cranfcendent ravishing Glories, even out of filenc
Death, or Darknefs icfelf.

Now I am compell'd from undeceivable Experience, to let
thee know, that thou had never heard fuch a Language of
feeming glorious Enjoyment, from any imaginary God or
Chrift abiding within the Creature only, as I 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
Chrifl: is, both in his Nature, Form, and Eflence, from
whence they fuppofe they enjoy fuch fpiritual Confolation
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 ; 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 fay unto me, that
every rational Man and Woman, hath fo much true light in
them, that will lead tbeni to the real Knowledge of the true

fpiritual^

tS4]

fpificual Cod, wherfcby they may attain ererlaftti^ Happineis
if they will, by hearkening unto it with a diligent and dbedi*
cnt mind ; Mafrf are calledj iu$ few are cbojen^ fer aU Mm
have not Faith r Wherefore to this I anfwer^ if this thy fup-
pofing of all Men pofTefling fpiritual Light in them, were
as true as it is falfe, indeed then there would be no need of
any other fpiritual God to inftrudl Mankind but what is with-
in them oilly.

Again, if every rational Soul were poflell with never fo
little of Salvation Light in it, bow is it poffible that it ibould
live and die in Wrath with God or Man, as commt^ily it doth ?
What, is Man principally guided in fpiritual Things^ is it the
Light of his own Spirit or ant)ther Spirit ? Now if you acknow-
ledge it tobe theLightof Gods Spirit that bears Rule in the Crea*
iures, what is it dien that purifies the whole Man from all
Filthinefe of Fk(h and Spirit, and leads it into Righteoufnefs ?
Is 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^ dark Underilanding, 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
WtU, at his Pleftfure to obey or dllbbey the Light that is in
him, as many Men vainly itnagine. But it is the Power of
God's Will only by his moft blefftd Spirit, to perfwade Man's
Spirit to be willing to yeikl Obedience to the Light that he
hath freely given him, or fotnedihes it is his Pleafure to leave
him to his Own Strength, through which he rebels ag^inft the
Light that is ill hiin, to the woisnding of his own Soul, That
lie may learn to know, that the Power by the Virtue of which
he is perfv^ded ffom Eternal Ruin, is not in himfclf but in
the living God that n»ade him, who freely gives the Light of
Life eterMi, to whotti it pleafeth him, but neither can nor
will give his Giory to Men or Angpb^ or to the Lig^t that is
in them % why, becaufe the Tree «f eternal Life Md Glory is
not within them, but the Fruit of chat heave&ly Tree only, ai
abundantly aforefaid.

Wherefore, vfbHber Spiritual Ohedlemci^ Prtiji ^ Glory ^-
langs to the FruH oru ibe friy, yndgej^.

Now

Now thou roayefl know there is a twofold Ligfcf ia Nfai*

Ipnd, a natural and a ipiricpal, the natural Light compre^
hends natural Things or Notions only, b^t the fpiritual ^ight
comprehends heavenly Things that are paft, prcient, and to
come, and is not ignorant of natural Things neither ; for tb?
natural Li^ht enthralls the Soul with fle(hly Whimfies, literal
Obferyations, cenforiogs Nfa^f^, ^nd what not.

Bpt the fpiritual Light fets the Soul ap perfed Liberty, from
inward Wrath and outward Kage, carnal Whimfies, or iaveot-
ted Fortnalities, leading the Soul ipto all 4>iriti)al Lovelineis
au4 Peace, to th^e ucmoft pf its Powi^* with all M^nt^in^
even all it^ Pays, not that k (:an ^^ve any heavenly Communi-
on, with any byt tbofp which enjoy i(6 pwp Light. What
Communion hath Light with Darknef^ or Life wi^ Pe;^ i
Now in that perfopa} Qod and his Light declare^ in this
Epiftle, J an3 thy loving Brother in the Fleih and w f^ Spirit
for ever. { do fully eypeft thy Answer to this VVrki^, apd
idall with Patience wait fgr it^ that the true apd fymn Light
may diftipguifh between the Spirits that let Pen tp Pap^r*

JoHur H^f v<» Om Bf the L^ffs two l^^Wiineffes unto tbi Fm/i^
datms of fill Truiby md JPm^Mau to this EpifHe.

oiif*»w iwCi ■■■ '

^ EFISTLE written iy the Pr^hip

LODOWICK MUGGLETON-

TH £ Occafion of this Writing, is in Aofwer to fdn^
Obje^ons made againft me. The firfl: is, that there is
no Power given <^ God unto Man, to give Sentence of Dam*
nadon upon Man for his Wickednefs and Blafphemies againft
God and a true Prophet. In Anfwerto which, I fay, it is re-
corded inthe Old Teftament, That he that delpiCed Mofes^i
Law died wic4iout Mercy 5 thefe are the Worcfs of a mortal
t4an, and where there is no Mercy, there remains nothing
but Condemnation or Dapination, which is all one, Again,

t 56 ].

•is it not faid, ^acol have I lovedy and Efau have I baUd^before-
Shey bad done Good or Evil \ 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 Curling, or Salvation and Dam-
nation ? And thefe arc the Words of a Man, that had Power
from God to fetLife 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 dcfpifing the Teachings of God's Holy Spirit,
and blaipheming agatnft it. By this you may fee there is a
prerogative Power in God, above all Law, to place his elecfling
Love where and in whom he pleafes -, and to fix his rejecting
Power where and on whom he -will, without any Motive to
it, for the Advancement of his own Glory : For this I fay,
God wilJ have as much Glory by reprobate minded Men,
as he hath by the Eledt : For as the one fetteth forth his Love
and his Mercy, fo the other fetteth forth his Juftice, 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 dcftroy both. He that pleads againft this Do£trine and -
Power oppofcs an infinite Being; and who art thou that con*
tendeft agatnft 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 Do6trine 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 PropoHtion, and prove, in the fecond Record,
that Power was given unto Man to give Sentence of Dam*
nation upon all fuch as refufe to believe, or rather defpife the
Doctrine of the Apoftles. For it is faid : He tbat helievts and
fj baptized Jball befaved^ and be tbat believes notjballbe damned.

t S7 ]

t4 Mft this a poficive Seotence of Bkding »nd Carfing:, iM^
ftUvncion and Danimtion t An4 theie were Meo who pro^
AQunced if % Md this Power wai given to the Apoftleg whea
the Keya of Heaven and tkll were given to Peter. Thrfc
Keys were the GofpeJ of Jfeiu^, by which Acy opened the
HMits of aU fuch as had Faith in their Do^iae co Saiv^on i
f od to (but the Gates of Heaven upon all fuch us dtipi&d
And peifecutrd it ynto Condemnation* This wa3 opening
the Gains of Hell in the Hearts of all defpifing, blafpheming
fpiriced Mea that villtfye God'a Prophets, Apoftles and Saints^
when Salvation i$ o^r'd to them, by calling them Biafphei^
jners, jLiars* HenKick^ and their DoK^rinefalio DelafiDn,per*
Ificutifig die Nine pf Chrift afrieflh, and yet £xpe£b to be
iared by tbe fasM Name whioh diey peHeoure, dm ia a
6io not to be Dented of* and will Jievcr be foFfflve&/
This i fipoak of Men thtt had their CosimUfion feom Heaven
given of God by Vbite of Worda* aa Faui^ end Mo/esj, and S>
veral of the Promts had » and he dmt fyrnks Evii or per*
fecutea a faliib PfOi^Mt, ^1 do tiie &«e by a iT\» Pwj^Mi^
for he kaowetb not who iB falib and who is true, and nil
PchEecutioa is 4)f the Devils and will he jpun^ied with etpmil
Deadk $ aa well be ehat- pcrieeucci a uUe Chniltanf as he
that penfbcufics a tme Chciftian^

NoH^ The &ine Power that waa pym to God'a cbofen
Meficngera io the two paft Recorda, the fkwt Power wt»
given to fak two Inft WJtneAha in thta third and kA Rccocd
chat God will bare to ditl World* and which will laft to
the End of the World ; atkd ihat Miniftry that hadi not
Pownr fio ibltft Menftyr their Faith andObedinncetoGod,
and to curfit Men that am difobedient to th^ Teachings of
Ins Hefty £lpirit in bis chofeo MoBbogen^ is Juoti^God/

Tbe otitt Ohge&ipB i ibaU bx^vw i^« thefe Snyings in the
ficriptuses where the Devil wascajt^ut of i^ Jtfaii.that hnd
nn unclean Spitit, and fufibed to enter into ahe H^ of
<Smoe : But £rt i ihati.endeavour to difcover the i%ht Devil
6am «he imagiocd Ctevjd, . Wiieb Man inch caeated;to afisgbc
^imlidf wMi nH, h^w Cam would Man hame a jDevH diflinft
Amsi hiaoMf : But there is no fvicdh Thing, die eight Desril
iS the •Send x^ Spirittif &eafon in Man* fwm nrbcneetbe fana*

I gtnatiOn

[ 58 ]

' gination flows which was firft feated in Cahy 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 Abrabdm to their
Father. Chrift tells them, they were of their Father the
Devil, which was a Murderer and a Liar from the Beginn-
ing and his Work they would do, and fo they did, for they
crucified him, and put him to Death. Thefe were all Men
Devils, and 1 can find no other Devils mentioned in Scrip-
ture. Efau was a Devil, and would have murdered his
Brother Jacobs 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 aAual Evil, but all
iuch Evils as are Incident to the Nature of finful Man,
for by Sin came Death •, and Difeafes being the Forerunner
of Death, thefe are the evil Spirits or Devils that Chrift
caft forth of Men, that were afflifted with them, and the
Man out of whom the unclean Spirit was caft, was a lu-
iiatick Perfon, and was diftraded in his Senfes, as may be
jeen by his Breaking of Chains, io that by his rageing Mad-
iiefs, his Strength was doubled to him ; and Chrift com-
xnanded 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 awa^ pr^fing or giving Glory to
God for his Mercy toward him, fo likewile Chrift caft out
the Fever. Now I would not have Men think that Chrift
caft out a Spirit, an Exiftence in itfelf diftinft 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 €an<-
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 ; for he became whole and in his right Mind : And as
to the Devil or Difeafe entering into the Herd of Swine,
I affirm the Devil did not enter into#I(^s, for there werc
no Hogs in that Country, but Hogs the People^ and
they abhor Swine's Flefh, for the Swine the DeviL entered
into, were Men of a brutifli, fwiniih Nature, a fhibborn, ua-

governable.

[59]

governable, unruly People, that would nricher 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 BttlzebiA^ the
Prince of Devils ; and thefe unclean Spiriu that entered inco
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 Worfliip of the
Law of Mofes was that Hill they are faid to run down ; foe
thefe Gaddrcam were a zealous People in the Worfliip of the
Law ; and thofe high and lofiy Imaginations they had of that
Worfliip, was that fteep Hill \ for that Worfliip was efteemcd
as a Mountain, overtopping all other Worfliipi; and this. was
that high Mountain the Devil tempted Chrift upon, where he
fhewed him all the Glories of the World ; and thefe Waten
were fpiritual Waters, wherein they were ehoaked or drowned :
For the Teftimony that Chrift did bear, in declaring the Gof-
pel of Peace, and the Miracles be 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 Worfliip of the
Law ; fo that no true Hope of Salvation remsuned in them :
Thus they may be faid to be drowned in the Fears of eter-
nal Death \ 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 noc
to deftroy, but to lave Sinners. I wonder that Men fliould be
lb dark in their Imaginations, to think that the Devi) 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 lin»
nor be tempted of the Devil, nor fufier erernal Torments : k
is the Devil and his Angels, or his angelical Seed of wicked
reprobate Men, that wUl be caft into Hell-Fire at the End of
Time. And now obferve ; this lunatic Man is faid often to
frequent, or Iiave his Dwelling amongft the Tombs : Thefe
Tombs fignify a Burying«PIace or Church^Tard, near UAto

I 2 which

i^feich might he an AiRmbly of People to be inftrafted In the
Worlhip of the Law cfMdfes 5 and for their Unbelief, and defpif-
fiftg Gbfift'6 Power and Mlractes^ they are called a Herd of
Swine \ for thev were many in Number •, and thofe Herdfmen
weretheif 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, Caft not ydur Pearl before Stoine: It is not
meant, caft not natural Pearl before Swine ^ but thofe Pearls
ihey were forbid td caft before Swine, were thofe Salvation-
SecrtfU that tend to Mens ererlafting Happinefs ; thefe are
thofe Pearls foch (\vinifli Men are not worthy of. Thus, if
your Eyes are opened, you msy fee fomething into the fpi*
finial Meaning of thofe Scripture Saymgs.

And now I /hall difcover the Devil Nfan hath created out
of hia lying Imag^ation of his own evil Heart. This Devil
3a a Spirit without a Body, and hath no Form of his own»
boe borrows foftie other Form to neprefent himfelf in ; for he
can affumc what Shape he pleafes } he can whip into a Man»
and rempt Mm to all Manner of Evif, which once commit-
Cid^ hn can whip out of htm again, and leave the Man to
ftiffer for hia Sins 3 be is invifible, and yet vifible ; he is in
Hail-Fire, and yet out of th^ Fire ; he is chained, and can
go no farther than God fuflers htm ; and yet at Lit^rty, and
^an tempt Milfions of Per Ibna at the fame Time : He is a
Monfter of a Devil ; for he hath Horns and never a Head
CD i^ace them upon ; he hath Wings, and never a Body to
fix them to : I have leen him reprefented ^th Claws to tear
and torment People with, but ftill hath no Body of his own«
This i§ the Devil Man hath made to affrfg^t himfelf withal.

The next Thing J infift upon is to diftiguifh a true Minifter
From a falfe, which I have in a Meafure explained before, as
tbua \ a irue Minifter is one that God hatti chofen and fitted for
his Parpoft, by infpiring him with the Revelation of his Holy
Spirit, and then giveth him a Commiffion to go forth in this
world, to propofe Terms of Salvation or Condemnation to
his People. Thus he is made Chrift's Ambaffador, and is
impowercd to (et Life and Death before all Men, and thia
Power is bleffing all fuch at believe, and arc obedient to his

DoArine

[61] .

Doftrine or Dwfamrion to them, and a Curfe upon dtt fucb it
refufe to believe or rather defeife it : For God d6th not c6me
now into this World hrtnfeff co treat with his People, But
^reth Power to a mortal Man ro be a Prophet, an Apoftfe, Mi-
nifter, or Ambaflador of God, the King of Heaven j ai the
the Kingj of tfi« Earth do to their JMinKUrs. And thcfe eom-
ifitiTfonated of God, ftand m God^s Stead, and reprcfent, the
Ferfon of God theKingof Heatren, as an earthfy Klng*« Mini-
fter doth reprefent his Perfon and Poteet, and fuch Mert art
true BJinrfterJ of Je/us Cbrift^ and happy arc thofe Men that
are n»de obedrent to them^ and mifer^ble are flfl fuch u de-
fjrffe their Declaration.

A faHe Minifter is fuch a one as may be diflinguithed by f he
Contraries of the foregohig DWcoarre, that haih no Com-
mMioo from Jefus Cbrifi by Voice of Words, fpoken frOfn
Hearen to the hearing m the oirtwani Ears, bot councerflceth <
CommifSon from the Letter of the Scripmres, but hive none
of the Spirit that declaitd them, nor no Authority from God,
Some of dicm joftify themfclves by the Aurkority of thil
national Power, and if this will ferve their Torn ar the /aft
Day, It is well with them. Others think the Letter, wbicfc waa
other Mena Words^ that had their Commii&on from Heaven,
to be as good a CommH&oiff as that of the national Power ^
And if this will bare them our, it is well with them alfo ;
ochers think themfehres as gpod Minifters as tftofe before
mentioned fh>m the Light within them, thefc are the People
caUed Quakers ; but this Light 1 know to be only the Law
written in their Hearts, which no Man can keep, therefore
ferves only for Condemnation^ So that when all thoie Mi-
mfters comes to plead in their Hearts and far. Lord we
hare preached in thy Name, prayed In thy mme, caff
out DcTils, and done wonderous Things; their Anfwer
will be. Go ye Workers of Iniquity, 1 know you not> I
fent you not. Thus vou may fee dod will not own them,
becauie he did not fend them ; there are (bme of the Mi*
nifters hare gpt away of whining and toning in their preach^
ing, as if their Words had not the fame Meaning, with-
out tonrng av wiA it. Again, they fhall repeat one Word
or fhort Sentence, three, four, or fix Tim» together.

Thus

[ 60

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 togetner 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 Affedions,
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 Mofesy which is the Law of God, by which the Law
of the Land is made, I can find no Juftification for Man
to deceive his Neighbour by Concealment ; but becaufe Men
can find no pofitive Words to forbid this Deceit, there-
fore Men juitify 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-witting or any wordly Deceit,
Vill 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 inftrufbed Men
in the Chriftian Law, I (hould 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 m 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,

[63 ]

demnation, according to their Obedience or Difobedience to
God and a trae Prophet. Likewife he may fee, that the Evil
that arifes out of a Mau*s Soul, is tfale Devil, and no Spirit
without hath Power to tempt him to any Evil. A gam, he
may fee, that he that takes upon him to be a Minifter of
Jefus Cbrift^ and hath not a Commiifion from Heaven, at
Paul had from God^a own Mouth, I (ay, he commits Q)iri-
tual High Treafon againft God, and ^1 be puniflied with
evcriaftioR Death for fo doing, if he continues m it.

LODOWICK MVGGUTON*

yfo PPISTLE »/ John Reeve to bk

loving Friend Chriftopher Hill.

Brother Hill, in she Eternal Truths

MY Love to vou and the Reft of our Friends. This is
a fpiritual Love Letter that I am aioved to writeunto
you, wherefore by Virtue of my Commiifion I pronounce
thee Tbo. Martin^ fFiUiam Toting, and Eliz. ffyies^ the Blefled
of the Lord to Eternity ; the Remembrance of diis the Lord's
Bleffing, 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 thac will become
a Heaven upon Earm in your innocent Souls ; Faith fetcheth
fpiritual Comfort, the Fountain to each particular Soul ; but
Love fulfilleth all Righteoufneis 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 Rsivx..

C 64 ]

A Copy o/^tf LETTER wrote B^ the Pro-

phit John Rbbve to Mr$, Alice Webb>

. twtaining her Bhffing^ and the ^tot Prin-
0pUff on Auguft 15, i656t

Loving Friewdt

DESIRING your Eternal Happincis in that Place of
Glory ahavt the Sears, I am moved from the Spirit of
the Lord to write thefe Lines unto your ferious Confideration.
This I know as fure as God knows himfelf, that Je/us Chrijt
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
tible ChofftD 9f GoA> as nearer wras fo clearly manifefted be-
fore, efpemUy 'm rfwfc fl^ Fvuud«iaw,

Firfit What the Perfo^ pf the true God i«, gnd ^^s Di-
vine Nature.

Smmiis Wiiatll»Peii4MU of tke holy Angels ait, and their

aj AtvMML

Tkn^r What the Pcrfims of the Devils ans aad their
N^fWeest acud what die Peribn of the DfvU was before he
lieMMe a Devil, and beoot Millions j^f idark Angds or
Jkffik, k being all one.

Fmriiljf^ ia wk«t Condkion the Man Mm was ciieated ia,
Md by what Meane iie kft hit fi|!#: Eftate and cbe E&Sts

•fir.

Fifthly^ What Heaven and GI0I7 Is^ ao^ die eternal V^m^

fidence of it.

Sixthly. What Hell and eternal Death is, and the Place
"^liere it (hall be to Eternity.

Thi^

this 1 khow Wrtainly, thakbfcfbrc M* Lbrd fcfk mfe to
declare his Plekfiirfe iihtolfis People, no Mkn \jpon tWs Eat^h
did clearly underftand any one of thefe fix fundamental
TVuAs, which to underftand is Life eternal, and^o be ignorarit
of dietnls t>e&h "etcrnaJ. Now the Lord hirfh .fent his two
Meflfengers to declare them, I mean, to idl thdfe that tnay
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 periih to
Eternity.

Again ^ lehdW frohi *the Lord fey ^hat infatHbte Spirit
that he hath given ifs, of divers Perfbns that fhall be
eternally "blefied with us : and all that we pronounce
Curfed to Eternity « are eternally Curfed, as fure as Jefus
Cbrift the Lord of Life is Blefled, becaufe it is his Curie
and ndt oUrs.

Again, if the Lord Jefiis do not bear Wltncfs unto our
Teftimony, and make it evident that he *hath fcrtt us in la
few Months, than. you may conclude, that there never was
any true Prophets nor Chrift, nor Apoftles, nor Scripture
^ken from the Moiith of G6d to Men. 'But there Is
nothipB but the "Wifdom of Men and Ndtilre th«lr God.
But tms we know, that thofe that are ioihed With 'us, dre
Partakers of thofe Truths, and fhall be olefl^ for fcv^rmore,
and (hall in the rtean Tirtc patfently -wait -for the folfiiling
of our Prophecy, and fliall hlave^Pdwer <Jver their Thoughts,
"^ords, and Deeds, purifying their Hearts hy Faith in the
'terfon of God even as he is pure, trdnipling all 'the'Rlehes
and Honour df: this World, likrtder' the -Feet 6f their SoUU
OS Duhg, becaufe they have tafted of'thut'Gldry tb tome,
that no Tongue of Men Or • Angels can • ixp^efs, nand this
makes them hot only love otie another ih carnal Things,
but 'for the Truth's feke they ire' teady if (need require)
to forfakc all Relations, and Life itfelf f6r t>ne aik)ther ,
and is that Power of that orte only Piith and Truth, de-
clattd'frttm theSplHt of Go^, the Min Jefas by us, which
none crtjoys but thofe of this Faith.

K Much

[46]

Much more mleht I write, but fpeaking Face to Facci
(if it may be) is tar more profiuble : Farewell.

John Rbxvb, the true Prophet ^ of the only true Perfonal
Godj the Lord Jefus Chrift upon the Throne of immortal Glory
in the higbeft Heaveus.

An EPISTLE of John Rbeve to a
Friend^ written in May, 1657.

Sbewii^t

THAT Eleft Angeb are diftind 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 ; gnd through his fuper-
ieeming God like Counfel, he overcame innocent Eve ; and
Ihe yieMing unto him,^he wholly entred into her Womb, and
naturally changed himfelf into her Seed, and fo became the
firibbom Son of the Devil, and afterwards a curfed Cain^ and
the Father of all thofe Canamtifb Reprobate Angels, fpoken
of in the vifible Records of the Scriptures ; Hot as Cain, who
was of that wicked one^ and flew his Brother^ the i ft of John^
the 3d Chapter, and i8th Verfe. jind the Tares are the Children
of the wicked one^ Math. 13th Chapter, and the 18th Verie.
Alfo in what Condition Adam was created in, and how he
came to fall from his created Eftate, and what that Sin was
Aat 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 EleA Wheat, wluch are the Seed of Jdamj and not of
Cain (hall poflefs when time fhall 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

t«7]

Up to perftcutlon of Men's Confciencea, or elfe. dief are
left in Darknefs to condemn the Things of Eternity, becaufe
they cannot comprehend them for want of a true diftinguiih-
ing Spirit, which is a Gift of the Holy Ghoft, unto him
which is immediately fent by the Lord oi Glory, diat he maj
be diftinguilhed by the new bom of God, irom all thote
counterfeit or deceived Preachers or Speakers in the World,
who are apt and ready to judge Men in Darknefs, if they (b-
berly afk them needful Queitions concerning things of Eter*
nity I the underftanding of thole glorious Excellencies, which
is the Saints Inheritance, being utterly hid from them, be*
caufe they went before they were lent,

Friend mid Brother in the Eternal Truths

By this infallible Demonftration, 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
thde People that joyn ¥rith him, then for fear of his Weak-
pck or Igpiorance being difcovered,he will counfel the Hearers
to ftick dofe to the Ordinances in the Word of God, or to
hearken to them,or to that in their Coniciences, and to beware
of falfe Chriffs 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 Inipiradon within, unto his two laft deipiied 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 OpinicMis of Men, (for that was his Meaning) but tor
hold fali to that wbicb was good.

Again, that Speaker or Preacher to People, whether pub-

lick or private, that declares againft all Appearances that arc

contrary to his Way, difcovers himfelf to a^ifcerning 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^

tbou^ few from a tru6 Underftanding recchrcd him.

K a Again,

1: 53 ]

Again, he that preaches or teaches only of a God or Chrift
in Mcn'« Confciences, doth he not queAion the Scripture Re-
eords concerning the Refurre^tion and AfcenOon of the glo-
rious Body of the Lord Jefus Chrift, who through Faith in
Jits invaluable Bloodftiedding, the Confciences of thq Eleft
ipting fprinkled, are purified from the Power of all Unright-
oufnefs of Fle(h and Spirit, and fo doth he not queftion the
Refurredlion of Mankind after Death.

Again, if after Death there be no bodily RefurreAio;i for
the Spirit to poflcfs an immortal God like Glory, or to
fuffer an eternal t)evil-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-
iemially re^neth 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 nie and you for Everlafting, or World
without end, whether this Witneffing be not fcnt unto you,
and all the Eleft that fli^U view it principally for the re-efta-
iDlifhing of your tender Spirit, lipon that fpiritual Rock
of all Agies, the Lord Jefus God and Man, in one dif-
tiqft Perfon pjoqfipd and everlaftin^y Honoured, with
all Variety of Spiritual new Songs and Praifcsi from his
Eedeepied or Ele6t Men or Angels, when all Time or
Times |$ fwallowed up into Eternity or Eternities.

John Re£ve.

4sHiifr

SIR,

YOUR Replication to mine doth but ftill harp upon the
fame Matter as your former, and yet you fup|K>fe youhavfc
given fuch Arguments as may qufte filehcie my farmer Aflcr-
lidns, were that there are no Spirits without Bodies, but fuch as
mere Shadows and that God is not a bbdilefs Spirit; but haVh
and ever had Form, Subftance, and Shape, and that is no other
fcut the Form of a Man.

This is Contradifted by you, and fo you affirm thefe Parti*
culars following.

i/, You take at thofe my Words which faid, that if a Spi*
Tit have no Body or Shape, then it 1s no ttitte then a
meer Shadow: 'this you ' deny , by faying, that a Shadow is
onJy privative, but a Spirit, fay you, is poflitive; ^ *

idfyj You further fay, that there is fuch immaterial Sub-
ftances, which have a frparatc Exittence ' from Tuch grofs
bodies which we have about us ; witnefs fiy you the Soul of
Man,' which is imoutcriali and lives after the Body i^ dead.

which is, fay you, confirmed by Pauly i Tim. il lO. which
iaith, that'the Co/pel brings Life andlmmoftalify to Zigl^t.

3 J^, This Doftrinp, fay you, was knowri by the Light of
Nature to tKe Heathen Phijofophers, and"hath fince be^n coh-
firmpd ^ Saiptufe of the New Tcftartient'td ifs, arid lb coh*
dude it no ways repugnant to right Reafoh." '" ' ' " ' * ' ^

4^bh, You ch|rge me witji quoting the Scripture falfly,
wh?n "l faid* thatChrift rej)ly*d*t6 the young Man, facing,
ihat no Af4» was gooJ^hut on'e^ ijuhjcbfvas God\ therefore fey
you it islalfe tKat tlie Scripture faith; that God is a Man. *

To each of thefe take this particular AnAnrer, i« If your
Spirit have neither Shape nor Subftance, it is but a Shadow
and Do more than what the Egyptians Sorceren produced be-
fore Pbaraobj what Mofes brought up were real Subftances,
but their*s no other but Shadows, but therefore a Spirit with*
out Subftance is not pofitive i for that which is privative can
have no Being without a pofitive, becaufe that which is pofi-
tive hath a Being or Subftance t Now he that will not admit
God to have ^ diflin6b Being of himfelf> his God that he
worihips is nothing but a Shadow.

^dly^ Where you fpeak of Spirits being immaterial Sub-
ftances % if they be immaterial, how are they Subftances, and
what Exiftence can they have, and bow can a Soul be immortal
in a mortal Body % it is faid, the SouUbat Sins^ uJbaUdie ; yet
you, it is immortal and cannot die, and would prove it in z
Tim. i. lo. when as that Place (hews plainly, that it was
Chrift*s Death anB Refurreftion which hrougbt Life and Im-
moriaUty to Ligbt ; fb 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 Salvadon without a Refurredtion, fo that if the Dead
ihould not rife, then were all Faith vain, and God the God of
the Dead (feeing Death is not aboKfli'd) and not of the Living ;
fo that there is no Spirit that can fubfift or have any Exiftence
without a' Bodv, either Spiritual or Natural.

Again^ doth not the Golpel brii^ Lift aad Imm§rtaUiy ia
Ugbi^. and is this life and Immortality brought to Light
^thout a Body, but it will have a Spiritual Body fuitable to
that mortal Spirit made immortal. And doth not the Scripture
affirm, that it fliall have a Body like unto God's own glorious
Body, and yet you lay, God bath no Body, and a Soul hath
no Body.

Do you not read alfo, that Chrift bad a Body, and that it
was after the exprefs Image of bis Faibef^s Perfon.: Would you
trace fubftantial Truth into an Allegory, and fay Righteouf.
nefs. Knowledge, and Holinefa is the Image of God, and yet
muft have no Body to aftforth itfelf in. When God fiud, he ye

bofy^

irt ]

ipfy^ as lam bofy, »uft we turn our Soub out of our Bodies^
to make them like your bodilefs God.

When we are faid to worfhtp God in Spirit and Truth, it
this fpiritual Worfliip performed without a Body, although
there is a Menul, Privy, and Praife without a vocal Expreffion^
yet it muft arife from a Heart, and that Heart mult be placed
in a Body.

There is no Light without a Sun, no Stream without a Foun*
Cain, and no Spirit without a Body.

3</^, As to your third Particular, this I muft tell you, that
no I^ht of Nature can difcover Spiritual and Evangelical
Truths, and it is very grofs for any Man to fubjed the Spiri-
tual Truths of the Gofpel, to the heathenifli Principles of rhi*
lofophers, making the New Teftament no other but for the.
Confirmation of the Principles of Nature, which Nature you
call right Realbn, 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, thac
God, and Spirits, and Angels, were all without Bodies, bein^
immaterial Beings, and you know not what.

Now give me leave to be plain with you, and to tell you,
that I could never read that the Gofpel of Chriil 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,
tbf 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, it came hy Jefus Cbrift^ and particularly belonged to ano-
ther Seed ; namely, to the hfi Sheep of tbe Houfe of Ifrael \ fo
that you can no more diflinguifh between the Law and the Gof-
pel than between (he two Natures of Faith and Reafon it is alia
My (lery to you. Do you know what right Reafon is, if you do,
you muft afcend up into tbe Kindom of Heaven, and view it in
the holy Angels ; for you will not find neither pure, nor right,
nor uncorrupted Reafon any where in this Orb below the Stare :
For it is evident that Reafon^s Norion can never be capable to
comprehend Spiritual Truths, as from the Power of its own
I^ature, it only ferves to comprehend natural and temporal

Things,

.[nl

Things, It being tut ftatural itfcif; but G'ofpcl TrutliS aVe
comprehended by another L'lglir, according as ii ts written by
Ddvid faying, >'» ibj 'Light Jball we fcs Li^ht, '&c.

. So that from what is faid, we neecl not fear (as the World
Iiave) of the Heathens rifing up Jn Judgniint againU us, for
maintaining Gofpel Truths againft their Daikricfs of Reafon.

4/i^, As to yoiir fourth Point, where you charge me of
fathering upon the Scripture thofc things that are riot, and you
puke, a Wonderment of it, that \ fhould fay., that God was
g Man, and to quote Chrift's Words for it, telling the young
iVlari, that there , was no Man good hut one, which was God }
this you tell me was falfe, for you fay, the Text faith thuKohe
is good hitt one., which is God, Here your Ignorance appears
Very great, ,and may be wbnder'd at confidtring your great
Ijearning and continual Stiidy ■, but it appears, it is but in thole
hcathcnim Philofophcrs ; for obferve for better Inftruftion,
did not that young Man call Chrift Mafter, and own him to
'bcja Man and no more: Now to this yoii riiay (irid 'that Chrift's
.Anfwer did tacitly imply,_'that if he was but a Man, he was
not perfeftly good, and that no Man could be pcrfedly good.

, And furthermore for a more full Anfwer iii the Old Tranf-
latign, attending .to mark it, is rendcr'd thus Word for Word
that there is no Man good but »ne, uhich is God.

This IS plain Scripiure, and yet you arc ignorant of it j I
■perceive you are npt very corfervant in Scripiure, your Philo*-
ibphy turns you odt of alj iScripturc knowlcgc. But to proceed
farther, cannot you find by Scripture that Gdd was ever called
a Man, did, not'you ever'read that Scripture that faith, God
wflj a Man oftFar. ^ ^ , -, ,

Much more might be, laid of this, and feveral pofitive Proofs
from Scripture miglit be proiJuccd to confirm it withal, bjjc
becaufe it is not the general received Opinion, therefore it mOft
jbe, quarrelled with j for the Honour "of this World niufl be
both fought after and fubmiitcd i;o. , ,

And whereas you farther fay, that the Apofttes of Chrift did
eTcr teach after they had rcceivecj the;r Commiftion, that Spi-
rits were immaterial and c6uld fubfift without Botlies, now
anfwer to this : It

[73 3

It is moft certainlf evident, that the Apoftlea never tat^ht^
that any Spirit coold fubfift without a Body, but ihi contrary
altogether ; for their Doftrine was, that as the Soul arid Body
lives together, fo it dies together, and at the Lad Day rifes
together, aod is ever without Separation.

When the Apoftles faid. Thai mawf Spiff /s uetegemratt int9
the Worldy which denied thai Cbrifi was ecme in the Flejb^ did
he mean Spirits without Bodies : And when Paul faid, that
the Spirit Jpeakeih expreJfy^JbatfomeJboM depart frm the Fmitb :
Now what Spirit was that, but PatU'z own Spirit of Faith, in
his own mortal Body ; for without a Tongue it^ould not be
esepreilfcd.

And where the Apoftles tells of the Doftrinc of Devils were
thofe Devils boidilels, and teached damnable Do£fcrine ?

So that the Apoftles never taught that there was anv Sph-its
without Bodies, but always Spirit and Body went together, and
fo mak& Longitude and Latitude profoundly, as your Philo*
fophtcal Notions teacheth, although you cannot apply it tb
any fubVtme x>r fpiritual Thing, you knowing nothing of it
but all is nothing and of no Subftance ; - and fo in that your
Darknels I leave you, feeing you are no Friend to the lights
and reft yours in all civil Relpedts,

JOHKT Rbx vs the onhlrue Wttnefs unto the vtry true Goi^
aman^ mofrf freten&d Spiritual Meffef^ers in this cmfupk

L An

[7t]

An Epiftle wrote by the Prophet John Reeve
to Isaac Pennington, j^; datedi6s^.

concerning an Anjwer to a Book of bis^ with
fever al Myfteries and Divine and Spiritual
Revelations declared by the Prophet^ concer-
ning God^f viftble appearing in theFlefh.

IN your Self-return, you fcem to mourn over the funk Spirit
of both Creations, fo termed by you. Alfo you write as
though many from a fatanical Spirit write mod accurately,
both, of the Works of Creation and Myftery of Redemption
by an immediate Gift of God from our Lord Jefus Chrifl« To
this I anfwer, a little Seafon will produce Mourning enough in
you, when you (hall fee your angelical Motions like Light-
ning, caft down with Confufion of Fear, from their former
Ferfeftion 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 intelleA deceived Perfons, exaAly 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 tKem from your Eyes \ but
as for your new Sound of teaching them from your God, more
certain than Reafon or RevelationT from the Divine Voice
Ipoken in the Ear, through the gloi^ous Mouth of my Lord.

I de-

[75]

I declare that in all Ages the Ele& loft Shetp.of I/raif^ did
never read or heard of any more than two original Ways
either natural or fpiritiial in Mankinds whether you call them
Creature or Creator, Light or Darknels, Truth or Error^
Revelation and Reafbn, Infpiration and Imagination, Truth
and Unbelief, FleQi and Spirit, and fuch like.

*Tis confefled, that vifible Appearances of God or any elfe
tinto Mortals is teaching of all, but he that expeds 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 mod holy
God fpeaketh to his Chofen Meflengera by Voice of Words,
even to the hearvig 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 9 inglorioust hypocritiod
Reprobates that hear of it.

Moreover if your more fure Way of teaching from God
¥rere Vifion itfelf, yet it is impoffible for you to enjoy any true
and lafting Peace, unlefs it fwallows up aJl your former Writ-
ings produced from your own Spirit, without an immediate
Cummiflion from God, and in the Room thereof^ perfwade
your Soul to pour in your Oil, into the natural Wounds
of opprefied Perfons, under what Opinions or Appearances
whadbever.

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 fle(hly Imaginations, but according to Truth
and Righteoufne6 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 Underftanding 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 invifible Appearances of his own pure Light, then you

L 2 may

C7f ]

wttrr 'know, until hit own glorious Stafon, (hat alt the Defires
of Men or Angels are of no Effect, no nor of the Son him-
felf, if you imagine a Father befides. *Tis confefled, whea
the Time draweth near of fome great Deliverance of the
Choftn of God, ufually the Lord provokes his People co cry
unto him with Sighs and Groans, which cannot be uttered but
from the innocent Spirit of his ^iricu^l redeemed Ones, as
his Due, he n^ay receive all Honour, Praife and Glory for
their Deliverance out of their natural Darknefies, 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 ecevnal Happinefs^ was never prin-
cipled upon a fpiritual Foundation of Trutb, whaitever fubtile
Exprefllcms of God's righteous BaUan^e ptocf^deth from bXrtu
Moreover, is it not the new heavenly GlAnj:es.of Chrift Jefus^
in Man's dark Soul, which upon an immoiital. Account, be-
conoes all Light, Life, or rayifhiog Glory in hioa.^. and of
the contrary, is it not the abfenting Voice or Victue of the
uncreated Spirit c^the Lord Chrift Jefus, that occafions Men*!)
Spirits to be full of fatanical afptring Wifdom about. the Crea*
tor ; and whence think you cometh this to pafs,, or pofTible
could be of the Spirit, if the CreatoD w^re» and Angels were
efientially living in one another thcr&.
^ Again«if your literal Requcft unco the Lord God,, as^in
Reference unto the miferable Captivity of poor Mankind,
lying under the miferable Yoak of unmerciful rich Tyrants,,
efpecially 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 ^>niking9, 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 1/ that
Ugbitnyou be Darknefs^ bfiw great is tbat: Darknefs J Unr
lefs as before faid, anfwerable to your ProfefiSon of Love
unto God, and Pity unto Man, you ace a bountiful Re«
liever of his^ opprefled Ones, according to. his. Bouniifalnefs^
towards you,, then mind the Virtues of Chrid. J^fua thus
Aiming in you, will occafioa from the rcfrclhed Bowels

o£

t 77 ]

cF bis own Seed new fpiritua) Acknowledgments, and a ;<iV-
iflg ReCiirn in the Lord for you^ Why ? braiufe it is rare to
find a merdfiil rich Man.

FrieMd^ 1 ccruinly know that if you are one of God*s EleO,
yoa jcannot be offended with me/or writing tha Truth, though
at prefimt) I be contrary to you in Spirit. Again, you write
that you woak) beg unco the Lord for me, boch with Tears
and Bkiod, and you would fpeak fomewhat concerning mc,
but you are afraid to open the Spirit before the Seafoo thereof.
Friimlj As to that if ever the Lord of Life and dory mani-
fcft himfelf to yoiv Soul, then you will £ee dearly the Vanity
of tbofe Words.

Moreover^ if I (hould tell you, that in the pure Eyes of the
Lord Chrift Jcfus, that one handful of your Sihrer Tears, are
of more Value than a Horfe Load of yoiir Tears and Bloody
you might account it a very ftrange ikying from me ; truly
I unfcignedly believe it will be found a principal Truth, when
our Lord Jefus Chrtft IhaU fay in the Day of Judgment,
C^me ye Uejfed $fmy Faiier^ mberii the Kingdom frefand for
y^My far wkcM I was bngry^ you. fed me i Go ye Curjed into
everla^ing Fire^ when 1 was btmgry ye fed me not : So that
without Controverfy,. there is nothing in Man comparable to
Love, Mercy and Forgivenefsy even to his greateft Enemies*.

Again,, it is a nurvellous Thing, if you or any other Man,
&ould have a Spiritual Gift to diftinguifh between divine and
diabolical Appearances, and yet defer the Examination thereof
so another Seafon,. or did the moft wife God ever commiflion
any Man or Angel to nutke a Difcovery of any fpiritual Coun-
terfeits, and yet that Mcflengpr rcmaineth darK in his own
Underftanding, concerning the Creator that fent him. I re*
member fuch a fike Scripture Saying as this^ bim whom yon ig-^
ncrantly worjbipj 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 (hould have Power over that
Light above Men or Angels before you, for the Producing
^ it at afiother Seafon, the Creator himfelf will vifible make
if niaMfeft,.wm7a eomt Lord Jefm Cbi^iH^ for thy glorious^

[ 78 ]

Name- fake y come quickly^ and in the vijible Sight of Men and
Angels bear Record whether thy Holy Spirit fent me (as I have
declared almofi thefe three i^ears) or no. Again, when the
Lord made Choife of fiich a fimple poor Man a$ I was*
as many can wknefs in the City of London^ that have known
me about thefe twenty Years, that I might inftrumcntally
difcover the two principal Heads of mifchievous Darknefs
in the Land ; as namely John Robins paft, and John Sawney
almoft fpent, truly 1 had no Power in me to put by his
Meflage until another Time ; why bccaufc'( whether you can
believe it or no) his Voice was fo glorious in me, that it
Ihone as the Sun, and it was of Motion fwiftcr than Thought,
and fo picafant to be declared by Tongue ; yet for all that
Godlike Glory piercing in me, and through mt there arofe
a Dcfire in me to be eafcd of that Burden of thc*Lordcom-
mitted to my Charge, becaufe of that (harp Sentence that I was
to declare againfl: any Man that (hould defpife it *, then the
Lord fpake again unto my Soul, Words of burning Death, of
fenfible unutterable Darkneis, anfwerable to that Jonas-\\Vj^
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 Angui(h of my Soul, that I
might prefentiy obey his Word that (hined in me with fuch
Light, and Majefty, and Glory in whatfoever it (houkl com-
mand me.

Wherefore, Friend happy are you if prefcrvcd from flight-
ing an Appearance, that is contrary unto your Light, though
it ftrike at the Foiuidation 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 poiTcfs the true Light
€)f Eternal Life in them ^ blefied therefore are thofe, that in
Obedience unto the Creator from a purified Spirit are com-
paflionate to all Men, but efpecially to thofe innocent Ap*
pearanccs, in the Nafnc of the Lord, though they all differ
in their Declaration for them. If there be but one true Mcf-
fenger from the Lord amongft the reft, they (hall as for-
merly, receive an Angel of God unawares, and with him
be Parukers of the glorious Secrets of the cverliving God,
to their eternal Confolation : for this I know, from the Spirit

[79]

of Truth, that thofe that ire left under a Spirit of rejeAing
and defpifmg 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 Meffenge of the Lord to their
eternal Hurt •, wherefore are all thofe, that neither Honour
nor Life itfclf is dear unto them, but upon an Account of
Spiritual Wifdom amongft wife Man, when the Glorious
Things of Eternity, though in bafc Appearance prcfentcd
unto them, from that Spiritual Rock of all Agfs, which is
oitr Lord Jefus Chrift, God and Man, is one diitri<ft: Body
or Pcrfon glorified •, for whatfcevcr Men dream from their
imaginary Gods, of two or three Perfons, or a vaft incom-
prehenfible Spirit, effcntially living in all Things and Places •,
from an immediate Voice from the higheft 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 Chrift
Jefus, which was nailed to the Crofs, the which Glorious
God will one Day vifibly appear with his mighty AngeJs,
to the everlatling Terror of thofe that reject his Fcrfon, as
to love a Thing for an infinite God to dwell in or to b^ ; 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 Diftin&ion between the imaginary no-
tional Mifterics of Men in rational Darkne(s, and the fptritual
Miseries of his eveilading Kingdom, by true Infpirations
from an holy and unerring Spirit. Even Jb come Lord Jefus
Chrift y vifibly alfo according to tbine own IVord^ come quickly.
Amen.

Yours with all the Eled, in that only wife very true God,
which in the Sight of Men and Angels vifibly appeared in
Flefii, and in that very Body of Flelh and Bone, is afcended .
far above all Gods, Heavens, Angels, or Men, and there to
remain until the Refurredion of all eledt Things, or the
Judgment-Day, whofe uncreated Spirit of fiery Love, is all
Vaiiety of immortal Crowns of new ravi(hing Glories, pre*
pared for all thofe that long for his vifible appearing, to make

[o«]

an everlafting Separation» between the merciful Eleft, an^
unmerciful Reprobate.

John Reeve, ibe only true JVitnefs unto the very true
God^ amongfi many pretended Spiritual Mejfcngers in this
confufed Age.

And Mafes was never buried.

THE Teftimony of the Prophet Muggleton^ concerning the
Death of Mofes^ the firft Commiffioner from God to
the Children of IfraeU 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 (it to bury Mofes by the Hands of the
Children of Ifrael under the Earth, bccaufe 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 Comonflion,
whether Elias^ or Chrift, the Prophet Muggktoff^ Teftimony is
that Elias gave it to him from Heaven, therefore faith the
Scripture, he came in the Spmt and Power of EUas.

Is There any Evil in the City^ and I the Lord hath mt dom
it \ the Interpretation is thus, when a finful Land committeth
all Manner of Sins and Wickedncfs, which in thecommicdng to
them is pleafant, but when God cometh and bring^th the Evil
of Punifliment, as Plagues, or Fire, or Sword, then he
bringeth the Evil upon theio*

r 8i 3

An EPISTLE of the Prophet Reeve-
Written in the Year, 1656*

BL E S S £ D are all thofe that fliall read, or hear this EpiAk
with a meek Soul, and are kept from judging Things that
it^m ft range at firft Appearance, but by fober iearching of the
Scriptures, compare fpiritual Things with fpiritual, as thofe
noble bom did in the Apoftles Time, being made patient to
wait the I^ord'a Lcifure, who reveals his Secrets to fuch only
who with a pure Conicience hearken to his Spirit *, Ih that
ielievetb maketb noi Hafte.

In the 6th Chapter of St. John 36th Verfe, are thefe Words,
The Words that Ifpeak unto you are Spirii and Life ; and in the
loth, 17th, and 18th Verfes, it is thus written, J lay down my
Life that Imay take it again : No Man taketb it from me^ but
I lay it doum of myfelf J have Power to lay it dcwn^ and Power
to take it again. Therefore, th^t you may increafe in your mofl:
holy Faith unto your eternal Glory, which are appointed to
believe in that diftind glorified Body of the Lord Jefus Chri(},
the only God and everlafting Father, from the Holy Spirit, I
/hall fhew you wherein that Power did confid of Chrift dying
and living ag^n.

This bis Power was fecrctly hid in the Truth of his Word
fpeaking. Why ? Becaufe the Nature of Chrift^s Soul within
his bleued 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 effect the Thing
fpokcn of. The Words that Ifpeak unto you are Spirit and Life ^
that is, as if Chrift Ihould have &id, **My Words tend not to
Joy in carnal Things that perifl), but in the rejoicing in fpiri-
tual Things which are eternal; or, as if the Lord ftiould have
faid, *^My Word is all fpiritual Light and Love, Meeknefs,
*^ Patience, with all Variety of immortal glorious Joys beyond
^^ the Comprchcnfion of the Spirit of Men and Angels.

M Agfi

A^ain, Chrift^s Words are faid to be Spirii and Ufe^ 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 Lightt Life and Glory in Heaven and
Earth, and in M?n and Angeis ; I have Power^ faid Chrift,
to /iiy down my Ufe^ and Power to take it again. I declare
from the Holy Spirit, none in Heaven and Earth could evei*
truly fpeak thofe Words, but that Man Chrift only.

Again, it is as if Chrift fliould have faid, " I only have
*' all Power within my Soul, by a Word fpeaking, to die
** and live again".

Moreover, Chrift Jefus being Lord of Life and Death, did
believe without any Motion of doubting in him, that what-
foever he fpoke ihould 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 ftry Word Jhall not pafi away.

So that Chrift being the only God of all Truth^ou may
undcrftand 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 Flefh wherein he fufFered Death. For I de-
clare, from the Holy Spirit, from that everliving 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 Joysj
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 Quitk.

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
quicjcen a new and glorious Life again, O then would it
be impolTible for him at the laft Day, by the Power of his
Word to quicken and make alive, all the Souls and Bodies

of Mankind that are dead aflcep, and buried in the Grave*

You may underftand, that living Virtue of his divine
Word of Truth, fpoken before he died, was that God, which
raifed the everliving God from Death to Life again.

Therefore, becaule the Lord your God liveth, ye which
are to live eternally with him with aftoniOiing Wonder a^'d
Admiration behold your God, that was abfolutely dead and
alive at one and the timt Time.

Therefore Chrift fpoke thofe Words to his Apoftles of the
Power of Faith, Atdu. xxi. zi. and Jefus anfwered and faid
unto them, Fertly Ifaid unioycu^ if ye have Faitby a$td doubt noi^
yt JhaU not only do what I have done to the Fig-tree^ but alfo if
you fay to 4bh Mountain^ take tbyfelf away^ and caft tbyfelf
into the Sea^ itjballbe done \ and in Matt, xix^ and 26. But with
God all Things an pofj^k^ and in Gen. xiv* // any Thing hard
to the Lord.

Woe, Woe, Woe therefore, to aU that are left under the
Power of carnal Reafon, that they may ever war agsiinft that
incomprehenfible Power of Ipiritual Faith and Truth cffen-
tially reigning in the glorious Body of the only wife God,
your alone Redeemer, which long for his Appearance, whicK
by the almighty Power of his Woid fpeaking of that Sub-
ftance of Earth and Water, created both Worlds, and all
ifving Forms that in them are, into that Order they appear
now to be, whether for a Time, or • for Eternity, whicb
alio twice changed the Condition of his glorious Form by
the almighty Power^of die Spirit of Faith and Truth fpeak-
ing thro* his^ heavenly Mouth.

Moreover, his divine Godhead died in the Flefli and quick-
ned in the Spirit, not only to redeem his eleA loft Sheep of
the Houfe of Ifrael^ from the bitter Cup of eternal Death, but
alio to prove his infinite Power and Wifdom of Truth fpeak*
ing, and for the difproving i>f all lying Reprbbates, which
always ekher in Heart or in Tongue, fpeak againft thatglo«».
rious Power of their Creator.

You know, that it is a common Thing for them to fay,
that it is Bk((^my for any Man to fay, that God could pof
fihly dte^ with many fuch like curied Speeches againft in-
comprehenfible Power. And why do atheiftical Hypocrites

M 2 - ^ |-^y

lay, that Go3 could not die? Becaufe of their lying Imagi-
nation they cannot comprehend by what. Means God (hould
'poffibly live again if he were dead.

Thus they meafure 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 Cbrifi^ they hate both him and his
Elt£t, and call him a Liar to his Face, both in his Per-
Jbn 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 or all Power over Life and Death, by
their no Power at all.

Again, if that God that faid, / have Power to lay down wy
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
E hew and glorious Life again in Defpite of Death's Power,
then (angelical Reprobate) the following Scriptures were
Words of Truth, (poken from the Spiritual Mouth of the
everlafting God, that fent me to declare this Secret, who
did die, but cannot poffibly lie ; for lying is of a mortal Man^
like unto thyfelf. In the Words of If a. Iv and the laft
Vcrfe, Becaufe be poured out bit Soul unto Deatb. In Pfal. i6.
ver, 1 1 . For thou wilt not leave my Soul in Hell, neither wilt
ibou fuffer tbine boly One to fee Corruption. In Alls ii. 27, 31.
Becaufe tbou wilt not leave nvy Soul in tbe Grave^ neither wilt
thou fuffer tbine boly One to fee Corruption \ he knowing that
he before fpoke of the Rcfurreftion qf Chrift, that his Soul
Ihould nor be left in the Grave, neither (hould his Flefh fee
Corruption. Rom. xiv. 9, For Cbrifi therefore died and rofe
again J and revived^ that be migbt he Lord botb of tbe Dead and
and ^ck. In Rev. i. 17, i8. Saying unto me. Fear not^ lam
tbe firjl and laft I am be tbat Svetbj and was deady and heboid
J am alive for evermore^ Amen \ and have tbe Keys of Hell and
Deatb. And Rev. ii. 8. ^befe Things faith the firft^ and the
lafty which was dead and is alive.

[85]

If this Truth be not fufficicntly cleared by the Letter of
the Scriptures concerning Chrift*s Soul and Body being both
dead and buried in the Grave, and living again by his own
Power, I would it were. This I am certain of, that they
that deny this Truth, are not only naturally blind, but wil-
fully alfo do fhut their Eyes, and flop their Ears, and call
the Scriptures Lies, becaufe of the Crofs of Chrift, without
which there is no Crown of Glory.

Again, if the cverlafting God tor a Moment could not hav^
died, and left himfelf void of all Light, or Life, fpirituaJ or
natural (as the Condition of all Mankind is, which are dead
afleep in the Duft of the Earth) then he could not pofTibly
have experimentally known the State of the Dead, whether
eled or reprobate. Moreover, neither could he poflibly, in-
his Creaturefliip Condition, be capable of entering into the
immortal Glory of his Creatorfhip again, but by his entering
into Death, that he might live againi and upon his glorious
Head, inftead of a Crown of Thorns, wear a double Crowiv
of eternal Glory.

Again, that he might alio (hew unto his eled Men and An-
gels, his almighty Power and unfearchable Wifdom, by
quickening an immortal, tranfcendent, glorious Dfe, out of
Death itfelf.

Thus the Lord of Life and Death, by fuffering all Con-
ditions in his intiocent 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
Suitable for all fuflFering Conditions his blefled ones undergo ;
and, by Virtue of his unfpeakable Sufferings at the Hands of
Jewifti^ Canaanitijb Devils, he knowetb what Meafufe of
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, angelical, old
wife Serpent- Devil, and Father of all the Damned i who
through the Decree of God, was caft out of Heaven into this
World, that he might bring forth his Generation of proud,
envious, fcofHng, pcrfecuting, wife Serpent-Devils ; not only

to war agatnft the Lord of Life 4nd the Truth of Hbly Scrip-
tures,

C 86 ]

turcn but alfo againft his Holy Spirit of divine Faith or
Truth, in all the cledt loft Sons and Daughters proceeding fron)
the Loins of Adam : So that their eternal perifhing by the
fceret Decree of God, being hid from them by his Wildom,
they might juftly be damned in themfclves troni the ever-
lading Kemembrance not only of all their Anions, of vain-
glorious Hypocrify, but unmerciful Cruelties.

This wiU be that snawing 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 Cbrifi Jefus^ upon the Throne of all immor-
tal Crowns of Glory and Majefty, far above all Heavens,
Angels, and Men,

Tours^ who kve tbc Lord Jefus> more than this

ferijbing TTorld.

JoBv Rkxve*

A Copy of a Letter written by the Prophet

Lod9WickMugglbton,/0 Ann Adams

of Orwell, in Cambridgeihire, bearing Date
frifm LoQcloiii, Match the 3,7 tb^ 166 3.

Jfcfy Dear and Laving Friend, Ann Adams, tbe Wife ef Wil-
liam Cakebread, my JL^e remembered unto you.

THESE arc to certifie you, that I came well Home,
therefore I thought it convenient to write thefc Lines
unto you, as foUoweth : Firft in that thou waft honoured of
God to be an Handmaid or Guide unto a Prophet, unto John
£gevCf when thou waft but in thy Infancy concerning the

Know

t 8?!

Knowledge of. Things of Eternity, but the Seed of Faitlt
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 tlie reward is no lefs than Peace of Mind
here, and eternal Life hereafter inthe Kingdom of Glory, let
the World efteem of it how they will.

There is one thing which I mall always have a Love to
thee ibr, 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
iiway i 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 Satisfaftioh 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
wouW have .thee, and all the Seed of Faith to mind, that
almoftall thofe that have gone forth upon the Account of
Prophets, and Prophctcfles, and Speakers of every Seft, they
have been for the generality of them guilty of Luft, many of
the Baptifts and Quakers have been guilty. Therefore impof-
fiblc they fliould be Mcflengers ot Minifters of Chrift^s what-
AcvertheypFctendj yet wc theWitneffes of the Spirit can bear
with thofe that have been guilty ; but it was always my na-
tural Temper to be more affcftionate to that which hath
been kept undcfiled 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 View ; and as Nature hath beau-
tificd, 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 betwixt Faith andRca-
fon, God and Devil, with many more heavenly Secrets

which

[88]

which is hid from the Eyes of the WorH ; and as thou
art Partaker of the like precious Faith wkh us the Wit-
nefTes of the Spirit, fo likewife thou (hall be Partaker with
us of the like fpiritual and heavenly Glory ; and the ftrongcr
•thy Faith is in this Commiffion of the5pirit, the more bright
will you fhine in that Kingdom of eternal Joys, where
Pleafure will run as a Stre*m or as a River out of your own
Pcrfon , and not only fo, but you (hall fee your God Face
to Face, of whofe Seed and Nature we are, and this will
produce thofe Heafures that are at his right Hand for

rvermore.

I thought good to write thefe few Lines unto thee; not
but that 1 am well pcrfwaded before of thy eternal Happinefs,
but only that you mayft know that the Bleffing of the true
Prophet is as if God h^d bleft thee him felf; and ihy fo re-
- ceiving of it will grow to a perfeft Peace here, and to
eternal Happinefs hereafter.

No more at prcfent but my Love to your Hufband, and
to your Mother, and Goody Catufy^ as being in the fame
Faith with you, and your Huiband's Brother Symonds.

I cannot enlarge, bccaufe I have fo many Letters to write
and other Bufinefs to do, bccaufe of my long Abfence ; there-
fore I fliall take leave, and fubfaibe myfclf your dear and
loving Friend in the true Faith.

LODOWICR MuGGfcETON,

My Daughter Saraby and her Huiband with other Friendi
in the Faith, remember their Loves to you, your Hufban^
and Mother, with all the reft in the Faith with you.

London J March I'jy 1663,

FINIS.

Sacred Remains:

O R, A

Divine Appendix :

BEING

A COLLECTION

SEVERAL TREATISES,

EPISTOLARY and PUBLICK.
Originally Written above Fifty Years fince,

By the L(vd'8 laft Immediate Meflenger

JOHN REEVE.

AND NOW,

After careful Examination by the mod: corredl Copies^

communicated for the Confolation and Eftablifhmenc of the
Church of Chrift, by their Brethren, whofe Faith in theie»
and all other his irremandable Declarations, doth (and by
Divine Protedion will) remmn unfhaken to Eternity.

•

V X

k.^ -..

T •- T

• •

i •- t

>. V.

k x*-

-.-/

SiJ7ERIES fe»t to Mr. Sedgwick,

by the Prophet Reeve. ♦>

Ccurttous Friendf

ISuppofe my temporal Condition, in fome Meafure to "you,
hach been made Known and nuiiifeft, through which the
Jdbif High already hath moved you, thefe five Years paft,
to fiipply my quarterly Neceflity : And though you wane
no Objeds of Mercy, yet I (hall be conftrain'd to vifit you-
upon this Account, until the Creator hath opened Tome odier
Way; Therefore if our God fee it good,, my Defire is, that
your Spirit may freely and chearfuUy a6t your Charity towards
me, that you may have Confolation in the Deed, and I Joy in
the Lordjifus^ from whom alone all Good proceeds. But
pafling by the perifhing Comforts, fuSer me to write unto you
about Ttungs of more Concernment, which I am moved to m
a querying Way. , •

D$ar Friend^ Country- man and Brother in the Fle(h, O !
that I could knowingly iky fo in the deep Things pf the Spirit
alfo, then Ihould I be fully afllired, that thefe following Queries,
by Divine Operation, would rather fausfy you, and move you
fikntly to fit down in Peace, than offend you in the leaft.

1. My firft Query is this, Wbeiber you do knowingly believe
Jefus Cbrifi alone ^ to be bctb Faiber^ S$n^ and Spirit ^ in only
me diftina P erf on glorified ?

%. Wbetbtr offf Man can truly demonfirate wbo or vjbat the
living God is againft all Cain foyer $y without an immediate Qom^
miffion from bis eternal Spirit ?

3. fVbetber ii be not fpiritual Treafon againft cur Lord Jefits
Cbrift^ for a Man to execute the Office of a Prophet^ or a Minifter
of the Gofpel^ without an immediate Command from bis own
Majefly ?

4. Whether any Man that propbefieth^ or - preacheth^ can have
any real Knowledge of bis own Salvation abiding in him, without,
an unqueftionable Ajfufance of bis own Sotd^ tbat the Moft High
batbjonointed bim ? '

' ' "* B . S« fyhelher

2 Mr. ReeveV ^tries to Mr. Sedgwick.

5. JVbitber the Lor d^s' former Embajfadors were not all im*
powered to pronounce a temporal or eternal Glory^ or Mijery to
eomef according to the Obedience or Difobedience of thofe tbey were
fent unto ?

6. Whether any Man in this Age can be an experimental Speaker
of the Counfels ofGod^ without an infallible Knowledge of Divine
Myfteries above all other Men in the World f

7. Whether a Non commijjionated^ or unfent Embaffador^ or
Speaker to the People^ upon a fpiritual Account, may not be in as
much Danger of an eternal Fengeance^ as a counterfeit Embaffador^
upon a natural Account ^ is of a temporal Vengeance ?

8. Whether you are fully fatisfied againji all Gain-fayings, that
it was the Spirit of Chrifi alone, that formerly , or at this Tme
moved you to preach or fpeak in a mnifierial Way to the People ?

9. Whether, as your own Faith or Judgment^ you do not hold
forth to the People^ that God alone is the Treacher of bis Chofen
ones, by the In^irations of his moft Holy and Bleffed Spirit ?

10. And lajlly. If the Lord Jefus Chrifi alone be the onfy
Teacher of his Belched ones, by the continual Incomes or Enlight-
enings of his mpft glorious Spirit ; what then are thofe that ac-
knowledge God alone to be the Teacher of his Saints, and yet in a
minifierial Way gather the People together, under Pretence of
preaching Chrijl, or fpeaking the e:cperimental Movings of his
Spirit to them, but Mockers of God, Deceivers of the People, and
deadly Enemies to their own true Peace \ unlefs from on High,
God bears Witnefs by infallible Teftimonies, in the Spirits of his
New-born otles, that he hath fent them by an immediate Speaking
to them, from his glorious Throne, as abundantly before faid?

Now in Obedience to that Commijfion, which I once received by
Voice of Words, from The One Pcrfonal Glory itfelf, even to
the Hearing of the outward Ear, as well as the inward Soul, never
having had the hafl Sound of the Truth of it, in all Love, Meek-
nefs, and Humility of Soul, prefent I thefe few ^eries to your
private Meditations, and /hall I trufi with Patience, wait the
Lord^s Leifurefor bis loving Anfwer in you to thefe Things.

June the iitb, 1657, Yours in the Lord's

Eternal Majcfty,

yohn Reeve^

(3)

Mr. Sedgwick'j Replies.

Mr. Reeve^

IAm not wholly againft^m^^j they are much ufcd by
that caviling and difputing Spirit that 13 in all Scfts, and
may be better ufed by humble Minds, who arc inquiring
after Truth ; but I think they Icaft of all agree with that in-
fallible Spirit which you profefs to have.

To the Firft ^ery I anfwer, I may fay, I do believe what
you there exprefs, but it may be not in your Senfe : But I
choofe rather to %, I defire my Faith may not fland in a
Form of Words, but in the Power of God.

'a. To the Seccnd I anfwer* I know none that do demon-
ftratc who or what God is perfeftly or with Power : Jn Weak-
neis and in Part many do fnew who and what be is. Secondly^
If you mean by [a^inft all Gain-fayers] a confident cleaving
to what they affirm without being removed, that is very com-
mon : If you mean a filencing or convincing Gain-fayers, it is
not yet done by you nor any Man that I know. Thirdly ^ The
Commiffion of the Spirit which you would feem to appropriate
is larger than you imagine ; for no Man can fay Jefus is the
Lord but by the Holy Spirit, And sbne are Drverjtti<s of Gifts
hut the fame Spirit^ i Cor. xii. 3, 4.

3. To the Third I anfwer. In the general it is true, 'tis Trea-
fbn only I except agunft the word [immediate] ufed in this
and the fecond ^ery^ being jealous that you do in it and in
your Miniftry, other deny or vail the Mediator 'twixt God and
Man^ for Immediate is without a Mediator ; for by Virtue of
Chrifty who is Mediator *twixt God and Man, and who is the
Light of the World, and enlightneth every Man that cometh
into the World ; Every Man may minifler according to the Gift .^
that is given him^ Rom. xii. If he have Faith be may fpeak
according to the Meafure of his Faith ^ Plal. cxvi. 10. I have
believed therefore have I fpoken ; or if he have Experience he
may fpeak according to his Experience, Acts iv. 1 0. For we
cannot but fpeak the Things we have heard andfeen. Nay, they
not only may but ought, i Cor. xii, 7. For every Gift is
given to profit with of what Kindfoever it be \ and I fear it is
the Enemy in you that denies it. " 4. To '

4 ikfr* SedgivickV Replies.

4. To tht Fourth I anfwcr, jR^y?, A Man may have Salva*
tion abiding, in hirf), and yet he noC know it* Secondly, .A,
Man may have a real Knowledge of Salvation abiding in him,
and yet come to lofe it. Thirdly^ A Man may think himfelf
foved when be is loft, and k)ft when he is fav«d. There are
that have their Lives but Aiall lofe them, and thdr are th^it lofe
their Lives and yet fave them. Fourtbfy^ He is not fure that
knows, but he is fure that God knows that he (hall be faved.
Fifthly^ That is not the beft Aflurance which you call unqueftir
enable, but that which is joki'd with Fear and Trembling,,
efpecially at this Time. Smbly, A Man may be anointed to
the Work of Prophefying, and yet not luve Salvation abiding
ia him. The Spirit of God came upon 5aul and upon Balaam^
and they did Prophefy by it*

- 5. To the Fifth 1 anfwer, I do fuppofe they were fo im-
powered, and that every Man, according to the Proportion of
Faith in him, hath the fame Power: Firjt^ If he fpeak Truth
temporally, a temporal Punifliment or Reward attends that
Truth as Men obev or difbbey it. And if any Man fpeak Truth
eternal, the PuqiOiment or Reward is ecernalt according as i(
is obey M ordifobey*d, there is Matter of eternal Condemnation
in it ; but the abfblute eternal Condemnation which you declare
is not juftify^d in my He^rt, neither do I fee it at all juftify'd
of any.

6. To the 5/x/i I anfwer, I do own myfelfan elcperimental
Preacher, though in very great Weaknefs and manifold Infirmi-
ties : What I do feel or have felt Evil I warn others of^ but
cannot own an infallible Knowledge of Divine Myfteries abov^
all other Men in the World : If 1 fliould it would be great PrkJfr
of Spirit in me \ and I judge it fo in any that afiume fuch Things.
CO themfelves. And let me fpeak my Experience, and define
^ you to refk£t, if you can, upon your own Words, atkl fee
" wliat a narrow lofty Soffit runneth in them : High f\Velling
Words none muit fpeak but he that hath an infallible Know-
ledge of Divine Myfteries above all other Men in the World ::
And who hath this infallible Knowledge but yourfelf and your
Comptaion? I cin experimentali|r warn you of that which faith,
1 amy anithert is none elfi befiiemey Ifballnotftt as a ff^idow,.
. Ifa. xlvii. 8. Another Experience I have obfervM that you and

VO!UE-

^ur ^riffnd' h^ve allowed Pfeachicig by £xperieiv;e yithout aoy
lud» lofty QualiBcsitiDn wtfkh you now expref«g and tbcf efpr^
you yotirfelyps arc not true^o what. you declare.
. y. To^ the S^vmtb I answer, Ewry onf chat goes without a
CornmUBon^ qr tb$M: gpes bey^^nd his Comn^iiflTion^ i9 in £>ang^r
of etef ndl YengiaaAce; therefore it coocernsyou aad me very
imicb to ftafid m Awe> to tre^nble a( the Word left we fall under
the Curfe for adding to and taking from hb Wprd. I bf Itey^
Ibme will fuffer for running before they are fcnt» and fome (pr
running beyond what they are fent about. > But concerning
Speaking) I defire you to confider how large a Commiflion the
Scriptures give ; The Heavens declare Day unto Day^ and
Night unto Night utteretb Speech ; their Sound is gone -through
the Earthy and their fFbrds to the End of the JVorld. Pfal. xix.
cxlviii. and cl. 6. Let everything that bath Breath praife the Lord.
All Believers feem to be commiflionated. Rom. xix. 9 and
10. The Word is nigh tbee^ even in thy Hearty and in thy Mouthy
that is the W^rd of Faith which we preach. Ver. lo. fVith the
Heart Man * helieveth unto Rigbteoufnefs, and with the Tongue
ConfeJJion is made unto Salvation. Therefore the Apoftolical
Miniftry is to continue in the Church in all Ages» and Cbrifl:
promifcth his Prefence with them, and that Miniftry, to the
fend of the World. Matth. xxviii. 20. And there wiU be
found in the Midft of the great Apoftacy^ when the Church comes
out of Captivity^ Apoftles and Prophets^ Rev. xviii. 20.

8. To the Eighth I anfwer. That when I did fpeak formerly,
I was as fully fatisfy*d, as you are now fatisfyM in your Mini-
ftry ; neither do I now wholly condemn my former Speakings
but have feen an evil Spirit which got into it; and it was not
the leafb Evil of that Spirit tliat I did undertake to judge all
others.

9 and 10. To the Two lafi ^eries I anfwer, I am of this
Faith, that God alone doth Teach his Chofcn ones ; yet Chrift
'jiinxTelf taught, and the Apoftles taught^ and the Prophets
taught. You likewife hold the fame Faith, and yet you teach,.
God teacheth by his Son, by his Servants, by his Word, by
Afflidtions, and in all by his Spirit. For that Charge of
Mockers, Deceivers, &c. I (hall bear it frorfi you and others,
*till the Lord plead my Caufe. For your Commiflion received

6 Mr. SedgwickV Replies.

by Voice of Words J judge ic not, but leave it to the Lord. I
am exceeding weak, I fear and tremble every Time I Preach \
I. rather think that my Mouth may be ftopp*d, than that I fhould
hold out Preaching : My Ears and my Heart are open to Re-
bukes. But this I may fay, I Charge mv Miniftry more
ftrongly and deeply than you do, and yet it ftands (daggering
for ought I know \ if you can knock it down, you will do
me a Kindnefs,

w. 51

The

(7)

77fe Prophefs Anjwer to Mr. Sedg-

wickV Replies.

SIR,

T I 1 1 S confeft^ that fubtil Serpents accuftom themfclvcs
I to propound, carnal, curious (Queries, to enfnarc

JL ^hc Innocent : But it doth not therefore follow, that
fober Queries of the highell Moment fhould offend that Man
which hath any true Light in him. Why ? Becaufe all fuch
Queries are fent forth by the Spirit of Chrid, either for the
Trial of Mens Faith and Love to the Truth, or for a Witnefs
againft them, when the Seaets of all Hearts fliall be opened,
for their Minifterial Meddling with Divine Myfteries, without
an infallible Light of an immediate Commiflion from the
Lord.

1. In your jirfi Reply, you write, you may fay you do be-
lieve what I there exprcfs, but it may be no in my Senfe. To
this I anfwer, what I there exprefs is none of your Faith, unlcfs
you believe it in my Senfe ; for there is but one fpiritual Senfe
to every Truth that is declared \ and what I there exactly wrote
in the Letter, is my very Faith in the Spirit, (to wit) That
there is no other fpiritual God, Creator, or Father, but only
within the Blefled Body of Chrift Jefus, glorified. For in bim
dwellelb all the Fulnefs of the God-bead Bodily. Tlis invincible
Spirit is the cverlafting Father \ his vifible glorious Body re-
fiding in the Heavens, above the Stars, is the eternal Son \ his
Heavenly Enlightenings in his New-born People is the Holy
Ghofi. If this be not your Underftanding concerning God, as
yet my Faith is not your Faith, neither is my God your
God. In the latter Part of your Reply, your Words are thefe :
But you cboofe ratber tofa>f, you deftreyour Faitbmay not ft and
in a Form of fFords, but in tbe Pov;er of God. To this I anfwer,
'fis the Power of God only that enables a Man to fpeak or
write a Form of wholfome Words concerning himfclf, and
the Myfteries of his cverlafting Kingdom : But the Reafon of
Mens Words being fo full of Conftifion or formlcfs Contra-
didlion about fpiritual Things, is becaufe the true Underftand-
ing

S The Prophets Anfwer to

ing of his Divine Power is hid from them. For that Man who
enjoys a real Comprehenfion of the Divine Power, being moved
to treat of Salvation and Condemn^ion to his Brethren, is not
guided by the Falibility of 5iippofings or Imagination, bur by
and infallible Affurance of the Triith of what he fpeajcs^^or
writes in his own Soul ; neither doth this Man want a Mani-
feftaiion of the Power of them in his Life and Conver&tion.

2 . Inyourfecond Reply^ you fay, Tou know none that do dmon*
Jtrate^ who or what God is perfelily^ and with Pou>er : But in
IVtaknejs^ and in Party you fay many do Jhewyobo and what he is.
To this lianfwer, though at prefcnc it be hid from your Eyes,
yet we truly and boldly affirm, without any Doubt or Fear of
after Shame, that God hath manifefted himfelf with as much
Perfeftion or Power upon fome Spirits, by his Truth fpoken
through our Mouths, as ever he did by any true Prophet or A-
poftle, fince the World began: But to name or prefent the
Particulars to you as Witneffesto this Truth, it will be of no
^ Value until you -fee it, or feel it» in your own Soul. I mean a
glorious Manifeftation of Salvation, through a powerful believ-
ing our Declarations, and an unmoveable Seal of everlaftmg
Damnation, upon thofe that defpife them, both in Life and
Death. If you mean God doth manifeft himfelf in Mens weak
Bodies through natural Infirmities, that is common to aO Mor-
tals : But if you mean he doth manifeft himfelf through the
Weaknefs or JJncertainty of the Mind, that's utterly denyed
by us. For we affirm, that fuch Men were neither fent nor
moved by the true Spirit, to demonfirate who or what God is,
neither in Part nor Pcrfeftion, in Power nor in Wcakncfe.
For no Man is meet to (peak or write concerning Things which
arc eternal, without an infallible Teftimony of the Truth of
them, dwelling in is own Soul. Moreover you fay. If I mean
a Jiiencing or convincing Gain- foyer s^ it is not yet done iy me^ nor
any other that you know. To this I anfwer, that Miniftery, that
neither filenccth nor convinccth Gain-fayers, is not of God \
but that Gain-fayers have been both filenced and convinced by
our Miniftry, not only God, but feveral Spirits in other Natkjns
do bear Witncfs to it at this Day ; wherefore if it neither lilence,
nor convince yon, the Great- E>ay fhall make it manifeft. And
further you fay. The Commiffion of the Spirit^ which I ivould

feem

Mr. SedgwickV Replies. 9

fetm to efprofriAte^ is larger than Imagine, To this I anfwcr,
I am fb far from what you fcem to accufc mc, concerning ap-
propriating to myfelf, thatGod, and his Light in me are my W ic-
* nefles, when it was put upon me, I would have given the whole
World if I had it, to have been eafed of its Burthen : As for
the Largenefs of the Commiffion it is only known to him that gave
it. But let me tell you without Offence, the Letter gives you,
nor no Man elfe one Jot or Tittle of Right to the Commiffion
of the Spirit. Indeed, a fpiritual Commidion gives a Man a
great Manure of infallible Knowledge of the Truth of the Let-
ter ; but a literal Commiffion, gives no Man a certain Under-
Handing of the Truth of the Spirit in the leaft^. For if it fhould,
then all literal Accutants would be the only fpiritual Men in
the World. Sir, I would gladly have you convinced of that
general Deceit of pleading a miniderial Commiffion from the
ikrriptures to maintain your Preaching.

3. In your Third Reply, you fay, In the General^ you grant
ii to be Treafm^ only you except again jl the IVord [immediate]
being Jealous^ that in it^ and in our Minifteryy we do either
deny or vail the Mediator *twixt God and Man^ for immediate^
you fay, is without a Mediator. To this I anfwer. In your
excepting againlt the Word {immediate'] you except againft the
Teachings of the Spirit ; for God in all Ages, ever taught his
chofen Prophets and ApofUes, by an immediate Voice or in-
vifible Movings of his Holy Spirit. Holy Men of Old, fpake
as they were moved by the Spirit ; and the Spirit in all moving
in them, was not mediate, but immediate ; therefore their Re-
cords have Power over the Confciences to the End of the World,
becaufe they were immediate Words of Truth. Indeed the
Teachings of Men are all mediate, but the Teachings of God
are all immediate, efpecially to his commiffionated Prophets
and Apoftles, (to wit) that they might become the mediate
true Teachers of all Salvation -Secrets to their elcft Brethren that
heard them, and WitnefTes of Condemnation, in the Confciences
of all Gain- faying, and defpifing Reprobates. If you mean we
fecm to deny or vail the Mediator 'twixt God and Man, becaufe
we own no other God at all, but our Lord Jcfus Chrifl only :
In that Senfe we (hall always feem to deny or vail the Mediator,
to all thofe that ignorantly worlhip a divided God. For we

C cannot

I o Ibe Propbiis J§nfmer A

^canoQt own but only One undivided Perfoiial Glorious Godt
^od no more, even the Man Cbrift Jefus. Blefied for ever and ^
ever, as aforefaid. But if you own another God befides hinit
before hioi, or dillind from him ^ 'us you that feem to deny
or vail the Mediator, by giving that Glory which is only due
Co him, to an Idol of your own lying Imaginauofu He ilM
benouritb the Sen benourtlb the pAtber \ but he that giveth the
Honour due unto the Son, to any God iminice Spirit or Father,
but what is wholly abiding in his Perlbn, that Man through his
Ignorance denieth both the Father and the Son. That Man
doth not truly Underftand who or what God is, who worlhips
him under the Notion of two or three diftinSt Perfonsor Spiiits.
But he that truly Underftands that the Father and the Son are
but one Divine Bofom, (to wit) that from all Eternity, they
were but only one fpiritual Perfon in Form like a Man ; that
Man indeed, in a good MeaAire knows the Lord, as he b
known of him. In the latter Part of this R^ht you repeat the
Scriptures, which were fpoken by the Lord's immediate Com*-
miflioners ; and from thence you feem to mainta'm your pre*
fent Miniftry : But let me tcU you, if I had not a more fure
A/Vitnefs, than the literal Sayings, of my Brethren, the Holy
Prophets, and Apofties \ I were the moft mifcnd^le Man that
ever araeared in the Name of the Lord. Moreover^ though it
be lawrul for Saints to converfe one wkh another^ about their
Faith, or Experience, in fpiricual Things, for the provoking of
each other to Love, and good Works i it doth ncc thcrefom
follow, that it is lawful for, the moft eminent Saint in the Worlds
to gather the People together, .in a miniftcrial Way, to exer^
cife Scripture Ordinances, wi^out an immediate Commifizai
from the Spirit of Chrilt^ or a mediate Comn^on firom an
immediate Commiflioner, as the Saints had that preached in the
Apofties Time. Faifb tomes iy hearings and bearing by the
Word^ God preacbid^ and bow fball tboy freacb^ acsepi tbey kt
font ? Becaufe there ia not a Man <A you immediately or mcdi^
ately &nt by the Lord, how is it poflible thierefore that you
ihould preach the true Faith, concerniDg God, or Devil, Hea-
ven, or Hell, or any of his Counfek, concemiqg die Wch-U
to come ? And tbo^h you leena to fear it is the Enemy, that
woukl hinder you from eradfu^ your mioiftenil Gift i if my

God

Mr. SedgwickV Replies. 1 1

God make you obedient to it^ you ftuU find it was the beft
Friend that ever fpake to you in all your Life. Obedietuf^ «•
well as Mercy, is far m^rt iPCcelUMt than Sacr$Jic< ; therefore
whether you hear, or forbear, you fhall one Day know to your
weal or woe, that it was the Light of Chrift in me, warning yon
DOC to Embafiy your felf about Things of eternal Concernment,
without a Comioifiion from the glorious Mouth of God bimfclf.
The literal Commiflioa killeth^ but the fpiritual Commiflfion
gjivecfa Life and Peace.

4. In your fourth Reply, you fay, s Man may have Sahaiim
aiidittg in bim^ and be not know it. Further you fay, a Man may
bavc a rtal Knowledge of Salvation aUdifig in bim^ and yet come tp
lofe it. To this 1 anfwer. Salvation in Men is the Grace of the
Spirit J and .the Fruits of the Spirit are all Light and Life, and
the Nature of the Light is to difcover Darknefe, and is given
unto Men for that very End : How then a Man (hould have
Sal%'ation abiding in him, and he not know it, to me feemech
ridiculous ; 'tis all one as if you ihould fay, a Man may be
abiding with me in my Chamber, and yet I neither fee it, nor
know it.

It is the abiding of the Light of Chrift, before the Compre*

henfion of the Mind, that makes a Man really to know his own

Salvation ; and whilft that Chryftal Light abides in the Me*

aiory of that Man^ the Nature of it is co prefent nothing elfe

unto him, but Life, and Salvs^tion. 'Tis true a Man may bs

' ele£ted upto Salvation, and be not know.it : But it is impoflible

for him to have the Seal of Salvation abiding in him, and he

. iiot know it. For when a Man is ignorant of it, it canno^

properly be faid to be abiding in him, though it fhould in him^

Why ? Becaufe the abiding of it in him, is that which makes

the Man fenfibly to know it as aforefaid. Therefore if Salva-

lion fenfibly abides in Man's Memory, as long as he lives, he

can be no more ignorant of it, than a Man that lives all his

Life-Timtf in one Houfe, can be ignorant of it, enjoy'uig his

right Mind*

Moreovif^ If you mean a Man may totally come to lofe ir^
after he b^ch had Salvation knowingly abiding in him, that's
utterly deny'd by us. Why ? Becaufe we certainly know that
xhcrc was never any Reprobate poffeft with the Grace of Salva-

C 2 tion.

1 2 ^be Prophet's Anfwer to

tion, knowingly abiding in him. Therefore in the Parable of
the Sower you (hall find, though the Seed of Grace did fcem to
Icatter it fclf in every Ground, yet it rooted ic felf but in one
only J which good Ground where it took Kootj brought forth
Fruity unto everlafting Life^ in fome thirty^ in fomejixty^ and in
fome an hundredfold. So that it's clear, where Salvation makes
it's abode, that Man is Safe from an eternal Vengeance. But
if you mean, thro' the committing fome grofs Evils, a Man
may come to lofc the fcnfible Enjoyment of Salvation abiding in
him, as formerly ; and in it's Room, be often fubjeded with
Fears of Condemnation, even all his Days, I confent to it.
For I am perfwaded, this was the Prophet David^s very Condi*-
tion. For in fuch Cafes I am apt to believe, that either God
takes back the Aflurance of Salvation to himfelf, or elfe fuffers
the Creatures Light almoft continually to be vailed with the
Darknefs of his Guilt, that when he fees Good, he may glorify
himfelf a new, with a Miniftration of Salvation to his affliAed
Creature. Furthermore you fay, He is not fure that knows^
iut he is fure that God knows that he fhall be faved. Alfo you
fay, That*s not the beji JJfurance which I call unqueftionable, but
that which is joined with Fear, and trembling, efpeciallj at this
Time. To this I anfwer : The Happinels of Man's Salvation
in this Life confifts not in God's knowing of it, but in his own
Aflurance of it. For if I want the fenfible Knowledge of my
own Salvation, I may be full of Fears of Condemnation, all my
Days ; notwithftanding the Creator's knowing of it. Therefore
*till I am poflcft with an afliired Seal of my own Salvation,
what Profit is it to me, that God knows it? Wherefore what*-
ever you mean by Fear and Trembling, there is no creaturely
Aflurance comparable to that, which is always unqueftionable ;
for that's freed from all faithlefs Fear, or finful Trembling;
If you believe and doubt not, all Things fhall be pofjible, faith
Chrift. If our Hearts condemn us not, then have we Boldnefs, to
the Throne of Grace. Sir, I have fome Experience of this,
bcfidts a fpiritual Fear, and Trembling, before the infinite
Majefty. But a carnal Fear, and a Trembling before Men, O!
Lord prcferve me from, forever! You fay alfo, The Spirit of
the Lord came upon Saul, and uppn Balaam, and they did Pro^
phefy by it. To this I anfwer, Mofes^ David^ Samuel^ Elijah^

and

Mr. SedgwickV Replies. 13

and many others, were anointed with the Grace of fpiritual Pro*
phefy, through which they became Pen- Men of Divine Secrets,
and Miniftrators of Holy Things, even all their Days. Wher^?-
jfore, though Saul was once among the Prophets, and Balaam
was compelled to declare good Things concerning IfracU ic
4oth not therefore follow, that they were the Lord's anointed
Prophets, to declare his Salvation-Secrets to his redeemed ones.
No, that could not be, for none can truly declare fuch Things,
unlefs they enjoy them in their own SouJs» The Secrets of
God, are with thofe that are pofTeft with the Love, and Fear
of his Majefty, through which they are not only delivered from
the Language, of high fwelling Words, but alfo from the
Power ot every proud Imaginadon, that would exalt itfelf a*
gainft the Lord, and his Heavenly Light within them. But this
Grace and Favour of God, abides not in them, in whom Wick-
edneis reigns, all their Days, as it did in King Sauly and in Ba-^
ham. Therefore Salvation muft needs be far from abiding in
fuch Mea But it appears to them only as a Witnefs againft
them, in the Great- Day, for all their Unrighteoufnefe com-
mitted againft the Lord, and his anointed Ones. Sir, If
through Inconfideratenefs you imagine our Condirion of Prophe-
fy to be like Saul^% or Balaam^^^ I hope you will bear with us,
for retorting them back again, among thofe that Prophefy,
or Preach, without a fpiritual Commiflion from the Lord Jefus.
Indeed the Scriptures make mendon of the Fallacy and Wicked-
nefs, of divers Prophets, and Priefts, that were rich. But
you fliall never find it charge any poor Prophet, with Falfe-
hood, or Cruelty, to his Neighbour.

5. In yom fifth Reply, you fay, Tou do fuppofe tbty werefo
impcwered^ and that every Man according to the Proportion of
Faith in him, hath the fame Power. To this I anfwcr, if you
do but fuppofe it, you Occafion a Doubt in me, whether you
do really believe it; all Speakings by way of Suppofition, to
me feero doubtful 5 therefore you have left me wholly unfatis-
ficd, in your Anfwcr to this Part of my Query. So that I have
no Ground* work of Replication. You fay alfo, There is Mat-
ter of eternal Condemnation in all, hut the abfolute eternal Con-
iemnation^ which we declare is notjufiified iit ycur Hearty neither
do you fee itjuftified upon any. To this I anfwer, if you mean

there

14 7i&« FrophttU Anfwer to

there is finful Darknefs in all, which will fufier eternal Con*
demnadon % buc all Souls (hall be faved at the laft i I am not
of that Mind. Why ? Becaufe I oertainly kix>w» there is no
Sin or Evil capable ofthe lealt Suffering, unlefs it hath its being
in a fenfible Spirit. Nay, moreover an Evil Spirit, and ita
Darknefs, are efTentially one : Therefore they are undivided^
in their eternal SufFerings. But if you mean, there ii that tA
all, that would naturally produce their eternal Condemnation,
if the elective Love of God did not prevent it ; I am of the
fame Belief. For we certainly know, that the original Caufe
of eternal Salvation, or Condemnation, lyeth not in the Power
or Will of the Creature, but in the Will, and Pleasure ofthe
Creator only, whatever may be imagin'd to the contrary : For
his is the Kingdom^ the Power and the Glory. But if it lay in
any Excellency in the Creature, it could not pcflibly then be
avoided, but it would (hare with the Creator's Power, and
Glory in his everlafting Kingdom. For as (piritual Righteouf^
nefs, reigning in Men to their Death, is not the primary Cauie
of their eternal Salvation, but the Seal of it only ; fo fpiritual
Wickednefs reigning in Men to their Lives End, is not the ab«
folute Caufe of their eternal Vengeance, but the Witnefs only.
This Truth is a (tumbling Block, to almoft all Men that own
a Creator. Sir, the true Prophets and Apoftles, were abfolute
in their Declarations, which they receiv'd from the Lord : So
that in your difowning the abfolute Pronunciation, committed
to our Charge, you do through Ignorance deny all that fpi-^*
ritual and temporal Power, that was committed to the former
Commiflioners, both in the Law, and in the Gofpel ; and
though at prefent, you neither fee it juftified in yourfelf, nor
in any other ; it doth not therefore follow, that it is not jufti-
fied no where at all. Yea, for God knows, and by his Light
we know, alfo fome of his Eledfc know with us, that in this
great City, his Miniftry in us, hath occafion*d the. Seals of
eternal Life, and Death, to manifeft themfelves upon divers
Perfons. If we had never feen any convincing Effc£bs in our
Miniftry, becaufe you have not feen it, truly we might have
fonk long before now, in the Depth of Delpair. Yea, it
would have been enough, to have made us Queftion the Light
ofthe Sun, though it Sxone never fo bright. If ever you come

Mr. Sedgwick V Replies. 15

to iee it, our God grant if it be his good PleafarCt that you
may fed the eternal Bleifing of it in your own Soul, and not the
Curie.

6. In joarjbtfb Reply, you fay, Tou do wm jour fe^an
expirimenial Pnaiber^ but cannot own an infallibk Knowledge
of Divim Mfjleries^ above all other Men in the Worlds if you
Jbculd^ it would be great Pride of Sfirit^ and you judge itfo^ in
any that affumefuib Things to them/elves. To diis f anfwcr, it
is gramea, if you, or I, or any Man elfe, fliould ailume fuch
Things to themfelves, it favours of the grcatcft Lucipherian
Pride, as poffiUy can be, and an extraordinary Vengeance
would undoubtedly attend fuch a Prefumptjon. But ic doth
not therefore follow, that either you, or any other Man in the
World, can, or ever fliall prove us Guilty of any fuch Affump-
tkm. Sir, have you an infallible Judgment concerning Spi«
ikuals ? If you have not, how can you be a competent Judge in
this Thing ? Is it impoflSble, think you, for a Man to be endued
with the Knowledge oS Divine Myfteries, above all other Men
in the World ? I trow not, for I am apt to believe, it was the
ApoftlePiittfs very Condition, from his own Words, concern-
ing Revelations above his BrctlK'en. But whether it was, or
no, it matters not : My Bufmefs is to make my Defence againfl:
your uncfaaritaUe or unadvifed Judgment, concerning me in
this Particular. Sir, why are you angry with our God? Do
you not know he will do what he will: Hear, O my Friend,
William Sedgwicij I befcech thee hearken to what I Ihali fay^
without Oflfence. God^ even the Lord Jefus^ that made us all,
did ia plain Words from the Throne of his eternal Glorv, fay
unto fpe, that he had given me Underftanding of his Mind,
io the Scrijpcures, above all the Men in the World, even to the
hearing or the viffl>}e Ear^ as well as the invifible Souh were
thefc his Words fpoken ? Who then diink you can in the leaft
cwifc roc to ifttefHon my Commiffion, or my Condition, whilft
the Prefencc of thefe glorious and gracious Words remains in
iBf Memory ? No, the Li^t of Lite fiiines too clear in me, for
Darkneft topcdominate over it, or any Man's Words to daunt
it. Ail Pimjc and Gtory to him alone tnat gave it me. Where-
fore, Sir, diough you ieem experimentally to warn' me of a
narrow ii^y Spirk diat runs in us > and of high fwelling Words.

1 6 7h Prophefs Anfijoer to

In anfwer to this, from an infallible Judgment, we boldly, yet
humbly affirm. That this your Experience concerning us,
neither proceeded from the Spirit, nor Light of Chrift in you,
but only from your own angry Imagination. Bccaufe by virtue
of our Commiffion we declare that no Man can truly preach
Chrift, without an infallible Spirit. The Things of th(^ Spirit
are all infallible, and eternal, how then think you can they be
declared by an uncertain, fallible, or imaginary Light? O!
that our good God would once convince you of the Danger of
Preaching from the Letter, without a Commiffion from the
Spirit, by Voice of Words from above. And further you fay.
Another Experience you obferve in me^ that I and my Friend have
allowed Preaching by Experience^ without any fuch lofty Salifi-
cation which we now exprefs^ and therefore we ourfelves are noi
true to what we declare. To this I anfwer, we did never allow
any of our own Faith, in a minifterial Way, to Preach to the
People •, nay, knowing the Danger, they durfl not do it, with-
out a Commiffion from the Lord Jcfus Chrift. Moreover,
after we had declared the contrary, did we ever allow any
Man under Pretence of fpeaking his Experience, to Pray and
Preach, and then conclude Prarying, in the Prieftly Way of the
Nation, in their Satanical Synagogues, or any where elfe, in
their Vain-glorious Hypochritical Forms ? I trow not. For
then you might truly charge us with Folly in this particular.
If Men -therefore have been convinced with the Deceitfulnefe
of the national Miniftry, (to wit) that their Preaching is by
Way of Art and Trade, and not by the immediate Teachings
of the Spirit, as I fuppoft you and divers others have been,
and yet (hall walk in the fame Form of Preachings how can
fuch Men but be full of Fears and Doubts concerning the
Truth, or Authority of their Miniftry, whatever they pretend
of fpeaking their Experience to the People ?

7. In your Seventh Reply you fay, Every one that goes with-
out a Cominiffion is in danger of eternal Vengeance, Therefore it
concerns you and me^ very much tojtand in awe^ to tremble at the
Word^ left we fall under the Curfe for adding to^ or taking from
his Wofd. Alfo you fay, Tou believe fome will fufi erf or run^
ning before they are fent^ and fome for running b^ond that
which they are fent about. But concerning Speakings you defire
m^ to coyijider how large a Commiffion the Scriptures give. To

JMr. Sedgwick V Replies. ly

To this I aiifwer, it is a Work of the higheft Conccmmcnc
that poflible can be, for a Man to execute the Office of a Pro-
phet, or Minifter of Chrift. , Wherefore we unqueftionably
affirm. That all thole that go into the Miniftry of the Letter,
without a fpiritual Commiffion, they are not only in danger of
an eternal Vengeance, but very few of them will cfcape it, that
have been warned of it by commiffionated Mefiengers of the
Lord's own fending. Therefore know, that neither your Ex*
^rience, nor the Effects of your Miniftry, no, nor the Scriptures
chemielves, will bear you out in the Day of Trial, for want of
that fure Word aUding in you, I the Lord have chofen thee to
ie a Minifter to my People. But as concerning a fpiritual Com*
iQiffioner being in danger of eternal Vengeance, for falling fliorc,
or going beyond his Commiflion, that's deny'd hy us: A
Temporal Vengeance indeed attends them in fuch a Cafe, as
namely, a Whale's Belly, or flaying by a Lion, as Jonas and
another Prophet were. But if you mean he may have fbme
(ecret Fears of eternal Vengeance in him, for rebelling againft
the Commiffion, that is not detnyM by us *, but that he IhaU
be in danger of it in reference to God's Purpofe, that we ut-
terly deny. Why ? Becaufe we know that God anoints none
with the Spirit of heavenly Frophefy, but thofe that were elcded
to Salvation before the Foundation of the World was laid.
For as Men formerly, that were anointed with Oil, had a chear-
ful Countenance, fo Kkewife all thofe that are anointed with
the Grace of fpiritual prophefying or preaching, enjoy a chear*
ful and fettled Mind. Kings commit their Secrets to none but
Favourites only ; fo likewife the God, or King of Glory, com-
mits his iecret Counfd, by way of Difpenfation, to none but
his beloved Commiflioners only. *Tis granted that all thofe
that believe in the true Jefus are acquainted with a Meafure of
God's Secrets, according to the Proportion of their Faith 5 but
the publick Declarations of them, as aforefaid, are committed
to none in a prophetical or minifterial Way, but thofe that
arc immediately fent forth by the eternal Spirit 5 To you it is
given to know the Myfteries of the Kingdom.^ but to them it is not
givenj or in Parahle only. To whom is it given ? To chofen
Prophets, or i^poftles only, that they might demonftrate them
CO their cleft Brethren, fTben tbou art converted (fafth Cbrift

D to

i 8 7he Prophet* s An/wer to

to Peter) pevphen thy Brethren, 'Tis true, the .Secrets of the
Lord are with all thole that fcrve him with ^n upright Heart
as before; but it doth not therefore follow that they are capa-
ble to manage them in a prophetical or minifterial Way, for
the convincing or converting their elect Brethren into a real
Comprehenfion of them to their everlafting, EftabliflimenL
No, I fay again, from aji unerring Light, none^an do xkat but
fpiritual Commiflioners only. ♦

O! that you and all Preachers that are of a merciful Spirit,
were convincM of this faving Truth! Moreover, you fay»
David called upon all Creatures^ and all Mcn^ KiagSy and all
Peopky and upon every Thin^ that bad Breathy to praife the
Lord. To this I anfwer^ Did he call upon them all, or any
of them at all, to praife the Lord in a prophetical or minifterial
Way, as he himfelf often did ? I trow nor, that was none of
his Intent when he uttered thefe Words ; for he knew that
none but felcfled ones could do that. But it was an extraor-
dinary Comprehenfion of the Love and Goodnefs of God to
his Soul and Body, which caufed him with fuch Zeal to call
upon all breathing Things to praife the Lord, for his Goodnefs
towards them, according to their Kind or Light, as be did
according to his Light. Aifo you fay. And therefore the Apo*
ftolical Miniftry is to continue in the Church in all Ages^ and
Cbrift promifes his Prefence with theWj and that Miniftry^ to the
End of the fVorld. To this I anfwer. If you mean an exaft
Form according to the Letter, (as namely) vifible praying,
preaching, baptizing, breaking of Bread, laying on of Hands,
anointing with Oil, and fuch Jike ; I know none capable to
adminifter thofc Apoftolical Ordinances, for want of the Gift
of Tongues, and Miracles. Whoever therefore imitates the
Apoftles Miniftry from the Letter, are but Scripturian Ufur-
pers, and Deceivers of their own Souls ; and the People, for
want of a Commiffion from the Spirit, as aforefaid. But if you
mean, Chrift will own the invifible Ipiritual Miniftry of the
Apoftles, with his Prefence in his ele(5l Church or People in all
Ages, to the End of the World, we join with you. For whcn-
foever the Spirit of Chrift convinces a Soul to believe the Truth
of the Scriptures, and to yield a fpiritual Obedience to them,
to the utmoft of his Power, it may properly be faid, that he

owns

Mr. Sedgwick'x Replits. 1 9

owns the Apoftles Miniflry, with his PrcfctYce in the Creatm^^
Why ? Bccaufe they were the Penmen of thofc Records of
Truth, jigain^ If a Man» through the Heanng of a National
Preacher, fliould be convirc'd of the Truth of the Scriptures,
as aforciaid^ what doth he do in fuch a Cafe ? Ti uly he juftifica
tj^e Miniftrycf the tiuc Prophets, and Apollles, and fusdowa
in Peace in his own Soul, and becomes wifvi than his Teacher,
by feeing him in the Dark in fpiiitual Things, and fo hears Iiim
no more, but pitiies him. This is the Condition of ail thofc
thar are taught by the Spirit.

Now this I fhall commend unto you, if {:ny Minider in the
tJation or World, mediately or immediately were moved, or
fcnt by the Spirit of God, to preach unto the People, no Man
would be capable to become his Teacher i Why ? Becaufe the
Oracles of God are committed to fuch Men only, upon the
account of minifterial Declarations. If David*s Teachers had
been all Nalbans^ he would hardly have faid he was become
wifer than all his Teachers* For 1 dare boldly fay, there was
never any of the ApoAles Hearers did attain to an Equality of
fpiritual Utidcrftanding with them. Why ? Becaufe the Pow*
cr and Glory of God would be obfcured, and his MeiTengers
put to open Shame, and the Truth delivered by them fubje£t to'
be qucftion'd by all, if the Hearers ihould become wifer, or
equal with their commiffionated Teachers, in the Things of
eternal Concernment. Sir, I would not have you guilty of
calling the following Truth out of its proper Name, {to ivii)
From an infallible Light we declare, that God has chofen us
two only in this Age, to bear Witnefs unto himfelf, and bis
invifible true Teachings, in his People by his Spirit, in Oppo-
fition of all vifible Teachings in the World, in a minifterial
Way, as falfe, vain, and of none Effet5k to the Preachers
thereof-, butrathcr a dreadful Witnefs againft them in the Great
Day, for their Minifterial meddling with Holy Things, with*
out a fpiritual Command. What Anfwer doth the glorious
Commi^oner fay he will make unto them, when they fhall
think to plead their Miniftry before him ? / never knew you : De*>
$art froriK me^ ye that work Iniquity > (that is) / never knew you.
as Minifters of my fending ; you have bad the Reward of your
Miniftry already % you have bad your SquIs cbiefejt Befm of Riches^

D 2 Pleafftriy

mmmm^mm ■ t^^^^mmm

10 ' 7ie Propheis Anjwer to

Pleafure^ or Honour among the earthly honourable ones ; wbi^
my poor Mejfntgers were affliSled with many Necejjities^ perfe-
euted^ and defptfed as Drofs^ and deadly Enemies againft your
minijierial Happinefs % you have had your Reward already. Go
therefore into everlajling Shame^ with them that fet you to PFbrk^
whilft my poor Mejfengers receive a Crown of eternal Glory in my
Kingdom y with my f elf and my holy Angels ^ as a Recom fence of
all their faithful Sufferings for my Name- fake. Be faithful unto
the Deaths and I will give thee a Crown of Life.

8. In your Eighth Reply, you fay. When you did fpeakfor^
merlyy you were as fully fatisff d^ as we are now fatisfy^d in our
Miniftryj neither do you now wholly condemn your former fpeak^
ingy but you ban)e feen an evil Spirit ^ that got into ity and you
fay it was not the leafi Evil of that Spirit^ that you did undertake
to judge all others. To this I anfwer. If your fatisfa6lion had
been the fame as ours is, it would have remainM with you ta
this Day, neither could an evil Spirit have got into it, if yoa
have been kept unfpotted of the World ; for fo long as a Man
is preferved from outward Pollutions, the evil One in him hath
no Power over him, nor his Miniftry, nor an evil Spirit with-
out him, could have any Power over him, (if you think there
is any.) Moreover^ if your fatisfying Miniftry had been from
the Lord, as you fuppofe it was, we verily believe an evil Spi-
rit cQjuld not have had Power over it one Day, no nor yet one
Hour. For let me tell you, if your Miniftry had been of God,
the higher the Light had appeared, the lower would your Soul
have been humbled in the Sight of your Brethren. For though,
the true Prophets and Apoftles had their natural Failings,
through the manifold Infirmities attending them in their Mini-
ftry, yet an evil Spirit of lofty Exaltation above their Brethren,,
becaufe of their great Light and Favour with God, did never
predominate over them. Indeed a feeming glorious Light,
proceeding from Men's own Imagination, is that which will
not only exalt a Man above his Brethren, but alfo above all
that IS called God, Nay, it is fo highly conceited with its
own rational Wifdom, that it would rather it had never had a
Being, if it may not bear Rule overall Inferiority, ol^ Equality;
it is an Abomination to fuctta Spirit. Therefore, if you now find
an evil Spirit captivated y bii^rmcr Miniftry, cither with lofty

Conceits

Mr. SedgwickV Replier. 1 1

Conceits of an eflfcntial Onenefs with God himfelf, or a Tri*
umphing over Men with your empty Notions, and luch iike ;
what good Thoughts focver you may have of that Miniftry^
in reference to the Joy and Glory you then poffefs'd, yet we
dare boldly fay, from that God that fenc us, that the Head of
that Miniftry was an Angel of Darknefs. Fttrtbtrmore^ if thac
Mmiftry of yours had been fi-om the Spirit of God, though it
had given Judgment againft all gain- faying Opinions in the
World, yet the Lord would have juftified vou in it. Why ?
Becaufe the Sentence proceeded from himfelf. We know^ laith
the Apoftolical Commiflioner,. that we are of God^ and tbt
whole fFbrld lietb in tVickednefs. In this Saying, the Intent of
the Apoftle was not that they knew that all Men in the World
wer ein Bondage to their own iinful Lufts, except themfelves:
No; but the Meaning was, that they certainly knew that
their Miniftry was fpiritual, and of God, and that all the con*
trary Miniftry in the World was carnal, and of the DeviU
Wherefore, Sir, whatever you think of your prefent Miniftry,
the fame Spirit remains in it as formerly. If you are moved
therefore to acknowledge an evH Spirit in your former Miniftry^
that we might apply it to ourfelves ; truly. Sir, you have toft
your Labour in this Particular. Why ? Becaufe we have the
Seal of everlafting Satisfaction abiding in us, that our Com-
miiTion and Declarations are of the Lord, whether they be
unto eternal Salvation, or Condemnation* If any Man there-
fore can truly convince us of Wrong done unto him, fince we
rtceiv'd our Commiflion, we are both ready and willing ta
acknowledge it, and bear our Shame. But as concemmg our
iDward or outward Failings towards^ God, in reference to^ur
minifterial Commiflion, the Adcnowledgment of fuch Things
bek)ngs only unto him, becaufe none can cure it, or pafs it by,.
but himfelf only. For becaufe we fey the Lord only hath,
made us Two his Sph-itual Commiflioners in this Age, there-
fore we know thit all Men are fubjeft to lie m wait to catch us>
though they be taken in their own Net;

9. and lo. In your Reply to the two hft ^eries^ yoa fay,
Tou are of this Fatiby that Cod alone dotb teacb bis Cbofen ones^
but you omitted that Claufe, [by tbe hfpiration of bis moft Holy
Sfirif,} And you fey, Tet Cbrift bitnftlf taught, and hk

Apoftles

14 a be Prophets Anfwer to

Jpqftks. tMght^ and the- Prof bets taugbL To dus I anfwcr» .
If. you mean there is another fpiritual God to teach Men be-
fidcs Chrifl:^ we difown. tliat; for God is our Chrift, and
CKrift is our only God, who is a fpiritual God-man, in one
diftind Perfon glorified. As for two or three diftindt Perfons,
and but one ElTence, or an infinite formkfs Spirit, wc own
no fuch imaginary Confufions. Yet. wc hold forrh a three?- '
fold fpiritual Trinity in Unity and Uniiy in Trinity^ under a three-
fold Tide, oiFatbir^ Son^ and Spirit. Buc ihis glorious My-
ftery is operated only in liie Angular Perfon ot our Lord Jefus
Chriji^ as aforefaid. Moreover^ you fay, IVe tikewife hold the
the fame Faith^ and yet we teach. To this I anfwer, wc have
aCommiHion from the Lord for our Miniftry, but we know
that you have none, bccaiife you cannot own ihofe Words of
\^Inmediate'] or [Infallibility,'] And befides this, we deny that
ever we ufed the National Form of Teaching at all : Indeed,
when we firft appear*d, there came divers unco us, to prove
our Commiflion by way of Queries ; to whom we gave Anfwers,.
edeavouring dieir Satisfaction. And this wasi and is with our
Declarations by writing, our Manner of teaching, adding.
this further.; for. the Difcovcry. of the Igorance and Fallacy of
aJJ the Miiuftry in the World, and their formal Worfliip, wo
are moved, in a difcourfive Way, to treat of the Foundation of
fpiritual Things-,, which Things were fo oppofite to fomeof the.
j^earers,. and did To enrage them, that they did not only con*
demn them as Blaiphemy, and Delufions of the Devil, buc.
would alfo. willingly^ have torn 4is in. Pieces, and (fome of theoit
falling under the Lord* s eternal Sentence for their defpiGng);
with a Warrent apprehended us. The Lord kno weth what w6
have fuffered, and are to fuffer, at the Hands of mercilefs Men,:
for his Name*'fak£. Our Joy and Glory is, that our SufFeringis
principally are, for yieldingObedience to his blefTed Command.
Again you fay, God U/ubes by bis Son^ by bis Servants^ by bis.
Word^ iy jlJ^HionSj and in all by bis Spirit. To this I anfwer,.
as afore, God never did, nor never will own any Man, as a
Teacher to his People, but him only that he conunilfionates.
^Tis confefs'dy God teaches by his 5«iy, which^M is bimfelf\
or rather teaches in his San^ for that's mod proper. For God
was la Chrills reconcilwg.thc Wodd to hinifelf ^ and God did

teach

Mr. Sedgwick^ Jleplies^ 4j

•teach -by Jus icommiflionated Servftitts, the PrDpbets, and
.Apoftles^ but it dothnot therefore follow, that any Ihflll be truly
taught -by you, or me, or by any Man clfc, unfefa we have^
spiritual Cooimiiliont as thole his Servants had. If we fa^ve,
then we nnaj^ be^confident of a fildfling.m oar Mhiiftry ; othsv-
w'lfe our ExpQ&ations wiU certeioiy come to miught. Sir, if
you onean, all Mankind arei of may he capable ni fpiratusl
1 eachings ; ^bat is denied by m%. fiut if you mean, all Godts
£led through the ^hoie Worlds are immediately taught by
Jiis Spirit only, in the Things of Saivation, where this Com-
miifioners ^re sot ; we join wifih you. Mamraerf^ you ijc^^ ^9r
MiurCommii/wn rfBC€W^d iy Veice ^f fVMds you pudge it mt^ bm
ItoM it Jo the iM-d* To this I anfwec, tfatiugh 'hoese yoa ^UsJfr
yoa judge it not, but leave it to the Ijord ; Tet in your Smb
Jteply, ^af^ars to me as harih a Judgment, alcnoft as.poilibly
could be given. But feeing you have here diibwn'd it, our
<jod will pafeix by« Sir, I i>ow hufadblybsreech yoni, ferioudf
to Gon£der what 1 (hall write \into you, in cdaBidi) toyow trUb
and lading Peace. In -this Holy Name, 4Mid Vomer of ourGod^
we adviie you»to ct$£c fronfi your minifterial Way <rf -Preachings
Dot minding your Honour in the Thing, for you will neVer find
any true Peace in i(, but the-contony altogether, afoer fo clear a
pifcovery ef the Falla^ of it, «s cfais , is. Cbrift j^fuft our'GoA
never committed the Miniftry of.hiB'Gq^iol to the RkH^ bijt
he hath choien the poor and contemptible Things of this World
for the confounding the mighty and honourable Things there-
pf. Jf you flioutd think that Paul was rich ^nd htmourable^
I believe he enjoy'd it but a very little Seabo after ])is Con^e*^
fion . / will have Mercy and not Sacrifice (faith our God . ) Sir,
we have not looked upon you as one of the Tyth-Mongering
Miniftcrs of the Nation. Therefore in Chrift*s Stead we defirc
you never to imitate them more in their hypocritical Forms^
For we are pcrfwaded that God hath made you a Steward of
great Pofleffion, principally for a Covering to many of his afflift*
ed Ones, in this hard-hearted Time. Therefore go on, not in
your Miniftry, but in your Mercy, and profper. For (what-
ever, you may think to the contrary) all the Peace you . enjoy
Springs only out of the Bowels of your Compaffion to helplefs
Souls. ILove covcretb a Multitude of Sins, There is none can

ftand

a 4 ^^^ Vrophz^s Anfwer to

fiand in Judgment^ bui the Merciful. Bleffed are the Mercifnl^
for they fbalf obtain Mircy (faith our God.) 01 the manifold
real Praifes that afcend up to the I^rd of Glory, through the
Charity of the Merciful. No Man, nor Angel, can ever fpeak
forth the Excellency of Charity. Why are the moft of our rich
Men uncharitable ? Truly, becaufe there is no fpiritual Light,
or |l.ove ia them. Howie j ye rich Men^ (laith St. James.) For
what ? Becaufe you had no Compaffion to your poor affli£ted
Brother, notwithftanding your Bags of Gold and Silver. That
xich Man only that hath found Mercy unto eternal Life, is
made very tender of Men's natural Lives, not to give away a
V <whole Eftate, from an imaginary Call thereunto^ that's none

of our Intent, the Lord knows, but to refrefh the Bowek and
Backs of the Opprefled, with the Over-flowuigs of his Pofief-
iions ; that was the very Intent of this Exhortation. To con-
clude. In the Great Hay^ the Lord Jefus feems to take notice
of nothing elfe in the Rich but their Charity, or their want of
Oiarity, in that laying, Comt^ ye bleffed of my Father \ when I
was hungry ye gave me Meat-: Go ye curfed\ when I was hun-
ffjy J^ S^^ ^'^ ^ Af^a/. Thus you may fee, it is not a rich
Man's Miniftry, bat his Mercy, that will ftand in dead in the
Great De^. Sir, if you are not fatisfied, I (hall wait for your
Return. That no Fle(h may glory in his Prefence, the Lord
himfelf latisfy you in this, and all Things elfe, that may fur«
ther your eternal Hapfmiels.

^his Retfftn was delivered into Mr. WiUiam Sedgwickf^ wm
JBimdt July the aoth^ i6s7^

f«5)

OF TH £

O/^ Perjonal Uncreated Glory.

IF U ihould be granted, that the Man Chrift Jcfus and hi
Father, were frcmi Eternity, in Time, and to Eternity,^
only one diftinct perfonal Majcfty in both Worlds : Yet
becaufc of thofc literal Sayings, My Father is greater than I ;
My Gody rny God^ why baft thouforfaken mt ; Faiber^ into tby
Hands I commend my Spirit i I afcend to my Fatber^ and to your
Father^ to my God^ and to your God j with many fuch Jikc
throughout • the iVipw f5^tf/»f»/ ; Therefore manyEIcft opes,
wiiofe Souls have been filled with glorious Experiences, not be-
ing clear in thcfe Scriptures, they may fay unto me, Whac
was that God and Father that Chrift pray'd or cry'd unto in his
greateft Extremity upon the Earth ? This Query being of high
Concernment, before I make Anfwer thereunto, give me leave
to cite a Scripture of two. In the Ninety-firft Pfalm^ ver. 1 1,
la. and the Fourth of St. Matthew^ it is thus written : Far
be jhallgroe bis Angels cbarge over tbee^ to keep thee in all tby
ff^aysi tbeyjball bear tbee in tbeir Hands ^ tbey Jball lift thee up^
left at any time tbou ftjouldfi dajb tby Foot againft a Stone. Thus
you that are fpiritually quick in difcerning hidden Secrets, may
clearly fee in the very Letter of the Scriptures, that when Chrift
Jefus was in the Glory of the Father, he gave a wonderful Com-
miiSon to his Angels, in reference to the Protection of his own
Pcrfon, in that Time of his creaturely Condition, Why ? Be-
caufe you may know when uncreated Infinitenefs was wholly
tranfmiaed into a Creature like Finitenefs, it muft needs be .
difenabled of its former glorious Power, toproted itfelf under
all Temptations, and unutterable Sulfferings, unto Death itfelf,
it was to bear at the Hands of unbelieving Reprobates.

Thus you may fee it was utterly impollible for the Creator to
become or appear in the Condition of a fpotlefs Creature,
without firft leaving fhe reprefentative fplritual Office of God'
the everiafting Father, in the glorified Perfons of Mofes and
£lias J for they were ihofe angelical Men that were entrufted with

E that

26 of the One, Perfonal

that glorious Power aforefaid. But you may fay, if the Creator
did appear in the Condition of a. perfcdl- Man, and commit the
reprefcntative Power of his eternal God- head to his angelical
Creatures, to what End did he thus abafe himfelf ? To this
I anfwer, You may knqw th^ lijs upf6«c^blc "WSfdom
. moved him unto it for two Refpefts : Firjiy In reference to
the Manifeftarion of bis eternal Love to.his reedcnjcd Ones*
Secondly^ In relation to his own perfonal Glory : Foe as he
knew no other Way to reftorc the fallen Eftate of his eleft
Ifraelitesj fo likewife he forefaw that in the loweft abafing
himfelf, lay fecretly hid a twofold infinite Glory, that wouW.
redound to himfelt in his Exaltation ; becaufe from heqce ori-
ginally arifcth, in eleft Men and Angels, all thofe glorious,
new Songs or Ravilhing Admirations of rfi^ Ci^ato^i WiHom,
Love, and Humility to Eternity, the which would not pofTibly
be attained by the Creator, if he had not thus humbled him-
felf. Again, This angelical Charge in Mofes and EJias oC
fpiritual Protedlorlhip, in reference to God, eledt Men and
Angels, maybe thus underftood, (that is.tofay)by vertue of
this their CommilTion, even as a fpiritual God, andJfathg-^
they filled the Lord Jefus with Infpirations of his fprmcr Glory,^
which he poflTcfsM when he wa$ on the Throne of the Father/
For you that have reccivM Jefus Chrift alone to be your God,
may know, when he was in a Creature-like Condition, he
neither was, nor poflibly could b^, capable to comprehend ^IL,
that infinite Glory which he enjoj^'d wh^n he was in thp Con^
dition of a Creator.

Wherefore^ as aforefaid, for the Proteftion of hi?, blefled
Body, they were not only fct apard to fil) him with a perfect
Aflurance of pofTefling a more tr^pfcendent GJory, through
Suflferings, than he formerly enjoy '(} in his heavoJy King-
dom ; biit they were appointed alfo.co bear RecQid from Hea^
ven, in the Sight, of elcfl: Men and Angels, unto, jefus Chrift,
upon this Earth, to be the only very true God, everlafting^
Father, and alone Creator of both Worlds, Angels, and Men,
and all other Creatures, as they did unto Peier^ jama^ and
J^bity at the Transfiguration of Chrift, the Lprd of all Lighc
and Life.

JlAfMwyr^ idftk /piHtu^ C9ifU^ ^rtt Co fepplf the Saints
livkb an inlpirhig Ligh^ fts tt Oulde ilo dkoft them to chat
JFotmfiun of all inlinice Glbfy • God manifctfled in a Body df
iFJefli, -as they did to J^fiph^ mA J^hn tiie Aig^//}f .

Furibermorej their divine Office was alfo to uphold the
-holy Ang^la> with ibetr appointed Food, of new Revelations^
CODoevniqg that wondeiful Salvacion-Myftery, that God was
^ng forth in the^Man Chrift Jefus, for his Eleft fake,
the Angek, twhioh W<^e4n gnoat Power and Glory, mrght
*be kept in Obedience Cb their God^ titi^n appearing in Weak^
ne6, and Shame, until that his Body of Flefh ar^ Bone was
-aicended into the Throne of the Father i that from his own
)pcrfonai Majefty he might fill eleft Men and Angels with
i^orious iniplnacions^ toncemii% a new Thing, chat be alone
-had done upon theEatth.

.^^aifij If it fliould be grtfnved^ that the Creator did thus
4iamble kimfcif in a Body of Fle(h, becaufe when his Glory
mores to a Thing, what can hinder in} Is mr^ Thing bard or
^mpqj^ie to Gvi^ in iuch a Cafe as this is, or was ? Yet there
being fuch an imuimemble Company of Angels, that never
'^itett, drifiled, it may be thought ftnmge by fome, that he
-flHHildpds thematl t^, and exalt ^wo Men to fohigh a Dig*
nity, which had been dinners. To this I anfwer, you may
4tnow therein did appear a nearer XJnion between God and eled:
Men, than between God and ekA Angels. For God him-
tfeif^ intfaeBt>dy ofhftJPlefli, becamie a little tower than Angels^
' in refpeft of Deaths that as befdrefaid) through Sufferings,
'with more infinite Advantage^ he might exalt himfelf on his
Throne agam, ^bove-Men or Angels. So likewife you know
it is written. Jfwefufferwtb bimy orforbiffh ^efiall alfo
reign wish him. MoJ^s and Ehas wanted no Safierings for
Child's Sake, when he was in the Condition of the Father.
Whcreforethey bcir«g kept faithful to their Thift on this Earth,
in doe Time thdr Ferfons were rewarded with God like Gloti*
fication in the high Heavens, that they might be fit Reprefen-
tatives of an infinite Majefty : And fo with God himfelf be
exalted in Dignity, above the holy Angels. It is written, Ht
'fo$k\n4t mibim tht Nsfure tf Angels ^ hut the Seed of Abraham.
Thus^ia4iseQpeaior^»:Abafement, he wa^ctoathed^iththe^eed

E 2 wherein

a8 Of. the OAa Perfinal

wherein his own divine- Nature* of fpiritual Faith, wascapa*
blc of fuffcring, and. entring iaio hi3 Glory again. And not
with chac angeUcal Naciiro of pure Reafon, that is no way ca-
pable of any kind of Suffering in the leaft ; but if it were not
^ondnually preferved with the Incomes of Divine Faith, it
would trample fuch God- like Humility under foot, as Foolifh*
nefs itfelf. Wherefore the Bodies of Angels being Ibiritual,
and their Natures only rational, and fo unfit to ixxStxiot their
God, as Abrabamh Children are, or were •, therefore they were
uncapable to reprefcnt the Pcrfon of. God, the everlafting
Father, or to fit upon Thrones of God-like Glory, with the
Apoftles, fpiritually to judge the Twelve Tribes of Ifrael. But
of the contrary, the Nature of the glorified Bodies oi Mofes
and Elias^ being all Infpiration of heavenly new Wifdom, and
like unto the Creator himlelf ; tho' formerly they were inferior
to Angels, in reference of Natural-pain, and Soiil- mortality ^
yet being poffeft with that Nature by which Angels were cre-
ated, they only, and not Angels, were fit Reprefentatives of
an everlafting Father, unto Chriil Jefus, their Creator, and
glorious Redeemer, in the Days of his Humiliation.

Moreover^ though Mofes and Elias for a Seafbn, by divine
Wifdom, were fo highly exalted ; yet you may know this God-
like Power or Charge poflTefs'd by them, was in Meafure only ;
bccaufe none was capable of Spirit above Meafure, but God
only, which is Chrift Jefus our Lord.

Furthermore^ when the Creator was wholly tranfmuted
into a Creature-like, State, though the Nature of his Spirit was
.all divine Satisfadion in itfelf, yet, becaufe that divine Soul
was one divine Effcnce with the Body, iubje^t to Man's In-
firmities, of Hunger, Thirll, Sleep, and fuch like -, was it
not therefore of abfolute NecelTity, that Elias^, or fomc other,
Ihould not only be in a God, or Father-like Condition, as ia
glorius ObjeA for Chrift Jefus to fix his Faith upon, but alfo
to proted him both Sleeping and Waking, in all Conditions^
that he might become a perfedt Pattern of Child-like Obedience
in all Things unto Death, to his redeemed Ones ? That from
thence they might learn to know unto whom all fpiritual Obe»-
dience was meritorioufly due, when that ever bleffed Body
of Chrift*s Fkih and Bone was rK^n from the Dead, and

afcended

Uncreated Gloryl -i^

ilcended into the Glory of the Father ag^n^ froth whebce he
defccnded.

Jgain^ The Scriptures clearly make mention of a vifible, z%
well as invifiblc. Appearance of God the Father, unto Mofis
and Ahraham^ and familiarly talking with them, as a Man talks
with his Friend. But of the contrary, though the Scripture
makes mention of a Voice that came from Heaven, faying,
5!bis is my wfU-bikved Son^ in whom 1 am wiU pkafed % yet
you have no other Record to prove, that ever any other God
and Father appeared either vifible or invifible unto Chrift
Jefus, familiarly talking with him, but Mofes and Elias \ two
Men in white Raiment, Angels, or fuch like.

Now I humbly befeech you, if there had been any other
God, or Father of our Lord Jefus Chrift, in the invifible high
Heavens, but thofe glorious Reprefentatives beforefaid, can
you poflibly believe, imagine, or think, that that everlafting
Father would, in fuch a loving Manner, have appeared lo his
finful Servants» and negleA his only Son, and Heir of Hea*
vens. Earth, Angels, and Men, and all Things elfe, unto
whom alone all divine Honour, and Praife, or Glory, is
afcrib'd from all capable Creatures, for Everlafting ? Which
you know will not be accepted of by Saints, or Angels, in
Scripture Records, but alone by the everlafting Jefus^ that
everlafting FaibeVj who always accepted of divine Honour,
from them that he knew to have Faith in his Perfon, unto Life
eternal *, but feemed to rejed it, from thoie that knew him not,
Alfo you know it is written, God will not give bis Glory to
anotber. Therefore it is impoffible, that there fliould be any
other God^ Fatber^ or Creator^ but the glorified Perfon of
Cbrift Jefus oiir Lord\ becaufe, as beforefaid, no Man c^n
prove throughout the Scriptures, nor any other Ways, that
there was ever any other perfonal Majcfty, but him only.

Mar cover y as the Skin of Mofes^% Face, through the Ap-
pearance of God, talking with him upon the Mount, ihone fo
bright, that the IfraeUtes were compelled to face him through
a Vail : So hkewife you know, when Chrift was transfigured
upon the Mount, his Face ihone like the Sun, to the gre^
Amazement of his Apoftles ; it was only through the appear*

ing of Mofes md Elias in Glory talking with him«

^ / © - ^ j^^j^^^j

ys> Of the ^^^Nrjmal

. Afsfoi'ia fpirltual Wonder ! Cbrijf Jfjiis the eternal Cram^
having tranfmuted his infinite Glory into Flefli, was feign to
ibek, or wait for the Appearance of a Glimj^e ' of that Glory
again, from his angelical Creatures.

Thus you in whom is rooted the Light and lAk of Ofte P^r^
final Glory J may fee fomewhat clearer into the bidden Myftefy
of God^ manifefting himfelf in the Man Chrift Jefus our Lord ;
and of a more fpiritoal Onenefs between him and ekSt Mian*
kind) than between thofe holy Atigels which vifibly fee hita
Face to Face.

Here you may know alfo, that the Man Cain^ and his an«
genical Generadon, of mercilefs guilded tongued HypocnteSt
are defigiied for eternal Sufferings, of a fenfible dying Life»
or"^ living Death ; becaufe, as aforelaid, the Lord Jefus took
'not on him the Nature of Angels^ but the Seed of Abraham.

Muci moi^ might be fpoken upon this Account, but I fup«
pofe I have written fufEdent for the Satisfadtion of that Soul
that IS rieally redeemed from the bewitching Love of Things
that perifh, through the divine Appearance of glorious Things
Hvhich bavic no End.

In the vith and xth Chapters of St. John it is thus written^
!Tbe H^^dstbai IJffoak unto you are Spirit and Life. Hoy dtmn
my LifOy that J might take it again. No Man taketb it from
moj but I lay it £wn ofmfilf. I bave Povsfer to lay it domt^
^nd Pomor to take it again.

Some tender-hearted Soul bdng well fedsfied of theSoul and
Body's e0et)tial Onen^t ^nd fo ef their wholly dyihg, as well
as living together, may % pnto me. If the Soulof Chrijl died
in, or voitb bis Body^ what was tbat xvbicb raifod it from Death
to Life again f

From a divine Gift, to this I anfwer, that fpiritual Power
of Chrift*8 totally dying, and Irving again, confifted only in
the wonderiiil Vertue, or Truth of his Word ipeaking*
Why ? Becaufe you may know, that the Nature t^ChntCt
Soul did conftft only of one divine Voice, or Ec(iho of all
Variety of glorious Truth, through which he could not poflibly
err in his Sajnngs^ Wherefore, as aforefaid, whatever he fpake
in that ^rcry Word^ was all Power to eflPedk the Thing fpoken
of. Moreonr> jm may ksewi t^t Wi>f d^rofceeding through

Chrift's

Cbrift!s Mouth,^ W4J thq very: Voice, of the Divbe Gpd-haid
itftlf, reconciling the elcd Iq^ Ifr^elitcs^ io the Man Choft
j(.efixH to himfelr through Pcath.

Purihem^^% whon Xa?;arHSy according to Chrift's Wordsi,
was dead 4nd. buried, four Q^ftiQ the Gr^Yoj (as ioij written;,
if his^Qul was. iXw^^ in. Paoidifical, or heaycnly Pla/ces, of
divine Glory, furely that Qlpry was in the Grave ; and from
thence was LaT^arus railed from Death to Life. Ah HTords,
(faith the Lord JeTus Chrift) are Spirii and Lift. And he was^
tb^ RefurrelHen and the Life^ as he faid unto Marthas

Wterefore yoy n)ay know, that Man's Body and Soul,,
tjeing but one living Subflance, they are cfTentially one in
Pea(h ^fo. And it was tha( everlafting Vcrtue of Chrid'a^
Word only» which was. that God that raifed the 3ou( and Bodv>
of Lazarus^ out of the Graye, or Sleep of Death, unto Lite,
^gain, "Thi Words t,bat I /peak unioyou^ faith Chrift, arc Spirit
and Life. That is, as if he fliould have faid. My W^ordf alon^
4r< ^UJpri^m^^ mf% Lvae^ Peace ^ vntb Variety efghriaus. new
Jvys^ feyoffd all 'Cdrnprebenfm^ in ibei Spirits ej Men an4
Angeh. Qr, as if h^ Iboiild have faid, M^ fVords prineipallyt,
fend to the fafisfying^ of tbi Souf^ with nU divine J^xcelUnciee^
ipbicfi ifre eternal^ Z have P^V<r, faith Chrift^ tit kry. doun
my Lift^ and^ ba»e^ garner tg t^ke H, again. ThsA i^ as if hq
fhpi^ld hftvc fa^d^ Z Qnfy k/tv^ aff t^e G^-iead Pojver^ ifi ng^
awn Perfifty tfi dif^ ai^ ^. cmwmdMfe o/nt of D^tk itfeff^
Ag?ip,,

Mpreoycr,. IJ[ t;he.re be but opije Qnc ?ci:fi?nal. M^jefty,. o^
gloi^ous. Poorer, over (leavens,^ Cartb^ AngpU^ aifd Mcr^'
vho then Ijgfidos, t;hp ^.prd 1ijfy& cpHl(i Ipea? thcfe. V?oi;4sf
For alssf ypy oi^jj kpQWf it" is^ imppffihlp. fftr any Cfcaiufep
whether Mep.or Aij^ls, to. Ijay,^ Pp«ri«: i|^ tJieijjf^ycJ^. i^ t;Ji^
lead:, either to live or die.

Ffff^tbennore^^ the ^H?sd JelJw. beipg, i;he aQ)|r Gp4 pv^^ all
Life a«l Djqath, did. verily h^\t\^^^ pc undpy)H(cd!ly, k»p,wv
that whatever hQ faj^ Ihpul^ come, tpjpafs,, thafi. rather than h^
would pr couW be, preventqd ia his. Wprcjs, npi; gdy-Hcayco
and Earth,, buirall Thwg? cBe,^ piay ipppei; pafe.awayt and be

no more ftcp, That; mj)X(;d hW{ V>. fe V^W: ^^^^,

Jball

34 Of the One Perfonal

Jball fafs avDOj^ tut my Words Jball not pafs away. And to layr
But afiir that I am rifen^ I mil go into Galilee before you.

Hence you may underftand, if the God-maji Chrifl: Jefus
alone be your living Life, that, as aforefaid, it was his Faith,
in the ever-living Vertue of his Word fpeaking, which impow-
cred him to lay down his divine Soul, or God- head Life, in
the Hell of the Grave, for a Moment, with his blcfled Body ;
and from thence, as the moft pure Grain, even naturally to
quicken and revive that Life again out of Death itfelf, that it
might live, in a new and glorious^ Manner, in Immorulity to
Eternity 5 even in that Body that died, and no other.

For now I may boldly fay, with unlhaken Confidence, that
the Variety of all unutterable Joy, or raviftung Glory, that
God himfelf eternally pofleffeth, naturally floweth in him,
only from the Vertue of his manifold Deaths, of deadly
Suflfcrings, formerly endured in that very Body of Fieih and
Bone, now glorified.

Agamy Chrift Jefus being the only God, the cverlafting
Vertue of his Word fpeaking, gave him all Power over Lite
and Death, by his moft precious Life, poured forth in his
Blood unto Death, chat he alone might purchafe from his
Divine Self^ in a new Way,^ to become the only Lord, both of
the Dead and Quick. It is not the natural Life, or half dying
of a God, or of his Son, if they were diftinft ; but it muft be
the Blood, or whole Life, of an infinite Power itfelf, that can
deanfe the Confcience from dead Works, to enable a Mkn fpi-
ritually to obey the ever-lmng God, according to that in the
Twentieth of the AEts^ where it is thus written. For J have
kept nothing backj but bavefiewed you all the Counfel of God*
And in the Twenty-eighth Vcrfe are thefc Words : To feed
the Church of God^ which be hath pur chafed with his own
Blood.

With aftonifhing Admiration, behold a divine Wonder I
God himfelf was abfolutely dead, and buried, out of the Sight
of all Men and Angels, and yet was virtually living, every
where at one and the fame Time, but was not fenfible of it iti
his own Perfon, until he was rifen from the Grave. But this
fpirituai Food is for ftrong Men in Chrift, and not for Babes.

Moreover^

Umreaud Giory. j j

More&ver^ by Ver tuc of his Word of Truths ({)eaking only,
he crea^ out of a confufed Cbaos^ both JVtnrlis^ and all in
them, which were created^ whether for a Time, or for Eter*
nity. Who, by the fame Power, alfo twice changed the Con-
dition of his own glorious Perfon.

Furthermore^ his divine Soul died in the Fle(h, and quick-
ened in the Spirit, not only to prove the infinite Power of
Truth, fpeaking thro* his fpiritual Mouth, but alfo for the
confounding that carnal Reafon in Man, which upon all CXrca-
iions contends againft his divine Wifdom, and all other his
uofearchable Counfels. It being a common Saying among
Men, that it is Blafphcmy for any Man to fay, that God
could polfibly die •, notwithftanding the Scripture fays, // any
thing too bard fcr God \ and with God^ faid Chrift, nothing Jhall
he trnfoffible. And why think you do Men fay, the God- head
neither did, nor poflibly could die ? Truly, becaufethey by no
means can imagine which Way the Creator fhould live again^
if once dead. Thus they meafure the Almighty Power of an
Infinite Majcfty by the narrow Compafs of blind Reafon, pro-
ceeding out or the bottomlefs Pit of their own lying imagina-
rion, which neither doth, nor poflibly can underftand any thing
of the fpiritual Power of Truths fpeaking. And becaufe the
Lord Jefus Chrift's wonderful Power, divine Faith, or Truth,
b hid from them, therefore they are at Enmity with him, and
kis Eleft, unto whom alone his Secrets are revealed \ and fo
they always call the Divine Majefty a Liar to his Face, ho\h in
his Perfon and People. And becaufe they fee no Power \\\
themfclves to five or die, from this their no fpiritual Power ac
all, impudently, or ignoranrly, they take upon them to judge
the God of all divine Power over Life and Death, who is
blcflcd for ever.

And becaufe he could not poflibly lie, therefore by the
Word of his Power he did die, and live again. Or elfe what
cneaii the Scripture Sayings, Becaufe be poured forth bis Soul unto
Death. For Chrift therefore rofe again and revived^ that be
might be Lard both of the Dead and- of the ^ick. I am that
firft and that lafl:, and 1 am alive but was dead, and behold I
am alive for evermore. Tbefe jTinngs faith he whieb is firfl: and
laft, that was dead, and is alive. Thou ivilt not leave my Soul

F //;

34 Of the One Perfonal

in the Grave, neither will thou fuffer thy Holy One io fee Cpr-
ruption. He knmmg tbat^ hef ere /pake of the RefurreHion rf
Chrijlj that his Soul floould not be left in the Grave^ nor Jbould
his Flefhfee Corruption. More Sciiptures might be mentipn'd
to this Purpofe ; but if this faving Truth, concerning the
whole God-head and Manhood dying, and living together
again, by its own quickning Power, be not fufficiently cleared,
trom the tme Record itfdf, I would it were. Sure I am, thofc
that (hall vilify this glorious Truth, after the Perufal of tihs.
Epiftle, (according as it is written) they have Eyes and fee not^
Ears and hear notj Hearts and underjiand not j and account the
Scriptures but meer Fancies, and human natural Wifdom^
whatfoever they (hall pretend to the contrary,

Jgainj unlefs the Divinity had died with the Humanity^ how
could the glorious God experimentally, in his own Perfon,
have known what Condition the Dead are in, whether they be
the Eleft or Reprobate ? How could he, being in a creaturely
Condition, be capable of entering into the Glory of the Creator-
Hi ip again, any other Way but through Death, that from
dience he might live again, and in the room of a Crown of
Thorns, wear upon his Head a double Crown of immortal
and eternal Glory, in the vifible Sight of eleft Men and Angels ;
which could not poffibly be attained unto any other Way but
through Death ? is it therefore any Thing elfe but the Devil
in Man that wars againil this divine Secret ? If it be not fo^
when Peter {a.i<iy Majier, fpare thyfelf\ why did Chrift fa
Iharply reprove him, faying. Get thee behind me, Satan, thou
favcureft not the Things that be of God, but the Things that be
of Men ?

Moreover, that eleft Men and Angels might more admire
the Creator's Wifdom, Power, and Glory, in raifing fuch
tranfcendent eternal Excellencies out of Death itfelf, than all
oiher Things !

Furthermore, you may know it was theGod-head's Suffering
under all Conditions, which gave him his prerogative Power
over all Conditions, and from thence the Lord did experimen-
tally know what Crowns of immortal Glory were moft fuitable
for all fuffering Cond^ions, that his Chofen ones are to undergo
in this Vale of Tears, for Truth's Sakej alfo, what Meafure

Uncfeaied Glory. 55

of eternal Deaths in utter Darknefs* was moft meet for curfcd
Cmh^ and his Generation of angelical merctleis Men and
Women, whofe ferpcntine Wifdom is that wicked one that
is no way able to endure thefe Salvation-Myfteries, becaufe
they difcQver their hypocritical Gloryings in ^Ided Words only,
chat perift), inftead of glorious Things, which are eternal.

This will be that gnawing Worm of Conlcience, that never
dies, and fiery Curfe of the Law, that will never be quenched
in Men's Souls, when the Lord Jefus QiTift (hall appear, with
his Saints and Angels to eternal Judgment.

And fo much at prefent concerning the Spirituality of Words
fpeaking, through the heavenly Mouth of the only and ever*
Jiving God-Man Chrift Jefus our Lord, who fits in the Midft
of the Throne of Crowns, of all Varieties of immortal Glory,
and Majefty, in the higheft Heavens, and lowed Hearts, even
to all Eternity.

Yquts^ in all Spiritual and

Natural Rigbteoufnefs^

John Reeve.,

Fa The

r 3« )

The Prophets Anjwer to a Letter /ent
him by Efquire Pennington.

HA V iN G foberly perufed thy laft Writing, and with
much Ddiber^ioii weighM it in the Ballance of Di-
vine Truth, I doubt not but the Moji High will man
thy ponderous Spirit to do the like without juft Offence A
me.

Therefore, rnofl: acute Penman Iconfefi, that in reference
ifo my real Underftanding of the Holy Spirit, its wonderful
Commiflion, and Revelation, ivith the Nature of my ownSpi-
ric, I cannot but confeis thy Counfel is much like that df
Jeihro^s unto Mofes. Wherefore undeceiving. Truth being
the only Searcher of all Spirits, by it I am firft moved to write
a little of our unutterable Deceits.

Fnendy 'tis kindly ^confeft, tbdt Man's carnal imaginary
Reafon is an Angel of fuch fattoical Depths, that the molt
high God-like Men that ever were, have oftentimes been
fnared therewith. And "why fo ? That they might not put
Confidence in any received Light in them whatfoevcr, but with
trembling Spirits be abafed before that infinite perfonal Glory
without them, from whence it proceeded.

Agaiuy 1:<*rom tte aforefaid Darknefs, a Man may mightily
counterfeit lying Vifions, Signs, and Wonders, concerning
God, Angels, and Men, to the utter deceiving himfelf, yea,
and the bleflcd ones alfo (if it were poflible) for everlafting.

Moreover^ I am filled with Confidence, that a Man by meer
Suppofition may imagine to difcem much Weaknefs in the
Declarations of Truth, from a Man fent by the Creator ; and
to know the true God's various Operations in his own Soul,
notwithftanding he owns no God, or Creator at all, but ima-
ginary Gods only, which he calls an infinite, or vafl: Spirit^
which is without Form, and void.

Furthermore^ I am not ignorant now, that from natural

Parts, and Education only, a Mao may be indued with fuch

^arp Comprehenfions, profound Languagest divine Sentences,

and

tnd {tcaSttg Self-denial, that neither Man nor Angel can
poffibly difcover faim, 'till the Lord Jefu& makes him manl-
fcft by his Fruits.

jfgain, I fuppofe it poAible, that from a meritorious Conceit-
only, a Man may have Power to diftribute aU he hath to the
Poor, and give his Sody to the Fire, and yet be :but a Caft- *
away, for want of afting Mercy, in Obedience from a divine
I^ight, or Loive in him, to an infinite perfonal God, or Glory
twirbout him.

Mareaver^ Becaufe the Serpent-angel, or Devil in Man^s
FJefli, naturally winds itfelf into every good Defire, Thouglit,
Word, and Deed, oftentimes ppedommating over Men's fpi-
-ritual Peace ^ therefore a Son, full of God-like Compaffion, is
iful^eft to queftion his eternal Inheritance, when an uncompafV
ifionate Child, pofleft with goodly Words only, is under deep
'Damnation, and knows it not, until his Light defcend into
ienfible Darknefs, of a fiery Life, or everlafting burning
Death.

In the next Place, having manifefted thy Sufpicion of the

Truth of my Commiflion, or Infpiration, as proceeding frotn

the Spirit of all Truth*, or if true, of a thorough renewing of

imy Spirit by it, or of walking <KHitrary to it ; fomewhat fiiall

l)e declared in Anfwer tHereunto.

Friend^ If thy Light informs (hee, that the mod high and

holy One may impower a Man in this Age to declare divine

'Secrets to the Heirs of nK>ftal' Crowns \ Is it not Wifiiom's

Way, rather to magnify h'milelf in a contemptible Veflcl,

^than in that which is mth Riches and Honour among Men i

Jlgdin^ Be it known unto thee, that as a Man fpeaks pri-
'irately with bis Friend, fodid the Creator himielf fpeak eight
^mes diftindt Words unto my Spirit, even to the Hearing of
•the outward' Ear; by Vcrtue of which, powerfully was I fent
-forth, to idemonftrate the fubftantial Things of Eternity, pre-
pared only for thofe Siprits that proceeded out of 'the Nature
of the glbrious Spirit of all Variety of infinite Excellencies.

^birefifre^ though many AngeMike Men may be under their
, ^Seafons Of Light and Darknefs, doth it 'therefore of Nceeffity
follow, ^that'the Commiffieners of the unerring Spirit fhould be
in the feme Condition ?

38 7hej4nfwerto

Is it nor more meet they (hould be prcfcrvM from the Power
of vifibje, or invifible Temptations, above all other Men ?
Seeing, Ptf«/-like, they have, and are to be abundantly tried,
by ferpentine Spirits, in another Manner, in relation to him
that fent him, concerning his wonderful Secrets of eternal Life
and Death, upon the Spirits and Bodies of all Mankind, very
fuddenly.

. Moreover J Their Perfons being prevented from the Honour,
or DiOionour of Riches, or any worldly Incumbrances, above
many of their Brethren ; may they not, in allStillncfs of Mind,
have more Communion with the Holy Spirit, concerning un-
utterable Glories to come, than other Men ?

Moreover^ Being fet apart to be more than ordinarily cn-
lightned with a real Underftanding of the perfonal Glory, of
^n inBnite Majefty itfelf ^ as foon as ever they feel the carnal
Serpent begin to fting, before it becomes a fiery Serpent, or
Dragon, to torment the whole Man ; may they not, by the
Liight in them, look upon the Son of Man in his Glory, and
be immediately healed ?

Jgain^ It is written, There remaineth therefore a Reft to the
People of God\ for be that is entered into bis Reft^ is alfo ceafei
from bis otvn IVorks^ as God did from bis. What thinkcft thou
then of the ReiUeflheis often arifing in wife Mens Spirits?
May it not be for want of the Power of Love in them unto
cbeir poor Brethren, from their mixing divine Motions, and
carnal Notions together, and building them upon an imaginary
God, inftead of the fpiritual Rock of all Ages ?

Moreover^ If Men, whofe Tongues and Faces appear like
Angels, in Comparifon of others, (hall often be fubjeded with
eternal Snares ; is God's eternal Reft indeed manifeft to fuch
Men?

Furtbermoref Though angelical fubtti Serpents, and fimple
Doves, or childiffa Saints, may be fubje&ed to many fad Soul-
diftempers, through Ignorance of the ^iritual Foundation of
glorious Peace 1 yet may not thofe Men, unto whom the living
Light hath manifefted itfelf in Power, be entred into their
royal Reft for Ever, unlds they are left to commit fomc
known Rebellion agaunft the IiOrd> and his heaTcnly Light
within them i

Again^

Efquire Pennington's Letter. 3 j

AgatHj May not thofe Men which enjoy the afore&id divine
Reft, certainly know that the principal Caufe of many wife
Mens Sorrows, whether rich or poor, is through want of a
clear Comprehenfion of the glorious Perfon of the high and
mighty God ? For if Mens Spirits were really acquainted with
the Lord of all Light and Life, how could their Souls fre-
quently want fpiritual Reft, being vertually one with SaivativDn
itfelf ? And how can thofe Men, but be as Springs of fettled
Light of Life eternal, unto whofe Spirits an incomprchenfible
God of Glory hath appeared as the Sun in bis Brightnefs ?
But, on the contrary, thinkft thou thofe Men can poftibly be
freed from many Agonies of deep Darknefs, who idolize a falfe
God, or vainly imagine that no Man is capable to know the
true Cod, becaufe he is Infinite?

Moreover^ Though the Spirit of our perfonal God, by vertue
of its gloriousBrightnefs, comprehends all Spirits at once, yet,
except Men are enabled by the Light of Life in fome Meafurc
to comprehend his infinite Glory alfb, for what I know the/,
may cverlaftingly perifh.

Furtbermoriy Though Men or Angels have no divine
Light of Life in them, but from the InSuences of an infinite
Majefty ; yet thou mayft know, that his All-comprehenfive-*
nefs confifts not in its Ipiritual Quantity, but glorious (^ualit/
only. If I fhould fay to thee, that the £ft!ence of an infinite
Glory, in its Quantity, is but as a Spark of Fire, canft thou or
any Creature difprovc me? And if fo, doth not his tranfcend-
ent Excellency fo much the more appear to thofe which (hall
in fome Meafure be enabled to comprehend fo wonderful
Secrets ?

Again^ If thou art really convinced in thy Confcience that
there is a Creator, and doft truly underftand him to be a diftindt
perfonal Glory from thee, and all Things and Places, as he
is ; then with us (which live in this Light) thou mull needs
know, that the Spirit of our Lord Jefus Chrift, God and Man,
in one Perfon glorified, is called Infinite, Incomprchenfible,
Vaft, or Boundlefs, upon the Account aforefaid. O ! would
i^not be a divine Rarity, if but the honourable wife Man fhould
own this our God in Power, and his glorious Truths revealed
by us his poor defpifcd Meifengers ? Why ? Becaufe they

' ' ' • ' ' clearly

cleady dfifcov^r the fandy Foundation of all thofe, who, through
Darkncfs, flight a perfonal Glory, and adore an incomprchen-
fible formlcfs Spirit, othcrwift an infinite Nothing, bat glitter-
ing Words only.

^^^^'»» (fays he) If the Spirii of Satan cannot utter great
fhyfterious things ^ both concerning the Creation and Redemption^
whence did thofe arife that John Robbins, and bis Prophets^ did
wonderfully ntter in this Kind?

To this, from the Light, may be anfwer'd. If the Spirit of
an infinite Majefty had difcovcr*d John Robbins to thee, as it
did in Love to me, about eight Months before his Recantatioa
to O. Cromwell^ thou couldftnot then have polTibly yoaked us
together ; Ijut the Light of Life in me imputes it only to thy
not knowing of John Robbings curfed Tenets, and carnal De-
signs, when his own helFifli Darknefs appeared in its Power
upon him, and thofe that were under the lame Deceit, by thee
called Prophets.

Moreover^- Notwithftanding thy carnal Confidence, that
divine Myfterics may be truly declared by a fatanical Spirit :
As to that, from a glorious Light I am emboldened to affirm,
that neither Men nor Angels, from a faife Spirit, are capable
tb demonftrate the wonderful Myfterics of , Creation and Re-
demption. Why ? Becaufe thou mayft know, that the right
Underftanding of all fpiritual Excellencies are inclofed only in
ithefc two Secrets. As it is written, fThy fpeakeft thou to them
in Parable's? He anfwered^ and f aid unto thentj becaufe to you it
is given to know the Myfterics of the Kingdom^ but to them it is
iiQt given.

Furthermore^ Are any Secrets comparable with thofe of
Chrift's everlaftitig Kingdom ? Jgain^ feeing all is not Gold
that glitters, was it the Spirit of God that moved thee to
write, that bis Sahation- Secrets may be trufy laid open by a
lying Spirit?

Moreover^ Sappofe a Man, by a natural Inftihfk, be able to
xom^rehend all Mens ordinary Experiences, yet this Man hath
not neard the Voice of God at any Time, neither certainly
knoweth whether ever the Creator did fpesJc to Man or no \
was it the Spirit of God moved that Man to judge his Writings,
wMch iiadi not on)y heard the Lord^s Voice, but hatli aifo

inwardly

E/juire Fehningtons Letter. 41

inwardly both fecn and felt the exceeding Brightncfs of his
Glory, yea, and the dreadful Horror of his own natural'Dark-
ftcfsf even as that Man did who cry'd out, He was undone^
when the Glory of the Lord appeared in him? But who can
attain to heavenly Wifdom, *till it be given him from on high ?
And can that Man wait for a fpiritual Diftinftion between the
Things of eternal Life and Death, who already is poflcfsM with
greatlllonfidence that the choiceft Secrets of the Moft High
may be truly demonftrated by a diabolical Spirit, notwith-
ftanding himfelfhath no immediate Commifllon or Revelation
from a known God, or Glory, to build his Under (landing up-
on ? But what Ihall I fey to fuch an AngeMike Man as thou
art, coricerning the- ^orious "and dreadful Things of Eternity,
feeing .thou avt taitlted in the Midft of fuch riotional and na-
€tiral Heavens already ? Only ' thts, Wit Secrets of the Lord
are with therri that fear him; ahd ' love him; and his beloved
ones, wth his own pure Love Tooted in them, from a rfeal
Underftinding of his pcrfonal Glory, in the wonderful My-
fteries- of CWation and' Redemption. ' Bnt unto glittering
Worldljngs^ this Light Jippears as .Wfeakneft or Foolifhnefs i
becaufeit-dtfeovei^s the Vanity of their ^eriAing Gods of Gold,
Silver, precious Scones, fleflily Honour, good Language, and
Aieh litt^ I 'And how can they bear it, 'till a 'more excellent
Glory powerfu/ly ^efents itfelf unto them ? '
i \A^^n^ Tkot adVifeR fneyif/V«^ to'CQn/td&^ Whether I was
ihifheiitMyinc^tdSytbt Spirit dfibi Lordi toj>refe>tt that Waiting
int^-tbee-. "ASf to* that, if thc.Lbve of (?oa or Man fo fhines
in thy Soul, that thou art ho'teonccrne^ m tHatEpiltle, bleflcd
arc thou above^ Thoufands. ' Nev'eVtheleft, it is unqueftion-
ably known lAitb^ me, and f6me others alfo, that the Creator
will one-Day o#fi thd^Sobftance of th^t Epiftleas from his 9WA
' Spirit^ 't6 ^thfef'Wteii <{4hfiJitntirA'g of ^ OaiJf-ll^yingi ' fer ever-
Mittgr) ^r^w^;5^T^hbOgh'riirtiirilWife MtiYrGod ii Wealth,'
We4ith;^'Hftri»i»,t A)<^ •Ll]fe,^^nd-gcidchy?' Words Offly^,^-kha
©ke Th^^el-^totTNkme in ^^KyH aTltWlt^ L)fe long \ yet I can-
not forbear much mentioning' if hii gldf ioili Perfoh, beCaufe
hc'tfoakt^mw 'rife from t!he t^ird* Heaven, as he did unto

4^ 7h$ ^ftoer » .

Furtbermprf^ If the cvcrlafting troc God^ in Variety of fpi-
ritual Difcerning, hach ^ppeare^ in thy Saul, . th^u canft noC
then be a Stranger to almpft all thn i» hour written : Bgt, oo
the contrary, if a fpirittud Majefty, with the pcrfonal Glory,
and Shame of Eled and Reprobares, at the Great Day is aa yet
vailed from tjiine Eyea 5 then indeed what i^ here related may
appear unto thee but as Brain- Fancies only. Nevcrthelofs, ex-
cept thefe fubftantial Truths be written irv thee ; I aver from, that
God, from whom thou badft thy Beings that; ail .thy former
Writings or Speaking to thy Brethren, as upon a fpiricual
isocount, were but as the Language of a JParrot.

y^ain^ Thou fayft. That / harp muth cQvcerning ibj difiri-
hutin^ thy nutward Pojfifionsy in w/?ich /^ Sprif do(b t^^^f^^H
anfwermme. As to tha^, if thy Spirit had been, c^lear, afi.td
to that glorious Spirit or God dS xa^ Love ^ Pity, {hrcugh
whofe Appearance my Squl is prelerved frono thofe inward.
Snares of eternal burning De<^h in utter Darkncsfe: My.
Epiftle could not have been flighted by thee upQn that ACjcpunt 1
except thy li^t perfwa4cs t^e, that to irpprove thy T^tenti
for the Exaltation of thy own Relation^ onty, is th^.gre^^Ar
Pitch of Charity^ ^ncj to feed thy heJplei^ Brethren ;only witii
goodly Words. , • - . z ■ : ■ . <

Monover^ If, upon a fpiritual Account;, thy Soul ha^ tra*
veiled under the. Condition of eternal Life and Death \ and up-
on a natural Account, art acquainted wrth aCQncjitipok of
Strait^fs as well as Fulnefs \ (mdeft thou mtore iawgrd SiMi£^
fdi^ion in Bowels of Enl^gf^ment, or when : thou wall ^toicied
ilpfromaHbrofherlyPiyr whatfqeycr? . '.: ^ j .i

Furihermrkj Thougnkteootintl>^Pawqr of any Cretttunr.
to think a good Thought, or p^v«€n< an -evil T;h^ug^:i -jtee:
^.any^ IVfon fhjjl pretftipie^^pa^n^ God*

ot $|>u:^oJl ^Jl.VVip^ i^^ iff^i^J^^tAi^lf^ymdm^i^ ^^rar:
paQiotj .tp; the Sons ;Ofify^Fjn„;%nd . fl>^^l j ne^i^. tji^ fpmtiujdl

Puty% ^ ^^ijii^'fs^M *»Wt fi5«aftri|.<font<6tV*f

waiting ^ divijc^ Motign tti«;e\u>j5Q, hi«riipar:t*nniy ^»QfHv©io
Adainaiit ta'all God-iike Piiy ion evqrmosfv . •• - • f > • •»

y^tf<>, Thy Lapgj^agQ if .^ijbe uo^ iH6> th#fi
tbat there is no hiding of Mens Serpentine- wiles from the )Mi\
fccing^iwif^is Eye. If thou fpegkcft thy^own poffefled Light,

thou

Efquire *Petmiflgtofi*a Letter. 41

^bontloMWell St lobe unpollble for My Mftn t6 fr^oy tme and
lading Peace, but from Love encreafins to an infinite Majefty^
mantfefttng itfelf unto Men, reprefcnting his glorious Image.
Kercrtbekfs^ Uefied arc thou above all temporal Inheritors,
if thou art^goidcd to know when, dnd how, to aft thy Charity
for ^ykic J&Dfoynieiit, according cothe Spirit of the Lord.

Agaifiii Thou f^y Oi^ Revekii&nt are cf great Danger^ and do
lift up ihs Fkjbf making Wa^ f^ a gnater FaH, miefs the Spi-
rit hefujficientif fmfed btfctt-hani^ by the natural Growth and
Power of Ufe^ that ntuketh thee undoing ^f any fuch Things
th^ than aeiuawkdg^ it ta he ofEfieem and IVarth.
., To this I anfwer^ Doth not ttve Wifdom teach Men to
ipeak, or wtitc m their own Line^ and i\c^ in another Man*s ^
Wherefore feeing tbdu art to far tmacquatnced with the Nature
bf divine RevlrktioDi that thou never dkJft dellre it, how
Canft thou know tby Affirmack)n to be trueP Moreover^ Dolt
thou tbiak it poffible for any Man really to know the Nature
of4>irkuaf or teDorpforal Sectirts, if his Soul hath never tafted
theoDi But wboxaa blanke thde;ibr notdefiring the Knowledge
of eternal Ejcdlairics^ if thou fuppofe it dangerous to cmoy
them ? PMrtbemurey If (according to thy D^laration) thy Soul
is unacqaifited with the Operation of divine Revelation, how
caoft tbou tfam know iheE£RBft& of it, upon my Account, in
aoocfaer Man ? When 3aulvf» tn^v^eUing to DafHofius^ with a
bloody intent to all chat pubtUhdd the Name of Jefus, was he
fiore*(|ut4ifi(d CO recciire a Comn^flSon, Vifion, or Keveladon^
firam the Lx)rd Jefus in GSory i Wherefore feeing the glorious
Power of divine Revelation as yet vails itfcif from thy Under-
landing, wliat moved tby Pen to determine of it ? Was it not
the fame Spkk or t,i^t in tbee ^refaid, which gavd Judg-
nmc conctnniq( die Mylhries of Creaticm and Redemp*
tioa?

. AgatMi May mt ihegreat'eft Appedrrance oF Light that cvet
was 20 Men or Atigels become the dcrpeft Darkncfs in the
End, except it beprefefved with the holy InQnrations of art in-
fiahfc PttiicyF *Ti>conftft, there are Degrees of this purifying
Ugfat^ but what tlttak<$ft thou,- would k not have been better
foraiLSbrts^nf angekcftl ^csikers,' orfpiriftfal Non-com foroiifts,
'..-.... ^ G "ft • .••'." that *

44 T^fjSf^fiB^

that they had never been born^ Jf they enjoy not i Meaiurex)!
it before, their Death ? . •

Moreover^ Though this everlafting Light have not clearly
manifeft icfelf in thy Soul at prefcnt \ yet becaufe thou mayft
enjoy it in due Time, when the Holy Spirit prcfcnts the Super-
excellency of it into thy Spirit, therefore fuffer me to write a
little of the EfFeds of it in my own Soul.

from the Truth itfelf, be it known unto thee, before I was
poffefs'd with this Light, I wanted Power ta bear an angry
Word from any one living ; but fince this Light became my
Guide, for bearing Witnefs to my God's Commiffion, and ^ Re-,
velation to our Brethren in thcFiefh, I have been enabled
patiently to bear, many bit'Cer Words; Blows, Shame,, and
Scorn, even before the Powers, among brutifli Men, befides
feven Months clofe Imprifonment, and often in Danger of Lifc^
itfelf; yet for all this I was made willing to return Good
for Evil to my iharpeft Perfecvitors .5 wherefore (as moifl due
is) all Honour, Praiie, and Qloiy, be rendred fi-om ' ele<5t
Men and Angels, to the God.of all Infpiration, for. everlaft-
iog. Al^^ ^^^ higher the Vifion appeared, the lower was and
is my dark Spirit humbled before its incbmprehenfible Bright-'
nefs ; yet becaufe I iind Doubting in thy Spirit of a real Dil«
covery of my inward Carnalities, therefore I confefs to thee,
that this Light hath broken the Head of an afpiring Serpent in
my Fkfh, that, John RotbmAikcy . would have exalted itfelf
above all that is called God, and tran^pled his inBnite glorioui
"Wifdom and heavenly Love, in all his redeemed ones, under
Foot, if he had not been prevented by his divine Appearance.
"Wherefore that Words may provoke thee to thirft after thefa
unknown Excellencies : I fay, th^t this Light doth not only dif-
cover and deftroy Mens carnal. Rebellions agarnft the Crea-
tor's Perfon, and fhew Men the Beauty of thofe inward Virtues
of eternal Life, through which their SquU are delivered from
judging Things unrevealed, but it doth alfo enable them, in
fomc Meafurc, to comprehend an infinite Majefty itfelf, and
his vaft glorious Throne, with the Variety of tranfcendent Ex-
cellencies, fitted for eledl: Men and Angels; and cvcrlaftinjg
fenfible burning Death or Wrath in utter. Darkncfe^ which is
ftored up for all thofe that are left to exalt their own Wifdom

Efquire Pennington^s Letter. 45

of Words> above this infpiring Light of the Things^ of Life
eternal.

Jgain, Thou fay ft, ^boufixiiddfi have concluded with afolemn
Primer for me^ hut that thou perceiveft it fo great an Offence ta
me. As .to rhat, who could have known thy Formality by
thy Language, if thou couldft have contained thy Light to
thyfelf? Suppofe thou art under Uceral, natural, or nodonal
Frayers, what Virtue is there in them to cure my Infirmities ?
Indeed they may pacify thy own Spirit, if it be void of
Charity, for a Moment, as David* ^ Harp quieted the mercilefs
Spirit of Saul.

Moreover^ If thy Light be fpi ritual, thou knoweft then that
an Heir of immortal Glory founds a Trumpet no more in his
Prayers, than his Aims. Furtbermore^ If the Light of God
hath appeared in thy Soul, then his Love in thee undoubtedly
beareth Witncfs of the Excellency of Mercy above all Sacri-
fice. Nevertbelefs^ If, CorntliusAxkc^ thy private Prayers and
Aims are entred into the glorious Ears of the Lord of Hofls,
as theEffe£ts of his divine Love abiding in thee, then, what is
aforcfaid, concerning Compaflion to thy poor Brethren, can be
no Offence to thee, it being but a Repetirion of thy own En-
joyment.

Jgain^ If in very Deed, from a divine Fulnefs, thou art only
bountiful to Mens natural WantSi but art often alfo compelled
to pray for their eternal Bleflednefs upon a fpiritual Account:
If thou' hadft really known my Condition, it would have ap-
peared unto thee^ that my Soul was then, and now is, almoft
always in a Frame of fpiritual Prayer and - Praifes unto the
perfbnal Majefty of our Lord Jefus Chrift in the Throne of
Eternity. Moreover^ If thou art a praying Man, thou mayft
know, that that Spirit which hath been (illed with Infpiration
from a known God, is fo qualified, that it is ever harkning to
his divine Motions, or full of heavenly Defires for his eleft
Brethren, as his own Soul, or fpiritual Liftings up for all Con-
ditions to the Throne of divine Excellencies, or in continual
Expe6lation, not only of the invifible but vifible appearing
alfo of the divine Majefty, with his mighty Angels, to make
an everlafting Separation between companionate Jfraelitesy and

bowellcis Canaanites,

O Lord

46 7h&jin/wer t9y &cJ

0 Lord God) if through mtoy fiery Tesmfxadon^, and aU
nioft unutterable Affli6tions, thy own beloved ones fcarceiy i)e
fiivcd, where (hall merciiels gilded tongu'd Hypocrites flicw
their Faces? Which, for Truth's Sake, v^ere never acquainted
with any fpiritual or temporal Sufferings in their own Pcr^
fons in the kail.

Furibermorcy If thou approve of Prayer to an infinite Ma-
jefty, I humbly befeech thee, are not the inward Speakings of*
the Spirit, in all Stilnefs of Soul^ the only Prayer ? That is*^ to
all thofe that are under the Teachings of the Spirit. Note^ 1
do not in the leaft deny the Ufe of the Tongue in Prayer and
Praifesaifo, fothat a Man be undoubtedly moved thereto by
the true Light ef the righteous Judge of C^iick and Dead, but
glittering Words^ flowing from natural Parts only 'm merci-'
kfs Men, are Abomination to our God, and his tender Love
in his new-bom People.

1 fay again, Blefled art thou above Millions of Mankind,
if thou art one of this Number^ then for the aioft Part thou
knoweft^ that earthly Pofiefiions are Men's only God, there^
fore grievous to part with any of it in Private upon the Ac-
count of Charity. Wherefore, toftop the Mouth of aoacca-
fing Confcience^ inftead of Teeming Mercies, thou knoweft they
offer up many blind Sacrifices to an unknown infinite Nor-
thing, but goodly Words only) and fo for want of an En-
joyment of pane Love to an infinite known God, powerfully
manifefted to poor innocent Men, reprefenting hts glorious
Perfon, through the exceflive Love and Deceit of uncertain

" r, they everlaftingly pcrilh.

y^bn Rgev^ii

« .

r47)

An EPISTLE fr$m the eternal

Jehovah, or Jeius, unto that Nohle Chri-

fitan Gentleman, fiiied by the Name of

the Earl of Pembrooke, 'wherein is recited

an Anfwer to a publick Affertion of Ef quire

Pennington, by the lafi true Meflenger and

fpiritual Prophet of the Lord Jefus Chrift,

God and Man, in one difiinQ Perfon, bleffed

for evermore,

LOving Friend and Brother in ihi ^Ij L^rd of all Truths
when you bavi perufed this Writings if you foall iount it
worth of thePnfiy my Dejire is^for the Truib^s Sake^ that you
wcula bi pUafii tq further the publijbing of it^ becaufe of my
Inability. * \ \ ., . ' .

' ^Mqfi Courteous andCbrifHah Ceptleman^

HAT good Rq>orc of God-like Cooipaflien in yov^

eTpecUUy unto the innocent Lanibs of Jefu».Chrift|

, hath road^ me to. prefoit tUa Epiftle imt^ your fpir'i*

tual Confideration. . ' ^ - . - . j »

; >^Iftti^efirft Chapter a> the C^n«^Wai«, ihcatS^b, tyth^ ,a8th,
Md ) 29th. Vptfcs^. itifl.. thMs writtco :. Jfiet, the fl^ifai matsf
Mighty^ no$ maity t^oble^ are called ^ but God batb- chofenibe
foomf) Tbiu^f ef tbisJVorld ta, eonfound $be wi^bty tbinff^ find
mk.^bingfii^^lbe UTorld^ a^ fbings.^ck sre d^f^t baf.l{
G^dth^eiiOi ^ud ^bii$gs/^bi^iire noty h himglo.mugbtXbiffgi
tiat^i^ ihat n^.fUfbJbou^r&foii^ii^bis'^ i 1. : .

-, iSfir^ It ■wasi.o^y Lot. to perufe a prjnt»d Book* .wmt4n fcj
Efijaire Pennington^ Son of Aldernaafl Pennington^ of tiiii^ Qifjf^
of London; which Book is ftilcd by the Name^of DrOine'Effays :
Or^^ Canfiderationj about fever al ^Things in Religion. . And Or
ipong fcnral Expreffioop, in the 4|h Page of : thut Writiagi

aw jthdclrtnc^^ .v/». Nf»v?b$ , hM^mtk'^ttbiA ibiff ^^^
,^ .■ ' ' " ' ' wbtcb

4? An Epiftle to the Earl of Pembrooke.

which have been fo contrary in all Difpenfations hitherto^ Jball
not here meet ? Life and Deaths . Heaven and Hell^ which every
where e-Je are at fuch a Difiance^ may here, touch , one another^
and agree fweelly together y and fo fully ^ thai^ both their Names
and i^atureSy whereby they did appear ^ and were fo various in
their Difpenfations, may here be drowned and vaiiifh -, yet it is
not by either s real Lofs cf any Thing whereby or wherein they dif-
feredy they become thus harmonioujly united^ but by their entring
into a more perfect Fulnefs ; and he to whom this feemetb\ftrange,
and is fo much offended at it, let him fairly anfwer me this follow-'
ing .^e/tion : ..-,-..

ff^ere not Heaven and Hell in Union in their Root? Be-
fore they were T?rj>ught forth, were they not at Reft, and Peace
in the Powcr of God, from whence they were produced T fPlthout
Controterjy^ whatever lay. there ^ lay .in Reft. Now, did^ th£
Lord bring forth any Thing that he cdnnot . bring lack again?
And who can fay he ^I II not ? Surtly etery Thing mfi natutalty
hreatheth after that Condition of Refl and Fulnefs which it can
enjoy in his Bofofn. Mofi certain it is, the \)afi Spirit of f hi
Lord taketh in all Things, hovjfoever it difpofeth of them; wheHci
they came, whither they return, there 4 hey are,and.dqubtlefs
there they may be found in Union and Agreement' by htm whofe
Spirit is quick and piercing enough-. Happy is he that can, read
ibis Truth in the Spirit of the Lords but wretchedly tniferabte is
be ' who^ fKamefb falfe Imagination , in bis- own' Spirit, bji.the
Vanity of his own Mind concerning it.

< ^i>, Als the Efquire, <bv^his high f frjaglnatlbn, "v^as rA6ved
to pvopcunc! a liard Qoefttetv,- fo «fc^wkife' thifc Spirit -*0f G6A
moved me to reiufn hitn a loft Anfwer, which is ai followeth:
8ifi By yout Writing, I perceive that alK Experiences have
paflid through you cohcerning Religion, or Ojimion among
Wen,' biit you flioiild not therefor have CotKludcd your Affir«i
mation infaliible,>fbr rhc Lord flwJI fgirly ^afifwi^ryoU by'tfte
Hand of his poor dcfpifed Meffenger. Atyd a* v^iiii Mo'de-
talion you would have Mcri to perufe your- Labour, th<J -like is
required of you; and as you count them happy, which arc' not
guid^ by their own Imaginations, fo likewife happy are* you;
if you are prrferVed from judging the Infpirations of theeifcma!
Spirit of the Lord Jofus Chrid, by your high imaginary -ReafoiV)

which

An Epiftle to the Earl of Pembrook. 49

which 18 utterly uncapable to comprehend invifible Things that
are eternal, unlefs it be infpired into you from on high.

Sir^ I confefs, that if the Lx)rd of Glory himfelf had not
fpokcn to me from his immortal Throne, by diftindl Words,
Voice to Voice, as one Man fpeaks to another, I could not
poflibly have fet Pen to Paper to fo high a Query. Your
Queftion is this, Wtrt not Heaven and Hell at Union in their
Root before they were brought forth ?

From the true Spirit of the Lord Jcfus Chrift I anfwer yon,
that from all Eternity Hell was a diftind Being in itfelf,
there was no harmonious Union between it, and the Creator -,
but Light and Darknefs, Life and Death, Heaven and Hell^
in the Sight of God, eternally were diftin^ from one another,
both in their Root, and in their Fruit.

But it will be faid to me. How can I make this appear to
any Man*s Underjianding ? Firft, I (ball fpeak fomt^thing of the
Creator himielf, and then, in order to the clearing this Truth,
unto thofe whofe Faith is ftrong in the true God, by Infpiration
firom the Holy Spirit of the only true God, I declare that the
Creaior neither is, nor never was, an infinite or vaft Spirit
without any bodily Form, as Men blindly imagine, for want
of a fpiritual Diftinftion in them. But from all Eternity, that
uncreated O^a/^r of all fen (iUe, fpiritual, natural, and rational
Creaturest was a diftind, immortal, bodily Subft^ance, in the
Form and Likenefi of a Man; only his divine Porm^ or Perfon^
was an unutterable bright burning, fiery Glory, in Motion
fwifter than Thought ; and his divine Excellency^ as a Chriftial
Fountain or Sea, infinitely overflowing in him, as namely,
pure Faiiby his almighty Power ^ or heavenly Love^ his raviih-
ing Glory^ or any fpiritual Glory or Virtue^ that can be
named.

Thus you may fee, (if the Lord will) that before any Crea-
ture was formed, to live in his Sight, the eternal Majefiy pof-
fefled his glorious Joys by himfelf alone. Now the original
Ground of all infinite Variety of new fpiritual Wifdom', Joy,
and Glory, that the Creator did enjoy, or forefee he (hould
poflefs to all Eternity, naturally fprang in him, from his in-
comprehenfible Knowledge of his own endleis Infinittnefs^ or
from his perfeA Underltanding of an eternal Increafe in him-

H fclf,

50 An Epiftle to tht Earl «/ Pembi'o&k.

felf, of al] Manner of heavenly ExceiUmis^ to folate himfelf
withal, or Men or Angels, that fhould be created by him.

So much, as a brief Defcription concerning the immortal
Perjcn of the true God, his divine Nature* and heavenly
Glory, that from Eternity he enjoyed^ before aoy living Crea-
ture was formed in his Sight*

Sir J If this Demonft ration of the only blcffed Creator feem*
as a low Thing, or as a Paradox unto you* from the eternal
Spirit of the Lord Jefus Chrift, my Counfel unto yoU (hall be
this. That you beware of the imaginary Devil of unclean
Keafon within you, becaule, fince it poiTefled Mankind, the
Nature of it is to cxait itfclf, and Us own earthly Wifdom,
above the heavenly Wildom of its Creator, and by it to con-
demn the Things of its God, becaufe it cannot comprehend
them. For fince the Fall vfAdam^ the Devil and his Angels,
fo frequently fpoken of in Scripture, both great and fmai),
are alt cloathed with Flelfa, Blood, and Bone-, but Men, for*
want of the Knowledge of the true God^ are utterly ignorant
of the right Devil alfo. *

y^^tf/Vf, When it is the good Plcafure of the Moft High to
reveal himfelf to you, as from his esetftal free Love he hath:
unvailed a Glimpfe of imn(^ortal Giory unto me, then (hall you
know indeed aod in truth, that the eternal God, and alone
Creator of Heaven, Earth, Angela and Men^ and all li^ang
Creatures is now cloathed with Flefti iu)d Bone^ upon his glo-
rious Throne, even the Man Chrift Jefus^ who infeperably ia
both Faiber^ Sm^ and Holy Gbcfty or iS^/>//v itl only one dt'>>
flinft glorified Body, or Perfon^ to all Eternity,

Jgaift^ If you acknowledge there is a Creator^ and that this
Crtator is a diftind fpiritual Subftanct ; and that there is but-
only one wife God and Creator^ and no more ;. then without Con-
troverfy the Man Chriji Jejks^ that all true Scripture bears
Record unto, muft of Neceffity be that unknown Creator and
Redeemer of his Eleft, God alone, bleffed for evermore, which
Men fo much difcourfe about, as if the immortal perfonal
Eflence^ or Glory of this mighty God^ were all within them,-
and yet, they remain utterly ignorant of him; many of them
glorying' in this their Darknefs, as if it were the only Light of
eternal Life in then), not to know the Creator at ol}> and for-

faking!,

An Epiftk t^ tte Earl of Pembrook. 5 1

(aking the i ru(h of the vifibte Record* of the invifiUe fpi*
rituai God, the Man Chrift Jefus, by their imaginary blind
Reafonings, they have converted the eternal fpiritual Truths
of ch^ only everlafling God* into vain, empty^ notional Fan-
cies, which they call the Myjieryoi the ttijtoryy when the Lord
knowcth, it is the Bahylonijb Mffiery of Imquiiy of Men in Dark-
ncfs, ia Oppofition to the True Mjficry of Gai^ the Evtrlnjling
Father^ cloachtng himfelf with F^ep and Bone^ as with a Garment*
and in that glorious Body difplaying the Splendour of his fpi-
ritual Beams into the Spirits and Bodies of ekft Men and
Angels to ail Eternity.

air J I would not willingly wear out your Patience with Su-
perfluity ot Words: Oh! bear with me a little, I humbly be-
leech you, and conceive it to be from the Love of the divine
Voice of God himfelf, our Lord JefusChrUt, inmeuntoyou>
and all of your fweet and tender Spirit.

jigain. In the next Place, by Infpiration from the Lord
Jefus, I declare, that from all Eternity, thofe Elements of
Earth and Water were uncreated Subitances, diftin& fron^
the ever-living Spirit, Perfon, Nature, or Glory, of the un-
created eternal Gody or Creator of all living Forms.

Wherefore, if you grant there was a Timt^ in which all
Things that have Life had a Beginning \ then of neceflity the
.Creator muft from Eternity reign alone, before any Thing
was formed to live in his Sight. Wherefore, if you imagine
the Creator to be an infinite, or vaft Spirit, without any bo*
dily Formi yet you cannot poffibly deny, but that he muft
have a Place to diiplay his glorious Life in or upon \ fo that
(without Controverfy) Earth and Water, in refped of their
Matters and Subftances, muft needs be eternal with God, or
^n his Prefence. Indeed it bannot be denied, that if the Cie-
Ator fliould be an infinite, or vaft bodilels Spirit, as you have
declared him to be, but Earth and Water, and all Things elfe,
from Eternity, muft needs be harmonioufly^ one with him^
But as the Lord liveth, and all Creatures that he hath made,
and formed into Life, either for a Time, or to Eternity, it is
no fuch Thing. For there is no fuch God, or vaft bodilcfs
Spirit, nor never was at all *,^ but Death, Hell^ or utter Dark-
nefs, were eternally fccrctly hid in thofe dark, dead, or fcnlc-

H a Icfs

52. An Epiftle to the Earl of Pembrook.

Icfs elementary Subftanccs of Earth and Water, only of
thetnfclves they could not appear to be, but muft be produced
by the powerful Word of a Icnfible living Creator.

Thus it is clear, the glorious eternal God being all Light,
and no Darknefs; all Life, and no Death*, all Heaven, and
no Hell; he could not poffibly be effentially one with any liv-
ing Creature he had formed, as Men vainly imagine. For God
is Lights and in bim is no Darknefs at all. As in John,

Again^ But you will fay unto me, I have not clearly anfwcred
you to the Queftion ; Why ? Becaufe if it be granted, that
from all Eternity the Creator was a diftindt glorious Perfon
or Form, whofe fpiritual Nature was nothing elfe but Light
and Life ; and that the Elements of Earth and Water were
diftin6t Subftances from him, and that Death, Hell, and
Darknefs, were fccretly hid in them, yet they could not pof-
fibly produce any living Life, or living Death of themfclves,
but wefe all brought forth by the ever- living Spirit of the Cre-
ator } then what was that Spirit or Life that entred into ele-
mentary E.arth or Waters, but the divine Nature of God
himfelf?

By Infpiration, from the holy Spirit of the Lord Jefus, to
^ this I anfwer, (the Man jjdam only excepted) That neither the
ele(ft invifible Angels, who are fpiritual Bodies in the Forms
of Men, whofe Natures are pure Reafon ; nor any other living
Creatures, were of the fame Nature of his Spirit that formed
them; but they were all Variety of Natures to one another, and
to their Creator alfo. And in their Kind, their Natures or Spi-
rits were all pure in their Creation, and in afweet Communion
one with another, and with their Creator alfo, fo long, and no
longer, than they continued in their created State.

' Jgain^ This Secret I would gladly have the Chofcn of the
Moft High to underftand, that herein lay hid the unfearchablfe
Wifdom of the Creator, by the Almighty Power of his Word
fp^'aking into thofc Subftances of Earth and Water, from thence
to produce as many feveral Spirits, or Natures, as feemed good
in his Sight ( and yet wholly to retain the divine Nature or
Effencc of his own glorious Spirit in himfelf, diftinft from aH
thofe Jiving Forms created by him, even as if they were not of
brm, or created by him ac all.

• Jgainy

An Epiftle /0 the Earl of Pembrook. ^j

' Again^ From the unerring Spirit of the Lord Jefus Chrift, I
declare, That "it was impoflible for the Creator to form both
Angels and Mers to be of his own divine Nature. The Ground
of which ImpolTibility is this, becaufe his Prerogative Royal
Glory was the eternal Wheel that moved him to create any
living Creature in his Sight ; and if they had been formed of
his own divine Nature, I pray you what Diftinftion of the
Variety of his Power and Wildom could ever have been feen,
or known by Men or Angels? Nay, moreover, would not
Men and Angels rather have been Gods, or all Creators, than
Creatures, in their Creation, if they had been both in Spirit and
Body of his own divine Nature, or Spirit ; and fo were not
capstble to be changed from their created State, either to a more
tranfcendent afcending God-like Glory, or to an unutterable
defcending Devil- like Shame?

Again^ Jn the Spirit of Truth, and God of Order, and not
of ConfuGon, I humbly befeech you ferioufly to confider this
Truth, wherein all the eternal Glory of God's creating of Men,
or Angels, confifts. Are there any Bowels of Love, Mercy,
or Compaflion, in the holy Spirit of the Creator ? Is there any
Life, Light, or raviftiing Glory in him ? Or hath he any
Power in himfelf, to do his own Pleafure with his own glorious
Excellencies ? Or to do his Pleafure with any Creatures formed
by him ? If thou (halt grant him this his Royal Prerogative,
then, without all Controverfy, this will follow. That unlefs he
had created two Veffels, of Variety of Natures or Spirits, for a
Time to remain in their created Purities \ and in his appointed
Time and Seafon to with- hold the Infpiration of his glorious
Light from them both, by which they flood, that they might
fall from their created State, by their unlawful uniting of Spirits
or Natures together, to produce two Worlds, or two Gene-
rations of People, for the Manifeflation of fixing his eternal
Love, Light, Life, and immortal God-like Glory upon the
one^ and retaining the Splendour of all his glorious Excellencies
to himfelf from the other ; all his Variety of new and glorious
Wifdom and Power muft have been vailed from Men and
Angels, and they muft • have remained in their Creation, like
unto fenfeleis Stocks or Stones, to all Eternity, in refpeA of any
fpiritual or natural Underftanding of their Creator's infinite

Power,

54 -^^ Epiftle to the Earl •/ Pcmbrook^

Power, Wifdom, or Glory, it is written^ Hi made all Things
for bis own Glory ^ and the Hoicked for ibe Day of Wrath : And
the Carcaffes of ibe Rebels fball be cafi oui^ a/here the JVorm never
dietby nor the Fire never goeth out. Wlien you (baJJ fee vifiWy
an increafing Glory in God, and thGt Mtn and Ai^els, then
you (hall know indeed the Truth of what is written, *

AgotHj I humbly befeech you, can there he any Diftifu^ion
between God, Angels, or Men, unlcf$ there be a Variety of
Natures, or Names, to manifeft a. Difference between them?
Can there nd^ be any God at alU and no Devil or Devils I
Can there be any Heaven at ail, and no Heil ? Or any Lights
and no Darknels ? Or any Life, and no Death ? Or any eternal
Life and Glory, for fome of the Children of Men, and no
eternal Death, Darkne&, or Shame, for other fbme of the
Children of Men ? Can you pofliWy think, either from true
Faith, or fober Reafon itfelf, that one of thefe can be without
the other ? Doth not the one give a Being to the other ? Caa
you therefore poflibly deftroy the Being of the one, aod pre*
ferve the Being of the other?

NoWy by the true Infpiration of God, you may fee, in due
Time, that there is no PoflTibility of an harlnonious uniting of
Heaven and Hell together, by their entring into a more perfeft
Fulncfs, according to your Defcription. But Heaven muft
needs be diftinft from Hell, or elie there can be no perfed:
Heaven -, and Hell muft be diftinft from Heaven, or elfe there
can be no certain Hell. The Lord my God, if it be his good
Pleafure, prefcrve you from exalting your natural Wifdom of
earthly Reafon, above the fpiritual Wifdom of true Faith,
which is the heavenly Nature of the only wife God, the Man
Jefus in Glory.

Again^ I humbly befeech you meekly to confider what I
fhall write unto you, concerning your charitable Thoughts of
Heaven and Hell's uniting together at the laft

By Infpiration from the God of all Truth, I declare, that
fmce the Fall of Man, Chrift and his angelical Believers, who
are the k)fl: Seed of Adam ; and Gt/n, and his reprobate, un-
believir^, unmerciful CieneratioD, who are the Seed of the
angelical Serpent. Thus, Hell and Heaven, or Light and
Darknefs were never in a fpiritual Unk>n, or Communion

together,

jiA Epifile td tJk Earl of Pembrook. SS

tog«ther« fince they had a Being, ikm* can poflibly be rccon^
cUcd, whatever Men dream of Unity with die whole Crca*
tion, Thcfc Natures and Names, Conditions and Places^
whether of eternal Life, Light, and Glory, or eternal Deaths
Darknefs, and Shame, are co be diftind:, and utterly oppofite
to one another I to all £(efnicy». as aAjmfaid, for the Manifef-
tation of his royal Prerogative, of the Variety of his heavenly
Glories unto feme, whereby they become Perfons full of ravifliing
Excelleocies, when Time is no more, like unto himfelf ; and
with-holding the Brightneis of his Love from other fome,
dirough which they become utterly Darknefs, eternally tor-^
menting theoiTelves with their former filthy Rebellions, or
vain-glorioua Pleafures,. they lived in. Hence arifeth conti-
nually all Variety of heavenly Songs, from ded Men and
Angels, unto the Brightnefs of his uncreated Majefty, becaufe
they are not alio caftout of his heavenly Pretence with him.

Again, concerning thofc Words of yours, Mffi certain
a is tbst tbi vafi Spirit of tht Lard takub in all Things^
and dmthtlefs tbeji may ke found in Uman and Agreement by
him vjhofe Spirit is quick and piercing encugb \ from the Holy
Spirit I declare, he that can prove this your Afiertion to be cer-
taioly true,, as yoa have declared it, he hath, or is endued
with a Spitit more fpiritually quick and piercing, more wi(c
and lovii^, or merciful, chati God himfelf, eled Men or
Angels, and may prove them all Ltars, both in the Spirit and
in the Letter.

Wherefore, in 0[^>oritton to this your Opinion, from die
. Lord Jefus I affirm, that tdiere is no Spirit that ever was^
created that returns into the Creator again y but they are to be
drftinc^ from him in their Efience for everlailing, that the
Creator, to the vifible Sight of the Creature, may remain to*
be the Creator, and the Creature continue to be a Creature,
unto the glorious. Praile of his tranfcendent Brightnefs, even
Face to Face,. World without £nd«

Moreover, when Man dies, and turns- to* his Doflr again,
from wlience he was taken, his Soul or Spirit doth not return
mo tht Spirit of the Creator^, as> Men, fnxtk Salmon' % Words,
blindly inugine, who was no prophetical Penman of the Holy -
Sj^it of the Scripture Records ;. but the Soul,, and all created

Life:

5 6 An Epiftle to the Earl of Pembrook.

Life or Motion, dieth within the Body of Man, and turneth to
Dull : Eyen as Fire goeth out and turneth to Afhcs in an Oven
that is clofed, for Want of aerial Motion, even fo Man's mor-
tal fiery Spirit goeth out like the Snuff of a Candle within his
Body, becaufe he is (hut up by the Moft High from all aery
or fiery Motion, until the vifible appearing of the mighty God
and our Saviour, in all his Glory, with his mighty Angels,
to judge both the Quick and the Dead : Then, and ' not
till then, (hall every Seed and Spirit of Mankind, that was
fowed in the Heart of the Earth by the almighty Word, or
powerful Decree of God, bring forth its own Body in Glory,
or in Shame, and (hall remain fo to all Eternity.

Again^ By Infpiration from the Holy Spirit of the Lord
Jefus Chrift I declare, that no Spirit hath any fenfible Being
diftindt from its Body ; no, nor never had, nor poflibly can
have, neither of the Creator himfelf, nor Men, nor Angels,
nor any other created living Form.

Wherefore the Creator is no fuch vaft bodilefs Spirit as you
have defcribed him to be •, no, nor never was ; but as from all
Eternity he was an immortal Subftancc or Body, diftind from
elementary Earth and VVater, fo likewife he is now become a
glorified Body of Flefh and Bone, in the Iiikenefs of a Man,
and is eflentially diftinft from Men and Angels to all Eternity ;
and|the Compais or Subftance of his glorious Perfon is no bigger
than a Man is, and the Effence ot it is but in one Place at
once. Only take Notice of this, that his little Eyes are fo
tranfcendently bright and glorious, that at one Look or View
they pierce through Heaven and Earth, Angels and Men, and
at once, or one Word fpeaking, through his heavenly Mouth,
it entereth (if it be his Pleafure^ into all the Spirits of Men
or Angels, or into one Man's or Angel's Spirit only ; fo that
all Things in Heaven of Earth, or under the Earth, continue
adking his Pleafure, by the almighty Power of his Word that
he hath fpoken, or Ihall fpeak, notwithftanding the eflential
Being of his bright burning glorious Perfon is diftinft from
them all, as one Man's Perfon is diftindt from another. This
is the only very true God and eternal Life to believe, or eter-
nal Death not to believe» or rather to defpife it.

And

An Eplftlc to thi Earl pf Pembrook. S7

And now, in the laft Place, I ihall wriftc a little of Eternity
itfclf 5 that which is eflcntially every where is not infinite, but
Unite, op rather no living* Thing at all.

Wherefore that'God or'Creator that is fo eflcntially vaft, that
all Places and Things become as it were a God, that can be no
God nor Creat.Or,' nor Being of Beings at all, but mere fcnfe-
kfs Earth or Wjater, Stocks, or Stones.
.^But, as aforefaid* he is an ever-living true God, Creator, or
yafl: fpiritual Subilance» which is but of fmaH CircumferenceV
and whole glorious Eflcnoe or perfogal Subftance is refidentbu&
ip pne Place only at otce 5 and yet, by the Power of a Word
fpQaking> through his heayeniy Mouth, a|i Variety of* fpirl*
tual or i^atoral Wifdom .floweth into the Spirits of M^i or
Angel$, ^ike Rivers of liyingi Waters, and naturally returng
b^cK again all Honour and Glory unto the uncreated Fountain
of all eternal Excellencies.

Thus defiring the luord, the Moil High, to reveal the (rue
Underftanding of himfelf unto you, and all his Chofen ones,
I re^j^ai^^ ypqrs, in tlie eternal Spirit t& Love icfelf, .and Wit<^
0^f&juato the only very true God, the Man Jefus, aiforefaid^^

John Reeve^

A Pilgrim ^nd Stranger unto the bjipd
' vain-glprious \A&z of. Confufiori in
!. iRcligion, 0/ notional Op^nipn.

♦ t

• < *

\' ' '

1 '

^ «

1 1

4 ••• « '

4 * .

6o Ah Epi/Ue t$ a Kin/man.

the fudden vifible appearing of the Lord of Life and Glory'
in the Air, with all bis mighty elefl: Angels, to judge both. the
Dead and the Quick ; I me*n to make an eternal Separation
between the Pcrfons of the Elcft and the Perfons of the Re-
probate. For this I would have you to underftand, (if it be
his good: Pkafur^, who is both Father, Son^ and Spirit, in
one diftinfl: gJoJious Petfon) thdt ^except Mofes Enochs and
£iias^ wliofe Perfons were rranflated into the higheft Heavens
in Glory, all Mankind, Elcft and Reprdbate, both Souls and
Bodies, are dead afleep in the Duft of the Earth, until Chrift
Cometh in his Glory.

Then Ihall the JLleft, by the D^rec or Voiceof Jefos Chrift
the ArcbangeU firfl: appear out^ of the Graves, and, in the'
twinkling of an Eye, with alt the Eleft that are then living,
as one Man, ^ith' a gloribus Shout, vfhall. With diflinft 'im-
mortal Bodies, like unto their 'God, afcend to meet the Lord
in the Air, Und with him and his mighty Angels, as fwift as
Thought, enter .mto that inBnite 'vaft new Htaven and new
jE^r//?^ above the Stars, whdfe aftua! Sin was nc?ver committed
againft hifm, there vifiWy beholding hid glorious Perfon Face
to Face •, and the Perfons of elcdl Men ind Angels naturally'
finging new Songs and gk>rious Praifes, in Eternity tb Eter-
nity, unto their blefled Redeemer. ... *

Thon immediately atfo fhall the Reprobates appear out of the'
Duft, with Bodies of a defcendifig Nature, according to their
former earthly Mindednefs. My -Meaning is this, their Eddies'
fpiritualiy be as dark as Pitch, naturally as heavy as Lead %
and their own Spirits (halt b^ the 'Devil, and their own Bodies
ihall be their Prifon of Hpll ; which, through the Abfence of
the Voirce, ot Morions w the Spirit of God in them as for-
jfcfly,! and the Prefeaice of all their fomier Gk>ry, artd filthy
Thoughts, Inaiigihations, AdtiOns, and their Deflres, th^ir Spirits*
fliadl burn with an envious living Death ar)d dying Life, be«
ypnd iU natural Firewhaffoever; ^aqd their Fbfh fhall barn>
above all natural Brimftoi/e, never feeing one dinother's dread-
fiii fiaces, nor ftirring their Bodies from the Pllfce they appear
in .to 4all5 Eternity, And the Reafon of this their utter Dark-
iiefs, both within and ^ihout alfo, will be' this, becaufe the
Son, Moon, 2(nd Surs^ wi^h' ^11^ their jpMUral JLighti vc^hin
1 'j ~ .1 this

^n EpiftleJ(f ^ Kin/man. 6 1

this World, through the Abfcncc of the Lord Jcfus, will go
out like theS;mff,^a.CaiKttc;n aofi-all,tl^;Glory of this
whole World, from the Firmament' of^ Heaven to the Earthy
will be burnt up,^and vaniOi like Smoke, and come to nothing i
the Seas and Rivers, or Springs, ihall be dried up, as if they
had neverxjbeen, and the Earth that, we now tread upon IhaU
be^Iike tfiito the fiei^ bi^rrang Siridsj ftmable^for thofc heBt&
Pitebkands^'wto, it tlui*TmK,yn^thaDft/s <^ tJxeii: Mortality,
defpifcd to yield Obedience to ^hcfpiritual Perfpnof the Lord
Jefus Chrift, and feoff at all Purity in his angelical Saints.

You are my beloved Kinfman in the Spirit, if you are made

one wich what I baVe . written ; for ^ fur? ,a«.the Lord livetb;

and.as certjun as you arc a Man of Fkflv Bloody and Bode^

what! liave wtitton is as true as Truth, itfelf^ and will fuddenly^

odmc to pafi. Oh! blefled Are all thof<; which k>i»g for th«f

fecond and.laft appearing of Almighty God, who alone, by

his own precious Blood fhedding, hath redeemed ekft Maor

Ilind.fipm the Wnth of eternal Deaths befoce^airiidoiiedia

this'£piiUe. r : •;-. :.- - ; ' .. i '•',!'

: '* .-. I . *" . .•• . ' •.-.... / . \

JTman.JLitfnum'^' in the only eternal pur$ Beings an^glerUm

\Fount4un of all Streams^ in eUS Men and Angels^ the

Lord Jefus Cbrifty inpdtefy tranfcending all Heavens^

jhgels^ er Mhe^

\fohn 'He&vtey

The Son of Walter Rieve^ diccafcd, commiffionatcd
,Meffcnger'of the Lord Jefus Chrift, by Voice of Wonft
, lirpfn on high» '^ ' r , p, , ,

t <

... 1 ..

•

• 7. .V M;i

t
•

•

: •

• . .

* •

•

• » ** # %

■

•

.1 • • •

•

■ ^^.

' ' *

1.^; ^

^•tKii oa

• 1 < jA 11

t^l..]

ff^f -vfas from Eternity.

* • * • •«

^ ipifile ;C0ficerhing the offfy frue God, of
his gJoriout Throne, and the pure Creatimty
' from thai which is faife*

MY <|>}rkilAf Riendsi mfd betoired ^Brcthred^ iti Tfainga
of Ewrmty, bein| iufpffd m fixne fouiJ Meaforc
i^ith IhedrigiAal'of^al^diyine Ddiaht, it being my prihcif^
;W6rk, df^ntdi(tom the Moft H't^vwhat 1 receive from iibe
l>ord Jefus Chrift^ whd ik the ctern^ Beto^ chat I freely de*-
ckire unK> yon.

^:I4Mr 't'liMow y^< that a^fjfnrkuai Indeed oaotioe poffibly!
defpiJe the Letter called the Book of the Scriptures, dr vUU>lJs
Records of invifible Eternities j why, becaufe you know that
^hout Worl^ it h im^bfTit^e W de^onftrtte Tttinfp ib one
another \ therefore I thatl noniinace th^ Letter before I fpeak
the Mind of thic Spirit.

This Epiftle is to you, ivhich are ttiatfe capabk to coiiipre-
hend all Opinions or high Notions that are or (hall appear to
be, becau^ your Spirits are made Virtually one with Eternity
ltrt^i..biiC\.n^*c)|entially one, for then there would be no
DiftinAion betweeif the Former and the formed ) for this I
m>^ 'have you to underf^and^ (h^t the {^eamrc. Sun ;in the
Fii:<n»n^e^>J>;is'a di^jn/^^ Bjjdy or CircumfiprcAce^ about the
Bignefs of a fquare Chamber^ whatfoeveri^yipg^gp^iifters, by
their Imaginations, tell you to the contrary | trom the Lofdl
know it to be Truth*

Now you know that the Body or Efletice of the Sun always
hath its Abode whefe it is fitted, ever running its Courfe round
4l*e tirmament called Heaven, where it remains in its Effence
till Time is no more j alfo you know that virtually it givcth

forth

fbrtK its Li^hr, 'Hesit^ fgr^d StnsQ^h^, mto natural i^hiogs; tbac,
fcentto be ab^lutely.oc'ad i jwjjic^ otcural Vcrtuc occafionctU
Life and Joy in the eflential fioidy of the Sun» to ail ftrndble
or rational living Creatiiresi So Iikewlie it is with the invi-
fiblcSpa' ^f God, the eternal Creator \. for he U a diftindl
glorious Being, by "Vprtue pf hi$ Word, fixed, as it were, (ia
refpe^Vof hi^ Jt)odny*or perfonal Prcfeiy:e);ift tic inyifibt bca^:^
verily Cjloryi\wheJ:e tlefl: Angefs* rennain until Tigie be fwil-)
lowed up in 'Eternity. And virtually, motionatiy, * or fpi^
ritualiy, xrom his ^(lorious, Bod)^, ihineth aU gtonous Light and
heavenly ^-ife, into.thf Spirits of cleft A^cix zpA Atigels, ever
tetaihing hVeffentlal.in^^ hfmfclf^ that

the.uhcreate<l fiier|i£OJf;Uiein£s'niay remaip in liis.diftinft decreed

£Qrm or venter^ tpEtefw^i tlxa{ tP^^^c^™ V^ry. o^W.'SfO.rF. ♦
11) its' own eternal Glory> anqf'.tne created Glory may g^ry npt
in itfcif,' or any light oi'JUfe withuv iticlf^ biit, in. the. Glory
of Its' Creator, jwhp .i^ the^!^bua,tajn. o/! aU |L/ig&t^, Life, and
Glory, .v^Bble anf3[ invii!j]?Jc»' .J ^\ '.. J . ; . ; . $ • .;. . ,. ■
Tpat whffi) isto be treated uppnui ihi$Epi(^le i;,.,i^/7/ /i^m
* was firm E,t(rmh ; ff^^fter ihcre. ii/iKy ot,b^ fV^ldr ^r create^
5^/;s^, or^^lace^ byides this : .AMoy/Jvp^t tie irue CrMfton §f
Godis\ frQVfjh^ hi^g Jmaginjatioris^ ^bich is tbeD^il in Mm.

In the xith. of n^^x^h^^^^ \> ^^ ^ ^"^ written : Tbr^ugb
Faitt)'wi'Und^Jiand tidi the Worlds Wr^ qr^txpsAh'tbt JVori

yr^^ol the,,|afff -Chapter,, :ar(;.,theifi ,W9ra&.:, Md ^hvf.^n^.
jejjed that th^^ kiere Strangers andJrikrims on tbt Eartby for
iih^'tb'alfayfuciYh^ declare plainly, that tbey feek a Coun^
^Ui mif^i^eiJiJ^ad^^^^^ ^'^,henp(

ti^uciiiniet^i^jht^^^ bm new they

d^fifi a b^i^^ that is^ ^fin.peayen^^one^ wherefor£[Gfid^
i%^amed to ie cfiUedjheir C^/i "^for^ ie.Mth^J^^ for fUm q

City. 'Compare thme Srayings with ihe xivth of John^ iii:,'2d»
and jd Vei;tes, and there yoi^ may fee, that have the fingle Ey«
of .the heavenly Glory, wdthiin you, who this God is tliaf h^h

aerg

the

Lord

tord Jefus.Chrift alone;. that Man pf aJl in? mortal, Crowns*,
c^fxternal Glo?y, inftiti%t^s«ii&^h& SiS"He^fe,Uh^els;
and Men, who, in tfifc ifeys of Jils crStureiy Cori^ faiU

unto his Choren ones, Lef Hot your Hearii be JrouUed ^ye believi
in God J htlieve nlfo in me. In my Fatbjer^s Hofife are many,
Manfions i if it'y^eri nbl 'Jh: lwouid''hm)e''t(fU'^o'u/ 1 f[6 to pre-
fdre^^ a Pl^ce f& yAti^ T:mi iome ^i^^^^ ^nd^receiV'ycU tfi
mfdh tbdtkxfVtiri Tam, then ye fhhpe atfd. ' Anrf in the' hit
Chajtch-^of ae Pro][/htt ^^% firft Verfe, \&1&«/ >V^ tbt
Lord^' the Heaven is my fbrone^ and the Earth is hy Foot-ftooL

mention many other Records In Scrlpfure. to thfe Purpofe, but
I have fpokcn toO nriany^ already,' to Itbofe 'dartc pights^ whicli;
difown any God, or Scripture, or, Gfor^'' to cbAie',' dr Immd^^
fality; after the diffQltrinJ^of this Mxi(rtility > but Glory of an
immortality of Etefnity^ which i]5 in them alreac{yi aiid yet
after Death they arc^ utterly ignorant whether they "fhall have
any Being at all, mortal or immortal, but blindly foppofe ,aa
eternal fwallowing tip into an unknown glorious Being, Or tlfe
an eternal" ceafihg- to be, ;■ •••; ^ '^/'^'^ ' ;' ''^'V/' ' '" ■ ' •>
I knc^w unto you that have i-ec^eived tlic fph-itual Oil of di*
Vine Faithi in 'theTrtitht of *hoF^ Writ, whfch is (quoted froiri
the vifiWe Record of StriptureSj'Is'fufficicrit toJproVe that ther§
is another created World, or refidentid PJage of Glory, tefides
this, 'where the glorious P'erfons of God, elcrft Men', and
Ahgcls, Ihall folace themfelv^ tbgether,' to "aff fiternity.
\ jigain^ Yoii may iinderftanVi'; Ae Throne. 'bfGod^s'Refic
flence in IrtimortaRty is no Wiiys like this Fpot-ftool /bf his
Majefty i fer we know that thh Global Wotld ft enclofed alt
with a Firmament, as with a brazen Wall. And wl^y think
you is it fo? Truly and chiefly to keep within its own King-
dom the dark Imagihariort of angcfical Serpents, that thej^fiiay
only pry into the Secrets of aQ Things' within th^is Qrb. ' But
as foTvihe hew Heaven kpdhiiw Earth, above die Stars, it! is

What was from Eiermtjs< ^5

jiPlafc-of Glory, fuitable'to a God of Glory: I mean in re*
X^iOi of' its Height, Lengthy Breadth, or Cocnpafs, tc.is of an/
infimte unm«furabie Vaftnefs, For it tnuft needs be To i \V hy ?
Becaufc \n the Place of the eternal Being's Glory, there is no
Sufij Moon^ nor Stars^ nor Firmament : And where there is
no Firmamenc, there is no .Bounds ; for you acicnowledge the
Creatov to be bound lefs, aad fo iatlie Itifigdom of Glory, where
t|ie Re!fidcDce of hi^ in^tpqrtal Perfon is eternal. In the 21ft:
of the Rsvilatiaus^ ^ {tl^§ 9^ Verfe, it is thus written, AnJi
thiir City bath ' no Nud $f the Light vf the Stm; Jieitber df the

Moon^ tojhinein it^ for the Glory cf God did lighten it, and tbt
Lami is ibe Light of it. And in the laft Chapter, and the '5th'
Verfe, And there jhall be no Light there^ knd they nfed no Cuno
dki neitbtr Jf^e '.Lfigkt'^f thtt &Mn \ for the Lord gifuotb them
LighJ^ and they. Jj^all riig^ for jevermeri. And ihiS'^by tftc

W'. '. ' . : V- . :..■•- • I- '• • - • ^-{' »r

There is not anj Thing cin xeign eternally,' but that whichf
is a diftinft Glory in itfelfi and there isnioGlbry^ orE}tceI»»
Ic^cy, MfHatfpev^f ,. vrfi^thet oiottai or. iwinicJital, cm pofliWy*
luwapy^ ieniible B^ng,; without a' udrftin^ Fon^i tap^fl^fs^

ft^orifqwr, JTbe Rcfide«3e. of Glory, of nepeffity nittft ,bta'
Tiirooe of (inBnite Circuimferetee : Why? Becaufe if it were'
incloredas this World is, then,: iitftead of fpiricual Liberty, ic
would be a Place .of 8pn<Mge> . like ont^ dxb. Becaufe the glo-'
rious P«riQtt of Gp4^ *lfl<ft Mptii lahd'Aiigcls, which^ of M.i>->
tiori arp fyiftcir ^ti Tlv^^ght,. would be prevented frorti^f-
ccnding, or ocfcouiifig in if*: forynriecy tif fpirinlal Glories,*
according to their jdivirp Nftture^.1 1 For you know, that if our j
Bodies, withi^. ;t)U,lo>vfer W.orid» werci.as iwift of Motion as
our Thoughts, oujc Spirits, .wdiild then bo io more Bondsfgc*
tbaj) now thc^ ^viof w^M.crf'Rodmtoipafr to and Arc, »>
cording to:tbc}5 %4r^{bual Motio6sl> becaufe if the World were*
ten thoi^ai^.Myiip|i}S(t»f MUntn Utfigfac, LengthrBi'eadth;rbr
Compaisy and na^n^^,, ^odkiiow'thatafpirki^alBody ^liid
afcend as fwift ^.Thpwgbt;^ as. if it weabiit^ondMile, or Fur**-
long only* So^^h^ ^aowyou. cannot be ignorant, bu( that a*
dorifiod B^^yc^nu^ iwQi al^ii^pm; and Thron<^*o^Qk>]»yV^
'- ' ' ^ , K of

66 What was from Eternity.'

of an infinite Vaftncfs, according to its Nature, to dil^lay hs.
Glory in, or upon, for its unutterable Satisfaftion.

Again, You know that it is the Nature of the Spirit of Rea-i
fon in mortal Men, to dcfire to know the Height^ Breadth,
Lengthj-.or Compafs of the World it rcfideth in ; and becaufe it
cannot attain to its Define, therefore it is unfatisfled. So likewife
you n^ay undisrftand on the contrary, that it is all fpiritual Satif-*
faftion to the Nature of divine Faith, or Truth, in the fpiritual'
ISodiea of Men, in the World to cohie, not only becaufe they
have no Dcfire in them, to know the infinite Vaftnefsof that*
Kingdom of Glory they eternally arc to remain in, but alfo
becaufe it is incomprehenfibly beyond all Defire in the Creature'
of the Knowledge of it.
I Again, Some may fayi if there be fuch a PlaCe of infipit?^*
Glory* for the Pirfona of God, «lc6t Men, and Angels, eter-^
nally to inhabit in, (the which cannot be denied, accprdinj^ tof
your Scripture- Arguments) pur Dcfire (tf known' untp you) .
is to know*, fFbether tbt infiniu Place $f heavenly Glory was]
in tiaf Q?ndiiion ii is-.-mw-in from Eternifj ;• ari wbiiher^^'the^
Creator i by ibe.almigbiy.\iPwi»r tfbiS'Wori fpeikrngy fon^:
if of notbingy or made it from or by a ff^ord fpeaking only? ]T6^
tfeis gfcacOuiJtyj from^hciaft of the infalHbfeSpinr oPUivfijiiEj,
Glory, I an^vcr -, in refpeft of the* ifyfihite Vaftncft of the Place
of Glory i.fclf, it was eternally fo ; but in refpeQ: of ife created^
Form, it had a Beginning to icfdf. M^ Meaning is plain, attd'
cafy .umo you, which *are ibrong'in the true ^?viRe F^th^f tf»5 -
truc'God,:. . The Subftdncc of- fijwtb and Water, tir a Plicc^
^d Bting for its Re^bdcncr,*.niuft.'n6edi be froh>'Et^rmt^,'liV^
. tbePrefenceoft^ et«rnalGod ;'foJlHi:'l would haVeyoucIe^i*
]y to underitand that itrcannotpoflibly' be other wife, but that'
that infiilitc Place, which is: the Throne o^God; artti this finite
Being ©r Place,' wtticb-Jsrthc^Footf-ttool of- his Majeiffy,- was^
fmm Et«nUy, inrefpca of their SubfttoW^^ iW RWiaeriegJii^
oolj; tbcy ivpec .in 4iemfcbi Macrierbotbid^rk^ana-fe^
and fo without Fbmn, f^and vtndr::' Boc:c«Vlfte;cttntrity ymm^^
underftand, ^thiat the uncDcattd.orgltrioos Power, -Or -Effcnce-
of God, wa§ alone, in refpcdfc. oft.arry.'Cfeafeure*^ 'yi^^le living
to themfelvs in ht3 Brefepce^ .^3ki?:hemriif'^Soddy^ for tfecL]

A Mani-

• - " • »

Whai v>as from Uternity. hy

Manifcftatlon of his infinite Wifdom, Power, and Glory, for
tbdfc angelical Creatures, that fhould be formed by hiai, of
that dark Subftance, or fcnfclcfs Earth aforefaid.

Again, But you may alfo underftand, that the divine Form,
or Perfon of the Creator, in its own Nature, was of an im-
mortal, bright, burning Glory, both within and without; and
in refpcft of his divine Vertues, the holy Spirit of fiery Faiths
And' burning Love, and all other fpiritual Excellencies, did cf'
fcntially reign in his heavenly Form, infinitely overflowing
like unto a-Chriftal clear Fountain, with all Variety of new
heavertl/Wifiiom, and tranfcendcnt glorious Delights, to fo-
kce'himfelf withal. ' I hope in Time that all the Chofen ones-
of theMpftHIgh rtiall clearly underftand that it is impoffiblc
for GoS,"^ Man, or Angsts, xxs poffcfs any Joy or Glory at all,
uhlefi they have a diftind Form or Body of their own, from all
bthe/ Forms, fenfiUy to enjoy that Glory unto ihemfelves. t
do not deny, but through Union of Spirits alfo, there is un-
titteF2^>le Jey ahd Glory in one another j but I utterly deny
that any Spirits are eflentrally bne, or that there are any fenfiblc
living Spirits Without Forms, to.dtfplay their Life in, or ever
fliali be, whether mortal or immortal, vifible or invifible,
^ Thus ye blefled Ones^of the Moft High, by the fingle Eye
of your moft holy Fahh, you are made to fee that your God,
from Eternity, was a glorious diftinft Form or Perfon, in Form
Uk« unto a Man, before he* became a Man, or. took on him
fthe Form of a Servarlt, or a - Man : 'As it is written in the
Second of the Pbilippians^ Who hting in the Form ofGod^
thought it no R$bbery to be equal vnth Gody but he made htmfelf
ef no Reputation^ and took on him the Form of a Servant^ and
^as form* J in the Shape of a Man.

Thus you may fee that the only- wife God, the Lord Jefuj
Chrift, was «n immortal Form, before he became a mortal
Form of Flefh, Blood, and Bone*, and although the Immor-
tality of his divine God-head, with the Brightnefs of his glori-
ous Form, was wholly tranfnriuted, or mortalizcd into the.
Condition of a fpotlefs Man, or Creature ; ' yet the vHible
Form of his former invifiblc Form, with the Purity of his
divme Nature> was never changed, nor pofiibly could be.

K 2 But

6^ What ysias . ff^m^ E^ermty^

But ta go forwards to the Point, ' . Wherefore tbi^ ierves* fi^r
the Reproof and 'Condemnation of that grand Error, naturally-
^owring fmni that lying Imagination of Men, which is as old
as the. evil imaginary Angel himfclf, cojicerning Creation;
(that IS to fay) ^bai to create or form aTbivg^ is fa make it hj
a'Tt^ord /peaking^ without any Matter or Subftance at all.

Further, And if they were convinced to acknowledge, ac-
(^ording to the Truth of Scripture- Records, that Godi formed
Men and Angels, and all other Creatures that he had madcj^
of material Earth and Water, or any Thing clfe % yet they
fuppofe that thofe Subftances. of Earth and Water, were not;
in the eternal Prefence of God ; but they fay, rthat Go^,* .l?y the
Power of his Word fpeaking, made then?- of ^{ot}lpf g». , . Bibold^
this is contrary to Fftith, y^a, and Reafon itfclf. Why ? -BecauiQ
then thi3 will follow, that Earth and Water muft needs ,b? thq.
Creator, or divine Being it felf; and fo, hy the Sequel^ there
is no God at all, but Nature ^ and fb ail Things^ th^( ^PP^r^
to be*, were from Eternity a, and will .fq. rqfqfiain M E^erQity*
Therie is no avoiding thefe Abfurditieg,, . , ,p

Again,.. If Men. werje. aflwpipil of this their Efror, ai?d.(h»U
cbnfds, that from fiternity there was a Cr^tor of a ffMrituai^
Subftance, then without all Coinradii6lion,fiJom Eternity, there
muft of neceflity be a refid^ential PJace, or B^ing, foi:.the Goji
6F Glory to difplay his eflential Life. or jGlory in, ^pr upon, ,.t

Therefore. EajTth and Water, and itg^PHace igf iReficJenceit
muft of .neccflity.i from Eterj3itjr,.b9 in ^the Prefence -ofj^Gody
they being dtftin^fk in their Subliances, frooi'hisrglqrioasEfl&pce,!
Or divine Perfon.

So that now, by the divine Speakings of God in you^ ac-.
cording to holy Records, you may eafily undeirftand,' that t}^
Creator formed all Things, or Cneaturcs, in • boiih Worlds^ of
fome Matter, or Subftance; and ;tl^at wkhouft Materials o£«
Earth and Water he created Noching that ;is midc,. n^ithcu
pofnbly could.

Again, You may underftand alio, that it is the very Nature
of that unclean Spirit, the Devil in Man, toimegine aCreatoD
and a Creation, quite contrary to the Truth of diving RcQOf<i^
utterly abhorring that God and his ^reaQQnft.in theJeaft Moar

furc

... T

fure can be ma4e nM^lftft to hi» Creiitwre« But the ioMginary
tkvi] in Man loves- to hear, and fpeakof a Creator^ and of it
Creation^ and of a heavenly Glory, and of a hellifh Mifery^
tliat no Man can po(fibiy oe capable of in this MoruUc^ to
comprehend chelTruch of. any fucb Things i or at.lea(b» if any,
thing to this Effetfl nnay be kvQwn, they l^rqi it oivly ioaket
a Man happy in this Life* but whetiier tbef<{ i$ any certain
Knowledge ot^ any Thing that ihall be after D^th^ ^i$ they
uctcrJy deny; Why ? Becaufe as yet thetrue divine Light of
the true God ha^ not (hined into their Underftandiflf^ ak to
the AiHif^oce ^qf filer ntl Xile ) for I ^tc yio^ (rofifi ^ ev^r-

Ijving<?Q(^, th^aar.t4«it§k>rf&#yV;^^'*^
in Life vttt<> jQfe Ofrwlt in fcliMlMi»iw<He Tbingi.ofEtpr-
»ity tbm (h^Lbf niict Iks^ Qf yfh(^.Tw» J*. to iflor^. «:
oianiiefted iinto that;$0i]U . Sue indeed^,. Cfor .the moft Part>
th^ Caule w<hy Men remain da^kin (h|[s ^eat Secns^tof Things^
of jStcrniiy i^> becaufijrt^py %ft -under i^t P^weC of ibnoe; f^crci;
Lijft or other,, 11^ ^yJ^eaatkeifMt^e^* M^.h^f^^g tb«ft

UQtffne^h Ztf(.f,i^m\i bo«h . m|ini^i|)gv Bheii! Me<5tf ift ^ue^
Tinie. I could fpea^ more of jE^e F^ly^of this Error .in 'Men»'
of their jipagioiQgpf,G^*& cr«ning tbc.|p^/i^4«^4/ of.Notfciipgj^
^?ut XL being fo ridioajfrts^ k is pot.. worth, jabewiiiie) .gpd, fc
•knowia'few \yosd$«ir«rf»i5ckntioJlhe :• .-: ;.::* ^- ri

j!^aii\, VoU whjicb.lhfVf nt*iv,ed tlw:dit«iiiieiJBaiiiji< apvl pqw
Love, of the glorious Spirit of the Lord J^ftUvGhriil, mi«)>
Life' Eci«rBj> tiHiJfi kno^ Xha tilii^.fe. Aci. true Meapil^/. or
Mmd of the Spirit oi the.eMrtial Being» in the Wjpfd [creaiini^
(|hat ia to fay J that tlic,^temoue;Ciod^ by, the Power, of hi<
'^^^ «%> fptalff !«:, W80< . t)il. «pt9,i fh^l fooiilefe Subft^Pftf ^

ei^ B^ ^tf jW^te^ rifmn^iwN^ f npi» ticttcft to; prfldiwc ^Im

fevefjal Na«mr^lic;ihir*s fit, ;w^ Fown^ftrit*kJo»htur,5^i».
or Natures, an<J jROt [no ucflBW: )bift omft 4tvt«ft Nltdperiaqii
Form CO hififfelf, i}tftin£i: frosn all thofe NdCuresUnd Fomis
tha( he h^th m^\ and yet sd^lfthofecnettted Sfiupijdire fme^(ilM
^J^ip. I^^j. tfc^il^^tbey aM of .Varidty x^:}d#t«iMiilo,iftlN[

T I ..'' /' '^0C{ ::/i*i:i ';'...' ;.\v T'oiw'./..* £ ,"!!: t;1 fiA&^i9#

fjr^ What i&as' frdfn Eiepnity.

Again, Thh Power of Greation* or iT^i^rmutarton, licthin'
the newcreating, of changing the Condition ef Thin^ already
created. As for Example^ God, for his Prerogative, Will, or
Pleafure, to manifcft the Glory of his infinite Power, cichcr by
eternal <^ondem nation, or Salvation \ to^»tr^Afmute the nroft
gl6rk>as' i^^jj-W in HeltTeh 5 to becohie the chiefeft Di?^// in
Hell, or in Fl^tej and' to conyel^t one of the jgreatcft Devils hy-
Nature on EartH,* tb become one of the mod glorious jJj/;//j in
Heaven. 'Gain and Mary Magdalen (hall bear Witncfs to what
1 have written, in due Time, of this Particular.

Againi If yoa^undcrftand the infinite Powet <>f a Citetor
mrfklfig all lyings tit^y by the* Power of hi^ Word or Decree,
ai)d his turning thfe Bbdks ^d Souls of Mankind into Dufk-
agaih,' frt>n?i ' whence tb^y Wer* Hiken, Is it not a- wonderful*
new Creation, in' the kft Day, or End of Time, for the
Cdreator, by the mighty Power -of his decreed -Word-fpeaking
.only, though there be ten hundred Times ten hundred thou-
fand feveral- Spirits mibe*d togethicr in tfie Duflr of the Earth ;
yet to make e^ry Seed, orSpint^ to^briiigfofth itr own dbd/,
er Form, thai he lived and died in? (ihlit is to (iy) He that
had the divine Sis^d of God remaining in bin), (hall appear
with a glorious Body, like unto his God to Eternity ; and *he
diat had eke unckan Seed of curfed Imagination remaining in
him, (hall appear with a^Body of nothif% but fpiritual Dark*
iiefs, of urifpeahflble Miferyi, for^ aretiautng: As she Tree
fMetb^ fo it UiihL -^ - ' •

AgaTm, Is it not a ik>iiderifot Thing, for tb^'God of Gbry,^
of the facne Lump, to create one Man, to be of his own divine
Nature, and Form, and in due Tihue, to make him eternally
glorious like unto- himfelf ; and to create and form another
Man, to be of a contrary Nature, nothing but Darkne(s of
Shame, and Conftifion of Face^ or Spirit, for everktling ?
So moch concerning the true Creation* of God'«

Again, Nocwithftandtn^ the dark imaginary Spirit of Man,
by^fiSLing tkoughc never fo long, cannot poffibly make one
Hak, tidier white or black, lo cover hb H^' if it were baki :
Yet he can teach his Creator a Creation beyond the Wifdom
#f <9od him(elf i a Creation which cannot polfibly be. For

What was fmmlBternityi 71

hek fo vifeiivhis own Conceit, that^ he imagines, if he had
b<en the Creator, he could have made l^atertals^ of * Earth and
Water of nothii^ at all, even by the Power of his own Word*
fpeaking only, as well as have formed what he plc4fcd of thofe
Materials afterwards : Or that he could have formed it only
by his Word fpeaking, without any material Subftan.ce at all.
Thus being (hut up in utter Darknej^, he calls his very Rcafotf
the tlivine Nature o£ God, when God know^ hfCjlor no mortal
Man^lfe h^th aniy pure Rrafon at A\\ 'but his Unlderfhtndijig'
is all Confufion, in refpe^t of knowing any thing of thtf Matter,
or Manner, of the true Creation of God, or any eternal fpi-
ritual Things:, which as yet are invifibie to Mortals, but vifible
only to Mofa^ Elias^ Enochs and the ele£t JngeU^ in the per-
fonal Prefence of the Lord Jefus Chrift, God-Man» or Man-
God, bleffed for ever and ever.

Again, For want of the true difcerning of the divine Voice
of the Holy Spirit of the true Faith, to diftinguifh between
the Voice of God's Spirit, and the Voice of their own unclean
Spirit, the Devil in them \ they call God the Devil, and the
Devil God \ and fo they beinp; l<;ft| yillinft^y ^^^ ignf^r^*^'' ^
anyother World, orGoB, or Angels, or Glory to come, but
what is within this World only. The which Orb is but the
Foot-ftool of our God, it being but as a Mole-hill, to a mighty
Mountain, in Cpmparifon of that eternal Kingdom of Glory,
which is above the Stars, without the Glory of this perifhing
Worlds tVhirtfore^ becaufe they are referved under the Guards
of eternal Darknefs, from this their utter Darknefs, they judge
themfelves only in the eternal Light, and blafphemoufly call
themfelvesy who are mortal Duft, Eternity^ everlafting Love^
or / amy and there is none befides me^ or one pure Beings with
the Creaicry wholly taking all the glorious Titles of the Eternal

them, who by no Moans will give his Glory to
igels,. either of his Nature or his Names.

Again, If a Man talks with thefe high flown Atheiilical
Notionifts, concerning Knowledge of any God at all, or of a
Life to come, they abhor it, becaufe it is hid from them.
But they love to fpeak, or hear of an unknown God, which
they call an infinite, invifibie, incomprehenfible Spirit, which

(as

« r

7* fr£ap mfi from Rt$rtUtf,

(t|» they l4y>ii d&n^Ul.m all Pl^ccj. and aU Things, « once t
and feeth aU Xhipgt,. he^fth «il Things, and imderftandeth
a;i Things particulvJjf, «nd yet hath-np j^j to fee, xm Ea^s
'L^LTv^''* to ynderftaad any Thing « alf, through

Slf^£?^ w 'T? °' ^■'^'"'- °^ ^> "*"• This is the blind
Reprobates World, or iipagmaiy God, .only, of bare Wotrls

i WW are left iindcr eternal periibing Darkneftj *

^ ^ "^ •? HS- ^^^S- what was.frotn M«mity, with a -'

and (ne true wp0 and il^ faUe God. .

• > • f I "

.••■I I »:' . •' ■•{! ••••ii »* '■'i*' *

^ •

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. ■ > « < I

l«. ■'.•/* 1 > at V

* ^

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i) ' I ' -' • ' . ■* f'.l) ' .1*^ V L .- ' \ J. I*

t . • . » . .

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# • •

*«• > f

(73 )

A gintral Trtatife of ^e Three Records^ or

Di/penfationr.

H^ritten in the Tior pf my Commiffi^n^ received by Vcke of the
* Lord J efus from Heaven^ 1651, and in the iph of July^
1652, by Revelation from the Man Jefus^ my God alone \
Mnto all the Eie8j that look for the Appearing of the One
onfy^ immortal J inviJibU^ wife God^ and atone etennal'
. Father^ the Lord Jefus Cbrifi^ God, bleffed for ever, efall
the Ele&y Men and Angels. By John Reeve, and the
Hiffy Spirit I true Minifter of the third and laji Dtfpenfation
«/ the Lord Jefus, unto all the EleS H^orld.

THERE are three Difpenfacions, or Commiflions of
the Lord, unto the Eled World, and but three. The
Pirfl of Mofes and the Prophets. The Second of
Jefus and the Apoftles. The Third and laft are the 9t&#
Witneffee in the Eleventh of the Revelations : Who are the true
M'tRifters of the Holy Spirit, revealing or declaring the Mind
of God, the Man Jefus, unto all the Eled World, who are
the Seed of the Woman, the Children of Faith, which Is the
divine Nature of God.

Again, I declare iiy Revelation from the Lord Jefus, that
all the Lord*s Commiffioners have Power given them to blefs,
or to curfe, and it is ib ; therefore it had been good for them
chat are left to defpife them, that they had never been born.

Again, The three Commiffioners, and they only, are Chrift's
Witneflfes, becaufe they have the Gift of the Holy Ghoft, or
Spirit of Revelation, to interpret the Scriptures ; therefore all
that stfe (aved, Ih^l bow unto the Revelations of God in
them.

Again, I declare from the Lord Jefus, that all the Prophets,
and Priefts, that were in the Time of Mofes ^ were Liars, ex*
cept they were called of the Lord, as Mofes and Aarm were,
or were called by Succeilion from dhem \ therefore it is a molt

JU dangerous

74 Of the'T^kree Records.

dangerous Thing for a Man to take upon him the Place of a
Prophetj a Prielt, or Lcvite, or Minifter, without a Commif-
fion from the J-ord* What da they, bw offer ftrjwgc ?ire ui\-
to the Liord, as Corab^ l)atban^ s^nd ^ram did, before they
were called to the Office, by God's Ccmmillioners, and bring
a Curfe upon their own SoUls? Remember JezabeFs Prophets :
Were they not cut in Pieces for drawing the Priocrt Heaxts
from the true Worfliip of the living God ? Aed this their Ig-
norance of God was, bequjfc they went before they were fent.
Therefore lying Pro]^hets« for Silvers are in & penfbing Cmdi-
tlon, with^tl the S<;ripcvre-Mcirctvuits in theWocUi,

Again^ I declare i^om (he liOrd,^ th^t M^s. was die firfl:
Prqpnet that wrote 3cripcures by Commiflion. f rotn the Lord.
{ffoie) By Infpiradon from the Spirit of Revelatioo, God wit-
nefling from Heaven, by Sign^ and Woodersj that his Com-
miflion was from the Lord.

Now the CommiQion of Msfa was fuU of Ceremoiiies, Or-t
dinances, and ShadQws^ conoerntng Things to come, very
tedious uDto the People. So tong aa the Comoiiffioo of Mifes
^ the Prophets continued, (here was qo Nation uiulef Heaveii
had any Thing of true Worihip of God, but the Jewsonljy^
;ind thofe that joined with the J^s % bccauCb the Oracles of
Gpd were conunitced to thej^tftf cinly^ S^hati^i isofibp
Jivps^ ^itiswrit^n.

Again, I declare from the Lord Jefus, diat the Law of Mofts^^
l}0th moral s^kI ceremQiiiaU With all. the Jewifli Obf^rvattons,
or Worihip whatsoever, did belong to the Jews only. % and thit
^eir Worihip continued until Cbrift, and no iojiger, who
was the Giver of the Law, and the Fulfilkr of that Liaw Poly»
siad the putting down that Worlbip^ and obfieinang of the
Law of Mojes for ever. Therefore accurfed be that Man that
liets up the Worihip which God pulls down, or pulb down
^t Worihip which God fet^ up, until Gad rem^pd&it him&lf i
for that is adding and diminiming of the Word of God, in tho
9ook of Scriptures.

Agsun, I declare from the Lord» that the Swo^ of Sted
did beloi^ in M0f4s*% CommiC&on to the Nation of the Jnos^
9nd never to be ufed in th^ tWQ.ComnuiBonff following, by
wy that profeft the Faith of Jefus, being utterly unlawful by

the

Of tU 7hrei Records. ^5

the Command of God, the Man Jefus, in his fecond Com-
nilBon. • .

Again, I declare from the Lord, that God^never revealed to
MofeSy nor any of his Prophets, in what Manner his Worfhip
fliould be in the (econd Diipenfiitidn, by Jefus and the Apoftles,
bccaufe he will have all the Honour > therefore by his own Wif-
dom his CoiHifels are unfearchable, and his Ways pad finding
out.

Again, I declare from Ae Lord, that every true Commiffi-
oncr hath the feveral Manners of the Worfliipof God committed
unto his Charge, to dedare unto Men, and that when the
fec&nd Coouniflioner declares his Meflage of Worihip from
the Lord, then the Worlhip of the firft Mcffcnger is ended,
never to be more. So likewife when the third and laft Com-
miffioner declares his Meflage of the Manner of Worihip of
God, then is theyfr^iCommiflion ended likewife for evermore.
Thus every Commiffioner is to mind his own Charge only, and
and to be fythfiil in his Truft, having nothing to do with one
another*s Commilfion, concerning the Worihip of God, but to
be faithful unto God, in all Things committed to their Charge,
that they may give up the Account of their S reward fhip with
Joy, receiving that Reward,' or Crown of Gtary, with the
Lord Jefus, in his everlaftin^g Kingdom.

Thus Mofes was faithful in all his Houfe,- with the Prophets,
in the Time of the Law, unto the End of their Commiffion^
all of them fuffering Periecution for their Meflfage-fake, and
ibme of them Death itfelf.

Again, I declare from the Lord, that the Jevos^ long before
Che Commiflion of Jefus, appeared, perfecuted, and put to
Death the true Commillioners, and Interpreters of the llaw of
Mofes ; and when they had fo done, they got up into Mofes* %
Chair, not being fent, but by Violence, and fo became the
Scripture-Interpreters, that was given to Mofes and the Prophets
only 5 and finding that being the Lortls of the Letter of Scrip-
ture, and fkilfully merchandising them, great Honour and
Wealth came thereby, making them equal with the Princes \
tiiey took Counfel together, and made a Decree, ihat none
but the Ijearned only ihould ineddle with the Interpretation
of Scripture* *

L a Thus

7^ Of tU 7hree Records.

1 hus the Tjwi put the true Prophets to Death, that de-
clared the Meff^e of God freely J and then their Children
painted the Se^Ichres of the Prophets, and fet up their
Writings by a Law, bccaufe of the Glory that came thereby.
Thus thefe Scripture- Ufurpers fate like Kings, in Mofes^%
Chair, uncontroulable, as if they were the Lord's Ccmmifll*
oners, until the coming of Jefus and the Apoftles.

Again, I declare from the liOrd, if the Jews that fate in
Mcfes^s Chair had been Interpreters of the Law by Commif-
fion from the Lord, then would they have known the Law-
Giver, the Lord Jefus, and have yielded Obedience to him, as
John Baptift did, he being the true Meffenger of the Lord ;
but quite contrary, Dcvil-like, being of their Father the Devil
Cain^ who (lew the firft AieL So the Children of Cain^ the
learned Scribes, and Pharife:es, flew the Lord of Life and Glo-
ry, the Heir of all Truth, that the Inheritance of the Inter*
pre ration of the L^rer of the Scripture might remain in the
PofTefllon and Power of the Learned for even But Jefus, whom
they flew, did often confound them out of the Mouths of un-
learned Babes and Sucklings, by the Power of his Spirit. As
it is very hard for a rich Man to enter into Life, and that very
few of the Rich* will be faved, becaufe Riches blind the Eyes of
the Underftanding *, fo will it be as hard for a learned Man to
be faved, bccaufe Learning draws forth the Pride of the Spirit
%>i Man, making it uncapable of the Voice of Gods Spirit,
icharm it never fo wifely^ Woe unto all learned Men, efpeciaily
if they be rich, for Learning and Riches are the Snares of God«
lo draw Men intoetcrnal Perdition.

Again, I declare from the Lord Jefus, the Man of Glory,
and my alone God, and eternal Father, that when this Jefus
gave the fecond Commiflion of the Preaching of the Gofpel,
then all Obfervations of the Law of Mofes were of no Ufe for
ever; whether Circumcifion, or the Jcwifti Sabbath, or New-
moons, orTythes, or any Sacrifices under the Law whatfoever;
becaufe all Worfhip of the Law of Mofes were but Types
alid Shadows of the Worfhip in Gofpel of Jefus ; therefore all
that are gone back to the Law of Jkh/es are under the Curie,
as it is written, Citrfed be every one that continueib not in the
Law^t9doUperfe£ilj. „ . ^

^ Again,

Of the Threi Records. 77

Again, In the Commiffion of the Gofpcl of Jcfus, given
unto the Apoftles of Jefus, there were Ordinances alfo for Bap-
tifm, breaking of Bread, preaching the Gofpel in Seafon, and
out of Seafon» met ting together the firft Day of the Week,
not obferving it as a moral Sabbath, bat as Wifdom direded
them for Convcniency, once a Week, for the Confolation of
one ancthut. They met upon the firft Day of the Wecfe^
which is called the Lord*s-Day, becaufe God upon that Day
rofe from the Dead. Not but every Day is a Sabbath, or
Lord's- Day, unto true Chriftians*, for he that is entred into
Faith, is entred into his Sabbath, having refted from the Works
of the Law, from, ali ceremonia^ Obferving of a Sabbath- Day «
or any^other Ceremony of the Law oi Mofes wbatfoever. As
God entred into his eternal Sabbath's Reft, the fcventh Day,
("as it is written) when he bad finifhed the fix Days Work of
Creation, by the Power of his Word-fpeaking. So that Faith
is the true Sabbath of all the Eled, who walk not after the
fle/hly Worlhip of Men, in obferving a Sabbath-Day, or the
like» but are led by the Spirit of God, the Man Jcfus, to offer
a fplrttual Sabbath of Faith, and Love to God, all the Dam
of their Life; which is a full Teftimony to their Souls of thar
keeping a fpu-itual Sabbath with their God, the Man Jefus,
eternally in the Heavens. But the Sabbath of the Reprobate
Hypocrite is a vifible Day, as Sundof^ or the like, fometimes
doubdng whether Sunday is the right, or Saturday. Thus
they are to feek of the Sabbath, concerning the Day, and fo
of their God •, for they that are ignorant of the true Sabbath,
muft needs be ignorant of the true God,

Thus all the Worlhip of the Icveral formal Hypocrites is
all outwardly, to the vain-glorious flelhly Eye, and in Bondage
to Sin, therefore under the Curfe and Wrath of God for ever;
becaufe God hath hot revealed unto them that fpiricual Sabbath
of Faith, to purify their Hearts from all Unrighteoufnefs, making
them to underftand that Obedience is the Sabbath that God
requires, and not Sacrifice. God*s Sabbath is Obedience, and
the vifible Sabbath is Sacrifice. Woe unto all that defpife this
Truth ! it had been better they had never been born.

78 Of the Three Records^

Again I declare, by Revelation from the Lord Jefas Chrifr»
that his fecond Difpenfation^ or Commifiion of God given to
the Apoftles, with all the Ordinances contained in that Dif-
penfation, continued no longer than the putting to Death and
banifhing of the Comniiffioners in the ten Perfecutions, which
continlued about 300 Y(Ars, fmce that Time (it being 1350
Years) 1 declare from the Lord Jefus, there hath not been one
true Interpreter of the Mind of God in the Scriptures, to
preach the evcrlafting Gofpel of Jefus Chrift, by Commiflion
from Heaven, unto the Seed of his own Boc^, the Eleft 1
but they have all cUmbed up the wrong Way % idle Shep-
herds, that the Lord never fent^ therefore few of them will be
faved in the Day of the Lord. What are they but fpiritual
Witches, blind Leaders of the Blind, therefore both mufb
needs fall mto the Ditch ; Children of Cain^ and Merchants
of the Word of Life, almoft all of them Defpifers of the
Soirit of Revelation, which is the only Teftimony of a true
MdTcnger of the Lord,

Woe unto them that have gone the Way of Balaam^ loving
fte Wages of Iniquity \ for any Man to preach or prophecy,
without a Commiflion from the Lord, is but a Work of Ini«
quity. For how can he preach unlcfs he be fent \ for the Lord
is one with thofe that he fends, giving them Power to blefs all
thofe that receive their MefTage, and to curfe all thofe that ihall
defpife it. This is the Power of every true Commiflioner or
Meflcnger of the Lord Jefus Chrift ; and whofoever hath not
ttiis Power in his Commiffion, was never fent of the Lord.
No earthly King giveth a Commiflion to his Servants, but this
Commiflion is powerful to all them it concerns.

Again, the A potties Commiflion and Ordinances being
finifbcd in the ten Perfccutions, then the Children of thofe
that put them to Dcadi took Poflcflion of the Apoftles Chair,
as the Children of the Jews took Poflcflion of Mofes*% Chair,
when their Fathc: s had put the Prophets to Death j and when
the Apoftles were put to Death, their Children that pur them
to Death painted their Sepulchres, fctting up their Writings by
a Law, thai none bui ibt Ltamed only Jhould bt the Scriptufe
Intepfheiers 5 and fo it hath continued, where-ever the Scrip-
ture camC) almoft 10 this Day % the Magiftrates and Minifters

joining

Of thi Thret Records. ^9

joining tOgjSther to maintain the Power of the Scriptures in the
Hands of the Minifter» by a Law from the Magiftrate \ which
Minifter is to the Magiftrate a falfe Prophet. When thefe
Scripiure-Merchants had purchafed to become the Scripture-
laterpreters, by the Blood of the Apoftlrs, then did they piece
the old Cloth to the new, and fo made the Rent worfe. They
have fo mixed the Writings of Mofes and rhe Apoftles toge-
ther, both in Books, Chapters, Lines» and Words, through-
out the two Teftaments, that no Man can find the Truth, but
by the fame Spirit that fpake them, by the Mouths of the
Prophets and the Apoftles.

Again I declare, that all the Miniftry that was, or is
pounded upon Magiftracy, fince the coming of Chrift Tefus
in tbe FlelK and (ince the Contuniffion of Jcfus to the Apo-
ftles, are not of the Lord \ the Lord fent them not, it was the
Magiftrate, their lx)rd, fent them ; therefore their Reward is
fiYHD bioif which is the Penny of this World only.

Again I declare from the Lord, that no Magiftrate did ever
own any of the Mtnifliers or Prophets of the Lord, as to eftablifti
their Miniftry in their Dominions, but thofe Commiflloner-
Magiftrates under the Law, in the Time of Mofes ; therefore
the Magiftrates, inrthe Time of the Apoftles, not being Com-
noiiffioner-Magiftrstfes of the Lord's, inftead of owning the
true Apoftles of the Lord, they perfecuted them to the
Death -, like unto tho(^ Gendle> Heathen, Non-Commiffionate^
Ma^rates, in the Time of the Law, as Pbara^b^ and fuch
a^ he was.^ Netther did the Apoftles own the Magiftrates for
the Defence of their Miniftry, knowing that the Lord had noc
foot them* nor appoMited cfaem to receive it, but had left them
toperfecute it, to their own Deftruftion, fbrev^. Neither
wiU any Magiftrate own any MinStry, ta long aa tha World
enduf eth, but a Miniftry of his own letting up % for the Lord
hath left them io Dackncfs, left they flioukl be converted, and
he fhould heal them ; as it is written, fVbicb cftb'e Rulers bavr
Hlieved M bim f Again> Tie Kings and tbe Rulers Sake Cautrfel
t^^bisr ^0ififi tbA LffPd and bis Jnoiniied^ Aiid the Apoftle
Pad faith, tb^ Primes of tbis mrid b^vescngbt m^bim.

The

8o Of the Three Records.

The Apoftle fpeaks as tho* there would very hardly one
Prince or Ruler be favcd (fince the coming of Jcfus^ in the
Day of the Lord ; becaufe, inftead of yielding unto Chrift's
Crofs, that he may reign over them, they thenlfelves reign
like Gods and Kings over their poor Brethren. Therefore in
that Day my God, the Man Jefus, will fay. And thafe mint
Enemies^ whether great or finally that would not that I fiould
reign over tbemj bring them^ and Jlay them before my Face.

Again I declare, by Revelation from the Lord Jefus, that
the two Witneffcs fpoken of in the eleventh Chapter of the
Revelations^ is the third or laft Difpenfation, or Commiflion
of God, unto the eleft World ; and that John Reeve and
Lodowick Mugleton are thofe two Witneffes or Minifters of the
lait Commiflion of the Holy Spirit, unto the End of the
World.

Again I declare from the Lord, that this Difpenfation oP
the Holy Spirit hath no Ordinances or Obfervations annexed
unto it, but is all fpiritual ; neither is there any vifible natural
Signs ty*d unto it, nor Wonders, to fatisfy Devils that this
Commifllon is from the Lord ; only this Commifllon being
only fpiritual, as 1c is written, And if any Man will hurt them^
Fire proceidetb out of their Mouths^ and devouretb their Ene^
mies \ for God hath put the two-edged Sword of his Spirit
into their Mouths, that, upon their pronouncing God's Curfe
upon their Enemies, the Fire of God's Wrath feizeth upon
their Spirits, to all Eternity ; becaufe they that defpife them
have finned againft the Holy Ghoft ; becaufe we only are the
Minifters of the Holy Spirit* to declare unto Man what is
the Worihip indeed that God requires of his Eled, until the
Coming of Jefus Chrift.

Again, God hath honoured them with the Spirit of difcerning
his Eled, that, upon their pronouncing of them bteiTed, they
increafe in Undemanding of the Scriptures, from the Holy
Spirit, and are blefied to all Eternity.

Again I declare from the Lord Jefus, that all vifible Forms
of Worfliip that are now extant in the World, is not by Com-
mand from the Lord, but it is the Invention of Man's Ima-
gination, from the Letter of the Scripture ; therefore as ac-
ceptable unto God as the cuttmg off a Dog's Neck.

I declare

Of th$ 7hr€e Records. 8 1

I declare again from the Lord, that the vifible Worftiip that
now is in the World, fet up by Magiftratcs and Miniftcrs,
whether publick w private, it is fo far from being by Com-
mifllon fron^ the Lord, that it is the chief Occalion of all
Wars, and many other fccrct WickedneffeJ, committed under
Heaven.

Thus all that are. not quite blind, through the long Cuftom
of the falfc Prophets or Pricfts, fet up or countenanced by the
Magiftrate, may clearly fee that none of them are by Com-
miflion fronri the Lord, but falfe Shepherds, that went before
they were fent ; therefore but few of them will efcape the Ven-
geance of eternal Fire in the Day of the Lord.

Ag^in I declare from the Lord Jefus Chrift, God alone;
bleffed for ever, that the Worfliip that now is, and ihallbe to
the End of the World, (Note) it is to hearken what the Holy
Spirit faith unto the Soul, and to yield unto it, and in io
doing thou fliaJc never want Peace. Thou flialt hear a Voice
behind thee, faying, This is the fVay^ "cialk in it ; hearken unto
that Voice, and yield Obedience unto it, and thou (halt ftc
eternal Life abiding in thee. This is the Voice of God from
Heaven, calleji the Spirit of Faith, or Revelation, filling the
Soul with pure fpiritual Love, Patience, Mcekncfs, and all
other Vertues of the Holy Spirit ; which Holy Spirit is. the
only Minifter or Teacher of all the Elcft, unto Life Eternal,
even to the End of the World. They that are led by this
Spirit, they are kept from the committing of Sin ; I do not fay
they have no Temptations or Motions of Sin from their own
Spirits, but I fay the Spirit of Faith purifies their Hearts,
giving them Power againft thofe Motions or Temptations of
the Fie(h ; and fo their Bodies and Spirits being kept pure, are
fit Temples for the In-dwelling of the Holy Spirit. For all
that are born of God know the Voice of his Spirit, and have
this Power over Sin, as I have declared ; for the Spirit of Jcfus
is one and the fame in all his Eleft, only in a greater Meafure
of underftanding the Word of God in the Scriptures to feme
than to others, cfpecially to the Commiffionersj who are fent
to declare his Min^^unto the Eleft ; as it is written of Peter^
IVben thou art converted ftrengtben the Brethren. Thus God's
ConiimiiTioners have a greater Mcrafure of his Spirit than private

M Chriftians,

^a Of the Ihree Records.

Chriftians, becaiife they arc made publick, and appointed to
greater Sufferings than ihofe that are private Believers. Againr
it is written, My Sbetp hear my Voicey and they follow me %
that is, the new-born Eledl know the Voice of God's Spirit,
and fo are made obedient to his Voice, and a Stranger they
will not follow. The Stranger is the Voice of Reafon, which
IS the Voice of the Devil, that would draw the Soul from the
Voice of P'aith, which is the Voice of the Spirit of God, ifi
all the Sheep of Chrift.

Again, 1 his blefled Spirit gives Power unto the Eleft to
(hew Mercy unto their greateft Enemies, yea, and to forgive
them, although they (hould kill them *, and gives a Mati
Power to leave all Vengeance unto God, unto whom only it
doth belong.

Again I declare from the Lord, all that are of this Faith arc
of one Spirit, and have Power given them to love one another
as their own Soul ; yea, they have all of them Power given
them to lay down their Lives for this their Faith, becaufe it is
the Faith of the holy Prophets and Apoftles, the true Faith of
Jefus, the Power of God unto Salvation 5 this is that Faith that
keeps the Soul fpotlefs, from lying unto his Neighbour, and
from all other Unrightcoufnefs whatfoever ; the which no mhofr
Churches nor Opinions in the World do, but will lie unto otie
another for Gain, but this Church of Chriil. /

Once again from the Lord I declare, that this GbiHch of
Chrift only being the eleft, they only have the Sjnrit of Reve-
lation of the Mind of God, always tncreafing in the Spirit of
the Scriptures, and are God*s only Lights in this World, and
thofe that are appointed of God ai his Judges overall their
Enemies, both great and fmall, in the World, that defpifc
the Spirit of Revelation, {Note^) Again I declare from the
Lord, that none can underftand what God is, nor what the
Devil is, nor what is after Death, nor whether ever their Bodies
appear any more, nor no invifible Thing, but by the Spirit of
Jicvelation •, which is the Voice of God, leading his own eleft
Sheep and Lambs into all fpiritual Paftures ; whilft unbelieving
Lions, (Note) thatdefpife this Spirit, arc hunger- bit, yea, and
lent empty away of all fpiritual Confolations*

Again I declare from the Lord, that all that have this Spirit
of Revelation, or Faith in the Man jefus^ they know that

• there

_ ^

Of the Tthree Records. 83

there is no other GoJ but the Man Jcfus, that in his Perfon
only the eternal Father always lived, and that there was never
any other God, cr eternal Spirit, or Father, but this Jcfcs
Only, that Man of Glory, whofc Goings cue have been trurn
everlafting ; and that all the Nan^-s or Titles in the Letter of
the Scriptures, of Father ^ or Jebovahy or Mefchizedech^ or Jam^
i^K Eternal Gody or Eternal Father^ or IVonderfulCcunfellor^ or
prince of Peace^ or Alpha and Omega \ yea, and all other
Manies or Titles fpokcn of in the Law and Gofpel, by the
Prophets and the Apoftles, and the two Witneffes in the Reve-
lation, they are all attributed unto this Jefus, th^: eternal God,
and Man of Glory, who is a diftinft God, in the Perfon of a
Man, from all Creatures in Heaven, and on Earth, from all
Eternity, to all Eternity, Therefore they that have this Spirit
of Faith, they cannot take the Sword of Steel to flay their
Brother, becaufc they know that Man is the Image of God j
neither can they go to Law with their Neighbour, whatever Lofs
may come thereby ; neither can they take upon them any Place
of Honour from the Lords of this World, becaufe their King-
dom is no more of this World than it was to the Lord Jefus,
who came on Purpofe to (hew unto his Eleft himfelf of his
fpiritual Kingdom of Glory.. And when they had tafted a
little of this fpiritual Kingdom, from that Moment, inftead of
yielding to the Cuftoms of Nations, to make them honourable,
they were made willing to deny themfelvcs, and to fuffer Re-
proach with the Lord Jefus Chrift» becaufe they know there il
flo Way to the Crown of Glory with their God, but to drink
the fame Cup of Perfecution and Afflidions as their Lord did
before them. 7he Servant is not greater than bis Lord. And
tbis only is the Way of all the Eleft, until the coming of our
Lord Jcfus Chrift, the Man of Glory, God alone, bleffcd foe
evermore.

Again k is written, ^bere are three that bear Record in
Heaven^ the Father^ the Word^ snd the Spirit^ and tbefe three
are one. (Note further,) There are three that bear Witncfs
on Earth, Wattr^ Bloody and Spirit^ and thefe three agree in
one. Now thefe three WitneflTes on Earth, Water^ Bloody and
Spirit^ are the three Commiffions or Diibcnfations of the
Lord aforcfaid, which the SjMtit of God hath written unto you

Ma • that

84 Of the Three Records^

that are Kts £Ie£V,for your Information and eternal Confoladon.
The fVatery that is Mofes^ Commiflion ; the Bloody that is
the Commiflion of Jefus ; the Spirit j that is the Commiflion
of the two IFitneJfes^ fpoken of in the xith Chapter of the
Revelations ; whole Commiflion, or MeflTage from the Lord,
is all fpiritual.

Again, As for the three that bear Record in Heaven, the
Mind of God in that Saying is this ; that God, in the Name
of Father^ IVord^ and Spirit^ did in, or from Heaven, his
Throne of Glory thies Times bear Witnefs unto thofe Com*
mifilons on Earth aforefaid, by Signs and Wonders, that thefe
three only were the Lord's CommiflTioners. According unto
their fcveral Diipenfaiions did the Lord witnefs from Heavejn,
in the Hearts of his Eledt only, that they were indeed the
Prophets of the Lord. As for the Reprobate, becaufc the
Lord reveals it not to him inwardly by his ble fled Spirit, there-
fore he always tempts his God, Devil-like as he is, for an out*
ward vifible Sign, to make him believe an inviflble God. Bu(
the eleft Believer is kept from tempting his God| being always
made to wait for an inviflble Sign or Teftimony from, (be
Spirit of God', whether the Commiflioner or Prophet be frdm
the Lord or no. He that believes makes not Hafl:e, he
is made to wait ; he only knows, that by entertaining of
fome Strangers has received Angels ^ unto him only it is
revealed what that Blefling is, unto thofe that are made to receive
a Prophet, or Difciple of the Lord, in the Name of a Pro-
phet or Difciple of the Lord Jefus Chrift. Unto him alone it
is revealed, that he, with the Prophets, fliall inherit together
a Crown of Glory in thofe Perfons they now enjoy, being
made like unto their God the Man Jefus, at his vifible ap-
pearing in the Clouds in his everlafting Kingdom of Glory.

Again, Unto him only it is revealed what that Curfe is that
fhall bj upon the Souls and Bodies of all the Defpifers of the
Meffagc of the Prophets of the Lord, to all Eternity.

Again I declare from the Lord, that it is revealed unto us
only, that have received this Faith of Jefus, what Things
fhall be after Death ; we only are capable to know, that God,
the Man Jefus, was in the Perfpn of a Man before he became
Flcfli and Bone, from all Eternity. (Note^) Unto us it is

known,

Of the ' Tbre0\ "Retbrch. » 85'

known^ tbat there nevei was any Spirit wlthooC a Body or.
Perfon, bccaufc the Body or Perfon i$ the Form of the invi-
Ghk Spirit, that can never be ften (M* known, but through a
vifible Body or Perfon, which is the Hoof© or Tabernacle of
every invifibie Spirit, in Heaven and on Earth ; foihat a Spirit
is an invifibie Subftance, yet nothing at all without its Form of
Body or Perfon i neither is the Body or Perfoa any Thing at
all without the invifibie Spirit, which is the God, Spint, o^
Life of the created or uncreated formable Body.or Pedbn* As
the Sotil and Bodyof Man isobath one Peribn,. and that one is
nothing wit/}0ut the other, being, both of one Nature, begoc
together, and. (o live together, nctlher of them living one
without the other; and fo dying or falling afleep together
(beii\g both pne -Cpoature) until the Re&irxedtioh /of their
Death of Sleep from theirQuItj and fo being raifed, as they
lived together be&re Deaths . behig. both one Q^ature; faihalf
they now after Death remain together in Glory or in Shame, td
all Eternity. -: , .; - • .^ • ., ^ • .

So t'decJa,^ frott the tord, that the eternal iptrituil Godr
the Father, .(Jft3/f> alway$ liveth in afpiritual Form of ^ Body!
or Perfon ; the whi§h Body» or. fpiritual Perfon^ was. the eter-»
nal Son of the eternal Father ; the which eternal Son is the
holy City, or Tabernacle of Glory, ithei^eio the .Pathcr,
whk^ 13 the eternal Spirit,, hath hii gloriobs Delight, .from
Eternity to Eternity. ' '[' ■ .. ; *

Again I de^J^re from the Lord/ Jefus^ that this- fpirituai
Person, or Body of Qo^, thatw^ ffom.all^ternitjf, did con^^
vert itfeff into a natural Body of Flefh, Blood, and Bone, and
(o became iubjeft unto Deaths and when it bfacaihei^a.oatDral
Body, thepather^ which. i& the Spirit Eternal, and Godhead
6f the Body, which was the eternal Sor^i^ lived>Qnly- in thai
t^(^rfcn,'' por iff bijn lived thi Fulbtefs afith^Codhia^ igdily \
'that is^ iij.j his Bpdy lived the eterx)al* Spirit^ God shfc Eathcr,
bodily \ becaufe this natural Bbdy was the eternal Son of God;
which formerly was tlie eternal fpiritual Body of Gad, \liouy
the eternal Spirit from all Eternity ; therefore it is written, tht
Word became, Jpkjh^ Sod haam Fkfil o^tAxmlt armngft us.

iThe-WoiTd was^. the: eterMl Spiritual Biody; or .Perfon, or

Spa ©f:^Qdi tlje ^Ffl^ JE^»th«r « Sprnt^iwhicb^ by its owit

' Powcr^

86 Of the Three Riscords.

Power, laccamc Flcfli, or a pure natural Bodyi v^hcrein the'
cttmal Father only lived. And there was no other eternal.
Father in Heaven, or on Earth, but only in the Body of the
Man Jefus, that dy*d, and rofc again by his own Power, God,
blcfled for evermore.

This is that God, the Man of Glory, that descended by his'
own Power, from his Throne of Glory, into a pure natural*
Body, ahd after he had died, and. rofe agam -alone by his'
own Power, then did he afcend up in that pure fpiritual Body,
which was natural before he died, but now fpiritual, by his
rifing from the Dead; and did glorify himfelf, with that fame
Glory that he formerly poITcfs'd with his Facher, the Eternal'
Spirit, CO all Eternity, . «

Again, I declare. from the Lord, what the Spirit hatfi' re-,i
vealcd unto us, concernirig the Gloty that the Eleft fhafl iehjo/
to all Eternity, and the Sorrows of the Reprobate to all
Eternity.

As to the Eleft, the very fame Bodies, or Perfons, with*
their Memory, and Scnfes of Flelh and Bone, wherein ;liey
. Kyed or died, in that Truth of Faith Cof the Lord Jefus, rrf
be the only God ] I fay from thel..ord, thofe very Bodies of
theirs (hall be made fpiritual, and glorious ; brighter than the
Sun, like unto the Perfon of thejr glorious God, the Man
Jefus. And with their Eyes flialJ they fee their God, Face
to Face, and Body to Body, for ever; yea, we (hall fee him,
and know him^ as far as we pollibly can be made capable of
his fpiritual Glory, as we (ee and know one another, in this
Morulity.

Then (hall their Thoughts, Words, and Deeds, be God-
ike for ever. And as the Per(bn of God is an overflowing
Fountain continually; of new infinite Pleafures, of glorious
Delights, of unfpeakable Joy, to all his EleA ; fo (hall the
Souls and Bodies of the Eleft, as a Fountain, overflow with
Variety of new Songs and Praifes everlafting. World without
End, unto the glorious and alone God, the Man Jefus, blefled
to all Eternity.

Again, it is written, TbtreJbaUbe a new Heaven^ and a
new Earthy wherein dwells Rigbtetiufnefs \ that is, the glo-
rious Perfon of God, wt^ the Peribns of tkSt -Men and An*
gels made glorious. This

JOf thi Thret Records, 87

This ne^ Heaven, and new Earth, are both Spiritual, fuita*
ble CO the Ferfons of God, Angels, and Men, that are
therein.

Again, It is cdled a new Heaven, and a new Earth, be-
caufe the Bodies of the Eledl, that afcended into that Glory at
the laft Day, were never there before.
. A gain, The natural Bodies and Souls of the Ele A are be^
come a new Heaven, and a new Earth ; becaufe their Pcrfons
are glorious, both within and without, like unto the glorious
Perfon of God, whofe Uefled Prefence maketh all Pcrfons or
Places, Things or Beings, to become new and glorious, tike
unto himfelf> to all Eternity.

- .Again, It is called a new Heaven, and a new Earth, becaufe
all Things in this Workl wax older and older, as a Garment,
unto ah tternal Diflblution.

So that the Perfons of God, eleft Men and Angels, in
that new Heaven, and new Earth, become newer and newer,
younger and younger, tn.all unfpeakable, new, and glorioua
heavenly Delights, for evermore,

. Again, I declare from the Lord, That as a natural Body f^"
never in its proper Center, but when it is fixed upon the Earth 5
and if the Earth or Place give way, the natural, or earthly
Body, finketh down alfo, let it fall never fo deep r So the fpi*
ritual Body, when it is glorify'd in its own Nature, h its oWn'
Center, ^ \f\nd the Nature of Man is to ftahd uport nothing,;
and to be as fwiit as Thought^ and to afcend higher and hightr^J
bait never fohtgh. - l • »

Alfo the nature of it is to fee and know one another p(?r-
fedtly, if we be never fa far afunder, as if we were near at
hand, *

Agjiripi thegloriousr£.ife:ahd Liberty of a ^iritUil Perfon
IS this, Thaf thf Spirit is; rtot flwt upi horbafr'd witKin the
Body, from iDoticming forth ^ which motioning ifr the- Life
of it, and is at prefcnt Liberty to all Eternity, co motion forth.
upon the Peribns ofGod^ deft Men, and Angels j/for its Va**
rjety of new and glorious Pleafures everlaftingly. ' ' ^ • *

Again, From che> Lord | declarie - what ih« Cpndikidn Af tfhc;
Reprobate is, an4 wher^ it is. Thus it.ffldlhibe tofeill^lEterhityY
tins whoicQred^> itscoadiely, the vifi'ife ^^oavenb^ «bove the'

Fir-

SB Of *i>» ^^^ R^tof^s.

Firmament, -wrh th§ Syri, .Moon^ and .Stars, fliaU vanifh,
and be put out fls the SnufFofaCandle, never giving Light
more ; becaufe the decreed Time of their Being is finifh'd j
they only being appointed for Lights of this Creation, or
mortal World. :

The Earth alfo (hall be burtt up 4 (that is) all the Naturd
or Sap, which, is the- Heart of the Earth, (hall be burnt up;
with all patural Food remaining .up6n the Earth, and in the
Sea, and in the Air.

. The Sea, and all Rivers, and Water- fprings, being dried
up for ever, becaufe th^ir decreed Time is fully ended.

Then this World, or whole Creation, will become as a bar-
ren Wilderae^fs, ^bat is burnt up with Heat, and a Chaos of
cverlafting Cgnfufioh, qf utter DarkiHeis, for ever; yea, as
dark as the Darknefs of Egjp s both for fpiritual Darknefs,
^ natural Darknefs ( not. thnee Days and three Nights, but
even to all 'Eternity. .

' Thcnlhall all R^eppobatts, .Men and Women, appear in the
fame Natures, Souls, and Bodies, that they lived and died in,'
or fell afleepi and, (hall have the fame Senfes and Reafon they
had before.
. And they fliall perfeftly remember all their former Glory,
witl^ 4II their former Cruelty ; and according to their Deeds,
they ftiali re^eiy^ their cverlafting Punifhment, in the fame
Bodies they delighted in Sin. Their own Bodies muft be their
Prifon of Hejl, anii. their lo-v^n upclqan rSpirit of Reafon, the
t)evil, that ftiall be barr'd clofe Prifoner within their Bo-'
dies, that tficy cannot have one Motion, or Thought, of any
foiritual, or natural Comfolrt, becaufe. they are both departed
for evermore.

, Thenfhall the Spirit of Maii be a inofc terrible Fire than
anv natural Fire or Brimftonii ^whatfoewer 1 the Body being
all' onFire, the which Flcfli andBorfe is th^'Fewel of Hell.
The Spirit) which is the Devils now an eternal Prifoner with-
in the Pody, c^ufingunfpeakablc-Lamfcntationsj'ttttdGnafhings
of Teeth; and,thp chief .Ground of their Sofroivia is thjsi be-'
caufe.jjipir Body; whidi was formerly their only Hfeaven, is now,
become, t^ir.paJy'HidUv and their pmud ' Spirit^ which for-
^Sfly'w^^CiOfelyJfflod, is rww become. t*i€if only Devil;
/ r ' being

mpg^bo^ Pji^ei:s ^ctg^cber in h^lii^ Dj^^neA* beiiig barr'd ^
from the Pi-efence of God, eled Men, and' Aag/ekj to all

Etq^ity... ...

■ . AgaiDy I xlccLure from the Lord, that in the fame Place,

v]Lu^e;,t}}f bodies of Men and W^oo^en^o appear, ar the Re£ur-
ici^bjooi Uiere (hall they remain, Aaked as they were bom, nc*
yj^H Ai^^-^RS ^^^^^ ^^^ Place ;, cither Aanding, Htdng, or lying
alor^ 4 hearing one anochcr'^ Lamentations, but never feeing
0ue another's Faces, to all Etcrnixy. Aad inAeiid of finging
new Songs and Pfailes unto God, they ihaU, <b6cauie of their
unfpeakable lyiit^ry) iilalfih^tne the I^aaae.oJf Goda>min4.ially,
wit^ pew Curies,^ becaufo cbeir Mtfefies are everlailifigly in«-
o^aQng, or new, according as the Songs of the BAcck arc new-
ly incrcafmg, caufing new Songs of Joy, to all Eternity.

A^in, 1 declare from the Lord, by Rcvdation from the
|Ioiy Spirit, of the Lord Jefus Chrift, that God the Creator,
fonn all Eaerauy was an immortal, diduii^ Person, of Spirit
aijd Body, even as Man* who is the Image of God, is a di«
fiinA* isnortal Poribn, pf Soul wd Body.

Again, 1 declare from the Holy Spirit of die Lord Jefus,
^ That in the Wbrkl above, or bey<md the Stars, where the.
Peffon-of God isrefident, from all Eternity, there was in the
Pfefence of this £t0|foal God, whofe Eternal Spirit was the
F^betj at^ wbf^t eternal fpirituiil Body was the ^<<?^, being
but one diftin£); periboal God ; I fay from ^li Eternity, there
t^as Earth 4nd Watep with him; So that there is nothing
that tlHs Perftoal God hath created in the upiper World, or
Heaven, or in the lower World, or Earth beneath, but that
he ^d Matter or Sut^ftaiKe, * whereof he created all Things
that were n^^c^. So! that when this Perfonal God faw good^
i(or the fetling foith,^ hk Glory, he fpake the W^^rd to the,
^tfirMi £arQh,.iat)d inHnediatdy there caane fpr^ol this Earth,
afi itmuoaierable CMfipany of fpiritual Perlbos, like unto the
i^erfoB of God, which were named holy AngeJs.

Now the Nature or Spirits of thefc perfoBal Angels, ar^ pure
ReaioQ'; :bu( the ^«cure 4jt the perfvn^l God, is Faith $ which.
is.allJPowcf, dwelling in his own Perlbn, orroverfiowingfrom
i$f£^f oi>ly i^Of iftcfeafikig within. k^U, in P<^w$r, Wifdoai^

^b Of the thrn Kecordt.

Joy, and Glory, continually like an overflowing FboiitaTir^*
^om all Eternity.

Now the Nature of pure Reafon, is very unlike unto God,
therefore it defircs to know the Perfon, or Spirit of God, that
made it. Wherefore to keep the holy Angel's Nature purrf
from Difobedience in his Prefence, the Lord reveals Ibmc of
the Overflowings of his glorious Nature, or Spirit of Faith unto
them : So that all the WiOom, Joy, Glory, and Power,
that b in the Perfons of the holy Angels, doth not proceed
from their own Natures or Spirits-, which is pure Reafon j but
fi-om the glorious Nature or Spirit of the Perfon of God, which
is pure Faith, diflin<5b from the Nature of pure Reafon, that
God alone may have all the Glory, both in Heaven^ and oir
Earth.

A gain, the Lord fpake the Word, unto the Earth, out of
which the Angels were made, and from the fame eternal
Earth, prefently appeared all Variety of Creatures, for a farthcir
Manifeltation of his Glory, to remain in the World, to Hi}
Eternity > as there is all Variety of mortal Creatures, njade our
ef his mortal Earth, by the Word of this peribnaLGod, to
endure for a Seafon, for the Glory of his Name.

Again, I declare from this perfonal God, That he ipoke the
Word into thofe eternal Waters, and all Variety of Creatwea
appeared in thofe Waters, for a further Manifeftation ofhls^
Glory, thereto remain to all Eternity r Even. as he created due
of thefc lower Waters, all Variety of Ci^atures by a Word
fpeaking, to endure for aSeaioD, for the Manifeftation of his*
Glory.

Now you muft undcrftand. That the Creation that is to att
Eternity, in the Prefence ofGrod, that their Natures ^jid they
are all pure, not defiring Generation ; bat all o£ them have in^
the room thereof, a more tranfcendent Joy, ii> their feveral'
Natures, Or Spirits ; all of them, according to their Kind,
giving Praife and Glory to a fpiritual perlbnat God their Cre-
ator, to all Eternity : That is, the Kingdom^ where the Lion
and the Lamb lye down together in Peace, World without
End V !• this upper World, of eternal Heavens, eternal
Earth, and eternal Waters; wherein the firfl: Creataul^e, of the
eternal perfonal God firft appeared, vifible in his Prclence.

Agai|!>

Of the Three Records^ 91

AgsuQ, I declare froia the Lord Jefus^ That in that King-
dom of Glory only, the whole Creation ?s irfvifible, of perfcft
Love/ and pure Peace, unto all Eternity.

Again, 1 declare from the Lord Jcfus, That this lower Worlds
or mortal Creation from the Stars, unto the Depths of the
Earth, or Waters, were all made out of the Creation in the
Pcefence of the Lord Jedis, which only is to endure to Eternity \
where the Eleft are to remain and enjoy it perfonallyi not only
Invifibly, but vifibly alfo, to all Eternity.

Now, that you may underftand fomething of this mortal
Creation, I declare by Revelation from the Holy Spirit of the
Lord Jefus, That the Waters that are in this Creation, were
divided from thofc eternal Waters that are in the World above,
or. beyond the Stars : And further, the Earth that is here be*
neath, was created, or made out of that eternal Earth, which
is above, or beydnd the Stars.

I declare further from the Lord, That the Firmament, or
!ower vilible Heaven, the Lord hath created, is made of the
Water, or Subftance of Water ; and that this Firmament of
the lowef Heaveh, being made of the Water, it was but a dark
Body of Water, until Light was created, to make this Daricnefs
a Body of Li^t : Therefore the Lord fpeaks unto this dark
Body of Water, faying. Let there he Lights and it was to.

Now the Light that the Lord made, and fet in the Firma-*
mcnt of the Heavens, as namely the Sun, Moon,, and Stars, he
made thetft of the Water, or Subftance of Water, and fixed
them in the Firmament of Heaven, to give Light above in the
Firmament of Heaven, which was a dark Body before, but
now a HeaVen ; becaulb the Lord hath fet or fixed Lights in
it, not only to make the dark Firmament a Heaven above, but
to give Light unto the dark Waters, and dark Earth be-
neath. . '

• ' . »

For your further Information, I declare from the Lord Jefus^
That the Bodies of the Sutt, ^Moorij and Stars, which the Lord
hith created of W^ter, and hath fet or fixed in the Firmament
of Heaven, he hath made of Waters alfo, wjiich are the chief
iiatdral Lights, of tins mortal Creation, or lower World, to
continueibr a $caft»u

:/. ': ''•'"' '\ ' •'• ■ Nji .- • I fay

^1 . . Of the ^iree-Recordf^^

\ fay o^ain from tte JLordy Tl'fiat they; ace^ not 'rnu^.biggi^
in their Biilk or feodies, than " they app^r 'tp be ^n'/tHp'F^rmar
ment of Heaven.^ wh^'e they arq yntil TirRe Ihall^^bc no 'more.
Wherefore, concerning that old lying; Imagination of SvifcM.eQ
(fo accounted) concerning the great Bulk pr Bodies^of the Suii^
Moon^ and Stars. , I ^' • . ' .

\ I declare fi'om thetprd Jefus, The G^uhd, VCa\jf^ ofthi^
grofs Darknefs in them^ concerning, the KnQwledge of Cre^,tji>oa
efXt^ture^r is this.; fceckile they 'afcuttc^ly'jgnorahtpF the
Knowledge of the Creator, who revealeth* hfmlelf, and this
Creation of th€ two Worlds^ unto him whom ^ he hath chofen
fora'Witncfe, againft all Defpi/ergm this laft'Agq* ^en to
allpternity. . . -i ' f . '. • - -. • • '

, Now.tQ you that li^ve Fartti,^*t decWe ifrori? the Lbrd^'ithb
is the infinite Power of an Infinite perfoh^I t^cod, fp^ his glo-
rious Perfon, 6o b^ onJy refid^rkt in oiie Place at once: Yet by
the Power of his U^ora-fpea^ing^ both. Men, and Angels, arf
filled with his^gforjous Wifdonrj.; and tip two Wgrlds, rand-
iftg by hjs tJ^cFee^alon^, ihe' one.^ujntp aH'^/t^rni^^^or; tlhle
Glory.o^* ;ti3. immpjtul ^Ifeifpn in ]hz ^^jiveri§.^A.y<)?i^cV,^and
the otli^'! fjQX a Seafo*?, W fhA-GlQrjr* df.)^^ t'ler^iV'aifpy w{kq
he had jfai^d gown his ioiinprtal Olory'in the Weayins above,
and brouglit forth'himfelf a pure natural Pcr(J>n on the Earth
beneath, ^ . . - \' V • . .- .^

Andthen*^ by thp'I^Qwer iPf.his Word or Decjrjeea^' aIlCre'^7
turesl^ in this. Jo wer.WorJd, bring fpah according, to ij^iW
l^md : !And..yet:tlM,sJgJfQriQiis, infinity perfqnal.God.pffferyecli
tis Perfpn-! and .NatuVp,' dift!n(?t ftoip all Creatures,, {jpth, iii
Heaven, and on Earth •, except Men and Angclj, iMitp wljom
he impaj t$, or reveals ^ little of the Over-flo>yings of .his Di-
vine Naturei or Spirit,' to keep' them in Obedience; : '

,: Ai^d 1^ I iaid before^ 1 dec^c f rqin. %\it. Lord J efus, TKat the
Bodif s w^ tW 1?^^ ^jpcf Siars,| ,a»re'buV^ very UwJeJf^^

gjr ^han they.'a^;^ the in^nite P.ow.er ^ai>d

lory 6F an mnjnite perfonal* God, doth much jmore appear %
thatthroughfuch. little ;Bodks| there fliouH Ihirie forth* Iq
grek a Light, through the whole Creatioa.K,foc ^^ ?^^^&^ ^^
my pod are but little, or fmall^ yea, of nttle .Vaiue/or of no
Account unto the Wifdorn of Reafon j through which his

infinity

Of the ^t^i Records. 95

infinite Power, Wifdoqp, or Glory, is fcen only to elcft Men
^ Angels: Aa % is written, ff^UhGod aflTbit^s.ar^pcp

So 1 declare by Revelation, from the Holy Spirit of the
Lord Jefus, That the LonJ mji^dh the Mao j44am of the Duft
of the Ground, or Earth, of this lower Creation.
^^"Nonr cliis'Word, of i:hie perfonal God/'ipokdh uAto the
Dufr, immediately brought forth a living Soul (that is) a per*
fbfMl M^9 ^^^ P^"^ Nature, or divine Spirit v the whicfi
dtvino SpiFit, or pure Nature, Was the Spirit of Faith, which
was the trery tiatare of the Sfnrit of God, by one Voice only,
ipeaking in him, all Obedience unto a» Creator, firom whom
did fibw conUnuafly, noching but Joy and Feace unfpeakabte
wd glorkms. , : . . ^

Now yod maft undetffain^ the Body, or outward Forin^,
wias^ #(1 Irtiage of God ^ hecaute cbe pure Iniage ^ th« invifiblc
Spirit, of the f^rfen of God, Angela, ot- Mett, e^Moi truly
be knowi^, orjde&ribed, (^ 4:he Ton^<f «l Men,( 6f Anoefs:
^hertfore <^M, jfadduttd'^ t^iie^^, ^et) they rempcdd • him,
4triHf/e Imagii lon^ S}^rfiri^tlm^ h this? Tlw IPiJAiwct was,
Cejtr^s. Thin it fe^ckafV- That the Image of Ockl, Men, *
Ang<el», in thebycwittd lPomi>oifly^ and not the ihward Spirit,
•who^e Focm cannot be de&nbdd', .. ) • .

One Thing mote i. declare froqpi die Lord, That neither the
*holy AngeU, Spirid^ Mmo othftr {^t^tttore's > Spirit^ in
^«av>M, W in Earcb, 'w*rr^ the N«ure of-the Spirit of>thc
^(bnaVGodi btft'Maii^^l^v but'^ey are-alt feyeral difttn£t
^rit9, or Natut^-^^m the Spirit, r or Nature; of God dieir
Creaeor. That the infioue wi^tn, Power, and Glory,
might madifeft itfelf tln-ough all 4iis Creature^ in Heaveoi and
M^ Earthy accoMliog ^ the ^ksiikiti of his gjood WUL

"^ ,.i

. . , . , ♦ .

* 4 I.. * .J < e -

t •

:.'i\'i n.;".i , /,.»i.;

j^ Cloud

f - * I

(»4)

A Cloud of unerring Witneffes plainly proving
there neither is^ nor ever wasy any other
God hut jfefus thrift the Lord.

A CATALOGUE ofScripcure-Rccordsi of undeniable
Truths, bearing Teftimony unto The Only Wife God,
Immortal, Iwifible, yctVifiblp, Diftind Perfonal God : Crc*
ator. Redeemer, and. Alone Everlafting Father. The Right-
eous Spiritual God Man from Eternity, who. came down from
his glorious Throne, and, in FuUnefs of Tinje, became of the
Seed of the Virgin, a Child of unfpotted Flcfli, Blood, and
Bone, in the Appearance ' of mortal Man^ yea, .and in du^
^Time, became an abfolute Man, in all Things liko unto us;
(frnfiil Reafoa or lying Imagination, only excepted) that he
might make.himfeif capable both Soul and Body, of e/itring
jnto Dcaih ; and by Virtue of his Ev^rlafting Spiritual Word,
or Almighty Decree, in or through Death, to quicken and
revive that fame. pure Spirit ^nd Body again, info a far mor^
tranfcendent fpiritual Condition^ than it was in before it dy'd %
,Qr capable of, before he became a Body of Flefh, that he alom,
miglit be Lord of Quick and Dead* and in the. fame Body i^
Fleflx and .Bone hfe died in, and no other, as Fire, naturally
afcended, even vifibly, into his immortal Throne, of his eter-
nal Glory, from whence he came, the invifible Heaven and
Earth, above or beyond the Stars, which Place of Bleflfednefs,
-.is an in6nite Habitation, Throne, or Kingdom of unutterable
^Glories ^ Cuit^ble (q an infinite Majefty, 4nd fpiritual. glorious
.Bodjes, which. are there to remain World without End; and
£(fenti^Uyx}iftin& frond this .global, perilhing World, whea
an Time is pad, trampling it under Foot, as ah Habita-
tion or Hell, for all Reprobates, there to remain in utter
Darknefs.

Thus by the fingle Eye of your mod holy Faiths you may

fee the eternal uncreated Divinity, or God- head Fuhiefs, now

^ united with Flefh and Bone, God and Man, being but one

perfonal EfTence, or glorified Subftance, even efTentially dillinft

from Heaven, Earth, Angels, and Men, from Eternity to

Eternity ;

AXUoud of. Unerring Wifmjfesy &c- 95

Btenuty ; and from this* gbrious Gey made without Hands^
syich like uoto the litde Body of the Sun in the Firmament^
yjitually hedifplayeth the Splendor of his heavenly Lights Life»
and Qlcxyt into the Spuits and Bodies of eledt Men and An*
gels ; etermlly reuining his infinite bright burning Glory withia
his own divine Perfbn : Becaufe ho created Beings, whether
they be Angels or Men, are capable of the Efiential In*dwelling
of" the eternal Spirit of God, but that Man Jefus only) who
was from Eternity Eflendally One w)[h it*

Wherefore (whatever Men may imag|(ie,} it is as impofilble,
for any 'Man from Scripture^Records^t or any Way eife, to
prove th^ Only Creator to be two or three diftmdt EiTences,
tiecaufe of his threefold Name of Father, Son, and Holy^
Qhoft, or Lord Jefus Chriflr, as it is tp prove a M^n^s Body
inay live without a Soul : Or that a Man is two or three
dilboA Silences, becaufe he is ftiled in ScripttHre^Records, by
a fbree-fold Name^. of Body, Squ|, and Spirit.
, When our jLord was peifonally upon this Eart^. it was
written that he laid. No Man canjerve two Mafiers : Where-
fore he that hath received in lus iJnderilanding the Records of
Holy Writ, which were fpoken by the Holy Spirit of Jehovah
or Jefus, through the Mouths of his true Prophets and Apo*
ftles, to be the very Truth of God 5 when with his moft leri-
ous Con(ideration, he hath meekly perufed this Writing, the
Defire of my Soul is this : If the Scriptures in the exa£l Letter
of them, be the Rule of all Truth, unto his Spirit, that from
thofe Teftiroonics he would Ihcw me any God, Creator, or
Father, out of Chrift at all, or EiTentially diftinft from Chrift,
when he was upon this Earth, or before the Man-Child Jefus.
Whether it be a fpiritual perfonal God to his Comprehcnfion
or Apprehenfion, or an incomprehenfible inBnite eternal Spirit,
without a diftinifl bodily Form, as moft Men blindly iniagine :
Or whatever he underftands him to be, I will fubmit to the
Scripture- Records. But if plainly from th^m he cannot prove
ady other God at iiU, but what was in Chrift EiTentially from
Eternity, in Time, and to Eternity : Then /;; the Name of the
Lord Jeius, I require him to fubmit to the Truth of the Scrip-
tures ; alfo that he would for Time to come, difpute no more
of any God at all, but of Chrift only, if by Chrift he expeds

the

p 6 A Cloud of Xlnerring i^iintjMs^^^

the eternal Salvation of his Perfonj in his feooiid laft VifHoH
Appearance in the Clouds or Ait, with his mighty Angefe, VD
maKe an everlafting Separation between thoTe that would have
Aone to reign over them but he only, by his blefled Spirit, and
them that walk even contrary to true Faatfi, Scriptures, or fober
Reafon itfclf, and hare another God befides Ghrrfti above
Chrift, or before Chrift/ Take fcriptural Notice of this Saying
of our Lord Jefus you that own the true Scriptures of the Old
Teftament, as well as the New : And he faid unto ibem^ Tbefi
JVords wbkb Ifpake unto you white I was yet with you^ T4>at all
inufi be fHtfitkd which are written of me in the Law of Mofes^
and in /i&^ P^hets, and f» /<&^ Pfalms, Luke saciv.- 44*
But I never read or heard that Joi^ or Solomvn^ were arty Pro^
phets of the Lord at all, though they fpake many excellont
Truths: Yet neither by Chrift, the Only God of all true
Scriptures, nor in the holy Apoftles, are they mentioned to be
Pen- men of Holy Writ. I do not thus write, to undervakie
theni in the lead*, but the Truth is the Truth, though all Mc^
ftould fpcak agakift it, .

t .

- 1 >

y «

Scripts

( 97 )

Scrif>iur&i provingy that Cbrifi Jefu^ is the

Only Chd.

FD R unto us a Child is born, unto us a Son is given;
and the Government fliall be upon hia Shoulders-,
and he IhaU call his Name Wonderful, Counfcllor, rhc
Mighty God, the Everlafting Father, the Prince of Pcacct
^ Ifaiab ix. 6. Behold a Virgin (hall be with Child, and (hall
bear a Son, and they fhall cau his Name Immanuel ; which is^i
by Interpretation, God with us. Mat. i. 2o, 2i, and 2}.
^ But whilft he thought on diefe Things, behokl the Anget
of the Lord appeared to him in a Dream, faying, Jofeph^ the
Son of DavU^ Fear not to take Mary thy Wife, for that
which is conceived in her is of the Holf Ghoft, and (he
ihall biing forth a Son, and thou (halt call his I*Whne JrcTus :
For he (hall favc his People from their Sins, Maf. u
ao, 21.

* Then faid Mary to the Angel, How (hall tfib be, feeing
I know not Man i And the Angel faid unto her. The Holy
Ghoft fhall come upon thee, 'and the Power of the Higheft
ihall overfhadow thee : Therefore alfo that holj Thing which
(had be born of thect (hall be catted the Son or God, Luke u

* Aqd flic cried with a loud' Voice, and feid, BleiRdart
thou among Women, becaufe the Fruit of thy Womb ii
blefled. And whence comech this eo me, that rhe Mother of
my Lord (hould come to me ? And thou Babe (hfth be called
the Prophet of the Moft High : For thou (halt go- before
the Face of the Lord, to prepare his Ways, Luke i; 4^9 4j,
and 75.

* In the Beginning was the Word, and the WonI was with
God, and tf^ Word was God ; the fame wa* irt thcWegln-
ning with God. AH Things were made by him; and'wich-
out htm was nothing made that was made. He was in thb
World, Md the World was made by him, and the World
knew him not. And the Word was ^nade PlelK, tod

• dwelt among us (and we fa w the Glory thereof, as the Gtory

O •of

98 Scriptures proving^ that

of the only begotten Son of the Father) full of Grace and-
Truth. John \. i, 2, 3, 10, and 14.
« Let the fame Mind be in you that was even, in Chrift Jefur,
who being in the Form of God, thought it no Robbery to
be equal with God \ but he made himfelf of no Reputation,
' and took on him the Form of a Servant,, and was made like
unto Man^ and was found in Shape as a Man. Pbili. ii^ ^

6, 7-

' In whom we have Redemption through his Blood ; that isi

the Forgivenefs of Sins, who is the Image of the invifible:
God, the Firft-begotten of every Creature,. For by him^
were all Things created which arc in Heaven, and which are
on Earth, Things vifible and invifible,. whether they be
Thrones, or Dominions, or Principalities,, or Powers;; all^
Things were created by him, and for him, and he is before
all Things, and in him alL Things confift. Colojf. i. 14, 15^
16, 1;.

•- For it pleafed the Father that in him (hould all FuUhefi-
dwell. Verfe 19.

* In whom arc hid all the Treafures of Wifdomand Know-
ledge. Coloff. ii, 3.

* For m him dwelleth all the Fullnefs of the Godhead
bodily. Colojf. ii. 9.

* And of his Fullnefs have we all received Grace for Grace,.
John i. 1 6.

* AH Things are given to- me of the. Father, and no Man*
knoweth the Son but the Fathe/j neither knoweth any Man*
the Father but the Son, and htf'to whom, the Son will reveal
him. Matt. xi.. 27.

* No Man hath fcca God at any Time 5 the only begotten'
Son,, which is in the Bofom of the Father, he hat^ declared
him. John i. 18.

^ Not that any Man hath feen the Father, lave he which is
of God, he hath feen the Father* This is that Bread which:
came down from Heaven,, that he which eateth of it (hould
not die* I am that living Bread which came down fi-om
H^avea; if any Man eat of this Bread he fhall live for
ever. What then, if ye ftall fee the Son of Man afcend
up where he was before ? Johnii, 46, 50, 51, 58, 62.

^ ' •« And.

Cbrtji jfefus is the only Goi. 99

* And whither I go ye know, and the Way ye know% Tbo -
mas faid unto him. Lord, we know not whither thou goeft ;
how can we then know the Way ? Jefus faid unto him, I
am the Way, the Truth, and the Life ; no Man cometh
to the Father but by me. If ye had known me ye Ihould
have known the Father alfo ^ and from henceforth ye know
him, and have feen him. Philip faid unto him. Lord, (hew
us the Father, and it fufficeth us, Jefus faid unto him, I
have been fo long Time with you, and haft thou not known
me, Philip ? He that hath feen me hath feen my Father ?
how then (ayeft thou (hew us the Father ? Believeft tlK>u
not that I am in the Father, and the Father in me ? The
Words that I fpeak unto you I fpeak not of myfelf, but
my Father, that dwelleth in me, he doth the Work. Be-
lieve me, that I am in the Father, and the Father in me ; at
leaft, believe me for the Work's Sake. John xiv. 4, 5^ 6,
7, 8, 9, 10, II.

^ But Tbofnas^ one of the Twelve, called DidymuSy was not
with them when Jefus came ; the other Difciples therefore
faid unto him. We have feen the Lord. But he faid unto
them. Except I fee in his Hands the Print of the Nails, and
put my Finger in the Print of the Nails, and put my Hand
into his Side, I will not believe. And eight Days after,
a^in his Difciples were within, and Thomas was with them :
Then came Jefus, when the Doors were (hut, and ftood in'
the Midft, and faid, Peace be unto you. After (aid he to The*
masj Put thy Finger here, and (ee my Hands, and put forth
thy Hand, and put it into my Side ; and be not faithlefs,
but faithfuls Then Thomas anfwered, and faid unto him,
Thou art my Lord and my God. John xx. 24, 25, 26^
27, 28.
^ And he that feeth me feeth him that fent me. John xii. 45.

* As the Father knoweth me, fo know I the Father. I and
vay Father are one. John x. 1 5, 30.

' And if I alfo judge, my Judgment is true 5 for he that
fent me is with me. The Father hath not left me alone,
becaufe I do always thofe Things that pleafe him. Then
faid they unto him^ Where is thy Father ? Jefus anfwered^

O a • Y^

i^o Scriptures p^'ovlng^ that

* Yc neitii^r know me nor my father. If ye had known me,

* yc ihould have known my Father alfo. Jebn viii. i6, 19.

^ He muft encreafe, but I muft decreafe. He that is come

* from on high is above aM. He that is of the Earth is of the

* Earth, and fpeaketh of the Earth ; he that is come from Hea-

* ven is above all % for no Man afcendeth up to Heiaven but he

* that hath defccnded from Heaven, the Scm of Man, wbtcli

* 16 !B Heaven. Jifhn iii. 13, 30, 31.

* * The firft Man is of the Earth, earthly j the ietond Maik

* ts the Lord from Heaven, i Ct^r, xr. 47.

* And all Things are of God, whidi hath reconciled uft

* unto himfelf, by Jcfos Chrift ; for God was in Chrift, and

* reconciled the World 10 himfelf. 2 Or. v. Part of the ifitli

* and f 9th Verfes.

* And whea be had fpoken riiefe Things, while they be-

* hdd he was raken -up, for a Cloud took hiflfi out of rhtir
^ Sight ; and while they looked ftedfaftly towards Heav^n^ a^

* he went, behold two Man <tood by them, in white Apparel^

* which alfo faid, Ye Men of GalUlee^ why Aand ye gazing irttd

* Heaven ? This Jcfus, which is taken up from you int6

* Heaven, (hall fo come, as ye have feen him go into Heaven,

* Affs i. 9, 10, II,

« What Cortcord hath Chrift with Belial? Or what Part hath
^ the Believer with the J nfideJ? And what Agreentent batK
^ the Temple of God ^kh Idols ? For yc arre the Temple of

* the living God *, as God hath faid, I wUI dwell among them,
^ and walk there ; and 1 will be their Gddv and they {ball be

* my People ; and I will be a Father to you, and ye iball be

* my Sons and Daughters, faith the Lord Almighty. *2 Ceri

* vi. the latter End.

* There is one Lord, one Faith, one Baptifm, one God and
"^ Father of all, which is above all, and through all, and' in

* you all ; but to every one of as is given Grace, QOcordtAj^ to

* the Meafure of the Gift of Chrift. . Wherefore he (mdi

* when he afcended on high, he led Captivity captive, and

* gave Gifts unto Men. Now in thai he afcended, what is it,

* but that he had alfo dcfcended firft into the loweft Parts of

* the Earth ? He that defccnded is even tbe fame lliat afcended

* far above all Heavens, that he might fill all Things* £pbef.

* iv. 5, 6, 7, 8, 9. ": Of

Cbrijt ye/us is tie only Chd. tot

^ Of whom are the Fathers, and of wiioni conceroing the
Fieih CJarift .came, who is God over all» blcflcd for ewe
Amen. Rem. ix. 5.

« Kiis the .Son, ie(t he be angry, and ye perifli from the
i^ht WajF. WhcQ has Wratb is kindled but a little^ UdTed
4tfe ail they «hat put their Truft in bioi. /'^Si/di iL cbe laft
Verfc.

V The IfOrd fiid uato my Lord, Sic thou -on my Right*
hand, until I make thine Eoiemies thy FootftooL PJaJm ok
fifft ycrfc,

* And he fell to the Eauth^ and heard a Voice » ikying Ufitv
him, Saul^ Saulj why perfeeuteft ihou me t And he &id^
Who art thou» lx)rdt? Aod the Lord laid, I am Jefus^
whom thou pedeciKoft ; it 46 haKl for cbee tQ kick agsind:
{he Fricki. Mis ix. 4» 5.

« Now theiamis Jefiis Chfift* our Lord aod our Ood, even
ihe Fadior^ which hath Ipved us, and hath giwo us eirr^
lading Salvation, and good H<^|ie, xhrou^ Gcace, ftaUifli
yoo in cvary ^pod Work. 2 Tbjffl ii, the two laft V^erieiu
^ And ibd all -eat the &me fpini^ Moat, and did all ddnk
the iaioe fpkJtiicl Driok 1 (or they 4sank of that fpiritual
Rock that foUowed cbem, and that Rock ww Chrift, Nei«-
thar let us 4iempt Chrift aa Ibcne-of them tempted faim, •ndl
were dcftroyed of Seiputs.. a ^hr, x. 3, 4^ 9.

* We kiHH!7 tthtt ai IdcJ i^ Adthipg w 1^ World, and that
there is no other God but one % for though ih^re be t^t arc
^kd Godsj whether iQ Heaimi win Earth, as there be
snany Gods and many Lords, yet 4XM> us there h but oiie
God, which is the Fafihar, of whom are all Things, and we
inhka, and ooe Lord Je(usCbrill» aad we hf hin^. i On
vui. 4» 5* 6.

'^ For w£ preach oot ourfelres, tut Chrift Jeibs the Lord,
and eurfelves your Servants, ibr Je£as Sake 1 for Godi, that
-commanded the L^gbt to ihinr out of DarkM6» is he which
hath /hined iato our Hearts, tojiv^ tfbe.Lig^t of the Kivyw^
4e4ge «of the Glory of Cpd, in the face of Jeivw Chrift;.
a iCflr. iv. 5, €j 7.

^ For

10 i Scriptures proving^ that

* For ye' know the Grace of our Lord Jefus Chrift, that he
being rich, for your Sakes became poor ; that ye, through
his Poverty, might be made rich. 2 Cvr. viii. 9.

' Btit our Convcrfation is in Heaven, from whence alfo we
look for the Saviour, even the Lord Jefus Chrift, who fhall
change our vile Bodies, that they may be fafliioned like unto
bis glorious Body, according to the working whereby he Ts
able even to fubdue all TWngs unto himfclf, Pi?iJ, ni. the
two laft Verfes.

* For ye are dead, and your Life is hid with Chrift ih Go J";
when Chrift, who is our Life, fliall appear, then fhall ye
alfo appear ^ith him in Glory. Coloff. iiu 3, 4.

* I 'would rK>t (Brethren) have you ignorant concerning
them whkh^re afleep, that you forrow not, even as others,
that have no Hope ; for if we believe that Jefus is dead,
and is rifcn, even fo you which fleep in Jefus will God
bring with him -, for this, fay we unto you, by the Word
of the Lord, that we which live, and are remaining at the-
coming of the Lord, (hall not prevent them wliich fleep';
for the Lord (hall defcend from Heaven with a Shout, and
with the Voice of the Archangel, and with the Trumpet of
God, and the Dead in Chrift (hall rife firft ; then (hall we
which live, and remain, be caught up with them ai(b in the
Clouds, and (b (hall we be ever with the Lord. Therefore
comfort yourfelves one another with thefe Words, i TbeJJ.
iv. the laft Vcrifc. <

* Now the very God of Peace fanftify you throughout, and
I pray God that your whole Spirit, and Soul, and Body,
may be kept blamelefs, unto the coming of our Lord Jefus
Chrift. The Grace of our Lord Jefus Chrift be with you.
Amen, i 3>&<^ v. 23, 28.

* For it is a righteous I'hing with God to recompcnce Tri-
bulation to them that trouble you, and to you which are
troubled. Reft with us •, when the Lord Jefus (hall (hew
himfelf from Heaven with his mighty Angels, in flaming
Fire, rendering Vengeance unto them which do not know
God, and which obey not unto the Gofpcl of our Lord Jefi»
Chrift, which ftiall be puni(hcd with evcrlafting Perdition,

• from

Chrift Jefus is the only God. 105

from the Prefcnce of the Lord, and from the Glory of his
Power. 2 tbejf. i. 6, 7, 8, 9.

* I have fought a good Fight, and have finifhcd my Courfe ;
I have kept the Faith, from henceforth is laid up for me the
Crown of Righteoufnefs, which the Lord, the righteous
Judge, (hall give me at that Day *, and not to me only, but
unto all them that love his appearing^ 2 Itm, iv. 7, 8.

* And if there be any other Thing that is not contrary to
wholefome Dodrine,. which is according to the gJorious Gof-
pel of the blefled God,, which is committed unto me. There*
fore i tbanic him, which hath made me ftrong, that is, Chrift
Jefu( our Lord -y for he counted me faithful, and put me in
his Service. Neverthelefs for this Caufe was I received to
Mercy, that Chrift (hould 6rft (hew me all Long-fuffering^
unto the Example of them which ftiould in Time to come
believe him, unto eternal Life Now unto the King ever-
lafting, immortal, invifible, to God, only wife, be Honour
and Glory, for ever and ever.. Amtn^ i TVin. i. Part of

10, lu 12, 16,. and 1 7 Verfes.

^ For bodily Exercife' proBteth little, but Godlinels is pro*
fitable unto all Things which hath the Promife of the Life
pre(ent» and of that which is to come. This is a true Say^
ing,. and by all Means worthy be received *, for therefore we
labour,, and are rebuked,, becaufe we truft ui the living God,
which is the Saviour of all Men, efpecially of thofe that bor
lievc.' I 7V»i. iv. 8, 9-, la >

> And without ControverlVr great is the Myftery of Gcylhw
nefs, which is God manifefted in the Flefli, juftified.in,the
Spirit, fcen of Angels,, preached unto the Gentiles, believed
on in the World,, received up into Glory. 2 Tim. iiU the
laftVcrfe. ,

* At fundry Times, and in dlvens Manner^,* God ipakj? in
the old Time unto our Fathers by the Prophpts. In theie
laft Days he hath fpoken unto u^ by his SQfT,^ w;hom he ))a(}i
made Heir of all Things 5/ by whom alfo He! made ,the
World \ who being the Brightnefs of his Glory, and the mr
graven Form of his Perfon, and bearing up alL Things by
his niighty Word, hath by himfelf purged our gins, and
futcth, at the Right-hand of the Majefty on high, in the

« highcft

104 Scriptures pro^ngy that

* higheft Places ; and is made fo much the more excellent than

* the AngeU> inafmuch as he hath obtained a more excellent

* Name than they : For unto whrch of the Angeh faid he, at

* any Time, Thou art my Son, this Dav begot I thee ? And

* again j I will be his Father, and he fhafl be my Son. Again^

* When he bringeth in his firft-begocten Son into the Worid^

* he faith, lL.et all the Angels of God worftiip him. And of

* the Angels he faith, He malces the Spirics his Meflcngers, an4

* his Miniftcrs a Flame of Fire ; but unto the Son he faith^

* Oh God, thy Throne is for ever and ever \ the Scepter of

* thy Kingdom is a Scepter of Righteoufnefs % thou haft loved

* Righteoufnefs, and hated Iniquity ; therefore God, even thy
« God, hadi anointed thee with the Oil of Gladnefs above thy

* Fellows. And thou, Lord, in the Beginning, hafb eftablifli'd

* the Earth, and the Heavens arc the Works of thy Hands.
« Hebrews \. I, 2, 3, 4^ 5, 6, 7, 8, o, 10.

* But we fee Jews crowned with Glory and Honouc> which

* was made a litde inferior to the Angels, through the
< Sufferings of Death, that, by God*s Grace, he might tafte
^ Death for all Men; It became him^ for whom are all 1 hings^

* and by whom are all Things, feeing that he brought many

* Children unto Glory, that he fhould confecrace the Prince
^ of thdr Salvation, through AflUftions. Heb. it. 9, lo.

* * And he fhall divide the Spoil with the Strong, becaufe he
*^ hath pcnired out his SovX unto Dtath. Tfaiab liii. Part of the
« iiih Vcrfe.

^ For whether we Rve, we Kve unto the Lord ; or whether

* we die, we die unto the Lord \ whether we Kve therefore, or

* die, we arc die Lord's : For Chrift therefore died, and rofc
« again, chat he mi^ be Lord both of die Dead and Quick.
« RanL xiv«. 8, 9.

• Aodatt Flefh IhaB know, that I, the? Lord; am thy S4-
^ viotnr and thy Redeemer, the mighty one of Jac^b. I/aiak

* xlfat. die laft Verfe.

^ Looking unto Itefos, the Author and Finifher of our Faith,

* who, for the Joy that was ibc before him, endured the Crofs,
« del^Cbd the Shame, and is ftc K the Right-hand of the Thixxie

" * • Wbc»*

, Ckrifi^ jftjus is the. only Gqd. 105

< Wherefore, feeing wc receive a Kingdom^, which cannot
be ihakcn, let us have Grace, whereby wc niay fo fcrvc
God, that we may picafe hioi with Reverence and Fear \ foe
our God is aconiuming Fire, and a jealous God. Heh. x\u
28, 29. »

^ And we ,know that the Son of God is ^ome,' and harb
given us a Miod to know him, who is true, and wc are in
him which is true •, that is, in that his Son Jefus Chrift,
the fame is the very God, and eternal liife. i Jobn^ la(t
Chapter, 20, 21.

^ Now unto hiin that 19^ able to keep you, that you fall notv
and to prefent you faultlefs^ before the Preience of his Glory,
with Joy \ that is, to God, only wife, ^ur Saviour, be Glory
and Majefty, and Dominion and Power, both now and for
ever, Jmcn. Jude^ the laft Verfe.
* Lift up your Heads, oh ye Gates ! be ye lift up, ye evert
lafting Doprs^! and the King of Glory (hall come in. Who if
this King of plory ?. It is the )liOrd, ftfong in Battle, even
the Ijord,' mighty in Battle. Lift up your Heads, oh yc
Gates! and be ye lift up,y6urfelvcs, ye evcrlafting Doors I
and the King of GTory fliau come in. Who is the King of
Glory ? Even the Lord of Hofts, he is the King of Glory.

* Ibehcld tjlf the xhrones were fct up, and the Ancient of
pays did lit, whofe^ Garment was white as Snow, and the
Hair of his Head like .pure Wool ^ his Throne was like
fiery Flame, and his Wheels as burning Fire ; a Stream i0ued,
and came forth from before him ; thoufand Thoufands mini?
(Ired unto hini,- and ten thouland Thoufands ftood before
hinl. The Judgment was fct, apd tlie Books were opened ;
I beheld, ^nd th<^ fame Horn made Batde againft the Saipts,
yea, and prevail^ed againft them, until the Ancient of Days
came, and Judgment was given to the Saints of the Molt
High, and the Time approached that the Saints poflefled the
Kingdom. Daniel V\\. 9, 10, 21,22.

• Behold he comcth with Clouds, and every Ey^ ihall fee
him, erch they Which pierced him thrbugh \ and all Kin^
dreda of the EartK fliall wail before hini, even lb. Jmen, I

* am JOtha and Onieza^ the Beginning and the Ending, faitb

p •the

i66 ' ' Sdripturer prd^tiigy that ^

the Lord i which is, and which was, and which* id to '<:onjr,
^.cn the Almighty. And 1 wai even ravifhed in spirit oi>
the Lord's "Day, and heard behind me a great Voice, as it ha4
been ofa Trumpet, faying, I am Mfha and Ontega^ the tiii^
and, the Laft. Tbcn I turned back to fee the Vpice t^at,lp4ke
with fne^ and' when I ^as'turncd' I fawfcveni^pJclen Candle-
fticks, 'or\elikc unto the Sort' of Man, cldarhed Vidi a Gar-
ment down r6 the Fefet, and girded; about the Paps, with ^
Golden-Girdle \ his Head and Hah* were as white Wool, ;^4
as Snow, and, his Eyes were as a Flame of Fire \ h\% F^eet
like untp' fiAe ferafs, burhitfg jn ^^ Furnace > and his* Voice aj
the Sound of manyWdrek' ^And^iehatlk'Hs'Rightrha^
fetch Srarsi' antloiit'of his Mouth w^Ht'a Ihirf) Wo^^dgeci
Sword' ;'ancf his Fuce ftiOnc ?s the Sun fAibeth W hjVSfren'jjth^
And when I iaw hirp, I fell at his Feet as dead. Xhet} h^
laid his Right-hand upon me, faying unto me. Fear not/, I
am the Firtt and4lje Laft i and I iin ^ive, I was de^ -'ind,
behold,: I arfi'aliWfor'evci'more; -.L/fW^/i. ' Arfd ^ liav? <h^
Keys-of Hell an(3f Death. R^X\i^?m:: ''^ ' ;\'; . V- ,
'* And they wc^r^furfbf'Eyfe^ Within-, aV «^^y cea/ed ' no^
Day *nor Night, faying, Hqh / Holy I Holy ! Lprd'cGod: AIt
mighty, which was, ahd whith is, And v/hich is \6 coaie>
And when thofe Beafts gave Glory, and Htjh^ur, and Thanhs,
XO Hlift 'that i^t On Ae^Wne. Wl)lch Hyetli for, e^er an^
eyer, thfetwenJ^r-fouvp^ db>f^hbefo/^hiip tKat At^9

theM*lirbne,*'ah(f >tedrffibffcfl H>n'?l^ iivethfo^evermo
and cad their'Crfawhs belbre the'''throhe,fayirfg,* 'Thou ^arj
worthy, O Ldrd, to recfei^^ Glory, and Honour, and Power j
for thou haft created all.Thirtg^s, andjbr thy ^l^ilf^Sak^ they
are, and have beeil creattd. / Rev^ vfii. 9, ' iq^, i i.f r * /
* Then I beheld^ and heard the Voice of many Angels founcj
about the Throne,' and'^abdut Chfe Be'att,and the -Elders;* fay-
ihg. Worthy \% the Latiib thit was killed to receive Power
and Riches, and Wifdom^ and' Strength, and Honour, an4
Glory, and Praife j arid 'all Creatures, which ar^ in Hcavpn,
knd o'n the Earth, ^d oHd^r tfie Earth,. and ii^ the .Sea; ^4
all 'that are in them, heird fi. %ing, Praifc» and .Hbhoijir,
and' Glory, and PoW, be unto jhim that futeth on' .th?
1:^}irt>ne, ' and'"\iflra t^c Liapib^^ifef evermore/" A ncf the

* four

Chrifi. ytf^i ts'i&fnaa/x ^od. v1d7

< f' foor.Bedns-'fiid, .iifep. And thetweftcyrfobrEIdiers fail doi^n-,
t. and «aioc(hi{>psd.iiitii--iIiic bndv-forfveraiarc^ . Rmeht, v*.
f'tijiitUvf^ iiif.^"-: i ■■ ''•'"! ('■ ,' : '

■ ' AftcriheiielTiingilbihdd, and loi a great Multitude,

< which no Man could number, of alt Na:ions, and Xindrod»i
1. and People, -and Tongies, ftbod ^fore. the Thnanc, and
f. bdk}iettM{.amb, ci^lhed ■'mtbioiig wiiiteiiobes,.andPahii%
4 in their Hand^; abd'ihe/ ckiod^witb ria lai^d Voice, fiying',
i S^vatioH ccune^ of xrarGod, that'lhcedi vpori the Throne,

* jffid of Che lamb. ' And' ait the Aogels flood raimd about

* theThrMW»- and-about ch&Eidere, and (he four&afls -, ard
( they felt before the Throne on thcip Facet, ao:l worihippcd
*..God, f^^ing', j^Wsi^ f rjiile, and Glory,- and Wildona, and

* Thanks, and Hionour, and i^tfcr,' aod; Might, be unto aai

< 'Godffor^VfrmorCj Amet.Aodoat of iFn Elders fpake, fafmg

< umo me. What are ihefe which are irray«d in long ■vihxe

* Robes f And whence cama they i AM I kid ubca him-,
■ Lord, thou knowell. Aad be 4iid univ me, Thefe are t&e/

* which came out of great Tribulation,: and have- viQied their

* l&ng Rlobes> and liavc mada ch^r lotig St obes- Whiocv . in thd

* Noodof thcLambi thetw^M-e are they in ihe-Pnefm^ of
*' the Throne of God, and ftuve him Day and ^Nigfacin his

* Teniple. And he chat fitteth oa the Thione wilt dwell atnong

* themi, Chcy Oiall hunger no more, neither thirft any .more,

< neil^r S)^ thfc Sun >ight ontbeni, lior any Hoc ; foe die
'-'iiamb) which iS'in'chB Middle of tlie-Throocv' ^alhgDvern

* them, and (hall lead them into the lively. Eownaias o^ Wia-J

* ter; afk]'God'4h?ll''wi|)ev away atlt Tcar» fioin -their. Ey^.

* RevfUt. vn.'ftamtiK ^totivi JaftVcrfc. . ' '
< And thefcvemh Angel blew the Ti^uCDpeii, a^d civre were

* greaf-tfeicas in Heaven, fLiyi:^, Tfas Kaigdomibf tha World

* «re<)ur-kJar-d'*S4 -and hk Chrili:f»,-iandi)c:fi£ilmg[i'far.eiver-'

< moH^ .Thaq the cwenty<fbu[; I:^ders, wluc^'lac l>c&rc:<jb(t

* on their Scats, fell upon tlicir Faces, and worfhipped God,

* (ayihg,'Wc give thee 1 banks, liord God; AJoiighty, (Afsrl
' Wf/i » ^gle Eye) which art, and which waft, and winch ui
*< tecomet for thou haft rectived- thygoeat Might,- and ,ha£b

* obti^Acd thy Kingdom. iAnd:dti5'£«eaciles wont ^ngi^, ^frnd
^-tSy Wrath is come, and the Time of the Dead, that they

P 2 • ftiould

loS Scriptures proving^ that ^

' fliould be judged, . and that thou fhouldeft give Reward td
* thy Servants theProphetSy^jand co the : Saints, and to cheixi
^ that fear thy Name, to fmall and greati; and (hottideft
' deftroy them which deftroy the E^rtb. R^duL xu 159 i5»

^ 17, i8. ^

^ And I faw Heaven opened, and behold a white Horfe, and

^ he that fat upon him was called Faithful and Tru4 i and :he
judgeth and fighteth xighteoufly* And his Eyes were as a
Flame of Fire, and on his Head were many Crowns. And
he had a Name written that no Man knew but himlelf, and
he was cloathed with a Garment dipped in Blood, and his
Name was called the fVord of God ; and out of his Mouth
went a (harp Sword, that with it be ihoukl iaute the Hea<»
then ; for he (hall rule them widi a Rod of Iron % for he it is
that treadeth the Wtne*Prefs of the Fiercefleis and Wrath of
Almighty God. And he hath upon his Garments, and upon
his Thigh, a Name written, The King of Ki^s, and Lord of
Lords. Reve/at. xvi. 11, 12, 13, 15, i6.
^ And I faw a great white Throne, and ooe that fat \ipoD
it, from ivhoicF'ace flew away both the Earth and Heavefis,'
and their .Place< was no more found. Rcvtlat. xx. it. . . ^
« And he that fat upon the Throne faid, I make a)i Things
new. And he laid unto me. Write, for thefe Things aro
faithful and true. And he faid unto me. It is done ; I ^m
Alpha and Omega^ the.Beginoiog and the Endii^ ; he that
overcomes fliall inherit all Things, andi will be his God, and
he (hall be my Son. Re^4 xxu 5^ 6^ y. >

^ I am J^ba and Qmega^ the .Beginning and the End, tb&
Firft and the Laft. I, Je(Us, have fent my Angrl, to teftify
thefe Things m the Churches. I am the Root, and the Gene-
ration of Davidj and the bright Mornbg Star. He whicb
tcftifieth thefe Things i^th furely, I come quickly. Jmen, j

Even ib come. Lord Jefus. . Revelat. xxii. 13, 16, ao/ \

In the fpiritual Bowels of the Lord Jefus Chrift, I humbly
befeech thofe that flull uke the Pains to perufe this Writing,
that, with an upright Confcience, as in the Prefence of God,
they would compare Scripture, with Scr^ture ; and thea they

Cbrifi Jefus' is the only Odd. 109

may clearly fee that the fame jfcb^taby in the Time of the
liaw, was the very (simt ye/uSy in the Time of tbeGofpeU
and that which made the Teeming Difference E>etween the Father
andthc.Son» and the Holy Ghoft» or8|Mrit, as though they
"were two or three diftin^ Eflences or ^erfons, it.isnqthing
clfe but the Appearance of the only High and Mighty God, in
a two or threefold Manner, or Condition, unto the Sons of
Men^ at two or three (everai Times *, and fo altering his Names
or Titles, according to hb (everai Appearings ; as namely, un*
d.er the. Law, before his fpiritual Body became Fleih, you know
ite went under thefe, and fuch like Titles : Jehvab^ the High
and Lofty One of Ifraely the Lord of Hofts, the Moft High
God, the Mighty God of Jacoi ; but when the glorious Je-
bnabj or Jam^ became Jejus in the Fle(h, then you may
know, according to the tranfmuting of his Condition, for htt
Eledl's Sake, fo likewife he changed his Names, or Titles, as
to call himfelf the Only Begotten Son of God, or Son of Man^
or Mediator, or Brother, or Servant, or Redeemer of his Peo-
ple. Thus> when the High and Mighty God had abaied him«
felf in the Form of a Servant, in the loweft Manner, you (ce
be altered his Titles or N|me^iicc^rdi% to his Condition.

Again, in the thrrd Place, when the moft glorious God,
alone in Flelh, had wrought our Redemption by the fhedding
his moft precious Blood, and pouring out his Soul unto Deaths
and being afcended upon the Throne of his eternal, immortal
Perfon, at Glory again. Now, at the laft, fince he alone is
become the Teacher of his People, by the Infpiration of his
moft Bleflfed Spirit, he is pleafed to title him/elf by the Name of
Holy Ghoft, or Spirit, or fuch like -, fo that, by the (ingle Eye
of your moft holy Faith, you may fee and know that Chrift»
and the Father, and the Spirit, were, and are, and can be no
other but one undivided glorious Eflence, or fpiritual per-
Ipnal Subftance, from all Eternity ; and now is become a Per-
lon of Flefh and Bone, glorified to all Eternity,

The Lord, from bis glorious Throne, and infinite Free-
grace, open your Underftandings, that are \its tender-hearted
cho(en ones, that you may know and love that p^rfonal, only
wife God> our Saviour, the Lord Jefus Chrift, above your

• Lives,

Lives, who is tRc cvcriafthig Father, unto your eternal Gloryi
Even fo, '.^^, jlmni Amtn^ So-fac ii// Jkin. ' . ^

f*tf Strvmttf the M^fi High and Mighty Yebuvab^ or Jejfui^
-and- truelif^JJinger of bis Eternal Spirit, ^''

A 1 • • •

I ♦*♦

. . . • - • '

w ■

• i

F I N I 5.

•

• 1

r « *

Verae Fidei Gloria est Gjrona Vitae,

VOJLUMJE

SPIRITUAL, EPISTLES

lEopUft of lU^tttA %ttUtji

wmimii BT
7%e two hut PROPSETa and MBsassasBS of God,

JOHN REEVE AND LODOWICKE MU66LET0N;

ooNTAnma

Varietyof Spiritaal BeTelations, and deep Mysteries, manifestiiig
to the Elect Seed the PrerogatiTe Power of a tnie Prophet ; wbo,
by Virtae of flieir Commissions, did truly give Blessings of Life
Everlasting to those that believed their Declarations ; and to all
despising Reprobates the Corse or Sentence of Eternal Damnation.

coixicno BY nn gbbat PAns ev

ALEXANDER DELAMAINE, thb blder,

A fnw BdUvtr qf Gt#f Imd CommMtm </ the Spbii,

nrmiiED

At fint only §or bis own q>iritiial flolaoe ; Imt finding tbey increaied to so great a

YoluBey he loaves it to his Posterity^ that Ages to come maj rejoice in the

comfortable YIew of so blessed and heayenly a Treasure.

TftAMSCaiBBD fROK

ALEXANDER DELAMAINFs ORIGINAL COPY

By TOBIAH terry,

A tme Belkeyer of the like precions Faith in the true Ooi\ the Man Christ Jesns, which

most holy Faith the reprobate World despises.

PRIMTBD, BT SUBBCRlPTlOiry IN THB YEAR 1755 :

RE-PRINTED, BY SUBSCRIPTION, IN THE YEAR 1820,

BT W: 8MITB, KING STAEVr, LONG ACKB.

I I

'I i». "• * 4

t t

PREFACE.

IN this paper book is contained several writings
and letters to several particular persons ; some to the
believers of this commission of the Spirit, and others
to unbelievers that were moderate^ and some to those
that were despisers^ as will be seen in those that r^d
them.

''These writings and letters^ were written by John
ReeVe and Lodowicke Muggleton^ the two last Wit-
nesses and true Prophets that God will ever send, to
the end of the world.

' These writings and letters were gathered from many
piarts of England, and copied out of the original let-
ters aent by John Reeve and myself, by a true be-
liever^ and one of the blessed of the Lord to eternity,

« _ _

namely, Alexander Delamaine the elder. He hath
taken a great deal of pains to gather these letters
from all parts, and to copy them out in this book,
and to send the originals to the parties again.

These writings and letters are distinct from all that
have been printed, and never was public to the world,
although we have printed and published many books

PREFACE.

to the world, wherein life and death hath been set
before all people.

And some few hath chosen life rather than deaths
and hath believecl our report conoerning those two
great mysteries, how God became fleshy and how the
devil became flesh.

Upon these two dependeth salvation and danma-
tion of men and women ; which multitudes of people,
wbp ha^h ^ap these boo)^, aad he^d of tfaem, their
ey^s }>^^g ^io4^i a^d tl^e^r h^s^rts bar(leped| hath
g9q(i tbRt \>rQs4 waj of ^espi&ipg tjie mystery pf Gt)d,
and'^jUIF^tery of tjbe right devil, and sq hath gooe
tbeliifOtid w^ :fPU> etern^vri^ptructioii, and bath
chosen death rather than life.

^d thp9g^. Irher^ is enough pri^ted to mak^jbhe
man of Qq^ peflSfcti d» to life and $alva^9q9 to ^Ust^
nity ; yetj aftpif pay 4<rce«»e, whoeyOT shall come ^
hear these letters read in this bopHji if they (utve aoy
true )igl2t| o|f faith in them> will .^ee how th^ blessing
of h^s^yen .4id rirp in tb^ dayf, iff a praphet, :apd^ ^pw
happy Tvere ^fapse p^fso^s^ tl^^t were under it ; 9fU4
shall . wish ; ll^y: t»d jiyed in . tfrpsfi^ dayj, aod ^baU
rejoice they s^r^ coi^fited Yfo^^hy tp hear- these fo^terst
that oeyer . vrere print^.

I 'ft

0 >

LQPQWICKE, ; My WJ^jexON.

AN ACROSTIC.

P eruse with Joy, my Friends, the sacred Lines
R eeve and Muggleton wrote by Power divine,
I nspir'd by Christ the Grod whom we adore,
N o more our God will send till Timers no more.
T his writing long in Manuscript did lie, *
E v'n now made publick tp the faithful e^^^
D ominion. Power, and Praise to God on high.

JB y Friends f these Letteiis together i^ene collected,
Y ea then transcribed,- and now in Print perfeotedk:

I <

5 uch was the soul's desire of a d^aj: tn^nd tihat sleejpsll,
U tita m hath made known these sacred .^eeta.; .
B ut Praise to God 'tis.doi^e by some expence,
S uch Trutbft to «eei bow great the xecompence !
C ombine in Ijore ye Sons\ of Faith, and sing,
R etum all Praise to Christ your God and King*
/ t was for us 14$; ,pi?ec;ious| Blopd was spi^rd, .
P our'd forth his Soul, yea; the^iAJmigbty lifU^^^ .:
T hen at ihe Time'decreecl my God arose,

♦ I * ■ •

/ n Triumph over death amd all hi^ Foes ;

O n high asoejBids etorBally; to reign,

JV' ow we are Ipngittgtill hie comes again.

I""! t

f^am^m^m^—^^

* In the han^ dfHi^. X}otk^ DistiUer, at Vaaxhall, Siimy.

t Alexaadelr Ifolatanaine and Tobiah Terry.

A Tluunafl Toippkinion. in hi^^ pre&ce to tiie Acts.

LIST OF SUBSCRIBERS, 1820.

<. '

Mr.aD^ Mrs. Gcoilgc Bfownc*
rMu Thomas Browne*

vMr. Wniiam Gates

JMr. John Dmmmond

' I^r. and Mi^. Jam^s l^rost
Mr; lind Mh. JfntesiV^ti tjfukft
Mr. and Mrs. Joseph Frost

, Mr. and ^. Isaac F^ost .

• kk and Mrs. Joseph FIciiimbg
Mrs. Samh F<Wr!

1 - - ■ ■

Mrs<Sarah Garidar

Mr. and Mrs. Joseph GwJd^' .
Mr. Edward Gandur' 'i

Mr. and Mraj. J^<^t <^?^ ;
Mr. Elhanap Oasoojne
Mr. and Mrs. .Joseph' Gfaskm
Mr. and Mrs. WjlBatn GrahaiA t

1
• * • •

Mr. and Mrs. Thomas Hewett
Mrs. Hannah Hunt*
Mr. and Mrs. Geoi|^ Hunt^
Miss Hannah Hunt*
Mr. Samuel Hunt*
Miss Tbeodooa Hunt*
Mr. John Hunt* . .

Mr.BeiyanunHall*

Miss Theodocia Hogg *
Mr. John Hogg, Jan.*

Mn Robert Hogg*

Mrs. Amy Hall

Mr. Stephen Hodgkinsoa*

Mr. and Mrs. William Lepper t

' t

Mn |<fvi^ Ma; ;

i > • ■

Mr. and Mrs. Tho8% rickersgill, sen.

r .

• ' It

I a i I

Mr. and Mrs. G^rge Bx)b^isoD

* y ♦

Mr. Richard Sm!A
Mrl James Pearoe Sinith
Mts-Susanqah^pooner
Miss Ann Slates^*

I k

^ ^ \

Mr. RKhifr* Tjffcy

Mr. 9nd Mrs> Vincent, sen.

Mr. and Mrsi William Vincent; jun.

Mr. Jameft Wmdsor
BIr. Robert Wallb

Mr. James Wood

M«s^ Esther Wilfliew

|ilr. and Mrs. J<Aii White.*

• Derbysiiire.

t Maidstone.

X Deal.

JNJblEX TO LfitTERS.

The Piopliet Moggleton to Atkinson, Hn. Elizabeth, Feb. 1% 1071.

- Bbddwelli Mrs. May 30, 1(802 . . .

- Beake, Mr. Robert, July 11, 1084 . .

- Brocke, Mr. James, March ao, 1€06 .

- Brooks, Mrs. Lydia, Oct. 24, 1668 '.

- Burton, Mr. Edward, Jan. 13. 1681 .

- Claxtbn, Mt. Lawrence, Dec. 2S, 1660
^ Carter, iMw. Dorpthy, Feb, 13, 1660 .

- Carter, Mrs. Dorothy, TAl 16, 1661 .

- Carter, Mrs. Dorothy, Aj^ril 12, 1662 .
-: Carter, Mrs.port>thy, July 14, 1662':

- Carter, Mrs. Dorothy, Sept 12, 1662.

- Carter^ Mrs..Dbifbthy, Nov. 7, 1662 .
Carter, Mrs. Dorothy, Nov. 28, 1662 .

•■. ■ 'i*

— Carter, Mrs. Elisabeth, Dec 11, 1662 .

— Carter, Mrs. Efizabeth, April 3, 1663 .
Carter, Mts. Dorothy, Ajwil 3, 1663 .
Carter, Mrs. Dorothy,' Miiy 8, 1663' v
Carter, Mrs. Dorothy, June 19, 1663 •
Carter, Mrs. Dorothy, Jury18, 1883 .
Cartel Mm. Dorothy, Nov. 14, 1663 •
Carter, BIrt* Dorollqr, Nov. 27, 1663 .

Fage

317

145

906

■ 278'

482^

29
•35

•85

66
75
78
88

100

i<yi

110
115
190
132

via INDEX TO LETTERS.

The Prophet Muggleton to Carter^ Mrs. Elicabeth, April 19, 1664 • 142

Carter, Mrs, Dorothy, Feb. 7, 1666 . • 174

i Carter, Mrs, Dorothy, 1668 • . . , • 240

. — — Carter, Mrs. Dorothy, March 23, 1671 . 321

«^ w_ Carter, Mrs. Dorothy, August 30, 1672 • 362

■ ■■ Carter, Mrs. Dorothy, Jan. 16, 1674 • • 404

— — — — ^— — i-**«— — — Caster, Mrs. Dorothy, Feb. 1, 1682 . • 609

Clev^ Mr.WaiiBD, 1666 170

Cleve, Mr. Charles, March 16, 1666 . . 178

III Ckve, Mr. Charles, Mr. Thomas Parke,

Mr. Francis Hampson, April 24, 1671 • 328

■ Capp, Mr. Mareh I6» 1688 • ; • . * 622

.......^^ . Dickinson, Mrs. Elizabeth, August 5K8, 1668 14

— Dickinson, Mr. Aug. 9, 1661 • • • • 42

t0m

^^■.■^

t •

The Prophet Beeve*s Epistle to his Friend, dbcovering the darflight of

the Quakers, Sept. 20, 1664 • . • .
A Letter presented to iUderman Fouke, Lord Mayor of London, wilh

a Decfauration unto die fiecorderStoeC the

Lord Chief Justice ^wles, and the wBde

Bench and Jury ; and in general^ to aO

> , Ciyil Magistrates aqd Juries in the world,

'•{> -^ / ,. from the Pfophets John Reeve and Lodb-

( i; , .,:;,' wicke Miy[gleton

TN Prophet Mqg^toh to Frith, Mrs. Susannah, Not. 28, 1662
■PM — ,v\\,,\ . ; ■'■■ 1 fiershall, Mr. William, Jan. 19, 1666
f.\ I . [.. . ■■ ■■ ,{ Fletcher, Mr. June 26, 1666 . . .
» "f ■ ■\ Fiewtevell, Mrs. June 11, 1674 . .

r * * 9 *

•< Delamain^ Mr. Edward, June 16» 1668 • 262

Delamaine, Mr. Alexander, June 8, 1671 . 883

— — ^ Ddamain^ Mr. Alexander, M^ay Id, l67Sl .' 374

— — Dickinson, Miss Efizabeth, March 6, 1674 409

■ Dennison, Miyor Jo^, Feb. 24, 1678 • • 45T

, Delamainei Mr. Alex, j unior, Nov. 18, 1678 470

— ^ Dielamaine, Mr. Alexander, June 26, 1683 6W

t)elaniaiiie, Mrs. Ann, Feb. 3, 1687 • • • 684

. Mrs. Sarah, Dec. 14^ 1691 .603

203^

4lT

»• 9 I ^''-r*^-.'

F^ggetter, Mrs. Elizabeth, June 22, 1682 613

IND£X TO LETTERS.

The Prophet Muggletoo to Flanetter, Mrs. £lizibeth» June 25» 1

■ Ooodwjn, Mr. Feb. 4, 1689 • .

'■' Gamble, Mr. Geoige» March 6, 1672

■ Gamble, Mr. Geoige, Feb. 14, 1673

■ ■ GraUoo, Mr. John, Oct. 8, 1674 •

■ Gamble, Mr. George, Jan. 12, 1678

n Gamble, Mn. Mary, March 6, 1686

— — — — - OamUe^ Mrs. Maiy, August 29, 1687
The Prophet Reefe to • . Hill, Mr. Christopher • . • .

■■ Hill, Mr. Christopher, July 17, 1667

The Vnfh^ Mqggleton to Hill, Mr. Christcfber, Jan. 2, 1060

' Hill, Mr. Christopher^ Feb. 6, 1660

1 HiU, Mr. Christi^ber, Feb. 26, 1660

■ Hill, Mr. Christopher, Jan. 2, 1661

— Hill, Mr. Christopher, Nov. 16, 1662

. ■ . Highfield, Mr. Thomas, Joly 81, 1668

Hill. Mr. Christo|riier, Sept. 23, 1663

■ Hyde, Mr. John, Oct. 27, 1666 . .

' ' ■ Harrison, Mr. Oet.6, 1666 . • •

Hooton, Mrs. Elizabeth, Jan. 26, 1668

; HaU, Mr. William, 1668 . . . .

■ Hill, Mr. Christqiher, Sept 9, 1669

Harriot, Mr. John, July 16, 1673 •

Hampson, Birs. June 11, 1674 . .

- Henn, Mr. Henry, Aug. 20, 167^ •

- Hall, Mn. Rebecca, May 1, 1683 ,

- Hall, Mrs. Rebecca, Oct 18, 1684

- HaU, Birs. Rebecca, Jan. 20» 1686

* Jones, Mr. Rice

-« Jackson, Mrs. Ann, August 29, 1688

- Jackson, Mrs. Ann, Oct 18, 1684
-Kini^ Mr.WilUam, Oct 3, 1672

- Leavens, Mr. John, Oct. 6| 1662

- Lowe, Mrs. Anne, July 6, 1667

- Lad, Mr. John, April 23, 1669 .
-^ Lad, Mr. John, August 26, 1676

- Lad, Mr. Thomas, July 16, 1687
b

«*%«■

Page
626

281

334

369

427

463

674
696
13
13
16
21
26

76
116
127
192
218
227
249
28B
376
412
431
624
666
667
139
640
666
967

69
223
283

441
689

^b I.

INDEX TO LETTERS.

Page

The Prophet Muggleton to Marty n, Mr. Jan. 16, 1006 198

■ Moss, Mr. Jeremiah, March 0; 1072 - . 339

Marsden, Mrs. Elizabeth, May 20, 1672 • 348

■ ■ ■ Moss, Mr. Joseph, August It, 1073 • , 400

* Mann, Mrs. Frances, Jan. 23, 1074 . • 407

— - — - Malum, Isabella; Oct. 1,1074 . . • . 416

■ ■ — — ^ Moss, Mrs. Susanna, Sept 5, 1076 • • • 436

1 — ^ Muggleton, Mr. Roger, Dec. 14, 1073 • 473

• Mellford, Mr. John, April 12, 1087 . . 680

. Noswortfayi Mr* Thomas, March 3, 1078 408

r _ Parker, Mrs. Mary, May 26, 1008 . • . 234

^ Parker, Mrs. Mary, August 13, 1008 . • 272

Parker, Mrs. Mary, June 14, 1009. . v 284

Parker, Mrs. Mary, August 30, 1009^ . • 294

Preston, Mr. and Mrs. May 14, 1072 . 341

Penn, William, Jan 23, 1073 • ... 307

Pett, Mr. Michael, Feb. 26, 1078 . . * . 403

Peirce, Mr. Robert, August 2, 1080 . • 484

. Cork, in Irehwd, being the Sentence of

Damnation upon twenty-six Quakers

there, August 11, 1073 379

Roe, Mrs. Elizabeth, Dec. 6, 1078 . . 471

Steel, the Recorder, Oct. 28, 1063 . . 1

^ Sudbury, Mrs. Ellen, Feb. 17; 1001 • . 30

Sudbury, Mrs. Ellen, Not. 28, 1001 . • 46

Sudbury, Mrs. Ellen, April 7, 1002 . .47

Short, Mrs. Sarah, June 2, 1002 • • . 62

. Sudbury, Mrs. Ellen, Jdjta, 1602 -. - . fll

• • r Sudbury, Mrs. Ellen, Augnstll, 1002^ i -66

Sudbury, Mr. Richard, Nor. 3, 1662 • • 73

■ Sudbury, Mr. Richard, Dee. 8t 1662' • • 82

Sudbury, Mrs. Ellen, Dec. 16, 1662 . ^ 90

Sudbury, Mr. Richard, May 19, 1006 . 164

. Sudbury, Mrs. Ellen, May 19, 1603 • . 106

Sudbury, Mr. Richard, Dec. 13^ 1663 . 136

Sudbury, Mrs. Ellen, Feb. 10, 1666 . . 172

^, Sudbury^ Mrs. Ellen, Mor.^ 1667 . • 226

■*— r—

^u.

INDEX TO UETTERS.

i#Mk

ThePffopbet MogglelOB to Siidlmry^ Mrs. Ellen, May tt, 1688 : .

■ Sudbory, Mn. EUen, June lA, 1069 . .

■* ' ■ ' ' Sodburj, Mii. Ellea, Angost S9, IMD

Sudbury, Mn. Elien, Jan. 13^ 1071 * •

Sudbory, Mrs. EUen, April 7, 1071 • .

Sudbury, Mrs. Ellen, August 0, 1083 • •

Sudbury, Mrs. Elleo, July 19, 1084 • •

Scott, Mrs. Mary, Oct. 12, 1081 • • •

Sedley, Mr. Wiiliani, Jan. U, 108S • .

Scott, Mrs. Mary, July 19, 1083 • . .

Twisden, Sir Thomas, Jan. 6, 1003 . •
Tompkinson, Mr. Thomas, Dec. 9, 1004 .

■* > i

Ml^^i

iMMiAi

• Tompkinson
Tompkinson

• Tompkinson

- Tompkinson

• Tompkinson

• Tompkinson,

- Tompkinson
Tompkinson

- TompkinsoUj

• Tompkinson

• Tompkinson,

• Tompkinson

- Tompkinson

• Tompkinson^

- Tompkinson,

- Tompkinson

Mr. Thonias,lMai€h 27, 1066
Mr. Thomas, May 20, 1008
Mr. Thomas, Sept 21, 1008
Mr. Thoavs, Dec. 14, 1008
Mr. Thomas, Jan. 31, 1009
Mr. Thomas, June 19, 1069
Mr. Thomas, SeptO, 1009 .
Mr. Thomas, Oct 4, 1009 .
Mr. Thomas, Dec. 4, 1009 .
Mr. Thomas, March 20, 1070
Mr. Thomas, April 25, 1070
Mr. Thomas, Dec. 7, 1070 •
Mr. Thomas, Oct. 10, 1072
Mr. Thomas, Jan. 19, 1073
Mr. Thomas, Feb. 10, 1073
Mr. Thomas, Aug. 11, 1673
Mr. Thomas, July 1, 1076 •
Mr. Thomas, July 29, 1079
Mr. Thomas, July 24, 1080
Mrs. Ann, July 10, 1084 •
Wylds Good wife, Willmm Young, and Tho-
mas Martyn, of Kent, Aug. 27, 1003 .
Whitwortb, Mr. Joseph, May 19, 1006 •
Whitelieady Mr. James, Dec« 31,1079 • •
West, Mrs. Sarah, Feb. 2SK, 1681 . . •

Page
280

280

292

312

636
040
607
618
631
93
104
180
238
274
270
279
288
290
300
301
304

307
308

303
373
402
429
470
479
644

121
182
447
497

Xll

INDEX TO LETTERS.

The Pfophet Muggkton to Whitehead, Mr. James, August 80, 1681
\ Wood, Mr. William* Sept 96» 1681 .

^ Whitehead, Mr. James, August 12, 1684 .
~ Wheatley, Mrs. Elizabeth, Sept. M, 1684
-. Whitehead, Mrs. Priscilla, Sept. 26, 1685

- Whitehead, Mrs. Mary, June 1, 1686 • •

- Whitehead, Mr. James, August 279 i^7 •

- Whitehead,lMr8. Mary, Not. 17, 1687 •
mm Yeels, Charles, Thomas Millerd, and John

Whit^ August 22, 1681

603
604
648
663
680
683
606
601

499

EPISTLE

THE RECORDER STEEL,

OCTOBER 28, 16A3.

SIB,

YOU may remember at the Sessions in the
Old Bailey, on October 1 4, and 15, we bad a trial
before your honour ; and, sir, you may remember
we gave your honour notice before our trial, that you
baa no commission from God to be the judges of mat-
ters of faith concerning God ; for you must under--
stand that all spiritual power wholly resides in Grod's
person, or in the person of God, until his pleasure is
to communicate it unto his creatures ; whose pleasure
it was to make choice of us two only t^ be the judges
of blasphemy against the Holy Spirit, because no man
cle^Jy knew Uie Lord until we were iCdmmissiooated
by voice. of words from heaven, to declare what the
true Goi^ is ; yet notwithstanding^ your honour, with
the jury, g^e sentence against us as blasphemers, be^
cause we declared Jesus Christ to be the only God,

and everlasting Father ; and that there was no other
God in heaven or in earth but the man Jesus only.

Sir, we must tell you, that we cannot break the
civil law, but we are made examples in fulfilling of it
to the whole world : wherefore whosoever tries us by
the law of the land, it is allowed as if he tried his God
by the civil law as the Jews did, because we cannot
break your law, but fulfil it as aforesaid. Let your
honour judge whether the sentence of eternal death
upon our accusers be not just ; for we did them no
wrong in word or in deed.

They came to our houses, and spake evil things
they knew not, as most men do ; and we, in obedi-
ence to the commission of God, returned their bias*
pbemy upon their own heads, which provoked them
with a warrant to bring us before the lord mayor ;
who, joining with our blasphemous persecutors, he
came under the sentence of eternal death With them.

Is it not a marvellous thing, that you that are ma-
gistrates should want the spirit of discerning to judge
between the law of the Scriptures, and the law of the
land? Do you not understand that the civil law in-
structs no man in the knowledge of God ; therefore
you that are invested with authority from men to
judge all manner of accounts concerning the breach
of the civil law, you ought not to take upon you to
judge prophets, who cannot desire to break ybur law :
for, by the power of Him that sent us, we cannot
wrong any roan in his person or estate, although they
would kill us ; yet amongst you there is sentence
given against us to remain six months in prison, for
declaring the Man Jesus to be the only God and ever-
lasting Father ; which you think is blasphemy.
Wherefore once more from the Lord Jesus, we fore-
warn you, before it be too late, forthwith to declare

unto us, the Lord's messengers, that you disown the
verdict to be blasphemy that the jury brought in
against us ; which if you disobey, then in obedience
unto the commission of the Lord Jesus, with those
gentlemen of the jury that are guilty of that unjust
sentence, from the presence of the Lord Jesus Christ,
elect men and angels, we pronounce you cursed and
damned, soul and body, to all eternity.

JOHN REEVE, and
LODOWICKE MUGGLETON,

The Two last WUnes$es and PropheiSy and anfy Ministers
of the cverlastbig Gospel^ btf Commission of the Holy
Stnrit of the Lord Jesus Christ, God ahne^ blessed to all
£temity.

A Letter presented unto Alderman FouJce^ Lord Mat/or
of London, from the two Witnesses and Prisoners of
Jesus Christy in Newgate, as an eternal Witness unta
him ; with a Declaration unto the Recorder* Steel, and
the Lord Chief Justice Rowles, with the whole Bench
and Jury ; and in general, unto all Cioil Magistrates
and Juries in the World : John Reeve, and Lodowicke
Muggleton, the two last spiritual Witnesses, and true
Prophets, and only Ministers of the everlasting Gospel,
by Commission from the Holy Spirit of the true God,
the Lord Jesus Christ, God and Man^ in one Person,
blessed to all Eternity.

BY virtue of our commission, received by voice of
words, from the glorious mouth of the only true God

A O

upon the throne of Glory, the Lord Jesus Christ, we
shall make manifest unto men, what the foundation
is of the power of the pivil magistrate, and that he
ought not to meddle with spiritual things, which God
hath reserved himself, not allowing any liian to touch
them upon pain of eternal death, but those only by
him anointed for that purpose : first, we declare that
the Scriptures were given by inspiration of the Holy
Spirit ; therefore, except the magistrates were in-
spired with the same spirit as those that speak the
-Scriptures, they olight not to judge any man by
them, but ought rather to yield obedience themselves
unto holy Wrifc or tltey must perish to eternity.
Again, we declare from the Holy Spirit, that since
God became flesh, no civil magistrate hath any au-
thority from above to be the judge of any man's
faith, because it is a spiritual invisible gift from God,
that gives a man assurance of everlasting life ; but the
magistrate's authority is to judge the civil laws of the
land, which is grounded only upon reason ; but the
thiogs of eternity are from God, who is from eternity
to eternity, tlierefore faith is the evidence of things
hoped £br^ and reason is judge of things that are
visible : as for you that are skilful in the law of rea-
son, as soon as you hear an action to be a breach of
the law, you understand presently what punishment
belongs to the feet; theriefbre the Apostle saith.
The fnaghtrate is the minister (^ God for good to them
that do xvcll^ and a terror to the evil doer. Again, we
declare from the Lord, that no magistrate, by his
power from the law of reason, ought to usufp the
law of faith into his authority, because the law of
reason is utterly ignorant of the law of feith, the one
being carnal^ and the other being spiritual .; there-
fore, what magistrate soever takes lipon hitn to be

the judge of US| who are the meMengers of &ith in
the true God» they are enemies to the Lord Jesus
Christ, and shall surely perish to eternity. Again,
from the Lord Jesus we rorewarn you that are ma«
gistrates, before it is too late, that you tread not in
the lord mayor's steps, presumptuously to take upon
you to judge this commission of the two-edged sword
of God put into our mouths, which^ if you are left so
to do, it will cut you in sunder from the pfefience of
our God to all eternity ; for our God is a consuming
fire, who did pronounce us cursed to eternity, had
we not obeyed his voice; therefore we perfectly
know whoever is left, great or small, to speak evil of
this commission, which God h^ith put Unto us, by
calling it blasphemy, delusion, a devil, or lie 3 in so
doing, they have sinned against the Holy Gi^ost, and
must pensh, soul and body, from the pinesencd of our
God, elect men and angels, to all eternity ; for God
hath chosen us two only, and hath put the two*
edged sword of the Spirit into our mouths, «$ before*
said, that whom we are made to pi^onouace blessed^
are blessed to eternity, and whom we ar« Aiade to
pronounce cursed, are cursed to eternity } and this
power no mortal can take out of our hands, neither
will our God any more give such power unto men
whilst the world endures. Therefore, you that are
judges of this earth, be wise and learned, and meddle
with those things which you know in this world only,
and call not your God to account at your bar ; for
whoever arraigneth a prophet at his judgment^seat,
it is all one as arraignmg his Grod, for a prophet Com-
eth in the name and power of his God ; therefore he
that despiseth the prophet, despiseth him that sent
him. Again, we declare from the Lord Jesus, if any
magistrate pretends to be a preacher of the Gospel,

he having no commission from our Grod so 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 so unrevocable. Again,
we declare from the Lord Jesus, that the cause why
so many magistrates and ministers, must sufier the
vengeance of eternal death, is, because with one
consent they fight against the true messengers of
God, with the temporal law invested upon them by
men. Again, woe would have been unto us, if we
had come in our own name ; but we know that God
sent us, as sure as he sent Moses, the prophets, and
the apostles ; and that great authority, as to be
judges of blasphemy against the Holy Ghost, we
only are invested withal : Wherefore, you magis-
trates that are not yet under this sentence of eternal
death from the Lord Jesus, our counsel is, if you
desire blessedness in the life to come, that you
would not meddle to be the judges of spiritual
things, knowing you have no commission from the
Lord. Remember the counsel of Caiaphas, the high
priest, if it be possible, and prevent the lord mayor's
eternal curse.

t '

4 • •

The Prophet Reeves Epistle to his [Friend, discovering
the dark Light of the Quakers ; written in the Year
1654, September 20.

Laving Friendy

CALLING to mind the letter thou readest to
me, which was sent thee out of the country, I am*
moved to present these lines to the view of thy pon-
derous spirit ; for as words of truth, flowing from a
real foundation, drew forth humility and love to God
and man, from that soul that hath received an heav-
ing ear, so likewise thou may est know the glittering
words proceeding from man's carnal wisdom, is.
that which hath occasioned many men to be exalted
above measure, and to imagine himself so essentially
united to the Divine Glory, that at length that man
hath been so bewitched through the adorations of
men and women in deep darkness, with high con-
ceits of his own spiritual wisdom, that he bath been
willing to deny his creaturely condition, and to em-
brace the holy titles and honour of an infinite
Creator. Yea, and to say in his heart and tongue
also, that there is no spiritual God or persoipal glory
in the least, but what is in map only, notwithstand-
ing, as sure as the Lord Jesus liveth, both he and all
that is in him must turn into silent death and dust
for a moment ; yea, and would so remain unto all
eternity, if there were not a distinct personal Majesty
living without man, to raise, him again to everlastiB^
sensible glory orrsli^ame^ according to the royal pleap.

sure of that God, that neither will nor can give his
glory to another.

My dtMT Frkndf

Be not deceived with men's crafty words, who
have no true spiritual distinction in them ; for if any
mortal man have dwelling in him the eternal Spirit, all
the motions, thoughts, words and actions of that man
must needs be as pure, holy and poweri^l as God
himself, because thou knowest they proceed from a
pure, holy, and glorious spirit. But, of the contrary,
if thou perceivest a measure of light only abiding in
thee, which thou in mercy hast received from an
everlasting Jesfus without thee, then thou often seest
darkness in thee as well as light ; for light entered
not into sinners to make them spiritusd gods one
over another, but shined into them to discover their
natural enmity, continually warring against a God of
eternal love towards them ; and not only so, but to
prevent a(so their former darkness from tyrannizing
m them for ^ver, yea, and to consolate their elect
brethren by their spiritual experiences.

Wherefore, from a divine gift which I have freely
received fv6m ^tti unerring Spirit, I say unto thee,
that those men which labour to persuade their
hearers, that if they diligently barken to the light
that is in them, tJhefy may attain to such a power^
as to be dead- in.lfhis body from all kind of inward
darkness, tm, orevil, have uttered the falsest doctrine
that ever was declared to men. Moreover, if the
ligbt of life^fsemal be thy guide, .thou must needs
know allien, it-was neither the justifying light of Christ
wilihin man, rfo, Bfor tfce spirit of Christ without
nian^ that mov^d those men to speak or write to the

people ; but it was their own lying imagination
which hurried them about to beget proselytes to
themselves in the man Christ Jesus's stead, who alone
is God aver all, blessed for ever and ever. Amen.

He that is born of God sinneth not ; that is, he is
not left to his own heart, to commit the unpardonable
sin of unbelief in the true God, in despising the spirit
of Christ Jesus, to be the only Lord God of his salva-
tion. He that believeth shall be saved: but he that be--
lieveth not is condemned already ; not because he hath
not believed in a God, or Christ that is within him,
but because he hath not believed in a personal God
or Christ that is without him, whose Divine Majesty
is crowned with such immortal, bright, burning
glory, that if he did not veil his fiery nature within
his own blessed body, the glory of it is so transcen-
dently infinite, that he in a moment would consume
all created beings to powder. He that committed
that sin of calling God a liar, which is the sin of not
believing in our Lord Jesus Christ as aforesaid, or he
that maketh glorious pretences of unfeigned love to
Christ and his tender-hearted people, and yet secretly
lieth under the power of carnal filthiness ; such a
man is not only of his father the devil, (cursed Cain)
but he also is a very devil himself. He thatsaith he hath
no sin in him^ is a liar, and the truth is not in him ; that
is, he that saith Christ is so powerfully risen in him,
that all motions, thought and desire of sin against
God or man, is perfectly done away, that man is an
horrible liar, and a deadly enemy to all humble and
broken hearted saints ; for their natural rebelli-
ous warring a^inst the li^ht within them, and the
liord of Glory without tnem. Oh ! my precious
friend, for whom my soul spiritually travelleth, till
thbu art firoily established with glorious things which

9re eternal, not with empty notions proceeding from
^n imaginary God or Christ within men, only which
with Syrenjan songs is very pleasing to the carnal
ear, which may^ ddude some undiscerning spirits for
a season, nor with pharisaical looks, sighs and groans,
to be seen of men, which is nothing else but the
effects of men's crafty wo/ds and gestures proceeding
from man's fleshly wisdom, which is abominable in
the sight of our God, who is the Lord Jesus Christ
in the eternal heavens above the stars.

A/y heldoed Fri$ndf

Give me leave a little to reason with thee, about
things of the greatest concernment : what excellent
truths above other men hast thou heard from the
chief speakers of the Quakers ? didst thou ever hear
them speak to the purpose ? or speak at all of any
God or Christ, but what is in man only ? or didst
thou ever hear them speak of a bodily glory and
misery to come sensibly to be enjoyed by the saints
in the highest heavens, and (o be endured by the
serpents in this world at the day of eternal ac-
counts ? or dost thou see the image or likeness of
the true Jesus in that ministry ? the true and living
Jesus rejected not the company of publicans and
sinners, even when his light appeared not in them ;
but on the contrary, do they not rashly condemn
those men that soberly oppose them, and shun the
company of those that are not of their opinion^ a3
serpents ; much like unto those hypocrites of old,
who said, Stand farther off, for we are more body
than you. Moreover, in all their speakings and
writings^ to the people, do they iK>t make a grand
idol of the word Light> and occasion men to worsliip

it M their oolj God ; as if mere words ^ere to be
adored without a person, or worshipped within the
bodies of sinful man as a God : or as if those that en^
joy true* light in them, have such a measure of God
in them, that they stand in no need of any God
without them iii tb^ least.

Mjf dear Friend^

Thou knowest men of unstable spirits, child*
like or rather £3ol-like, are easily taken with every
wind of doctrine ; but if thou hast a spirit of true
discerning in thee, thou wilt be made thoroughly
then to try the spirits and doctrines of men, whether
they be of God or no, before thou embrace them ;
having been in the fire of the devil already, I hope
thou nast gained experience. Wherefore, for thy
clearer ti^t concerning of the fallacy of alt speakeHi)^
which say the Lord Jehovah, or Jesus, seivt thern^
I shalt give some discovering characters ; he that
saith the everlasting spiritual God or Father became
not a perfect man of unspotted flesh, blood, and
bo«ie» was never moved by the spirit of God or
Christ, to preach or speak to the people ; or he that
saith, that spirit which is dwelling m the glorious
body of Christ Jesua, is not the alone everlasting
Father, God and Man in one distinct person glorified,
i» none of Cbrist^s messenger ; or he that saith God
is not in the form of a man, but is an infinite spiiit
essentially abiding in all creaturesy that ma^fit is a
liar, and the truth is not in him ; or he that saith
Christ's godhead died not in the flesh, and did not
quicken and raise his manhood to life again, and in
that body of flesh and bone, did not ascend into a
kingdom of glory in another worlds the deep things

of God is utterly hid from that man ; or he that
saith all mankind proceeded from the loins of the
first man Adam, is ignorant of the two Scripture
seeds (namely) the seed of the woman, and the seed
of the serpent, therefore he is none of Christ's send*
ing ; or he that saith mens souls do not die with
their bodies, and sleep together in the dust of the
earth, till the Lord Jesus, by the mighty power of
his word speaking only, do raise them unto life again
at the last day, that man is in deep darkness, not
knowing the Scriptures, or the power of God ; or
he that says mens bodies only perish (and not the
souls) will be saved at the last, that man is a liar,
and the truth is not in him.

Dear Friend^

Thus £Eir was I moved to write unto thee, as an
eternal witness between us, when the secrets of all
hearts shall be opened. If thou seest good, thou
mayst present this epistle to the view of those men
called Quakers ; not that I can expect a good issue
from any of them, unless God hath endowed them
with hearing ears, unjudging, meek and patient
spirits.

Thine in all eternal excellencies,

JOHN REEVE.

SMfi€mh€r 90, 1654.

An Epistle of John Reeve to Christopher HUL

IN the eternal true Jesus, my soul salutes you
all : I have received your love«tokens» which is a
vessel of cyder and a sixpence : my joy in the Lord
is encreased by your communion with each other.
I trust to the praise of his glory, his light and love
shall abound in you more and more, for the strength--
ening you in the inward man, and confounding all
gainsayers in your outward conversations : neither I
nor my wife are in perfect health ; especially my
wife, who is very ill, and has been so! about six
weeks: so hoping of your welfare to his infinite
grace, I commend you, and remain your friend and
brother in Christ Jesus. Our elder brother.

JOHN REEVE,

P* S. Brother Christopher, if my mother comes
up, pray tell her she need not trouble herself about
any more goods at present, but a bolster and a little
more covering for the bed ; and as for that you sent
for, you shall have it next week, God willing.

An Epistle of John Reeve to Christopher Hill, dated

London, July 17, 1757-

Ixmng Friend in, pure truth,

I RECEIVED the six shillings and the hat^
and the eighteen-pence you sent me as a token. I
am not a little joyed for our brother Martyn's

likelihood of recovery, with your wife's iafe delivery.
But my chiefest rejoycing for you all is, your reality
to the things you have received from our ever-loving
Father, which is the living Jesus in a bodily form ;
this is a riddle to your elect brethren, even through
the whole world, unless it be to a few. Oh ! blessed
are you that you are of that number, unto whom it
b in some measure unfolded ; for by this means you
are delivered from all carnal bonds of outward Ibrms^
and are sate down in peace through inward enjoy-
ments, which none can take from you.

Brother, I shall be carefnl in what your mother-
in-law requireth. Thus not naming any more, but
my tender love to all you that enjoys titiisf truth, i
commit you to the most Higfa^ ana remain eternally
yours in all righteousness,

JOHN REEVE.

« «

P. S. My wife's kind love to you all.

e Praphd Muggldtfuit Bkning ia Mrs. Elizal
Dickinsan ofCambrtdgCy dated August 28, l658.

remembered ttnio yam. and j/cmr Hwbwdt^ Of being in ike same
Faiih also.

I AM very well persuaded of your eternal hap-
piness^ and I would wilUngl^ say lanko y^K:r, ae our
tord did in anathet case to Ihiei wamam that, was
troubled wltkabloody issue, who said within herself
that if she could but touch his garment, she should

be made whole ; and according to her faith it was
unto her» for she felt in herself that she was healing
of her plague, and not only so, but she had assurance
of everlasting 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 say, that virtue
was gone out of him ; and he looked round about to
see her that had done this thing, and he said unto her,
daughter, thy faith has made thee whoUj go in peace ,
and be whole of thy plague ; as if our Lord should say
it was her own faith that did fetch virtue out of him,
and it was her own faith that did heal herself; as if
he had no hand in the thing, he was but the object
of her faith ; it was her faith that did draw that from
the object ; and so it is with you, John Reeve and
myself, the chosen Witnesses of the Spirit, we having
the commission and burden of the Lord upon us.
We are made the object of your faith, and as your
faith is strong in this commission of the Spirit, so
shall the virtue flow from it to your eternal rest and
peace, so that you shall be perfectly whole as to the
relation to the fears of eternal death, as that woman
was in her body of the bloody issue ; and y otir iaith
being in me, as the object in relation to the comtnis-
sMo of the Spirit, it is your faith will make you
ivhole; for my faith i» in /oQ concerning your eternal
happiness* Let yours be in me, and yoif shall fare
no worse than I do ; for you shall have the end of
your feith, even the salvation of youf sou), as wdl as
I ; and that you may be sure, I do declare you one
of the Messed of the Lord to all eternity. But as for
those feans* that do arise in you from the weakness of
your nature, or from a distemper in nature, I cannot
promise you deliverance from it, but it is veiy pro-
baMe that the assurance of eternat life wilf mitigate

and weaken the other. I thought good to write these
few lines unto you for farther confirmation of your
eternal happiness after death.

No more at present, but rest your faithful friend
and true prophet of the Lord,

LODOWICKE MUGGLETON.

Jin Epistle from the Prophet Mugglefon to Christopher
Hiiif dated January 2, 1660. This concerning Claxton
to be given with Care to his loving Friend^ Christopher
Hiii, at Maidstone in Kent.

Loving Brother^ Christopher Hilly in the Spirit of this Commission^
and to all the rest of the Believers of this Commission at Maidstone
in Kenty J send greeting.

I WOULD have you to seriously mind and
consider these lines as follows.

There hath of late days happened a great deal of
difference between some of the believers of this com-
mission here in London, and Lawrence Claxton ;
whereby the believers have complained to me, that
Lawrence Claxton hath carried himself so proud and
lord-like over others that have been of a lower com-
prehension tJian himself; likewise he hath been so
full of filthy, covetous avarice, which hath not had so
much as the very colour or show of natural righteous-
pess ip it. So I, taking these things into considera-
tion, did s^nd my daughter to tell him, that if he did
exercise his spiritual pride any more, that I would

take away his commission from him ; which he at the
first did seem very scornful at, as if he could stand
by virtue of John Reeve's words without me, as did
afteri^ards appear ; but yet concerning my daughter's
words concerning my authority, he did se^m hypocri-
tically to" submit, and to acknowledge himself to be
but a sierYant unto me, and unto the believers of this
cofflinission. But It bath appeared since to be other-
wise, and that there was a cursed pride that lay in
his heart ; and for that purpose he hath written a
book, called The lost Sheep found; where in the latter

5 art of that book, he hath proudly exalted himself in
ohn Reeve's place ; for he hath quite excluded me
out of the commission ; so that there is none now but
Joho Reeve and he that hath the spiritual commis-
sion ; therefore you sliall find in that book, and more
eftpeeially in the epistle of that book : whereas he doth
cail it very often our commission ; so there is no true
xsfoofidence, as he says, but in our com mission: his
ineiaQing is John R^eeve and himself, for he hath quite
excluded me, and hath gotten himself into John
Reeve's chair and place ; therefore I would have you
fieripusly to mind and peruse that part of the book
which doth tnrat upon the commission* For I sup-
pose you have the books sent unto you, as well as
(Others baA'e ; there you shall find a great deal of spi-
ni^.9l prid^ assuoiing tQ himself those high titles
iwhich never did belong to him, neither did John
S^^ve^ nor I, ever giye to him ; which books of his,
with other words aad passages that bath happened of
Iat?« hath imade an everlasting difference between us
iwiQ in .this jETOfid ; ther/efore i would have you, and
Ml t;he beftieKetB .of this commission, to unoerstand,
#»t I ^yie Mtterly disow^oed that part of the book,
"Ihftt 'doth tireat of :the eomoaissioji ; and for that pur-

pose I did send my daughter to burn some of them
before his face.

Likewise I have utterly disowned Lawrence Clax-
ton, for ever being a messenger or bishop, or servant
any more unto this commission. Neither shall I own
any thing that he shall say or do in reference to this
commission. Therefore I do exhort you, and all the
rest of the believers, not to stumble or stagger in your
faith concerning Claxton, as if your happiness of eter-
nal life did depend upon believing of him to be a mes-
senger or a bishop ; for though he should be cut off
to eternity, yet is the foundation of God sure and
true ; that is the commission of God, as it was given
to John Reeve and Lodowicke Muggleton, by voice
of words from God ; but as for Claxton, he had his
t^ommission from man ; therefore man can take it
away again ; for he hath stood all this while but by
my assistance^ and at my will and pleasure. There-
fore as long as he kept himself in obedience as a ser-
vant unto this commission, he had my authority and
assistance on his side also.

I did bear with many infirmities of his nature, but
this spiritual pride of his hath been much like unto
the lost angel, which thought himself as fit to rule
and govern as his Maker was ; nay, more fit, and
therefore he would have been in God's room and

►lace, that he might have governed the holy angels.

lo likewise this Lawrence Claxton, not thinking it
enough to be saved by this commission, or to be a bare
messenger or servant to it, but hath, angel-like,
aspired so high as to get into John Reeve's chair or
place, and so he is now become the chief commis-
sioner, which ^ is far above a servant or messenger ;
therefore he dolh very often in that book call it our
commission, as if John Reeve and he were the only

commissioners^ and that I, which God gave to be
John Reeve's mouth, is quite thrust out^ so that I am
made but a fellow4abourer with him in this com-
mission.

But Lawrence Claxton shall know that there is yet
a prophet in Israel that hath power over him. For
as John Reeve was like unto Elijah, so am I as
Elisha, and that his place was but as Gehazi, and
could stand no longer than my will and pleasure was^
because the burden of the Lord lyeth wholly upon
me, which is the commission of the Lord.

Therefore my counsel and advice to you ail of this
faith is, that you would stand stedfast in your faith
unto the doctrine of the true God, which hath been
delivered unto you by John Reeve and myself, and
that we two are the last Prophets and Witnesses unto
the true God the Man Christ Jesus.

Again, my counsel and advice unto you, and the
rest of the believers there about you is, that you
would allow Lawrence Claxton no more maintenance
weekly as you have done formerly ; but let him be-
take himself to some employment in the world, as
well as the rest of the believers do ; for I do not see
it fit that he and the serpent his wife should be main-
tained in idleness and pride ; for there is no more use
for him in this commission ; therefore to what pur«
pose should you allow him any maintenance, which
is made lower than yourselves in this commission.
For I have utterly disowned him upon any such an
account, as to be a messenger or bishop, or servant
any more unto this commission. For I shall not own
whatsoever he shall write or speak concerning this
commission any more ; for it will be well if he have
so much faith in this commission as will save his own
soul. Therefore I should rather advise you to pre-

C 2

serve sotne part of tbat which jou did aliow C\ixton
weekly towards the re-printing of that book of ours
which hath the dark print, and towards the printing
of the 11th of the Revelations, for I shall make as
much haste of it as J can ; because, I suppode^ that
this will be the last that ever Will be set forth bj this
spiritual commission: for I cannot conceive that
there can, or need be any more spoken concerning
this spiritual commission, than hath been related in
all our writings, and will now be in this of the 11th
of the Revelations.

I speak this, because there is very few left of the
dark print ; for there hath been more enquiring after
them of late than formerly » because that book hath
the most highest and heavenly mysteries contained in
it, but that the print is so bad, that it doth makd
every one almost weary of reading it.

Therefore my judgment is, that it would be bet-
ter work, and more glory to God^ and honour to this
commission^ to give something weekly, for or towards
the printing of that book again ; and let Claxton
shift in the world as others have done before him ;
for you are not bound now I have disowned him,
not to look no more upon him than you ate to look
upon the weakest believers of this commission ; no^
nor so much neither.

Therefore let not your thoughts be troubled con-
cerning Ciaxton ; for most part of you did believe the
commission before Claxton came, and will do after
he is gone ; therefore as he came to this commission
by man, therefore by man is hb commission taken
from him again ; and so your burden, which be hath
laid upon you, may be taken off you*

I would desire you to read this letter to all the
believers of this commi&ion there about you^ though

some of them are unknown to me, with my love to
yourself and mother Wylde, and Martyn the
thatcher, and Martyn the tanner, and his wife, and
his daughter, and all the rest that have a love to this
commission. I desire you to let me hear from you
as soon as you can conveniently.

fVrUten by

LODOWICKE MUGGLETON,

Th€ UlH trwt Propiei and fFitne$$ mnio the iru€ G^

tk Mm Christ Jems.

P. S, You may send to me iji Great Trinity-lane,
next door to the sign of the Black-Boy and Hand^
London, Jan. 2, 1660.

'i 1 1 I I i I III II ■ I I I ir i II

An Epistk of the Prophet Lodawicke Muggieton*$ to

Christopher SRil, Stc

Ih Us Lowng Friend^ Christopher JOitt^ md to all the rest thai
late this C&mmissHmy or thai ttre in the Pmth of 0.

Fehnmry 9, 1660.

I RECEIVED your letter, being dated Jan. 20,
but I having other occasions of late than ordinary, so
that I could not send you an answer ; because, since
I have disowned Lawrence Claxton, there hath been
more resorting unto me than formerly ; for there hath
been some strangers that seemetb to have great affec-
tion to the doctrine of this commission^ and some <^
them have some things of this world considerably,
which hath promised me to be some assistance unto
tut in the re-pnnting of the dark printed book again ;

which hath encouraged me to go on with it ; there-
fore I have almost prepared it for the press ; which,
if the printer have but a care to do it according to the
directions which is given him, it will be a most excel-
lent piece of worjk ; for there is the most deepest mys-
teries contained in it as ever was penned by man these
thirteen hundred years, or ever will be again ; there-
fore there is much looking after them now a late, but
there is never a one to be had but that which I must
print the others by. I hope it will be ordered so,
that it will be very delightsome to read, so that peo-
ple may the more clearly understand those deep mys-
teries contained in it; but as for that which I am
about, will not be ready for the press yet a while,
though I have almost gone through the heads of the
chapters. Yet I must write it again before it is fit for
the press, which will take a great deal of time, which
I cannot spare as yet, because this dark print will
take up some time in the correcting of it fit for the
press, and the looking to it when the printer is a
doing it, that it may not be spoiled as it was before.
I do intend to put it into the press in a fortnight or
three weeks at the farthest ; therefore 1 desire you,
that have faith in it, if you can, to raise forty or
fifty shillings towards it in three weeks or a month ;
but if you cannot do so much, let it be what you can ;
only let me hear before, and then I shall order things
otherwise here in London, &c. I do find in your let-
ter as if your hearts were troubled because of your
meetings being put down, and the oaths to be im-
posed upon you. But as for your meetings being
put down, what need you care ? Cannot you live by
your own faith for a tirne^ without meeting together
on those days called Sundays ? Cannot you see and
talk with one another as you see occasion on the

"week or working- days, for what you sufier upon any
such account, when as this commission layeth no such
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 com-
mand you to go to church to their public worship,
then I say you are to suffer what penalty ihe powers
of the nation will lay upon you, rather than to wor-
ship in the house of BaaL For this worship of the
Spirit, which is now, hath no visible forms of worship
at all belonging to it, neither is there any necessity
for any public meetings at all. So that as for your
meetings being put down, there is no cause of trouble
or sorrow at all, but rather a cause of joy. But the
oaths which will be imposed upon you, may cause
matter of trouble upon your spirits, because I cannot
say that any believer of this commission can, with
safety and peace to his own conscience, take any of
them ; both because if you take an oath of allegi-
ance, which doth seem to be the most easiest oath,
yet there you are bound, if needs be, to fight for the
present power, or else you must break your oath ; so
that there is great inconveniency in taking that oath
to a tender conscience.

And as for the oath of supremacy, it cannot be un-
derstood by those that have faith in the true God,
that the king is the supreme 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, instead of defending and upholding it,
overthrow and destroy it ; but those that are of the
same faith of the church of England, the king is the
supreme head of that church, and the defender of
their fiuth* Therefore those people that are of the

fkitliof the church of £ng1aad, Scotland, and Ireland,
what need tbe^ to scruple the taking of the oath of
supremacy, seeing they are of the same church as the
powers of the nation is of, as aforesaid. But this
oath was especially intended and made for the Pa*
pists in Queen Elisabeth's time and days, but now it
18 laid as a snare upon all the free-born people of
England, that they might find out all those whose
consciences are tender, which dare not swear at all, as
there are many here in London that will not swear at
all ; but I confess that you that live in the country
are to be pitied more upon that account than we that
are here in the city ; because here a man may go in a
crowd and neyer be mmed ; 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 relation to
fighting or smto public worship : for how can you
fight for to defeiiid the king, when as you are not to
defend yoiinBelves, but rather to suffer what the pre*
sent powecs doth lay upon you ; only this, I would
advise you to pay aoconding to your abilities, what
iaxQs soeyer the po^wers of the nation doth iay upon
you, whetber it be by way of tithes or any other
taxes whatsoever, so that Casar may hme ihe things
4bMt are Cmaar% tmd Gvd the things that aft God's ;
therefore I diaii gire yiou an example of some ^ the
Qnakers here in Xiondoa eonceraing this thing.

These was in the time of the late troubles, ooor
cenning those ififty monaccby-mea, search nade into
every house, wUch was ^isspected for-araif^ wbeceby
they took many ^ ithe Baptists %od oi the Quakers
iipoo ampioiffin ; \upfm fehich the Quakers were ear-
aied hefoie e justioe« which juistic^ pfiQposed the oath
imto them : mi^ kmT the Qiiaktars answered^ flayingf

^^ We cannot 8wear to defend the king, for we cannot
^^ defend ourselves, much less to fight to defend ano-
ther ; but this, said he, we are willing to do, to pay
what taxes the king shall lay upon us to the utmost
of our abilities ; and if tlie kmg will take those
" goods we have, he shall freely have them, for to
" swear for him we cannot do it/' The justice being
so convinced at their sincerity in that things sent theni^
away without taking any oath at all, and bid them
go home to their own houses in peace ; but on the
next Sunday following, these same men would needs
go to their oieeting again, notwithstanding the pro-
clamation of the king was against all private meet-
ings, yet their zeal was so great, or else wilful, that
they could not live by that light within them ; but
must needs meet together, contrary to the king's
proclamation ; and so the same men were taken at
their private meeting, and carried to Newgate, and
there they remain to this day ; so that now their
sufferings is rather for evil-doing, than for well-
doing : seeing they are not required to meet together
on the Sabbath-day, neither by God nor man. No
more at present concerning these things aforesaid, but
exhorting you to hold stedfast in the faith of this
commission unto the death, that you may receive
that crown of eternal glory which is set before you,
which is the knowledge of the true God, and the right
devil, which hath not been so clearly manifested since
the world began, as it hath been in this spiritual and
last witnesses of the Spirit,

No more at present, but I rest your brother in the
true faith of the true God,

LODOWICKE MUGGLETON.

P. S. We are all well in Lorldon^ and there is none

of the faith here that I know of that have had the
oaths propounded to them as yet, I suppose because
the number is few. Your Brother Andrew is well,
but as for your brother Ralph, I have not seen him
ever since he came from you out of the country, I
pray let me hear from you as soon as you can conve-
niently concerning that business in the beginning of
the letter.

London^ Fcbruaryi 5, 1660. Give this with care.

An Epistle of the Prophet Lodowicke Muggkton to Chris-
topher Hilly Feb. 25, 1660.

Brother Christopher y and all the rest of the Faith in Kent,

I RESERVED youf letter, and am glad to hear
that you are so well satisfied in your minds concerning
the oaths, and the other things therein contained.
But as for the mon^ I made mention, that cannot
be raised, only twenty shillings you say will be raised,
with their names that doth give it. I am very well
satisfied with that, for I am very loath to be so much
burthensome unto those of the faith in the country,
therefore I shall press the more upon some here in
London, because it will arise to a great deal of
money more for the printing than I thought it would ;
but I suppose I shall raise friends that will enable
me, and I suppose about twelve days hence the ,
printer will begin to put it into the press, therefore
you may send the twenty shillings according as you
have expressed in your letter.

Also I understand by your letters> that Lawrence
Claxton batli sent you a letter, wherein he doth
declare, that he is the same in Revelation as he ever
was, and thinks by pen it cannot be declared what
the difference was ; but when he shall see your faces,
he shall make appear what the differences is : he did
send a letter into Cambridgeshire, which was much
to the same purpose as yours was, only there was
some expressions in it, which expressions are such
like as these. Those unheard transactions concern^
ing him, which he could not express, but when he
did see their faces he would open the difference more
clearer unto them.

Therefore I would have you observe and consider
that his pen and his tongue together, could set forth
his spiritual pride and lordliness, with some other
practices which hath made this great difference, but
his pen is not able, nor his tongue neither, to be
bumble in his mind, and to see his spiritual pride
and filthy covetous avarice, for if he could, his pen
might as easily declare what the ground and cause
of all this difference is as well and better, than when
he shall see your faces ; but he doth think by his
goodly words and presence, as being the same in Reve->
lation as ever he was, to overpower your spirits, that
you might think that the difference between him and
I, but that it might easily be reconciled. Likewise
your desire is, that I would send you word whether
you may relieve him as a believer or no; My an-
swer is this, that you may not relieve him, neither as
a messenger nor as a believer of this commission,
because he is an excommunicated person of the com-
missioner himself, and is separated from having any
union with me in spiritual matters. Therefore you
that are believers in or of this commission, ought

D 2

not to have any society with him in spiritual matters :
let his pretence of revelation be ever so much, you
are not to mind him nor regard it^ for it is nothing
worth unto you, for what thus commissioner doth not
own, you are not to have any regard unto it.

Therefore let not his pretences of being the same
in revelation, nor his goodly words' be any way a
means to trouble your spirits about it ; for he is cast
out of heaven, even as the angel was from the pre-
sence of God and the holy angel into this earth ; so
even is Claxton cast out of heaven ; that is, from
having any communion with the prophet or conunis-
sioner of the Spirit, or with those believers of the
Spirit, so that as the angels was cast out, not only
from the presence of God, but also from the pre-
sence of the holy angels ; so likewise he is not only
cast out from the presence of the prophet, but from
the presence of the believers also, and as the angel
was cast into the earth, so likwise is he cast into the
world, and let the world relieve him, for that is large
enough, and as for his revelation, if he hath so
much in himself as will bear up his own soul into
eternal happiness it is well, but nobody else will be
ever a whit the better for it ; for I would not have
you so ignorant as to think, that after a man is ex-
communicated or cast out of this commission, though
his understanding be greater, and his language more
glorious than in any one of the same faith, yet he
that hath the least knowledge in a commission is to
be minded and respected of all those of the same
faith.

But on the contrary, if a man have never such
great parts, if he be disowned or cast out by the
commissioner, the believers are bound to disown him
QUi of their society^ and not to relieve him as a

believer of this commission ; only this I shall gi?e
the liberty to do, that if he comes amongst 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 sayings with reference to his being a believer, or
to what I have donef concerning him : I say in these
things you are not to mind him nor regard what he
shall say or do of that nature.

No more at present, but expecting to hear from
you as soon as you can, I rest your Brother, in the
true faith of Jesus, the only true God,

LODOWICKE MUGGLETON-

^ London^ FebnuarySt, 16So.

A Copy of a Letter written hy the prophet Lodowicke
Muggleton^ to pull dorm the high Exaltation of LaztH
rence Claxton. Dated from London, December, S5,
1660.

Lawrtnct Claxiony

I HAVING seriously considered your many
ibul, proud and cx>vetous actions since you came to
the belief of this commission, but more especially of
hite, since you have been allowed some means from
the betievera of this commission, which have made
yoa so. lotd-'like^ that you are grown so spiritually
proud,JKX that now you are eotten, in your own con*
Geifc^tabeLthe chief maa in Uiia spiiitual oommission ;

so that your pride hath grown by degrees so high
until you have gotten to sit in John Reeve^s chair
and place, so that you are got up as high as you can ;
therefore it is high time for you to fall.

Therefore, seeing that occasion and offences will
come, that the secrets of the heart may be made
manifest, therefore I do see a great providence in
that business of mason's wife, for that hath been an
occasion to bring forth those differences which have
been among the believers of this commission i like-
wise it hath been a means to insearch the bottom of
your heart ; for ever since the beginning of this dif-
ference, after that you did understand that your com-
mission was like to be taken away from you, you
have strove with all your might, both with saint and
devil, for to uphold your authority without me ;
therefore you have made use of your beloved Frances
and Ananias, and, Saphira-like, you have consulted
with that venomous serpent your wife, and have,
made her your council in all spiritual matters, and
that I did perceive by the serpent your wife, in that
she did show Mr. Hatter and Mr. Hudson, that
place of Scripture concerning Moses and Miriam,
which I know she could not do of herself, except she
had heard your judgment of it, which conceit of yours
on that place could do you little good, only this
your judgment on that Scripture, with your conti-
nual consultation with the devil your wife, hath en-
raged your wife so far as to vaunt herself against the
believers of this commission, and against me ; for
which I do pronounce your wife cursed and damned
to eternity, though she hath been damned by John
Reeve already, therefore I have set to my sgbH, that
John Reeve's damnation shall be true upon her*

As for yourself, because you have strode to main-

tain your authority without me, and for that pur-
pose you have written this book^ wherein you have
quite excluded me, and have made the commission
only John Reeve's and yours, for your writings do
shew forth the very pride of your heart ; therefore I
do declare against that book, arid against you, that I
do renounce and disown you upon any such account,
as to be a messenger, bishop, or a servant, any more
to this commission ; neither shall you write any more,
or speak any more in the behalf of this commission,
for I shall utterly disown whatever you do or say of
that nature ; neither shall the believers of this com-
mission allow you any maintenance, neither in Cam*
bridgeshire nor Kent, upon any such account, as
looking upon you to be a messenger ; for you shall
become as one of the least of believers of the com-
mission, and you shall become a reproach to saint
and devil, which shame and reproach shall strike as a
loathsome leprosy unto you during your life ; for
your shall never come to any honour of this commis-
sion any more, for you have had your last that ever
you shall have in this world, because you shall know
that your have kicked your heel against your master,
and that there is a prophet yet in Israel, and hath
power over you ; notwithstanding you have made
yourself equal with John Reeve, you shall know that
John Reeve was as Elijah, and that I am in the place
of Elisha, and that you are in the place of Gehazi.
This is my resolution.

Written by Lodowicke Muggleton, the last true Pro-
phet and Witness unto the true God, the Man
Christ Jesus in glory#

December 85, 1660.

LODOWICKE MUGGLETON.

A Copy of a Letter^ written hy the Prophet Lodowkke
Muggleton^ to his loving Friend Christopher Hili, at
Maidstone^ in Kent, Jan. 2, l66l.

Give this with Care*
Loving Friendy Christopher Hill,

MY love remembered unto you and to all the
rest of the believers of the commission of the Spirit
there with you.

These are to let you understand, that I received
your letter, dated November the 29th, l66l, with
your kind token ; and the eighteen shillings in
money ; and it came very seasonable, because I have
been at more expence of late than ordinary ; for
my daughter Sarah hath been sick of the yellow
jaundice ever since, and doth remain so still, which
was the cause I did return no answer all this while ;
because her death hath been much feared by some
in London, and there is no certainty yet that she
will escape, though she is not so extreme sick as she
was.

Also, there hath been another trouble upon m€ to
add unto the other, which is this ; I being a long
liver in the parish, it fell to my lot to be chosen
scavenger, and I must either hold or fine ; and if I
should have held I might have lost nothing, but I
should have been entangled with oaths ; therefore I
rather chose to pay do^^n the fine, which ' was twenty
shillings, before the parish would choose another in
my room.

Now I shall write a few lines concerning some par«
ticular things in your letter.

The first thing is concerning some that do profess
an acknowledgment of this commission, but do not
hve the life of it ; because they go to publick meet-
ingSy which indeed cannot stand with true faith in a
commission. For, look what laws a commission
doth set up are to be observed by the believers of it ;
and the laws of this commission of the Spirit are spi-
ritual, and do worship God in spirit and truth,
without any visible forms of worship, as the worship-
pers of Baal have ; for though there was an outward,
visible form of worship set up by Moses and the
Apostles, and they were to be observed in their times
and places, because they had commissions from God
so to do; and the believers in their commissions
were happy in yielding obedience unto them : but
when public worship is set up by men, without a
commission from God, it becomes a will-worship
and idolatry, a thing which is an abomination unto
the Lord. Therefore, whosoever shall make a show,
or a profession of faith in this commission of the
Spirit, and yet go to worship with the idolaters
of the nation, I shall not look upon any such person
to have any true faith in the true God, nor in this
commission of the Spirit ; neither can they have any
true peace, nor the assurance of everlasting life ; for
he that will not deny himself and take up his cross
for truth's sake is not worthy of it : and I am surc,^
there is as little suffering by the believers of this
commission for their faith sake, as ever there was of
the other two commissions.

Again, this commission of the Spirit doth lay as
iittle» and less bonds upon the believers of it than
any of the other two above mentioned did ; for this

commission requires nothing but faith in the heart,
which works by love, without any outward ordi-
nances of visible worship, which is a great burthen
to bear to those that are under theni.

It would ask a whole sheet of paper to clfear this
thing ; but I suppose, that they which are truly en-^
lightened in the power of the three several commis*^
sions, may understand and be satisfied in What I have
said in this letter^ and in those books of oUrs that
you have amongst youj concerning the worship that
doth belong unto the three several commissions, tliey
all of them differing one from the other, neither is
the one bound to observe the other ; but every com-
mission, and the worship belonging to it, is to be
observed by the believers of it, in its time and place,
when it is in being, and not when it is out of date.

The other thing, which is of concernment in your
letter, is, that you have a monthly contribution, and
your desire is to have my judgment in it, which is
very pleasing unto me, and I do like it very well, it
being a good work, and I am glad that you ar6 so ftte
amongst yourselves ; because it was always agaihst my
nature and spirit to lay any engagement and burthen
upon the believers of this commission^^ neither shill
I : but in regard you are free to lay it on yourselves,
it being sure a good work, I do freely give you my
consent unto it ; therefore do as your own freedom
gives you leave and prosper. So resteth your friefed
in the true faith.

LODOWICICE MUGGLETOl^.

Landotiy Jan* S^ \66l . .

My kind love remembered unto yourself and all
tlie trUe believers in those part^ in geneiral> as if ii
were in particular to every person «

♦36

A Copy of a Letter written by the Prophet Lodowicke
Muggleton to Mrs. Dorothy Carter^ near Chesterjieldy
bearing date February 13, I66O.

Loving Friend^

THOUGH unknown to me in the natural or
visible sight of the body, yet by that invisible discern-
ing which I have of your spirit by those 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 nath made you willing for to
seek and to enquire after the knowledge of these two
witnesses. Therefore I shall give you a word or two
to inform you who these two witnesses are, and in
some measure how their testimony is received : there--
fore I would have you to miud and observe these
Hues as foUoweth.

That as there are three that bear record in Heaven,
The father J the word and the spirit ; and these three are
one, that is, these three are one distinct person in the form
of a man ; so likewise there is three that doth bear witness
on earthy namely, the spirit, water and blood, and these
three do agree in one. Now observe, those three upon
earth, are these three commissions which should be
acted forth upon the stage of this world. Which
three conimissions are these.

First. The commission of Moses and the prophets.

♦E

86*

Secondly. The commission of Christ and the
apostles.

Thirdly. The commission of the Holy Spirit, which
commission of the Spirit is now extant in the world at
this day, and hath been here in England these nine
years, and the sound of it hath gone through many
parts of Christendom, as in this part of England,
Scotland, Ireland, New England, Virginia, Sarba-
does, and many other places, I will not here mention ;
but the doctrine of the commission of the Spirit hath
been very little received in the world ; but the most
that hath received it, is here in London, and in Cam<*
bridge-shire, and in Kent

In these threie places there is a few that is very
well grounded in the belief of this spiritual commis-*
sion ; but one cause why there is so few that dothre^
ceive it, is because there is no visible forms of worship
belonging to this spiritual commission, but doth alto-
gether consist 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 t)ie souK

And upon these six principles in the knowledge of
them dependeth all the et^oal happiness of man.

Therefore because it will ^be loo tedious to write all
these things, I have sent you a book ; these books
that were written by these two witnesses ; they dre
bound up together, and they will inform you who
those wo witnesses are, with their names, and the

81*

voice of God that spake to them^ and their n^^ei^fsages,
with their doctrine, which they s]^ould ^t fMih
with many deep mysteries which is hard to be underr
stood.

Likewise I have, sent you sqme books pf hjb wj^j^b
he hath written in behalf pf this commission ; and a^
for the names of those two prophet^, you will find t^em
in the books, and the place where they live ; only
one of them, since the book of t^e lif^ortality of thp
Soul was written, is dead ; namely, John Bjeeye) but
Lodowicke Mugg\eton is yet }iving ii? Great Trinity-
lane, over against pne MiUs's, a Browp Baker.

There is in that book^ which is bound, all that :^sn^
written by the two witnesses and prophets themselves;
and there is laid down in those ivritings the true
grounds of all divinity, which doth consist in the
knowledge of the true God, and the right devil, with
the knowledge of the two seeds, is those two keys
that doth open the gates both of Heaven and .hell ,
and there is none now in this world, that hath the
keys given unto them, but these two 'prophets and
witnesses of the Spirit only.

Written by

LODOWICKE MUGGLETON,

The last true Witness and Prophet mtto the Man Christ

Jesusj glorijied.

*88

It was your lot to employ a man for to buy those
books which hath been damned by the prophet's
daughter, some eight or nine months since, for op-
posing of those books ; and the revelation of his
commission ; therefore the man, remembering these
books, and the sentence, will neither undertake to
cany them, nor to lay down the money for them ;
because he hath a prejudice both against the books
and the persons that wrote them. Therefore I shall
desire Mrs. Griffith for to take some course that these
books may be conveyed to you, and let her give or-
ders how they may be sent, and how the money may
be conveyed to her again ; for then I shall desire
Mrs. Griffith to set her name to the direction of this
letter.

LODOWICKE MUGGLETQN.

A Copy of a Letter written by the Prophet Lodowicke
Muggiefon^ to l^rs. Dorothy Carter of Chesterjield^
Feb. 16, 1661.

Friend Doroihjf Carter j

I RECEIVED your letter, bearing date
February 3, l66i, wherein I perceive you have re-
ceived some books, and a letter froni me, whereby
you have received some refreshment of heart, and so
understand in some measure those great and high
fnysteries contained in them ; and having one daugh-
ter which 13 partaker with you in the faith of this
commission of the Spirit, which I am very glad to
be^r of, desiring that your faith and hers may grow
to perfection here, and to eternal glory hereafter :
and I have so much the more hopes of it because
there is so few of you, because truth hath but few ol
its side, oor pever had, because the world is given
unto reason, the ^^viKs bands, he being the elder
brother : but fa|th tlie younger brother, his kingdom,
is an everlaj^t^jug kingdom ; but a strait and nanow
gate or W9,y that le^eth to life eternal ; for there is
but oi^e truths the way, and the life ; and there is
po finding this way without a guide ; and there can
b^ XV) true gijiide except he knoweth the way himself;
^nd none can jcnow the way to life eternal, but he
tha^ h^th a commission from God : he knowing the
d^p joayj^ries of the true God, and the right devil,
dpth jshew 0iem to the seed of faith, by declaring by
lfor4 skkI pen, that strait and narrow way that lead-
eth iiUitp life, which very few do find, because there
^ j^ut few ambassadors and shepherds chosen of
^Q^ } jt^t .^, one prophet at a time, one Jesus, one

Peter that had the keys of heaven and hell ; and
now in this commission of the Spirit but two chosen
witnesses of the Spirit, and one of Ihem is not; so
that I am as Elijah said in another case, / am left
alonCj neither xvill there be any more sent of God after
me while the world endures. And as for these perse-
cuting times, they are nothing in comparison of what
hath been suffered by the believers of the other two
commissions ; nay people hath and doth suffer
great things for a lie, even to whipping, imprisonment,
banishment, and death itself, for a lie : but the
believers of this commission are loath to part with a
little money, but will rather worship Baal than to
pay such a tax as the powers of the nation doth lay
upon them, for such a neglect of going to the public
meetings ; for I cannot advise any one that hath true
light in them, to darken that, by going to worship a
false God ; for no man can serve two masters, neither
can a man worship God and Baal : for if God be to
be worshipped in spirit and truth, then let not the
same man worship the devil with falsities and a lie ;
for whosoever doth so, will darken their own light ;
and so lose the peace of their own minds, and the
assurance of their eternal happiness, for to save them-
selves a little in this world. And as for the book of
the interpretation of the eleventh of the Revelations^ I
have finished it, and prepared it ready for the press,
supposing it will be the last that will be set forth by
this commission of the Spirit, and finding such great
difficulties to get it printed, the times being changed,
and the great charge that must be laid out upon it,
I was minded to lay it aside for a time, to see if
there should be any alteration in church government.
But there is some here in London, and elsewhere in
the' countries, which have a great desire to have it out

DOW, but it will cost so much money that, it will
hardly be raised ; for the printing of the Divine
Looking Glass did cast me much behind hand, and
this will cost more, because the times are so trouble-
some concerning printing, that I have much ado to
persuade the printer to do it at all, being not
licensed: yet he printing the Divine Looking Glass,
and the Mortality of the Soul, and other books, in
relation to this commission of the Spirit, he is willing
to undertake to do it, but not without extraordinary
gain, more than he had for the Divine Looking Glass.

Therefore, I would desire you or any other of your
acquaintance, that have any affections unto truth, if
they have any freedom in themselves, to contribute
something towards the printing of it, what they are
made free to do : I should not lay a burthen upon
any if 1 had it of myself.

The printer will have ten pounds when he hath
finished it, and ten pounds he will have down, besides
other charges upon it : he doth intend to set about
a matter of twelve day hence, and doth intend to
finish it by Easter. I would be glad to hear from
you before that time, if you can with conveniehcy ;
also, I do intend to see you sometime this summer.
I shall give you notice when I do intend to come :
but I would willingly have this book out first.

No more at present, but my love remembered unto
yourself, your daughter, and Edward Frewterill.

Your Friend, in the true Faith of

Jesus, the only Wise God,

LODOWICKE MUGGLETON.

My daughter remembers her love to yoti, and to
Edward Frewterill, being glad to bear of your love to
truth.

An Epiftle qf the Prophet Lodowirke Muggleton^ t9
Mrs. Ellen Sudbury. Feb. 11 y IG6I.

Friend in the true faiih, ElUu Sudburjf^

I RECEIVED your letter, but no d»te untp
it ; hut for the substance of it doth favour of true
light, which doth arise from the seed of faith in you,
in receiving the declaration of thi^ commission of
the Spirit, which is as light set upon a hill, or in 9,
candlestick, to give light unto all in th^ house, and
not to be put under a bushel.

For every commissionated man is the candle of
the Lord, which gives light untP the whole house ;
which bouse is the seed of faith, «s jt was $ai4 by
Moses, That he was faithful in (fll Ins hotise : th^t is,
he was faithful ia all his comniissiop, which was of
the law, he being the candle of th^ law, Up enlighjbep
the seed of reason in the outward letter of the l^tw.
And this commission of the Spirit is the {i^n^le of th^
Lord to enlightea the seed of fy^th iix thq sp^ntua4
understanding of the Scripturies, which doth consist
but upon six principles : As to know tbe tm^ Opd,
his form and nature, the riglit Kievil, his fprqj 9q4
nature, the phQ& and nature of heaven^ and the place
and nature of hell, the persons and nature of angels,
and the mortality of the soul.

Upon the knowkdge of thesje six principles de-
pendeth ih^ eternal happin^as of pian ; neiMi^ can
any man coise to the koowle^g^ pf th^qi bAit bf
this commission of the Spirit, which is the candle of

the Lord^ to light the seed of fiiith^ the way to eter«-
t)al blessedness. And though I have named six prin«*
ciples^ yet whosoever doth but understand two^
tiainely, the true God^ and the right devil ; upon
these two dependeth the other four, irith many deep
mysteries^ which will flow from the knowledge of
these principles aforesaid.

And as for your emptiness and weakness, in re^
speet of what you have formerly had^ I am very
glad of it ( there is the more room for truth, to fill
your heart up with faith and experience in the
heavenly tnysteries, which is declared by the wit-
nesses of the Spirit ; for many thousands are so full
of their own righteousuess, and of talk upon the
letter of the Scriptures^ that there is no room for
truth to enter into their hearts. These now, in this
commission, are in the same condition as those were
in Christ'^ time, which had eyes, but did not see,
and had ears, but did Ii6t hear, and had hearts but
did not understand. Ahd the cause was, and is stilt,
men and women being $o full ©f their own righteous'-
ness, which is of the law, that there is Ho room in
theik* hearts for tfuih, which is the righteousness of
faith, to have any entrance into them«

But the thing, which is of ^6 gt«atest weight in

your letter fes, concerning the sin agaittst the Holy
Ghost ; which hath lain heavy upon ymi^ ytMi fi^uing
ydu had committed it by ciuestitfntng ^e truth ^of
the Scriptures, and Christ to be thb trtie <ShjA.

I would h&ve you to take notice o^ this, that noisie
<ian cTommit the sin against the Holy GhoSt, but that
toaki <M* Woman that hath despised prophecy* Now
you caYiAot 'despise prophecy except ydu do oppose,
vilify, and speak evil 6f that man that is sent of
Oou> that hath the spirit of pirpphesy ; for tliis Z

vrould have you to know, that there can be no sin*
ning against the Holy Ghost, but in the time of a
commission ; for if a man be sent of God, he is sent
by the Holy Ghost, and whosever doth despise that
man, that is sent of God, he despiseth him that sent
him, and so he cometh to commit that unpardonable
sin, which will never be forgiven him in this world,
nor in the world to come : and this was committed
in the days of Christ, and in the apostles commission,
as you may know by these words of Christ to the
Jews, when, as they said, he cast out devils hy Beizebub
the prince of devils. Here they called the holy Spirit
of Jesus a devil, and this was that sin against the
Holy Ghost. And so you may see in Acts, the
apostles and Stephen amusing the rulers of the Jews,
saying, you always resist the Holy Ghost as your fathers
did ; and this resisting of the Holy Ghost was that
unpardonable sin. And there have been more men
and women that have sinned against the Holy Ghost
within these ten years, than there hath those thirteen
hundred and fifty years; for I know of near upon a
thousand that have sinned that sin, for which they
have been damned to eternity; for which we have
given them the sentence of condemnation for no
other sin, but for the sin against the Holy Ghost, in
that they have despised the spirit of prophecy, be-
cause they had it not themselves ; for it is the nature
of reason to despise prophesy, being convicted of its
own wisdom or legal righteousness of the law. For
this I do, by infkllible rule of faith in the Scriptures
know, and by my own experience these ten years,
that there hath been more religious persons, who had
an outside righteousness, hath committed the sin
against the Holy Ghost, for which they have been
damned to eternity, I may safely say, almost forty

to one that hatli had no righteousness in them at all ;
for no man or woman can commit the sin against the
Holy Ghosts but in the time of a commission^ nor
then except he doth despise that prophet, messenger
or minister, which is sent of God for his doctrine,
and in so doing he hath committed that unpardon-
able sin, which very few religious persons, that hath
talked with me, or seen our writings^ that hath
escaped it*

lAming Friendy

I have now finished, I suppose, my last book of
the interpretation of the eleventh of the Revelations,
and have prepared it ready for the press : and there
is many here in LondQn, and elsewhere in the
country, that have a great desire to have it out,
but it will cost such a deal of money the printing,
that it will be much ado to be raised ; for the print-
ing of the Divine Looking-Glass did cast me much
behind hand, and this will cost more, because the
times are so troublesome concerning printing, that I
have much ado to get it printed at all. But the
printer knowing of me, I printing so much, concern-
ing this commission, knowing that they are dispersed
unto private persons, and not sold public in the sta-
tioncr*s shops, he is willing to undertake it with some
more gain than formerly.

Therefore, if there be any of your acquaintance
fhsit hath any afEpction unto truth, if they have any
freedom in themselves, to contribute something to-
wards the printing of it ; what they are made free I
)shall uot lay any burthen upon them no where : if I
qan. get money enough to pay the printer one half
down, he will set about it a mattfer of ten days

hence, and the other half must be paid when he hath
done, which is supposed will be about Easter.

I shall desire to hear from you before that time, if
you can : I do intend after this is out to see you this
summer.

I have had a letter since I had yours, from your
aunt Carter, and am glad to hear of her faith and
confidence in the truth, and of the affection that is in
her daughter unto truth, I do intend to send her an
answer unto it.

No more at present, but rest your friend in the
true faith of Jesus, the only God blessed for ever,

LODOWICKE MUGGLETON.

London^ Feb. 17, 166L

Sfi

A Copy of a Letter written by the Prophet Lodomcke
MuggletoUy to the Believers in Cambridgeshire^
bearing Date from London, Aug. 9, 16^1.

Brother Dickinson^ and to all the rest of the Believers in
Cambridgeshire,

MY love remembered unto you and your wife,
and unto all the rest of our friends there with you.

My writing unto you this time is to certify you,
that my daughter is come well home, and I am in^
formed by her, that you and other of the believers
doth expect that I should come into those parts this
Bartholomew-tide, because I did send a letter a
great while ago somewhat to that purpose, because

then I did expect that my daughter would have come
up to London long before that time ; but since she
did not, my mind is altered as to that thing ; because
I do not see it necessary, nor convenient to come this
year^ because my daughter having been there so
long with you^ hath set such a fire about the country,
that will not be quenched in a fortnight or three
weeks time, therefore not convenient that I should
come suddenly after her.

Therefore my desire is, that you may be stediast
in your faith, and that will rectify and uphold you in
the midst of all opinions, and be not fearful and un-
believing, that is, afraid of every reed that is shaken
with the wind : for, consider your sufferings for your
laith io these times cannot extend unto death, as it
hath in other commissions.

And yet you see how the believers in other com-
missions have suffered the spoiling of their goods,
and the passing through death itself» rather than
shrink in their faith. And you see the martyrs, which
had no foundation, but an infinite spirit ; yet, if they
should have flinched from their faith, they would
neyer have been able to have sone through those
fiery trials as they did ; which &itn of theirs did carry
them through death itself with great jc^ ; for none
can tell what the power of faith is until it be tried.

Now there is none of your trials that are the be-
lievers of this commission of the Spirit, that can
reach so far as death, nor surely to any punishment
on your bodies, only some charges, or perhaps im*
prisonment, which is not worth the naming, and who
would sell faith and a good conscience, and the as*
surance of eternal life, for a mess of pottage ! which
many a one at this day hath so done, and will do.

I perceive by my daughter, that your thoughts are

F 2

as if I should not have such affection to you as I had
before, because oilr brother Burton is come away
from you. I would have been glad if it had been so
appointed^ that he might have stayed with you yet ;
nevertheless my love and desire shall be nevertheless
unto you, and shall come and see you as when he was
there ; for if he should have stayed there I should not
have come this year, because of those things aforesaid,
and the hinderance of that book that is now in hand.
Therefore I shall desire, in the bonds of peace, that
ye love one another, and bear with one another's
weakness, so that the weakness be not absolute sin or
wickedness ; 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 J udge, shall
give unto all those whose faith doth hold out to the
end in the belief of the true God, which hath been
declared by this commission of the Spirit,

My love remembered unto Charles Cleve, Thomas
Parke, and goodman Dovie, and the widow Adams,
and her daughter Anne, and goodman Warrboys and
Singleton, and his wife, and all the rest of the faith.
And when your conveniency will serve, certify them
concerning my not coming to see them this time.

No more at present, but rest your friend in the
eternal truth, the last commissioner of the Spirit,

LODOWICKE MUGGLETON-

Augufi 9, 1661.

A Copy of a Letter tsyrote bjf the Prophet Lodowicke
Muggletofij to Mrs. Ellen Sudbury, bearing date
November 28, 1661 .

Friendy

I HAVE received your letter, though unknown
to you in the body ; yet I perceive by your letter,
that light hath shined into your heart, by the decla-
rations of this commission of the Spirit, which I de-
sire may increase and grow in you, so that you may
become wiser than your teachers, or that society
which you have been formerly acquainted with, not-
withstanding it is counted weakness and ignorance in
you : yet, if your faith doth grow in the knowledge
of the doctrine of this commission of the Spirit, your
weakness will be stronger than their strength, and
your ignorance will prove wiser than their wisdom ;
because their wisdom, which counts your wisdom ig-
norance, is the wisdom of reason, which is the devil,
and your wisdom is the wisdom of faith, which is the
wisdom of God ; because it leads you to the know-
ledge of the true God and the right devil, with the
knowledge of the place and nature of heaven, and the
place and nature of hell, with the persons and nature
of angels, and the mortality of the souL

Upon the knowledge. of these six principles de-
pendeth the eternal happiness of man, in which Jacob
JBemon was utterly ignorant ; yet he doth talk of a
God, and a devil, and of angels ; but knows nothing
of the person and nature of them. Yet his philoso-
phical light was above all men that doth profess
religion, until this commission of theSpirit came forth,

M'hich hath brought Jacob Bemon's light, and many
other high lights, down very low within these ten
years, as you may read in our writings, if you have
them all, and if you have them not all, send 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 witnesses
of the Spirit, are these :

First, A Transcendant Spiritual Treatise.

Secondly, An Epistle to the Ministers.

Thirdly, A Letter to the Lord Mayor of London.

Fourthly, A Remonstrance.

Fifthly, A Divine Looking-Glass.

Sixthly, The Mortality of the Soul.

These were all written by us the ministers of the
Spirit.

There is one more, which I shall set forth, which
I suppose will be the last that will be set forth by me.
It is The Interpretation of the Eleventh Chapter of the
Revelation, which is much desired by many.

You speak as if I had some thoughts to come down,
and that somebody did speak something to that pur-
pose : but I do not know why they should say so ;
for I do not remember that I did say any such thing,
neither had I any ground to say so, because I do not
know any one in those parts that hath any such affec-
tions to me, or to the doctrine held forth by me, ei(-
cept it be one Dorothy Carter, and one £dward
Frewterill, at Chesterfield, else I know none by iiame
in those parts that hath any afSections to these things.
Now this Edward Frewtcriil was a great Uemonist
before he had heard of our books ; yet, nevertheless,
I am encouraged by your letter to come and see you,
but it will be next summer first, and then J am to gp
into Cambridge^ire, and tibftt ieaquit^eontraiy «ray

from you ; jet I am unacquainted in those parts, yet
I have been at Harborough, in Northamptonshire^
and at Ashby de la Zouch, in Leicestershire ; there
have been some of my name, which did live at Not-
tingham, they were of kin tome; but kindred hath
been of little value to me from a child« If you be
acquainted with Dorothy Carter, and Edward Frew-
terill, let me know it, and whether you had the books
by their means or no>

No more at present, but rest your friend in the
£siith of the true God the Man Christ Jesus in glory,

LODOWICKE MUGGLETON.

You may direct your letter to me as you did before,
i^n Great Trinity-lane, over against the Lion and the
lAmb.

I Uiill 'jl^mLmm'-''' - = -''-^^' ■

A Ccpjf of a Letter writtcH hjf the Prqpket Ladtmicbe
Muggletan, te Mrs. Ellen Sudbury. April 7, 1662.

I RECEIVED yoarletter dated March 26, with
the inclosed to Mr. Hatter, wiiich be coming to my
hodse ^t that same time the letter ^came, I gave xinto
him, at which he was very glad to see, and faereadins
of miine^ was the more i^freshed in his mind to hear of
your We, feith, and stedl^toess in tins commission
of the Spirit. Abo I stoewed it to^my dawghter, and
to others of the faith, ^nMdti ide*h much t goice at
yowr feith and satisfaction you have in the xmder-
s««ndihg of the ti^uth, m thaft you are raade partaker
With MB in ^ like preoiotts feith, Which doth <;onsist

in the right understanding of the true God and the
right devil ; the rise of the two seeds, and the dis-
tinction of the three commissions, which no more in
the world doth know at this day, but the believers of
this commission of the Spirit only ; because they have
no true spiritual foundation as a rock, but their foun-
dation is upon the sand, even all the teachers in the
world, and the Quaker's principle or foundation is
the worst of all ; though it seemeth to be the best of
all in righteousness of life ; yet the worst of all in
point of doctrine : and that they will find in the end,
though they may flourish for a time ; for no Quaker,
nor any other that hath heard of this commission of
the Spirit, and of the doctrine declared by it, and
doth not understand it, and believe it, they cannot
be saved, let their holiness of life be never so much ;
for God hath not regard unto the righteousness of
life, except it doth proceed from faith in the true
God ; which no Quaker, nor any other man hath,
but those that have faith in this commission of the
Spirit. Therefore it is that they do all fight against
the true God, and against the commission of the
Spirit ; but I am refi'eshed at your experience and
growth in grace and knowledge of the true God ; and
in that you have eyes, and can see, as Christ said
unto his disciples. Blessed are your eyes, for they see ;
for many hath eyes, but they see not. Also I am glad to
see that your understanding is enlightened to see the
true interpretation of Scripture, which is given by
this commission of the Spirit; and this book of
The Eleventh of the Revelation is very little else but
interpretation of many places of Scripture, besides
the chapter itself, which will enlighten the under-
standing in the knowledge of the Scriptures more than
all that hath been written before ; tnerefore I have

sent you three of them ; because if there should be
any others besides yourself, that should have any
affection to them besides yourself, let them have
them ; but I shall leave that to your discretion^ do
what you will with them,

1 received a letter from Edward Frewterill, and
your aunt Carter, with the money, bearing date
March the 19th, l66l ; but I have not sent them
any answer as yet, nor no books ; but I do intend
to send this week, if the carrier be in town.

And as for my coming down into the country, I do
much rejoice at your's and your aunt Curtis's affec-
tion in desiring of me to come, which I do intend to
do^ but I think it will be about James-tide, for I
must go into Cambridgeshire about Midsummer, and
after I have been there, I do intend to see you. So
being in haste, I rest your friend in the true faith,

LODOWICKE MUGGLETON.

Mr. Hatter remembers his love -unto you. My
daughter remembers her love, with others of the
feith, unto you.

London, April 7lhj IGGi.

a f I

A Copy of a Letter wrote by the Prophet Lodomcke
Muggleton, to Mrs. Dorothy Cartfr^ of Chesterfield,
bearing date April 12^ 1662.

Laving Friend in the true FaUh, Dorothy Carter,

I RECEIVED the thirty-five shillings of Hol-
land's man. Also I received the inclosed letter as it
was directed.

I am glad to hear of your faith in this commission,
and of your affections and forwardness in things of
this nature, and of your daughter's faith in the true
God. I shall not write to you, but of those things
that are expected by you, that is, of my coming down
to see you.

I do intend to come about James-tide, for I must
go about Midsummer into Cambridgeshire ; that
jouniey is but short, I can return again in twelve or
fourteen days time.

In the mean time you may read over this book, .
which I believe will give you more light in the Scrip-
tures, than all that ever you have read ; I have sent
you six of them. Let Mr. Frewterill have one ; as
for the rest, dispose of them as you please. If there
be any need for any more of them, send to me, and
I will send them. I have sent three to your cousin
Sudbury on Monday last, by the Nottingham car-
rier ; he goeth forth on Monday.

No more at present, but my love remembered to
you and your daughter, having an intent to see you
at the time appointed. I rest your friend in the feuth,
as it is in Jesus,

LODOWICKE MUGGLETON.

Mr. Hatter and my daughter remember their loves
unto you, and your daughter, and Mr. FrewterilL

A Copy^ cf a Letter wrote by the Prophet Lodowicke
Muggleton^ to Mrs. Btaddtvell, a Believer^ bearing
date May 30, 1662.

Friend Mrs. Bladdwetty

I UNDERSTAND by Mrs. Chitwood and my
daughter, that you are desirous to be declared one of
the blessed ones' of the Lord by me» which I do be-
lieve that you are of that seed which is appointed
unto eternal happiness^ therefore you have been pre--
served even to the last hour, which is the eleventh
hour of the day ; for the twelfth hour is the hour of
etemily, when, as no man can work, neither will
there be any need of the work of faith any more, be-
cause eternity enters in at the twelfth hour.

I say you have been preserved as Nicodemus was,
to be bom again by the words of Christ, when he was
old ; so now for you to be bom again by this com-
mission of the Spirit, when you are old, it is a thing
which I have not known, no, not since this commis-
sion hath been upon me, that one so old as you are
should believe truth, when it is declared, even at the
last hour. It cannot be expected by me, neither of
God himself, that you should grow to any maturity
in the knowledge of the trae God, and the right
devil, with many other heavoo^ly mysteries, as if you
were but in the sixth or ninth hour of your age ; but
it is well for you that ever you was bom, that you
were of that seed that was capable to believe in this
commission of the Spirit, when as you did hear of it,
which is a great Providence unto you, being caught
in the net of eternal happiness, which is the com-
missibn of the* Spirit, before you departed this life.

G 2

But however, Avhether your understanding or know-
ledge do increase or no, so as to discourse to the con-
vincing of others that are enemies to truth, yet let
your faith be strong in what you have received by
reading in those books, which have been written by
the witnesses of the Spirit, and in vindication of this
commission, and you shall fare no worse than I my-
self shall do. In which faith you so living, and -so
dying, (I not questioning you in the least) I do
declare your soul and body happy and blessed to
eternity.

LODOWICKE MUGGLETON,

One of the last izoo Wilneeset and Prophets of the Com^
mission of the Spirit unto the High and Mighty God, the
Man Christ Jesusy in Glory.

May 30, 166*.

The Prophet Lodowicke MuggletorCs Blessing to Mr$.
Sarah Short. Transcribed from a Copy drawn from
the Original. Given to her by him^ June 2, 1662.

Dear Friend, in the eternal Truth, Mrs. Short,

I UNDERSTOOD by a word or two that
Mrs. Chitwood spake, that you were not well sa-
tisfied in those 'words that I spake unto you concern-
ing your eternal happiness, as if I did not look upon
you to be of the seed of faith, or one of the blessed
of the Lord, because I bade you not be troubled in

your miiid conoeniing that, for you should fare no
worse than myself did, and what could I say more ;
for if I had not looked upon you as one of the seed
of £Buth> I should never have said so unto you ; for
I never did say so unto any, but unto those which
I do really believe to be of the seed of faith, espe*
cially unto those that do ask it out of singleness of
heart, as I do believe you did ; but this I would have
you to consider, that a prophet cannot give faith and
revelation unto any, whereby they may find those
refreshments and joy of heart. It must arise from
your own seed of faith, neither can it arise so in you
as it doth in others, neither can it be expected of
you, because you are not, neither have you been
exercised with the trouble of this world as others are.
And then again the weakness of your nature is such,
that you cannot exercise your mind about the busi**
ness and lawful affairs of this world, which would be a
great refreshment unto nature, as it were the assur-
ance of eternal life, is which nature bath denied unto
you ; but it is well for you that ever you were bora,
that you were of that blessed seed, that will be happy
in the end. I should be glad that your £etith might
grow as strong as that woman's did, which was trou-
bled with the bloody issue, that if she could but touch
our Lord's garment she should be whole ; and ac*
cording to her faith it was unto her, and . not only
so, but she had the assurance of eternal life beside ;
for virtue went out of our Lord not only to cure the
bloody issue, but the peace and satisfaction of her
mind concerning a life to come. Therefore it is said
he looked round about to see her that had done this
thing, and he said. Daughter thy faith hath made thee
whole ; go in peace.

Here you. may see, it Was not our Lord that did

;ive her faith^ but it was her own faith which made
ler whole, both natural and spiritual ; neither can
any prophet give faith to any, neither doth God him-
deif give faith to any, it must arise from its own seed«
You may say then, why doth the Scripture say, that
farth is the gift of God ? To which I answer, for
these two reasons ; because the seed of feiith is of hi»
own Divine nature, and that breath of life, which God
breathed into Adam, was that breath or seed of faith ;
and whoever is partaker of the seed of Adam, they are
of the seed of faith ; so in time it doth arise out of
that seed into art, so that the creature come to the
peace of assurance of eternal life. And in this sense
it may be said, that feith is the gift of God, because
God gave the seed in the original unto Adam, and
not in particular unto every person, as hath been a
long time vainly imagined through the ignorance of
man not knowing the two seeds.

Secondly, 4t may be said, that faith is the gift of
God, in tlmt he hath chosen prophets and ambassa-
dors to preach iaith. Therefore, saith Paul^ Faith
Cometh by hearing tlse Word of God preachedy and how
can he preach except he be sent.

The meaning is this, that the act of faith cometh
by hearing the Word of God preached by me, or
more, that is sent of God, but the seed and roots of
faith was in them that did believe before, and not
immediately given of God, as I said before.

But in regard God did send messengers to preach
faith, and so that seed is awakened, and cxi^n^h to
act itself forth in power, so as to justify themselves
towards God, and towards man ; for being justified
by faith, we have peace with God.

And in this regard, it may be said, that fiuth is a
gift of God, in that he hath sent men to dedare truths

and so them that believe them may be said to receive
faith from God ; for he that receiveth a prophet, in
the name of a prophet, receiveth him that sent him ;
and whoever receiveth a prophet, in the name of a
prophet, shall receive a prophet's reward, which re-
ward is eternal life ; for prophets have little else to
give. And if it be well considered it is enough, and
as the woman's faith did draw virtue from our Lord,
so there will virtue go from the commission of the
Spirit as to your eternal happiness. Let your faith
wholly depend upon it, and you shall fare no worse
than myself doth : you shall have the end of your
faith, even the salvation of your soul.

And that you may be sure I do declare you one of
the blessed of the Lord to eternity, I thought good
to write these few lines unto you, for your further
confirmation of your eternal happiness afler death.

Your faithful Friend,

and true Prophet,

LODOWICKE MUGGLETON.

Junef, 1662.

A Copy of a Letter written by the Prophet Lodowicke
Muggleton^ to Mrs. Dorothy Carter ^ of Chesterfield^
bearing date July 14, 1662, from London.

Friendj in the eternal Truths Dorothy Carter,

MY love remembered unto you and to our friend
Mr. Frewterill.

I undei-stand by your letter, that^you received the
six books, and how you disposed of some of them,
and of a maid that liveth with you, that is brought
to believe this commission, which I am very glad to
hear that one so young should be called by this de-
claration of truth, even as my daughter was, even at
the sixth hour of the day, that is, in their infancy ;
for there is but the sixth hour, ninth, and eleventh
hour; for the twelfth hour is the hour of eternity.

The sixth is youth or childhood, the ninth is mid-
dle age, the eleventh hour is old age, which is the last
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 these ten years, but at the sixth many, but
most of all at the ninth hour of the day, that is, mid-
dle age.

Also you desired a book all bound together, for that
maid*s brother, which Mr. Hatter did send in my ab-
sence. I hope you did receive it ; I am glad to hear
of your faith and refreshment, that you find in this
commission of the Spirit, in the understanding of
those things declared by this commission. I make
no question but that you shall increase in faith,
light and life, to the opposing of all those 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 darkness ; and then how
great will that darkness be I For their God and their
light within themselves will perish to eternity ; for
though they seem to be the best of all the seven
churches in righteousness of life, and do suffer more
by the powers of the nation than any other, yet they
are the worst of all the seven churches in poiilt of
doctrine ; for they are absolutely the spirit of

antichrist, which denieth both the Father and the
Sort; f(wr though the other churches do deny the
Father to be a person in the form of a man, yet they
will acknowledge that Christ, the Son of God, is now
in heaven, in that body that suffered death ; but these
Quakers do deny, that the same body of flesh is now
living, therefore the spirit of antichrist, which de-
nieth both the Father and the Son to be a person ;
for those Quakers are but the very influence of John
Robin's witchcraft spirit, he being the antichrist in
this last age, which did shew such signs and wonders
as is written of by John Reeve, and many more
strange things than what was written, which was
acted in my house by some of his prophets, which
I am an eye-witness of before I had any knowledge of
God, or knew what did belong to a commission,
neither will any of his prophets or disciples own any
such thing now, though they know that this witch-
craft power was taken from him, and so from them,
by that sentence of eternal death, which John Reeve
had pronounced upon him.

Therefore it matters not whether the Quakers do
believe any thing concerning him or no.

Are the Quakers so simple to think, that any of
John Robin's disciples will tell him the truth how
they were bewitched by him ? No, nor no other man,
neither could we ourselves, if we had not had a know-
ledge above him, and a commission too, we could
neither have brought down his power, nor have
ki)K>wn how, and by what means, he did procure it,
with divers bther actions, which his disciples did act,
which I shall relate, if need be, when I see you.

The thing of concern in your letter is concerning
theses w6rd6^ of Christ : Swear not hy heaven^ for that

is God's throne, nor by the earth, for that is his footstool ;
and so in another place^ bade them swear not at all.

I know your desire is to know in what sense it may
be said. Swear not at all.

You may remember it was said by Christ, Let your
conversation be yea, yea, and nay, nay, for what cometh
mare is evil.

These words of Christ were not to his disciples, but
to those Jews that were under the law of Moses.

Therefore it is that Christ doth expound the law,
shewing what was said of old, and then giving in his
judgment, which is thus : It xvas said of old, thou shalt
not forswear thytelf, but shalt perform the vow that thou
hast made, and so forth, but I say, swear not at all,
neither by heaven, and the like.

Which words f Swear not at all) was only to beat
men off from swearing to unrighteous things, and from
swearing vainly in their common discourse, as it is
usual amongst men in these our days, as they did
swear by heaven in those days, and by the earth, and.
by the city, and by a man's head, and those things
did they in their common discourse. Therefore it was
that Christ said. Let your yea be yea, and your nay, nay^
be all, for need you use swearing in your common talk
or dealings, for swjearing in this kind is evil ; for^do
not they do so now-a-days ? Will not men swear
by their faith, which true faith is the nature of God,
which they know not? They will swear by God, and
yet know him not ; they will swear by God's
blood, and yet they do not believe that he had
any blood ; and so God damn them, and yet
they are loth to be damned, with many other
oaths, which are frivolous, in their common
discourse, which becomes evil and sin to them that

practise it, and a guilt upon the consciences of those
that use it.

I would not have you think, that these words of
Christ did take you off from all swearing at all, not
as the Quakers do blindly imagine, that will not be
a witness in any business ; let it be of bonds con-
cerning money, or other cases, in which they
know that the innocent will suffer and lose their
right, for want of their witnessing to it ; and they
must do it in that form and order, that the law of
the land hath ordained, else a man's word is worth
nothing, though it be never so true; and the un-
righteous hath gotten the better for want of an oath,
and the innocent hath lost his right, through the
blindness and ignorance of those that strain the let-
ter of the Scriptures beyond the intent of them,
neither can the judge help the innocent in such a
case.

But as for those oaths, that are imposed upon the
Quakers and other people now of late, it is utterly
unlawful for any one that hath any light or tender-
ness of conscience in him* to take ; for he that takes
it receives the mark of the beast, either in the fore-
head, or in the hand, he shall not be suffered to buy
or sell else. He that receiveth the mark in the fore-
head is he that doth take the oath willingly ; and he
that receiveth the mark in the hand is he that doth
take the oath against his will, only for fear of im-
prisonment, or the suffering of loss in their estate ;
neither shall they be suffered to buy or sell except
they receive the mark in their hand. And this is the
state of this land at this day.

It will be well for those few ofthis faith that are
preserved from that pollution upon the mind«

It will be too tedious to-speak what might be 4s?iid
concerning oaths, therefore I shall let it alone until
I see you, and then I shall inform you further in it,
which will not be long after the receipt of this letter ;
for I do intend to set out of London on the 28th day
of July, being Monday : I do intend to come to
Nottingham first. I cannot give our friend Mr.
Frewterill any certain knowledge where or when he
should meet with us ; for I know not as yet whether
Mr. Hudson will have two horses or no ; he hath one
for himself, for he is going into Lancashire to some
friends there ; so that we know not whether we shall
go any further than the carrier or no.

So with my love remembered unto yourself, and
Mr. Frewterill, and all the rest of the faith with
you, I rest

Your Friend in the eternal truth,

LODOWICKE MUGGLETON.

There is a letter inclosed of Mr. Frewterill's, which
should have been sent to you when I was in Cam-
bridgeshire. He remembers his love to you, and is
glad to hear of your faith in the truth.

A Copy qf a Letter written by the Prophet Lodewicke
Muggletan, to Mrs. Ellen Sudbury, July 19, 166£.

Friend in the Faiih of the true God, Ellen Sudbury,

I RECEIVED your letter, dated May 96, with
a letter inclosed from our friend in the same faith,
Dorothy Carter ; but I could not send you an answer
until now. I had but one day to stay in town,
after that I received yours ; but I gave order to our
friend Mr. Hatter to write unto you, ^nd to send the
book which your aunt Carter wrote for, which I
hopeiiid come to your hands accordingly, though I
have heard nothing of it. Also I do much rejoice
to hear of your growth in the faith, and in your un-
derstanding, being enlightened so as to see the foun-
dations of all saving truths, by the belief of this
commission of the iSpirit, which is * not a little re-*
freshment unto me ; though the present peace, and
etanal salvation, will redown unto yourself; or
though I was left alone, even as the prophet Elijah
was, and as the prophet Esaiah, who saith, Who hath
belmied our report? Or to whom is the arm of the
Lord revealed? Yet should I not think nevertheless
of the commission, neither is there any saving truth,
but in a commission : and as you say well, though
you have been a professor, or seeker after the truth,
ye|; you never found the like effect wrought in you,
as you have done since you were acquainted witii us,
the witnesses of the Spirit ; which 1 perceive by your
letter, yoa are given to understand the form and
nature of the true God, the form and nature of the
right devil: and that it was the Godhead that suf-

fered death upon the cross : and that the believing
of this is to eat his fleshy and drink his blood ; and
this will quench the thirst of sin ; for it was for srn
that he shed his blood, therefore it is said in Scrip-
ture, In that he died, he died unto sin ; that is, to sa-
tisfy sin, which could not be . satisfied but by the
blood of God, neither would there have been any
eternal damnation unto the seed of reason, which is
the seed of the serpent, but by his quickening again
into life ; so that by his passing through death to
life again, he hath purchased eternal life for the seed
of faith, and eternal death to the seed of reason.

These sayings will be counted hard sayings by most
men and women in the world ; but blessed are they
that understand them and believe them, which I
perceive you do ; for what greater faith can there be
in any, than to understand 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 commission of the Spirit.

I may say by you, as our Lord said in another
case; where he saith. That he had not found such fatthy
no not in Israel: so may I say that I have not found
such strong faith, not in one, that never saw none of
us, nor spake with us : I may say, I have not found
such faith, no not in England ; and be sure that
such a faith can never fail, because it is built upon a
rock, even upon the commission of the Spirit, as
Peter's was in his time: and when Peter had made a
confession of his faith unto our Lord, he said, Upon
this rock will I build my church ; that is, on this faith,
which thou art, of Peter, so that the gates of hell
shall not prevail against it. So it is with every com-
missionated prophet, his faith and commission is the
rock for Ull the seed of faith, which is the church to

build upon, neither shall the gates of hell prevail
against the faith that is built upon this commission
of the Spirit, no more than it did in Peter's commis-
sion, which was the commission of the blood ; but
it shall be a rook in this last age. And I am glad
for your own sake that you do understand so well
the distinction of the three commissions ; for I do
find that those that do lay the greatest weight upon
the commission, do grow most eminent in faith and
understanding.

Yet I very seldom press the commission upon any
except it be to some wise in reason, that would run
away with the doctrine of this commission, thinking
to be saved by that, without the commission of the
Spirit ; as if the doctrine that we declare, may be
truth and saving, but we ourselves false messengers,
and so in danger to be lost.

These things do I meet withal sometimes, having
to do with all sorts, and all dispositions of men,
within these ten years : and I do find now of late,
that this commission of the Spirit hath put all men,
of what opinion in religion soever, unto such a loss,
that they know not which way to turn to find rest ;
all of them being ignorant of the true God, and the
right devil ; and as for a commission of the Spirit,
they stop their ears against it, even against that
which should show them the way to their eternal rest
and peace, which I am sure cannot be but by this
commission of the Spirit ; for men and women can*
not lay too much stress upon the commission : for if
we, the witnesses of the Spirit, be true and happy,
(as I know we are,) then all those that believe it
shall be happy also: then of necessity, all' other
opinions that do hear of it, and do not believe in it,
must be unhappy, and perish to eternity. But if we

be false, (as I have said to many that havC' been
damned by me) then shall they^ and all the world be
saved, and- we only, and those that believe our re«
port, shall be damned to eternity.

Thus it must go; you, and all the seed of faith
must venture your eternal happiness upon the com-
mission of the Spirit declared by us, the chosen
witnesses of God ; and we being happy, you that
believe, shall be happy also ; and so all other opi-
nions whatsoever besides, which hear of it^ and dO'
not believe: it, will be unhappy^ and perish to
eternity.

This is that strait and narrow way that leads to
life, and few- there be that find it ; not as man doth
vainly imagine, that men may go to heaven in every
opinion ; no, there is but one truths one way, one
eternal life ; neither is this. true way to be found but
in the faith of this commission of the Spirit; and
blessed are they that have faith in it.

I did think to have come to see you a week before
I now shall, through some occasion that Mr. Hud-
son hath ; but It do intend' to sd: out of London on
the 28th day of July, but whether I shall come any
sooner than the carrier doth, Ii cannot yet tell ; but
I suppose you are. the first that I shall come unto, be-
cause I think your aunt Carter liveth twenty miles
further than you#

My daughter and Mr. Hatter remember their loves
unto you, rejoicing to hesu* of your growth -of faith^
and your understanding, you have expressed in your
letter concerning the.thie God and li^td deviL

This^ with my love remembered unto jmi^l rest
your friend in the eternal truth,

LOBOWIGKE MUGGLBfTON.

IjofuMij July 14,' l6Bi;

A Copy of the Prophet Lodowicke Muggletotis Blessings
given by him to Mrs. Ellen Sudbury, Aug. \1, l662«

Dear Prioid in the truefaiih gf Jesus, Eilen Sudbury^

I CALLING to mind some passages in your leU
ters sent to me at London^ which gave great testimony
UQtb me of your faith in the true God, and in this
commission of the Spirit, which I find since I have seen
you, not only in the head but in the heart also,
which my heart is. ^uch rejoiced to see that strength
and growth of faith, which you have in these things
aforesaid ; seeing you are alone, and compassed about
with devik, baiting at you as a deceived person, and
flow I know it will be so much the more because I
have been with you ; for that William Watson bath
been here at your aunt Carter's with another scold-
ing fit me, and not only so, incensing some others
here in Chesterfield against me» which maketh
people off^ided at me, yet never saw me ; so that
if I should stay long here, I should make the world
mad*

Also it is upon my heart to be sensible how your
faith will be tned, seeing you are alone ; but I know
according to your trials, your faith shall grow in
strengthv And I considering that now some of
those of the Bemonist's principles being damned,
it will run through the whole body of them ; so that
I know you will be the more exclaimed at** as a
deceived person : but I know your faith shall not
iiul, but increase in more experience aiid knowledge
of the truth -of these things, which are' held fqrth in
this commission of the Spirit

Therefore, for your further assurance of your eter-
nal happiness against all cain-sayers whatsover, J do
declare yoa one of the blessed of the Lord both
soul iind body to eternity.

I thought good to write these few lines unto you,
because I fear I shall have no time to hitVe any talk
with you ; for it is not good for me to stay here any
longer, because people's minds are, and do begin to be
incensed much against me. Therefore it is my in^
tent to see Mr. Hudson on his journey this Monday,
and I do think to be on Tuesday night at your house^,
or on Wednesday at the farthest, and so to London*
I shall call and see you before I go>

I cannot tell whether it will be convenient to lie
at your house Or no, I cannot tell whether therift b^
freedom of both sides, but 1 shall call and see you
howevef.

No more at present, but rest your friend in the true
faith, and alone prophet and wiftness titito the High
and Mighty God^ the Man Christ Jesiis in glory,

LODOWICKE MUGGLETON.

CheOerfieldf Aug. 11, 1662.

A Cojnf of a Letter torittea by ihe Trophet Lodatmcke
Muggletotif to Mfs, Ihirothy Carter, Dated Seiftem-
her\%\mt.

Dear FHend m th$ tnt* fmthi IhrMf^ CttUtf

I REdBIVfiD ybiir Idfeir, ilso I're<«iV€!d tlMs
linen of Holland's man/at^r'ding as jfoti sfy^lfied'in

jour letter^ wad 919 glad to hear of your, and the
rest of the faith with you^ of your refreshments and
fiirther enlighteoni^g, which you and they received
by my soci^ that small time I was with you» which
i anpi glad to hear^ and do desire your further increase
and ^owth in the know^dge of the doctrine of this
p^mmission of the Spirit, and the power of a commis^
sion to deqiare blessing and cvrsii^ to* eternity,
which i^thi depending and resting upon it, will give
you easily to see the happiness of the one, and the
misery of the other ; aufl you cannot lay too much
stress upon the commission,^ for the more we^t you
lay upon it, the more comfort and assurance of your,
eternal happiness you will receive ;. neither can you
expect to be free from reproach, envy and malice
from that seed that is condemned by this comn^ssion
of the Spirit ; and though tl^y may seem to rejoice,
and make light of it for a season, yet their damna^
tion t am f ure doth neither slumber nor sleep, neither
will the eternal happiness of the true believers of
this commission of the Spirit slumber nor sleep, but
will wcrease from life to life ; that is, the fiiith of it
$ihaU pass through the life of assurance into life eter-
nal, the unbelief of reason shall pass' through the
first death of fear and unbelief, into the second death
of eternal dan^ultion, where the worm will never die,
|ior the fire never go out.

Thesis th|r|gj» are hard sayings unto the seed of
reason^ but p)a)p a^d (sasy w^ere £siith is deeply
gjroupde4 upon arock^* which rock is the true God> and
ti^ fight devil, which ^p]Kr jedge bath been {declared,
w^^h fPf^y pth^r heavenly yiwom and mysteries of
jbhis jcommi$$ion of tbe Spirit, which fistith }n it will
ftbi4(^ ]khe fflre^st bla^ that rp^n tii)0 devil ca^
fllow, tboudi it be even to deatjEi jtself; iherefore it;

is said by our Lord^ Fear not him that can kill the
body, and hath no mare to do, but fear him that can cast
both body and soul into hell jire ; as if he should say,
that the death of this life is but as the killing. of this
body, because it is not above a quarter of an hour's
work ; but the second death will be for ever ; there-
fore it is that he must be feared, that can and will
cast both body and soul into hell-fire ; that is, God
doth. kill the devil reason with the second death, and
reason the devil did kill God, and the seed of faith
with the first death, which is called but a killing of
the body, and hath no more to do, because reason
the devil his wrath can extend no further, but the
wrath of God extends to eternity.

And as for those slavish fears which you had when
I was there with you, I do suppose too, I do think
that some of them were occasioned by that old maid
that lived with you ; but this you may be sure, that
it was not for want of will that they did it not, but
for want of power, for I find opposition in all
places, both in city and country.

But ail opinions being under the hatches of perse*
cutions themselves, therefore it is that they can do
nothing to me ; for all sects and opinions in religion
are against me, and I against them all.

' I was in good hopes that you bad seen our friend
Ellen Sudbury before now, but you have shewed
me the cause ; but I hope when you are well, and
your occasions will permit, that you will see her. I
have not received any letter from her since I came
from her, only one from her husband, the day after
I received yours, which was on Saturday, being the
sixth of September. ^ I did send him an answer on
' the eighth of September. It may fall out so that I
-may see you and her there ; but if not^ I shall be.

glad to see you here in London^ if your health and
occasions 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 Bamet that
Saturday night, and am very well at this time, but I
have not heard from Mr. Hudson not as yet.

No more at present, but my love remembered unto
yourself and your daughter Elizabeth Carter, and
Elizabeth Smith, and to Mr. Frewterill and his w'ife.

So resteth your friend in the true faith,

LODOWICKE MUGGLETON.

My daughter Sarah remembers her love unto your*
self and Mr. Frewterill, and all the rest of the faith
\eith you, but she is very ill at this time.

Mr. Hatter desires to be remembered to you.

A Copy oj a Letter written by the Prophet Lodcmcke
Muggletim^ to Mr. John Leavens^ hearing date Octo^
ber 6, 1663.

ThuU Mr. HaUa^B Brother.

I HAYING been informed that you are a man
that have travelled through several principles of reli-*
^ion, even from the Baptist to the Quaker ; indeed
it is the last, and seemeth to me to be the purest
religion or principle of all the seven churches, and so
it is in respect of practice, but the worst of all the
seten in matter of true doctrine.

And though you are come to the purest life in
respect of righteousness towards nieui which may
ffive some peace, bec9.use every section hath i^ reward
in it, whether it h^ good or evil ; but a^ for the true
righteousness of faith, you have not as yet tasted of
it, because you have no true. foundation as a rock to
set your £auth upon ; for the Quakers principles is
but a ^andy foundation for a fn^n's eternal happiness,
as well as the others, because there is no true spiri*
tual principle declared nor believed by none of the
ministry of the seven churches, because there is
none of the ministry of the Quakers, nor none others
tb^t hath a commission from the true God ; there-
fore they cannot declare and make known what the
form and nature of the true God was before he be-
came flesh, nor now that he is becon^e flesh, nor the
form and nature of the right deyil, before he became
flesh, nor what he is now, though no man can see any
other devil or devils, but man and woman, that is
cloathed with flesh and bone ; neither doth any of
the ministry know the place and nature of heaven,
nor the place and nature of hell, with the persons
and natures of angels, nor the mortality of th§ soul.
Tho$e six principles, or grounds pf faith, U all that
IS necessary unto salvation, in which all the teachers
of the world are ignorant of, but this commission of
the Spirit only.

And as the Quakers ministry is the seventh and
last angel that will sQund^ till time be pQ fpore, there-
fore it seemeth to carry the purei^tsbowin fi^teon^
xiess of life, but the most cursed of all ip pointy of
doctrine ; and the spirit of it is the absolute spirit

of Antichrist, which doth deny both the Fi^ther and
the ;5on; for though they do cojj>fess a Chnst within

them, yet they deny the venr pefaoa Of body of

ChriM: without them. This I know by experience,
jfbr which, at a dispute in East-Cheap, there was fiv^
bf thfem damned to eternity, whereof George Vox
the younger, and John Harwood, were two ot them ;
and as fbr Vox the elder, he and Francis Hewgrll, and
James Burroughes, were all of them damned devifs
eight years ago ; and not only those, but many *more
^f the Quakers, and many other opinions whatsiy^
feter ; and as the Quakers are the last angel will
S6und, so is the third and last commission of the Spirit
fconie forth tipon the earth, which is to finish the
toystety of God, arid io encounter and qjmose all
spiritual counterfeits. Whether it be in Qcrakeni, or
any others whatsoever, because th^e is none that
hath a icoftumission from 'Ood but tts two; neither
ean any man ttiAy intei^t«t Scripttire but us two
only, neither hath any man the knowledge of those
tfhicigd alMesaidi because we two are to finish th^
deep and secret mystfeties of Grod'^ becoming flesh,
wbith Moifes, the prophets and apostles ist> much
hinted at^ up and down in the Scriptures, sd ihat

thetie caunot be the as^utance of etemiA happiness
but in the belief bf * commission.

Therefore, think you what you will of yourself,
€thddf ihef Quakers t^nciples, it is not all the sanctifi-

cation of life whicn you or they can* do that will
procure your peace with Grod, except you, that are
not under the sentence of this commission, do come
to. own the doctrine of the true God, and the right
devil, which is held fi^rth by this commission of the
Spirit^ and then your sanctification of life will add
to your comfort here, and to your glor^ hereafter.

I write not this unto you as expecting you to be
a disciple of this commission, but because you shall
understand that there was a true prophet in these

latter days^ as well as there was in former times^
which you do so much honour, because they are all
dead, and that now the deepest mysteries 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 commission of the Spirit, or spiritual commis-
sion, which you, and many thousands more, cannot
be ignorant of, and say that you did never hear of it ;
but if there be not that in your seed, that should lay
hold of life when it is set before yon, then the seed
is appointed unto cursings ; ' for this commbsioa
doth set life and death before men, as truly as Moses
did set life and death before the people of Israel.

These lines I have written unto you, that you might,
if it be possible, understand 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 person of the true &)d
without them.

So resteth the last true witness and prophet unto
the true Grod, the man Christ Jesus in glory,

LODOWICKE MUGGLETON.

* »

A Copy of a Letter from the Prophet Lodowkke Mug^
gleton, to Mr. Richard Sudbury^ dated Nov. 3,
1662.

Friend Richard Sudbury^

I RECEIVED your letter, bearing date
October the 7th, with the two inclosed letters, and
am glad to hear that you are so far enlightened as to
understand any of these things; for these things
which the commission of the Spirit hath declared are
not common, or easy to be understood, but must
be comprehended by the single eye of faith, and not
by the right eye of reason ; for if your right eye of-
fend, pull it out : this right eye is the reason of man,
the Irft eye is the faith of man, and these two eyes do
see, and the sight doth arise from these two seeds ;
so that if your eye be single, your whole body will
be full- of light ; but if you look upon spiritual things
with both eyes, is double, and not clear sighted, for
reason can see the things of this world better than the
things of eternity : and the eye of faith doth see the
things of God better than it can the things of this
world ; therefore it is called a single eye ,"* and the
more faith you have in this commission of the Spirit,
the more clear you will see'' in what condition the
whole world is in, and how it lieth in darkness, being
totally ignorant of the knowledge of the true God,
and of the right devil ; and being ignorant of these
two, they miss of all other heavenly mysteries which
flow as a fountain from those two heads ; for
what knowledge can go beyond the knowledge of the
true God and right devil ? Have not many men,
philosophers and others, lost their wits, nay, their

lives, to find out God, and yet could not do it; for if
they could have found out God, they would easily
have found out the right devil ; but because they
sought to find out God by the right eye of reason,
and not by the single eye of faith, therefore they lost
their wits in seeking after God.

I received the Quaker's letter you spoke of,
from Dorothy Carter, and I have prepared an
answer unto it ; I do intend to send it to Chester-*
field, for she doth desire me to let her have the read*
ing of it to a Quaker there also : I would have her,
or Mr. FrewterilU to take a copy of it, before it comes
to you to Nottingham ; for it must be delivered to
one Highfield^at Nottingham ; and when it comes from
Chesterfield to you, if you will be at that trouble to
take a copy of it, you may ; but you must make as
much haste of it as you can, for it will be some labour,
for it is something large, it is almost four sheets of
paper. It will be your best coarse to let your wife,
or somebody, read it as you write it, or else it will
be too tedious. I do intend to send it to Dorothy
Carter on Friday next. I did think to have writ*
ten a &w lines to your wife, in answer to her letter,
for her further confirmation ; for I am very joyful to
hear of her increase in faith, and assurance of eternal
life ; for I know that letter was her heart, though not
her hand ; therefore I shall only remember my love
to her at this time, expecting to hear from you and
her so soon as you can, after you have received and
delivered this Quaker's letter.

No more at present, but my love to yourself and
all friends with you, which are few.

Your fri^end,
LODOWICKE MUGGLETON.

I have never heard from Mr. Hudson since Mr«
Frewterill and I parted from him there in the country;

^A Letter from the Prophet Lodowicke Mugglefart^
to Mrs. Dorothy Carter^ of Chesterfield^ dated
November 7, 1662.

Dear friend im the iiemal truih, Dorothy Carter^

MY love remembered unto you and your
daughter Elizabeth^ and Elizabeth Smith,

I am glad to hear that you are all well, and of your
stedfastness in the faith of the true God, and this com-
mission of the Spirit. I received the Quaker's rail-
ing paper you sent me, and I have given answer to
it ; and, according to your desire, I have sent it you,,
and if you please you may let that Quaker woman
which you spake of see it, but if you had sent me
her name, and the bitter words she spake against
this commission of the Spirit, I would have sent her
the sentence as well as the other ; for I cannot endure
that any quaking devil should escape J[>eing damned,
when as they despise the spirit of truth. I would
desire you to let Mr. Frewterill, if his leisure will
serve, to take a copy of this letter of mine, for it
will be some labour, it being something large ; it is
almost four sheets of paper ; he must do it as soon
as possible he can, because you must send it to
Richard Sudbury's before it be delivered to Thomas
Highfield; and perhaps Mr. Sudbury will take a
copy of it before it be delivered to the place afore*
mentioned ; therefore it will require what haste yt)a
can.

I gave Mr. Sudbury information that I should
send it to you first, and that you should send it to
him, because it is to be delivered to that town ; for

K 9

Mr, Sudbury., in his letter, doth desire if I send any
answer, to send it to him, and he will convey it to
you ; but I suppose it will be more convenient to
send it to you firsts seeing it must come back again
to Nottingham,

No more at present, but my love to yourself, Mr.
Frewterill and his wife.

So resteth your loving friend in the true faith,

LODOWICKE MUGGLETON.

I would willingly hear from you as soon as you
can after you have delivered this letter to that
Quaker*.

A Copy of a Letter from the Prophet Lodowicke Mug--
gleton^ to Christopher Hili, November 16, 1663.

Jjoviiigfriend ii$ the truefaithj Christopher Hill^

I RECEIVED our friend Nicholas Miles hU
letter, with the basket of pippins he sent, yofur
mother also hath them you sent to her, and I have
sent the two baskets by Nathaniel the hoyman again ;
you, or our friend Miles, must look for them at
Milton, for I have directed them for you at Maidi-
stone ; but I perceive since, that the hoyman doth
»ot come there, but at Milton you may have them ;
and as for the cyder our friend speaketh of, John
White, my daughter's friend, will see this week what
may be done in it, and next week I think he will
«end you word what may be done, yea or nay.

Also I understand by your letter, that our frieiid
John Martin is fallen asleep, and that he hath re^
membered me, and the . poor saints there with you,
which was more than I did expect, yet he hath given
a great testimony that his faith was grounded upon
the truth of this commission of the Spirit, which fruit
and effect of his faith would yield him peace, and
in the end eternal life, which I do not question but
he shall have it in that day. when the prophets and
apostles and saints shall receive theirs. For he that re-
ceiver a prophet in the name of a prophet ^ and a saint in
the name of a saint, he shall not lose 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 life, and so it
will be well with them on the other side of death, for
this first death we must all pass through, but blessed
and happy are all those that shall escape the second
death.

I did intend to have seen them, and all the rest of
friends in the faith, before I heard of this letter, this
Christ-tide, and my resolution doth hold so still, for
I must get out of the way two or thiee days before
Thomas's^day, because the parish hath pricked me
down to bear office this Christmas, or else fine. The
last year I did fine for scavenger, which cost me
twenty shillings, and now they have chosen me quest-
man, which fine will cost three at four pounds, and
next year it will cost as much more to be conetable ;
therefore I must get out of the way a fortnight • or
three weekB, until the business is over ; ao 1 shatl
either come and visit you, or dsego to Cambrid^*

No more at present, but my love remembered Unto
yoorsdf , and to goodmaa Miles and hts w^, the
widow^ her son and daughter, and all iAm reit of immt

friends in the feith there with you, not forgetting
your mother Wills,

I rest your friend in the true faith,

LODOWICKE MUGGLETON.

London, November 17, 1662.

My daughter Sarah desireth to be remembered
unto you all ; she is very well after her journey.

u1 Copy of a Letter written by the Fropliet Lodoxvicke
Muggleton, to Mrs. Dorothy Carter of Chesterfield^
dated from London, Nov. 28, 1662.

Dear friend in the eternal truth, Dorothy Carter,

I RECEIVED your letters, wherein vou have
given me a relation of things concerning that letter
I wrote to Samuel Hooton, and W. S. with some
other passages of Susanna Frith, which I am very
well satisfied in, and have sent her that which doth
belong unto her ; for none but the seed of the ser-
pent would have spoken such words as she did ; but
as for those few lines of your own concerning your-
self, concerning the blessing, I did always look upon
you to be one of the elect seed, and your having
feith in the commission, I know it will bear you up
in the day of death ; but yet I am glad you are so
sensible for to see the benefit of the blessing of a
prophet^ and that you can discern the power and ope^

7»

ration^ the curse hath upon the seed of reason, even
to blast and wither that comfort and peace they had
before : so on the contrary, the blessing will make
their peace and joy to flourish, and encrease to their
further eternal happiness. And I know this could
not have been desired by you had you not been of
the seed of faith; therefore, in obedience to my com-
mission, I do pronounce you justified, blessed, and
happy, both in soul and body, to eternity. And let
not your thoughts be troubled any further, but de-
end wholly upon it ; for you shall fare no worse than
myself doth. And so you may live in assurance
here, and when you shall pass through this first death,
you shall enter into life eternal, where you shall see
your God face to face ; also vou shall know him ac«
cording to your faith, him you did believe in, which
you never saw, in that you did believe in the com-
mission of the Spirit, which you have seen.

If you have any occasion to write to me again, ^ou
must do it within this fortnight ; for I am going mto
Kent : I go a week or ten days before Christ-tide.
The occasion of my going is because the parish hath
chosen me to bear offices, either I mu9t hold or fine ;
the last year I did fine for one office, and now they
put me upon another, because I have lived long
in the parish ; therefore, to prevent them, I will go
into Kent for a matter of three weeks, ^till the busi-
ness is over. *
So with my love to yourself, your daughter, and
Elizabeth Smith, Mr. Frewterill, and his wife, I re?t
at this present,

Your friend in the true faith,

LODOWICKE MUGGLETON.
, t would have you to deliver the inclosed aa directed*

A Letter written by the Prophet Lodowicke MuggUton^
to one Susannah Frith, a Quaker, bearing Date the
28th of Nov. 1662, from London.

Susannah Frith,

I UNDERSTAND, that being a Quaker, you
were at the writing of that letter sent unto me from
Samuel Hooton, and W. 8. Also I understand, that
you cannot see any fruits from the believers of this
commission doth bring forth, but these that were
filthy are filthy still ; for you see some disorderly
walking in some. Also you think, that others do
fiaishion themselves too much according to the world ;
and if any do walk disorderly, or live an intemperate
life, it is not my desire they should do so ; for I did
always love a temperate life from my childhood,
much more now since I came to understand truth.

Also I know that those that do live an intemperate
life, by overcharging their natures, in what kind so-
ever, they lose their peace, which they would find if
it were otherwise : yet nevertheless, ^is is not a sin
unto death, though I do not encourage any one to
live an intemperate life.

Yet you may remember, that it was the practice of
Christ himself, to keep company with publicans and
sinners ; therefore the scribes and pharisees, which
were so righteous men, speak evil of Christ, saying,
he was a wine bibber, and a firiend of publicans and
sinners ; neither did Christ pronounce woes to any as
he did to those that were so righteous in their own
conceit ; it was those that sinned against the Holy
Ghost; that unpardonaUe sin, that witt never be

'81

forgiven in this worldt nor in the world to come.
And, yoUf by the light of Christ within you,* leading
you to a more preciseness of life than others, you
have taken upon you to judge and speak evil of the
commission of the Spirit, even as those Jews did by
t^e righteousness of the law in them, they spake
evil and bltophemed against Christ, and that iloly
Spirit by which he cast out devils, by calling him a
deceiver, a blasphemer, and a devil, and this was
that sin against the Holy Ghost : so have you sinned
t^KBit sin unto death, which is not to be pardoned ; for
you have not only been with others that have writ-
ten and spoken evil of this commission. of the Spirit,
in givin^f countenance and credit to the evil report
of others, but you have blasphemed against the
Holy Spirit that sent me ; by calling the commission
of the opirit a deceit, lies, and a false Spirit ; which
bath clearly discovered unto me what ^eed and na*
ture you are of. you being one of the seed of the
serpent, you have sinned against the Holy Ghost.
Therefore, in obedience to my commission, I do
pronounce Susannah l^rith cursed, and damned,
soul and body, from the presence of God elect, men,
and angels, to eternity.

Perhaps you will say as you did by Samuel Hooton,
and W. S, that you will not matter it ; but if you can
make as light of it as I do that give judgment upon
you, it will be well for you ? for I am well satisfied
in giving judgment against any person that doth sin
against the Uoly Ghosts more than any one thing
whatsoever. .Neither am I willing that any Quaker
devil, n6r any other should escape, that ■ speaks evil
pf things they do not know ; for I am no more
troubled at their condemnation than the judges of
ihe land' are, when they give judgitteht aocbrding to

ji I

^% l^MFt % ^ waa to laie pMit tQ f)e»tb. Aod if thai
in^t i|o coif)(}effiD§d, ^^ i^akft as ligkt 4>f i^ a^ tbi?
ju4ge doth, let hiq) if he caii. 3o VfiU it be witb
you» and i^s^ny hundred^ more, (flatter your9elv«9>
^qd make 4s light of it ^ you will) \ kapw it i» SQ
decreed, by tb^ Creator ; neither will your light of
Chrtsl within you prevent it. because^ yqu hay«
4f flDised Ibf. 9ommi9|ion of the Spirit without you.

LODOWICKE MUGGLETON.

Ont of the- Two last WiU\es$es and PrqphtU^ vnto thf
tiigh and Mighty Qod^ the Man Christ Jetus m

A Copy of a Letter wrote by the Prophet Lodotvicke
^uggieton, to Mr. lUchard Sudbury, bearing date
the 9th oflkcembtr^ 1662.

Mt* ^Bd^f9, ^

I IU£.C£^IV£;p your letter^ beftriog date Sep-
%^h&p the first:, in wfa^ch I peri^eive, that your wife
aad you did expect to h;i?e heard before now bow I
got through n^ journey* Also I did expect to have
hi^rd froiB you, or J)orothy Carter, before I did send
unto you ; which kUcv I did receiye from her the
d^ before I received yours^ apd she ^peak^th. much
tQ. thQ £ame purpose; as you do, expectii^ tq biear
wl^l^tW I c^me we)l to London or no. And as for
1eiiiit» tQ e^tify yeiii, I did come weH to Baraet 0^
i^tord^ night) and am well nOw both in bo% an^

mind, but ftlimyft Aieeting with oppoisilioii b6t1i \fi
dty attd cotmtfy ; fot \tt th^M h6 of What Mtt of
opink>Q soever, though they be under the hatch^ of
persecution themselves, yet will they be Against ihe j
80 that it may be said by me as it was saidlh anbthei'
case by Esati, that his hand should be dgaitel every
4me, and every one's hand agaitist hink.

So it is with me, every opinion iti the wol4d is
against me, and I against every opinion ih the woild.
And the commission of Grod, Which is fa^Uth, beirig*
given unto us two, shall encounter with all opihion^^
and sorts in the world.

And irhereas^ you say you uncferrftand more dea^
the Bikptist'd commission cotfnterfertfed, 1 am ^T^
that you understand any thiti^ tb&t is trnthi t
could wish tfastb you might understand things of a
ttkott higfc toneernfnent, that are written in tHoke-"
books ;- as concerning the true God, his form and ttAy-
tiire, the right devil, his form and nature, the ()eMons
and nature of angeh, the ri^e of the two seeds, arid'
the mortality of the soul, and the power of a conn
mission ; with many other heavenly secrets, never re*
vealed to man before, which are plainly declared in
those writings, if understood. And though you do
say, the Baptist commissi«ln^ fs counterfeit, yet Iper-
ceive yo* are ii6t clear in thia mortality of the son I ;
thetd'ore your desire is, that I vrould give you the
interpretation of those verses, Mat. xxvii. 51, Si, 5^
verges. It is a more easy thing to read than to
ivri«e,«\md more easy to dsk questionsf, thaft it is td'
answer : neyerthelessi^, I dhaU give you sottie ah^wef
fb those thiirtgst, though there is argunient^ enough in
tilrt* book ib prove the mortality of the soul, and
that tiiie soul ddt^ sleep in the dust until the teiutt^
i^etioa, to ttfty man tliat hath M the lesM meteare

of true light in him : but because men read scrip*
tures^ that do seem; to speak to the contrary,- and they>
being not alive to give the interpretation and mean-,
ing of their own words, which is the cause that people
read their words, and not understanding them, th^.
go away unsatisfied,' and loth they are to believe, that,
God should send any messenger or interpreter of th^
Scriptures ; but would fain find out the meaning by
the reading of the deftd letter, which they never can;
do; no. more than the eunuch could do without
Philip's expounding of it unto him. Neither can.
any man understand the Scriptures, except there bO:
one or more sent of God to give the interpretation of
tiiem. And as for the veil of the temple rending from
the bottom to the top, i^nd the stones cleaving asun-
der, ,1 have spoken of it in the interpretation of
the eleventh of the Revelations ; yet, for your further
t^isfaction, I shall open it more particularly.

The veil of the temple, which was rent, it was an
outside building, that was not so beautified as the
temple ; so that no man could see the glory or beauty
of it but by piercing through the veil ; and this tern-,
pie . was that which Solomon built, which was' so^
highly . esteemed by the Jews ; and this veil, which^
was rent, did belong unto it ; and those stones that
clave asunder did belong to this veil oif tepiple.

These things were done in the natural only tos^iew
the power of Christ s death ; for this temple, iir^, not:
far from the place where Christ was put to deiiAh,,
neither doth the Scripture speak q{ what ston^, thjpn^r
were that clave asunder, nor where. . ; : :

Therefore it must be believed^ that it was t)f08|9r
stones that did belong to the ^eil or temple ; .because;
they did signify in the spiritual these two thii^. ,

First, the veil being rent fiom the^ bot^Qm ^to ,tl^,

top, did signify the worship of the law of Moses, which
was a veil upon the people of the Jews face ; so that
they could not see that spiritual and heaveuly glory,
which was in the believing that this Jesus was the Son
of God, or the Saviour of the world.

Therefore the worship of the law of Moses, which
was a veil before the peoples &ce, was now, by the
death of Christ rent in twain from the bottom to the
top ; so that the reason of man could never sew it or
join it together again unto this day, though it hatU
been much endeavoured by the seed of reason.
Therefore it is said, that Moses put a veil upon hi&
face, it did so shine» that the people of Israel could
Opt look upon it, it was so bright and glorious ;
which veil of Moses was only to signif^r the worship
of the law, which was to be rent from the bottom to
the top by the death of Christ ; that is, tp be torn in
pieces, not fit to be used any more . by the believprft
m Jesus,

And this did the natural veil of Solomon's temple
rending from the bottom to the top signify.

And as for the stones cleaving asunder, it did sig--:
nify in the. spiritual tfie breaking of the stony hc^rta
of the Jews asunder, and the Greutiles too, by causipg
some of their stony hearts to break in pieceSf byr
faith and love, in believing that this was the soa oC
God,.

Others again, their stony hearts were Ijfrokpn.asunn
der, with . wrath and envy, because the ; worship , of
thfs law was now. rent in twain ; so. that ;they could:
not have life by the righteousness of the. la,w, whicl^i
made their b^ts of stone with envy even ready/to
burst, as you m^ read in the Acts^ conqernii^g ,^h^ir:
malice towards Stephen.; An4r:^pr the e^t^fiaM»
there spoken of, you may, read in Uie book pf th|e vf^-

. f . » . t

; : »c» t, ti .

terprctation, there I haveapened it something large ;
8o that there needeth no more to be said of that.

But the thing that you aim at, as I perceive, i« con^-
cerning those dead bodies, which slept in the earth,
and arose and appeared unto many.

First, You must understand the power of Christ's
death ; and secondly, the power of his resurrection.

You find at his death the veil of the temple did
rend, and the stones did cleave, and the earth did
quake.

These things were done at his death, by the power
of that; but the graves opening, and the dead bodies
arising, was afler his resurrection ; which thing* was
to prove the power of his rising from the dead : there^
fore he raised the bodies of many saints which slept,
which arose, and a|)peared unto many.

Now yott^ must understand, that it was the bodrear
of the saiutsrthat arbse, and came out of the graves,
and appeared, and not the bodies of the reprobate,
that hated and persetiuted him.

Also it is to be understood, that those sainte that
arose out of the graves were but newly fallen asleep
or dead, not that they were corrupted or turned to^
dust, as those are that have been dead a long time r
then eouW they not have risen with the same bodies
as was laid m the graves, but they^ were raised in the
same nature as Lazarus was, that had been four dftW
dead : neither were their bodies spiritus^liaiBfl as th?
body of Christ was ; that fcf, they did not iise ^piritdar
bodies r but the same natural bodies th?Mt slept Of
died; did rise agam, and appeared in the trthpte.

Yotf do not read, that they did ever speAfe 6r eat
afterwards aa Lazartisr and Christ did ; for Lazarus
did live some years aHei^ards in that natural body
wMch' was bom, and then died tgAn, ^ and if now

«7

But Christ's body rising a spiritual body, it is
alive^ and behold it is alive for evermore.

But you may say, what became of those bodies of
the saints irhich arose.

To which I answer, their bodies lay down in the
same graves again, and there shall remain until the
resurrection : only this was done to shew the power
of Christ's resurrection, both in raising up of huxnelf
from death to life, and of his power in raising the
saints out of their graves.

Which thiof was but as a little &»!, or but as : a
ligQ of bis great power^ which he hath gained to bitttf
self,, by his death and resurrectioo, even power t*
raise the s^ of feith to thait eternal htppideas^ and
to raise the seed of reascm to Ib4t endless misery, which
both seeds sh^l find at the gener»l day of resurrect
tion ; whea it shall be saidi Cone ye blessed, ;tQ the
seed of faith, and. Go ye cursed, to the seed of reasoUk

And if you consider tha^e things, they make moie
for the mortality of the soul than <^ntt it.

For it doth not s%y, that spiciia rose out of the
graves, but bodies, neither, did spirits cooie. into
them. / ,

But the pofVQr q£ Chpat*it\ rfisurrecttiofi hud a* ift*
fluence on thfiyur bodieft ; wliieiUdid eattsfitt^it bodiet
toarisAto shewhispow«r fti.€^o«c09id. : i i>

More alight be said . pa this thing ; but whef*
true £uth i^ avay etsiljg 1ie uiidisi'stiQo4 diQ ttuth ,<^
it.

Sfkf with my love to youiftaa citilr'viAn): Aod t«5t>ur
. wife; aA « truA bQU^er,, I nest,

tODOWICKE MUGGWETON- .

trX 16618.

A Copy of. a Letter written by the Prophet Lodowkke
Muggleton, to Mrs. Elizabeth Carter^ of Chesterfield,
from London t dated the llthqf December, 1662.

Dear Friendf Elizabeth Carter^

I RECEIVED your letter, and am glad to hear
of the benefit that you have received in the belief of
ihis'commission, and of your further joy you have
r^cifeived. by my being with you. All that I can say
in k is, that I am glad to hear that the seed of feiith in
such tender age should spring up as a fountain of liv«
ing water unto eternal life ; and the more strong your
feith is grounded upon this commission of the Spirit,
the more firm will you stand. It will be as a rock,
which no storms nor winds whatsoever shall be able
to make it fall ; for every commission from God is a
rock> arid whosoever doth build upon it will stand
Bure/when as the sandy foundatioDi though it seem
ever so strong^ when the storm of death and the wind
of eternal' judgment doth come, then it will fell, be-
cause it Was built upon the * sand ; for this personal
God is the Head Comer-stone, and that Stone which
is Iclid in Sion ; and blessed are those that build upon
it, whidh none can do but those that have a fkitb in a
commission.

' Therefore all that seeming shew of rigbteou^nte sin
the Quakers and others, it will avail them nothhig,
because it was built upon the sand, that is, upon an
infinite incomprehensible spirit, without a body,
which is but a sandy foundation ; they will find so
in the end^ though they make slight of a God that is

cloathed with flesh and bone, yet this flesh and bone
is the stone which, the builders refused^ which is be-
come the Head of the Corner. Also it is that stuni-
bUng stone and rock of offence, yhichevet^ man doth
stumble at, but those that do believe in this com-
mission of the Spirit ; and you having expressed a
:reat measure of faith in this . commission of the
pirit, all that I shall say this time in this thing is,
that you mtiy grow in further understaiiding, faith,
find, knowledge of these things until, you come to the
possession of that eternal happiness, which your faith
in this commission of the Spirit will lead you unto.

4 •

Dear Friend^

■ 4 • « • • •

I have sent you the copy o/ Mr, Hatter's letter
to John Leayins,; I would desire yoiu to take a copy
of it, and send it nae again, because my letter is joined
with it. I gh^U be in London about a month hence ;
I do intend to. take my journey on Tuesday next; so,
with my love to your mother and Elizabeth Smith,
Mr, Frewteril arid his wife, I rest

I /

Your Friend ih the eternal li-utb,

« >

LODOWICKE MUGGLETON.

< J • > •

/ . / /

A Copy of a Lettet ttritiM by the Prophet Lodotsncke
Muggleton^ to Mrs. Etlen Sudbury, from London^
bearing date December 15, 1662.

Dew PrieM iM the mte FaUh, EUek Sudbury,

I RECEIVED your letter with the incl(»ed,
and I have read it over, and I fitid very little id it
more than there was in the other ; nay, the ciiher was
the chief masteir-piece, only towwds the latter end of
this doth give me better satisfaction than the other
did, because in the latter end of this letter doth
plainly shew what their God is which they believe in,
which is no other but what the Heathen philosophers
did declare, and something of Jacob Bemon*s philo-
sophy ; neither did it arise from their owft revelation
4>r experience, nor from the seed of reason i^itbin
ihtm, but merely by reading other folk's works : fot
1 could, if it were of necessity, shew you a book that
doth jrpe&k ihe very same words, and doth give the
very l^sune definition of God as they do ; for every
Heathen philosopher will say, that God is love, and
life, and wisdom, and glory, with many other excel-
lencies in himself^ and yet not to be aefined or dis-
tinct, neither is he to be known by his creature.

To what purpose then did God send prophets and
aposl^ kito the world, to tell people of such a God
as cannot Ibe defined, nor made known unto man ;
when as those that speak the Scriptures, their de-
clarations were only to bring men to the knowledge
of God ; therefore it is said in Scripture, it is life
eternal to know the only true God, and Jesus Christ,
whom thou hast sent«

It is but tanking tlie wonis thus c it is life eternal
to know, that thi« Jesus Christ, which is sent into the
world, is the <mly true Grod ; for it is better, and a
asopesafe way for a man to believe, that a mere nor*
tid man is a God, than to believe Grod to be an infiaite
Spirit without a body : for can there be love, life,
wisdom, and glory acted forth, and yet have no per-*
son or body to act in ? Can a man love his witis if
she have never a body ? Yet by these, people must
love God, and yet he hath no person at all, neither
can he be defined nor known, which is contrary to the
apostle John's faith ; for, saith he, if thou doest not
love thy brother, whom thou doest see, how canst
thou love God, whom ttiou didst never see. And
because we never saw God with this natural eye, wiH
it follow therefore, that we must believe that he 19
no formal person at all ; when as the Scripture doth
call upon nien to love the Lord their God, with all
their hearts, and with all their strength, which is im*
possible for men to do, if God had no person at all ;
nay, and not only a person, but the very person and
form of a man, else a man could never love God ; for
mcQ doth love God because he is like God, for eveiy
thing doth love its like ; therefore it is that God
loves man, because man's person and form is the
iupag^ and likeness of Qo^f therefore God loves
man.

Indeed I need not write these things to inform you,
for you have given great testimonies of your faith,
light, and knowledge in a personal God, which this
commission of the Spirit doth declare, which faith of

?rours shall bear you up above all philosophy know-
edge whatsoever.

But I write these things that you may see the more
clearly the vanity and emptiness^ and how unsatis^

M 2

fied that &ilh isto the mind vrhdse God hath Aoiform
nor person at all, which I know your own experience
can witness, you having been acquainted with th«
Bemonist's priniciples. You. know what satisfaetioQ
you found in it,: atid what you find now in the faitli
of this cdmniission ; :for the faith 6f this cqtnmission
will uncover all the cloathing of every : opiaion,r
though never > do seeming righteous, whereby their
nakedness will be seen.

Dear Friend^

I would desire you to send this letter inclosed
as it. is directed,.: > :

I w6uld have sent by the Chesterfield carrier on

'. . , . .«f ••..,.1

Friday lastv but he was gone a little befor/e l.c^ip^^;
therefore I thpi|ghtgopd to put you to the trouble to^
send it to. her, because I apfi goii^ intp Kei^t^Uiis.
Wednesday : and: about a month hence I do intend
to be at home aj^ain^ therefore for the present I shall!
rest,, with my love to you and your husband, ,

LODOWICKE MUGGLEtON.

I . .

«.'«*»4" . .l.t''

f • . •

My daughter Sarah ahd Mr. Hatter destreth to
remember their loves to you and your husband.-

; I 1

I .1 '■ '

. i . ^

t •

•»

A Copy of a Letter wrote by the Prophet Lodomcke
MuggietoHj to Sir Thomas Twisdetiy dated from
Rootam in Kent, January 6, 1663, as foUoweth.

Sir,

I UNDER§TAND that you are a judge of .the
civil law of the land^ and that you are so by cominis-»
sion from the king : I suppose that you are the; man
which t have heard much of in London, commended
for honour and renown in the wisdom and kriowlfedg9
in the civil laws of England, else I suppose you would
not have been chosen for that great place:; which
authqrity of yours I. do own^ aiul have always.. be^n
ob^diesnt to the civil laws) of r the land„ both to you iand
all other judges, neither did I ever break any of the
kin(^'s laws, neither in the old king's time, noj" i)QW
in this king's time ; for 1 oeyer did bear arms'agaitist
his fath€;r, nor for no power then in being,r! neither
have I had any meetings at my house, nor have becL
at any no where else, not since his . majesty's resto-.
ration^ nor many years before; so. that it iseems very
strange, that I, being a free*born man of EngUnd^
and a freeman of the city of London, and one thathath
fined for many office^ of ,itl>e parish ^hiJrft I lUve,
i say it is somewhat strange that I shp«;ild.!pot;bayle
so much liberty as to cpnae. intp . th^ ;t;ountry; to see
my wife's mother, vith other rqlatioqs, ; but I ; <nuat
be hunted after as if I had €omi|iitt|ed jsomj^.tteawii
or felonies ; which things I :am mpre innocept of, I
think, than any man in the world Is at this dpiy^ And
yet, through the j ignorance and darkness of mien and
wonien, which know neUher tlje law of ;Qod uoi th^

law of the land, they have reported strange things
unto jou, which have caused you to have a bad
opinion of as pure a truth as ever was spoken by
prophet or apostle, and to look upon me to be a de-
ceiver: but I would have your honour to be careful
what judgment you give of spiritual things before
you know the cause why, lest you sin against the
Holy Ghost, a sin which will never be forgiven, nei-
ther in this world, nor. in the world to come ; for
though you are knowing above most men in ihe law of
the land, and can give judgment accordin^y, even
as tlie demerit shall deserve, yet God hath not made
you the judge of spiritual and eternal matters, neither
are you to judge of blasphemy against God : God
himself is the only judge in those matters, and those
whom he hath chosen, anointed, and sealed for that
purpose, viz. his prophets afid apost^, and those
whom he hdth sent now in this last age of the
woiid.

But I suppose you know and do read in the Scrips
tures, that the prophets and apostles of old were
counted by the generality of people in their time to
be blasphemers and deceivers, and were persecuted
tliereupon ; nay, the Lord Jesus himself was put to
death upon that account^ as may be read in the
Scriptures*

And this I say, those which persecuted nken upon
the account of Masphemy (they having 4>rDke no civil
law of the land) I say they would have been t^ ^ame
to Hke prophets and apostles of old, and to Christ
hisoself^if they had been living fa their time.

Also 1 4Emderstand you 4iav^e a desire to see one of
mybooXs. !Kow I do not conceive that you desire
to see ft in love only, but 1/hat you mi^bf'see what
vou <xHild mck out of it« that vou misht ha/ve^where-

withal against me^ that you might persecute me the
more.

Yet neverthekas> I am not afraid of your seeing
my writings, nor ashamed of the doctrine contained
therein ; nay, I am not afraid if the king's majesty
himself should see it ; for my writings are more for the
honour of the king, than any dishonour.

Therefore, if you please to stnd a messenger or
carrier to London, where I Uve» and send money,
they bhali have it^ for they cost a great deal of mo^
ney the printing, neither will I lend any ; for I find
by experience, that when booLsi be lent they are worse
liked than when they are paid for : but if I had
thought that you had desired to see it in love, you
ahould have bad not only one, but three or six pre- .
sen ted unto you to peruse.

But I think most magistrates and people have for*
got the Scripture language, which saith, forget Hot
to entertain strangers; for some in entertaining
strangers have entertained angpls : as righteous Lot
and raithful Abraham, Isaac, and Jacob, and divers
others; that have received prophets in the name of a
prophet, and so have received a prophet's reward,
which reward is no less than the bleasmg of eternal
life ; . which I suppose aU men Wdukl wilUi^y have :
but instead of receiving a prophet ia the tiame of a
prophet^ the people receive him as a Uasphemer, a
liar, and deceiver^ and persecute: him, and so instead
of a prc^;>bet's blessing they receive a corse 6f eternal
darana^n.

Thid I know to be trbe, by great expefieace, these
twelve years j fdr 1 have found more knalkc in tlu^
country where I have been a stranger and a piftgnftt
(at most propheto were) nay. they wall neither receive
me themselves, »or suflfer othen that Would ;. yet I

meddle ivithno .man> neither do 1 invite any one to
come where I am, but would rather they would fore-
bear cbraing liear me ; for most people come to. me
bnly to try me, to catch words out of me, as the
Sfcribes and Pharisees did to the Lord Jesus iChi-ist,
th&t they might have something to accuse me of to
the rulers. ! »:.

But I hope yoii being a ruler of the people (Tor
eV€*y jxidge is a ruler) will not be an accuser and per-
secutor yourself; but if you be I shall be made shit
by thfe pc^ver of faith to bear it. ;

^ And what i ha^e Written, and the sentences I have
and do pronounce^ 1 shall willingly (if the i laws of
Englanrd wiildoit) seal it: with my blood. '

tutift' would be better and more commendable to
do as Nicodemus (a ruler in Israel) did, which came
to 'Christ by night to aSk him questions, ' -

^' Surely 'Nicoidemus did not eome to entrap and tatch
Christ in his words, whereby to have something against
him to persecute him^ but asked* questions "in love,
desiring to be resolved ; which was a good character,
that this mter^ carafe to Christ in love, and that he was
aai elect vessejr'-,

; itwould'bei'gobd for all rulers if they could foUdw
his ^examplb' 'in 1 Spiritual matters ; for indeed -rulers
are to be leai^iiied and wise, to declare the matters of
this world (ai^ I^avid ddth say in the Psalms') for God
hath chosen : few rulers to be prophets to declare t his
mind j ) And that is the very cause so manyi^uiers
did persecute the prophets and apostles; ybtti may
read; that f he; rulers oflsrael did persecute ihe!pi:o-
phfetsy and tiie rulers of Isrs^l did persecute the
apostl^ii '. :' : 'i • ; ''. ' ■ ' i ■' V'' * '•

' Likewise i 1 1 have had my share of persecution by
the rulers of Englanrd; for ^these twelve years ; bu t

what they and all persecuting rulers have got by k
will do them but little good, for they procured no less
than the sentence and seal of eternal damnation to
themselves ; neither will they be delivered from it ;
for no persecutor of a prophet, as he is a pro phet, can
be saved, that prophet not being guilty of the breach
of the civil law of the land.

Therefore it is good for judges and rulers of the
land to mind the place they are set in, and to judge
of those things they know» viz. the laws of the land:
and let them do righteous judgment according to the
known law of the land, and they shall do well, and
not to meddle with that which God hath reserved to
himself, and will give power and judgment in spiritual
matters to whom he please.

Therefore I should desire you to persist no further
in persecuting of men for spiritual matters, lest you
persecute the truth instead of a lie, and call that
blasphejny which God doth own to be revealed by his
Holy Spirit, and so come within the compass of
blasphemy a^nst the Holy Ghost, a sin that
never will be forgiven in this world, nor in the world
to come.

Neither would I have you to think scom to be ad-
vised by one so low, and you so high ; for my power
is as great in spiritual matters as yours is in tibings of
nature.

And as your commission is to be judge from the
king which I do own, so is my commission in spiritual
things from the King of Heaven.

And as . your commission will bear you out in all
things you do according to the law of the land ; so
will my commission from God bear me out' in what
I do upon a spiritual account.

I have been more large than I did intend, but

things of this nature cannot be expressed in few words,
as other things may be ; but I shall say no more at
present, but rest,

LODOWICKE MUGGLETON.

And if you would be any further informed of me,
and my writings, you may have, fo* twenty-pence, a
book^ at my mother Martyn's, called, Tl^e Quaker^s
Neck broken^ that will inform you further both of me
and my writings.

From Rootam in Kenty
January % 1663.

A Copy of a Letter written by the Prophet Lodowicke
MuggletoTiy to Mr^, Elizabeth Carter^ dated April
3,1663

My dtdr Friend, Elitabetk Carter,

• I READ over your letter, and though the lin^s
of your Ifetter are but few, yet I find they are i^<61y
pithy, and full of substance ; which I am much re*
joic^ to see, and so much the more, in that 'on^ so
young should growso far in perfecdicm of fa;ith, as to
know that the words or writings of faith should si^eak
peace to the soal of a believer, and to cast, ycwtsidlf
upon this rock, and if you perish, to perish thtiiifi;
which you have done well, for you cannot biit' grc>w
in peace and satisfaction that casts itself upon a true

prophet, it is as if they did cast themselves upon God
hiinself, for a true prophet is in Gpd's stead, and they
that receive him so, shall receive:^ prpphet's reward,
ivhich is no less than eternal life.

For this I would a little iofQnn you furthier, that
there is no man nor woman, but they must have some
prophet or minister or other, .to pitch their faith upon,
else they cannot be quiet in their minds, except they
be Atheists.

And seeing there is a necessity thit there must be
a sandy foundation and a rock, or a false and a true ;
and this sandv foundation is so large, that almost all
the world doth build upon it ; and the rock is so little,
that there can but few build upon it ; it hath but one
Chief ComeF-stone, even God hinself ; but the world
builds all upon the sand that have never a corner^
stone at all to bear up their building, when the storm
of death corner. « •

; Therefore you may see. wh^t.a .multitude of mes-
sengers, ministers, and ambassadors there is in t^is
world, of all sects and opinions, and every one of the
messengers have store of people which do build upon
them, which may be evident to a discerning eye that
they all build upon the sand ; and that there should
be but one true prophet in the world at thi^ day, and
that, such young ones as ycRi, .and Elizabeth Smith,
should build upon this, commission of the Spirit,
which is a sure rock of salvation.

There are otJber young on^s in other places, which
I find to ^ nether more confide;nt, and do grow more
i^ :^e fi^itb of this copimission than some that ^re of
oi^erye^s. The cause why it; i^ so, ig, because thiqy
jfrpre cs^tcht in faith's net before any otbei^ form of re-
ligion had l;^i<l,.hold on them.

I write these few lines to you for the further fion-

100

fkmation and growth of your faith ; so that you may

> recfeive the more full assurance here in this life, which

is an hundred fold ; and in the life to come, life

everlasting.
Na more at present, but my love to yourself.

I rest your friend in the eternal truth,

LODOWICKE MUGGLETON.

Aprils, 1663.

tm^mmmmmmmmmmm

1 •

A Copy of a Letter written by the Prophet Lodomcke
Muggleton^ to Mt^.'Dofothy Carter^ of Chesterfield^
bearing date April Sy 1663.

Dedr and loving Friend in the true Failh^ Dorothy Carter ,

I RECEIVED your letter with your daughter*s
inclosed, and am glad to hear you are well in health,
and more especially in your faith and confidence of
this commission of the Spirit ; and 1 do find every
where, both in city and country, that those tliat do
lay the greatest weight upon this commission do find
the greatest peace and satisfaction in their minds, and
are the more able to encounter with opposition where
they meet with it ; for it is a hard matter for anj
of this fisiith to escape being opposed^ because this
commission and the faith of it fight against all the
world.

101

For this being the faith of God*s electa it fights
against all sects 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^ whatsoever they
pretend. Why? Bedftuse thare is none knows the
true Grodt in his form and nature ; and how is it pos-
sible that any man should have true faith, and yet
not know the true God*

Therefore that faith which is built upon a false
God -must needs be no other but the faith of devils :
therefore how few is there in the world at this day^^
that can sav as Paul did, I have fought a goodjight^
I have Jinkhed my course, I haoe Jcept the faith, and
henc^orth there is laid up forme a cromn afrighteoumess,
whim God the righteous Judge shall give ¥ Can any one
figh<( the fight of faith, and yet not know the true
God ? And that is the verv cause so many die unsa^-
tisfied in death ; because they know not the true
Godi jrt they despise that man that should declare
him unto them ; but they would have God to do it
himself, and yet their God, in their imtigination is so
big, so infinite and incomprehensible, that he can-
not be known nor comprehended by his creature.
And yet they would have this unknown God to save
them. " • • - t \) f iu i ' '

Therefore you thatareenli^tened^in^your under-
standing, who can by faith comprehend what the
true God is, m his form and nature, you may see
how the whole world lyeth in wickedness, ignorance^
and darkness ; neither can the world fight a good
fight of faith ; no^ none can truly do so but those that
have believed our report.

You speak in your letter of a man that came out
of tbe Nofrth^iit will be well, for hinr ifit be given

him truly to understand these things ; but I have
heard nothing of him as yet^

This letter of yours came when Z W9^ in C^n^hiridgje-
shire ;, I have been little at home.^iiice Chiisf^rtpdj^.i)
and the very morning that J went into Canibridse^i
shire>.I deceived four letters from. Mj« IIiud$Qn,> two
of theoft from. Quakers there in Lancashire^ whiq^v
Mr. Hudson would have me send th(i s^tkwf t4
those two Quakers and,. to a Presbyterian fliinipter,
which I;hav6 bad no leisure to send till now:, the
8«toe dfty as I deliver yours to th^ carriori X sh*U^«»4:
bis. ,He is well ^ and remembers his, lo,ve tOi.aU ppr
fjriends of the iaitbi. J bayq remembered yours, 8^n4
Ellen Sudbury's love to, hini. \ v

AI^qI bftV)e ireeeived since l.oame hoine^ Qt»a]kfir>
letter> And a copy of i^d ward Bourne's letter„t>f Ml^ii
Griffith* which.! cannot hayfirleifilure. to aqsvevafe pm-^
senfc; but X do intendto.send an aAS)VjertheiUeKt.r£H
turii of the -carrier. My daughter is pretty iweJJ r&oo^
vered of her sickness ; she received yoqr kindness
which you sent, of Mr, Griffith,; and desireth to se-
memberi hei: kind love to. you and your daughter. I
think her biisband doth intend to write to you ; himr
self; therefOne/X shall say no more, only my Jove Jr^^
membered to yourself, Elizabeth Smith, and the re^^^
Mr. TrewteriUi 4nd hisj wife, with nyr Jove to Ellen
Sudbury whenyoji can.;:

, l§6' restcth your Friend in the eternal Faitfi, /

- UODOWiCKE muggi;A¥6n.

London, Jpra 3f IG6S. .'

* * . . 1 I J , I . : ' i ■ J ' • ' ' /

Mrs. Griffith, remembers her kind love unto you. ^

103

A Copy of a Letter written by ti^e Prophet Lodowicke
MuggletoH^ to Mrs. Dorothy Carter, bearing date
from London, May 8» 1663«

Hfy cfeur Friend in the ttemtJ. ThUhy Doroihy Carter j

I HAVE had a great desire to have sent to you
before now, but I have been much hindered by other
occasions, but it is not for want of love that I did not
Vrite to you before now ;= yet I ani much straitened
for time as ever I was, but I having finished an an-
swer to Richard Famesworth's letter, and taken a
copy of it, have sent it to you, with Edward Ber-
hard's^ letter ; so that if you think good to take a
copy of this Richard Farnesworth's litter, you may,
before you deliver it ; it will' be some labour, biift it
will be tieceBsary, though it may be hereafter it may
be put in print.

For there are some friends here in London, that
are very .desirous to. have, this lettei'.of Richard
Farncsworth's with my answer; and that letter of
Samuel Hooton's and W. S. which they sent to me
iirkt, and nty answek* of the four sheets to tbem,
printed; whichy perhapjs,;! may .xtfouble you for
some small matter towards the printing of them :
but the captain that is tbi& itiost dfesirotis to have
them printed, hath a son that did own this commis-
'Jsion^ ' and be is dead beyond ike seas, Hn *^ ^- place
called Antego, which is a great- '^r^f^^^his^ father,
>bcffch: in: rddpect lais he wa^ ^jn< ^the fkith ^e^f thi^K^m-
mnssionv attd^ kt respelct )(!)f hisiefffporil estate, for he
iiadttgreattharge^Wklh him of ihiB fathei^s.'

104

So that I do not know how things will fall out as to
that, but when such a thing is resolved upon^ I shall
give you notice of it.

So, being in haste I shall only remember niy love
to yourself, and to your daughter, and Betty ISmith,
and all the rest of our friends of the faith therewith,
if there be any ; not forgetting my dear friend in the
true faith, Ellen Sudbury. 1 long to hear how she
and her husband doth.

So restethyour Friend in the true Faith,

LODOWICKE MUGGLETON.

Jl% 8, JU66S.

I should be glad to hear from you aiS soon as you
can. My daughter Sarah and her Husband remem-
ber their kind loves unto you, and so dodi Mr.
Hatter* with many other friends unknown to you, yet
remember their love to you.

A Letter of the Prophet Lodowicke Muggleton's to Mr.

Richard Sudbury^ May 19* 166S.

jLbvittg Driendf Richard Sudbunf,

I RECEIVED your letter, bearing date the
first of May, 1662.

I am glad to hear that you are in health, and more
especially that you do understand somiething more
than you did .when J was with you, of the form, and

ikatarp of God^and the form add oatuae 6{ the right
de^ilr; and the diffieneiice h^WhUih^ teed ef reason^
and the fieadiof faith, and thenatoce pf ia co^mmion.

The knowiedge of theae things when they are
sunk ideep tnto the heart and da not ijemaifi only in
the head ; I aay thfey will make yon wiser tba;Q your
fktfajevs, and will ! yield you. more peaee and satia&c^
tkm to your mind^ than all the selig^QW and opt*
BioiiBiB tibe irorid besides can do ; .hefiui9e the kaow^^
fedub of these thtags^ it gire^ a {>eaC6 which the
Wioiad- caimot give ; nor bo r^ghteo-nsnesa l^hich is
acted or wraii^ foy the jeod^ leaaofip let it be ever
so piire» it is but the /ighi^eouin^e jolf thft law ; and
by the deeds of the law Jsalll tto flpdift be ju9tified»
h3it by the ri^eoiimess of &itfa ase^ we ju$tj4ed in
the sight of God^ and hath poaoe ia God ; apd this
jualfcifiGation and peace^ it doth wise ftom the seed
of faith whidh 0 God's own natoce^ luid this is that
which is ealled in Scripture the divine nature of
God ; where it is said, speaking to believer^. We org
puriaker9 i^ iU dime naH^rr: «ow if God hath a
divine nature^ of iieoeasity fa« must have a persot^
for there can. be no nature of God, angels, man, nor
aogr other cstature nor thing, but it must Imve a
persco jckt Mbstanoe ; now a spiritual substance hath
a nature as/ well as tliat which is natural*

So that God having a divine nature, be must needs
have a apiritual, heavenly,; and divioe substance.;
.atndaneardii^ to the faith of theScriptures, this sub-
stance of God is no othear but the form of ^ man«
and ibis GodrMan is no other but Christ Jesus, which
iiih^ Alpha: Omega, the begimmg land the ^.thejirst
and tie last, be thdt mas d^ad and is aiiw, tind behold hfi
w aliDefcr eeermore. Neither can there be any true
peace to any upoa the earth, bat in the believing it

106

was God that poured out his soul unJto death;, and
rose again, and is now living in that same body; and
the faith in this gives true peace to the mind here^
and the assurance of eternal life hereafter, which
can never be known but in and by a commission,
this being the last, and of the highest nature; which
I am glad that you do confess 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 en-
tangled with Jacob Bemon's piiinciples aha disciples
with a Httle smatch of the Quakers, that there would
have been no room for truth to take place in you ;
but 1 see nowiit is otherwise, for now* you would
wish to see me ; ^but wh^ I -was with you I could
discern no such thing, neither can I tell as yet whe-
ther ever I shall see you again, except you do come
to London about some business. I shall be glad to
see you, but if ever I have any occasion to come
within twenty or thirty miles of you, I shall come
and see you.

I understand by your letter that you are got into
the bishop^s cx>urt, that is a thing that is common
eveiy where in the countries, but as for us at London,
we are very quiet as to that ; so people will forbear
meeting, and pay tithes and taxes, they may live
quiet enough here ; but I have been in Cambridge-
shire and spent the most part of this winter, and
they are cited into the bishop^s court for not going
to church, and some for nott)aptizing their chiklren,
as you are, but there is hone of this faith that doth
go, -except one or two that are weak and fearful, and
loth to part with a little money to preserve a good
conscience free from idolatry ; but some of our
friends have been cited in very oft, and would not
appear, but at last the apparitors did arrest them

107

ivith a writ to appear at the Quarter-Sessions, and
there they were made to pay ten shillings a piece, so
that they could do them no further harm for six
month's time ; others again^ if they did appear at the
first summons, they paid seventeen shillings, and
were discharged ; for it is only a money business.

Therefore my advice to you is to give the appari-
tor his fee ; if you do give him someuiing more than
what is stated by their laws, perhaps he will put out
your name, if not, appear at the court, and pay the
charges of it; for there is no oaths, nor any thing
else imposed upon you, but only pay the charges o£
the court and be gone ; but if you let it run till you
be suspended, that will be taken off for eight shillings,
for it is only to get mon^ : now there is some
baptists, and others, that will not pay any money at
all, so that they do proceed to excommunication :
now what the event of their excommunication is I
cannot hear, but I do advise all our friends rather
to part with a little money, for that is it that all
courts do look for ; and so preserve their temporal
well-being, and their conscience, free from idolatry ;
for money is Caesar's, ITierefare give Ca:sar the things
that are Casars^ 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 spirit-
tual courts so called, or the civil courts, it is all
Caesar's tax, and so ought to be paid by all those that
love peace of conscience better than money.

Therefore my advice is that you would do as before-
said, for I know a little money will let you free in this
matter.

No more at present, but my love to yourself* I
rest.

LODOWICKE MUGGLETON*

Maj^ 19, 1663.

I€8

-4 Copy of a Jitter written hy the Freshet Lodowicke
Muggkt(m, to Mrs* B^ien Sudbury ^ bearing 4o$(froi»
London, May the IQih. 1663.

t • • • »

Dew Friei^^ m the irui Faith, Ellen Sudbury.

I AM glad to hear a few lines froni you, and
though you hive not been well in body, yet i pet^
ceive you have grown more strong in the faith of thi&
commission, and in the aissuranoe of eternal life^
which is the cfaiefest and greatest thing that can be
attained in this life ; which ^iih of yours shall carry
you up hCTeidi this life,! and not only sp^ hut accotd-^
ing to your faith it ihallbe uMto you/for yoe^ iheil se^
your Oodfaoe to fac^ in that kingdom of et^rrial glopyi
And this fsuth which you have in this comihtssion
of the Spirit, is thai eameit of ihi Spirit tt^icA ii tha
evidence of thirigs not seen^ and the substance of things
hoped for. There is no knowing of God, ^ttor any
things above the stars, but by faith, thetefotB^dtkotst
faith it is impossiUe to please Ggd^ neither can a irian
please himself without faith, fht great and kvmderful
things have been done by thcpoutt^fai^i andy©tthe
peace of mind, and the assUiance 6t eternfifl li^, is
greater; than all. For thfe time; was, when ad I W6t^)d
have given the whole worid if it had been ih my
power ; .nay, I would willingly ^have laid down ttty
fife to have procured favour with Opd, or to know
my eternal happiness, but could not r but tiow eter-
nal life is freely given me, made known to me/ I ftltt
not so willing to lay down iny life as I Wtt» b6^e ;
for before, I thought to procure peace with Grodi by
su^ribg,.whieli could .not h&y Jbut now, by iaith, I

- V

log

have obtained the asstirance of eternal life without
lajing down my life.

So that wbai; I suffer now it is from life, and not
to gtiiii life, which all men which have not this faith
do sbffer to gain life, and not from any true life of
faith ; neither can they say the life that they live is
by the faith of the true God, as we can, fer if God
hath never a person, (as they say) there can be no
true faith at all : therefore be not you discouraged
because of the fewness that believe or receive this
commission of the Spirit; for if there should be
none but yourself in those parts» yet your faith and
blessedness, which hath been declared upon you,
shall bear you up, and confirm you the more, both
of the truth of the Scriptures, and of the doctiine
that is held forth by this commisston of the Spirit,
for the Scriptures are full of sure examples ; here
and there one, that did receive a propliet in the name qf
a prophet. And as for Williafti Watson's tempting
of you to speak evil of me, I know that is the nature
of the devil so td do* And as for his going up and
down with Bichi^rd Earnesworth's letter, saying that
be durst, and himself speak evil of me^ that belongs
only to the devil so to do^ especially those that are
damned by me ; for it is not Richard Famesworf h^s
ktibr, nor all the men in the world, and Wtten, that
com or shall take otf his damnation agaiii. But if
WU&am Watson do Iftit raad, <>r hear my anc»wet
read to Richard Fameswoith's lette^^ he will haire
im&ll cause to boa»t of that lelteri

I hope our £riend Dorothy Carter hath taken^ d

d^y Of tit bofere^ ttow^ e^^tlng^tlittt she will send
it to ybn V thtMgli I did not AeiSx^^t w to do when
l^etlt iti ye« Jt hope youthati^ it belbrA^yau receive
this. • * :'

110

Therefore let the devil Watson, and all they that
are under the sentence of this commission, rage and
do what they can, they, shall never take away that
assurance of eternal life from you, neither shall they
deliver themselves from that damnation which I have
pronounced upon them..

No more at present, but my love to yourself.

I rest your friend in the eternal Truth,

LODOWICKE MUGGLETON.

A Copy of a Letter written by the Prophet Lodowicke
Muggl^on, bearing date from London, June 19>
• 1663.' ' ••■> ■ • '- '■•••"

• J^emandhoing DrUndiim i^^iemal Trmh^ Dorothy CaHer^

I . ''

; ' ; . • i ..I , ' f!;: . • . • • •

I RECEIVED your letter bearing date May
18th^ l663> and am glad to hear of your health, and
more especially of your faith and confidence in this
commission of the Spirit, for that will make your life
both comfortable here, and happy hereafter.

I had given you an answer before jiow, but . that
I w^ to go into KjBQt at that time whpni . I received
yours^ and was there . a matter of eight or ten days ;
but itt>W being at home again,. I sb^U give yotiaa
answer to those things of most concernment in your
letter . .

Th^jlrst thing is, I am glad your daughtier hath
so goo4.aQ opinion of .Richard Sudburyt.^ togivfi
testimony of his faith . ib tl^is , commission ol the
Spirit*

Ill

Indeed I do find by his writing, that he is very
much enlightened in the knowledge of many things
which this commission doth declare, to what he did
wh^i I was there : also I do see by his letters that
there is love to truth, which was not in himi then.

Indeed I did little expect that ever he woidd hav^
received the doctrine of the true God^ and the. right
devil; not in the love, of it. But this I will say, he
will know, to h^^ everlasting peace, the difference
between Jacob Bemon^s doctrine stnd the doctrinfe of
this commission of the Spirit^ which he, nor no other
canr do^ but by faith in thb commission of the
Spirit.

I hope he and his wife are wdl^ and those friends
that were to be at your house this Witsuntide. / •
' The second thing is, that you and Mr. frewterill
are cited into the Ushop's court, for which you would
have my advice.

I shall give you the same advice as I do all other
believers in the countries, for they are cited into the
bishop's court every where in the countries ; some of
the believers do pay their monies, and so they pro-
ceed no further'; yet they lye liaUe to be cited again
eveiry .mouthy but I do not hear.they are. so extreide
a^ to do it, for it is but to get a crown i or an angel <^
year of you, that is all they look .after j ^atadif a man
be able^ he had better do it and pay it, for his quiet-
ness sake^ than to stand it out. Others agaii]k that
are poor, are exdommiinicated quite, and so they:re^
main, and that is as far as they can go. . '

I do not undei^tand that the bishop's coiiits hiave
any such power not as yet to strain upbn:anyi nmii^
goods foi' the charges of theicoilrt, according; td tb^
old law formeriy they had, but except the Paiilia*
njent do revive and ratify that law «hnew, they date

113

not jpat it in execotion t else eKoommunicaltioQ dan
go bo further : thsm thus, that is to ny^ you shall be
tart out df the cfauiich^ so that you shall not be pau:^
takers of the ordinances of God^ not as to i^oei ve
the sacraments; and if you cUq^ you shall not he
binjed m the 4rhuFch->-yara, nor ha^e Christian burial,
as lihey icall it ; and if you have any debts owiiig to
you, you shall not haire the benefit of the lavr to gefe

These, and such-like, am the effects of excomiluw
nidation : tiiecerorot hi my judgment, it is better to
foke them their fees now wUle it is but little^ so Tim
^ keep the mind free from oaths and worship ; it H
better, let tbem have some of your money, for that is
the worid^il God, £dr ^mooey irill busy off excommii^
nicatiqn, condenmation, and wonibip ; and all that
the bishoif s courts can <io, or they aim at, is^ but
money, fo^ if you be damned aflenward they 4»»
not, so they can but get your mancr ; therefcorb ^ou
need not much troimle yourseilf about that, £x a
little money wiU deltTer yon out of that trouble.

We are very quiet here at London as to that, but
only taxes go <on more and more ; faut, as for mor*,
rinp, it is not here, so we do not meet nor nei^ect
paying ci tythes^ we worship who or what we ^idU ;
tbe icause, I believe, is of the sectary party, fonr for
one, if iiot.mc»>e, so that it ie impossible for them 16
indng iiie people to an uniformity oC worship ; andfi^r
^watching of scbods, the bishop's licence witt^ield
good, for theMi is a friend .of mine of this .faitfa,
i^hieli did keej^ a school before the king catne in^ but
when the bishop's courts were settled they wanid nxA
kit liim keep school without a licence, and. that was
a IiarA matter to get without swearing, ot going to
church : he went to ^the secretary tw the bialaop's

courts being of his accjuaintance, and told him, if lie
iVoOld help him to a licence he would give him coii-^
(ent ; the secretary told him he could not well do it,
extept he would show himself all church, or swear.
My friend said he bould not swear, ribr go to church,
dnd if he bduld hbt do it Without those two things, he
ibiust lay it doWn !§o, kt the last, the officer did -
promise to get him ond : drid s6 he did, without
swearing ot going to church ; it cost my friend but
six shillings and ^ight pdnbe, and so he left his con-
sciencfe free from offence; Aftd because you mav
see that thi^ schooUmast^f is One 6f this faith. If
havie sent you a letter of hiiS, which he sent to rile
lately, but I Woiild have you send it me ^gaih as
soon as you can ; he liveth near Cambridge, but it
was at tne bishop's court at Cambridge that he hdd
his licence.

And ks for that Evans kt Nottingham*, I do not
know the itiah, neithi5r was he of our society, for I
know all that haVe been of our society, &ikl have
slunk away ; there is nbne df thism tbkt dare speak
evil of that which they did formerly own, neither
was there ever any families ruined by following us, but
many families have been upheld and preserved by
us. How is it possible that any families should 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 ill
England, except it was of one gentleman, but hav^f
spent many a pound for the coitimission-sake ; for I
do believe I wks above forty pdutids the Worse in my
estate for this commission, for I did nbt live of the
Gospel, as the apostles did, without working ; I hav^
been more true in that particular than ever any
apostle was, or ever any Quaker was, for there can^

114

not be so many speakers of the Quakers but they
must be maintained by tljeir disciples, which I never,
was, neither was John Reeve, for J ohn Reeve's wife
^nd his daughter did get most part of his living, for
if he had got no more than what was giveii him» it
was but little, for he never laid no burthen upon
any ; if they were moved to give him sometimes Is.
Is. 64. or 2*. 6rf. so it was, he never compelled any,
but they did it freely of themselves, 'which could not
ruin any family ; neither was he eyer drunk in his
life, toj my knowledge, for he was too innoceqt and
sober-hatuced a man to be drunk : but I conceive
this Evans is mistakep in the man, I believe it was
John Reeve's brother, for he, indeed, towards his
Ijitt^r end, was ^rown a drunkard apd sot, and, per-
haps, this Ev3.n8 was of his society, which was upon
the rant, and the ranters indeed did ruin many femi*
lies. There have been divers others that have laid
aspersions upon John Reeve, because of his brother's
foolish practice ; but, as for himself, he was, in that
point, as a child that weaned is ; but no body can
help people's believing of lies, qo 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 sen-
tencie which he and I have passed upon them; arid
as for this Evans, but that X think he is mistaken in
the man, I would have sent the sentence to him' for
his lies.

And as for my coming down to see you, I cannot
possibly promise you at present, but I do think bur
friend Mr, Hatter must go into Yorkshire abput a
month hence at the farthest, and he doth intend to
be one night at Mr. Sudbury's, for that is in his way,
so that he cannot come to you, but I suppose he will

115

send you w6rd when he will be there, so that, if you
can, you may meet with him there, and, if I; can
possibly, I will come along with him, for I have a
desire to see you all over again; and the more,
because Mr. Sudbunr hath given such testimonies of
liis faith in the true (rod, and his desire to see me.

No more at present, but my love to yourself, your
Daughter, and Elizabeth Smithy and all the rest of
our friends in tlie Faith.

Your Friend in the eternal truth.

LODOWICKE MUGGLETON.

A Copy of a Letter written hy the Prophet Lodowicke
Muggleian, to Mrs. Dorothy Carter m Chesterfield^
bearing date from London^ July the 18M, 1663.

Dear Friend,

I THOUOBrr good to give you notice, though
1 am' uncertain myself, but, I thinks Mr. Hatter will
be at Mr. Richard Sudbury's on Wednesday night,
being the 23d of July, and if he does come, as I
suppose he will, for he must come then or not at jail,
for be cannot stay above a day longer if he comes at
all ; and if he comes out on Monday or Tuesday, I
do intend to come along with him, but if he doth
not come at all, I will come myself the next week
after; but, if you can, be at Elljen Sudbury's on
Wednesday next, that you may see Mr. Hatter, for

P Q

116

he goes no nearer you than Nottingham ; and if yoq
do lose your labour in seeing him/you may take com-
fort in seeing your cousin Sudbury, for I cannot give
the certainty of it, yet I thought good to send by the
post this Saturday night, else I could not convey any
notice of it to you, for he must come at a day's warur
ing, so that no letter could be conveyed unto you,
peither can he stay ^t Ellen Sudbury's but one
night ; and as for my staying with you longer than
I aid before, that I cannot do, but I do intend to
stay with you about so long time as I did before.

So being in. h^te> I, shall take leave, with my love
remembered unto yourself, and unto your daughter,
^nd Elizz^beth Smith, and all pt^^i; friends. I rest

Your friend in the eternal truth >

LODOWICKE MUGGLETON.

^IpSSffSSSSSSSSSBSSSSmSSSSSSSmSSS

A Copy of a Letter tvritten by the Prophet Lodowicke
]M[uggleton^ to T/iof^as Hjghfeiidy Gardener in Notr
tingham, hearing Date from Chesterjield^ July 31,
1663.

Thomas Higt^eOdy

I UNDERSTAND that you are a Quaker, and
that the Quakers do sometimes meet at your house,
so that you cannot be ignorant 'of those letters of
Samuel Hooton, arid \V. S. whicfi they sent to me>

117

jand of my answer to them, as also that letter of
Hichard Furnesworth's, and my answer to him.

In which letters of mine you may see, if you have
J)ut the single eye of faith, why I do oppose that sort
of people more than any other sect of religion, be-
j^ause, as f have expressed in those letters, the
Quakers are the greatest fighters against God's being
a per»oi) of himself (of any) they being led and
guided by the spirit of ai^tichrist in this last age,
whicb is transformed into the likeness of an angel of
light, fpjr th?it they Jiave got their God all within
them ; so that they deny God to have a person or
body pf his own withgi^t tbeni, so that they are that
spirit of antichrist that doth deny the Father and the
Son, that is, they deny Jesus Christ to have become
iji the flesh ; I mean they deny Jesjas Christ to have
flesh and hope of hjs own, which is the sajme flesh and
bone that he suffered death in ; I say that same flesh
and bone is now livii^s ip hjsaven above the stars, and
i}tot as the Quakers do vainly imagine him to be, all
diffused into spirits, and so he is gotten into them ;
and ti|i? is that which they call the light of Christ in
them, ai)d so they say that Christ is in them from
th^t Scripture, where it is said. Know ye not tjiat
Christ U m you^ except you be reprobates ; never coQ-
siderii)g that spaying in Scripture, Let Christ dwell in
your hearts by faith. Now that which, dwells in ;ja
man's heart by £^ith, it doth not d\ye.ll^ in a man's
heart in its person and essence, for ^ if one man had
jfche person and essepce of God in him, then I say .God
can be in one particular person, as he yr^ in the body
of Christ ; therefore it is said in Scripture, That the
Julness of the godhead dwelt bodily in him, that is, .the
essence, substance, spirit and being of God was com-

118

passed all within that body of Christ, which was
flesh, blood and bone in the state of mortality, and
so the godhead life was made capable to .su^eri;he
pains of death ; therefore itis said concerning Christ's
tieath, that he was offered up through the eternal
Spirit, so that the eternal Spirit quickening into life
again, it raised that flesh and bone again, and in the
raising again it was made spiritual, and so became
-capable to ascend above the stars, where he Mo^f, in
in that same body which he suffered death in ;' so that
Christ cantiot be in every man*s body, hot in his
bpiritual person and essence, but he may dw^ll io aU
men's hearts by faith, though he be not in the Vorld
at all ; if men have but so much faith as to believp
that flesh of Christ to be the flesh of God, anci ' thst
blood of his to be the blood of God ; this is to/ eat
his flesh, and drink his blood, and so they shall never
die, that is, that eternal death ; so that it is nqt the
light of Christ within a man that will deliver frofin
eternal death, but faith in the person of Christ tvith-
out a man. This I know to be truth, I being bne of
the two last chosen witnesses of the Spirit^, to declaie
what the form and. nature of the true God i$, tjie
form and nature of the right devil ; the place a?id
nature of hell ; and the right heaven ; the persofi
and nature of angels ; the mortality of the; soul ;
with many other heavenly mysteries which do, arise
from the knowledge of these six heads, which hath
been declared in our writings, which I do sutaposeyou
cannot be ignorant of, and you being of that form,
and others of the Quakers ; therefore, by virttie. of
my comimission, I am moved to write these lines tinto
you> 1 knowing that the Quakers are led and guided
by the spirit of Antichrist, which is nothing else

110

but the devil transformed into an angel of light ; but
that light within them being darkness, it is the
greatest darkness of all the seven churches.

And though you in that way do seem to be the
mpst pure in shew and righteousness of life, yet your
rlghteoKsness of life is but legaU which is notnin^
clsi^ t)Wt the righteousness of tlie law, which no flesh
shall be justified b)r ; for that whicb you call the
light of Christ within you, is nothing else but the
light of the moral law which is written in your seed
and pature, which is reason, which doth cause your
ti^dughts to accuse and excuse^ which is no other but
what the beathens had before the law was given to
Moses ] but as for the righteousness of faith,, you
Quakers are totally ignorant of, and so not being jus-
tified by faith, you cannot have peace with God.

Therefore do not you think that the righteousness
of life can save you, for it is but the righteousness of
the law ; and though you ought not to lewe thi&
righteousness of the law undone, because it is good
amongst men, but nothing but faith in the true God,
and that righteousness that flows from it, can justify
the mind, and give true peace as to eternal happiness,
whioti i% iipipossible yQU Quakers shpuld have, seeing
you deny the object of faith, which is the body and
fl6ah\ and bane of God.

I writte^iiot these lines unto you as expecting you
to decline your principle, for you are too deeply ri-
veted in that lie to come to truth ; yet because you
shall be left without excuse, I have written these
lines unto you, that you may know there is a true
prophet now in England, which hath declared truth
unto you, or set life and death before you ; but it is
the nature of your principle to chuse death rather
than life ; therefore, by .virtue, power and authority

I2d

bfmy comnbiissian, I do fcharge and comiriand you
(as I have done many of the preachers of the other
siy; churches) that you would leave off speaking of
preiachirig of that lying doctrine tvhich the Quakers
teach; which is to mind the light withih theml^ but
deny the body and' person of Christ without them;
neither have ybu'any commission to do as you do, for
the light within a iflan was never a sufiScient com-,
mission to make a man a minister, messenger^ or
ambassador of Christ.

Therefore, if you shall exercise the office 6f^a pub-
lic preacher, or gather the people to meet at your
house upon a religious account (for you do but de-
ceive youraelves, and other ignorant and silly
people;), therefore, if you shall do any of these
things aforesaid, after the receipt of this letter, then,
for this your disobedience unto thi!^ commission of
the Holy Spirit, I do pronounce you cui^ed aud
damned, both in soul and body, from the presence of'
God, elect men and angels, to eternity.

Written by

LODQWICKE MUGGLETON,

One of the two last Witnesses and Prophets unto the HigH
and Mighty God, the Man Christ Jesus^ in Glory.

ISl

A Copy of a Letter written by the prophet Lodowicke
MuggletoHj to Goodwife Wylds^ William Youngs and
Thomas Martyn of Kent, dated from London^ August
27, 1663.

I UNDERSTANDING that you three are
fallen in your minds from that true faith, and spiri-
tual worship, which doth bdong to this spiritual
commission, and so have given up yourselves to
worship as the priests of the nation do ; for I under«-
•tand that you three do all go to church, to save
yourselves from suffering a little damage in your out-
ward estates, which you will find contrary to your
expectations. I thought that you had been very well
satisfied about that the last time I was with you ;
but your faith was not tried as it is now.

Yet you. Goody Wylds, had no intent to go to
the public worship ; then, however, you did pretend
unto me it was but for the trial of other believers ;
but now it doth appear otherwise ; and Thomas
Martyn could say unto you, that you should lose
your peace, and be damned to the grave's mouth,
and yet he himself should do the same thing, there
being at that time no trial put upon him. Oh !
how strong is mens faith where there is no trial of
it ; but that faith which doth endure the fiery trial
to the end shall receive the crown of life.

But I perceive that you, because you were blessed
by John Reeve, think you shall not be damned,
though you do bow your knee to Baal, or worship
Baal ; but I would not have you so ignorant as to
think, that you can shew yourselves at church, to

122

save jour estates, and yet not to worship a false Grod.
Is not all the worship of the nation set up by man ?
and if man command you to worship, or else to pay
your money, if you do obey to save your money, do
you not worship as the nation doth ? and if the wor-
ship of the nation be true, then the worship of God
in spirit and truth (which this commission of the
Spirit holds forth) must be false. For, deceive not
yourselves, you cannot serve God in spirit and truth,
and give your bodies to the worship of the nation ;
for where the heart is,, there is the body also ; and
where the. body is, there is the heart ; and it can be
no otherwise : therefore do not blind your eyes as to
think that you may shew yourselves at church to save
yourselves from sufferings, and yet own this commis^
sion of the Spirit, you are mightily mistaken if you
think to do so. But I have learned experience by
by this your fall, you Goody Wylds and Thomas
Martyn, which were the strongest in faith, revelation,
and experience in this commission of the Spirit in all
that country, and yet the least able to suffer any
thing for it, notwithstanding this com^mission of the
Spirit hath freed you from abundance of bondages
and entanglements which other sects do undergo ; a
yoak which our fathers, the apostles and saints, did
undergo in their times. These things this commission
of the l^rit hath frejed the believers of it from that
bondage, which all other sects are under to this
day : and yet now there is a little trial, how
few is there' that will hold out to the end. And if
your faith cannot abide the trial of losing a little
money or imprisonment, what would you do if it
were death itself, as all other commissions have
suffused death for their worshipping of God contrary
to {lie worship of the nation ; neither doth this com-

lis

mission lay such a strict law upon the believers of it^
as Christ did upon his ; for except a man woukl for-
sake father and mother, wife and children, h^Hise and
land, for his sake, they were not worthy of jiim. But
you will not forsake the tempation of your husband,
nor the other two the brawling of their wives, for the*
faith's sake; but you have done much like unta
Ahab ; you have sold yourself to work spiritual witch-
craft, through the temptation of your husband^ and
their wicked wives.

For this I say to you, that temptations wiH come,
but happy are they that are not overcome by temp«
tations ; for our Lord was tempted of the devil, but
not overcome. And so hath ail prophets, apostles,^
and saints, been tempted by the devil without, as
well as by the devil reason within. But those as-
have overcome the temptations of the devil without,
and the devil within, they shall come forth as gold
tried in the fire. But I perceive vou three have
been overcome by the temptation of the devil with-
out and within both. You, by the devil your husband
without you, and the other two by the serpents their
wives without them, with some other by-ends, which
your reason the devil did lay hold on, which have •
overcome the seed of faith in you, and hath carried
it captive into prison, and hath made shipwreck and
spoil of your faith ; neither do I think that you will
ever be delivered into that liberty and assurance of
eternal life as you had before ; for you have quenched
the spirit of truth aiid 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 assurance of
etemallife; for you know not what you have done,
in forsaking the worship of the living God, and joined
to the worship of the nation. For if their worship

Q 2

124

tii^^rue, then this worship we have professed w
fiaUes

. Agai^ did not this commission of the spirit deliver
you, Gob^X Wylds, from all our sins, which were
more and g!Keater than ordinarily is committed by
other peopk ; »pd not only so, but your faith in it,
and Thomas Mapt^'s, it made you strong in faildi,
jevelation^ and experience, above all in that country;
It was a crown of glory upoQjrour beads ; but you
have pulled it off your head, and trampled it under
your teet> by bowing your knee unto Baal, for yx>u
were much like unto Sampson for strength.

For your ^th and revelation in this commission o£
the Spirit did break all the cords of the Philistine^a
asunder ; that is, all the arguments and reasonings^
which other sects brought from the Scriptures to
bind you withal; but now yoju are become likei
Sampson, when his hair was cut he was like another
man, and so had his eyes pulled out.

So it is with you, you are become now like other
iben, for your eye of faith is pulled out, and your eye
of reason will be pulled out shortly also ; so that you
will be as weak in the true faith as other men, or any
other experience : for the devil hath caught you fast
enough now, he hath got you to bow down to his
worship. Let it be out of hypocrisyi or out of sin-
cerity of heart, the devil matters not for that^ you
have yielded obedience unto him, and you will have
much a.do to get put of the snares of the devil to
your lives end, think of it what you will ; for it is a
dangerous tiling to find that grace might abound,. be-
cause you think you shall not be damned to eternity
for it, therefore you will do despite to the spirit of
grace, so that you may be set down, like prophane
£sau^ who sold his birthright for a mess of pottage.

125

WhAt have jrou done less than he, who have valued
the fears of the loss of some of the goods of this
world more than a good conscience, and £uth to^
wards God, which gives the assurance of eternal Ufe^
which I am certain you wiU lose the sense of ? Neither
will your mess of pottage be any bigger fpr what
you have done» but rather the les^ ; for it must be aa
Christ said in another case, he that is mliing to lose
his life shall save ii; so, on tlie contrary, you that are
willing to save your mess of pottage, you shall lose it.
FoiT I say, it is hard for the devil to get a mess of
pottage in this world as it is for the saint, let them^
bow down e'er so much ; for you will see« in a short
time» what profit it will be unto you in this world.
Neitfacsr will you eat your mesa of pottage with that
peace of mind as y/ou had before ; for this art oJT
jfOfon, it will be as gall and iiirormwood in your ppt*?
tage ; it will be worse than playing at cards, and be-
ing drunk, or all the aius tmt you committed ia the
days of your ignorance. For God was always mora
an^y at Israel's worshipping a false God, than any
other sin whatsoever ; becaufse other sins were infir-i
mities of nature, which nature cannot avoid, it bejmg
naturally prone' unto it. But this bowing down to,
worship that which you know to be false, neither do
you do it because you own it to be tvniK: but. oinly
throiigh slavish fear of suffering some loss in thift
world ; which thing is worse seven times than if yon
had owned it to be the true isors^ip qf God, ^. Qt^ier
people da

Therefore do not deceive yourselves, and. cpmit it
your liberty, as if you had more liberty in point of
worship, by this commission of the Spirit, than the
rest of the believers have ; for some of the believers of
this commission^ have suffered more in their outward

126

estates than ever yon would have done, yet they have
thought themselves happy in that they kept their
hearts pure and undefiled from that spiritual whore*
dom to worship a false God, or bow to the false wor-
ship, contrary to the faith they have in this commis*
sion of the Spirit : for if all the believers of this com*
mission of the Spirit should do as you have done, it
would be but a vain thing for them to dispute or
plead for the doctrine of the true God, and the right
devil, with many other heavenly mysteries, which
no other forms of worship do know. And as you
have been instruments to publish and make known
this doctrine, which thing was a crown of honour
upon your heads, but now you have done the greatest
dishonour to this commission of the Spirit that could
be done ; so that your gloiy will be your shame.
For it will be but a vain thing for you to profess any
faith in this commission of the Spirit any more ; for
I shall never own you as I did before; neither can I
have that love and affection for truth's sake, as I had
before ; neither do I care for ever seeing you any
more. Yet I shall bear the shame of it, and though
you should all of you iall, so that I should be left
alone» as Elijah was, yet my faith shall bear me up.

And if you find the same peace as you did when
you lived in the obedience of faith of this commission
of the Spirit, then hath God revealed no truth unto
me; :

I shall say no more, but leave you to the worship
of the nation, and as fallen from the true fEiith in the
true God.

LODOWICKE MUGGLETON,

One of the two but Prophets unto the true God^

127

A Ccfjf of a Letter written by the Prophet Ltxl&wickc
Muggleton, to Chrittopher HiU, Sept. 23, 1663.

Loving Friatdi ChrUtophtr HiU,

I RECEIVED yours, with the letter inclosed,
wherein I perceive that your family is aflUcted with
the small*pox. If I should say I am sorry for it, il
would not ease you e'er the more ; for these things are
natural to all, and falls all aUke to all. So that time
puts an end to all diseases, and to life itself. So thai:
death and Ufe is always at strife one with the other,
and so it will be as long as the world doth endure.
But when' time shall be swallowed up into eternity,
then shall there be no more death to the seed of faith,
<ior no more life to the seed of reason ; for death shall
swallow up the seed of reason's life and heaven into
•that eternal death. So on the contrary, the seed of
faith's life shall swallow up that death and hell into
eternal life. For great is the power of faith and the
power of reason. The one goes into the power of
death and drunkenness, and the other into the power
of life and light etemaL

It is well, and I am glad that you are so stedfast in
your faith, notwithstanding the last proclamation. I
wish you may hold out to the end, and not do as others
have done, to put your hand to the plough, and look
back ; that is, to worship God in spirit and truth,
according to the faith of this commission of the Spirit,
and then to turn Imck to the worship of the nation,
either to gain or save a suit of apparel, which is but
a mess of pottage. And as for you, mother Wyld, if
that were her excuse^ as you have written, for heir

ISB

going to church to try their spirits, and finding the
priest to be a devils and therefore she would not hear
him a;ny more ; it is btit a poor excuse^ not so good
as Adam's fig-leaves were to cover his nakedness*

Now I cannot tell whose spirits she went to try,
whether the saint's spirits^ or the devil's spirits ; but
let it be which she will, she went the wrong way to
tiy spirits : For if she went to try the devil's spirits,
it was thfitt which they did desire ; so that the devti
tned her spirit to make her fall down and worship
hmto eV^i as he did unto Christ ; so that Christ did
not try the devil, but tJbe devil tried him. And if
Christ had yielded to ihe devil's temptation, as she
bath done, what would have become of us all, his
own laith and power, and the faith of the elect?
There would have been havock and ^shipwreck made
of it, and the devil would have been more than a
conqueror, as he hath been in those three. And if
•she did it to try the spirits of the weak saints^ that
was as much as to tem{A the spirit of truth. For when
the apostle bad the believers in his time try the spirits,
idiether they were of God, or no, it was not that they
should turn back again to the worship of the law, for
to encourage the devils, that their worship is right,
and to weaken the faith of the saints. This is not the
right way of trying of spirits': they had better have
bet thejr own faith to have been tried by the devil's,
like gold in the fire. I am sure it would have yielded
them more peace here, and more glory hereafter, and
as good a livelihood in this worid as they will noitr
have.

And as for her knowing the priest to bea devil, she
kniew that many years before she came to own this
comimission. She need not to have gone to church to
have known that ; for she knew all the priests of the

haiioBy and of all sorts^ were false^ anci« not sent o£^
God. And as for her peace and satisfaction, I shall
let that alone : Yet this I am sure of^ if faith hath
not its perfect work in the soul, there cannot be that
perfect peace. Neither did I slight her faithfulness
to this commission, but did honour her upon that
account more than all in that country ; which the fall
of her hath done more mischief to the commission of
the Spirit, than all the rest besides : for if she and
they had dot been declared blessed by John Reeve; I
should not have mattered it so much ; for I always
had a ^reat respect to those which John Reeve did
bless, m case I did approve of them. And it was well
that Claxton was not declared blessed, either by John
fteeve, or myself ; if he had, I should not have excom«
municated him for eVer, as he noW is. But I see
what a confusion there will be with the believers of
this commission when I am dead : For almost all
those that disadhere, unto John Reeve, are some
dead, and many of the rest fallen away from that
stedfkstness of raith ; but blessed and happy are they
who hold out to the end. She might have said to
bear it with patietice, had she given no cause : Foe
I do never use to write so sharply without a cause i
for I was always naturally inclined to moderation^
patience, and long* suffering with such weaknesses in
the saints^ which I know John Reeve would never
have done nor borne.

But in points of worship, God himself, dnd all pro-
phets and apostles, were angry at ; for that is as ttie
apple of God's eye : and tiTl the Controversy in the
Whole world, persecution, killing and slaying, all
2dx)ut worship, from Cain and Abel, in the beginning
of the world, even to this dayi and to the end oih the
World, and so forth.

130

Mr. Burton would have Goodinan Miles to coine
up and take some order about his cyder ; for he hatH
let his house to anott^ef*, and thia.t man doth want tb^
roomr so that he will not let ik stand there, ; He
takes possession of it next Tuesday, therefore let hiiii
come as suddenly as possibly he can.

So resteth your friend in the true ^th,

LODOWICKE MtTGGLETON.

Jiii'j'i iiliiii 'il U iiii il I ' Miiir I I

A Copy of a Letter written by the Prophet Lodowiek^
Mug^Ietan, to Mrs, Dorothy Carter 9 of Chesterfield^
bearing date Ndvembof: 1 4> 1663.

Dear and laving Friend in the truefaiih, Dorothy Carter^

I DID understand by your last letter, bearing
date October 1, 166S, that the next week but one
after that, I should hear from William Newcome ;
but I have not heard from him not yet ; but I believe
some occasion or other is the cause that doth hinder
it.

Also I perceive by your letter that you would wil-
lingly have those letters of mine to the Quakers put
in print, which in my last letter to you I was willing
to have let them alone for a time ; for I had not read
over his printed pamphlet when I sent^you that letter ;
but since I have read it over, and have shewed it ta
some other friends in the faith, and they are very,
desirous that I would write an answer to that printed
pamphlet of Richard Famsworth's, a^d put it m pidnt

irith the other letters of the Quakers, i^ith my
answers unto them.

It would be the greatest discovery of the deceit of
the Quaker's doctrine of any thing that hstth been yet
written ; so I know it well. I had thoughts whea
the Interpretation of the Eleventh Chapter of the
Revelations was printed, not to have printed no more ;
but seeing truth cannot be so public and made known
to the world without printings because every one
cannot read writing; besides^ it is too tedious tq
write much ; so, for the desires of others, and t^at
truth may be made more kiiown in the world, and
that the Quakers may not tyrannize in their way, as
if they had printed such s thing as could not be
answered; in ccmsideration of these things I have
written an answer to this printed pamphlet, and I
have spoken with the printer about it, and we are
almost agreed concerning it. I do intend to have
that letter of mine to Kdward Bourne printed ; for
that was the first which did anger them. Also I will
have Samuel Hooton and William Smith, their first
letter to me, and my answer to them, and Richard
Famsworth^s first letter to me, and my answer to it,
and my answer to thin printed pamphlet ; all these I
dt> hjtend td put in print: therfefore; what you shall
be willing and free, and our firiend Mr. Sudbury, ana
if there be any other there that is able, what they are
free, they may contribute towards the printing of
^iem, aild I v^U send you some of them doMcn as soon
Jto they are printed, which I suppose will be about a
ft^rttiight or'three w^eks hence ; for the printer dotli
dty,. ir he' doth not do them in that time he will not
dothein at all.

So in haste I rest at this time, only my dew Ic e td^

132

yourself, and to your 4aughter) and Betty Smith, aii4
all the rest of our friends in the faith.

Your friend in the true feith,

i.odowick;e muggleton,

Lmdan^ November 14, 1663.

My vife desires to be remembered to ^ou all,
though unknown.
Let me hear from you as soon as you can.

j1 Copy of a Letter written by the Pro^Iiet Lodowicke
Muggleton, to Mrs, Dorothy Carter^ bearing date th^
9!l(th of November^ 1663, asfolhweth.

Jiearand laviffg friend in the trfte faith of Jesus^ Dorothy Carfer^ ;

I RECEIVED your letter and the twenty shil-t
lings of WiUiam Holland's man. . I am very gkd tp
liear that you ^re all well ; and also do uqderstand
fcy your letter'what the mayor of Cl^esterfield liath,
done, and that I must make my personal appear^fipe
at Derby assizes, which 1 do intend to do, ths^t th^
bail may not suffer. I know nothing to the contrapjj
as yet, fori have asked counsel about it, and they teU
japie because I did put in bail in the open fpurt, I
cannot remove it; $q that I must be fofcedto.see yoii.
'?igain; but do not you be troubled about it; for jfl
^Q,d ten thous?^nd damned devils before me, X sho.\il4

18S

not be afraid ; neither can they do any great mattiertf
against me, not according^as the laws of £ngland stand
at this time ; so that the envy of the devils cannot go
beyond their own law^ only it will be some charge and
trouble to come so far ; but as to what they can do by
their law^ I do not much value what they can do , for I
shall justify most part of their charge which they have
against me; and the more I suffer for it, the more
hotter will the fire of hell burn in those that are my
eneipies.

And as for Mr.. Pender and others being bound
over to come in against me by the mayor, I say it is
more than the mayor can do, except the -mayor do
take the business upon himself to prosecute and per*
secute me, which doth not concern him ; for be did
what was his place to do, and that was to commit me
to prison, that was as much as concerned him in his^
place ; neither was he bound, nor no other man, to
witness my words against me, not upon any, penalty,
if I had been tried then, much less npw ; but if the
mayor and otliers their malice be so great towards me^
they thinking to make great matters of my words,
which they urged out of me, which I shall justify in'
the open court to their eternal shame, let their mali^^e-
be what it can be to me, I shall be milde> able to'
bear it. And if they can bear their eternal torment)
as well, it will be well for them ; but if there be aiiy>
way thttt I can prevent my coming there, and free-my
bail, I will ; if not, I will oeihe ; but yon shall knpwi
further beibre that time. I had thoughts* to I haiife^
written a few lines to Mn Pender, to have ahewedi
Mm that it was more than the mayorcoulddOrVKy
bind him or any other to witnessaeaimtme^' iherdi
being no penalty or punishment' can be inflicted (Uj^on
jkhem in case they do not ; but if the ibajror- and {iriest

ld4

have bound themselves through their malice to pro-
secute the business^ all that they can do, is to su^
poana you in for a witness ; and if you do not go, what
peri&lty can be inflicted upon you for it ? None at
all ; but some through ignorance and fear, and others
through malice and envy, both mixed together, will
do what mischief they can to me ; but I shall be able
to bear it all ; so that I shall not persuade Mr. Pender,;
nor no other^ against what their ignorance and fear
will lead them unto ; but I being in haste at this time,
shall say no more in that business.

D^dr Friend^

I have here sent you Charles Clove's letter unto
Bichard Earns wjocth ; I would desire you to convdjr
it to him sojQie. way or other. I would have you read
it over befoise. I do think it will be too t^ipus to
ta^eacopD? of it; yet I have done it here, because of
others seeing^ of it to. lend, it about. L think the book
of the Quaker's Letters, and miae willbe out the next
week, and the next week after I shall send you some
of them ; fon I must go into Kent a week before
Christmas, because.the parish doth intend to choose
me constable, this year, so. I shall prevent: them if D
can. I go to my wife's mother, but after, the twelv^
days are over I do. intend to come again.

Our friend Mn lljatter is very wdl, and dntJbugive
usvgood hopes of a good successiof his business^; but
wheiihedothjintendto.come to Loaatdon hemaketh na
mention in: his^ letter. He waits as. he saith. for his
wife to bedelivnped of child-r birth, :and if iflidida welt
it will bermiich better iot him.

0|ur friend Mr. Hudson doth intend tq come <to
London, about Candtefnaa day, and fae> say^be^ wilt

come by Chesterfield, to see you, and throngh Not-
tingham, to see Ellen Sudbury.

And as for that priest, whose heart is set on the fire
of hell,, that fain would have me hanged or bHrned>
the same measure shall be meted upto him which b^
would have done unto me, and that I shall let l^jim
know ; but at present I have no tim^ to write the sen^
tence unto him, nor to those other two you npi^ntion
in your letter i but if I can when I Bend the books^
I will.

So I shall say no more, but rest

Your loving friend in the true fsatfa,
LODOWICKE MUGGtETON.

LondoUf November i7^ 1663.

My love remembered to your daughter and Betty
Smith, and all the rest of our friends in the faith.
My wife desires to be remembered unto you all.

A Copy Off a Letter written hu the Prophet Loliomckc
M**gg^^on, London, Detmhei' 13l 1663.

Ijydng Friend^ Mr. Sudbury^

I JRECEI VJlD^our letter, with your wife's in^
closed^ and I am ^ad 'lo liear you are all wdl, and of
your faith in this commission of the Spirit. X Tfisli
you may grow more and more in it,' ^untit^ yoi^ d^.^
strong in your faith, as Sampson was in ln$ ))Pjay|

136

■eveii tto destroy a thousand Philistines, With the jaw
bone of an ass : so the power of faith in the true God
will destroy a thousand of the seed of the serpent,
with the Word of their mouth, and so it doth every
If hei^, 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.

TPhis I know by experience, by several believers
of this comipissidn of the Sj[)irit.

I also received five shillings of the carrier.

Also I find in your letter, that William Watson
would willingly have me come to Derby, to be tried ;
and I percerv'Ci rather than I should hot come, he
would bear my charges. I do see by this how free
the devil is io me, because be doth think there is some
evil intended against me, therefore he would wil-
lingly be at the charge, that it might be put in este-
cution ; for this I know, that if there was any good
intended towards me there, then he would be as for-
ward to give money for me to stay away : but, how-»
ver, if I could not bear my own charges, nor if I had
no friends in this world to do it, yet I would take no
mercy of him, nor any other that is under the sen-
tence of this commission ; I never did it to my know*-
led^e, never since I came forth upon this account,
when as I had fewer :firiends than I have now ; for I
have refused bdth work and money, many times, of
those that have been danmed by me, which they would
have thought themselves the more happy if I woitld
havQ accepted of it, but I would not : ,^)ut I see what
th^ serpi^ntfssfeed'doth aim at, iand it is rery like that
hfe.'iiaayhdveihis desire ill that thing, and yet keep his
ihoiiey too ;. for I know nothing to the cohtriry yet,
biit'dptt^ehd t:6 come and see you before 1 go to
D^rby ^iz^. I know they can do nothing to mer >

137

when I do come there, riot according as the laws of
England stand at this time ; except ignorance of the
law, and envy together, doth that which is contrary
to the law ; but if it do, I shall bear it : but I shall
inform you further of this before that time.

You say in your letter that there is one there that
hath a mind to all my books, and if you mean all our
books bound together, then I cannot help him to
them, for there is none of the commission books left,
not one, if I would give five shillings for that alone,
that beihg the ground and beginning of all ; but as
for the Interpretation, I have sent you one, the price
is two shillings. Also I have sent ten of those newly
printed, and the price is twelve-pence a piece, they
being very chargeable the printing, and much ado to
get thdm at any rate ; neither would I have you to
lend them to Quakers or others, but if they wiH buy
them, let them have them, and if they do not like
them, when they have read them, let them burn them^
or do what they will with them ; for I have found by
experience, a great deal of inconvenience in Tending
books, for when people see them for nothing, they
like them the worse, but when they have paid for it,
they will take more notice what they read ; neither
willthose books of the Quakers be long before they
be all gone, for most people do desire to see what
these things mean, they having a good opinion of the
Quakers, and the price being small, there is few will
grudge to give a shilling for it ; it contains ten sheets
of paper, but if that man aforesaid hath a desire of all
oui: works^ I do think that William Newcomb,, of
Derby, bookseller, can help you to one, for he had
three of me, and I hear he hath not sold them yet. If
you send to Dorothy Carter you may know further df
it, for he is there every Saturday.

138

In your wife's letter I understand that Mr. Tomkin*
son doth desire an answer to his letter.

But there being such a many particulars, to answer
which, if they were answered fully, it would make a
great volume ; and if it should be answered ever so
short, it would be very large, neither have I any time
to do it, neither do I know when I shall : and for me
to take such a deal of pains to please the unsatisfied
fancy of one particular man, it would be but a vftin
thing ; for there is enough written, if understood and
][)eUeved, to satisfy the mind of any man or woman in
the world ; for if those things were answered upon his
desire, in a month's time there would be as many
more places of Scripture, as needful to answer, as
those he hath propounded ; so that there is no end of
answering questions, neither will the. reason of man
ever be satisfied ; for if there be not a gi:6wth in faith,
upon these two foundations, viz. the true God and
the right devil, there can be no true peace. But it i^
much upon my mind of late, for the good of the seed
of faith m general, that if I do but live a fe^ years
longer, and have my liberty to interpret the chief
principal heads of the whole Book of the B*cvelation$
of St. John, for the eleventh chapter beiog opened
already, it will the more easily ppen all that rjifh ca^
binet, where the seed of faith may see the glpriou^
treasure of heaven ; but my ha^te is great at pre^ej^
therefore I shall say no more in this thing, but if yw
please you may send me William, Snjith^s letter, 9f\d
your answer, when you send tp me agaiq.

And as for Mr. Hatter he is very w^ll, and,^^ \^y^

siness is like to do pretty w^ll; J have ^»Jl| tp^ ^W

^tliis day some of those bopks whicfhr I Jcnow will Iw

y elcome to him, because he doth not! kqo w %^t they

189

were printed. Our friend Mr. Hudson ^ I think, will
be with you about Candlemas.

So in haste I rest, having much business to do, and
beinfc alone, for my wife is at her mother^s, and my
tw6 daughters are from me ; the one is married, the
othi^r i^ m Cambridgeshire, and the latter end of this
weejc I do go into Kent ; I do intend to be at home
ag^in at the twelve holidays end. So with my love
t0 yourself, and to your loving wife, with my love to
youT maid, though 1 never had any discourse with her,
neither do I well know her if I should see her again;
yet this I say, I do look upon that maid to be one of
the seed of faith, and that it will grow in her.

Your Friend in the true Faith,

LODOWrCKE MUGGLETON.

London^ December IS, 1663.

A Copy of a Letter written hy the Prophet Lodowicke
Muggkton, to one Bice Jones, at his House in Not^
tingham, without any Date or Place it came from, as
follows ;

Rice Jones,

ABOUT a twelve-month since it was I saw you,
afid then I had some little discourse with you : in
whith discourse I did understand what principle of
religion you are of, which principle of God is founded

S 2

140

Upon Jacob Beinond's Writings, which is to believe
that God is an infinite Spirit without a. bod^; also
Jacob Bemond's angels which he speaketh so ipuch
of have no bodies, neither doth he describe the form
and nature of them, neither could he tell wlbat the
right devil is, nor the true heaven* nor the right hell,
nor the mortality of the soul, no, not any of these
things did he truly know ; neither are his writings
any more divine or heavenly than the Heathen phi-
losophers; for they are no other but philosopt\y,
which proceedeth from the wisdom or seed of reason,
and not from the seed and nature of faith, which the
Scriptures were spoken and written by ; neither can
any n^m know these six heads before mentioned,
without an infiEtllible Spirit so to do ; neither can any
man interpret Scripture truly, and be ignorant of
those six prineiples aforesaid ; that is, to know what
the form and nature of the true God was before he
became flesh, and what he is now«

Secondly, What the form and nature of the right
devil was before he became flesh, and what he is
now.
. Thirdly, Where the place, or heaven of-glory is.

Fourthly, Whefe the place of hell and shame is.

Fifthly, What the persons and natures of angels
are.

And, sixthly. To understand the mortality of tlie
souL

Upon thesp six heads standeth all those heavenly
secrets and mysteries spoken of in the Scriptures,
they' being hinted at by the prophets and apostles^
but were not so clearly made known unto thesoul of
man^ as they are now by this commission of the Spirit^
there being never a true interpreter of the Scriptures
in the world at this day^ but us two, th^ witnesses of

141

the Spirit ; for God hath given the Scriptures into
our hands, so that none ought to officiate the office
of a minister or messenger of Christ, but such as are
approved of by me.

These things being so, I thought good to write
these lines unto you, and by virtue and authority of
my commission to forewarn you, and forbid you to
exercise the office of a speaker among that society of
the Bemonists or Quakers, nor any other sects ; for
there is very little difference betwixt the Bemonists
and the Quakers, only the Quakers are a little more
precise in their outward lives, but for your doctrine
and theirs it is all one ; for your Ood and theirs is all
the same ; so that you being ignorant of the true God
and the right devil, and so of all other heavenly and
saving truths which do arise from these two heads ;
neither have you any commission to exercise the office
of a speaker in spiritual things ; for this I would have
you to know, that it is not the wisdom of ireason upon
the letter of the Scriptures, neither revelation, which
you call the spirit within you, nor, as the Quakers
say, the light of Christ witbhi them. I say, none of
these things are sufficient to authorize you to be a
preacher or speaker unto the people.

Therefore, by virtue of the authority of ray com-
mission, I shall do by you as I have done by many
public .speakers of the nation (that becauise they had
neither the knowledge of those things before ex-
pressed} nor commission from God) to lay down
their |»taching, and upon the pain of their eternal
damnation L so likewise I do say unto you, beinjg a
private speaker amongst the Bemonists and Quakers,
that if you shftU exercise yourself in .the way pf a
public speaker in the society ofthoae^pepple cjdled
BeptpQists and iQuakers^ l(for you.haring not the

142

knowledge of the true God nor the right devil, nor a
Commission from Grod, you do but deceive yourselves
and others )

Therefore, if you shall not lay down that practice
ivhich you formerly used, but deny this commission
of the Spirit, but practice the same still, after the re-
ceipt of this letter, then I do pronounce you. Rice
Jones, cursed and damned, both in soul and body,
fronoi the presence of God, elect men and angels, to
eternity,^

Written by

LOt)OWICKE MUGGLETON,

Ohe if the last Two WUnes$e$ and Prophets^ unto the
" • . High and Mighty Gody the Man Christ Jesus in
y Olory.

A Copy of a Letter written by the Prophet Lodowicke
Muggleton^ to Mrs. Elizabeth Carter, of Chesterjieldf
dated April 19, 16(>4.

- Dear FHendin the eternal truth BUzebfih Carter,

I RECEIVED your letter bearing date Apri)
12» lo64v in which I undenttand your mother Is gone
into Yorkshire, and that she hath not been well, Which
I am soray to hear; but yet I hope she will do well
a^tin, and Ihat we shall see yourself e're it be- long,
which say wife aad others of the feith will be gthd to
see yoa? and as for my getting well out of Cam-
bridgesbire, as for that I found nb opposition at all
there at that time, for J did stay but two or thre^

143

days in a place, and some places but one nigbl, s^
that there could be no great notice taken of me, ther^
being a great many of the faith of this commission ojf
the Spirit, yet many of them are excommunicated ;
but what will become of it they know not as yet ;
but none of our friends are in prison, as there are for
meetings, so that they not meeting is a great preser*
vation to the believers and me also. And as for your
mother's dream causing a fear to arise in her of my
beii^ in priscm, dreams do not always prove true ;
yet sometimes they do ; for when I was put in prison
there in Chesterfield 9 your mother had such a like
dream a little before it, which did prove accordingly ;
but now there is no such thing, not as yet; foi* I aai
very well, and do not know of any danger in that
kind, not at present, though I have many enemies
here at London and elsewhere, and some more fiery
and bloody-minded here in London^ that would de-
stroy me if they could any ways, were it not that they
fear to be hanged more than to be damned to eter-
nity ; because th^y look upon daitination at a distance,
but hanging is near at hand ; but they will find the
other to be suddenly enough ; and I am much threat-
ened by one bloody-minded man, that if I should
pass the sentence upon his wife, that he will do great
matters imto me ; and he will shew the boolJL to the

kint, and he will do I know not what, i^orhimsdf
neittier. ^j. .. • ■• ■ i: ••-/ :: -. ■■ ^ » ^ - -.- ^

So I hearing what wicked words- fii^ wlfb'did spei&k
against this commission of the Spirit, it happened
before her mother had told me what the words all
were, that the maid came where I was, and so I did
send the sentence by the maid to her mistress by
word of mouth ; the mistress sends her man imme-
diately in great wrath, desiring me to send his mis-

tress the sentence under hand and seal, only that she
might shew it to her husband, he being a solicitor in
the law, thinking that his malice might be the more
vented against me ; but for that I matter not, so that
I damned his man also, and bid him tell his master
that he was a damned devil also, and bid him do his
worst ; yet nevertheless I would give his master and
mistress both their damnation in writing, and let them
see what they can do in it ; but I would not do it at
present. But what the event will be when I have
sent them the sentence in writing, time will make ap-
pear. Therefore I shall say no more at present, but
my love and my wife's remembered unto your mo-
ther, and Betty Smith, and all the rest of our friends
in the faith.

I shall rest and remain your friend in the true faiths

LODOWICKE MUGGLETON.

London, JpritW, 1664.

I have written to you as soon as I can ; jfor I came
to London but on Saturday night ; thejrefore I do
expect to hear from you as soon as you can^ and how
your mother doth.

■ »

145

A Copy of a Letter sent hy the Prophet Lodomcke Mug*
gleton^ to one B/Aert Beakey of Coventry ^ in Answer to
one that he wrote to Captain WUdyj July 11^ 1664.

Mr. Roberi BeAcj

I SAW a letter of yours, bearing date July 8th,
1664, which you sent to Captain WHdy J and in your
letter to him, I understand the Captain, out of love
and affection, did lend you some books and paper
writings to peruse, he hoping that your understand-
ing would have been enhghtened, to have seen the
truth of those things, which are written in those
books and papers ; or at least, that you would have
been so moderate as not to speak evil of things you
do not know : which I perceive he gave you a nint
of it, but it hath proved altogether to the contrary.
For God hath hid the mysteries of the kingdom of
heaven from the wise and prudent men of the world ;
for though they have eyes, yet they see not ; and
ears, yet they hear not ; and hearts, but understand
not : and 3rou being one of these wise and prudent
m6n the Scripture speaketh of, tke mysteries of eter-
nal life are Wd from your eyes, because you are of
the seed of the serpent ; for this I would have you to
know (thmigh it be now too late) for your good, that
whoever doth speak evil of these books and papery
which the Captain did lend ^ou, are the seed of the
sei'pent, and hath sinned against the Holy 'Ghost; a
sitt that will never be forgiven in this world, nor in
the world to eome ; and that you shall find to your
eternal pain and ihame* Think of yourself what

14#

you will, for you have showed yourself the seed of
the serpent^ a son of the devil, in speaking evil of the
Revelation of the Spirit ; which hath been decl9^red
ty m the Witnesses of the Spirit ; which hath bfecfn
iA tbo^e book^i htid pitpers, which tkuch devib as you
are, are ndt Worthy to look into ; butyou^ kota your
Pharisaical righteousness^ and wisdom of reason,
from the letter of the Scriptures, h^Ve proudly took
upon you to judge prophets that have a commission
iirom God, And to condemn their rigbtQO)lsa(|efis by
tlie letter of the Scripture ; and becaM^^.yiQja^jshftlii
4^ that you deserve to be damn^d^ X tkaA\ i^sHe^
f&oflt df yG»t wicked speech^ agtvit^t tbos^ :ltQ«A4$
.2H;id pajters in jQur letter^ r ;../

Ftrst4 You say, you ibund expressions. tborejii/At^
MOCOuth, 1^ knade ^our isOul to shrink agaio^ \\/i)

AfisUer. As to tl^t I 6ay, truth will make 4h^
spirit of^ reason to shrink^ wlvch is the devil i for
iM&d vou had true light in your understanding!. iHr
st««d of shrinking^ you wouul have rejoiced and k^9
beeo glad^ bteause the doctrine of si^lyation wap
icotnt to your house. For every true prophet hf^fcii
isalvation attending on him> and l^eSsed Ar:e they
that receive him upon that account, and cursed w:\U
they be that despise him on that account . : v

B^tondlif, You say, that the authentiqud$ therealL
yo« thought was to be tried by some knofw«
6tandard ri^le and balaiKe, and the word of truth
being most sov^eign, you applied the mattei: aii4
phras!p o^.tbe pbpers.. As tothis^ 2 suppose y^Air
fdeaimig is^ that tli^ Scri{>ture is ibew^oyd tif /tratb,
and the itatwJurd rub* by which would ti^y the;phrwe
ot .thos^ papen ;r ao that yo« w<>uki lay t1»f>se.pt»pei:s
invoyne scate^ aitdtbe Scriptures ia^this. otWr^ »rt4
3wU founds as I perceiye, tbepaj^its.lbPoJig^ti ii>;th«

141

yoiir me«nitiff.

An^pef. f do acknowledge that the ScnpUirMP
are the ^ord of God, and a 8tiuidmg rule; ^d
that which vt\\\ balance troth and error. But dien I>
most teU ybUi that somebody must put trath and
error into the balance, who hath the same ftpiriti ol
inspiration, as those had that wrote the Scriptuietr
f ibat is,) their doctrine must be as authentic astbeir's
was, 'else they cannot give true judgment betw^^cft
troth and error, which none oan do but those that
liave: a cotpmisdion from the et^nal God^ as those
had i that spake the Scriptures* Therefore, for yoir
tO'ifeigb the phrase in those papers/ in the balance
of the: Scriptures, or to juc^e of any thing containd^
m theit), by th^ letter of the Scriptures, you do bur
proeuve your own damnation by it* For God nerer
<^osb you, that you should know truth from error,'
aor to giire any interpretatibit^ for God hath chosen)
John' B^ete and myself, and hath given the Scrips
tQre» into our hands, and hath given us more know*^
ledjg^ to interpret them, than all the men in the
world at this day.

^ And 5^t ydu that have no commission nor xere^
fotion, will ofld^rtake by vour reason and educattody
Wj\}A^ wliMether thho^ be agreeable to the Scrqp^'
t«h^e i^r/do'^ iirhen as you do not know an^:bn6
priiidple <^f rcfligion, no moro than the ignoranttetr
Mai!i;tM^ -^ doth know the points of law, or ;s4i2tt«
affairs. ^>i . . ■ \ • . '\a

l^k^ Yoia taly you found so much inequality i hi
tfacun/tltttt if you did adtnit the one, you^mist ki^
ive««8sity reject Hie other. You, through ignoranocr
«f thd spiritual meaning of the Scriptures, do jpiidgti
^^ btat if 5«« bad <iiid6mtood4^e doetrinecontiuiiw

140

in those books, you would have found the Scriptures
and them to agree, so that you would have admitted
of them both. But I see it is hid from your eyes.

Fonrthiy. Yon say you know no medium in the case ;
either, the drift or . design of those papers is envious,
and gtosaly abusive of the Spirit and way of righteous*
iiass, or the word of life and salvation is spunous and
j^aiS6.

Answer. Here vou have shewed yourself a subtil
serpent. . What drift. or design could we have in writ--
ing those papers, when as there was nothing but per-
secution and sufferings did and doth fall upon it, and
wasting our estates, and losing all our natural. re-
lations ; for men that go upon that account as pror
phets, and have siKh a dreadful message to declare
unto, the wprjd as we have, shall 6nd but few friends
in the world to receive it, therefore our drift and
design as to the world, or to obtain riches, would have
been to little pucpose.-^And as for our errors, as you
calLthem, grossly abusive of the Spirit, and of the way
of life and salvation, here you have belied the Holy
Spirit.that.sent us forth ; for the wisdom that God
hath given us, hath preached the righteousness of
^th, in that we have declared the true God and
right devil, with many other heavenly my$tjeries and
sepcets which are written in those books, which the
Scdptuce did hint at but dapkly^ but now by us ,the
witnesses of the Spirit made clear to the seed of
fidth ; so that instead of grossly abusing the Spirit of
life and salvation, God hath chosen us to declare the
true righteouness of faith and light, and life \ of
salvation,:, and also the light lOif the l^iptur es,. which
BO roan doth trujy.know but thtwe that bilve received
it from the commission of: the Spirit, .>fhich>*QoiA
hafch giv«D.us.to declare; bqUuchc^qfitbat^s^aas^il

149

did say at much t^ the Lord himself when he was upon
earthy as you do by me ; but as they had their reward
for their blasphemy against hita, so shall you.

Fifthly. Ilou call those papers and books false,
and no way the foundation of your faith and manners,
and do say that God hath given you a more sure word
of prophecy, and say that you should highly tempt
him to listen to any insinament, or pretended disco-
very of his will, besides what therein are contained.

Answer. As to this, I would have you to know
that those papers and books are the foundation of
true faith, but as for manners, that I shall leave to
the wisdom of reason, for reason the devil liveth upoD
manners, for the seed of the serpent hath no faith but
the fiiith of devils, as you have ; yet such subtil ser-^
pents as you are will presume to say that God hath
given you a more sure word of prophecy, when as
that saying was never spoken to you, being the seed
of the serpent, but it was given to the apostles, and
to the believers of their doctrine, and it is given unto
us the witnesses of the Spirit, and to the seed of fiaiith,
who are given to believe the doctrine and declaration
of the true God, and so they understand the Scrip-»
tures, and know them, because they have believed
our report. Also, you say you should highly tempt
God if you should listen to any insinuations 6r> pre-**
tended discoveries of his will besides what is thei^ein
contained*

^ As to that I aay, you hav^ highly tempted God, in-
that you did not listen unto us the prophets and wifb^
QfSsses and messengers of God, who only can interU
pre^ the Scriptures, and discover the will of God.
tRbi^b is c(»taiQed in the Scriptures, though you call
usi.io^^^tors, and. oiirtdijBCQYeries but pnekended,^
l^u^ s^l pophets were spjnffidw by .the seed of the

serpent; therefore it is no nevr thing for u^^ the
witnesses of the Spirit, to be <::aUed so iiy ^tliait geil6-
ration of i^ise aiKi prudent m^n, that thidk they
know more than the pro^betd ^nd jostles dot nay,
thev think that they itilow moffe than God Wmself,
ana yet the most blindest in epiritoal matters in the
true knowledge of the Scriptures oif any, but ift the
matters of the world so subtil and cunning that hone
can go beyond them, but as dark as pitch in any
true knowledge concerning eternal life.

Siwthfy. You advise th^ captain to pois^, therefore^
in the telaixte df a sincere judgment^ the expressicHis
contained in those books, and if he find not a direct
I'ejpugnancy thcfreiifi to* the tiAerring rule dfri^hteotis-*

Hess..- ' ^'' '- ' • . • • • i ■ : -i - ^:- >V) ir'. ; .' :

: . Amwep. To this I say, God gftve y ott no Ancetb
judgment in theSoiiptures; Aor iMhoseb6oks> iitilther
do you know the unerrihg rule of ri^hteou^nesi^,-;io llhat
yow are very unfit to poi^e in' the balance, the Scrips
tures of truth, and those books j for if you had known
the Scriptures of truth, y<)U woi!»(d have knbWh thbsd
books to be truth also, and no direct repu^tfattcy
against one another, but. a Bxmei iifgKem^nt ;• for the
Scripitures of truth are unsealed book, and it hfosft books
ofow^ aie the breaking opeu (if ethereal; ttfcat the
seed of faith may see thetnil!lr>anid!ti^6iU^yHiteTif
within the ScriptWes ; but tliei'Aeirlji^nt^s^^ ^hinks
himself so wise, as if he could tell or know <&bd[ 'froitf
the deviU truth from enk>y, ahd'«iAith'to4)b:i^^i^, and
error ibo be! ti^!kh.v: This/ was alM^kys the* brietfce of
the seed of the- serpent; ik was* the practStf* of the
Jews to the prophets of olB, and those Sferptints to
Chast, atld afterwards t«:> hi» blp^^te^, iatid^^the seed
of the sierpeiit, su«h as ;y<m Are, doth prftdtlc* the
nme thing now to us tiie wiinedses of tbe'Spifit f jtt

If r^Vld : baye you tq koow that it d^th act lie in tlie
c^pikftifi's power, nor . youra seitberi/ to poise in the
balaqcje th^ Scripture end tbo^e books, neither of you
beipg cbos^ for 9iicb a great work ; for who shell
judge;: of prophet? revelation and doctrine ? None
w^U pfciSMfRe to do it but the a^ed of the serpent
£i»p^ei¥%. h^tb ^be^wed na^e. .^^lie truth of this,H«f6r
ma^y b'uiKlreds of youjr seed itayei said as uikicb to.me
as yQu jbf^ve sitidy. whereby tbey bavebeen put in^the
|>ftl«Ace of eternal damnatioA^ amd the seed of fisiith
biding ibut. f?^w, hare been puit. in tW.balanoeof etemal
lifjeis, i^ tbd^ cofwoiission hatfa weighed you all in the
balance, and you the seed of the serpent have been
&iuiid:U><):]yiight in tJ^e; balance; foK God hath ehosen
Weiy ^mei prophejt to ii^i^ .in .the balanbe^ so that
i1i:da(ih,9pt; belong to Urou, noroot torn npootheeirth
attbisd^Vi. to be thejudge of us the witnesses of liie
Spirits bui.God only,;: for we o^y koow the unerrrihg
rule af Jiigb^usness^ ^od caa poi$e.io thebilance w
the3p(iptwe the seed of the wbmanj^^itnd the «eed of
the serpent ;and as you hdy e done by our books, so hare
I done by ypMi I haye> put. y(t>u lin. the balance among
the; reprobate seed> aad.jKMiiare.foi^nd too. light; notu
withstanding you tbio^ yout wisdom land knpwledge
JO the Scripture to be trueJight.jicbut it being; the
wfs^fn <xf reasQii tlie'dAvd^ and oot.ithoilighfti and
wj^9m Qf: faitbi irbicb: iA ioi God, it /will Jb«i£iund/tibe
eal^s^ io^ and d^nei^s pf all, beeause it\ kdiykm
rth tQ desf^se and speak evil of .as pufed ttuth^iB
ever, w^ spokea by propttet or apostle. >
:. . S^iitntkfy^ Yob. ;we^»id \m^ it demobistbabed to
^m^^fm^^f^n^\n%> whAt lyf^\9&y JboibaiaftbeiiS^rlt,
i^Hd, ii\.|(^es; of tbifr nature: you imiiatlb&^eailt
fA^7«tV^9ftl/cnmtiiiK)iiftnd;noi>«Siaibru :< <<< m
Answer. I would ask you. f U^irtjittttioo^i irhi^tlier

16S

Mos€»9 and prophets, Christ Und aposttes, did 4ifrect
their speech or writings to rational creatures^ or to
brutes ? Surely the prophets messages, and the
apostles epistles were spoken to rational men and
women, and not to brute beasts. And have you been,
dealt withal as a brute, and not as a rational man ?
Are^hbse books and papers which you have perused
so uncouth, as if they were more fit to be read to
brutes than to rational c^atures > Do not those
bopks and papers speak as good sense as any other
waitings whatsoever ? And do not those books and
pipers, interpret the Scriptures more than any writ-
ings whatsoever ?

if you were not stone-blind in spiritual matters^
you would have seen it, so have you not been dealt
withal as a rational man, as well as otheni have b^en ;
nay, the more clearer the seed of the serpeftt have
life and salvation propounded to them, or set before
them, the more he despiseth it ; for I must tell, you
were not worthy to look into those books, for they
cost you nothing but your labour to read them, which
if you have not liked them, you might have returned
them back again ; but truth was always counted by
'tiie. serpent not worth the reading, but the seed of
faith liiought nothing too dear for truth, but was
.willing, as Christ said, to forsake all for the truth's
sakfi ; but the wise and subtil serpents will not pait
:with,a ^nny for truth, though they know books
4:aiiiiot be printed for nothing. But however it^is
well, for every one must act according to the s^i^d^,
.the seed they are of, either towards eternal life, or
eternal damnation. Alsol do wonder how you,* that
are iof the seed of the serpent, would have us to de-
monstrate to your understanding that which w6 say
we. had from the^ Spirits

— j.«

153

To this I say, it is as much demonstfated to you
as to any others, and yet others believe it, and have
the assurance of eternal life by it, and you, and such
as you are, through your unbelieiF, eternal damnation

iby it ; for we the witnesses of the Spirit are made a

fSweet savour unto God both in them that are saved,
int^ethat are damned; and what demonstration
would you have more than the declaration of the true
God in his form and nature, with the interpretation
of many mystical things in the Scriptures, which all

iihe wise and learned men in the world cannot unfold ;

ibut I know by experience, that the serpent's seed doth
look more at some visible miracle, and yet they read
in the Scriptures that the greatest prophet that was

ibom of woman did no miracles; so are we dealt with

' by ithe serpents in this last age, though our doctrine
and declaration be more spiritual and heavenly than

, those that went before us, we being the witnesses of
the Spirit; yet because we do no outward miracles,
we are counted by the reprobate seed to be felse
prophets, deceivers and liars, so that we cannot de-

^monstrate to the devil understanding by any visible
sign that we are sent by the Spirit of God, but time
will make it manifest to your eternal pain and shame.
Eighthly. You say, if you must receive that for
truth, or this or that man that saith he hath a revela-
tion, you must necessarily then let your faith languish
after every man's revelation ; and here you say am I

^apoor soul bewildered.
^^ ^Answer. To this I say, there is no knowing of any
revelation to be true, but by believing of it* Did

lany know -Moses revelation to be true^ in that time,
but those that believed him ? Did asy of those Pha-

trriseesi.and Sadduceesi, that came to John^s baptism,

^^believe that John was a messenger of Christ f : Did

164

aojr of the Scribes and Pharisees and hypocrites be-
lieve that Christ was the Son of God ? Yet they
heard that John the Baptist had revelation to declare
that Christ was tlie Son of God, notwithstanding he
.«pake nothing else but revelation ; yet these had heard
,of jjim before, but saw no sign by either of them both,
but others that believed tbeir revelation, not expect-
ing a sign, they did see signs also.

So tii^t believing the declaration of men that are
Jiving is the only way to establish the soul, for there
is no true rest to the soul but in pinning their faith
npon that man's sleeve that hath a com mission from
God, aiid his revelation must needs be true, and happy
are those that venture their souls upon it ; but the
seed of the serpent thinks himself so wise, that he will
allow of no revelation in himself, neither will he
hearken to him that hath a revelation, for fear his
«oul should be bewildered ; for the devil not knowing
what revelation is, he will be so wise and cunning that
he will neither be received with God nor with man;
and this is your condition, you will nOt hearken
to this or that man's revelation, though it be never
fio true, lest your soul should be bewildered.

But instead of your soul being bewildered, I am
sure your soul is bewitched with ignorance and dark-
ness in the Scriptures; you think you see, but are
stark blind, and have ears, but are djeaf as an adder :
but it was always so with the seed of the serpent, for
the^ji^ways thought themselves so wise, that they
coiffd tell whether prophets or apostles revelations
.were triie.or no, but they were always mistaken, for
, they ever despised and persecuted .them for it, even
-AS you do by me and my revelation.

Ninthb/. Here you say. Oh j Sir, your soul grieves
within you that those poor souk^ meaning us that

\66

wrote those books, should be involved in such strange
delusions ; certainly, you say, a greater judgment
cannot be from the Lord hei%.

Answer. Here you do by us as the devils did by*
Christ, they pitied and shaked their heads at him when
he went to suffer, as if they did grieve that he should'
suffer, but they thought within themselves that he .
suffered for his fault ; that is, they thought he was^ a
blaspliemer, a deceiver, a liar, and took too hi^
things upon him, and so was under a great judgment
of God. Do not you do the same things by us the'
witnesses of the Spirit ?

You say your soul grieves within you that we poor
people, as you call us, should be involved in such'
strong delusions. I marvel how you, being the seed
of reason, came to know what a strong delusion is,
when you never was in the truth, for you never did
know truth in your life; for I must tell you, it is
not the reading of the Scriptures will give you
to know truth, except there be a true interpreter
ordained of God, which I am sure you never heard'
none ; but true prophets and true interpreters of the '
Scriptures were always counted by the seed of the '
serpent to be strong delusions;

Therefore it is no new thing for us to be called so '
by you, who are a subtil serpent ; and as for a greater .
judgment from the Lord, there cannot be here.

To this I say so to ; add further I say, that if we,
that wrote those books and papers, be strongly de- •
luded, or if we be deltiders, then I say, let the judg- '
m^nt of God be upon us here and hereafjter ; but if ^e ;
be true messengers and chosen witnesses of God, as '
we know we are, then I say it had been good for you, [
and such as you are, that you had never been born;
and a greater judgment cannot be from the Lord than '

\J 2 ' . * -

156

there is upon your understandings for God hath given -
you up to slumbering eyes, that you might despise
the light of heaven, so that you might stumble and ^
fall into the pit of eternal damnation.

Tenthly: You say, it were worth the enquiry by.
what method and wiles the devil doth thus infatuate
poor creatures.

jinswer. Here you shew yourself a devil, in that
you do not know what the devil is, nor the method
and wiles by which he doth infatuate or deceive popr.
creatures ; for this I must tell you, that the devil is
always mistaken in himself, for he always looks upo|n
the devil to be some ugly thing or spirit without him,
when as indeed your own soul is the devil, and that-
you shall find one day ; and the imagination of your
own heart hath infatuated your poor soul, whiqh hath
made your wits to go in this method, as .to despit|e
and blaspheme against the doctrine of the true God/
by us the witnesses of the Spirit.

Eleventhly. You say, let me suggest my thought^s.

to you herein : is it not likely^ say you, that the first ,

entrance into this snare, w:as the perpetration of eome

conscience* was ting sin which followed tUe sinner, that-'

no rest could be obtained, till it cast off the word and .

other ordinances,

. Answer. Your suggested thoughts in ihisparticu-

lar, is no other b«t the ^ suggestions of the^ devil, /for

your thought therein doth! prpqeed, from yOJV ''yfcg

imagination ; for we the witnesses; of the Spirit never ♦

committed any sin/ whereby the pep^oe of Qur conrr:
science could be any ways wasted; for this) I ipust;

tell you, that God never chose ajiy . to be prpphe^ to i

declsu^ehis mind, but such, as had . escaped the^pp^u^

tions'of the flesh ; and if we had not been keot|inao-

cent, God would never have chosen us 46; be his me^n

^engers ; and this is the greatest comfort we have in

157

this world, that we can justly say we never did this or»
that evil in the days of our ignorance, much less since'
we were chosen of God; and this is the very cause^
that I have and do tread upon the heads of the ^r|)ents, '
by virtue of my innocency, and the commission of
God. I am made as a wall of brass against many^
hundred of devils, and have cast them down with the
two-hedged sword of the Spirit that is put into my'
mouth; so that they have and shall fall into the bob--
totntess pit of eternal damnation, into which place yoQ*
must go ; and as for our attaining no rest until we
had cast off the word and other ordinances.

Answer. To this I say, no man doth own -the word
(if you tn^an the Scriptures) more than we do, for no^
man in the world doth truly know the word but us,>
and those books will testify th^ same ;> neither da we*
cast off any ordinances, neither of God, nor of man?
for we know what ordinances God hath set up how in*
these fast days, and we follow and practice them, and'
have rest and peace in it ; but you have none, b^'
cause you are a traditional follower of the ordirtftiicei
of the apostles ; and instead of entering into this snare,
as you call it, it will-prove a snare to you, and it-will
bejuit like Peter's net, which catched many ifisbes,:
and*the good he picked out, and theted he cart away y>
so it is with the commission of th6' Spirit, it h as^d
net or a snare that is set or Itiid io'cAtch *h* seed ofi
feith, and so they are bronjght honie unto God,- and^
happy are they thAt are catigWt.- Sd likewise th« setdi
of the serpent, they ai« caught in this««iave;:and the^;
are cast away, even likethfe badlishes^ thatis, they^
are cast into the pit of utter darfjtafess,^ where there wj
weeping atad gnashing erf teeth %r evermore } aiidtbisi
snare are you fallen Jh'ta' by ytiari ^despising thf(W»'
books and papers:' It V<^6«ld*i!ave been better for you:

158

but not much, if you had never seen them at all, you
would have been damned before, but you would not
have known for what ; but now you will know for
what ydu are damned to eternity for, and in this re*
gard it had been better you had never seen the writings
at all.

Twdfthly. You say, let the first broachers of these
wild notipns, as you call them, deal ingenuously with
God and the world, and he will confess, if I be not
mistaken, that there is some wide gash in his con*
science, which he labours to dress up with these super-
celestial, if not diabolical notions. ,

Answer. To this I answer, I do acknowledge that
we, the witnesses of the Spirit, were the first broachers
of these wild notions, as you call them ; and I do in*
genuously Confess, that there is no wider gash in my
conscience than there was before, nor so much; for
my conscience is as truly justified in declaring these
wild notions, as you call them, as ever Moses, the
prophets and apostles were in broaching their doctrine.
You would have called their doctrine wild notions if
you had lived in that time, as you do mine, for they
did meet with the same serpents in their time as I do
now ; neither do I dress up my conscience with those
tuper-celestial, if not diabolical notions, as you call
them ; it would be well for vou if they were diabplical
notions, but you will find them to be as true as truth
itself, they being broached by the Spirit of truth,there-
fore yon are much mistaken iodteed, for the devil is.
always mistaken in the things pf eternity, and never
certain in spiritual knowledge ; for, as I said before,
he always calls God a devil, and the devil God ; truth
he calls wild notioos, and the imaginations of reason^
from the letter of the Scriptures, you .call the ordi-
nances of God. And this I a^l sure, all the notions

160

that shall arise from the invaginations of reason^ and
study of the letter of the Scriptures^ shall never dress
up ciie gash in your conscience which you have made,
by spealang.evil of things yoaknoir not; for you
have such a gash cut in your soul by. the two-^d^ed
sword of the Spiiit that is put into my mouth, that
there will be no balm in Gilead to be had to cuie you,
sD Ibhat it will not be whole to eterni^ ; and I shall
deal ingenuously with you, that are of the world, that
I am justified of Ood, and in my own conscience too*
.; Tidntefinth. You say it is the captain's duly and
yours to stand in the old way, and to repair to the
law, and to the testimonies ; therein, say you, we
have eternal life, because they testify Christ Jesus.

Amwer. As for tlie true old way, I think the cap-
tain nor you did know ; for how could you possibly
know the true old way without a trae preacher ? And
as for your repairing to the law, and to the testimony,
that you cannot do, because yoaknow not what they
are, drily you have got those words out of the Scrip*
tures, but know nothing truly what is meant by tne
law and testimony; for whosoever did repair to the
law and testimony, they were .to be; tri^ by some
commissiouated nian! that was appointed thereunto ;
so that Grod hath given the law and. testimony into
•our. handd^ who are the witnesBca of the Spirit, and
you are to be tried by us, both the captain and you
also. .And I do find by the law. and the testimonies,
that you deserve to be . damned to eternity ; for you
must not think, that because, you read the Scriptures,
and find . such words there ; I say, you must, not think
that you can try prophets by the law anditestimonies,
when a^ youL.wert never chosen of Godi lor such )a
wwk ; ' neitheisrdo you. know what the law and testi-
mony is ; thoug|b.4iey:do testify el Jeauv j^t will

1«0

.not you findi eternal life by them, because you have
I judged /and despised tliose whom. God hath chosen,
.anointed, and sealed, to be. the interpreters of the law
;and testimony ; thierefore, your repairing to the law

and tev the testimony now^ will signify but little benefit
utOiyou ; so» that now you are in the old way of your
^father Cain.

. Fourteenth: <You say*, and his promise, he that doth
.hisiwill^t' shall know of his. doctrine, whether it be of

God oriman. . ;. .

. lAnmer.'i Xh^t is as true a saying of yours, that he

that :dbth God's will, shall know his doctrine ;. but
-yoxjk never, did know, his will, therefore iyou know not

his doctrine, ^whether it be of God or man ; neither
-a^ethosC' promises in Scripture made to the seed of

the serpent/ such as you are ; but the promiscB in the
iScriptuies were made to the seed of faith, who are
.made to believe God's messengers ; and so they. come
\ to know God and his doctrine; for the doctrine of

* * •

-man cannot declare what the true God is in his form
a:nd/.nature^ and those books do, which you so. much
despise; but there ^ can be expected no better from
that seed you are of.

Fifteenth. Also j you say, what shall we think of
' those preoious soub, who have spent themselves for
' US' in iliQ Lord ; jou name Hooker, Cotton, Helder-
'shamy.Maarsfaall, Burroughs,- and. Simpson.

• These youisay. taught us^ and brought u& another
i ^ctrine tihan is contained in your papers* . 1 '

* A^Hfwer. You nay think what you will of themv J
>kho^W them^ toibe folse ministers>i and their doctrine
, tO'be&lseialsO) because they had no commission from
::Gbd' toibfe ministers of th^ gospel ; for lie that preaches
-without a commission fr^m^.Go^^ ctonot* preach true
« <loctrine^ and as for^soiiebf ^seifi^recious soulsj, as

161

jou call them^ I know them to be damned devils ;
that Cotton, I suppose, was of New England, and.
that Holland Simpson, I suppose you mean, was of
those precious souls that spent themselves^ for you ; it
was but the devil that spent himself for the devil, for
that Cotton I know to be damned to eternity ; there
is none of the others will escape you speak of, before
they were sent, though we the witnesses of the Spirit
did not pass the sentence of eternal damnation upon
them all ; yet they taking upon them to preach the
gospel without a commission from God, though much
;ood may be done by it ; yet it will be said unto them
)j the Lord Jesus, Depart from me ye workers of iniquity ^
I know ye not; for Christ will know none but those he
hath sent ; and as for that Cotton, I am as certain
that man will be damned to eternity as Cain and
Judas ; if they escape, then he shall ; and as for the
other of your gracious souls, as you call them, must
to damnation also, for preaching without a commis*^
sion from God, because we, the witnesses of the Spirit,
did not pass the sentence of damnation upon them, as
we did upon Cotton ; so they have not the seal of it
as he had, yet they were all false, and taught a false
doctrine : for this I must tell you, that no man can
teach or preach true doctrine, but he that is sent of
God; and those gracious souls, as you call them, did
bring, as you say, another doctrine than what is con-
tained in those books and papers ; for how can a man
preach true doctrine, who knows not the true God,
nor the right devil ; for these men you speak of, their
doctrine 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 reason,
even as a tradesman doth his trade ; and as tradesmeh
deceive others that are not skilful in that art>. so did

162

these men beconie decoiyers by their doctriae, and
you and the captain^ with many hundreds more^ were
deceived by them, for all the hearers of them, so long
as they foUowed tbem> were, and are as blind as
beetles in any spiritual and heavenly matters ; neither
hath God forbid them to be deceiTers, nor you from
being deceived by them ; for the blind bath led the
blind, and you will botk fall into the ditch of eternal
destruction ; and as we and our doctrine slmll enter
into our master's joy, because we did not go before
we were sent, but have been faithful to declare the
truth, as it is in Jesus, the only wise God, blessed for
ever.

I have spoken of most of the chief things contained
in your letter, concerning your wicked speeches
against as pure truth, as ever was spoken by prophet
or apostle, for yoii would, have said 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 priests of
the nation ; you can «peak evil, and find fault with
them and their doctrine when they please not your
humour ; and when they speak any thing from the
letter of the Scriptures that pleaseth you, you are
good friends again; so that the shepherd and his
doctrine must be judged by his sheep. This hath
been the custom of formal christians ever since the
ten persecutions ; but you must not think to do so
by prophets that have a conmiission from God ; for
he is no true minister of the gospel that hath no power
to pronounce those blessed that receive his doctrine,
and those cursed to eternity that despise it; therefore
this doctrine and commission of ours will seem strange
to the seed of the serpent, for little did you think,
when you met with those books and papers^ that you

16S

met with men that have authority from Grod ; neither
do we speak or write as the Scribes^ viz. as the priests
and speakers of the nation ; therefore, because you
shall know that there is a true prophet in England,
to give judgment upon despising spirits, in that you
have blasphemed against the Holy Spirit that sent us ;
for whosoever receiveth him that is sent, receiveth
him that sent him, even God ; so, on the contrary, he
that despiteth a prophet, despiscth him that sent him,
even the Spirit of the Lord Jesus ; which thing you
have done, and that in a high nature, in calling the
doctrine, ccmtained in those books and papers, erro^
neouSy strong. delusions, 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 commission, for
these your wicked and hard speeches against the doc«-
trine of truth declared by us, the witnesses of the
Spirit, I do pronounce you cursed and damned, both
in soul and body, from the presence of God, elect
men and angels, to eternity.

Deliver yourself from it if you can.

Written btf

LODOWICKE MUGGLETON.

Jti^ 11, IWk.

164

A Copy of a Letter written by the Prophet Lodowick c
Muggleton^ to Mr. Thomas Tompkinson, of Slade^
house, in Staffordshire, hearing Date from London^

. December 9> 1664*

Zdoving Friend Thomas Tompkinson,

; I RECEIVED your letter, bearing date Octo-
ber 2d, 1664, with the token. Also I have perused
your letter, but had not tinje to ^ive you an answer
beifore now to it ; neither have I tune as yet, but be-
cause I am to go into Cambridgeshire before Christ*
mas, I shall give you some lines for your satisiactioa,
before I go, which are as follow:

I have taken notice of some passages in your letter,
which I shall give some answer unto.

The first thing is, whether Christ did know him-
self to be the only God when he was in a state of mor-
tality, or no ? . You say you cannot tell ; yet the
seventh chapter of our commission-book doth say
he did: but Mr. Claxton, in his Wonder of
Wonders, saith he did not know himself to be the
only God.

As to this I say, it is not much material, whether
Christ himself did know himself to be God the Father,
or not, when he was in a state of morality ; but the
comfort and benefit that will redown to us ; it is for
us to believe and know, that Jesus Christ was in the
state of mortality, and is the only God and everlast-
ing Father. So that the happiness that will be unto
us, it is to know and believe that he is the only God,
and everlasting Father ; but whether he knew himself

166

to be so at that time, jt is not much material. Yet
it is mj i&ith^ that he did not know ; but my happi--
ness is, that I know him to be so : and as for the
apostles knowing him to be the only God, it. is not
much matter neither ; but that happiness that is in
the faith in this commission of the Spirit^ is to know
more of the true God than they did.

You likewise say, for the most part you pitch upon
this commission of the Spirit, and do begin to close in
faith with those six principles which are treated on
by me ; and further you say, you have had such
strugglings and strivings in your mind about your
former worship, and until you could, in some •mea**
6ure resolve to close with me, there was nothing but
trouble and vexation in your soul.

furthermore you say you have gone to the church
by fits ; but now you are resolved to leave it off,
though you look for nothing else but great sufferings.

As to this I say, it is well that you do for tlie most
part pitch your faith upon these six principles ; and
it would be better for you if you did venture your
whole soul upon them.

And as for the strugglings in your mind about wor-
ship, there could be no other thing expected ; for no
man can serve two masters. For if the worship of
God ia Spirit and truth be the true worship, that
will yield peace to the mind, a^ is held forth by this
commission of the Spirit, then, of necessity, thewbr-
iship of the nation must needs be false, and so produce,
nothing but trouble. For if the worship of the natibii
would give peace to the mind, aiid the assurance of
eternal life, then should I have found it when ttiy
zeal was in it, and many more that can experience it
as well as myself, who have believed in this commis-
sion of the Spirit.

166

Further you say, that, come what will come, you
will venture your salration upon this commission of
the Spirit; and that you do feel those stru^lings
which you formerly had, to cease.

Also you say, be this truth, or no, that we have
declared, you cannot help it; but must now, from
that seed within you, venture upon it, in pitching
your faith upon this commission of the Spirits

And further you say, if it prove a rock, then you
shall be happy, and your soul will stand for ever;
and if I be a true prophet^ then shall you be safe, and
all those that have believed it.

To this I say, it is well for you that there is such
a resolution wrought in you, as to ventnre your soul
upon this commission of the Spirit, come wh^t will
come. For this I say to you, that nothing venture,
nothing have : jEor if there be no salvation in this,
there was never none in any ; so that eternal life is
but a thing ventured. For if God doth speak to a
man, we that do not hear him speak, yet do believe
that man speaketh truth, who saith God spake to him,
we must venture our salvation on his words, else no
peace will arise out of the heart. This hath been
God's practice of old to prophets and apostles ; and
happy liave they been that did believe them, and
ventured their salvation upon their bare words.

And so it is now by John Beeve and mysdf, we
being the last two cbosen witnesses of God ; and
whoever doth venture their salvation upon this com-
mission of the Spirit, shall not miss of eternal life, no
more than those did that depended upon Jesus Christ
himself; so that true faith in the thing will make your
strupglings cease^ as with relation to eternal salvation;
neimer can you, nor any other, help their believing in
it, but happy are those that are so caught, and tibat

16T

venture their souls upon it^ it will prove a rock in*
deed, and safe will those be who truly build upon the
commission of the Spirit, in that they believe us to be
true prophets* We are as true as truth can make us ;
and it is by fiuth that I myself do stand, and it is by
fiiith that you, and all the rest of the believers, do
stand. For there is, nor can be, no surer standing, as
to things of eternity, but bv iaith : so that you ihat
believeshall hxe as well as 1 myself; and if any would
be more sure than I myself, tliey must seek it where
they can find it, which I am sure is no where to be
found, but in believing in them that God hath sent:

You say the light of life, which floweth from theiiv*
terpretation of Scripture, you of late have tasted of,
in that you have believed us to be true prophets ; and
that 15 a true commission which hafth proved to a
refreshing of heart unto you, and %o becomes water ci
life unto your soul, and makes you to see the truth of
our doctrine.

Also you say, tho' your £uth be but weak, and' your
knowledge but small, yet doth it put forth its hand
towards this commission of the Spirit, and is willing
to make itself known unto me, that so it n^y receive
refreshments from me, as it bath already received some
gQiden oil, which doth so chear aiid glad your hearty
that you would not part with it for all the world ; for
you do perceive now that yon do receive it im the love
of it. So thiS' I say, that the true interpretation of
Scriptures is light and life unto the soul ot man. For
the Scriptures, when they were spoken by men who
wiere inspired by the Holy Ghost, their words were
spirit and life ; and the true interpretation of th«m
is as water of life unto those that uudentand tbeiov.

For the same Spirit of inspiration that ApiJte them,
did put life into them, so that no man can truly in«

168

terpret them but such., as have the same spirit of re-
velation as those that spake them. So that true
interpretation of Scripture will be as water of life, as
the speaking of them was spirit and life : for in the
Scriptures is the assurance of eternal life to be found,
and no where else ; only this, they must have a true
interpreter, which none can but thase whom God
hath . chosen for that purpose* So that it will be
happy for all those that truly understand the inter-*
pretation of Scriptures/ which I perceive you do;
which have yielded you some refreshings of heart
unto you, and your weak faith may grow to be strong,
and your small knowledge may come to be great ; and
then will your. refreshings of heart overflow, and con-
tinually spring as a river of living waters. For the
seed of &ith is a well that is never dry when it is built
upon a rock ; for whea a commission doth smite the
rock, by giving the true interpretation of Scripture,
there will come water of life out of it ; especially
when it is received in the love of it. As you say you
do ; it will be as golden oil to glad your heart, and
water of life to quench the thirst of sin, which is of
more value than can be expressed. For there is no
balm but in GUead, even a personal God-Man, Christ
Jesus, which none could, or can, declare, but us the
witnesses of the Spirit. And happy will it be for all
those that venture their souls upon the declarations
and doctrine of us, the witnesses of the Spirit. .

You further say, before you did receive it in tli^
head, but now say you it goes down into the heart t
and. so your soul begins to cleave to the doctrine as to
letemal life, and to cleave to me as the only prophet
Uy^ shew the way to this life eternal.
. And in the latter part of your letter you say you
shpuld be glad if you:xiught receive one letter from

109

me, but especially to hear that your condition is a
condition m safety, which would be more joy to me
than all the world's riches ; because you believe me
to be a true prophet, and so are able to judge and
discern between faith and reason.

As to this I shall say but little ; only this, I am
glad even for your own sake, that truth did not only
remain in your head, but is gone down into the heart;
which I make no question but it will take deep root
there, which will bring forth the fruits of the opirit,
even the fruits of faith, which is love to God, peace
of mind, obedience to his worship in spirit and truth,
and unto the assurance of eternal life, which is no
where to be found now, but in the doctrine of the
true God and the right devil^ which is held forth and
declared by us, the chosen witnesses of the Spirit :
unto which you have given sufficient testimony of
your faith in it, and that you do cleave to the doc-
tiine and to me, as the only true prophet to shew
you the way to eternal life.

And as for your condition being a condition of
safety : to that I say your condition is a safe con*
dition ; and whoever buildeth upon this rock, even this
commission of the Spirit, shall never fail. And for
your further satisfaction, that your joy may encrease,
and be established to enable you to suffer in the day
of trial when it doth come,

I do pronounce you one of the blessed of the Lord,
both in soul and body to eternity, which is of more
peace than the tongue of man can express.

Written by nu,

LODOWICKE MUGGLETON,

The Prophet of the Mott High Gody the Man Christ

Jesus in Ghry.
December 9^ iWk.

170

And as for the book I am about, it will more won**
derfully open the Godhead of Christ, than all that
hath been said before by us, with many other, mys«-
terious things opened in the book of the revelation,
which were not made known to us before, even almost
all the chief heads in the book of the revelation, ex-
cept those that I have treated on already ; but I
suppose it will be towards Easter before I can accom-
plish it, and when it is ready, you and your brother
shall hear of it. And in the mean time my love to
your brother.

LODOWICKE MUGGLETON.

The proph&t Lodowicke Muggleton's Letter to fVHiiam

Cleve^ near Cambridge, 1665.

WILLIAM CLEVE, I received your letter by
your brother, dated March the 3d, 1 665, which lines
I am very sorry to hear or read; though I have
heard much more than you relate, but I never did
love to hear of other folks sins, but always love to
hear of their righteousness ; but messengers of God
are always troubled with other people's sins more
than with their own, neither have the sins of others
been a small disgrace and disparagement to me, be-
cause they own me upon a spiritual account, so that
I even could wish I had never been a messenger of
God ; yet I knowing it was the portion of my Lord
himself, and others of his messengers, to bear the
shame and reproach of the sins of others, I am made
the better able to do the same ; for the shame and
reproach of other's sins doth reflect upon me and all
in my condition, yet the punishment of sin will be to
them that act it. And whereas you. say you was

171

drunk with wine and beer, and upon that you com-^
mitted adultery, to that I say, if it had been but an
act of drunkenness, or a bare act of adultery, though
they are both wicked acts, yet they would have been
more tolerable of forgiveness than this act of yours
was ; for yon acted with one that was neither maid,
widow nor wife, but a common whore ; and not only
so^ but a defiled whore> defiled with the pox, for she
is now in the hospital for cure, and you having to
do with her, you have received of the same diseases
with her ; for Doctor Powell doth affirm you have it,
but not quite cured. Also he doth upbraid Mr.
Fort, me, and all the believers that own me ; saying
this is their faith, they can get the pox and then
come to me to be cured ; he speaking this to Mr.
Newsome and you, so that we are all ashamed to
own such believers ; that so this commission is
mightily ashamed by those things lying heavy on us
all. But I have no occasion to aggravate your sins,
but would rather have smothered it, neither should I
have discovered it to any, though the cry of it hath
been sounded in my ears by others ; yet I stopped
even my ears against it, as one not willing to hear,
and the reason why, because you own truth ; but had
not the power of truth in you, which power I could
not, nor cannot give if it be not planted in your na-
ture* I cannot help that, and as for my speakin
peace to your troubled soul, I would to God I coul
GO so, and be justified in my own conscience ; but I
cannot speak 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 is
more nard to be forgiven in this world, than the
other ; for the sins you have acted it carries the curse
immediately along with it all the days of a man*s

172

life ; but the other aforesaid may do well enough in
this life ; but the curse will follow hereafter. So
that this is all that I can say unto you, that for my
part I shall neither justify you nor condemn you ;
neither will God condemn you himself for it ; but if
you can by your faith, repentance and newness of
life, encounter with your sin, and recover the peace
of your conscience, and the health of your body, I
shall be very glad you may ; for sin is a strong
enemy.

So I must leave your faith and the guilt of your
sin to strive together^ and which getteth the victory,
will be Lord ; and so I rest in sorrow for j^ou,

LODOWICKE MUGGLETON-

if! ^^"^

A Copy of a Letter wrote hy the Prophet Lodowicke
Muggleton, to Mrs. Ellen Sudbury^ London, Feb.
10, 1665.

Dear Friend in the eternal Trulb, Ellen Snd/mry^ •

I RECEIVED your letter, but when it was
written I know not, being not dated ; but however,
I am glad to see your own hand-writing, and more
glad to hear of your health, and of your husband's
health also. Likewise, it is no small comfort to me,
to hear that vou are so sensible of the benefit you
have received by believing in the true God, and that
peace and satisfaction you do find in the death of

173

God : and as you say none can take it from jou ;
indeed none can take it fron) you ; for your £iith
being built upon that rock, all the powers of bell
cannot prevail against it, not so much as to raise a
doubt, or a questiou within you, as concerning your
eternal happiness. This experience doth teach me
the truth of it, and so I believe it doth you, with
divers others also. And this true faith in you, it will
be as a well springing up to eternal life, which will
cause your peace and joy to fill up, and overflow, and
run over; which thing is hid, the knowledge of it,
from all people in the world ; but only those that
build their faith upon a true commission. And this
I may speak further for vour comfort, that this is the
best time for the seed oi faith to live in, as hath been
since the creation of the world, notwithstanding the
many troubles that are in the world at this day, and
more troubles are yet like to ensue. But happy are
those • which have a peace which the world cannot
give. For as many prophets and righteous men did
deske to see that day as the apostles did, when Christ
was upon, earth, so I say many of the holy and elect
seed, that have died these fourteen hundred years,
have desired to see that day which we see, but could
not; for what happiness can be greater unto man>,
than to know his eternal happiness in this life ? which
thing cannot be made known but by a commissioa
from God : so that now is the best time, ^i relation
to truth, that ever shall be to the world's end*

So^ being in haste, I shall take leave, having little
or no temporal news, only this,, the sickness i» very
little now in London ; but it is supposed this summer
will produce much trouble otheiways^ both by sea
and t^d ; but time will shew the effects w)iat they
will lie*

174

So I shall say no more, only my love, with my
wife's love, remembered to yourself, and to your
husband ; supposing you have received John White's
letter before now ; 1 rest and remain.

Your friend in the true faith,

LODOWICKE MUGGLETON.

London^ February 10, 1665.

A Copy of a Letter written by the Prophet Lodomcke
Muggleton, to Mrs. Dorothy Carter, of Chesterfield,
hearing date Feb. 7/1665.

Dear Friend, Dorothy Carter^

1 RECEIVED your letter about two weeks ago
concerning a young man, called John Matten ; indeed
I have been so busy about a troublesome business for
a friend ever since, so that I could not spare time to
give you an answer, neither is it yet quite ended, but
I suppose that this week it will ; yet because I would
not have you stay too long, I shall give you an answer
as short as I can.

First, I perceive this young man's heart was not
right, when he said to Thomas Marsden, that the devil
had his mysteries, as well as God had his mysteries.
The thin^ was true enough, but I perceive the words
proceeded from a naughty heart, or seed; that
is to say, those words were spoken in way^of vilifying,
or slighting the mystery of God . But* to let that pass :
I perceive he was smitten a little upon it, but did

176

recover his peace again. But after this^ I perceive,
he being in league with a maid, who was contrary
minded^ yet, for fear of losing her love, and her
friends, and his own friends love, and fears of per-
secution together, the temptation of these things did
cause him to go to church, even against the light of
his own conscience, and so withdrew his affections
from you, which formerly he had.

Now I say these are sad omens, or signs ; for truth
is a straight and narrow way, yet the seed of faith
may easily go through this narrow gate ; that is, keep
the heart entire to the doctrine and worship of this
commission of the Spirit.

Thirdly 9 1 perceive he is afraid he is not of the elect
seed, suid that if he were sure of his eternal happiness,
he would liot matter the maid, nor any of the suffer-
ings of this world, and such like.

Indeed I cannot blame the man for making such a
sure bargain with God, that if God would give him
eternal life in one hand, and the losses of the world,
and the things he doth affect, in the other hand, I
confess then, if he should refuse eternal life, and
embrace the other, he would be counted a very fool ;
but it was always God's practice to propound unto
men and women, that if they would forsake father and
mother, brother and sister, nay, wife and children,
for his sake, then they should receive eternal life.

So that man must forsake all those things that
offend the conscience for it, and trust unto God whe-
ther he will give us eternal life or no, and not that he
should give us the assurance of eter^al life first. But
who is it but they would forsake this world, so they
might have a better bargain first ? But man must
give God the heart first, and trust to Gk>d for the re-

176

ward, and no doubt but God will give men a better
thing, for he is faithful and true.

And as for his marrying one of this faith, let that
fall how it will, you need not matter that, if the seed
within him doth not lead him to it, let him alone in
that matter ; and as for the trouble of his miml» and
his fear of the loss of heaven, I cannot see how it can
be otherwise ; for when a man shall seem to receive
truth, and rejoice in it for a season, and afterwards
fall away for fear of some loss of friends, and pefsecu->>
tion ; and not only so, but worship contrary to the
light of his conscience : I say, these things will cause
trouble of heart enough, and his condition bad
e%iou^.

And lis for my administering to him : to this I say,
that I cat^not tell how to administer comfort unto him^
not for the present in this thing, so likewise I shall
administer no discomfort; but in regard he hath not
sinned the unpardonable sin, though his sin was very
nigh it ; therefore I shall leave it to the seed within
him to work it out ; so that I shall neither help him
in it, nor disable him to encounter with it ; but if he
be of the ttue seed, he will overcome it in time, and
be settled in the truth and peace of his mind.

This is the consideration I have of your letter, and
of his condition, and accordingly you may demean
yourself in yotir judgment and carriage to him, as you
shall sefe how the seed doth work in him, either for
peace or trouble; neither do you provoke him to
write totae, but let things proceed from himself what
he is moted unto.

I received yotir daughter's letter, dated February

10, with the letter inclosed to Mrs* Ward, and a o
cordingly I delivered it unto her, and I received of
her twenty shillings according to your desire. I shall
pay the thirty shillings in Gracechurch^treet as soon
33 r can meet with the party « Also I marvel you
speak never a word whether your mother received
Elizabeth Slater's book, with a letter by the carrier
of Chesterfield. It was sent about a month ago.
. I coni^ I received. this letter from you^ concern-
ing John Gratton, about that time you should have
received the book, so I did expect to have hoard of
the receiving of it in the next, but I heard not a word
of it ; but I hope it doth not miscarry, though men->
tiomng of it be forgotten.

So pot to trouble you any further, only my love to
yourself, and all other friends with you* We are all
pretty well hece fit London at pre9ent.

So I rest and remsan your friend in the true faith,

LODOWICKE MUGGLETON.

We shall be glad to see your daughter according to
the time you speak of.

• ' •

\ .

178

; ''

A Copy of a Ijctt^r written by the Prophet Lodormke,
' MuggUton to Charles Cieve, a Believer of the Cim^.

• mission of the Spirit, living then near unto Cambridge.

• . ...

■ • ....

' L&oihg Priifid Charks Oeve^

I HAVU perused your lines cotioerning your
brother, and as for the writing or speaking himself, I
matter it not, but like it the better that yoii write ity
so I know the better that you are hot igttorant how
things are with hii&, though t knew ifilore of tlie busi-
ness before than he hath related to you,' or that'y^ou
do yet know, as you will perceive in these lilies to
hvai. *' - •' *; ' •.."'• e -T. ••••'.

And because you itiay Aot think' it %ttai>ge^ tb^t i
will nor cannot speak peace to him, as I have done
to others, you may know, th^t I never knew^ aliy sin
like unto this, bince I knew truth, but Mr. Nusom's
oWly^ . But wheii I considereCj that Nusom got his
mischief before he came to own truth, besides, it was
hid from my eyes that he had the pox, but it went
under the name of canker ; for had I known what it
had been, and by what means he got it, I would not
hive spoken peace unto him, let his fepentanfce be
ever so true or great; but my word beiiig ]^5t', I
could not call it back again when I did know of it ;
for sins of this nature are not common, for those sins
always carry the curse with them : so that I cannot
speak peace to such sort of sinners if I know it : for
these two men owning of me hath brought more dis-
grace to me and this commission, than all the sins of
all the believers in England besides ; and not onlv to
me^ but to all others of the same faith : so that I am

•very sorry for you also, in that your aflfections are- re-
lated to him by the bond of nature as well as of pro^
fession^ and the more in that no balm can cure that
sore but the blood of God. And his iaith must arise
out of its own seed, and be very strong, else that
wound sin hath made will not be cured. . So that I
shall neither judge him to be of the right seed^ nor of
the reprobate seed, but should be glad he might re-
cover the peace of his mind by faith, soberness, and
chastity ; for if he can do that, it will do well, for no
such gross sinners will go unpunished in this life.
And whereas you say he is resolved to persevere in
the belief of tiiis commission though he perish.

To that I say, there is no danger of perishing in
the belief of truth, but a preservation and blessing in
it ; so that ^or my part, I had rather no man should
believe it but myself alone, if they should perish by
it ; for sinners cannot say they lose by truth, no not
in this life, but it is sin that doth cause men to perish
in this^ life and that which is to come ; for such be-
;l;ieyers| s^re a great disgrace and reproach to truth,
aQ4 bettjer it hid been for such they had never owned
^ru.th^ and form also, then should not truth have been
.^i^P.Ars^^. f^ Qow it is. But these things must be
b[oirA^ by: prophets and saints ; for this I must tell
y^qii^ .^haj: the, doctor saith, that your brother's body
iir9» inQfe fovil with that cursed distemper procured
l^y; thatunqlean woman, far more than mu Niisom's
wa3, which grew so long upon him.

: I thought good to give you a hint of these things^
b^f^se I perceive he hath made you acquainted with
4)^Ft ^f his sin ; for had not the curse followed the sin,
ne would never have confessed it to you, nor to none
alive ; so that you may do as you please* Jj^t him

180

hear this letter to you, or not, which you think coft-
venient. So I ahail say no more at present, but rait

Your friend in the trae £uth,
LODOWICKE MUGGLETON.

LondoHy March 15, 1665.

A Copy of a Letter written by the Pr<^het Lodowktop
Muggleton, to Mr. Thomas TompJdtuon, of Slade--
house, in Staffordshire, bearing Date from London,
March 17, 1665.

Dear Friend in the true FaUh, Thomas Tompkimon^

I RECEIVED your letter by a friend, William
Hal), which came lately from Mrs, Carter (it was
dated Feb. 11, 1665,) and I am glad to hear of your
joy and confidence in the truth, and that your wife is
so stedfast in the faith of this commission of the Spirit.
She will lose nothing by it, neither in this life, nor in
the life to come, if she hold out to the end ; neither
need you much to wonder how much fitith should
hold all the reprobates in the resurrection to eternity.
For I say unto you, this earth is big enough to hold
them all, if they were ten thousand times ten thousand
more than there is, or will be, at the end of the world.
For consider, half the world will be saved, count chill-
dren of the elect, seed, and the reprobate seed ; for att
cbildi^n will be saved dying in their childhood ;

181

though of the reprobate seed^ they shall be raised to
the same glory the angels are in, from whence their
iatfaer, the lost angels fell.

And as for your being chosen church wardert the next
year/my advice unto you is, thajt if they choose you,
either fine, or'^lse hire a ihan in your room, ana he
will take a churchwarden's oath ; for it is uiila\<rful
for anv believers to take that oath, or to serve that
place here in London. Any man whose conscience
IS tender, or not tender, may either fine or hire,
vhich fae please ; for there is ^ery "few places cf this
nature in £nsland, but money will buy th^ out;
ImiI if men will *gb against the lightof iheii^^^nen con-
sbience to sav« their money {ps I have %m\m M>it]^
do) I cannot help that; but it is better to p^pl irith
silver, than to part iHth peace (>f consciebc^j -['".

I peroeire you have received John Whitie^g letter ;
BO I shall tiay nothing unto that^ nor coneeminf thfe
thing you speak of in your leftter^ but I shewed him
your letter, and I suppose his letter to you doth* sp6^
ci(y something €6iicerning the thing yoii spi6ak of.
But What con tract is betweeh y&a two I know nof;
but a little glimpse of %, so I shall leay^ it td yoQ
cwo to treat aibout it.

This 10 an at pfesent, only my loi^ to ytmrsdf atad
youFwife^ itnd thatwearealiwdlaitpteftent ' irest
and remain.

Your -M^d ill tte tfUefi^itlH

(It

LOlX>WiCKfi M^G(3LIiT0iNi i

LoitiiMf JyrarcA 17, 1666.

» . • . . • . - ■ . i I .

■ I
' > . . . ' . • I •

,• . > -..,1., . , ,

182

A Copy of a Letter written by the Prophet Lodoreickb
Muggletofiy to Mr. Joseph Wfyitxporth, at Abbots^
Bromefy, in Staffordshik^ . btaring liq^te Mojf 19,

I ' r •

t J RECPIVEP a letter from you, b^arijpg dftte

;ApriU6;:l665.: : .: .;

. Ip your letter I find 8ompthing:Qf the itoed of fwth
to arifje/iu you qopc^ipg this cdmmbsion of the
Spirit, though thare isi' not that full satisfaction, not
as yet, iji iW thing declared hy W$. the witbespe^ of
the Spirit, as there J3 in others, iWhp havei fiipre ex-
perience, of the doctrine of the true God and thb light
devil, with ipGiany other heavenly secrets declared by
us, than you have heard of yet. .

Nevertheless, your faith in tioae may arise to that
perfect assurance and full satisfq^ction in your, mind
as it hath in maay others at t;hi;i,day.

Further, I must tell you, that there hath. not bei^9
a ms^n upon the earth thatihath had. ^the jansu^raQC^ of
eternal life iEthiding in hiQif.QOt thJ^ilS^Q y»f»,M'tiU
this commission of the Spirit came for^t(h{;mt9 !the
world.

Yet this I say, many w:ere paVQd; through election
in that time, but had no assurance of it in themselves ;
for this is the great ^bene^ people have by a com-
mission, they do by faith attain to the assurance of
their particular election, and so. consequently to the
assurance of their eternal salvation. And it is to be
attained to no other way, but by faith in him whom

Grod doth send ; for the true ambtesadors 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

Elace and nature of heaven^ the place and nature. of
elU the persons and natures m angels^ and the
mortality of the soul.

; On these six principles^ the knowledge of them, de«
pendeth all. the eternal happiness of mankind.

These six principles, and many chore heavenly
secrets,: which werie never made known before by
prophet OF apostle, are declared and published by
u^^ tbq !witQ6sses of the Spirit, in those writings s^
forth bjJ^ us.

And as ^ou say, if you had tead them, all, most of
your qbeffiea, if not alj, would have been answered.

But I perceive you have had but a Uttle oi them,
and how. the cape is with; yoti.

I sbaU take $o much pains as to give.answer.to youf
queri^S) though there is grea^ttr tnings aq prints and
that whictiyrill satisfy the hfart.pf manif Understood*

But to satisfy your desire, I shall answer as. fol-
loweth : ,

First query is| Whether God bath elected. somfe
men an4 women to ete^rnal.happ^nesa^ and xeptobated
pthers unto endless: inipi^ry, ori\0]t?i/) ; )

Answer. As to this I say. That. God hath elected
some men and women to ^eternal h^ppio^ssy; and re-
probated others to endleass misi^.

This was the faith of Mos^^ , the prQpbBtSi fttfd
apostles ; also it is, the faith of i^s, the witnessf^ of
the Spirit : , for Qod said .unto looses, I mlf^ have
mfirtyoH whprn: I mli hqsDc nfercj/, md whim I wiU^ J
hardem, ', '••"«'' ••/■')•

This w{^, spoken in rejl^op.to Phiouqh,, ajid to re-
]b«l^C|U3.lsinpi^ly . and witii rej^tiqn^to Jaipob wi^ JEjsau.

^ I

i^ 184

Th^rb£oi6 it i% that the apdstle Paul doth inskanoe
Jacob aiind Esau > to those Jews in bis time that did
question OodV election.

. All the apostles preached of dex^tioni but more
espediaHy jthe apostle Paul doth use many arguments
for it, as may be read in the epistle to the Romans ;
so'tbat Hfe was mighty strong ih.his fafith for election
and reprobatioa; for who shall lay any thing to the
change of Ood'^^ elect 2 >

So tha« you mast mindv that if there be a number
of peofile- elected of God, there must of necessity .th0
other number of people be reprobated of God ; foe if
all were elected^ what need there be any*tal]|;of ite-
]f)^(^tion»oi< eternal damtiatioti? ;

Andtf «fly,8hall say it was a .temporal -wprobatioii,
98inany havQ doney

To that I say, the election and reprobation the
Scripture speaketh of, it was altogether in relation to
a spiritual and eternal happiness; for if God loved
Jacob and his seed^ and hated Esau and bis seed, he
was reprobated.

So that there is two seeds, namely, the seed of
Adam, and the seed of the serpent t Esau being the
ieeid of .the'MKpenti therefore reprobated; Jacob
being the seed of the woman> that is^ the seed of
Adam, thenefote- elected^

- S<»^4bat thare being two seeds^ there must needs
be election and reprobatioii^ for both cannot be saved*
lUlis iv4#^fhe fiiiith of the prophets and apodtldsj^ and
1^ ttl^ ftiith of us the witttetees of tho Spirit. >

fitecond ^uery. -And ai-for those Whd are- so ejtffcted,
^hetlidir by getteratten act^brdi^^ who are

the sons of Adam to eternal felicity, and those which
are the Sons of Cain to endless misery or not ?
• Answer. To this I ^y, 'Riat the election of God

185

, . • • ♦ •

it lietfa ib the seed ; that is^ the seed 6f faith> %vho
are the sobs of Adam^ are all elected ; for all the
seed of Adam^ which do become persons, so as to be
borii, they are all elected. Only this is to be minded,
ihat election comes by generation; not that God
do.th elect persons after tney are bora, but in the
keed i so that when the seed of faith doth get the
pre'-eminency in the conception, and so a man or
wonian comes to be bora, they may be said to be of
the elect seed. But no person can know his parti-
ciil^ person elected, but by iaith in the true Grod ;
Vhich true God cannot be known but by a prophet,
as Mo^es, theprophets^ and apostles, and us the. wit-
nesses of the Spirit, who were chosen witnesses of God.

So thai election comes by generation, but ho man
tit woman can know they are of the elect seed but by
believing in those messengers whom God dbth send ;
2nd their doctrine and declaration being trae, the be-
lievers bf them do come, to the certain assurance of
their election, both m the seed and of their persons.
So likewise it is on the contrary with the reprobate i
that is, when the seed of reason gets th6 upper-hand
in the conception, atid so a man or womaii comes to
be bora, they may be said to be reprobated persons,
they being reprobated in the seed, for reason is the
seed of the serpent ; so that the whole person is so td
be reprobated, being the serpent's seed, thougli he
knows it not. But he that doth know his own elec-
tion, shall as certainly know another to be a repro*
bate; for he that doth not know certainly another to
be| a' reprobate, I say be doth not know certainly his
oWu election. I speak not this of children, but of
those capable of men and womens estates.

Third question. How a man may know whether he
be of the elect seed or not ?

2 A

186

Answer. To this I say, as before^ that it is known
in believing the trae messengers of God. So a man
comes to know his own election^ and another's repror
bation ; and in knowing a man's own election, he bath
certain assurance of his own eterilal happiness, and
cei*tain assurance of the reprobate's eternal misery.

Fourtb question. WheUier after the belief of this
commission, there will be any divine light, as a testi*
mony evidencing in the believer^s spirit a perfect
assurance of his election, or not ?

Answer. As to this I say, that there is in the true
belief of this commission a divine light, that doth
witness and evidence in the spirit of true believers of
it, that doth sive perfect assurance, both of their
election, and of their eternal salvation. This many
can witness unto at this day in England, and some in
those parts where they live beyond the seas.

Fifth question. Whether for resolution ot' any spi-
ritual doubt, or removal of any eternal calamity, a
man may address himself, by prayer, to the divine
majesty, or not ?

Answer. To this I say, we lay no bonds upon any
believers in that case, but leave it to their own free-
doms. For this I see by experience^ that some be-
lievers, whose faith is weak in the time of temporal
calamities and troubles in eternal things, will make
some application unto God, and it doth procure some
satisfaction to their spirits, either to bear it more
patiently, and willingly submit unto it, or else they
find deliverance from it ; 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 visible deliverance, as he did formerly,
but more spiritual and invisible^ because this is the
commission of the Spirit.

187

So likewise some believers of this commission, their
faith is so strong that the}' do not make any supplica-
tion unto God in the time of temporal calamity, and
by faith they bear it, and do find as good deliverance
as those that do pray.

^ So that whether you pray, or pray not, it is faitK
and knowledge that doth deliver in the day of trouble;
so that you, or any believer of this commission of the
f^irity may do what they will in the matter, even as
their spirits are moved unto, or their understandings
are informed ; for it will do no hurt, if it do them'
no good» if they know not how to satisfy themselves!
otherwise.

Sixth question. Whether this commission doth'
require the observing, or keeping any one day parti-
cularly, or particularly apart, for the service of God,
as the two former commissions, or not ?

Answer. To this I say, that this commission doth
BOt observe any one particular day, for any worship,
or service of God, as the former did; because the
believers of this commission do worship God in spirit
and truth. For no people under the sun doth worship
Grod in spirit and truth, but the believers of this
commission only : so that every day is a sabbath unto
lis. : As to the rest of our minds concerning our eter-
nal happiness, we can say we have rested from all our
labour,, as God did from his creation : so that we are
not bound up in our minds, as all outward worship*
pers are, to meet every first day, and so bring them-
selves into trouble, for that which God doth not
command. For though God commanded the apostles '
to observe the first day, and they laid the same upon'
their believers, that is nothing to Englishmen ; for
this is to mind that people are to observe every com-

2 A 2

mission in its time and place. So that when Moses^
and the prophets commission was in being, the peo-
Dle onght to obey it; every commission in it« time
and place ; so when Christ and his apostles commis-
sion was in beings the people in that time ought ta
obey it ; so now the commission of the Spirit is in
being, that ought to be obeyed* And look what
worship is set up by these three commissions, in their
time an,d place they ogght to be obey^d^ though they
differ one from, another ; nay, they are observed and
obeyed by the true believers of them, and not as all
the world doth, to observe them traditionally ; for
Quakers and all other opinions do obseirve the sabbatli,
or first day, but traditiopally.

Seventh question. Whether it may be any matter
of conscience for a man to put off his hat, or to use*
the language of thee a,ud thou, or tp give titles o£
honour to the great men of the earth ?

Answer. To this I s?iy , that it is no matter of con-
science for a man to put off his bat, but in only a civil
custom use(} in the nation where we live ; neither is
it any tie laid upon the conscience of any man, neither
by Christ himself, neither by any prophet or apostle;-
neitner do we read any where in Scripture, that nieO'
were required to keep on their hats, though the blind
(Quakers do make it one of the chiefest articles of
their faith ; and as for the l^apg^fage of ffter and tbaUt
that may be used or not; fpf a man to tie himself to
thee and thou to all persons, as kings and magistrates,,
this, is but a traditional practice, imitating prophets
of old, who were eq^al with kings, nay, if hom princes
have called them Lord, yet every silly man and Wo-
man, if they get to be Quakers, they :will cry fhee and :
thou to kings and magistrates of the earth ; nay, they
would count it a great sin if they should do otherwise.

18a

This 18 a mere taking up of prophets and apootle^
words by tradition.

And as for giving titles of honour to the great men
of the earth, to that I say, that great men of the
earth, as kin^s, princes, and magistrates, they are
called, in Senpture, Gods, though they die like men.
And we find in Scripture, that prophets and apostles
have given titles of honour unto kings and magistrates,
as prophets have said to kings, O l^g, live for ever:
As Daniel and Paul said, Oh Icings Agrippa! and
noble Festus : so that prophets and apostles did give
titles of honour to magistrates. But if it be your lot
to see that letter which I have sent to Thomas Taylor,
in Stafford, that would inform you further in these
things. If you do enquire for Thomas Barnet, of
Utoxeter, perhaps he will shew it you ; and if you
did' but see that book of mine, called The Quakers
Neck Broken, you would see Airther in those things.
1 suppose William Newcombe, of Derby town, a
bookseller, can help you to it.

Eighth iquestion. Whether^ after the belief in this
commission of the Spirit, a man may fall back, or
not ; if so, whether there be a possibility of return-
ing^ again, or not ?

Answer. As to this I say, after a true belief in this
commission of the Spirit, there is tio possibility to
&tll away, (that is) if there be true faith in the
heart ; but if it be but a brain-4^nowledge, or only
in the head) he may* £sill>back' away, and never
be renewed aga^in. For this I tdust tell 3rou, that all'
those that did seem to own the apostles doctrine of
the gospel^ and did afterwards decline from it^ aihd'
turn to the law of Moses, they may be said tb hare
faith in the head^ and not iti the hearts For none
caii be truly ^sitid'tb M afway, but those tliat ^11 away

190

from the truth ; and none can declare truth but he
that is sent of God. Now the apostles beuig sent of
God, all those that did seem to own their doctrine in
their time, and did afterwards decline from it, and
turn to the law of Moses, they may be said to fall
away, -that they had no true faith in the heart, but
in the head only. For there can be no falling away,
not properly, but they that fall away from truth, or
from a true commission, 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 safe
enough ; because all opinions in religion in the whole
world are taken up by tradition from the letter of the'
Scriptures. .

And so mens faith become traditional also : sa-
that men may easily fall away from that traditional
faith, and yet be never the worse. But if any shall
fall from that faith he did seam to have in a true
commissionated prophet, he shall never return again,
but will certainly be damned to eternity. But if true
faith doth arise out of the heart, he shall, stand sure,
and never fall ; but shall have the testioiony and
assurance in himself of eternal salvation. For this I
have observed by experience, since God made me a
messenger to declare his will, I have observed three
sorts of faith, or conditions in man . Some men I
have seen to have faith and knowledge in the
head, and not in the heart : others again ^I have
observed to have faith and true knowledge in the
heart, and not in the head. Others again I have ob-
served to have true fistith and true knowledge in the
head and the heart. All these thinss I know by ex-
perience. Now there is but one of these three that^.is
capable to fall away, namely, he that hath it in the'
head only ; yet if a true prophet hath but charitable

101

thoughts of him that hath it in the head only^ he shall
stand the longer. But if the prophets good thoughts
shall be taken from him» he will fall immediately^ and
his hopes within him will perish and die. But if men
shall have true faith in the heart and head both, or in
the heart only in this commission of the Spirit, they
shall never fall away, but shall have the assurance of
eternal life abiding in them. This many believers in
this commission can witness so at this day.

Thus, as short as I can, I have given you an answer
to your queries, which may somewhat more satisfy
your mind. as to your queries; but in the reading of
the books, as to the true doctrine concerning the true
God and the right devil, and the interpretation of
Scripture, the books will give a great deal better
satisfaction to the spirit if understood.

There is a young man of this faith that saw your
letter, hath sent you a book, called, The Interpreta-
tion of the 11th of the Revelation, by your friend
John Terry, with a letter also; his name is John
Saddington : so that if satisfaction be not found in
the commission of the Spirit, 1 say it will be found
no where. For this I must tell you, that whoever
owns free-will, as to the saving of his soul, after he
hath heard of this commission of the Spirit, and of
the doctrine of election and reprobation, declared by
us, the witnesses of the Spirit, I say such will perish
to eternity, let their righteousness be ever so great^
or think of themselves what they will. For Moses
did hold forth the doctrine of election and reproba^
tion, and declared much against free-will, saying.
It is not in him that willethy or in him that runneth^ hut
of God that sheweth mercy. And on whom he will have
mercy J he will have mercy ; and whom he will hehard^
eneth.

102

1 J r • • • • ' •

Also it is the feith of us the witnesses of the Spirit,
and of the believers of it, who can witness in their
own spirits, that they lare elected, and have certain
and full assurance of their eternitl salvation, dnd as
certain that others are reprobated to endless miserjr.

But 1 6hall say no more at present^ but rest and
remain.

Your friend in the true iEsiith of Jesiis» the only

true God I

LODOWICKE MUGGLEtON.

LoadoM, May 19, 1066.

^i«ai*~BaW^^~a^

**■

A Copy cf a Letter written by the Prophet Lodatvicke
' Muggleton, to one John Hyde, living in Jewen, a
bookseller, bearing date October 27> 1665.

John Hyde,

I AM informed that fan have very much ex-
claimed against me, - as if f had dealt unjustly with
you^ as ifi ht^d done yon a ^reat deal of wrong, And
not only so, but that I did gripe and eiercise Jiprdship
over the consciences of others to l^etfp myself in idle-
ness. These are th« best of your expressions ; sa
that I shall not take much notice of them, though
you have shewed the naughtiness of your heart, and
a lie in it. But the thing I would discover unto you,
and. wherein your heart hath not been right is this :

183

did not you proffer to bind me aquarter of a hundred

of books single towards the printing, because you

could not spare money, and that you would have one

for yourself; indeed I was unwilling you should do

it, and was loth to accept of it, and I said I would

pay you for what you did bind for me, not expecting

that you should be at the charge, no not so much as

to buy one, or to work one out in binding ; but you

pressed upon me again and again to make up the

quarter of a hundred. And you may remember I did

ask YOU, in Mr. Medgate*s shop, whether you did in*

tend to have one of them altogether for the binding

of a quarter of a hundred ? and you said you would

have one single. Mr. Medgate doth remember it*

But if you would have had them altogether, you

should have had them altogether, for that. would

very near have been worth the binding of them, for

you did ask me but 5d. a piece to bind theni) neither

are they worth any more.

Likewise, did not you, when I was with you, with

Mrs. Carter's book concerning the silver bosses, when

I paid you 1 1^. for her book, and my wife^s book, did

you not then ask me to send so many books as would

make up the quarter of a hundred, which was fifteen

then wanting. So, through your pressing of roe unto

it, I did send by my wife, fifteen to make it up ; for

this I m.ust tell you, if you had not pressed me to jt,

I would have bound no more than what I had present

need of, but would have paid you for those ten that

were done before^ and there would have been an end

of that business. For you might have had so much

reason in you, that I would not go bind so many

books to lie by me, for they will go off as well ujir

bound as bound. So that the thing would have been

no benefit to me to lay out so much mcmey, and take

194

it in by 6d. at a tin&e, perhaps it may be a year or
two before I receive the money in again.

Again, if you did not intend to perform your pro-
mise, why did you keep back that one book, accord-
ing to your agreement, as if you meant to perform
your promise ; for if you did repent of your promise,
you should have sent that book ako, and a line or
twoj that you did repent of your promise, and I
wouM 4iave «ent you money to the full, though they
were bound contrary to my desire. But through the
wicked hypocrisy of your heart, you take offence at
me, and rage and rail against -me, .as if I were an un-
just man, or had done such an unjust deed to you, by
cutting off such a sum which you did expect. But
this I would have you to know, that it was never my
nature, when I was in my lowest estate in this worla,
to covet or encroach upon any, to get any thing from
them, lie not to the rich ; and as to the poor, I was
always tender of taking any thing tfrom them, but
would rather add unto them, even of l^at little that
I had ; though I had power, and now have power,
to command what I think fit of those I know can or
may perform it, yet i never did in my poverty, much
less now in my plenty ; for I considered their condi-
tion to be mine own, and that I would not have been
dealt'«o by ; so that the power I now have, did no
ways after my natural temper in this matter ; neither
. have I: got this plenty, whereby I stand in <no need of
any man, but all men do stand in more ineed of me,
than I do of them. I say I did not get this plenty
out of the saints, but Providence hath given it me by
my wife, else perhaps I might have been more trou-
MesoiQe to some of the richer sort of saints than now
I am. But to let that pass : I will shew you wherein
you have shewed the greatest piece of hypocrisy^

that I have found iaany man or womaa, aioce I came
to know truth : fw you have acted, just like Ananias
and Saphira the Scripture speaketkof, who pretended
to bring in their whole estates^, and lay it at the
apostle s feet, as. i£ they were true believers of the
apostle's doctrine^ but the root of bitterness was in
their hearts ; they pretended one thing, but did ano-
ther ; that is^ kept back part of what they pretended
to give unto God. For whoever maketh. a. covenant
with an apostle or prophet, he maketh go venant with
God ; and so Ananias became a liar unto the Holy
Ghost,, in that he did not perform what he pretended
to do. And you ma^ read what the effect of that sin
did amouni unto ; for if he had not freely and volun-
taiily pretended such a thing, he might have kept
his estate and his life both ; for who required that
thing at his hand ? For he might have done with
his own estate what he would, but when it was given
unto' God he could not; even so it is with you. Did
I requiFe any thing of you towards the printing of this
book ? Was^it not your own proffer ? Who required
these things at ycouc hands ? But you pretending, as
Ananias did, to. be one that did believe, you would,
as othei saints did, offer up* a sacrifice unto God, to
.lieip;to promote the truth. And because I did accept
of k, you revile and speak evil of me, as if I had done
yoiik wrong. Have you not done as Cain.did, offered
up a sacrifice unto God, that God will not accept of,
but reject it altogether?. For if the messenger of
.God doth rdect it, it is as if God did reject it ; for
my sold dotn abhor such a piece of hypocrisy, that
shall pretend to give any tning for the honour and
' glory of God, and then repent of that deed, and not
only so, but revile and sp^k evilj of those they ^ive
it unto ; for this J must tell you, that your sin is as

2BS

196

bad as Ananias his sin was to Peter ; for you have not
only lied unto the Holy Ghost, but have spoken evil
of it also ; for I am as true a prophet as Peter was an
apostle ; so that Ananias did tell a lie unto the Holy
Ghost no otherwise than what was in Peter. And
have you not done the same unto me, though not in
the same manner : for this I must tell you^ it is a
dangerous thing to dally with edge-tools ; that is to
say^ it is a dangerous thing to make covenant with
prophets, and not to perform your covenant^ though
you lose thereby. You must not think to deal
with them as you did with other men. But seeing
you bave^ through the hypocrisy and deceitfulness of
your hearty acted like Ananias and Cain, as aforesaid^
your sacrifice is rejected of me^ and of God also ; for
I shall not accept of it, neither will God afford you
any peace in it^, but altogether on the contrary.

But this is not all : I understand that you> out of
the pride, malice, and stubbornness of your heart,
even with greit wrath and gnashing your teeth, yoii
expressed yourself thus, that if I did damn you, you
would damn xAb^ and that you had as great power to
damn mie as I had to damn you, if not greater, or to
that purpose. Likewise you said, that I could not
damn: God's elect. I cannot damn God^s elect ; but
if you had been one of God^s elect, he would, never
have suffered you to have fallen into such ^ deep
pit of eternal destruction ; neither can any man< be
suite of his election, but by faith in the commisiioh
of God. But I will not stand to dispute that boi#,
though I could give nmny reiasons fot it. Also you
did threaten, that if I did damn you; then you. would
discover me what I am, as if you Would/ jieractute
mQ, and those of this faith, but iti what manner, atid
how, I know not But because * you may execute

19T

your malice, I shall give you occasion enough to do
it> for I had as lief you should do it as any other, if
you can ; for t shall serve you as Christ did Judas,
he gave him a sop, on purpose that Judas might ibe-
tray him ; so likewise you shall have a sop given you,
that if it is possible you may do as Judas did ; so that
your own fears and words may come upon you ; for
you have said many times, that you thought you
should be damned bv me, when as I thought not of
any such thing, so that you said you had as good be
damned at first as at last. This fear hath been in
your heart ever since that basiness of Mrs. Harris,
ever since your heart hath fallen ; and according to
the thoughts of your heart, it is now come upon you.
Therefore, for this wicked piece of hypocrisy, about
the books, and not only so, but for your unjust be-
lying me, as if I had a desire to encroach upon you,
and upon others, and your proud, malicious, inso-
lent speeches against this commission of the Spirit,
with many other wicked speeches, which would be
too tedious to name, therefore, by virtue of my com-
mission received from God, I do, for these wicked
things aforesaid, pronounce John Hyde cursed and
damned, both in soul and body, from the presence of
God^ elect men, and angels,>iaeteniityi»4>y

LODOWICKE MUGGLETQN/

On* tfthe'iiba faff Broftttr^Witimi^ioilm High mid

You iriay iiow sbal^e^ bani^si ^^tt He» Colebrpo^;«,
for yoiur {tprtiQiis wi|( b^'bb^l^. ^ik^> .0^ t woa^
advise yoii to. t^e the money' iQ£.l>iiiw\g toe bf^^
there is t». 64, inclosed in yovur Jettei ; you p»d 9»

.198

food receive it as not, for God hath rejected it, and
have rejected it. And further, if you will carry
that one book more, which you have, to Mr. Med-
;ate^s, you shall have 3^. for it, and then you will
lave your full price for the quartern of books, at the
rate of 5d. a-piece, which was your own demand^
and so you may be rid of the doctriue as well as of
the commission.

i would wish you to let that book go also, that
you may have your money altogether; for it hath
cost you dear enough in all reason, so that it is great
pity yon should miss of it.

October S7, 1665.

A Copy of a Letter written by the Prophet Lodawiche
Muggleton, to Mr. Martyn, Minister of Orwell^ in
Cambridgeshire^ dated from London, January l6j
1666-

« • * « .

I UNDERSTAND that you had a desu-e to
see me, and to have some discourse with me, and
that you krere at a place in Orwell, to enquire for me.
And not only so, but you brought also with you the
high constable, and petty constable, and another
man, to discourse with me. Do you think that any
man that hath any wisdom, that can give any reason
of his ways, would think that your intent was good, to
bring your armies with you, to discourse with a naked
man ; and not only an army of men^ but great officers
of the temporal sword, that they might not only bear

100

witness of what words should pass between you and
me, or catch me in what questions you should ask
me ; but, if they could have got nothing of me worthy
of persecution^ then, by virtue of the power of those
two constables, you would have laid hold on me, as
a deceiver of the people.

These things have been acted by such serpents as
you^ in former times, to prophets, apostles, and to
Christ himself. How oft did the piiests and Levites,
such as you are, tempt the Lord Jesus, by askiiig
him questions, thinking to catch him in his words,
that they might have therewithal to accuse him. before
the temporal power ! . •

It is not long since that I Was served so by a priest
or minister so called ; and so caused the temporal
magistrate to commit me to prison. But what this
minister got by it ! It was no less than eternal dam«
nation, which will assuredly be upon hin^ as it is
upon murthering Cain, who killed his brother; and
Judas, who betrayed his master ; for how is it possible
any persecuting spirit, who persecute men for con«
science sake, not breaking any temporal law, should
escape the damnation of liell ? For this I must tell
you, that persecution, merely for conscience sake, is
the sin against the Holy Ghost ; but more especially
for men to persecute 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 pro-
phet is, and I. have found by experience also, that
none are so great enemies to true prophets, aa those
called the ministers of the nation are. I find the
prophets in the law were persecuted more by those
sort of men than any ; and I have foutid those sort of
men more active than any in persecutioit. So that
the seed of the old serpent, the devil, it doth ruu in

■ 11

the line of those sort of men ; it is as natural for those
sort of men to persecute for conscience sake^ and per-
secute prophets^ and so sin against the Holy Ghost,
as it is for fish to swim in the water ; so that I do no
ways admire the things but do see it must be so, and
it can be no otherwise. But this I would have you to
know, that iif your intent had been real^ then would
you Imve come alone^ and have discoursed with me
privately, and not to bring great officers of the parish
with you> to hear us discourse : so that your inten*
tions were not good towards me, but by consequence
very evil ; and it was the ready way to have procured
the sentence of eternal damnation. But in regard I
do not bear that you did any ways revile and speak evil
of me, or of the doctrine declared by me, by calling
it blasphemy, or me a deceiver, or such like terms,
whatsoever your intent was in bringing those men
with you.

These things considered, I shall wave the sentence
of damnation upon you at the present, for this your
wicked intent towards me ; only this yoke I shall put
upon your neck, by virtue of my commission from
God:

The thing is this, I understand that you, being a
pretended minister of the gospel of Jesus Christ, (I
suppose you will own yoqrsdf a true minister of the
gospel of Jesus Christ ; else what do you get up into
a pulpit to preach to the people ?) ior 3ret you pro-
fessing T^DUfself a piinister of Christ, I hear youJ pie-
sent, or causes fbo l^e presented, divess of your panshr
iohers for not •coming to church. Its this the practice
of alx«e minister of Christ > Surely no. Did you
"ever read iti Scriptures,^ that any-rainister of Christ
did so > Do you follow theexample of tiie good shep-
'herd ? The Lotxl Christ speaketh of the good shep-

201

herd having an' hundred sheep, and one of those sheep
went astrayt the ^>od shepherd left the ninet}' and
nine' to seek that which was lost, or gone astray ;
and when he had found it, what did he do to it ? He
brought it home in his arms, and did nourish it and
cher^ it, and took more care of that which was lost,
or gone astray, than he did of all the rest, that never
went astray. This is the property of a good shep--
herd.

' The moral is this : every true minister of Christ is
a shepherd, and the people of his parish are his sheep,
and the shepherd doth feed his sneep with such hea^
venly pasture ; that is, with such saving doctrine,
which giveth the sheep assurance of everlasting life ;
so that their, souls are fatted with the joys of heaven,
in the full assurance of everlasting life ; and this hea-
venly pasture, it casteth out a.11 fear of eternal death.

. . This ought to be your practice and your power, if)
you were a chosen minister of Christ ; but now con--^^
tmiy to a true minister do you act : for if any of your
sbeo) be gone astray to error, as you call it, and dis-
sent from your worship, then, instead of bringing
tbqm home in your arms, and giving them bread to
eat, and water to drink, to nourish their bodies, and
good admonition, exhortation, and the true interpr^
tation of the Scriptures, to feed their souls; instead of
this, ydu present them, and labour to excommimicate
them, and send forth the constables, church-wardens,
and.officers, to apprehend them, to bring them before
the temporal mi^trates, and so cast them into pii-
ton, or else get the wool off theiir backs, and leave
them bare.

Is this the practice of a true minister of Christ ? I
supposei any'cohscientious man would be ashamed to
own himself a minister of Christ, and yet do these

2»2

things ; but it is the custom of most national ministera
to do so ; therefore I do not marvd at it ; because I
know there is none of you chosen ministers of God ;
but being chosen by men^ ye act as men, yea, as
wicked iiuen.

And ^seeing ^ou are made a minister by mea, and
from men, and Slot from Christ, why are you not
contented with tiiat wages that men have appointed
for you, and let mens consciences alone.

Therefore I shall say unto you as Johii Baptist said
unto those soldiers that asked him, saying. And uhai
shall we do ? You know his answer was, Tkey should be
content with their wages j and do vudence to no man. Sa
I say unto you, be you contented with.that wages the
parish hath allowed you, and present and persecute
no man for his conscience.

So, as I am a minister, messenger, and ambassador
chosen of God, by virtue of my commission from him,
I shall lay this burthen upon you.

That if you shall present, or cause the oonstablei,
church-wardens, or other officers, to present any mail
or woman under your minisiry, for matters of con-
science, or for not coming ta church, let the people
be of what opinion soever (always provided they, pay
you what is allotted, for you, and the parish, and
state^assessments ;) but if you shall present, ^or cause
to be presented, any, for the causes aforesaid, after
the receipt of these lines ;

Then, from the Lord Jesus Christ, the only wise
God, I do pronounce you cursed and danmed, both
in soul and body, from the presence of God, elect
men, and angels, to eternity.

LODOWICKE MUGGLETON.

M.s

• 4 Copj/ of a Letter written by the Prophet Jjodowickc
Muggleton^ tq Mr. Wiiiiam Fershall^ High Constable
^ Orwell, m Cambridgeshire, bearing date from Lon^
don, Jannary the I9th, 1666.

SiTf

I HAVE heard of ycM tfiese four or five yeaiB,.
and I always heard a ff^d report of you, for a mode-^
rate spirited man, and that your spirit is naturally
inclined to peace and quietness; and that you are
not naturally inclined to persecute any mat% tor his'
conscience in point of worship : yet I bear^ through
the instigation and desire of the priest of your parish,,
that you, with thfe petty-constables, and the priest,
did consent together, pretending to see me, and to>
have some discourse with me. And now what your
-intent was in it> J shall leare that to yourself; but
that! know that your intents could not be good
towards me : for I know if you follow the advice of
-jfmr minister, your intent cannot be good, but alto-
gether evil; for it hath been the practice of the-
priests and JLevites, in all ages, to persecute the truth,
and true prophets. So they did by the Lord Jesus
kims€lf ; lor it was always their practice to propound

Iieations to entrap and ensnare the messengers of the^
ord ; and when they have words from a man, so a^^
to ground persecution upon it, then they turn it over
to the temporal magistrate, and officers of the civil
government, > to put their wicked malice and hatred
of truth, under the pretence of high blasphemy, ov
else horrible opinions, or great errors : I say, they
turn it over to the temporal powers, and the temporal

2C2

204

officers must put their wicked minister's intent in
execution.

This I know by experience ; for I have tasted of
the priests cruelty before now.- And this I suppose
would haye been the case now, had the priest and you
met with me. But I am sorry that such men as you
should be priest-ridden, to go a persecuting strangers
at his desire and request, without a warrant : purely
you did it out of ignorance, not knowing the power of
an high constable, that he may choose whether he
will stir in such cases without a warrant ; or e\tk you
did sympathize with the minister, Mr. MarCyn, in his
wicked design towards me. One of these two must
be the motive to move you to go along with him.
But I shall impute it to the wantpf the knowledgeof
your own power,, rather than any desire of persecu-
tion in you. Therefore suffer me to give you a word
of advice, and do not think scorn that such a one as I
should give you advice ; for I have given some judges
of the land advice in point of persecution for con-
science ; how that judges of the land ought to miikd
the laws of the land, and to give righteous judgment
according to law, and not to meddle with mens con*
sciences in matters of worship; the conBcience.be-
longeth to God. What have judges to do witli errors
in judgment, there being no laws of the land lm)ken,
they ought not to meddle with any thing but what
belongeth to the temporal law ; so you being faigh*
constable, you ought to mind the place you are in;
you are to keep the temiporal peace where you live,
and if any warrant come from any higher than your-
self, if it be for treason, murder, felony, tumultsi or
suchlike, you are to search houses, or raise aid, and
take prisoners such as are foundguilty of such crimes,
or suspected to be such persons, with many other

such things of the like nature ; yet all 'th^ thin^gs
belong to the temporal laws : what is this ta spiritual
matters ? What if a man be accounted a blasphemer,
an heretick or deceiver, by an ignorant clergyman,
or shall dissent from his parish-church, through the
tenderhess of hit conscience. Will you exercise your
temporal power to punish such men as never did you
wrong, nor cannot break any of the laWs of the land ?
Yet because men are not of your opinion of religion,
therefore they must be apprehended and persecuted
to please the minister's malicious humour.

Therefore this charge I shall lay upon you by vir-
tue of my commission from God, th^t if ever the
minister of the parish, or any Other^ shall desire ydu
to send after me, or any other person; upoYi a: spiritual
account ; but if you ^haM voliuntarily seek t^^safiisfy
the wicked wills of persecuting spirited meix, being
not forced unto it by a warrant, you ought not to
stir at the request of any one whatsoevttn for if you
do persecute me upon this account, there being no
temporal law broken, /or any bih^r i>ersott ^ for con-
science sake :• if y&n shall; do^diese /things ''.aforesaid
aftef the receipt: of thesis Jmle^/you wdll codimitthat
unpardonable) sill; against ithe'Hdly Ghdst, add-so^be
^ound ai i:ghter ^^iogt' God^ii^^

dainiicd toietfemity. Ebr.'what faavei^yooi to)>do with
a man that is a free^boiia man ofiiBi|gliukdv^hs>(|fMi^-
self is, that oomethipefidofaUytaisee' his fidendis^^' Bb
we at London serve any (kf »y6turvo0Uiitry-4peoplei8o^
Bo 'We moldit any) ol ydu; ^be yoii of whatiperraioiuon
soever, iHTovfded you 'break not Jbhe< kittg%: peace! h'^^
I would halve you to consider thhsqihiiDgst aforesaid
before it be too -late, : ^nd remembelT' you welrefofer
warned by one fof the two last prophets and ^witttcsses

f906

4>f . tbe'3pirit unto the High and-Mightf God^ the
Man. Chnst Jesus in Gloiy.

Written per me^

; iODOWlCKE MUGGLETON.

< . » • .

London J Januffr^f^ 10^ 1663.

A Copy of a Letter written by the Prophei Lodowicke
Muggletan^ to Mr. James Brocke^ bearing datejhm
. -Iiand0n,.MapehdOtl6G6f directed to Mile-End, near
'^Stepnejf, '■■ '

> FritndkhmetBtaeke,

1 1 * ;

I RECEIVED^ » letter from you, wheieui I
IM^ineiveyQU have hdaniand seen divers papers con-
flsmingtha^Jews : andifarther you aay« that I am
cfavgbd^. aSithoiighl ^vrere in an error concerning the
Jew»;paU^ as doth appeailas liiey say, <tiiat is, Isap-
^MMeieneiaies do aay) fii6mthe 46tii chapter of The
JDurine IiQDkiqg^lass : m that it seems that it doUi
i(4 upon yoii as! a great weight and hnrtheot so that
ymi sqe no^ayiko^getiit off jou> /
] 1 ' lAJaoiyqlui tdbnm^ te bejsatbfied of me what Has Lord
hath ffeir^^ I tb me ioonceming those peopie.of. the
iJews.ao.imicli; spokbii:of| that you might be satisfied
-yoMTself;' and niat ryou might stop the mouths oif
rOthess^ /w!ho>aiie ^insayersi^uat do upbraid you witii

this, that it doth now plainly appear, as theje say/
that I haveiiot truth on my side^ in regard that I
have written of no calling of the Jews into their own'
land, when the contrary (say they) is already ma^
hifest.

I was unwilling to give any answer to these thitios,
because the thing is of noconcemtnent wl^ther rae
Jews he called into their own lahd,. or not, whdt is^
that to the matter of salvation, whether they be or^
not ? The truth is never^less on my sidfe : neither*
need your spirit be ev^ the more troubled, ill case
you be thoroughly satisfied and gvouodedin thd know--
ledge of the truth, that will thoroughly satirfy your
spirit as to the matter of your saivation : so that no ca^
villing devil whatsoever need to trouble' youir mind, as^
to the Csundation of true peace, though it lieth not ia*
your power to answer eveiy cavilling queitiohJId^
people ^all ask from the; letter of rae^ Scripturds ;
neitneriwill you be^ableito^ stop the^mouti^ of>|^n-*;
sa^^rs, though proiur knowledge in the^ScriptuiicB wieM;
greater than mine, or aU niens knowledlge in the^.world'
besides. ; You must not expect liny swth thing'} ^aml
as for their saying^that thirth is not od my/ssdfegf tiialr
is a small thinsi for lae tol beiap : Was th0ve< lever ! tmy
pr6{^et, dboetle, or Chri|ithimselfi font tlwi devil said>
they wete uarsv and in erron>? Did not^the J^ws,iJRrhiy
were devils^ serve Christ hiiaiself so > Did he wl«p
the mouths of those devils^vnoi^^itiistanding^ his irttH
dom was.sb groat tli^t'ne^^er man spcik? like tiiis mfln^^
as it is said in Scripture ? Yet he<xiuldtikoV.titt]fp'tlKi
mouthf of those gainsayers^ notwithkaiiidifi^ hia gvfet
wisdoms ^ And if he could uotdbW^ howit^MMiikl t
doit, much less you > i Itniay belbnbiigh^jytwJf
you can saitisfy youi*sd£ ^ in those' that^ Me< of a(bsoliit^
necessity unto salvation. As, firsts the kiwi^ledgcf^f

aoe

the true God in his form and nature. Secopdfy, the
right devil in. hi9 form and nature* Thirdly, the
place aiid nature of heaven. Fourth! j, the place and
nature of hell. Fifthly, the persons and natures of
angels. Sixthly, the mortality of the soul. The
knowledge of- these things. are of absolute necessity
unto salvation. These^ with many other heavenly
mysteries^ that are treated on in our writings, that
whoeter hath the "true knowledge of theic things
afot'esaid shall not want peace of mind, . thokigh ne
eannoti answer to every question the devil can iask
{nmk the!lettJ8r.o£itheiSoripturies; biit, howerer, I
sbali givetyoit sOpie an^toto these things^ concern--
ing the Jeiws^ that yo^ may be a little better satisfied
in;thailirpoint,/if;yQUcaQ:iinderstand it; and that you
may )9e6 ithiere k no i bontradf ction between the Divibe
I40<>king461i^;,aodf the Scriptures^. . . ^ *

: ^FinGit|i A« to:GhRist's!peiopl^ called tiie Jbws, Wl^ich.
you.jbaiire hiewdfandseenso many;letl;ers of, iwho doth
surch/ laigbty I li^nders, wfad arC/igOAng itipNtheir own
Imbd^/^yola are.not'Aun^ it i» tnie^ nor* nobody eke;
AmtJ aniiinfotiQied^ it is nothing, else. but a point-of.
slale poliicyof thepopei, andihis cquticiU to fill the.
quttda^f people with such things^ that swe* at such a
di^rtOe that none! can. disproyfeiit; so that other
tbin^^. tbat{;ajre of* tntore : coaatcermneot^ for the
s^te oi tSba i nations), might r mt ' be . minddd i for all
pi^Wisi minds. in. iall Europe are striving after some
deliverwlice)4^i; pitivilege; but what: it. is they would
lMihrQ(they<doiiiotknow.i ; : < i

1 1 SiscoBdlyi Jl. it i were . so indeed that those people
HreMjiAMiohA gneat body :aa it is. indeed i-eported of
%h9mA ij^tj ibis I sAy^ therk is never a oiie of them
th«ltid«lth^(Or ivillbelieve ioithat Christy or Messiah,
lhatdi«d/«kJienlsalein, which we; believe in; for those

Jews go to act over the law of Moses again^ and
their Messiah is yet to come ; but ours is come and
past.

> Fiirthei^^ this you may observe, that these Jews iii
the Turl» country are thechlldmi of those that put
6ar Lord to deaths whose father aiaid^ Lei his blood be
iipm Hs ati4 our children. So that these Jews will
sever be converted and believe in that Jesus which
their fathers put to death ; for his^ blood is upon them
ti» this day, and will be to the end of the world ; so that
i^ ihey should get that land which Moses gave tinto
their fethers^ yet they will never believe in that Christ
or MessK^h that we believe ini, no, Dot traditionally^
aa idost of Europe doth : so that I siur, those Mosdical
Jews ifrill never be called to the faith of the gospel^
neither do we in our writings meddle with the Jews
going into their own laiid ; if they do, that will be
little benefit to me, or you, or any one else, as to our
eternal happiness. But for their being called to the
fiuth of the true Jesus, the only wise God, I am sure
they never will be ; nor those that upbraid me: with
truth not being on n)y side, neither is the contrary
yet come to disprove me, nor ever will come.

Thirdly, I would willingly inform your judgment
of the diffbrence between those Jews the Scripture
speaketh of j that shall be called to the faith of Jesus,
and those Jews that shall not. This you are to mind,
that there was many of the Jews nation that were
inoderate men^'/that had no hand in tliie death of
Christ, neither did they give them. their voice for the
emcifying of Christ ; so that the blood of Christ was
iiot upon them and their children. Tlierefore mind
what I say,-inl the destruction of Jerusalem, which
was anatter df ibrty years after Christ's death, I say,

2 D

2Ul

then was all the inuocent JeWs taken by the Romans;
with those Jews that were. guilty of Christ's blood i
and those innocent Jews, many of them being nuxec^
in marriages with the Roman : Gentites, ,thej hltve
brought forth a. generation of J^ws of anothejt* naCumj
and of anothet* ptOfession. ; 'As thu^i those Jews ithaA
kept to their ownitribes in martidges^ ^ they prctfesg^d
only the law. of Moses^. they: deny the gospel of: Jiesusi
thoae tshall ^ever be . called^ aforesaid., i ^IscOndLy;
those Jews that mixied marriages with the. , Rcrinan
Gentiles, thea^.Jews beitag^f.^tiUDtheri nat(irei» liihey
arJe called to aitotheif profet^^ion of tbegospel<)(f Jesua i
but I must tell yovi^ itisbuttO an outward [profession
of the gospel ; ,for few.ori^one.^f those Jews do.un«t
derstand tne faith of tihe gdsp^U > though they profesis
it no more than the G^ntilesi^o; forit/is the p<i)w€v
of the Gentiles that doth.set up:the gospel* worship all
over Europe. . . . , , i ;i

Further, I shiall distinguish Jtho.are G^ntilesy ;and
who are Jews, that do profess the gospel in a litiaral
«inay : the Gentiles are all the. priests and episcopal ;
these two sorts of people that profess Christ, they are
not Gentiles : the Presbyterians, Independents^ Ana^
baptists. Ranter, and: Quaker, are for the riiosfc j)art
all Jews ; and thoie all do profess the gospel of Jesus
in the letter ; but few of them in the spirit; so th^t
saying is fulfilled. Many are catled, but feiif . are choieni;
that is> many are called to the outward profession iOf
Christ, but few that tnily uiidetstand what this Christ
is» Nay, I myself amoyie, of- those Jews of the tribfc
of Levi, according to the seed or spirit ; and UiCit ctnly
so, but God hath chosen me the last: man to declare
truth to these Jews and Gentiles, and many there, is
^led to hear it, but few that truly belieVeiit; yet

* \

211

some' there » both of Jews and Gentiles that do triily
understand and believe iti the true JesuH, which is the
true God, these things! do certainly know.
' Sor that if you can understand these things here
written, you will no more be troubled at the deviPs
words concaiiing the Jews : also, you wiftl say, that
truth is on my side, and will be on my side to the end
of the world, when 2 am dead and gone ; so I shaUf
leave you to consider of these things, and if you cao
understand them yoii md^y be the better satisned; be^
cause this is a universal interpretation, therefore more
hard to understand.

So I rest your friend.

LODOWICKE MUGGLETON.

■JfaitASd, 166&

A Copy of a Letter written hy the Prophet LodotDwke
\ Miiggletony to one Mr. Fletcher , of London, June9.5i

1666.

Mr. TVetcher^ who, a$ 1 understand^ wasformerTy a Btacksmiih hy
Drade, bui now a Sotititor in the Law^

I UNDERSTAND that you are the man that
hath managed Pittmau's business against Mrs. Butler;
and not only so, but you have got the better of it,
your wisdom and subtilty being greater than ours in
the tri(^ and querks of the law, which we were un-
4cquaMM;ed with, though Mrs. Butler's case was as

2D2

att

jilst % ciase a^ evier wiia^ jfor Pittman did abuse and
di^hunoui' her -good disposition very niudh^ and be
abused me miich more, for I came in a fur way to
Pittman, and told bim Mrs. Butler bad sent me a
letter, to receive the goods into my bands^ and tbat
I sbould pay Mr* Pittman balf a year's rent ; and
l^ithal, she sent Pittman a dbcharge of her own band^
i^riting, wliicb discharge was given into bis own band ;
but be had not patience to read it himself, nor to bear
any body else to read it, but. did rage and rail at me
upon a spiritual account, and called me blasphemer,
with other base speeches, and did threaten to throw
me at the fire back ; whereupon I did pronounce Pitt-
man damned, soul and body, to eternity, and be shall
be sure to suffer those eternal torments according to
my word, for be bath blasphemed against the Holy
Ghost, a sin I am sure God will never forgive.

And I understand that you are so offended at me
for passing the sentence of damnation upon Pittman,
so that you have blasphemed against the Holy Spirit
that sent me, and have raged and railed at me, and
have called me blasphemer, a rogue, and have threat-
ened me to persecute me, and to use your best ekr*
deavour that possibly may be to have me in jail in
three weeks time, with many other venomous and
envious railing speeches ; which, since that your soul
doth thirst after my blood, if you. could take afiray
my life, and not be hang^ for it, I am conddent

Jou would do it if you could ; yet I know no wrong
tvev did you by word or deed, .for I do not know
you, neither do you know me ; :neither did you or I
^ver speak together as I know of, yet I am so railed
a;t and abused by your evil tongue &>r nothing* Did
you ever hear me speak evil of you fqr manamng the
Mit in law against Mrs. Butler, tiiough I w xon^

91B

cetnediriit^ but I did rather'. cbmiMfid you for it
tiiat<did things to wisely ,: that yon made a bad cause
tq he goiid in law» when aa> the ; innocent .and. true
osiiuse wa» overthrown through oiir innocency, and
aurignoraaoe tocher ; yet m. all this I never :spake
evil OT yoo, not in the least, but could have wished
I :had :knowji you..before» that you might, have
been ^employed for > Mrs. ;Butler*s case, i^hich was a
ymt, r^teous case ; for cettainly, if you did so well
for a^devii^ ami an unjust cauae, certainly lycm would
have dodemnch better, when yoUr wisdom bad acted
itself forth for an innocent peiBQB.asiMiB. Butler^
and'herjfist, righteous cause, as.foefore said ; so that
^dar' best eomrse. would have beeo: ;to heye minded
|tf>nir::suits )in law,, and have, rejoiced that yon ovci>
tfarew< Abednriocedl imfaer lighti which she ihiiitiSufEst
patiently/; yet thi^ gives ilo content, iszceptyo^. could
tae;f evefagedi oh nk for .danunog )Fittnieii.
-<.'iWbatineed:youC)»eal hlive l:^n ^sb :gr»ti£or Pittp-
mke^B danination? 1 There was nothing said a^painst
y^h cbiicerntn^ that,, you shall have, minded the. !a#
(ifl the knd asaforesaidj . for ttqsil shall afiirm:tb you^
oribsftire any judge, that God hath cuiBed ieuid
damned Pittiaaa's ioiui and. body to eterdity^ and he
arid iA mxk^ did (Ananias ;aod iSapfaira (his. wife) ^ fike^
consult t6getiier)Out of envy: tome,. ta do Mrs* Bfitler
thatrvtfnnbgito.dfiteiQ her.coods against herjorder..^ ^
H /Thctefore-Ii8i^;this, theiLovo^^iSO t^^ and
mover also^ if llie,Lb])d:doth.flWt awcige himself upon
JBittihaik and hifi w^^^.for their iwicl&d^ unjust deal^
ings m ASb tUmz^ and thibir Uasphemy a^^ainst Godi ^ '
-i..<j^d)iMnr l.mall spehk aj^'/iiroitls to !you,) Mr.
ii<ietaher5 ;who iras ibsfoiei^time^ as I; und^tand^ ^
blacksmith by trade, but now a solicitor in the> law;
I Am dot repeat) lUsoiit ofiaily- disphragement unto

ai4^

jooy'lbut because I' know more inen of that name
Fietdier; so that I would not hwe the reflection of
this^ letter to reflect upon any but the right person;
because I do not know your other name ; so that the
tMngis this, tliat I shall say unto you, inasmuch as I
perceive that you are of the seed of' the serpent, a
fliiGm bf Behalf eren a son of the devil, a reprobate^
whom Godl hath appointed to be damned to eternity,
tfaerefoiie hath God raised you up, that he might shew
hb<pow«r/udan you, .in that he ^ath left jrou to sin
tigkinsititheiiioly Ghost; and • not only so, but you
Imeiiybmii^d^and breathed out cruel, threatening,
enririous speeches agiainst me, > who ^aiii innocent, ! who
heberihad aniy^disoouise with! you in my life; but I
know jyour'malibeis^ [.because Lam. thb messenger of
th^ 'mciMBt ibigh Oodi ^and that ybui shall know to yodr
eternal. paiq and .shatne^ the^w^ksdness yoa. navi0
committed,, ifixr } H^d» - you innst Jbe daihned* It is
thtobb,iandsuph< like* ; > iEtss ' 'fltrsti^ ^yow called me a. bias-
phenjifidvogue^iiiSeGondiy; 'th)B^ and a

deifeeivery Jand^itTwastipity I shotuld iivie; Thirdly,,
and/ thatryou iirbuldpk'setut^i met what ijrou' ooiuld^
tmd that; if it were < possible yod 'cjould :by the law^
yvbU'iwould hav&mieih<a jaih' with>maay' more cruel^
eniiioasispeeohesiiw^ibhicould not/be- spokien but by
a^teptobate dbtil,/ appointed to ba^damned,' tb^ one
thatsekfceieii^el? saw the man, rknd'iiKcnrer odoed me a
t^ues t«M,< deither ^ilntuil nbr teibporali ; 'yet this ievil
halj^pi'ooeeded.from yoiuii ;(Aiididdy«iU'thvik!in'yoor
ddoicitencei ' if I! werein6t a mestengeif 6f the Lord^
bub'obly an innoo6iit;miuk ; i I saiyi^ ido ybii think that
yoii Qan do thdre tiiingfii, iarid^5fetltecapie the danina^
tdon of/hell ?!f Eetfanyiaoberinahiudge between you

and.meli i ••^•ii'i:.^ -. ;; ;.-.)j; li:-! /■:;/

i . iTterefbfe'Mr* iElctch&r the soUctitor, as I am the

St5r

messenger of the most htgh>God» for these joiir bias**
phemies against God, and your or nel murderihgde«-
siresy iand your wicked. speeches : against me» without
a oaxase as aforesaid, I. do pconouknce this Mb Fletcher
cursed atid damned, both in; soul and. body, from .the
presence bf Godi elect men andang^ls; it6 eteriiitiy. .»
* This is the sentence .of > the itamd )God ; upon: thee,
atidffaeoause it skail sumfy tiQAiejbpobi thee, .Neither
sbal] yiou .esea:pe what I havte sfaid^ I for .thy. wiohfedness
is gctat^SLud thy sin isgoqfe up id hekv^n^ and orieth
for vengeance ;. therefore I. say unto thee, God be
judfie between me and thee! in .this matter, < and; Jet
Godidoiso unto.me,' and more alsothkn I havie saikl
to thee* ifil shall do tbism^ithbut a comnkission irbtii
God ; or if this thing doth indto dome to pass; wlhicb
I have said unto and upon thy person, ;body'UidiSbul,
then let it be upon me, that yoil andothevsim^y.lstoQW
that God hath honoured a manso.&r as to. giife seiv-
tenoe of eternal danrnationtipoatbfe sdulsiaibdl bodies
of reprobate devils, who speak evili things .thdykao^

not* : . I . • . ;{'! 'i 'i\U < ! ;:• \ • ' '^ [ ,l\' ^

t (**&* '* tf

I know you woul()(gtedly'hav6i9ait^e4ihk%tQlaijctiife
me of by the lawi of the iand ;. but! wodld banrselyoia
to know, that'I dannot[ break J any dfi lAieOawy tlbita^
poral ; so that I suppose the judgesofxtheiOihbdirwfll
not meddle with things that ;da ii6t;belong)t€[tIie<law,
that is^ with ,things spivitufail/ifof thaA bdtongfeth:iio
Ood, and to those .whoimi he; Will ohuser^dcbpik-Sliiial
commissioBi are/quille/cKffdrhnAvfvam Inn^osu^
missipns ; and as judges c]^(thk}alKi)haviBibonnni6iosb
from the king, > so God's* niesseiigei^ dmjjuAgesiriaiid
have tbeir commissian from hdav^Q; rand (the^ijud^Bs

2ia

of fhe land^ they judge according to the tenor of their
eoiiunis8i<ni8 ; so Grod's meBsengers, who are judges,
they judge according to theirs, and they both have a
rude to judge by ; and yovi see^ thiai; when- men hmve
cbtnmiited suck tfaifi|;s as. the law saith^ iwfao.ioevev
doth them shall die r you see likewise the jiidse giretl)
senttoce foi* tibe man tdidie.- Is it the judge iltKiat
putst that mkn to death ?> Suraly no ; it is the-iiidn^s
breaieh'^of the law thai puts; hiih to death; so thailtiib
jildge h not to be- blamed^, but to be honoufied, f(^
giiving' Sentence according to law: so likewise it ^iii
Ifith God^s messen^^rs^i for. they are judges ol spirit.
twA tibingdL < Now, if a man shall sin against the '»oty
Ofaostv or shew himself to be of the reprobate seed; if
OoA'S mesG|enger» shall give sientence of eternal dam'^
jiation upon such a man, shall the man so condetnn^l
by God's messenger, fly in the man's face,- and say it
was the messenger of God that condemned him to
et^rmil death ? No, it was the man's sin that con^
demnshtioti to etemily ; th|e messenger doth but give
sentence according to the demerit of the sin, jiftt as
the temporal judge doth in the case beforesaid.

do I say, as dertain as you Fletcher and Pittman
have seen many a one put to death, or hanged after
the judge halih given seiitetice upbn them, so certain
do 1 and others see that yoii must to thedaninatiom
of heU^ : N^ow the sentence is passed upon you^ deli^^er

yoniisMlliif]^ouxan.-^-'i. • 'i. • - ^ i'i^n^ •:

. ;Su<i .^beqinise. it;isi licit . eiiecuted : irpbn joiiJimJne-
<diatdy, ybd Aiay tfaitikitharels nothing in it, biit:|ydti
Iwiil fii|d itisoonieiioiighr;' ft)rif such as yobihad Jived
40: Mdseft^iJBie; you would have been cut off presently ;
ibr Mosea did/ not stajr long )when tlie^ ground opened
jits moutb^ ' and swallooRed: ai^i those r^llibu& devils,
'Sndt* as '^oti are ; so^tUose Elijah desti:o3?ed nitith^re

217

firoiii heaven^ were such as jou are ; so £Iisha, Isaiah,
and other messengers of the Lord, and the apostlear,
as Peter, the sentence of these messengers 6f God,
they were immediately executed; and had you lived
in that time, you would surely have gone to the pot
immediattiely with them ; but your damnation doth
neither slumber nor sleep.

Also, I understand j'ou do intend to have the Lord
Chief «Kustice's warrant for me, and that jou have a
great many of the damned crew to witness against me.
Indeed they may truly witness they area company of
damned devils, that have sinned against the Holy
Ghost; and for my part, I shall witness before the
justice, the thing is true, they are damned indeed ;
only I would desire you, when you go to the Lord
Chief Justice for a warrant, that you will present this
letter of your damnation to his honour, and see if his
honour will give you any encouragement to prosecute
me upon this account. I believe his honour will do,
as other judges bave done, he will say it doth not
belong to the law.

How will such devils as you do then, for such mat-
ters as these do not belong to the law. It will be
your best course to take Mr. Dagget along with you,
for he and you have been brethren together in ini-
quity in this business of Mrs. Butler's and Pittman's^
notwithstanding I did advise him to the contrary ;
but I perceive he hath ventured his eternal damna-
tion upon Pittman ; so according to what he hath
done in relation to that letter, let it be unto him :
-but this I must say of Mr. Dagget, he is a far more
moderate devil than thou art, for he acts more ser-
pent like, but thou acts like a fiery dragon devil;
%ut €k)d will, by his mighty power of faith in me,
seehis vengeance brought upon the dragon, and upon

2 £

218

the serpent; so I shall stand still, and wait upon my
God^ and in a little time I shall see the downfal of
most, or some of these my confederate enemies; so
I shall see what you can do according to the laws of
the land.

I have been more large than I did intend ; but be-
cause these lines may be seen by more than the party
himself, it was necessary people should understand
the ground of things, so they may the better judge of
these things.

LODOWICKE MUGGLETON,

Tht true Menenger of Jetut Chriti.
JuneiSy 1666.

A Copy of a Letter written by the prophet Lodowicke
Muggleton^ to Mr. Harrison, called AGnister of
Biithfeiid^ in Staffordshire, dated from London^ Octo-
ber 6, 1666.

Siry

I UNDERSTAND you took a book firpni
Joseph Whithworth, entitled, The Interpretation of
the 11th of the Revelation; but I suppose it was by
the justice's order that you had it to peruse, theju»-
.tice conceiving that you were better able to judge of
it than himself you being a clergyman, or a pretended
^minister of the gospel ; for pretended ministers of
Christ, or false priests, haying no commission from

810

God for such a great work, they always become
enemies to true prophets, apostles, aud to Christ him-
self; none so great enemies and persecutors of truth
as false priests, and false ministers. This the Scrip-
ture doth witness for truth.

Also I do understand that you did call the doctrine
and interpretation of that book blasphemy and deceit,
and a lie, with divers other wicked speeches against
the doctrine contained therein ; and not only so, but
yoo did rail against me, the author of it, calling me a
blasphemer, and a deceiver, and that you did oelieve
that I was a Jesuit ; and that you did believe I had
received orders from the pope to divulge these things
to deceive people withal, in regard my name was un«
known unto most people, it being not a common
name. These, and such like words, have proceeded
outof your mouth, which doth discover unto me what
your heart is : also I do see further into your hearty
in th^t you did breathe forth threatnings of persecu-
tions against me, in that you said I deserved fire and
&ggot, with other cruel punishments, as if you did
not. know what punishment was great enough for me.
These, and such like words of yours, they shall be a
witness against you in your own conscience, and Grod,
angels, and men shall witness against you, that you
have sinned against the Holy Ghost, as those Scribes
and Pharisees did, which called the spirit and power
by which Christ wrought those wonderful miracles,
they called it a devil, so they sinned against the Holy
Ghost. In the same manner have you sinned that
unpardonable sin, which will never be forgiven you
in this life, nor in the life to come, for you are the
absolute seed of the serpent, a son of the devil. This
I do certainly know, for none but that reprobate seed,
whom God hath blinded their eyes, lest they should

2E2

220

see the truths when true light shineth before them,
'^ould have said as you have done ; for this I mtist
tell you, whosoever despiseth an embassador of Christ>
despiseth him that sent hiro^ and sinneth against the
Holy Spirit that sent him, as you have done, in that
you have blasphemed against as pure a truth as ever
was spoken by prophet or apostle ; for the same God
that gave them authority to write the Old and New
Testament^ the same God gave me authority to write
those things you have so much despised, and you
shall find your blasphemy against those things pu«
nished with the same punishment as those that sinned
against the Holy Ghost, when the prophets^ apostlesi
and Christ were in being upon the earth.

This is not all, for you have shewed what a mur-^
dering devil you would be, if it did lie in your power;
no less than burning at the stake, or some gi^atev
punishment, would satisfy your devilish spirit, coiiikl
you accomplish it; just as the old serpent devil CAin^
your grandfather; and bloody Bonner, your father}
you know my meaning. But this I say, though you
cannot accomplish your will, yet I know your desire is
set on the fire of hell ; therefore, according to your de^
sire to me, it shall be done unto you ; and look whiat
measure you would have meted unto me, it must and
shall be. meted unto you again ; for you have com-
mitted high blasphemy against the Holy Spirit that
sent me, and in calling the doctrine contained in
that book blasphemy, deceit, delusion, and a lie,
with other wicked speeches against things you know
not, which books such devils as you were not worthy
to look into ; and also for your serpentine nature, that
would, if it were possible, persecute me to the death
as aforesaid, a man that never did you aiiy wrong,
nor never saw you in iny life to my knowledge ; but

221

by your own words you shall be justified, and by
your own words you shall be condemned ; therefore
in obedienee to my commission received from God, I
do, for the aforesaid blasphemies against the Holy
Spirit that salt me^ and what measure yon would
have meted unto me if you could, the same shall be
meted to you again^ as burning and the like, I do
pronounce Mr. Harrison, minister of Blithfeild, in
Staffordshire, cursed and damned both in son! and
body, from the presence of God, elect men and
angels, to eternity. Your body, which is now your
heaven, shall be your hell, and your prood and
envious spirit shall be your devil ; the one shall be
as fire, and the other as brimstone, burning together
to all eternity.

This is the sentence of the Lord's messenger upon
thee, and thou shalt remember that thoo wert told 00
by a true prophet. Deliver yourself from it if you
can.

' i . '

LODOWICKE MUGGLEtON.

To satisfy your evil mind that I have no ordeiv
from the pope, you may know that I was never above
twenty miles by water in all my life, and that I am
no Latin scholar at all, only I can read English, but
not so perfect as many others cain, yet God huth given
me more knowledge in the Scriptures of the true sense
of them in the iBnglish sense th aft ffnynian in the world,
so that I need n6t travel to the pope to leftrn kiidw*
ledge from him . It was never the toraxitice of prophetK
and apostles to seek after learned mien for heavenly
knowledge, for prophets and apostles Were taught hea-
venly knowledge of God j W) it ii with ttifeimy knowledge

282

is of God, and not by education and learning from
man. Also I am a freeborn Englishman, and a free-
man of London by birth, and born there, and never
was out of England in all my life : also I am known
by person to thousands, and by name to hundreds^
and to many that never saw me ; so that you need
not so much wonder at the strangeness of my name.
Also I have been in three several prisons upon this
account, and have had many persecuting enemies,
and in every persecution against me there was a priest,
or that you call a minister, with others that perse-
cuted against 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
justify that which God condemns, for a sentence of
damnation cometh not within the compass of the law.
And so it. was said by one of the judges of the land
when I was tried ; the judge said, the matter did not
belong to the law, so I was quit : besides, I have
had to do with a many of your priests, both episco-

Eal and presbytery, and all other speakers ; so that I
ave not been so obscure, but have been known to
all sorts of people, though not to every particular
man ; so that you need not to question what I have
said concerning you, for I shall justify that sen-
tence upon you, and others of your coat, before any
authority whatsoever, as I have done in former
times.

I thought good to write these few lines, to satisfy
your malicious spirit in that matter, concerning my
going to the pope, (as you did suppose) and ^at I
am, so that you may doubt no more of that matter ;
so that you may turn your persecuting spirit some
other way, if you can tell how to state the malice of

yotir heart according to law ; you may do it, and see
if that will ease you of your eternal damnation.

LODOWICKE MUGGLETON.

October 6^ 1666.

The prophet Lodowiche Muggleton's Blessing to Mrs.
Anne Lowe, now the wife of Alexander Delatname^
senior^ Given to her July 5, 1667.

Dear Friend in the elemal Truih, Mrs. Jtme Lowe^

ACCORDING to your request I shall write
these lines as followeth : first, I looked upon you to
be one of the blessed of the Lord, and seed of fitith^
before your aunt died; but I knew the seed was
smothered and stifled in you through some temporal
occasions, which could not be avoided, so that the
seed of faith in you could not grow to perfection ; no,
not so much hardly to be seen ; yet I saw, in that
time of darkness, that there was a love in you untp
the truth, though your knowledge and experience
was very weak, yet I had a good opinion of you, tjiat
in time the seed of faith in you would spring forthj
and appear in its own likeness ; and,* according to my
thoughts of you, it is come to pass, which I know
your own experience can judse of it ; for now you
can tell, in some measure, what difference there is
between light and darkness, and betwj^p ignor^^e
and knowledge. i

984

Secondly, I do perceive, witliin a sliort time, even
since your awirt died, that your feith hath grown very
muchs , to receive a prophet in the name of a prophet,
else would you not have requested such a thing at my
hands ; and because you would be sure you would
not be satisfied with a word from my moufh, but
would have it under my hand-writing, though the
word of a tFH€ prophet » as powerful to the party
concerned, either in blessing or cursing, as writing is,
only the party concerned cannot look upon words
when they please ; neither can they shew th^ii to
othery, as they can writiiags, when I am dead and
gone.

Therefore, to satisfy your request in this thing, I
shall say this unto you, that I have so much discern-
ing of what seed you are of, even of the seed of the
woman, which i3 the seed of faith, that blessed seed,
and jiot of the seed of the serpent, which is the seed
of reason, that cursed seed ; so that I am fuHy assured
in myself, and do steadfastly believe, and my faith
hath no doubt in it, neither in the blessed, nor in the
cursed. Therefore, that you may be assured of your
eternal' happiness^ and salvation, without any doubt,
I do, by virtue of my commission from God, and the
feith i have in your eternal happiness, I do pronounce
thee, Anne Lowe, one of the blbssed of tlie Lord,
both in soirl and body, to all eternity ; so that you
tieed hotieaf, as Jacob did, when he received the
Mfes'siing' of his lather Isaac, he feared a curse instteiad
of a IQesrsing, because he stole the blessing j yet,
being bltessefd by the father that had power to bfess,
he was tdessedV and it could not be taken- off him
again: ^bXsay by you; being blessed by ^he last
true prophet of the most high God, who hath pciw^

^▼en him Arom heaven so to do, thou art bla(ied to-
etemitjr^ and none can tak<e it from you again.

frritten by

LODOWICKE MUGGLETON,

Om0ftiu Uoo lad Proph^U and WitimM jtfthe SnMi
wio tht High and Mighiy Qod^ the Man Ckriii J€$ft§
in Olory.

July 6y 1667.

A Copy of a Letter written by the Prophet Lodameke
Muggletmiy to Mrs. Ellen Sttdhary^ November 4, l667*

Dear Friend m the eternal irutk^ Ellen Sudbury^

MY love remembered to you and your hus-
band ; I received your letter, and am glad to hear
that you are both well ; but as for those slanders and
evil reproaches that are cast upon me by the damned
crew, it is a small thing counted bv me, for they did
so by Christ, the only God, when he was upon earth,
and wodild do so to him now if he did appear in mor-
tality as I do, thoi»h now the seed of reason doth
boBour the words m the true prophets and apostles,
who said by Christ, neoeramf man spake tike itfus man ;
but the seed of reason the devil did thii& then, never
any man spake like him for error, pride, and blas^
phemy. What ! make hin^self equal with God ?

a F

S80

Xh^ same case is with me, though I. know never. any*
prophet or apostle did or could speaks or. declare
those things as I have spoken or declared, and the
seed of faith doth and will know it to be true what
I have said and written ; neither do I speak this
out -ofaaiy pride, but out of perfect knowledge, for
true knowledge hath no pride in it : also I know the
blested of the Lord will witness unto it ; and the
more the devil layeth slanders and reproaches upon
the truth, the seed of faith will be the more
strengthened in their faith ; for I am as a mark for
every wicked man to shoot at, yet the archers can-
not hit me so as to wound me, though many arrows
have been shot at me, but my knowledge, revelation,
and power remaineth in as full strength and power
as ever. I know William Watson's brag of George
Fox's book, and so are many more of the Quakers
people ; but that will yield them but little peace.
Alsp I aia desired very much by some that have been
Quakers, but are come to own this, but are very
weak, not ablq to give a reason pf their faith in this,
desireth me to write an answer to George Fox's
book, which thing I hav^ begun, and as soon as I
can.Iishali perfect it. .

I received the fifteein shillings, and I thank you for
foux kindoess, and your kinswoman or friend for hers,
and so doth Mrs. BladwelU she is. alive still, bnt.very
wtok of body». but as confident of her eternal hap-
piness as ever ; also I have sent, your kinswoHian or
£riefed.a book.all bound together^' the. price is. tei^
shillings, they were always so«. , Our friends here are
all pretty well, but in Cambridgeshire Charles
Cleeve. bath buried his wife, which is a great trouble
to .him for thd. present. ...

* . . . f • / 1 I . . "... . . i *. I

227

' This is all at present, but my wife's love ' renekn*^
bered unto you.

I i '

I rest your loving friend, . .
LODOWICKE MUGGLETOl^.

I • .

A Copy of a Letter written by the Prophet J[4^dP9nchf
Muggleton, to Elkabetk Hootany Quaker, January
26, 166&.

* • • • • I

• r

Elitaketk Hdoton,

I 'SAW a letter Qf yours sent to James Brodce ;
it is supposed that you are the mother, or some le^
lation to that Samuel Hooton of Nottingham^ who
was damned to eternity by me in the year 1660; It
is no great marvel unto me that he proved such a
desperate devil, seeing his mother was such an old
she-serpent that brought him forth into this world.
Also it is thought, that Dorothy Carter did give sen«
tence of damnation upon iyoui as one of the seed of
the serpent ; but seeing it is not certainly known un«
to mfe, and in that you have written cursed, and many
t>lasphemous speeches concerning me, for in that you
haVe blasphemed and cursed me, whom the. true
God, the man Christ Jesus, hath sent; yoii have
blasphamed against God that sent me^ and have
siMied against the Holy Ghost ; and look what judg-
ment is given upon your soul and body by me hers
in this life ; God himself doth approve of it, and ^^l

2F2

228

imH leyerae it. If your letter had been only con*
ceming James Brocke, I should have left it to biin
to struggle with you, though I know those curses you
have pronounced against him, they will fall upon
your own head, and not upon his ; and what he
said concerning George Fox, it was nothing but
truth, and George Fox shall find it so in the end«
But seeing the greatest part of your letter to him is
against me^ I shall give some answer unto it.

First. You charge me to be a sorcerer, . and have
opened (as you say) my mouth in blasphemy against
the God of heaven and earth, and against the saints
pf the most high, meaniilg jrou Quakers^

Secondly. You charge me with a cursing spirit;
and say, that woe and misery will be the portion of
us both, meaning James Brocke and myself, and that
it had been good we had never been born.

Thirdly. Bd it known (say you unto US both) and
to all our wicked crew, as you call them.

Foifiihfy. You aay, woe unto theie^ Mu^iet»n»
jthou child of the devil, thoil enemy of all righteous^
nebs*

FiftMy. You say, cursi^d shalt thou be in thy
^\ng out, and in thy coming in ; and stiy^ thou art a
4amned devil, as thou hast .said unto otheits ; ^
Bhill it be unto tliee ; and say^ thou shalt iroar ia
liell, and ill such as be of thy sf^irit.

Suthbf. And say, for a »ad day is coming up^ii
thine head ; and say, the same head that cut 6S thy
brothef Reeve, and shortened his days ; and say, th^
«ame hand will cut off tbeet

Answer. .Firsts You do by me as tho^ "^i^k^
Jews did by Christ, when, ht cas^ out Devils, aiftl
cured diseases by the power itnd spirit <^ God in h^Vft-
Tber said he did it by Belaebub^ the ^rinte of D^tl? i

120

sp likewise do you Quakers say bv me, because I do
by the commission of the true (^od, and have cast
out many devils out of many of you Quakers and
others by a word speaking, and have subdued those
witchcraft-fits within many of you Quakers, so that
the strength of your witchcraft is much abated in you
ally and you Quakers become many of you in your
right minds, to your peace and comfort, 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 sensible rage, and malke and bla$^
phemy against the true personal God, saying, I d9
these things by sorcery « as the Jews did by Christ, as
aforesaid.

Secondly. You charge n^e with a cursing jqpjirit^
^nd say, that woe and misery will be thfe portion of

usboth. '

. • ...

To this I say, if I have cursed any of you Quaker^
without a jqst cause, or without a commission from
jtlie tru^God, let wioe and mistery come lUpoQ me iHt
*" deed^ according to your desire, and X shall bear ijt pa^
tiently, as I have testi6ed in all mj writings, that if
those curses I have pronounced upon all you
Qnakers^ and others^^ if it be not from authority from
pod, then let them be upon my bead, as the desire of
Quakers is ; but I knowing God hath qwocM m«
these seventeen years, and hath made his pqwer^visir
bly appear in xue upoa the bodies and so«ils of many
f}i you Quakers, and ^more iC/speciAlly in tbe^e fix
years timci and #iat God doth; own that ci}rse/l,hATe
prunpunced upon^ie Qnakejis ip^ple iip<>pe.tW]»ai^y
other : . Why ? because the Qu^keri^' people are ii¥)^re
AQt|-:cbristian ^han ^xxy other, tbitHigh J Q9uh»^ CIm
foaljce stnd iiieqippr^l pcitsecution l^th^been tp id»

mg^ isofxi la^k^n A^WS ^^^^ « but tii^

230

Quakers people being of a more Anti-christian spirit,
and fighters against God, a persona) God, than any
others whatsoever, therefore the curse I have pro-
nounced upon the Quakers people, it hath taken
more visiWe effect upon thera than any others ; for
the. Quakers God and Christ is all within them, and
from this God within them do they fight with my
God which is- without me, even the man Christ Jesus
in that body that was nailed to a tree, as the Scrip-
ture saith, tvhich is without me. For at what lime
did any mttn ever hear any that profeAseth the ScritH
tures/or the Christian religion, to say they would
ti^ample Christ Jesu», my God and me, under their
feet as dung, and despise a God of five foot high, as
ou iQuakersr' have ddtie ; for yoii Quakers know that
o^nno pthb^ God htxt the man Christ Jesus in
glory, and he to be both God and man in one single
person.;' yet you defy this Crod oi liiirie, and say you
Would trfemiple hiitf atid me under your feet as dirt,
fbr whioh t'hit)^ hath the wrath of this God fallen
upon you Qui^kei^, arid the curse {Pronounced by me,
his messengier^'faatb taken place in some of the emi-
nent Quakers ; for the curse pronounced by me,
God's messenger, is to part your Christ within you
6ne 'from another ; for you Quakers do not die, as
you say, you do but go out of the body ; but sure,
iirhrin you do go out of the body, ydur Christ within
you, sure your soul and he doth piart otte from an-
other, and n^ver shall see one the other more to
eternity ; and this hath been the effect of the curse
upon some of you Quakers, only to separate Christ's
spirit from yours, that you may never see one the
other more to etemiity. And seeing these things have
fallen out in th^se my days, and' that God hath
ehosen me to stand as a wall of brass against all Anti*

christian spirits, for every hypocritical spirit to.
shoot their arrows at me ; but none can hurt me,
nor make any entrance into me, because the whole
armour of God is put upon me ; my feet are shod
with peace, my breast with the. breast-plate of
righteousness, and upon my head is. set the helmet
of salyatioq, and in my.lefthaqd is put a shield of
faith, and in my right band is pqt a two-edged sword,
so that no fiery d^rt of the devil, 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, apd yet. received no
wound myself. And now, last of all, there is a wo-
man devil, namely, Elizabeth Hooton; she hath
shot forth her poisonous arrows at me, in blasphemy,
curses, and words, thinking herself stronger than her
brethren, that if happily her poisonous arrows might
pierce into me ; seeing that so many of her Quaker-
ing brethren to fall before me, she was moved with
great w:rath agfiinst me, and zeal for. her God and
Christ within her, and madness^ that some of her
brethren, the Quakers, after . th^ curse pronounced
upon them for their bl|tsphemy,:tbey went out of the
body, or laid down their bodies, as Thomas Leigh
did. This moved her to pour out the/ poison that
was in her heart, with her tongue set on the fire of
hell against me, in curses and blasphemy, thinkifig her
poisonous arrows and venomous tongue should Jnave
took hold or place in me, mof ^ than, her brethrens
curses did berore ; but as the men devils your l^re-
thren the Q.i;iakjsr8, wer^ made partakers . of Gpd'f
vengeance \^y the .curse of/his .mesG)seQger, in^.iha^
they blasphemed and despised tfhe true Qo^ ^ afore?
said, in .^hat :i^ev are damned,. to ^ternify, .b^^i^p*
their goir^gou^; of the body hepe as yoju thin^;^ so w^l

S3i

the same cur«e fi)l low you for your wicked, proud,
presumptous speeches, in that you, being a woman,
will undertake to pronounce woe and curses to one
that hath a commission from God ; yet you, from a
light within you^ and a Christ within you, a sandy
foundati^on one, a puflt of wind from a true prophet
will lay it levd to the earth : and would it not have
been great pity, that such a she devil as you arc
^hbuld have esciiped tbe sentence of eternal damna-
tion ? Surely it would ; and because you shaM know*
for what you are damned, I shall rehearse some of
your wicked speeches, curees, and blasphemy, which
have ptdeeeded out of your mouth.

First. You say, woe unto thee,' Muggleton, thou
child of the devil.

Sevandiy. You say, I have opened my mouth in
blasphemy and cursing.

• Thirdly. You say, I ani cursed in my going out,
and in my coming in.

Fourthly. You say, I shall roar in hell, and all
such as be^f my spirit.

• Fifthly. You say, the same hand as cut off my
brother Keeve^ and shortened his days, the same will
cut off me.

Sixthly. You have called me 'sorcerer, because I
have cast the devil and witchcraft spirit out of some
of you ^makers, and bound some quaking devils, un«
iclei^n spirits, in chains of darkness and fetters of
deadi, Hhat shall never be let loose to eternity.

These things have been wrought and much more,
by the commission of God in me, for which you call
ftie sorcerer, as those devils did say by Christ when on
earth. He cast out many devils andnnclean spirits
out of nien and women^, and' they said he did it by
Bdzcfbub, the prince of devils. So say you Qttakeri

233

by me; and you, Elizabeth Hooton, Quaker, have,
in a high manner, Hke them, also sinned against the
Holy Ghost that sent me, with great pride and high
presumption, as may be read before.

Therefore, in obedience to my commission from
the true God, the man Christ Jesus in glory, in hea-
ven above the stars, I do pronounce Elizabeth
Hooton, Quaker, for these horrid blasphemies and
hard speeches against the truth, cursed and damned,
both in soul and body, from the presence of God,
elect men and angels, to eternity.

Your own body shall be your hell, and your proud
raging spirit shall be your devil ; the one shall be as
fire, and the other as brimstone, burning together to
all eternity. Your Christ within you cannot, nor
God without you will not, deliver you from the sen-
tence I have passed upon you.

Written by

LODOWICKE MUGGLETON.

One of the two last Prophets and Witnesses of the Sntrit
unto the High and Mighty God the Man Christ Jesut
in Glory.

January 96, 1668.

234

The Copy of a Letter written by the Frapliet Tjodowicke
MuggletoTiy to Mrs. Parker^ May 25, 1668.

Loving Priendy Mr§. Parker^

I HEAR by Mrs. Sudbury that you have been
very ill, else you would have written to me yourself;
I should have been glad to have received a few lines
from yoursielf, if you can write, though it may be you
may think you cannot express yourself as you would,
yet let not that be any hinderance to you, for it is not
the wisdom of placing words that I mind, but the sin-
cerity of the heart ; for out of the abundance of the heart
tlie mouth speaketh^ or writeth, whether it be in things
that are good, or in things that are evil. I confess
I do not know you by the sight of the eye, nor by
writing ; but I have heard a good report of you by
others, as one that doth truly believe the truth, es-
pecially by Mrs. Sudbury. She giveth a good cha-
racter of you, as one grounded in the true ^ith ; as if
your knowledge did arise very high, in believing all
things declared by me, and that you have a good un-
derstanding in the rise of the two seeds, and how God
became flesh, with other things ; and that you have
received much peace and satisfaction in your mind,
since you believed in this commission of the Spirit.
I do not in the least question the report that is given
you by others, but am altogether inclined to believe
it, especially from such persons as have experience in
themselves^ they can judge of the experience in others
also ; there are few persons that have a love for me.

S85

as a prophet of the Lord, but their hearts are risht io
the sight of God also. And as the foundation oFyour
feith is built upon this commission of the Spirit, it
will be as a sure rock that shall never fail you, though
many storms of reason, the devir& temptatians, may
come violently upon you, yet it will not touch that
inward peace of conscience in the assurance of ever-
lasting life ; for &ith in the true God is that white
stone in the heart, wherein is written a new name,
which none can read but those that have it. This
many can experience at this day. Also I doubt not
but your &ith will grow in you more and more, from
strength to strength, so that the peace and satisfac-
tion you have begun in you already may encrease to
a greater measure of peace and satis&ction of soul
to the things of eternity, to the full assurance of
everlasting Tife^ so that no doubt may arise in your
heart

I thought good to write these few lines unto your-
self, to strengthen your faith, perceiving by Ellen
Sudbury's letter it was your desire.

So at present I shall say no more, only my love to
yourself*

I rest your Friend in the true faith,

LODOWICKE MUGGLETON.

The Pontertij Lmdtm^
May 25, 1668.

My wife, though unknown, remewibers her lovs
unto you.

2 G 2

230

Tlie Copy of a Letter xvritten by the Prophet Lodowicke
Muggleton^ to Mrs. Ellen Sudbury ^ May 25, 1668.

Dear Friend in the eternal Truih^ Etlen Sudbury,

I RECEIVED your letter with the inclosed,
and gave your husband's letter to Mr. Delamaine ;
also I am glad to hear that you and your husband are
both well as to this present life, fori know your hap-
piness in the life to come will be sure, in that my faith
is in you, and your faith in me; and so by faith God
is in us, and we in him.

' This is that union men and women have with God,
being partakers of the divine nature of God. Faith
conies by hearing the word of God preached ; and
how shall he preach, except he be sent ; that is, who
can make known the true God, and declare the true
^righteousness of fisiith unto man, but he that is sent of
God ; and this righteousness of faith was in you, Ellen
Sudbury, before you saw me, and my faith was iij
you before you saw my face, and before I saw your
fece, or heard your voice ; but in your letters I saw
that salvation was come to your house, in that you
received a prophet in the name of a prophet, you could
not miss of the blessing of eternal life ; and you being
the instrumental occasion of your husband's receiving
the faith, whereby he hath peace and rest in his soul,
as to his eternal happiness, as I find by his writings :
so that it may be truly said, that salvation is come to
your house, in 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
she hath been very ill, and that she would beg a few

237

lines from me. Now, what I write to her must be
grounded upon your report, for I do not know that
ever I saw the woman, or received any lines from her,
yet I judge your discerning to be goocl, and the things
true you report of her ; therefore, upon your report,
I shall write a few lines to her in particular ; and as
for my coming into the country this year, I think I
shall not, neither to Cambridgeshire, nor no where
else. I am desired much by Charles Cleve, and other
friends there, to come this summer, and by friends in
Kent also, 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 must not go beyond the
law, lest they bring themselves into a premunire ; for
had I known so much as I do know now, when I was
taken at Chesterfield, I would have made the mayor,
aldermen and constable /weary of what they did. The
devib malice could have done me but little hurt if I
had been wise ; but as the proverb is, Wisdom is ^ood
whtn. it is dear baughL

Now I can certify you, that I. have finished the
answer to George Fox's book ; it is ready for the press,
therefore, what you are pleased to give towards it send
as soon, as yoa can with convenience, not wronging
yourselves. • I thought by . our friend Tamkinson's
letter to have seen him at London about Whitsuntide,
b^t he did not come« ...

This is all, but my love to yourself, apd to your
husband, with my wife's k)ve to you both. ^

I rest and remain your £riend in the true Faitb^

LODOWICKE MUGGLETON.

London, May a5y 1668. '

Direct your letter thus for me : for Lodowicke
Muggleton, at the widow Brunt*s house in the Pos-
tern, next door to the sign of the White Horse.

288

The Copy of a Letter written hy the Prophet Lodowicke
Muggieton, to Thomas TompkinsoUy May 26, 1668.

Loving Friend in the eternal Truthy Thomas Tampkinson^

I RECEIVED in Mrs. Sudbury's letter, dated
May 3, 1668, a letter of yours inclosed, dated April
20, 1668 ; in wliich letter of yours I am glad to hear
you are well, and that your faith is so strong as I per*
i^eive it is ; neitber are you blamed by me for any
slothfulness ip you^ for I am glad you are so well sa»
tisfied in youiself that you had no need to write to
me. I could wish all saints were so satisfied in their
minds in all things, to have no need to write unto me,
neither for temporal nor spiritual satisfaction. I could
be glad if every saint had it in themselves. Also I
perceivei in your letter that you had an intent to oome
to London about the tenth of May, but it seems some
occasions did prevent you of that journey at present ;
and as for that book of George Fox's, I have written
an anawer unto it ; I have now finished it ; it will con-
tain, a& I suppose, a matter of twelve or fourteen
sheets of print. There was great glorying in the
Quakers people at the first in Georse rox's book ;
but this answer will be as great a shame to them ;
therefore what you, or any others, are free to give
towards the printing, let it be as soon as you can, for
I do think to put it to the press about two or three
weeks hence. You may, if you please, send it to
Mrs, Carter's, or Mrs. Sudbury's, which you please,
and they will convey it unto me. And as for that

book Fox set forth against me» it maketh all wise men
to see the weakness of the Quakers people more than
they did before^ for there is none rejoiceth in that
book but those that are damned by me, or some ig*
norant shatter-brained people, that know not their
right hand from their left in matters of religion ; but
such people as are serious, that do mind interpretation
of Scriptures, they like it not, for he bath brought
many places of Scriptures to prove me a false prophet
and liar, but he giveth no interpretation ; he leaveih
the dead letter to speak for itself, and to condemn
me ; so that I am forced to interpret those Scriptures
Fox hath left silent, which will appear in the reading
of this answer to his book.

This is all at present, only to let you know that I
am well ; so with my love remembered unto yourself,
and your wife,

I rest your Friend in the true Faith,

LODOWICKE MUGGLETON.

Posiem, London^
May 26, 1668.

My wife, though unknown unto you, desireth her
love remembered unto you and your wife.

You may direct your letter to me thus : for Lodo^
wicke Muggleton, at the widow Brunt's in the Postern,
London, next door to the sign of the White Horse,
near Moor^ane.

210

A Copy of a Letter written hy the Propliet Lodowicke
Muggleton to Mrs» Dorothy Carter ; being a relation

^ of some Passages in a Discourse with George White-*
heady. and Josias Cole, two Speakers of the Quakers^
in the Year 1668 ; as also some relation of that cursed

. . Devil. ThofnasLoCy Speaker of the Quakers^ and how

1 : tho' Ejects of God's Vengeance did seize upon him,
immediately after the Return of an Answer to his
cursed blasphemous Letter sent to me, and in less than
three Weeks after was dead and buried.

1. THE first question or words G>le spake to
me, as near as I can remember, were these : saith he,
thou say est God is in the form of a man, and thou
sayest his hand is not much bigger than mine or thy
hand ; and thou seest what a little this hand will
hold ; yet, saith he, God is said to have measured
the waters in the hollow of his hand, and behold the
nations are as the drop of a bucket.

Why, said I, do you believe God to be so big to
hold, the! waters in the hollow of his hand ? That is
spoken in relation to his great wisdom, power an,d do*
miniOn, and not relating to the bigness of his hand ;
for a. king may conquer many kingdoms by the; power
pf .bis sword, which his people nave put into 'their
hands by his command ; and the king may :say he
hath won these kingdoms, and reduced them to
obedience to his laws by the strength of his own
hand ; yet the king's hand is no bigger in bulk and
bigness than another man's hand is : also I said, that

241

I that am but a mortal man, have power over such a
great God, whose hand is so big ; for, said I, that
God, whose hand is much bigger than thy hand or
mine, I have power over to condemn. This was
passed by, and no reply from them.

2. Whitehead said, he did hear one say that I had
damned, that I should say I was as glad I had given
judgement and sentence of damnation upon him, as
if one had given me forty shillings.

This I did acknowledge to be true, for I have said
so by several desperate devils, and I am justified in
the sight of God, and in my own conscience, for so
doing.

3. Whitehead said, that he did hear that I had
cursed a man, and he changing his apparel, came
afterwards, and did procure a blessing ; and that this
man, or some other, did smite or knock a pewter-pot
upon or over my head.

This I said was a lie, and false, for never did any
man strike me over the head with a pot in ail my
life ; and as for that report which Pope, that damned
devil, in 8aying he was blest after he was curst, it is s^
false report, and a lie, that he hath reported several
times amongst ranters and Quakers ; for this Pope
was a ranter when he was curst, which is about
fifteen years ago, and is a worse ranter now than he
was then, and that you Quakers know very well what
a wicked piece he is, and the wicked lustful life he
liveth now in ; yet you Quakers will rather believe
this damned devil, and wicked lustful person, than
believe me, who have been kept innocent from the
breach of any law, from my childhood to this day ;
but I know you Quakers, being of the same nature
and seed of the serpent, as those Jews were in
Christ's time, who desired of Pilate, that a thief and

S42

a murderer should be delivered from death, rather
than Jesus, the Lamb of God that taketh away the
sins of the world : so it is with you Quakers, you had
rather belive this wicked lustful devil Pope, who
hath from his youth, till now, had sin and wicked-
ness reigning as lord and king in his mortal body :
I say, you had rather believe him, even this notable
sinner, than to believe me, who am the Prophet of
the most high God, the man Christ Jesus in glory,
and have power given of God, as Moses had, to set
life and death before you ; but I know you will say
in the thoughts of your hearts, though not in words
as those Jews did by Christ, away with Muggleton,
let us have Pope, that wicked lustful man, that we
might hear and inquire of him.

4. Whitehead espied a knot of ribbon upon the
sleeve of my coat, and said. Why doest thou wear
this vanity ? Also I said to Whitehead, why doest
thou wear silk buttons upon both thy coats ? He
said they were necessary ; and I said no, he might
^vear hooks and eyes, or ilet-holes; so that was
past by.

Again, I did say I did wear ribbons on purpose
th^it I might not be taken or thought to be a
Quaker, for I do hate the Quakers' principles ; with
thbt Whitehead said, that thou hatest all righteous-
ness, and spake as if himself and Cole were writing
against me, in answer to mine against George Fox,
and some other things or words they had catched
from me in discourse to make me manifest : also one
ugly flighting word did Whitehead speak against
the personal God, which I do own, that he would
trample him and me under his feet as dirt, with some
other words of flighting and undervaluing my power ;
whereupon I did pronounce George Whitehead cursed

243

■

and damned, in soul and body, to eternity : also I
said his God within him is cursed, and that God he
believed or trusted in without him was damned with
him, and so ceased discourse with him.

5. When Cole had heard me speak thus utito
Whitehead he was stiiK till I had ended with Whiter-
head, but I saw his eyes dazzle, and his spirit work-
ing within him, so immediately after he uttered these
words, or such like: saith he, I have heard of seve-
ral thou hast cursed, but, said he, I did not believe,
had I not heard and seen, that a man could have
spoken so presumptuously.

Then said I unto him, dare you say that I have
spoken presumptuously ? He said, he dicl believe
it was presumption; then said I9 on the contrary,
I do believe thou art the seed of the serpent^ and
wilt be damned; and now see whose faith will be
strongest, yours or mine; for my faith shall keep-
3rou down or under for ever. Under what ? Sawl
he« I said, under eternal damnation. Then said
he, doest thou ground thy sentence upon my belief h
I said yea I do, for you believe that I spake pre-
sumptuously, and I do believe you to be the seed of
the serpent, and will be damned to eternity. Then
said be, doest thou judge this to be a sentence upon
me ? Yea, said I, what should it be else ? Then
Cole rose up with a zeal for his God within him,
and said, I told tihee before that I would try thee
and thy God, saying, they were setting forth a writ-
ing against me ; and withal^ Cole pronounced many
curses upon me, with his eyes full of dazzled babies
in them; and Whitehead, be came with great
threatening of judgements upoti me, they being
both so full of curses together, that I can hardly tell
.what they said, their curses were so many and so

2 II 2

244

various, so Ihat I could not tell which curse of
them both did most concern me to take notice of,
only one passage I do remember Cole said, that. I
should sink in the pit of darkness, and such like
words ; he used the word darkness many times, but
their words were both together, so that their words
took no place in me, no not so much as to remember
what they said ; but I perceive Cole's curses were
much like unto Thomas Loe's curses in his letter
to me.

Many words more there was between us at that
time, but these are the words and passages of most
concernment at that time, and of a final judgement
and sentence of eternal damnation, that I gave that
day upon Josias Cole and George Whitehead, speakers
of the Quakers.

This I do discern and observe in these two men,
first, that Josias Cole is of the Spirit of the Sad-
ducees, and more fit to tempt, being more moderate
in his words than the other was; for that devil that
tempted Christ, spoken of Matthew, Chapter iv. was
a Sadducee, yea a wise and prudent man, whose
wisdom of reason is more qualified with moderation
in discourse than the Pharisee is, so more fit to tempt
than the Pharisee is ; so I know that devil that
tempted Christ was a man that was a Sadducee in
his spirit, whatever he pretended to the rulers of the
Jews, therefore more fit to propound questions. to
Christ than the Pharisees were j likewise I do know
that Josias Cole sprang from that Sadducee that
tempted Christ, and so was the more fit to tempt
me, and I did like his spirit of moderation well, and
was not offended at his temptations nor his questions
until he called .that presumption I said unto White-
bead. Also this I know, that George Whitehmui,

S45

Quaker, is one of those Pharisees' spirits that came
to catch and entrap in his words» for it is the nature
of the spirit of the Pharisee to watch and catch at
words, whereby they may accuse or entrap them
they talk with. This did the Pharisees to Christ,
which made him cail them serpents devils, yea, and
that the devil was their father, because the Pharisee
spirit is more secretly proud and mysterious than
theSadducee, which is the fittest devil to tempt ; and
Christ pronounced woes more earnestly upon the
Pharisees than he did upon the Sadducees, or upon
that devil that tempted him in the fourth of
Matthew abovesaid ; so it was with me, I was more
offended at Geoige Whitehead's pharisaical spirit,
whose property was only to quibble and to catch at
words, to turn the plain trutn to another sense ; for
when a principle of truth is laid down infallibly, and
plain Scripture words, that will not admit of inno-
vation, then this Pharisee would neither affirm
against it, nor denv it ; but let it fall, and to another
thing : Whitehead is of a worse spirit than his fore-
faithers the Pharisees in Christ's time, for they con-
fessed they could not tell ; but this Pharisee White-
head, he would not say that he could not tell, but
thought in his heart that he knew more than I did,
therefore would neither affirm against those things
I asserted or denied ; but I know his eyes are blinded,
his ears deaf, and his heart hardened, so that no true
flight of life mieht enter into him, lest he should
have believed the declarations of the true God and
' the right devil, by the last true messenger of God,
and have been converted and saved. Also this I say,
that had Whitehead asked me, as Cole did several
-times, whether I did discern him to be the seed of
the serpent^ but I would not tell while I saw further.

246

but I would Lave told him I did, for I always bated
the proud pharisaical spirit, who was as full of eon<-
ceited knowledge of a Christ within him as his skin
could hold, it was even ready to crack with that con-
ceited light of a bodiless Christ within him ; but a
little time, end his Christ within him will be emptied
out of him, as it is with Thomas Loe, and several
others of the Quakers that are under the judgement
and sentence of tl^ commission of the Spirit ; and
where or whensoever this writing is read, it is re-
corded, that Josiab Cole and George Whitehead,
two speakers of the Quakers, were at this time, and
in the discoune aforesaid, judged and condemned^
both soul and body^ from the presence of God,
elect men and angeb, to eternity.
■ ^ . • .

By mcy

LODOWICKE MUGGLfiTON,

One 0f ike izpo last Witnesses and Prophets unto the High
and Mighty God^ the Man Christ Jesusy in Glory.

Thomas Loe, speaker of the Quakers, sent &
bltusphemous and cursed^ envious, cursed letter unto
me, dated the I6th of September, (which he calls the
seventh month) 1668 ; and I sent him iihe sentence
of eternal damnation by the bearei* the satne day in
wxiting. Also the bearer is a Quaker that brought
Loe*8 letter, and is damned also.

But people may see bow soon this devil Loe was
cut off this lea^th after that railing blasphemous letter,
and gives no reason for whtit, but heaps up many
curses, tbreatenings of judgements, and hellish ex-
ppessiont and high blasphemy against the Holy

847

Ghost, or true God that sent me, so that I could do
no less but give judgement and sentence of eternal
damnation upon him ; also the Quaker aforesaid
was not willing to go without Loe's sentence, bufc
Loe was cut off suddenly after. He was buried the
6th of October, 1668.

But I know the Quakers do not think the judge*
ment of God, nor my sentence, was upon him, or
over him, for his blasphemy, but they say he had
been in a consumption fifteen years, aad oame lately
out of Ireland^. Very likely it may be so ; but sure
if he bad been sick when he wrote those lines to me,
it shewed not weakness of nature in him, nor weakw
ness of body ; but it may be hisf spirit was so en-
flamed with the fire of hell in zeal for his God, or
Christ within him, that he felt no weakness of body
at that time ; for his wrath was great and hot against
me, as his letter doth shew ; but you Quakers do
believe that Loe's soul is not dead, but slipped out
of his body, and gone you know not where, and into
a power and spirit you know not what ; but I say
his soul is where you laid his body ; they both came
into this world together; they both despised the
truth together ; they both receivedr. judgment and
condemnation togetli^r, and both died together, and
were both ^oul and body buried together; and shall
both rise again, every seed its own body ; that seed
of reason, which was his life, which he thought was
the divine nature of God, but it was the nature oi
the devil or serpent, and that law written in his
heart, he and you Quakers call the light of Christ,
or Christ in you, which is nothing in you else but
the law written in your hearts, your thoughts ac-
cusing and excusing ; and when God shall raise him
again, that seed of reason shall rise and bring a

248

spiritual dark body with it, and that law, which
was written in his and your hearts here in this life,
shall quicken anew in that new, dark, spiritual
body ; and then shall he, and you despisers of a per-
sonal God, know, that your own souls, which you
thought was the life of God, but it was the life of
the devil, ye devils yourselves, and that law written
in your hearts, which you called here in this life the
light of Christ ; but when this law doth quicken
again, as I said before, it will prove the. only and
alone devil to torment you to eternity.

These things may seem strange sayings, and as a
riddle unto you, and a thing impossible ; but with
God all things are possible which his own will moved
him unto* And this I say, as it was possible for
God to write the law in the angels natures, and by
his secret determinations suffer one of those angels
to become very man ; and so the angels seed having
the law written in it before God made Adam, and so
by generation the law comes to be written in every
man's heart, man finds it there accusing, but knows
not how it came written there.

So it is as strange for you Quakers to believe that
God will raise your souls, that were dead, again ;
and not only so, but the law shall quicken in you
again ; for as the law is strictly written in your
hearts, but ignorantly written in the reprobate angel,
so by God's secret decree and power he will revive
that law again in the reprobate seed of reason, as in
Loe, and many of you speakers of, the Quakers, and
others of your brethren who are under the judgment
and sentence of this commission of the Spirit, shall
find my words to be true upon you and over you to
eternity ; neither shall you be delivered from it.

LODOWICKE MUGGLETON.

t49

A Copy, oj a Letter wrote by the Prophet Lodowicke
Muggleton^ to Mr. William Hall, in the Year 1668,

concerning his' Marriage.

Dear BroiheTy

I RECEIVED your letter, and I am troubled
to hear of your trouble, and am perplexed in my
mind to hear how you are perplexed, and that vnth^
out a cause, about one that will love you whether
you will or ho ; but, dear brother, I would not have
yoij, through your weakness in judgment, ;and igno-
rance in experience, I would not have a gooid najture
and an innocent mind enthralled and entangled* and
bind itself with such cords that cannot.be untied
again, nor broken, but are as chains of iron ; and
seeing your mind is free, and you have no guilt
upon your spirits in this matter, do not bring guilt
upon your mitid, through your weaknesses of judg-
ment and want of experience, for I perceive you
have broke no law to bring guilt upon your mind
not in this matter ; . for if you keep yourself whole in
these three things, the law of God, the lo^yt of con--
science, and the law of the land, you need, not be
troubled in this business in the least of love ; let.it
happen how it will, keep your conscience, innocent
in th^se. three laws, and no guilt c^n be upon you in
this matter ; and for your better satisfaction, I shall
opeq these three laws* The Jaw of QoA is this :
that if you shall covenant and promi^ef as. ia the
presepce of God, to ts^ke this maid toj wife, none
seeing or hearing but yourselves, . then perforin your

2 1

£5Q

VOW as unto God* The law of the conscience is like
unto it ; if ye have in secret, between she and you,
aiade knf ^rofjpssion of love to iier in that kind^ to
dfdWiher affections unto you, or a«ked her whether
«he could love you in that kind, to draw her aftec-
tions unto you, or asked her whether she could love
you in that kind, or made her any promise or en*
gagement to her in secret, which none heard or knew
but yourselves ; if not, your conscience is free from
guilt or trouble in this business. And as for the law
of' the land ; if you have promised before witneisfes
to li&v« her to wife, yet if the iwaid be not theW
present to h^^ar that promise, it signifies nothing, let
witnesses Witnesd what they will ; except the maid
be in the hearing of it, it signifies nothing. NoW I
am persuaded that you are innocent in all these ]bM^;
therefore why should you bring yourself into bond-
age to that you cannot love or fancy ; if her love be
io great to you, that she must do herself a mischief
if she cannot have you to her husband, let the evil
be upon her own head, she hath brought it Upon
lierseif, and would you cast yourself into hell, to
marry one you cannot love, to raise her up into
bea/ven ? And whereas you pity her for the trouble
and 'earnest afiection to you for a husband ; dear
br^tfai^r, be not more pitii^l to relieve her troubled
Sfiirlt^than td pily your own troubled spirit j such
tragddie^ a^ the^e hath been acted upon the stag6 of
this world beiPore now ; for if wives will fbrce ttlM
to love them whether they will or ntt, it is not true
love, neither are you bound to gratify that iame of
desiii^e ( ' for it eeetatieth this act of hers, to savour
mdre of boldness and impudence than of true love,
to force- leva '6ut of a man whether he wi^H or no, or
€lBe fidve tnu^t die, or make away ourselves, this it

but to put jour teiKJer nature ioto A fright^ tldtiklDg
to fright you to be h^r husband, le&t she should 40
herself some hurt ; but so as she can but obtain her
desires, she cares not which way. Do not you be*
lieve that she doth this of herself, but as she is in*
structed by her fnother » or some other friend, even as*
the damsel was that danced before Herod the King ;.
the damsel knew not what to ask of tt^e King, but
went to her mother, and was instructed by heir
mother to ask the head of John Baptist ; it was a
woeful demand to John, and to Herod the King too^
but for his oath-sake he must do it to his own ruin.
Your case is something like it, for doubtless the maid
is instructed to ask the body of you for her husbandr
and then the estate they know will follow ; so the
maid get you, they care not what trouble of mind
you suffer afiterwards, wherefore do not. wound your
spirit where your gave no cause ; if ady will take
offence^ ^because you will not satisfy tJbeir desire^ lieit
the woe be to them that t^e theoffeftce ; for^ first,
they have made your passifve nature the cause of
of&noe, and except you will yield to :their desires,
.they will take offence at you, and- make you the
icause of their troid>le ; but my advice is, that you
Mi9i be steadfast in your own mind, and cesoLvp to
.keep the integrity of your mind, and the pceaeimia-
tion bf your own peace ; let what will be theicffect,
lyofUT. condition will be safe; ttxd seeing, ybii arb iti
this sireight at present about a wife, havidg so many
:[kK>ffers, I would resolve to have none at tdl,iinor
eoga^ mpelf at all to any at present- What if
'jam stary a year or two longer, you areyoiingenough,
it iilrill do as well, and your peace of miodjirill be
:preserved better; »ud who knoweth bow Pr<lvi-
ideace may order things in a little time, for ii patietl

2 12

26t

CQlitented mind is more worth than ricbes, it maketb
evety condition a man is in to be comfortable.

LODOWICKE MUGGLETON,

* J '

-^ C(9py of a Letter wrote by the Prophet Lodowicke
MuggletoTiy to Mr. Edward Deiamain, a Baptist
. Preacher^ living in Marlborough, bearing date the
: 16th of June, 1668.

JEdwari Delamain^

I >

I SAW a letter of yours, very large, sent to
yom* brother Alexander Delamain, wherein I have
found in it many passages so blasphemous against
the Holy Spirit, iehich sheweth plainly imto me
.that you are of the seed of the serpent, and ap-
pointed to be damned to eternity.
. And this I must tell you, wiien I spake with you
tl knew you wdre of the j, seed of the serpent, and
:appdinted to be damned ; yet I seeing you did not
idespiise any thihg I said, I let you alone, though I
knew you'wdl enough : your eyes ^ere blinded, and
,your ears deaf, and your heart hardened ; so that no
light of hjeayen might shine into your heart: but if
you would have spokai but cftie word to my face, as
•j'ou did in your letter to yewir. brother, you should
have lyeen damned then as your brother Noble was,
, who was the Baptist preacher ; it would have saved
^you a great deal of pains, in writing those large
-letters to your brother, and your brother tO/you ; for
w 1 said to him in his first letter be wrote to you, .after

you went away, Uia}i it would be good for him, tq
send you the senteoce of damnation then ; but jour
brother haying more mercy towards you (you being
of so Dear relation to him) than God, or any .of his
messengers had ; so did write to you again, though
it was but to cast stones against the wind ; for tha'e
is no more possibility to convert you to the truthi
than for him to reach up to the stars with his hand ;
for you are blinded and hardened a# all reprobate!
are, who are conceited they know more by rieading
ibe letters of the Scriptures than any man's revela>
tion, though it be the revelation of God himself. : • '

I shall name some of those wicked passages in
your letter.

A&Jirit, you look, upon the letter of. the Script^tre*
.to be the lively oracles of God* to .spetkl^ ,unt0.y<m
in these days, and that, you ought to ^jtre as gfeat
jaodreal credit to them as if Grod had visibly spodMn
ito-yoUi ■, . ■ .1-../ V .. V

. Jim»€r^. The seed of the serp^t is «s:itf6ll <iortf
liented with the dead, letter of the, Scriptunes* land
better than they are with the. spirit and life of the
3criptures ; . for th^ t^at spake the SeriptAreA*
their wonds were, spirit and life to thoso that- ibe-
,lievod theqij iuid Spirit- artd death, to thi; reprobate
(Se<d; but the dead letter of the. ^oriptur*$ is. a
lively Oracle, to rlihe. seed, of .the ser;p«»tj,.bei5»uSe
ithejf.cao givfc whaltaeof;s tbey pl^easte, laying:: Xmtr
itervc ; thU: is jbhe; >iwdningr i w»d. the JeWei? iftftswwoth
;^t'la- wovd.iag^ni: ' this < pleases the, seed, ofi th^
'.sequent, because the letter lets; tliem fiOniceiv0 WihW
^they !wiU of it, and so it bfecomes » lively orjtclerto
ibe reprobate's mind, biodau/sei it ..cannot speak* no^

.iheimen are deiad that spc^ke it. < . . ' y^-

, Spcdmify, Yoti »y .^he Scriptjuiies w«re written in

t64

past titnefi, and in present time, for the teaehing an4
learning of those that should cooie in after timn.

Ammer. The Scriptures were Mrritlen iit past if m^si
for the teaching and learning of the seed of faith t
butthiy were not written at all for the Caching and
learning of the seed of the serpent, such as y4)u are j
neither doth the letter of the Scriptures t^ach • or
learn anjr matt the way to heaven, by any spiritual
knowledge, without a true interpreter, which I kpow
there is none at this day» but us the witnesses of the
Spirit only : but who so 2sealous for the dead letter
of the Scriptiires, as the seed of the serpent is }
i Tbu^y. Von note the words of Peter^ «jhewibg,
that he and others saw the glory of God*« Majesty;
and were cfye* Witnesses oi it, as iti tUe «ecohd epifetle
of Pelie*, thkAp. i; Petery 'say jdU', ^tras eye iVftties^,
And heard tJbk'Voitse of Ood hinltelf> as fHUch, if not
Wfores iH^n Jc^hn Heer^, •dr any^ man cati |>f eteiikl %b t
yet, say you, he would not have the Christidtis .piA
their i[aith<«pOn4!iis revehi/tion, or single voice of God.
' 'Aitm»^^' H<»w o^n ' you, bieidg the repibbate stodj,
tell that Ood spalke<to Peter more tham t6 John Reeve >
And how <^an you tell that Peter and others saw the
glory of God, and were witne^Ks tfiOre tharfi John
Reeve P John R^eve did' see the gloiy of God,
and God spake t6 John Reeie more >lban^^he did to
Peter ^nd raul either. This Johh Reek«*hatdt^0-
ttlarffel, and there is ifl.ord groimd to h«tt0v«' JPohn
Reeve ^han Peter; because John ReeVe did joatiify
the things a few years ago, and maaj^nowaireiivfflig
that heard hioi, and have the witness^ki theiAsdims^
that his Toiee was a true toice t but ^ad foi* < th«t df
letter, thQre is none now lilting i that beard hitn Bpeeik
as they did John Reeve^, yet the! toed of the serpent
<hottoui«th the words of ^ete/, now he is disad many

build red years, and all that saw Peter and bdiered
him are dead many geaet-ations past since: but the
repfdbAte's feith is very strong in dead mens words ;
but trhen tliey were alive they were counted by the
seed (if tlia sei^pent deceivers Itnd liars, as we are
counts. And this I say/, whoever did believe
PetijKs voice of God, and his commission to bind
dfid loose mens sins, they did pin their faith upon his
sleeve^ that is^ upon his coninliisiion and docthne.

limtthfy: You say the Scriptures are more sure,
and safet to be heeded and minded, thaii any revehi-.
t<on <}t vision of any man whataoeven '

Answer. Do you not shew your blindness and
darkness in this thing ^ Did the apostles, when they
came with their revelatMnfr and visio^ns, count the
writin|s of Moses and' the prophets to be more
heeded and safer than theirs ? iVhy did they then
upbraid the Jews for putting their trust in Moses, and
the worship of the law > For the Jews despised the
Revelation of Clnrist and his apostles, calling it new
doctrine, saying, they were drunken with new wine,
because llieir revelation ^ was new to the Jews, be-
cause they dedamd a 'liew doctrine and new wor-
ship, contrary- td- the old idoctrftte and' old Worehip of
Mbses, ahd tfae'ptt>ph^ts^ r e ven^ a^ thl^' toilers said io
themati that Christ opened his eyes that was born
blind, when he asked them, saying; wiH ye be
Christ's disciples? They said, no ; they were Moses's
disciples. Here the serpei/t gave more heed to the
Scriptures^ of Moses, and the prophets, they being
all dead,; than they did to any revelation or vision
of Christ and his apostles, when they were living.
And those devils 'thou^t it more saft to put their
tmst iki'dbad tnetts' revelations, than in any man's reve-
lation liWrignthdtsdeVen ' So it is with ybu, being the

tad

^eed of the : sqrpent, you look upon it to be more
sure^ apd safer for you to depend upon the dead
lejbter of the Scriptures for life and salva):ion, than
uppi) any revelation, or vision, or voice, this con)«-
missipn of the Spirit hath declared : but you shall:
find It more unsafe for your soul, in that you did put
yom^ trust in th^. lejtter of theScriptures, apd reject
the revelaitipn.of the Spirit; for the letter of the
Scrip^ji^fes. shi^lL do you no goojd, neither shall you
fii^d any comfoft by. them ; but they shall, rather.be
your tprinent, b^cau^^P.you did not Jt^arken (o mien's
revelation and .^^^^rprei^ajtipn :pf/ S^riptures^/ that is

PflTyUying.:;>; •,:,. 7 •. .^ ],.'-. ^ ;»..,•.

Wthkl^f y QM .9fty, you 3f ould hftve jpwr brother
^9 fipi^a^)^. Tiqio^hy ^id, iKildly,, frpi^ God's word,
apdiPot (say you) from suppoyed commissions, as you
imagine, i , . : .

. Ansuer. Your brot:ber doth speak boldly from
God^s word, a» Timothy did,^ because he spake in
the faith of a commission^ and knows that this com-
mission is the word of God, as much or more, than
tl|^t woifd of God as Timothy spoke ; because
Tin^thy was.fjhp^^i) a bishop by naep, and sent forth
tq pleach, thi^^^c^ pf God by men, at the second
|if q4 • ' but Johg i^ye and, p)yse)f.^'W/(re chosen by
God[ himself, torbe his two last prophets and wit-
nesses, tp. preach the word of God; and as many
as truly believe us shall certainly be saved, as thpse
were that believed in Christ himself, when upon
earth: also» we have power to /ordain such as
Timpthy was, to speak the word of God boldly as
he did,.);^iog ordained by the aposUes, who were
greater in power than Timothy was ; iso that your be-
Ueying in Timothy's wqr^ now will do you no good ;
but those that did truly believe Tiiiiothy's words

257

when that commission was in being, should have
been saved by it^ but now it will profit you nothing ;
for it is but a dead letter unto you now : and do you
not paint the sepulchre of Timothy now, as the
Jews did the sepulchres of the prophets ^ They
spake well of the prophets, when they were dead,
and honoured them ; so the Baptists speak well of
Timothy, and honour his words now he is dead :
but if you had heard him speak as you did me,
you would have counted it more safe to have believed
Moses than Timothy ; for the seed of the serpent
always counts it a more safe thing to put their trust
io dead mens words, than in those men that are
alive. And those words your brother sent you ought
to have been believed by you as much as the words
of' Timothy, they would have done you far more
good than the words of Timothy will.

Sixthly. You alledge Paul's words, Galat. i. ver. 8.
where he saith. Though a?e, or an angel from htceoen^
preach any ether doctrine^ or gospel unto thee^ than that
which we have preached unto you, let them be accursed.

Answer. I can as truly say so as St. Paul doth,
that if any angel from heaven should come and
preach any other doctrine than that which we, John
Reeve and myself, have preached, I will not say as
Paul saith. Let him be accursed; but I say, we have
power' ourselves to curse angels or men to eternity,
that shall dare to say we are liars, deceivers, or that
the doctrine we preach is false : so that the power of
this commission of the Spirit is greater in spiritual
matters than that which Paul speaketh of ; so that
the Gospel of Paul, and others, preached at that
time, will do you no good. It was life and salvation
to tlK>sethat believed Paul at that time ; but what'
is that to you Baptist-preachers ? Now, that which ^

2 K

858

Paul preached will signify no benefit to you not? ^
but rather do you more hurt ; because you takd
^pon you to preach as those vagabond Jews, tb«
same Jesus that Paul preached, having no commit*
sion to preach from God so to do ; for you should
iiave harkened unto me, who make all unclean spirits
subject unto me, as they were unto Paul : but the
evil spirit in others, and the unclean spirit of reason
in yourself, shall leap upon you, and rent, tear, and
wound your soul to eternity, for preaching the words
of Paul and of Christ, you being not sent of hiit).

Seventhly. You quote the words of Johni 2 Epitt.
ver. 10. He saith. If there come any unto you, and
bring not this doctrine^ receive him not^ not bid kim CM^
^eed.

Answer. Do you, the preacher of the Baptists,
bring that doctrine as John the apostle brought? If
you do, it is either under your arm, or in your

J>ocket, in a Bible bound together that you brings
or you never knew that doctrine that John brough
at that time, when he was alive ; there is none
knoweth that doctrine that John brought and taught
the people at that time, but us th€ witnesses of th<b
Spirit, and them to whom we have revealed it;
neither need the believers of this commission of the
i^pirit bid any of you, the seed of the serpent, God-
speed ; for none of you know the doctrine of the
true God, nor the right devil : but I know the Bap-
tist-preachers will carry John's doctrine, the Bible,
in your pockets, as aforesaid, and receive in it tbfe
notion of your brains, but I know you never did, nor
^ver will receive it in your hearts.

Eighthly. You say, verily brother, the great cause
oif errors, and delusions, and strong impostures, arbeth
from slighting the Scriptures.

259

Amwer. How can jou, being the seed of the serpen t»
come to error and delusion, and never was in truth I
Do you think reading the Scriptures will give you to
know what error and delusion is> whereas you were
always in the darkness and blindness of your mind ;
and truth was appointed toshutyour eyes, and harden
your heart, and make your ears deaf, lest you should
6ee, hear, and understand truth, and be converted
and healed ? This power hath God given unto me^
to shut your eyes, make your ears heavy, and your
heart fat, that your conceited knowledge of the letter
of the Scriptures ; so that you might not be converted
and healed by this commission of the Spirit; so that
your owning of the letter, and not adhering to the
interpretation given by us, the Witnesses of the-
Spirit ; for none knoweth the Scriptures truly but us,,
and this is the grand cause that you and othera have
fallen into suth great errors, and strong delusions, be-
cause you slight the interpretation of the Scriptures^,
which I have given, and so have sinned against the^
Holy Ghost. This is the effect of your liaith you have^
in the letter of the Scriptures ; this will prove a great
error and delusion indeed to you, and high imposture
hath risen in you, in that you slighted your brother's
advertisement in his letters to you, requiring you to
lay down your preaching from the letter of the
Scfriptures, you having no commission from God so
to do.

Ninthfy. You say, your brother doth abuse the
Scriptures, to call it a dead letter: take heed, say you»
brother, you are not cheated of that reason God hath
given you^

Answer. Why I Is it not a dead letter ? Doth it
speak any thiog at all to you ? If the Scriptures
were not a deaaletter, such serpents as you would

2K3

260

not love it> but would hate it as those did when the
Scriptures were alive ; for when commissiouated men
spake the Scriptures, and declared their revelation,
they were inspired with the Spirit, they were then
alive, aiid their words were spirit and life to those
that believed ; but you that are the pretended
preachers of Scriptures now, are ministers of the dead
letter ; for there is no saving knowledge, nor spirit,
nor life, in any of yours : nay, there is not one of you
preachers that will be saved, for you do abuse the
letter of the Scriptures, in that you make a trade of
other mens words : and you will conceive what pro*
phets, and apostles, and the words of Christ mean,
and have no infallible spirit, nor gift of interpretation
of Scriptures ; for none can interpret Scripture but
such as have the same spirit as spake them, which,
I am sure, you have not, therefore the Scriptures
will prove a dead letter to you indeed : and it is a
^reat abuse unto God for you to take the Scriptures
m any other sense, but as a dead letter ; for it will
prove a killing letter unto you, even untp death eter-
nal. And as for your brother being cheated of his
reason, it is happy for him th^t ever he was bom,
that he was cheated of his reason in spiritual things ;
but you shall never be cheated of your reason, neither
in things spiritual, nor in things temporal ; fdr the
reason you so highly esteem shall be the only devil
that shall torment you, both here and hereafter* ,

Ttnthly. Your brother saith, there is no other spi-
ritual God or Fatlier, but onlv within the blessed
body of the Man Christ Jesus glorified.

This you deny, and say it is utterly false,, and coiil'^
trary to the whole Scripture^ Also, you say, ypur
brother's distinction of Christ's being Father,. Son,
and Spirit, is full of contradiction, and in plain

SGI

say, it IS a piece of nonsense, as you say you can make
it appear by Holy Writ.

, Answfir. That there is no other spiritual jGod^
Creator, or Father, but. only in the blessed, body of
the Man Christ Jesus glorified. Tliat is as triie as
truth itself, and. I have abundantly proved that by
Scriptures, in my other writings, an in the lotcm-
pretation of the 11th Chapter of the Revelations^ and'
the irhole Revelations; but what. should. I ! say tD
l))ind men of interpretations of Scriptures ? iFor th^re
is light and life in the true interprdtatl^n? fof the
Scripture to the seed of faith : but givie rtbe seed: of
reason, or the serpent, the dead letter /without: the
interpretation, that be may conceive rwhat meaning
he pleases, and not bie contradicted ; . for /the letter bt
the Scriptures is the prophets and the aposUes : defd
bodies^ as I Irnve clearly^ opened, in, th«; Elevf^ntk.of
the Revelations >:. for your. preacJbei^ do. likeliUnto
the doctors of ph;ysic^ . thi^y get .the b^es^of kben
Hnd ,w<nn6n opened whein. they, are dead i :but ^h<tn
tbey are lUive,. thc^; distre. not < d6. it, todea^ii.expef
rjience by their dead bodies, to cure diseases, af they
think the better: so likewise it is with you that
preach without a commission from God ; . you oipen
the dead bodies of the prophets and apostles, thatisi
their letter of the Sciriptiires, to see Jf you coUld/firfd
the cause of Ufe B^bd salvation: there; ; by their dead
bodies you learn ekperieilte and knowl^ge> to prat^
tie and.talkof :life and, salvaiiioni • iby thedoctririesi of
Christ; but know nothing but what you 'pick outipf
the letter of the Scriptures^ even as the. .dtaictois of
physic do out of the dead bodies they open ; for when
those men were alive that spake the Scriptures, you
durst not take upon you to say, this is the meaning
of Paul, and I conceive this is the sense of Peter's

262

words ; for when John said, speaking of Christ Jesus,
that he was the first, and the last ; tnat he was dead,
and is alive; and behold he is alive for evermore, as
you find in the Revelations. And likewise John say-
ing, This is the true God, and eternal Life; durst you
have denied these WQrds of John if he had been now
alive ? And dare you say his words are utterly false,
and contrary to the other apostles words ? But you
know there is neither one apostle, nor other, that can
reply unto you again, that makes you so confident as
you are; but I would have you to know that God
hath chosen mie in their steads, to give judgment
upon yoU) and the letter of the Scriptures you put
your trust in «bail not deliver yott from it ; and that
distinction your: brother givem of Father, Son, and
Spirit, is^ri)6, and as good sense as men cap speak c
and what you 'dieny ih plain terms and words will be
a seal of eternal datmnation to your own soul.

Etivefabfy^ You tail aM the talk of the commission
of the Spirit to ^ a mere whimsey of jthe brain, and
yoasay, no less than mere delusion > and you say
wiir prove so in the ^nd, as true as God is in
heavecr. '

4ntwer. Here you have shewed yourself of the re*
probate ,seed ; and that you have sinned against the
Holy Ghoet, as most of you Baptists do ; a sin that
God will not forgive in this world, mnr in the world
to come : and as sure as God is in heav*ett^, you are
appointed to be damned to eternity. This I know as
sure as God is in heaven*

Twelfithfy. You sxy your brother pleaseth himself
with the face of a uoo, >bdng in a KM*m, and give^
credit to no mati that is rotten in his grave, and will
not believe (say you) the living oracle, that says, he

963

IS a spirit. And (say you) let your brother take God's
form, but give you his power.

Answer. As for your brother's pleasing himself with
the face of a God being in a form, to this I say, a man
can have no true satistaction in his mind^ except he
really believes God hath a face and form of his own,
distinct from man and all other ci^atures« And for
ypur bf other's giving credit to a man that is rot^m in*
his grave, your brother could not have had the asr
surance of eternal life in himself, b^t by giving cftedit
to that man^s words : but what think you? Are not
the prophets and apostles rotteo in th^r grav^, mwy
huirared years ago, and none livic^ that ever saw
them, or heard their voices. How cpmes it to pass
yoiii gave credit to their word«, titat were ro^tten 90
manv hundred years ago ? And you blame your
brother for giving credit to a prophet of the XiOrd» who
is yet in the sight and memory of many ; for while I
live, John Reeve liveth, and we are true a$ ever
prophet and apQstle were, and lOught : to. be credited
as they were* o

Aixd aai for the believing tb^ liyit^g OFucles, that aajr
God is a Spirit, :tbf Scriptures ypu, mean to be the
Hy^fig oracles '^^o this I sffiy, th^ $9Pt]f>t9}990 do pirove
three.places to Qofe* that Gi9d. l»fl ft IwiD|. ia«d Iwth «
face, to one place where he is called la spirit* .And
the writings of us, the Witnesses pf the Spirit, are
more living oracles than the letter of the Scriptures,
and will give more peace and satisfaction to the souJbs
of those that believe them^ than the belief of tbt)
Scriptures will,, now the prophets tand apostles have
been dead so saaiiy hundred. yeai^i.

This many can experience, and witness in thirair
selves, at tliis day » neither can any Jbave the power
of God but such as know the form and nature :»f

264

God, which you, nor no man elae can know, but such
as believe the living oracles declared by us the wit-
nesses of the Spirit.

• Thirteentkiy. You say, that Peter, nor Paul, or any
othei; mortal whatsoever, hath power to save, or damn
to eternity : this is a work (say you) peculiar only to
God, the Judge of all. Also, you matvel how many
^^en dare to read otherwise than God speaks, or to put
ittterprietatioii of their own brains. v

' Answer ■ That mortal men have power to pronounce
the sentence of. eternal damnation and salvation upon
men' fimd wome«» that is clear by the Scriptures : And
it doth ^belong unto men, and not unto God himsdf ;
for God liath chosen men to be judges, to condemn
m^eo, or { acquit tfien, according as they are found
guilty/or innoiient by the law j but' the king leaves it
to' the judges, and doth not meddle with it himself:
i) it is with the King of Heaven, he gives power and
commi^ion to his prophets and apostles, and the
witnesses of the Spirit, to judge and determine of
people's eternal weal, or woe : and those keys of
heaven and hell, that Christ gave unto Peter, was
power<to blets and curse to eternity ; for whose sins
he^ 'did remiVy they were forgiven to eternity, and
wb<^^sins;>b€iidid remit, eternal salvation did come
upon that i&aik : so on the contrary, whose sins Peter
did retain, that man's sins were never forgiven of
Godi being retained by Peter ; so that eternal dam-
nation is passed upon that man whose sins are
retained, and God will not revoke what his judge
hath done ; and this power God hath given uiito us,
the witnesses of the Spirit : but if you had read the
book called the Quaker's Neck Broken, you would
have seen this point more largely proved ; but I per-
ceive you are ignorant of all things pertaining to

^0*

26.5

salvation and damnation, but what the letter of the
Scriptures dictates to your undei^standing and
imagination : but we that are chosen judges of God
are to read the Scriptures thus, and to give inter-
pretation, according to the tenor of our commission ;
for the Scripture is given into mine hand, and no man
knows the Scriptures truly but myself; because God
hath given me understanding of his mind in the Scrip-
tures above all men in the world, and he hath made
me judge of the Scriptures. Therefore what inter-
pretation or sense soever you gather from the word
of the Scriptures, I say it is but the imagination of
your own brains.

Ftmrteenthly . You say nothing hinders mens salva-
tion but their own wills : also, you say, there is no
such thing as a doctrine of reprooation, whereby men
are destined to destruction.

Answer. How comes it to pass then, that your free-
will did not preserve yourself from being damned to
eternity ? It seems you had not power in your will
to keep you from the sin against the Holy Ghost ;
if you bad had power in your will, you would have
believed your brother and me, when you saw your
brother Noble damned by me : how comes it to pass
your will did not submit, and be silent? You saw
the trouble that Noble was in at the present ; yet
yoiir will had not power to keep younelf from the
same condemnation ; but have you not read, that
God hatb blinded the eyes, and made the ears heavy,
and the heart of man hard, lest they should see, hear,
understand, and be converted ? Why did not the
will; of those men convert themselves ? The cause
why, they were hardened of God : and why were
thfey. hardened of Go4 ? Because they were of the
reprobate seed, even the seed of tbe.serpent ; so it^is

206

vlth }'OU9 God hath blinded your eyes, because yon
are of the reprobate seed, the seed of the serpent,,
hated of God, as Esau was, and your brother Alex«-
ander beloved of God, as Jacob Vas. Here is the
doctrine of election and reprobation manifest in you
two; the one is taken, and the other left, by this
commission of the Spirit. And do you not find in
the Scriptures no such doctrine of election and repro-
bation ? You may find and read it in the Romans
very frequently spoken of; and had not you been of
4the reprobate seed, appointed to suffer tbose eternal
torments, you would not have been so blind mid
hardened, but have believed, and hs^ve submitted to
God's prerogative power ; but the reprobate seed
thinks to be ^aved by his own will, whether Ood will
or no ; but you being destinated to destruction, faatb
caused you to write against it.
. Fif'teehthfy^ You say, one would think no maa in
liis right wits should be so iar deprived of his reason,
as to admit of this for a ground to embrace the single^
bare testimony of two men^ whereof one bath been
dead some years, and have but their bare words, that
God spake to them, and heard his voice ; and such a
commsision strikes at the foundation and knowledge
of the Scriptures, and the root of all religion and
worship, at the very bottom of holiness and godliness,
and also strikes at the very majesty of God himself:
90 you count your brother given over to strong delu«*
«ions, to believe lies, because the Scriptures say. In
the latter days men shall be given aver to believe lieSy and
ihe devices ^ their own brains-

Answer. Had you been in your right wits,, yoo
irould have made the single testimony of two men the
only ground of salvation : but you being out of your
wits, being blinded and hardened, you have enibraced

907

dead mens testimonies for the ground of yoiv ftitfiv.
men that have been dead many hundred years ; so
that your faith in those mens words will do you no*
^ood now : and it would have been as good for you-
if you had been deprived of your reason^ as you think,
your brother is ; for the reason in you is the devil,
that shall torment to eternity, and good would it
have been for you if you had been deprived of it r a
little measure of faith to put your trust in the decla^
ration of two single men» whereof one is now living,
would have wrought the work of salvation in youy
and have deprived you of reason, which reason now
will torment you, because you are not deprived of it,
but is wholly guided by it ; and so your trust must
be altogether in the dead letter of the Scriptures, and
in dead mens words, and you shall find nothing there
for your soul but bare words ; for there is no spirifc
and hte in them^ except you had hearkened and be-^
lieved the single testimony of two men ; those thafe
do so, the interpretation of the Scriptures beeomes^
life and spirit unto their souls : also, I confess the tes-^
timony of us two single men doth strike at the foun^
dation of all hypocritical knowledge of the Scriptures>
apd at the root of all religion and worship, of all the
formal worship of the Baptists and others, suid at the
very bottom of your hypocritical holiness and seeming
godliness. This commission of the Spirit striken at
the very hypocritical majesty that yoa hypocrites
seem to give unto God ; for now is the axe laid to the
root of that tree ; it strikes to the root of all know-
ledge, wisdom, religion, worship, hypocritical holi-
ness and godliness, that is practised in all the seven
churches, as shewing, that the ministry of them all is
ISrIse, none having a commission from God to pfeach ?
«o tliat God hath by our hands given the axe, and we

3.L2

26B

have laid it to the root of the tree, and have cut
down many of your preachers, and spoiled all. your
holiness and godliness, as dung and dross; neither
shall your holiness, nor godliness, nor righteousness,
avail you^ny thing, in that you are given over to a
strong delusion, to put your trust in dead mens words^
and hath despised the true interpretation of the Scrip*
tures, which are alive ; so that you followed the de-
sires of your own brains to your endless misery.

Sixteenthly. You say to your brother, that God is
everlasting and eternal jGod^ and hath no beginning*
nor will have no ending : but (say you) this their
commission 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 true God but those that be*
lieve in those two men ; but, say you, what this new-
broached light will come to, you will at present for-
bear judging, but leave it to the hands of the God of
prophets and apostles.

, Answer. As to that we own, that God is everlasting
and eternal, and had no beginning, nor hath no end-^
ing : and this is the same God this third and last
commission tells you of, only there is no man in the
world, at this day, that doth truly know, this ever-
lasting God, but us two, who are the chosen witnesses
of this everlasting God, that knows him, and those to
whom we reveal it ; neither can any other man know
the true God but those that believe in us two men.

Nay, farther, 1 say, as Christ did in another ca$e,
.concerning himself: Except^ saith Christ, you believe
that I am he^you shall die in your sins : so likewise I say^
except you or any other do believe in our doctrine
of the true God, and us two men, to be the last chosen
{witnesses and prophets of God, I say you shall all die
in your sins, that is, in unbeliei^ and so damued to

860

eternity ; for this I must tell you, that whoever dies
in unbelief, that hath heard the sound of a true pro*
phet's words or writings, and believes. them not, he
dies, in his sins of unbelief, and all sins else that be
hath committed ; so that he is cleansed from no sin
at all, and what will follow upon that, that conscience
that dies in his sins, let every man's conscience judge.
But whosoever believeth in a true prophet's report
and doctrine, his heart is purified by faith in himself,
and doth not die in his sins, but is cleansed from the
guilt and . condemnation in his conscience of all sins^
both original and actual, though the reason of man
being the seed, counts the very act of faith .that
giveth peace to man's mind, they count the greatest
sin of all : but great is the power of faith, and strong ;
but low is the power of reason, and weak. And as
for this new- broached lisht, as you call, it, I say it
was new-broached by the God of heaven himself t
and this light declared by us the witnesses of the
Spirit, will come to centre itself in God, from whence
it. came, as the light of prophets and apostles did^
who were sent of God, as those two men were whom
you so much slight ; and it would have been well for
you if you had forborn judging, and left it to the
hands of the God of prophets and apostles : but
your reason hath undertook, by the dead letter of the
Scriptures, to judge the greatest light that ever God
sent upon earth, and of a more higher nature than
that of the prophets and apostles ; but the. light x>f
heaven was ever slighted by the seed of the serpent,
their hearts being darkened by the letter of the.&:dip-
lures, you have presumed to fight against the light of
this commission of the Spirit, which. God hath com*^
' to two men, and you have judged it, arid have

270

not left judgment to God* These things aforesaid
are the most considerable passages in yous-large letter
to your brother Alexander, and the very quintessence
of your knowledge in the letter of' the Scriptures,
wherein you have taken up dead mens words, to fight
with a man that is alive ; you do as if a man should
take the sheath of a aword in his hand, to fight with
bim that hatha glittering sword in his hsCnd, with two
edges, which cuts every way ; for the letter of the
Scriptures is but the sheath for the two^dged sword
of the Spirit to be in : and God hath drawn forth this
glittering sword with two edges, out of the letter 6f
the Scriptures, and hath put it into two single men^s
mouths, and hath given us power to bless and curse
to eternity : so that it doth not peculiarly belong* to
God but unto man ; and had you believed in me,
you should have believed God that sent me ; but in
that you have despised that two men i^hould know
more of God than all men in the world, you have
despised Grod also, and have sinned against the Holy
Ghost, and God hath made me your judge in his
stead*

The blasphemies you have spoken are these :

] . Thilt the letter of the * Scriptures > ought to be
credited as if God did speak himself. .

2« You prefer the words of Peter .and Paul, ^ng
dead so many hundred years, to be of more ccmse-
quence now than the voice of wjords God spsdce to
^ohn Reeve.

S. You call the commission of the Spirit a^upposed
comnttssion and imagination

4. You call the commissian your brother owns

271

and believes, error, and strong delusion, ainl high
impostures, and pretended revelations and commis-
sions.

. 5. You utterly deny the body, or person of Christ
Jesus, to foe Father, Son, and Holy spirit : this you
say is utterly false.

6. You say, the distinction your brother giveth of
Christ being Father, Son, and Spirit, in plain terms;
is a piece of nonsense.

7« You call the talk of this commission of the
Spirit a whimsey of the brain, and no less than de*
lusion.

8. You call the doctrine of this commission of the
Spirit a new-broached light.

These things being considered, I thought it some-
thing necessary to answer the things of most note in
your letter to your brother Alexander ; for in that
you despise his advice and counsel, and doctrine and
commission he owns, you have despised me and my
doctrine. So I have collected the most wickedest
speeches of yours out of your letter, wherein you
may plainly see the cause of your condemnation is
just upon you, in that you think you have free-will
to save yourself from eternal damnation ; yet your
free-will could not preserve you from the sin against
the Holy Ghost, notwithstanding you saw Noble, the
Baptist-preacher, damned before your fece, for the
same sins; yet he spake but few words to what you
have done in your letter. '"

These things considered, in obedience to my com*
mission from God, 1 do, for these your wicked
speeches afore-written ^ pronounce Edward Delamain,
Baptist-preacher, cursed and damned, both in soul

272

and body, from the presence of God, elect meii) and
angels, to all eternity.

And it will be a marvelous thing if you do escape
a very mean, low, even almost a vagabond condition
in this life, besides your damnation hereafter ; for this
I must teU you, that sins of this nature seldom escape
a dduble curse. But now you may go see if you can
prepch and pray thi» curse off you again ; and if your
will had any power in it, now you had best Ixstit
ydurtelf

WriUenbj^

LODOWICKE MUGGLETON,

One of the Lord*s two last Witnesses and PropheU unto
the High and Mighty God^ the Man Christ Jesut tfi
Glory.

< , «

A Copy, of a X^tHr wrote by, th( Prophet JLfidfftmckc
Muggleton, to. Mrs. Mary Parker ^ jit4gu$t IS^
1668. ...

Loving and kwdfiiend^ Mary Parker^

I RECEIVED your letter inclosed in Mn.
Sudbury's letter, and I find in your letter many excel*-
lent expressions, and words of faith and confidence in
those. truths declared by this commiaaion of the Spi«-
rit : as in that ^re^t mystery, that God beeame fiksb,
and God did die to redeem the elect «eed, the wed

27S

of faith, from eternal death: and in thatyou haVe
believed the report of us the witnesses of the Spirit^
and have cast yourself wholly upon this commission of
the Spirit, the arm of the Lord's saving health is re-
vealed unto you in a measure already, in that you
have found light and life in believing ; and the salva-
tion of the Lord shall be revealed unto you more and
more, even from strength to strength, until a perfec-
tion of fsiith in you, so that no doubt shall arise in
your heart as to yoiir eternal happiness ; but the light
of faith in you, built upon this rock you have cast
yourself upon, it will shew you how all the world doth
lie in wickedness, ignorance, and darkness ; nay, all
religious, righteous, and good-natured people are in
darkness^ and ignorant altogether of this great thing,
that God should become a child, and grow to a man,
and eat and drink with man, and so suffer death by
his own creatures, in that he poured out his soul unto
death, in that he poured out tlie Godhead life, that
was in the blood ; therefore, the blood of Christ was
no less than the blood of God ; and whoever doth be<-
lieve this, doth really and truly, by faith, drink the
blood of God, and hath eternal life abiding in them;
that is, the full assurance of eternal life abides here
in them ia this life, and so enters into eternal glory»
when this natural, life shall die ; for there is no time
to the dead.

I confess, I do not know that ever I did see you in
my life ; but your letter doth shew to me what your
heart is^ as I shall add this to your further confidence
of faith and comfort of heart, that I do declare you
are of the blessed of the Lord both ia soul and body
to eternity ; in that I perceive you have received in
your heart a prophet in the name of a prophet, you

274

shall have a prophet's reward, which reward is no less
than the blessing of eternal life.

So resteth your friend, though unknown by sight,
but known by truth in the eternal truth,

LODOWICKE MUGGLETON.

» . • • • • s

Postern^ August 19^ 1668.

A Copy of a Letter written by the Propfset Lodorvicke
MuggietoHj to Mr. Thomas TompJcinson, bearing date
from London, September 21, i665.

Loving and^ind Friend, Thomas Tompkinson,

1. 1 . 1

I UNDERSTAND by Elizabeth Bootham,
that you have not received those books thSit came out
of the press last, in ailiswer to George Foxe; also I
heard Mr. Delamaine's letter you sent 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 Bdotham, that you have not re-
ceived them yet ; therefore I thought good to let you
understand, that I did send five books to ybu; it is
now almost six weeks since : also I sent a lettetwith
them, and another enclosed from youir maid, but it
seems you have received none, which is a very base
thing of the carrier, that could not have conveyed the
letter to you before now ; but I perceive it was partly
your maid's fault, for she and my wife went together.

276

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 Ashbourne carrier, apd
this I suppose is the cause of the miscarriage ; there-
fore I would desire you to call for the letter and five
books of Laurence Foxe^ Utpxeter carrier, which he
received about five or six weeks ago. You will know
by the date of the letter if you receive it« This Lau*
rence Foxe inns at the Bell, in Smithfield, near the
White Bear, London. Also I would desire you, if
you have sold any of those books, to send the money
for as many as you have sold as soon as conveniently
you can.

This is all at present, only that we are all well, and
do remember our loves to you and your wife, with
all friends else there with you.

I rest and remain your friend in the true faith,

LODOWICKE MUGGLETON.

Patiern, September SI, 1668.

Direct your letters to me thus : For Mr. Muggle-
ton, at the widow Brunt*s house, next door to the sign
of the White Horse, in the Postern, near Moor-lane,
London.

Elizabeth Bootham remembers her love and service
to you and your wife; and she saith, she would not
have you troilble yourself about sending any cheese,
for she doth think she shall hot stay here in London
urifil AH-holland-tide, therefoi'e desireth to hear from
you as soon as may be'.

• So resteth your servant,

ELIZABETH BOOTHAM.
2M2

276

A Copy of a Letter sent by the Propliet Lodowicke
Muggieton, to Mr. Thomas Tompkitison^ of Slade^
kouse^ in Staffordshire y hearing date from London^
December 14, 1668.

Ijyoing Friend, Thomas Tompkimon^

THIS is to certify you, that I received your
ktter, dated December 7, 1668 ; also I received of
William Osboume the ten shillings you sent, and
Elizabeth Bootham received her things also* There
is little or no news here at London at present, for
every sort of people here hath freedom of conscience
to meet without any disturbance, only the Quakers
people are much ofi^nded at me for setting forth this
last book, called a Looking-Glass for Quakers ; in*
somuch, that several of the chief speakers of the
Quakers have come to talk to me about it, and liave
come under the sentence of damnation ; and one
Thomas Loe,, a speaker of the Quakers, sent me a
cursed, desperate, blasphemous letter, worse than
ever I received of any from Quaker or other before ;
but upon the return of the sentence of damnation
upon nim, this said Thomas Loe fell sick the same
night he received it, and never went out of his bed
more till he was carried to be buried, which was in
less than three weeks, which thing hath been great
amazement to the Quakers, and bath moved them
much against me; insomuch, that they have banded
themselves against me, and have raked amongst all
the damned devils they can hear of, to bear their
testimony against me; and all false reports by this

317

damned crew are taken for4ruih by the Quakers^
that they might set forth a book against me. The
chief speakers of the Quakers have consulted together^
and, as I understand by several Quakers, have .writ-
ten nearly thirty sheets of paper against me, and in-
tended to put it in print hetOTe now. I did expect
to have seen it before now, but there hath fallen a
cros.« upon them, for their printer's press is broken in
pieces, and th e printer in prison for printing a book
against the Presbyterians, and the man that wrote it
hideth himself, yet a Quaker, and one oi those that
writeth against me ; so that for the present there is
a stop put to the Quaker's book agamst me, for no
printer else must do it, it being not licenced.

I have written the chief passages in a dispute with
some Quakers with me for memory sake, which here-
after may come to light.

So in haste, I rest, only my love, with my wife^s
love, remembered unto yourself and wife, and all
friends else there with you.

I remain your friend in the true faith,

LODOWICKE MUGGLETON.

The Pottenif Lofidotit
Dec. 14, 1668.

S78

A Copy of a Ijctter wriiten by the Prophet Lodowicke
Muggletortj containing the Blessing of Eternal Life,
sent unto Lydia Brooks, of Sheasby, in Leicestershire,
{this was John Saddington's sister) bearing date from
London, October 24t, in the year 1668.

Frietid Lydia Broofcs,

I RECEIVED your letter of your brother John
SaddipgtoQ^ wherein I understand how you came to
bear of truth declared by this commission of the Spi*
rit^ and that tlie Lord hath opened your heart to be-
lieve the r€;ports of our writings^ and that I am a true
prophet sent of God, It is confessed that I never
saw you in my life ; yet this. testimony you give of
your faith in your letter in the true God^ and in this
commission of the Spirit^ giveth xpe assurance in my«
self that your heart is right iji the sight of God, and
that your faith. is built upon a sure rock, that cannot
fidl ; for whoever do only believe the doctrine declared
by this commission of the Spirit, and believeth him
whom God sent, they can do no less than receive God
that sent him ; and whoever receiveth a prophet in
the name of a prophet, shall receive a prophet's re-
ward, which reward is no less than eternal life ; and
that your £uth may increase and grow, from strength
to strength, as it is bc^un, I do declare you one of the
blessed of the Lord to eternity, though I never saw
your person ; but by your words I saw your faith, and
being justified by faith, you will have peace with
Grod ; for by words of unbelief are many people con-
demned, and by words of faith are many people jus*

279

tified ; and as for your nearest relations^ as husband
and mother^ being against you for not going to church,
to that I say, be not you overcome to break the
peace of your mind by the thr€ats» or persuasions^ or
temptations of husband or mother, to defile your
mind by &lse woriship throush slavish fear ; but wor*
ship God in Spirit and truth as you have b^un^ as
this commission hath declared, and you will become
more than, a conqueror in your spirit over husband
and mother,, and shiall no more steggcir in your mind
tliroiiigh the persiiasiohs. dr temptatidns of any what-
soever ; and ihe witdemess* where. you:how. live will
yield you such peace 6f mind; that will be as sweet as
honey, or the honey-comb, though you hay« none
<with yOii to partake with your su&rin^. This is all
at pceseititi only my love to yourseli, though un-
known. •

I rest and remain your: friend in the true. faith, .

?i ,/ LODOWICKE MUGistETON.

Posierny Odober^k^ 1668.

It . . ^ - •

• • s ' * >

/k * • I

•»">^^f!lP^"*K"*»^ ^ . . .

i I

« ^ •

^*m > ' 4

A C(mjf of a Letter written by thc^ Pfophet Ldi&iifidke
Uuggleton, to Mt, Thomas TompMnion, of'SlA^^

. ...bouse f .in. Stq^rdshife, iedfingDfite, jrpm JL(mflari,
Jamtary Si; l6^i , , ,: , ..;,,. ...)>.;

I'HlS'is to certify you that I have sent seven
books of the Interpretation of the Witch of Endor;

280

I did intend the Answer to Isaac Pennington should
have been printed also ; but it did miscarry in the
press.

I never was so crossed in all the books as I have
pTintedi as in these two ; for this of the Witch of
Endor hath been for six months in the printer's hands ;
hut with much difficulnr, and trouble, and charge, I
have got it safe out of the press : but because diis
priuter was so base, and kept it so long, I put the
other to another printer, thinking to have it done
before this, and so it would ; but through the forget-
'fulness of the printer, not taking the copy in his
pockets as he thought to do, he went out, and left
the copy and prooi of one sheet upon the press, 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,
else he would have been utterly undone ; for it cost
the printer seven pounds, and me five pounds, to

FBjcity the matter, and not get it done neither. But
have preserved the copy, most part of it, and here-
after I do think to print it, but not at present, it will
be no wa^s convenient. But I am glad it was not the
Witch of Endor was taken ; because 'tis of more va-
lue, and never written of before, by us, nor no other,
and much desired, and objected by many : there is
one for Thomas Turner, who gave 2s. od., one for
Richard Grindy, who gave Is. od.^ and one for John
'Grindy, who gave 1*., and one for Lawrence Water-
man, who gave U., and there is three for yourself to
dispose as you please, and pay for the carriage. These
cannot be afibnled under Is. price, I sell none of them
under, nor never will, while they last ; I will not do
,as I did by the Mortality of the Soul, sell it for six-
pence, and now I would give 2^. 6d. myself for one

281

single. Here is Mr. Delamaine's letter inclosed.
Thus in haste, I rest, only my love, with my wife's
love, remembered to yourself and wife, and all friends
in the faith,

LODOWICKE MUGGLETON.

Poffem, London^ January 31^ 1669.

A Copy of a Letter sent by the Prophet Lodomcke
Muggleton to Mr. Goodxpyn, of Chesterfield^ bearing
date February 4, 1669-

Loving Friend in the true Faith^ Mr. Goodwyny

THIS is to certify you that I have sent you six
books of the Interpretation of the Witch of Endor,
desiring you to give Betty Smith one, and Betty
Slater one, and two for your mother, and two for
.yourself.

Also I did intend the other should have been
printed now ; but things have fallen out very cross ;
for the other book was taken in the press, and the
printer brought into a great deal of trouble ; for it
cost the printer seven pounds, and me five pounds, to
pacify the matter; else the printer would have . been
YLtterly undone, and not get it done neither, and I
poHld do nf> less to help bear him out, though it was
altog^er his careless forgetfulness that was the
cause, ai^d the business of the other printer, that
kept this so long in hand, about six months ; I have
been more vexed about these than with all I did be-

282

fore ; but yet I am somewhat comforted^ that though
I havie staid long» yet, at last, I have got it out of
the press, it being of more concernment than the
other, 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 pos-
sible, when times are a little more open ; for the copy
is yet preserved.

This is all at present, only my love, with my wife's
love, remembered unto you, and your wife, and mo-
ther, ai^d all friends else there with you, in haste,

I rest your friend in the true faith,

LODOWICKE MUGGLETON.

February 4, 1669.

Also I have sent of these books to William New-
come, desiring him to send two of the Mortality of
the Soul for them : he said (when he was in London)
that he had two of them, and that he would change
with me for these. I would intreat you to be earnest
with him, to look them up, and send them to me sud«
denly ; because there is one or two friends in Kent,
is extreme eager with me to get them for them ; be-
cause I told them, I thought I should ; and if he hath
any more there, to let him send them, and he shall
have what he will for them« either books or money ;
and this I would desire William Newcome, to sell
none of these under twelve pence a-piece ; for I wiH
sell none under, as long as they last ; for these coiSt
twice the price printing of what the others did.

You may give William Newcome this piece*

283

A Copy of a Letter wrote bjf the Prophet Lodomckt.

Muggleton to John Lad.

Friend John Lad in the true Faiihy tfc

I HAVE read over your letter, and I perceive
your understanding is very much enlightened in the
true saving light, and your faith strong in the doc-
trine of the commission of the Spirit. I have heard
a good report of you before, as to your knowledge in
truth in spiritual things, but by your expressions in
your letter you have shewed a greater measure of faith
in God, and knowledge in those things, those savmg
truths declared by us the witnesses of the Spirit, than
was expected by me ; but where the seed of faith i&
quickened by the words of truth, it will grow like a
green olive-tree, as Christ said his words were spirit
and life : also to every one that believes, the arm of
the Lord's saving health is revealed to that soul, which:
18 spirit and life to it, in that they are a savour of life
unto life in them that are saved in that words of truth.
It quickens that seed in man that was dead, and
makes it alive, and so becomes spirit and life in man ;
so that the life a man doth Uve nere is a Kfe of faith,,
which is peace of mind, because this faith it shall live
eternally with God, in whom he did believe. Here
you have expressed a great measure 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, ena-
bling you to withstand all gainsayers whatsoever evea
itt this life, besides the eternal happiness hereafter^
when men shall receive the end of their feitb, even

2N2

284

the salvation of their souls. This is all at present,
time being short.

I rest your friend in the true feith,

LODOWICKE MUGGLETON.

Pattemy London^ April S3, 1669.

4 Letter from the Prophet Lodowicke Muggletany June

14, 1669.

Dear Friend in the true Faith^ Mr$. Parkerj

I RECEIVED a letter from you heretofor©
before I had seen you, which made me sensible that
your faith was true, and your heart was right in the
sight of God; and I being the messenger of God^
and an ambassador in God's stead, could dp no lesft
than give judgment and sentence of blessednessi uponi
you ; and I see and know that the word of a traa
prophet ia not in vain, but standeth for ever ; and I
have seen the fruit of faith and loye abound in youi
since I have seen you, and that part of those melaur
choly tlioughts you were exercised with in your mind
about temporal matters, are. in a measure vanished
awav, and eolpifortable thoughts do run in the blood
in the room thereof, which chpereth the heart in thei
assurance of eternal lifo, and happiness after de^tb*
Ifno wing there is no worse thing than there i? in thwt
life. Ob^ how comfortable is f^ith, without doubting*
in the soul of man and wapjian ! It removj^s^mqujlT?

t85

tains of darkness and great mists which lie before the
understanding of man and woman ; it giveth an hun-
di:ed-fold of comfort in this lii!p, and life everlasting
hereafter ; it makes a man or woman enjoy themselves
in this life, and no bitterness of fear of damnation
pan come into the heart. These things I know jou
have seen, in a measure^ and will experience them
more and more. Oh^ bow beautiful are the feet of
those that bring glad tiding» of peace to the soul of
matt OF woman I I have pead of these things in Scrip*^
tore ia my ignoirant zeal, but knew not what that
peace was^ neither did I know what that glad tidings
waa^ until I was a chosen messenger of ^ad tidings
myself ; yea, I have been a messenger of glad tidings
to you and many otbers, and I have beeiia niesseiigei^
of sad tidings to many. Thesq things I oertaitily
know, yet am Ino^waysliftedup wim f^rideinitfiis
tbifig, nor cast down with any opposition of slanders
and fies cast upon nie by reprobate men' and women ^
but I speak tbese things the more to stwngtheni yduv
&ith,. being but of a snort time standings and having
butHttle society with saiivtGi, and litde of eacperieooei
I tliought itaeoesaaary tespeakkindlyiunto voii, that
your joy. ipight be rail; that j)fOU might have the
penny of assurance of everlasting li£^, as those that
aax^ wirougbt in the vineyard of &ith many yebrs.

Thus^ with my. true love, and my wife's love re^
membered: unto yourseU^

« •

. I r^ ^; i^fiftift.ypw! imtk^ ip the; tjpe feitby
the et^rqal U4)tb» ,.\-,..,

LODOWIGKE MUG0LETON.'

Trom the PMem. London. June 14, 1669»

• / ^ i ■ * •

We are. all here at LoiidoR in preCty good hekftti:

286

A Letter from the Prophet Lodcmcke Muggletdn to
Mrs. Ellen Sudbury ^ June 14, 1669.

Dear and weU-belmed Friend in the Hemal Truth, EUen Sudbutjf,

" ...

I HAVE always remembered your &ith and
love to this commission of the Spirit from the begin-
nings wherein I received your first letter, wherein I
found your faith and love was built upon a sure rock,
even before you had seen me» or any of my writings,
but Claxton's writings only ; and I see how blest a
thing it is to cast the soul. upon a commission from
Godt not reasoning with flesh and blood, that is, to
think to try the prophet's doctrine and declaration by
the letter of the Scriptures, which cannot speak (as
most people do) but you believing and did not see,
in that you were, more blessed than these that have
both heard me speak, and seen me, and have believed
as Thomas did also. You were one of the first, nay^
I think the first in. those parts, that did set to your
seal, that the doctrine of this commission of the Spi-
rit to be a real truth» and received a prophet in tne
name of a prophet, whereby you received a prophet's
reward, the blessing of everlasting life, whereby you
have grown in grace firom strength of fiuth to strength,
even to the full assurance of eternal life abiding in
yourself ; so that no doubt can arise in you to trouble
you, as it doth in all others who build not upon this
rock. Also you were for several years as one alone ;
for every Quaker, Bemonist, and others to be tried,
that if it were possible by their cavilling spirits to
have caused you to doubt or (question your faith ;
but I have seen your fititb hath grown stronger and

S87

stronger, and hath established your soul more firm^
even like Mount Sion, which cannot be shaken, even
while you stood alone ; but in some space of time
after to add unto your comfort in this life and the
life to come ; also God hath given your husband to
be partaker of the like precious faith with you, and
so will partake of the same glory with you hereafter,
when time shall be no more ; also there is given unto
you for your further comfort in this life, another true
believer fit for your society, one of your own sex,
even your true neighbour, M. P.

Dtar Friend,

This is to certify you that I came well home to
London on Friday in the Whitsun-week, and all
friends in London are pretty well, and were glad at
my coming; but Mn Whitehead went from Cam--
bridge a matter of twelve days before. There is little
news at London since I went, only the Quaker's tes-
timony against me, upon whom I gave sentence of
damnation, three hours before his death was written
his testimony against me from his own mouth, which
I received when I came home. It is of very little
consequence, else I would have sent it you; but in-
stead of that, I have sent yon a bodk^wiittien by one
that was a Qusdcer fourteen years, which will inform
you more concerning the Quakers; and I would in-
treat you to convey the other book to TMts. Carter,
with the letter, as soon as possible may be.

Thus, with my dear love to yourself and husband,
with my wife's love to you both, I take leave, and
I'emain

Your Friend in the eternal truth,

LODOWICKE MUGGLETON.

The PotterHf London, June 14, 1669.

288

A Copy of a Letter written by the Prophtt Ladowicke
Muggletan to Mr. Thomas Tompkinson^ of Slade-
hoUse^ in Staffordshire, bearing date from London,
June 19, 1669.

Laving Friend in the eternal Truth, Thomas Tompkinson,

4 •

I SAW a letter of yours to our friend Mr. De-
lamaine^ and I received ^it. of him by your order ;
and I perceive by your letter it is exceeding great
trouble to your spirit^ that it was not your happiness
to see me and those friends with me^ being so near
you. Mr. Whitehead, of Braintree, and Walter Bo-
henan, the Scotchman, were with me in all my jour-
ney^ and we had good success and prosperous in all
places and things we did intend, in that we saw all
friends of the faith in Cambridgeshire, Leicestershire,
Kot^ngham, and Chesterfield, and there was an in-
tention and resolution to have seen you in us all, and
all opr care was when we were at Nottingham how to
giyeiVOu. notice^ th^^t j'ou might have met me either
at ^ot^iugham or Chesterfield; for Mr. Whitehead
was to go, and di4 go, to Birmingham and Dudley in
fStafiTordsbiiie, joining to Worcestershire, to Mr. Finch,
one that was fprmerly a Quaker, but now doth ow.rj
this. Mr. Whitehead had some business with him in
the way of his trade, being an ironmpnger ; so Waiter
Bohenan went with Mr. Whitehead to the place
before-mentioned; it was above forty miles from
Nottinghan;i> but I stayed at Npt;ltingham, being
very weary with riding. We C9.me to Nottingham to
Mr: Siidbiirys on Saturday J but Mr. Whitehead
and Walter Bohenan -welit from thence tlie Monday

280

morning very early; but I staid there till the Thurs-
day following before I wept to Chesterfield, and they
were to meet me at Chesterfield, at Mrs. Carter's, on
Thursday, as was intended, but they did not come
there till Saturday ; so I made a full account, and
was almost confident they had found you out, which
had caused them to stay so long ; for they did intetid,
and it was concluded upon. by us all, and by Mrs:
Sudbury, that they should find you out. Being well
horsed, as they were, if it were twelve or fourteen
miles out of their way, they would have seen you,
because Mr, Sudbury would have conveyed a letter
unto you, to give you notice that I was there, but
he could hot; so I depended, and so did Mrs. Sud-
bury, that Mr. Whitehead and Mr. Walter Bohenan
woiShd have seen you, and the more,* because they
staid two days longer than was intended ; but it fell
out Contrary to all our expectations, which made us
all i^nsibleof much trouble, that all things else in our
journey had prospered well, and if we had seen you
also, our joy would have been full ; but missing this
opportunity,* our joy was somewhat diminished, to
what it would have been had we seen you, even as
much satisfaction as can be had in weary journies;
but after a little rest there is joy in the morning. Mr.
Whitehead would willingly have gone ten miles out
of his way if he could have heard where Slade-house
was ; but none could tell them where ; for they asked
the country people for, or where Sliide-house was,
but none could tell them where, nor they did not
know or remember any town near it, for they had
foi^ot that I had told them it was about four or five
miles from Ashbourne, by which means did this
mishap fall out.

So, dear friend, I would not have you to thinkj,

890

or hs^ve any 3ucb thoughts^ that it was iox wanlj of
^oo4 will or love in any of us, or any slender tboDgbt&
in auy of u^ more to you than to other? ; for >ire h^d
and nave the sam« affections of love and teuderpofSb
wxd desire, to have seen you and your good, wife„ 93
to others ; hut none of us knowing the way^, and by
report a very bad way to your house from tho&e p^t(^
disheartened us to go any further.

Also I understand that Mr. Delaroaine did give
you to know that I was in those parts, else you wo^ldi
not have known so soon; but it was too late befovfi
he did know it himself; for he did as much ma^vdk
that t was iii those parts of the country as you did«
far there was: no friends in the faith, nor sons nor
daughters here at London, that did know that I
yfouTd go any further than Cambridge^ but cpy wif©
aivd one more, whose mother, i waa to go and see in
Leicestershire, nor of Mr. Whitehead and Walterv

obenan's going with me, I kept all secret from
friends here in London \ but friends in Cambridgp**
shiire knew of it ; but I gave them notice to keep it
secret from friends in London^ till we came back
a^gain^ which they did ; so that none could gjve intel*
lisence to Iriiends in Leicesterslure, NottioQgham, or;
Ci^terfield, so we came upon them before they wefs^,
awai e, nney^pected, and so we thought to do by yQU»
but did not attain our desires. For I knew if it. bad.
been, known here at London, it would havje, b^«n
blaised about to them all before we came, and to ycra
ajso, had it been known ; for as soon as Mr. I)e|^
niaine did hear qf it by a letter I sent to my wi^>. aji^di
one that Mr. Saddington's sister in LqicestewhiR^.
seni to him, it was knowa that I was la tbose partSi.
tben Mr. Delamaine, out of his exceeding great lov^
to [you, did send you vy^rdib^it going by Ashbouj^e

V >

201

carrier, I perceive it came to your hand a day 6t two
too late ; for he could not have sent with safety to
your house by the post ; yet I perceive you had our
friend Delamaine's letter before we went from Not*
tingham ; for William Newcombe parted with us at
Mrs. Carter's on Monday morning early, and he was
to go that da^ to Bakwell, and we went to Notting*
ham, and staid there till Wednesday ten o'clock, and
so departed thence the way we came, till we came to
Cambridge aeain ; so M n Whitehead, as soon as he
could, staid tnree days tbere> and Went to . hi^ own
home ; but I staid a week longer ; for I had promised
them to stay with them at my return back.

Thus accidentally, I was the occasion that you did
•not see. uB; because it was secret and not known j
but our desire and intent was to you as to others.

Thus I have given you a true account of the most
considerable passages, and of our intents and desires,
in this our journey.

So I shall say no moit^ at present as to that ; only
to let you kuow that I am well, and so Is^ my wife,
and so. are most of our friends in the faith here in
London, pretty well.

Thus, with my love, with my wife's love to your-
self, and your wife, and all friends else there with
yoa, .

I vesit and remain your firieod in the eteraal truths

LODOWICKE MUGGLETQNi.

The Pa$Umf LondoHy
Jynel9. 1669.

I would desire when you send to me or Mr. Defct-
rtiaine, if it be not too much trouble, whether that

2 O 2

202

, ipaid that fasted a whole year, as was reported, be
alive yet, or no ; because I heard at Chesterfield for
. cextain that she was yet alive, and that it was a mere
^ cheat to get money.

t '" _■ f ■ II I I I ■« . , r* ■■ ^ I ■ ■ I

A Letter from the Prophef Lodowicke Muggleton, to
Mrs. Ellen Sudbury, August SO, l669*

Dearly beloved Friend in the true Faiih^ Ellen Sudbury y

I RECEIVED your letter, and was glad to
hear of your welfare, and of the strength of faith in
you : you are a^ one of the daughters of Sion, which
rejoiceth the heart of him that begot ypu to the true
faith; for in the day wherein you first believed, be-
fore you had seen me, you were blessed of the Lord^
messenger for your faith; for you have been like, a
green olive tree, that hath had the oil of joy, and
gladness of heart, in the assurance of everlasting life,
these many years, and I see the cruise of oil doth not
staunch yet, but runneth more powerful than at the
first, and so it will to the end ; for the act of faith in
you hath digged a deep well in the seed of faith in you,
which will spring up in you, to satisfy your tibirst
here ; so that no doubt or want of peace can come
unto you, as concerning your eternal happiness, and
it will spring up into eternal life. Also you may and
do see, what an excellent language the heavenly lan-
guage is; it differs from all the languages in the
world ; and you having learned the heavenly language
9f Canaan^ you know the voice of it, wherever you

293

be^r it : in some it is moite plain and easily under-
stood than in others; yet, whoever doth speak it,
though but in a stammering manner, yet tlieeVoice of
faith 'UQideretiLnds the language of heavenly Canium
easily, whicli I know you can experience very easily;
for you have understood and spoke that language
thi§ tojaoy yiQard. Mn Whitehead is well ; be wks at
London the last week, and about Michaelmas he will
be at London again. . ' There is a great increase in the
faith here at London, and in some countries. There
have been with me of late, two or three Germian men,
that were banished out of Germany, for not submit-
ting to the worship set up by that power : there Lath
been strange ^^ings slcted there about religion, as
here in England ; so these men came to see me^i \(^
«ee what difference there is betwefen the reveliatidn
and declaration, declared by John Reeve and myself^,
and that revelation their coilnttymen have had | l^ut
the difference is as great as heaven and earth ; foi:
their revelation is Uke many that have been in Eng-
land these forty years, as prophets and prophetesses^
yet know riot the If iie God, neither in form nor na*
ture, nor the right devil, nor any true principle of
doctrioe nor commissioti, yet g<> forth as if the LfltA
sent them, yet know not the Lord ; the one of these
is a doctor of physick, and the other was a minister
in Germany ;, the minister could nojt speak English
so well as the doctor ; but the doctor bought all the
books, ajid hath rwritten the commissioii^book into
the German laoiguagQi . a^did/halh 0emt.it among >thd
Germans ; so wbat^e i^soe.wijl be, .time wiU brihg
fprthf; for th6re.is many: woald believe^ did thiey but
uadef stand ijt in their own la^A^^ua^Q. i . . . 1 < / .)>;;;
' You,speakasif I.^u)dihe«rifjrotilMrs, GQo<d(win^^

204

but I have heard nothing from thcimv since I was thene
with them, not as yeL , ;:.;...! »
. Thus, in haste, I shaU only remetnber in;ty dear love
unto yourself and your husliabd, with iny wiftTs love
imtoyou both*

' • *.

I rest and remain your fHendln tke trodr.^th^

: liODOWICKE MUGGLE'TON.

Jvgtut 30f 1669.

• ' « •

There is two little books, the one concerning
witfches, arid the other an answer to Pennington the
Qu&ker^s bopk, are. ready for the press; therefore^
'wnat Mr. Su^ury is free to give towards the printin||,
is left to his own liberty. About fiv6 weeks henoe li
will be,. I suppose, printed.

I ' . . ..*••■ ■ ' » I * ' . ' , .

r •

, J I 4 ..i *.. » « ."'/I ' • J m ' . '

■»i _■ _ ■■ II i - # ■ »i^l . I !■■ * — ■»

rfa

twtmmmmmmmammmmmmmmmmamm^mmm'iimmmm
■•■•'', * . /

<^ jLe^f^r ftwn the Prophet Lodowklu MuggkiM, ia

: Mrs. Mary Parker^ August 90, 1669-

i #

Di^0Hd lofobtg Priendmihe truefaith, M4tjf Pathffti

THIS is to certify you that I i«c«v«d yxyw
letter^ dated August the 8th day, l€69i It i» a great
wtiUe ^nce, and 1 have returned you no answer, be^
eiiuse I have been very much ettiplo3red with writing
and speaking with pe<»{^^ since 1 was with y»tt ; bc^t
lamaot inMtisibleof rejoidng in tkie growth df your

ai)d 4u>nfidence in this oosimission of the Spirits
in that you have received a prophet in the name of n
prophet, in the love of truth, and that the word of a
true prpphet shall; dtand for ever*

Now I know it will be unto you that believe, as the
voice; of God t^tmsdfi z$ ,tlie Uw of the Medes and
Persians, that cannot be altered ; and now the light
of heaven being set in your und«n)tanding» l^ your
believing in the commission of the Spirit, in casting
yourself upon the word of a man ; I know you can
tell the difference in. yoUTselfi whether yow Genditk)n
Was better wheiii yon did not believe, or trbetber it iar
better and more ^satisfectoiy to your spirit now yotf
do believe, than beifore : tlierefore, let no motions of
reason in yourself, nor ai*guments of reason in others,
make you; to doubt; for this I say, there is such a
thing as etei*nal ^lory hm^after, by believing, whitib
will not be a minute of an^ hour, after death, befbrd
every believer shall enter into that personal glory,
where they shall see their God, their King, and Re-
deemer, who hath redeemed us with Iiis own blood,
face to face. Also, there is such a thing as eternal
damnation, mhicli will not h^ a vminute of an bou^
after death ^ to, the. vnbeli^v^»wb«Ke they shall be
capable of eternal torment, in utter darkness with
the devil r«asQn> fof evet aod ever«

I write not these things unto you, as if I did ques-
tion or doubt tiae strei^tb' otf y«wr i^itb ; but because
I know yonir fiadtb^isi bu4ft u{)09i^« rock, that cannot
be ftbakien^ and it might :^o W m€n« sttKmg, and peiice^
might joiioMi abcMihfl. iB>you^> e^ett irbilt^ you lirefin
Ibis w€Tld;.ildiat)^ou might iti^^e, by believing in

buodred-^tfolA of :satla£w^nof sph-i« in^^l^ift^
iiiMthev]tf<krto ioskk ym <shaH'«av^ lifeei/^r^tm^I
Tbtt&lbtiag iitliajrfe^ l«haM tbtoc^ ieaVe; «rfly tbfy^6Ai^

296

Idve to yourself, with mj wife's love remembered
onto you,

I rest and remain your friend in the eternal truth, '

LODOWIGKE MUGGLETON.

. 1

' Frdm'ihe Postern^ London f

...I h9tY.e)fwiisbe4 that writing conceniing the Witch
of I^Tfdpr^i^ndAther .witches; ready for the press: I
Uav/e been d^feired by mjany to put it forth, with the
Afi^yv.exXo K^cjuirq Pennington, the. Quaker. They,
are twp.little volumes, distiiictof themseU'es; Uiere^.
fove wJiat you ftrje frea to ^ive, .towards: the printing of
thenv i? left to youi* own liberty. It will, I suppose^
be, in print, abput a month or &ve: weeks lieilce. . .

^' ; t\et^r from. . tbfi Prophet Lodowicke. Muggieiortf to
■■'■■ Mr. ThdmM Totnpkmsdn, Sept 1 6, 1669.

Loving Friend in the true Faiihy Thomas TompUmon^ •

THiS is toJ<et you understand that I have writ^
ten a .bqoH cqnceri»0g the Witch of Endor, spcdk^nr
of in the book of Samuel, and of oiliec witches and
wizards,, who de»l with familiar spirits, shewing how
a familiar., spirit i? begotten, and how they may be
said ;to spie^^Jc out of the ground, and how Samuel
inay.be said to speak unto king Saulv and how spi-
rits may be said to spefth Without bodies^ and how a

297

man may be said to preach unto the spirits in prison*
and how a man may be said to be in Paradise, yet not
without a body, and how men may understand what
that Satan is, whom the Scripture speaketh of^ and
what that Satan was, that tempted Job, and all other
places of Scripture that seem as if spirits might speak,
and appear unto people, without bodies : they are
clearly proved and opened, and will much enlighten
the understanding, to answer unto those things so
commonly objected by most people. Also there is
another book which I have written in answer to
Esquire Pennington, a Quaker, his book, which he
wrote against me, and many of our friends have a de-
sire that I would put them two in print; they are but
little volumes; the Witches, I suppose, will make
five sheets, and I suppose the other will be less.

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 suppose there is hardly any there
with you, but yourself, that can, or is free, to give
any thing towards the printing. I suppose they will
be printed about a month hence. This is all at pre-
sent, being in haste, only to let you know that I am
very well, and so is my wife, and so are all friends
else here in London, pretty well.

So with my love, with my wife's love remembered
unto yourself, and your wife, and all friends else in
the fiiith there with you,

I rest and remain your friend in the eternal truth,

LODOWICKE MUGGLETON.

From the Postern^ London ^
Septtmbef 6, m9.

298

When you send to me, direct 3rour letter to me
thus : '' For Mr. Muggleton, at the widow Brunt's
houset next door to the sign of the W hite Horse^ in
thepostern, near Moor-lane, London.

A Letter of the Prophet LocUnvicke Muggieton to
Christopher Hilly September 9, 1669^

Loffring Friend, Chrisiophtr Hilly

MY love remembered unto you and your wife.
This is to certify you, that my wife hath been sick of
the small-pox ; they did appear the next morning you
went away from us : she hath been very full, so that
there was little hopes of life ; but now we do conceive
the worst is past for this bout ; yet she is very trou*
blesome still, being something light-headed, so that
her nurse can have no rest, which is a marvellous
things that she should hold out as she doth ; for she
bath not got an hour's sleep at once, not these twelve
nights and days. My wife doth remember her love
to yourself and wife, and to all the rest of her friends
with you. And I would desire you to send me those
two Commission-Books, and if you have any more of
them, send them, and as many of the Mortality a«
you have, send; and if you have any of the Dialogue,
and Devil-Books, and the Lost Sheep, send them up
with the other, if you can, the next return of Haines
the carrier.

I question not but this proclamation, which came
out last, will both fright and incite you all to church

209

now^ to save twelve-pence a-week ; for it will fare as
well with those as never goes at all, as it will with
those as go every now and then, except they can
;ive a lawful excuse why they stay away : they must
tear divine service, and receive the sacrament also
like good national Christians. But those who are not
stone-blind, may see what it is to make shipwreck of
faith, and a good conscience ; neither will that wis-
dom of reason, in bowing down to a fake worship,
gain that felicity of mind, nor wealth of this world,
as was expected, but rather the contrary ; for he that
is willing to lose his life shall save it, and he that is
willing to save his life, shall lose it : and those words
of Christ, I find to be a standing truth, both in the
spiritual, and in the natural, and happy and blessed
are they which hold out to the end, that they may
receive an hundred-fold of peace and quietness in this
life, and in the life to come life everlasting. No
more at present, but rest

Your friend in the true faith in the true God,

LODOWICKE MUGGLETON.

London, September 9, 1669.

3P2

aoo

A Copy of a letter written by the Prophet Lodowicke
Muggleton, to Mr. Thomas Tompkinson, of Siade^

, house, in Staffordshire, bearing date from London^
October 4j 1669-

Dear and loving Friend in the true Faith, Thomas Tompkinson,

THIS is to certify you, that I received your
letter, dated September H, \66Q, and I suppose I shall
receive the money on Monday morning ; for I was
forced to write these lines unto you, before I could
receive the money, because you might not miss of an
answer this return ; and I understand you have some
thoughts to come to see us shortly, and that you
might see friends in the way ; therefore I shall give
the names and places : I suppose you will come by
Nottingham, and those friends you know there, only.
Mr. Sudbury and his wife, and Mr. Parker ; and in
Leicestershire, a matter of seven miles on this side
Leicester, towards London, at a town called Arnesby^
liveth one John Hall, and his mother, and two or
three miles on one side, liveth Thomas Hall, the bro-
ther 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 sister to John Sadding-
ton, here of London, which owneth the truth; I saw
her when I was there in my last journey : John Hall,
or his mother, will send for her^ so that they will in*
form you one of another : and as for those at Cam-
bridge, it will be your best course to enquire for one
William Dickinson, a butcher, in the Petty Cury, at
Cambridge, and there is Thomas Parke, tnat will in-
form you of Charles Cleve, Mr. Hampson, and seve-

301

ral others^ there in CaiDbridge, and at Burton, two
miles from Cambridge, Goodman AVarboyes and his
wife, and at Orwell, William Cakebread and his wife.

There is several others in those parts, which those
friends aforesaid will inform you of. And if yoii
should cotne into Essex, at Braintree there is one
James Whitehead^ an ironmonger, he that was with
me when I was at Chesterfield.

This is all at present, being in haste, only my love,
and my wife's love remembered to yourself and your
wife.

• ,*

I rest and remain your friend in the true faitbv

LODOWICKE MUGGLETON.

JVom the PoiUrm^ L&ndoH^
October ^^ 1669.

I have received the lOs. since.

My love presented to all friends there with you ,

A Coptf of a Letter written by the Prophet Lpdowicke
MuggletoHf to Mr. Tfiomas Tompkinson^ dated from
London^ December 4, 1669*

Daw Friend in Ike Hernid Truth, Thomas Tompkinson,

I RECEIVED your letter, dated November
29» 1669, and according to your request, I shall write
a few lines unto you, this return^ to certify that I am

302

well, and so is my wife^ and all friends elsewhere at
London, and that my daughter White was wdl deli«>
vered of a son, which was a great comfort to her hus^
band, and to us all, because they have none alive;
but two weeks after it was born, it died, which is
some grief to her and him ; and as for Mr. Delamaine,
he is well, and I shewed him your letter ; and as for
Mrs. Alsop, here in London, I do not know any such
woman, neither do I know any that believes this com-
mission in. Lancaster ; if there be any^ it is more than
I know. And as for that business concerning the
Lord Mayor, he could do nothing to me^ having no
law on his side; for I said unto hmii if there were any
matter of law against me, let him bind them (the ac-
cuser) over to prosecute, and I would put in bail to
defend it ; but he, having no law on his side^ gave no
heed to what I said, nor none of them proffered to
be bound to prosecute; so the Lord- Mayor railed at
me, and threatened me to do what he could, and as it
is reported since, that he gave the Commission-Book
to the Speaker of the House of Commons, being the
Lord-Mayor*s kinsman, to do what they could do ;
but I hear nothing of it since; for now he is out of
his mayoralty, he is like another man. And as for the
books you think long, as you may well enough, and
so'they do here in London ; but the printer hath dealt
so basely by me, he hath had them to do these four
months, and hath done but one sheet and*a4ialf ;
yet the two books will be about five or six sheets
a-piece, so that I am forced to put one of them to
another printer: but this roan that hath dealt so
basely by me, is one that I never employed before ;
for he that printed all the rest would not oa tbem ; so
I was forced to get whom I could ; but I hope I shall

803

get them done by Chriatinas, or a little after ; for all
printers have been full of business this Term-time,
with almanacks^ and other things ; but now they are
over, I hope I shall get them done, and as soon as I
can get them out of the press, you shall hear from
me; and if it be so hard to get these two little
volumes printed, what should I do to get those
greater books printed ? Therefore my advice to you
and all other believers of these writings, is, to make
much of these writings, and not to embezzle them
away ; for when these 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 so great, and
the difficulty to get them done, will be the cause they
will never be printed again.

This is all at present, only my love, with my wife s
love to yourself, and to your wife, and all friends else

there with you.

I rest and remain your friend in the eternal truth,

LODOWICKE MUGGLETON.

From the Postern f Londofty
Decemheriy 1660.

804

A Copy of a Letter wi'itttn by the Prophet Lodomcke
Muggleton to Mr. Thomas Tompkimon, bearing date
from Lyndon^ March 20, I67O. Directed to Slade^
house, in Staffordshire.

LQvifig and kind Friend in ike true Faiihy Thomas Tompkinsan^

I RECEIVED your letter, dated February 26,
1670, wherein I perceive your constant &ith in this
commission of the Spirit, which faith will uphold you
in the day of trouble ; and as for my being, I am
where I was, in Wapping, and am pretty well in
health, but confined from my own house still, because
of that warrant which will last always, as long as the

E resent power lastieth ; yet my being in these parts
ath beei^ a m^ans to establish many in this faith,
who were Quakers and Baptists before ; and, as it
happened, one Mr. Atkinson, a Quaker, and Eliza-
beth Atkinson his wife, a zesilous Quaker, who fe\k
from the Quakers, and wrote against the Quakers,
who came to me several times (perhapsyou have had
of her writings.) Her husband was loath she should
come to me at the first, but she growing stronger and
stronger in fiauth and argument by coming to me, she
overcame her husband to see me, and hear me;
which, when her husband did see and hear me, he
was very much taken and affected in love towards me,
and desired me to come to his house very oft, which
I did by their inviting; so that the man was very
piuch affected with my discourse, and had £Eiith in this
commission of the Spirit. 3ut to be short ; it hap-
pened, that after he had been acquainted with me but

SOS

half a year^ the man died ; but he gave such testi'^
monj of his faith in this commission oJT the Spirit^
with such wonderful expressions to his wife^ and
others that came unto him, exhorting them to stand
steadfast in this faith, and let no doubt arise in them,
for he did not think there could have been such
peace upon this earth as he now did find, and that
they should give glory to God that had sent a pro-
phet upon earth now in these our days, who had de-
clared to us the true God, and the rise of the two
seeds, and all other things fit to be known ; therefore
let there be no doubt of these things, and said it
would not be half a quarter of an hour before he
should rise again, and be in glory, with many other
wonderful expressions concerning the doctrine and
faith of this commission of the Spirit, to the great
amazement of those that heard him, and strengthen-
ing of the faithful, and convincemeixt of the Qua-
kei*s; for their mouths are stopped, and made silent
by his testimony 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 these
things for the strengthening of your faith ; for it is
more for one Quaker to die in this fiaiith, and express
himself so, than for one hundred of those that havft

Erofessed it. But I shall say no more of that matter
ere.

And as for my advice and judgment concerning
your factoriug this next summer in butter and cheese
to London ; as to that, my advice is, that if you could
deal with honest and able men, it would do wdll ;
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 I heard that he should
say, that the carriage by land of thos^ commodities

, 2Q

SO0

did take up much of the chettsenKHiger's gain { but I
had do discpurse with him about it» therefore I shall
Hot Encourage you in it, nor ialtogether discoutam
2irou in it ( neithet am I at all acquainted with Mr^
Ewer, or but little with Mr. Prince, especially in the
matter of trade ; therefore I can give bmt very little
advice or encouragement in things I know not, neither
will I dissuade you from it ; but if you think your
coming to London will not be too much hindrance
unto you I it would be best for ^ou to com^; fbr
speaking with men face to face, will work more upon
men than letters will, because a man may give many
more reasons to objections by word of mouth tliau
can be expressed by letters ; therefore if you will
venture the charge and trouble in coming to London
onljf about this matter, whether you lose or win, I
shall leave it to your own mind to resolve upon.

And this is all the advice I can give you at present
in this matter, being unskilled in their way of trad«
ing, and unacquainted with the men; for I would
gladly that you should do well, and should be very
sorry you should be a loser ; therefore be well advited
iti jTour owti mind of what I have said before.

This is all at present^ only my love and wife's love
reffidrabered unto yourself, and unto your wife.

I rest your friend in the eternal truth,

LODOWICKE MUGGLETON^

London^ March tO^ 1670.

SOY

A Copjf of a Letter written by the Prophet Lodoyfickf
Muggleton to Mr. Thomas Tompkinsimf^ of ISMukr
house^ in Stnff^rdskire^ hearing date from LmdMf
April t5, 1670.

Loving and kind Frimid in the iru$ Fmik^ Thama$ Tampkinion,

THIS is to certify you and your lovjfig
that WIS received your kind token, and do give you
both hearty thanks for your kind love : and AirtneTy
tliis is to let you know, that we are both we]) at pre*
sent, and so are most of our friends her^ at London ;
Hiid that since I came from Cambridgeshire, we re-
ceived your kwd token, There p <>ne of our chief
friends in Cambridgeshire dead» namely, the widow
Adams, who lived at Orwell; but she was married
above half a year to a friend of the faith, namely,
Thomas Warboyes, a very honest-hearted man, and
sufficieutof this vorld^s gooda, who is in greal trouble
for the loss of her ; but her daughter and son-in-law
do live in Orwell still; but tjjey bieing persecuted for
not going to church, they dq intend to remove from
thence to Ware, about Michaelmas ; so that this house
at Orwel} hath been a place of entertainment, like a
stage-town, for many, twelve years to my knowl^ge ;
but now it will be broken up, and the saints will be
scattered, biit not out of £ngland.

Also this act against meetings being so severe and
cruel, it disheartens all sorts of professors of religion ;
but what the effect of it will be, time will bring forth ;
but however, it doth not reach us as yet ; but yet we
Uje saivy for the troubled^, of othen ; for it is their

2Q«

306

conscience to meet^ else they can have no peace ;
but blessed be the God of truth, that hath given us
peace, without outward worship, God's wisdom hath
been mightily seen, in that he hath preserved this
commission from all those laws, and powers of the
Jiation, that )iave been made hitherto : and it is the
most wise God, that hath sent a commission into this
world, that giveth peace of mind in believing,
without outward worship, so that truth runs clearly
through the hearts of many ; and the powers cannot
tell how to stay it, nor make no laws against it.

This is all at present, only my love, with my wife's
lovie, remembered unto yourself, and your wife, and
all friends else there with you.

I rest and remain your friend in the true faith,

LODOWICKE MUGGLETON.

Poflent, Ixwdbn, near Mc9r*FieUty

85, 1670.

A Copy 6f a Letter written by the prophet Lodowiche
: Muggleton to Mr. Thomas Tompkinson^ of Slade^

house, bearing date from Jjmdon^ December 7f

1670.

Loving Friend in the eiemal TnUh^ Thomas Tompkimon,

I RECEIVED your letter, bearing date No-
vember 18, 1670, wherein I perceive j^ou have not
heard by any of our friends, nor by me, of the several
^roubles I have been in this whole year, but especially

809

since Midsummer J so that I have not lo^ed aC my
own house these five inonths, nor dare not yet. I
shall only give you a little hint of the cause, that
you may understand, because I cannot enlarge upon
.particulars nor circumstances, but to give you a hint
^f the ground, and some passages of trouble that
hath happened unto me this year about these books.
The first ground and cause of my troubles in this
kind, I perceive now it was about this time twelve*
month, in this month December, there was a book of
mine taken in the press as it was printing, and that
'.did allude to the words in other books printed before,
by which the master of the press did perceive there
were other books printed without a licence ; where-
upon he sent twelve or fourteen men, some stationers,
with the warden of the company,' and sdQie of the
king's messengers, to search and seize upon tinlicenced
books; so there came twelve or fourteen men, and
wrenched open the hatch before I was aware, and
run into every room of the house ; so they seized
upon ten pounds worth of books, most of tnem un-
made up ; so they were intended to carry them all
away; but they consulted among themselves, and
said,' Mr. Muggleton, we will be civil, we will take
only some of these that are bound together^ and leave
the rest while further order; so they took what they
would, and left the rest 'r but when they had perused
Ahem, they judging them to be blasphemy, they got
a warrant from the council of state to take my per-
son ; so by chance I heard that there was a warrant
put for me by my attorney at law, who saw it in the
office ; so I got out of my house immediately, and in
a few days after came the messenger for me, but he
missed of me ; he came three timesv but could not
'meet with ine. A f€w daysf after came the Marshal
of the'Trained Bands, with a warrant from the mi-

810

litia, for my person to come before tibetii ; Yor iiiot
appearing upon the Trained Baacb, they fined me
five pounds; and I being not at bome^ but lie
thought I was, so he in fuiy threatened ray wife and
Mrs. Brunt, and caused my wife to open the door*
which she need not; but when he got into the cham*
bert he seizied upon the be&t and heaviest chest, and
caused two porters to carry it away to Guildhall, for
five pouhdSi for not appearing upon the Trained
Bands. The chest had in it booka and linen to the
worth of fifteen or sixteen pounds ; so after he had
done» he knew that he could not justify this act of
bis, by virtue of a military warraut, before the man
of the house was apprehended ; and be heard that I
would sue him at the law for burglary and felony, to
take away a man's goods before a man is convicted
by tl>e law i he hearing of this^ pretended a ^reat
deal of lave to my daughter Wlaite» aa if he for her
V^Hfi would do her fether what good he qould to get
the «hest ligaia for a »nall matter^ bofore the cMst
WAS broke vp in the open oourts and because I w^s
not wiUing ji^ eouirt should aee the books» for there
M^e twelve pounds M^orth of books i« it ; hut if they
had been any other goods, I would hare suffered it to
have been broken open, and have seen whether they
durst have sold them ; hut becainse of the books, I
destf-ed my daughter to comply with them, and get
the fibest off as cheap tt& she could ; to with the help
of this marshal she got the chest again, unhmkea-up»
for 4 majtter of tbirty-rthree shillings.

After this it CMime to pass, about Miehaelmas last,
there came eight or ten stationers, and other officers,
««d some of ^eiv the king's mMacagen, tfaiidclng to
appmhend me for the old businois at the first, aad as
It Eappenftd iny wile was oot at home neithery for if
stm Md ksm at h<>nie, they would haw hfohat m^

Zll

pretending to search for me, and there were many
books at that time very easy to be taken ; but she
being not at home, they being very angry, went and
searched the bookbinder's house for unlicenced books,
so they found three of mine that were bindings and
tb^y took them away, and charged the bookbinder to
bind no more ; so there they fleeced thirty shillings
more from me ; so now I have removed my books
out of my house, and shall prevent them from takinj
away any more; but now all their drift is to catcl
me, that thi^ might get more money out of me, but
J shall do my best endeavour to keep out of their
hands, for I have not been at home to lodge these
five months, nor shall not all this winter.

Thus in brief you may perceive some part of the
troubles I have met with this year ; and as for any
spiritual matters, there is no otlier but what you have
heard and seen ; and if there were, it would be too
tedious to write the revelations of faith; ind as for
parliament news, there is none here in Lowdom, nei-
ther bath the parliament determined any thing yet as
I hear of, only to raise money for the king ; but that
way you speak of, is but talk ; as to ta!k, theire is no
sudi thing, neither can there be any Hich thing as the
state of things stands now.

This is all at present, being in haste, on!y my love,
atid my wife^s love rememl^red unto yoursdtf and

your wife.

I rest and remain your friend in the eternal tnithi

IjODOWICKE MUGGLETONL

Londotty Bettmh^VJy WfO.

YiiMi may direct ycyur letter to nnfe aft fwttn*t\y, as

812

A Copy of a Letter written by the Prophet Lodowicke
Muggleton to Mrs. Ellen Sudbury^ of Nottingham,
bearing date January 13, l671«

Dear Friend in the eternal Trutk^ EUen Sudbury ^ .

I RECEIVED your letter, with the Quaker's
letter inclosed, and I confess it hath been a long time
since I sent unto you ; and I think I did receive two
or three letters from you, and one or two from Mrs.
Parker, and I gave you no answer, because I had no
matter of concernment to write unto you ; yet never-
theless my love was as great to you both as ever,
though I did not write unto you ; also I have hardly
had time to write unto you since, for my time hath
been much taken up all this summer with several
Quakers that are fallen off from them, and are very
firm in the belief of this commission of the Spirit, and
are very well grounded in it, and their faith very
firm, and none of the smallest persons neither ; yet,
as some have been exalted in their minds, and settled
in the knowledge of heavenly things by me, so on
the contrary, some, that were exalted in their know-
ledge by being in my favour, have rebelled against
me, for which rebellion they have been cast dowri
and out of my sight, because several innocent persons
were drawn aside to join in their rebellion ; but I
have separated the sheep from the goats, that is, the
obedient from the rebellious ; and this act of rebel-
lion hath been in agitation this whole year, but now
it is brought to a period ; and this ha,th taken ^ tip
much time in writing ai^d talking to other believers^

313

to satisfy them in this rebellion ; so that all are satis*
fied now, and more firmly fixed to me than before,
only three or four of the grand rebels I have cast out,
three cast out for ever, but one of the four repented
quickly, and humbled himself, and I forgave him^ but
the others are hardened. And who do you think is
one of the rebels ? Even Walter Bohenan the Scotch*
man, his rebellion is great, for he hath joined with
the other two without a cause, and he hath under-
taken to plead their cause, and make their cause his
own, and he hath written two base letters to other be*
lievers, to persuade them to rebellion against me,
and to cleave unto the Scriptures ; so that I see there
is no place of repentance will be found for him ; but
perhaps you may hear more of this hereafter, for it
would be too large to give you an account of the par-
ticulars and ground of this rebellion, therefore I shall
not trouble you no further at present, only iet you
know we are all well at present ; so with my love
and my wife's love remembered unto yourself, and to
our dear friend Mrs. Parker,

I rest and remain your friend in the eternal truth,

LODOWICKE MUGGLETON.

Tht Pa$iem, London,
. January 18, 167L

And as for the Quaker's letter to the woman you
sent, there is nothing in it to ground any a,nswer
unto it, neither by the woman, nor none else ; they
do as little children do, ask their parents such ques-
tions as cannot be answered by the parents, no more
than the child that asks can tell ; and do not they

3 R

814

shew their ignorance and darkness to put queries to
sidi pie ignorant women to answer, which they cannot
^.nswer themselves, for they know not how to answer
those queries they have put to the woman than a
dog doth ; if the mouth of the dog were opened to
speak, he would say as much to those Quakers as
they can ; for if they knew how to interpret those
Scriptures and queries, why did they not give the
wom^i to know them while they were of their faith ;
but now they be departed from them, now they come
to leara knowledge of the women, and propound
queries to them, as if those that depart from the
Quakers people and principle are immediately en-
dued with such knowledge as to answer any thing
they do propound ; and for the queries themselves^
they have been answered over and over again in the
Quakers Neck Broken, and in Fox's Lookiiig^Glass,
the women may read the answers to the Quakers there,
and save themselves a labour. But there is one
thing lii the queries that I never heard before, that
is, what complexion God is of ; as for his stature and
bigness is shewed in Fox's Looking-Glass, and for his
complexion I could shew that also, but what good
will that do Quakers to know ; yet to satisfy you, I
shall give you a little knowledge of it, what com-
plexion he was of when he was upon earth, and what
complexion he is of now ; as thus, God became flesh,
and dwelt amongst men, as in the first of John ; like-
wise when he became flesh he was a Nazarite, as the
Scripture saith. Now what complexion Nazarites
were of, you may see in the Lamentions of Jeremiah,
chap. iv. verse 7- The words are these : The Naxa^
* rites t9ere purer than snow J they were whiter than milk^
they were, more ruddy in their bodies than rubies, their
poiishing was of sapphire. This was the complexion o(

815

Christ the 6oly God when on earth { and what com^^
plexion he is now of in the kingdom pf glory above
thestars, may be seen Revelation, chap. i. verse 13 to
l6. Andin toe midst of the seven candlesticks John som one
like the fan of man, cloathed with a garment down to th^
foot. 14. His head and hair were white as wool, as wkift
as snow ; and his eyes were like aflame of fire. 15« And
his feet Uke unto fine brass y as if they burned in a fur^
nuce. 16« And his countenance was as the sun shining
in his strength.

Here is the full and true complexion of the per-
son of God in glory in the kingdom of heaven above
the stars ; and this Son of Man in glory is the same
Son of Man tliat was upon earth, even that very
God^ as I said before ; so that you may see what
complexion God was of when on earth in mortality
before he suffered death, and what complexion God
is of now in the kingdom of glory ; he that can un*
derstand let him receive it. But what should the
women trouble themselves to give answer to the
Quakers queries ? why do not the Quakers expound
their riddles themselves, that people may love them
for their doctrine and pr'mciple-sake, though not i^r
their practice-sake ? They shew themselves like igno-
rant foolish men, to ask wisdom of those that go out
from them* And this I say unto the women, per-
harps they went from them because of some evil
practice among them more than for their doctrine ;
but I shall not accuse them for their practice*
though by the reports of them that were of them^
they were wicked enough ; but as for their principle
of doctrine concerning God, devil, hell, heaven,
angels, and the mortality of the soul, they are alto-
ftetner ignorant, and absolute antichristian, and great
^hters against the truth of God ; and yet they talk

2 R 2

316

of truth more than any people whatsoever, but un-
derstand truth least of any. ■ *

I speak not this to persuade 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 itself
forth.

I have declared the mysteries of God, and of the
right devil, and many other heavenly secrets, which
have lain hid from the foundation of the world, never
revealed to mankind till now ; and whoever can hear
and understand, will be made partakers of those
heavenly truths.

There is now life and death set before the women,
whether they shall cleave unto the Quakers, or unto
this commission of the Spirit. Now they must ven-
ture their souls upon me, or upon them ; if I be
true then they are false, if they be true then must I
be false ; for we cannot be both true, one of us must
perish to eternity.

Now life and death is set before you, you must
chuse or reflise which you will take ; so that they
must cleave to the one, and forsake the other, else
they can have no peace at all.

£ut I shall say no more> but rest at present.

LODOWICKE MUGGI^ETON.

317

A Cojnf of a Letter wrote by the Prophef Lodowicke
Muggletan to Mrs. Elizabeth Atkinson^ bearing date
London^ February 12, 1671-

^ Dear Friend m the Faithy Elkabeth Atkimon^

OUT of tenderness and love to the wel&re and
peace of your mind here in this world, that you may
oe the more strongly established in the assurance of
eternal happiness in the life to come, I thought good
to write these few lines unto you by the way of coun-
sel and advice, not compelling you, or laying any
bonds upon you, but wishing you as well as my own
children, and as my own soul ; neither would I give
you any counsel or advice, but what I would give
unto you if you were my own natural child, as you
are spiritual, being begotten by the faith of this de-
claration, which is as followeth : I do hear that you
are somewhat intangled in your affections with that
young man I saw once at your house, as if he and
you are like to make a match together. Now if the
case be so, indeed your condition is not good at pre-
sent, neither will it be good hereafter in this world;
for you will lose yourself exceedingly, and make ship-
wreck of your present peace, and of your personal
estate ; and your strong confidence of faith and know-
ledge of the true God, and faith in this commission of
the Spirit, will be weakened in you, and you will be-
come like unto Sampson when his hair was cut ; he
was strong before^ but when his hair was ciit he be-
came weak, like another man; and the cause of his
weakness was, in that he took a Philistine woman to
wife ; and what- sad fruit and effect it wrought and

»18

brought forth ! She was a snare unto him, and the
cause ths^t destroyed his strength : for Sampson was
an Israeliteii and it was unlawmJ for the Israelites to
marry with the Philistines ; therefore that evil came to
pass upon Sampson. So likewise you are an Israelite
of the tribe of Levi by birth, and I can say truly,
since you believe as Christ did by Nathaniel, Behold
an Israelite indeed^ in whom there is no guile ; and will
you, that is an Israelite indeed, in whom there is no
guile ; and will you stain your wisdom, knowledge,
and faith, and match yourself to an Egyptian, to a
dark Egyptian episcopal man, who is as dark as pitch
in spiritual and heavenly knowledge. Therefore I
would have you to consider these three things : first,
how unsuitable this mutch will be. First, he is no
way suitable to your age. Secondly, he is no way
suitable to your estate. Thirdly, his faith and religion
is no way suitable unto yours. Your faith is now the-
faith of Grod*s elect; and your religion is to worship
God in spirit and truth, free from all idol worship,
which is light and life. His faith is the faith of the
Egyptians, and his religion as the darkness of Egyp-
tians ; and will you put light and darkness together.
These things have been unlawful in the days of old,
BB' it was by Sampson aforesaid ; and if you match
with this Egyptian, as he did with the Philistine wo-
man, your strength will depart from you, as his did,
and you will become weak like another woman ; and
that crown of wisdom, knowledge, and prudence, that
bath been set upon your head, will be pulled off, and'
caat upon the ground, and you will be looked upon
by the wise in heart as one of the foolish women,
^d because yoU are set free indeed by faith in this
commission of the Spirit ; for this foith doth make
^^YMi free indeed^ and will you enter into the spirit of

319

bondage in Egypt again, by marrying with an ^gyp•
tian, whose worship is to worship a calf for his God >
Consider how you will be intangled ; your compa-
nions must be Egyptians, and you must d^ll amongst
the j^gyptians, and your discourse must be the Egyp-
tians mnguage, and not the language of Canaan, lor
no people in the world can speak that languase^
though ojf this faith ; and when all your familiar
friends about you are Egyptians, how shall any of
the Israelites of this faith have any society with you*
And if you shall think by your wisdom and discreet
carriage to convert him to your faith after you are
married unto him, you will be deceived there of your
expectations ; and it will be a dangerous thing for a
woman to venture that. Again, how will the Qua^
kers trample over you, and say, Elizabeth Atkinson,
is gone back into Egypt again, and boast themselves
against me, and say, this is Muggleton's doin^ ; for
it is like himself. But however, I can bear greater
reproaches than these, as I have done in time past :
therefore consider, and lay fond phantasy aside, and
consider things of more weight. Let jphantasy be but
To ope balance^ and lay those three things cdbresaid
in the other balance, and see which will weigh hea-
viest in your mind, do you choose. And farther I
say, seeing you cannot fancy Henry Hall» I would
aavise you to stay awhile longer, and not bind yoqr-i^.
self to any, but keep vour^elffree from emgagenqenta
aind intanglements of this qatur^. Prov;de;ice may
order things so, that ypu may meet with onie suitable
in your years, suitable in estate, and. suitable in reli^.
^ion : patience is a great virtue^ aqd keeps the mind
ih peace, and doth things w^^ deliberation and cbni^
sideration; but phantasy runneth headlonjg to de^
struction ; therefore \ would wi>h, you to be true to

320

your own souU and do 'not dally with edge-tools^ and
intangle your own soul, and insnare the peace of your
mind^ and give way to no man, to intangle his mind,
until you are resolved. For if you be true to your own
self, you may resolve your own mind, and resolve him
at two or three times speech with him ; for long de«
lays, and bften companying with a man upon that
account, is dangerous; and young men, that hath
nothing but nature in them, hath many by-«nds to
raise their fortunes, whatever men may pretend to
the contrary ; and love above all things else. 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
estate to her relations, and will take her with nothings
and yet hath no estate considerable of his own, he
sheweth himself to be either a fool, or a knave, or
both ; neither can he mean honestly, whatever is pre-
tended. For if this man had any considerable per-
sonal estate of his own, he need not fear having a
wife with a consideTable portion ; but if a man's pre-
ferment depehdeth upon kindred, he had need look
after a wife with a considerable estate of her own ;
that he may pay back that relations hath laid out for
him. But I hope your wisdom will preserve you
from being catched as young birds are, with chaff in-
stead of good corn ; for the loss will be yours, and
not mine, nor none else that hath a love for you.
Thus I wishing you to mind your temppral 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 I am sure it will not diminish the joy of the
life to come, which is eternal. . This I know by ex-
perience, and am sensible of the inconvenience you

321

will sustain^ if this match go forwards ; but if these
tines take place in you, so as to persuade you not to
have that man for your husband, let me know it, by
writing, or otherwise, and I shall give the best advice
I can, to deliver you ; but if these lines doth not
take place in you, but you are resolved to have him
to your husband, let me know it, and I shall not dis-
suade you from it, but leave it to yourself, to possess
the comfort and the discomfort of such a match ;
therefore let it be considered in your mind, and so do.
I thought good to write these words, because you may
read by yourself, and consider of them; because
things cannot be spoken so fully by words of mouth,
nor without interruption.

So resteth your friend in the eternal truth,

LODOWICKE MUGGLETON.

February 12, 1671.

A Copy of a Letter sent by the Prophet Lodowieke
Muggleton to Mrs. Dorothy Carter, of Chesterfield,
March 2S, 1671.

Dear Friend in the eternal (ruihy Dorothy Carter^

THIS is to certify you, that I received your
letter, dated March 16, 1671 » and the enclosed I
caused to be delivered as was directed; and I am
very sorry for your great troubles now of late, in that
you have lost your daughter, and 3rour son; and now»

322

^last of all, you are seemingly entering into a greater
trouble than all the rest, and what advice to give you
to deliver you out of it, I cannot tell ; for I perceive
you are so involved and entangled in your estate, and
in your way of livelihood, by reason of yourdaughter'js
living with you, after she was niarried,^ that it will be
hard to separate and divide,, what is your own, and
what is your son-in-law's own. . These things are com-
monly the fruits that parents do reap, when children
do live with them when they are married* I being
sensible, and having had great experience of the iuj-
convleniencies of this, by several, it w^s ?tlways my
advice to any friend, not to do any such thing, bi>t
'Avould have had them to follow my example ; thereforQ
I gave my advice to your daughter, to have one that
would have delivered her, and you also, out of all
those temporal troubles, as it is at this day, to that
party that hath him. . If she had been my own child,
as she is yours, I could not have wished, her better ;
but she did not hearken unto me, but followed her
own fancy, and loved a man that I did not know at
that time; so, that I would not give her my advice in
it, though desii^ed by her ; but »he is goae to her rest
from all her troubles in this world, and shall enter
into those eternal joys, which natural eyes have not
seen, nor the natural heart of man can understand.

And as for this maid Mr. Goodwyn hath a mind to
marry, I never saw her in my life, only I have heard
a good report of her, for a civil maid, and of a good
meek nature; but as to religion, I never heard she
was of any ; but since she camp acquainted with Mr.
Goodwyn, she seemeth to have somewhat of truth iqi
her; for I beard a letter of hers to Mr. pelamaine,
and the letter was well composed, and did savour
very much of truth ; . so that by that letter I cannot

323

judge amiss of the maid, being of so short time stand-
ing, as to her spiritual estate : likewise you may re-
member your son Goodwyn, when he came first
acquainted 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 desired my judgment of him, I
would ^ive her none in that point ; but since, yOu
know, time hath proved that his heart is right, as to
sf^iritoal things, and as for his desiring to marry so'
hasiily as you speak of, and forgetting your daughter
so soon, you know that is a common thing with young
men, and he is not the first, nor doth not marry the
soonest of any.

And if you would not have him marry at all, be-
cause he hath two children alive by your daughter,
that is something unreasonable to tie him up so close,
neither was it wisdom in you to suffer 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 i and you might well think, that no maid
that hath any breeding, would have gone from Lon-
don, so far into the country, for a year's wages, if
Mr. Goodwyn had not been a widower : these things
may be read in the hearts of men and niaids, whatever
is pretended; therefore Icannotblameeither of them
in this thing, if they marry or not marry ; but the
trouble of my mind is, that you cannot be set free,
and at liberty, because things are so entangled be-
tween 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 she be his wife, caimot ma-
nage the business without you, neither would I wish
you to give up your employnient unto her, us you'
would have done unto your own daughter ; for these

2S2

324

itre both but children in law ; for you have done muck
good in your generation, in your time, and you are
not so old yet but that you may live to do a great
deal more good before you die ; you may live to aee
many younger than both them go before you : there*
fore I would advise you to keep your own standing,
and your liberty, and privileges, while you live ; and
whatsoever you know is right, do unto Mr. Goodwyn,
only let him know wliat property he hath in your
estate by reason of his wife, and what property you
have yourself, keep; and as for his claiming promise
to give your daughter all that you haye, signifies
nothing now she is dead ; but if you had died before
her, it is veiy like you might have left all your estate
to her, and her children ; but the case is altered now
she is dead, and Mr. Goodwyn hath no ground to
expect any such thing ; except he were resolved to
live single while you are dead, which I perceive he
is not : and as for his reviving the bond of fifly
pounds, that signifies littley whether he will or no,
as long as he and you live ; the bond is made, I sup-
posCj to you, and is in full force and virtue as long
as you live, if you have the bond in your own posses-
sion. These differences, I suppose, may be composed
between you ; but here lieth the knot hard to be un-
tied, how you two shall live together, and manage
the employment together, as your own daughter and
you did, seeing they are both children-in-law. Now
where two are equal in power, or two mistresses,
there will be some differences ; but where one doth
rule, and the other a servant, there is good govern-
ment; neither would I wish 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 be^tr

826

tbem ; so one house cannot hold two familieSt being
both of one profession ; and which way to separate
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 Lot'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 schooling without you, and his own trade will
not be sufficient for a livelihood ; and how to per-
suade you to do to a daughter-in-law, as you did by
your own, I cannot press you to it ; for I could not
do it, if I were in your condition ; for you must ex-
pect, in time, young children by her, as you did by
your own, neither can I persuade you to do as Sarah
did by Hagar, to cast out the bond-woman, and her
son, for he shall not be heir with her son ; so the
children of this woman cannot be heir of your affec-
tion and estate, as the children of your own daughter.
Here I have opened the state of this matter, as &r as
I understand by yovr letter, so that you may see in
part what my mind is, so far as I understand in this
matter ; but if there be any other secret contracts,
covenants, or promises between Mr. Groodwyn and
you, since your daughter died, or before, I am igno-
rant of it, and ignorant how you, being two fiunilies,
lived as one, and how your gettings was, and how
her gettings was, and yet kept union as one, I am
altogether ignorant ; but I suppose it cannot be so
now ; therefore I cannot give no absolute judgment,
what you shall do in this case ; but I shall leave it to
yourself, to do whatsoever seeraeth best for your own
peace and quietness of mind, while you live in this
world, as I did by your own daughter ; but you have

•X

826

not that tie of nature to bind you now, as you had
then.

This is all at present, only my love, with my wife's
love, remembered unto yourself, and to Betty Mars*
den, and Betty Slater, and all friends else.

I rest and remain your friend in the eternal truth,

LODOWICKE MUGGLETON.

Postern, March 23, 1671.

• 4

A Copy of a Letter written by the Prophet Lodowk/ce
Muggleton to Mrs. Ellen Sudbury, bearing date
April 7j 1671, directed to Nottingham.

Dear Friend in the true faith of Jesus, Ellen Sudbury ,

I RECEIVED your letter, dated March 28,
with the enclosed to Mr. Hatter, which, he coming
t&'ihj house at that time your letter came, I gave it
to him, and which he was very glad to see; and he,
reading of mine, was the more refreshed in his mind
to hear of your love, faith, and steadfastness in this
commission of the Spirit. Also I shewed it to' my
daughter, and to others of the faith, which do much
rejoice at your faith and satisfaction you have iii the
understanding of the trath, in that you are made
t pfiMTtakersr.with us in the like precious faith, which
\ doth consist in the right understanding of the true
God, and the right devily the rise of the two seeds.

327

and the distinction of the three commissions, which
po roan in the wor^ doth know at this day, but the
believers of this cpiniiHssion of the Spirit only, bet
cause they have true spiritual foundattou as a rock ;
but their foundation is upon the sand, even all the
teacher* of the world, and the Quaker^' principle or
fauD^atiqn is. the worst of aillj thouglii it seemekh (o
be the best of all mrighteousniess) of life, yet tb^ wotAt
of all in point of doctrine, ;tfKl that they wiU find ia
the endj that they may flourish for a time ; fbr t)o
Quaker, nor any other that hath heard of this com^
mission of the Spirit, and of the doctrine declared by
it, and doth not understand it, and believe it, that
can be saved^ let their holiness of life be ever so much ;
for God hath no regard unto the righteousdess of life,
except it doth proceed from faith in the true God,
which no Quaker, nor aijy other nftan hath, but those
that have faith in this commission of the Spirit ;
therefore it is that they do all fight again&t the true
God, and against this commission Qf the Spirit: but
I am refreshed at your experience and growth in
grace and knowledge of the true God, in that you
have eyes, and caa see : as Cbrirt said to his disci-
ples. Blessed are your ej/es, for they see ; for many have
eyesy but they see not. Also I am glad to see that your
understanding is enlightened to see the true inteiv
pretation of the; Scriptures,, ii^hiclj^ fis girdn by this
commission of the Spirit; and this book of the 4 1th
of the Revelations is very little eke b(Ut interpreta-
tions of many places of Scripture, besides tfie chap-
ter itself, which will enlighten the undj^rstanding in
the knowledge of the Scriptures, more than all that
hath been written before ; therefore I have sent you
Uiree of them, because if th6te( i&eitfdl tie^ ajiy < other
beside? yourself, thftt should have any affcctwHi ta

328

tbem^ that they may have one ; but I shall leave that
to your discretion, do what you will with them. I
received a letter from Edward Frewterell, and your
aunt Carter, with the money, bearing date March
19» 1671 9 but I have not sent them an answer as yet,
nor no books ; but I do intend to send this week, if
the carrier be in town ; but as for my coming down
into the country, I do much rejoice at your's and
your aunt Carter's affections in desiring me to come,
which I do intend to do, but I think it will be about
James-tide ; for I must go into Cambridgeshire about
Midsummer, and after I have been there I do intend
to see you : so being in haste,

I rest your friend in the true faith,

LODOWICKE MUGGLETON.

Mr. Hatter and my daughter remember their love
to you, with several others of the foith.

A Ccpjf of a I^ter written hy the Prophet Lod&wicke
Muggkton to Mr. Charles Cleve, Mr. Thomas Parke^
Mr. Francis Hampson, all of Cambridge^ bearing
date April U, I67L

Lo9hi^ Friends in the true FaUh^ Charles Cleve^ Thomat Parke^
MdMr. Hampson,

I UNDERSTOOD, by Mr. Hampson, that
you three are in some trouble, and like to besin more

320

• « •

for rtot going to churco. , Also I ppiceive, you arc?,
disputing. and reasoning among yourselves, ^ybetheiv
you may not go to hear common prayer once or twice,,
to Save yourselves from sufierings^ seeiD|you do jQcti
deny your faiths neither do you suffer for your faith^i
only you would have my judgment in it. * ; ;

'First. As to this, my judgmeiH is, that I cannot
Consent to jany such tiling ; for you ma3' as well go
twenty times, or always, as once : for, if the image oi'
]6aal be set up^ and you bow your kne^ before hinx^
once,' you may as well do it always. Also you mui^t;
mind this, that there must be some witness that yoii^^
bowfed your knee to Baal, else your suffering will bj^i
r^evertheless. For to hear common prayer at yourj
dwn church is part of worship to God, and it is .th(?;
image set up in England for all people to bow to ia^n^]
worship.; therefore copsiider what privilege thisJaith.
hath given you, and what sufferings it hath freed y^Vj
from, in ri>at it gave you peace of mind as to your^
dtcniar happiness;* it hath freed you frOm formal;
bondage oi worship ; it h2^th delivered yoi^ from being;
tied up to meetings^ as all ^thersare; itihatjj, pr^,
served you from those sufferings, which' have cofstj
ipany one their Kves : it hath given you liberty to,
pay tithes^ and to defend yourselves by law, to keepf
yourselves from imprisonment and siweriiigs. Vqa,
have only beeia tied up to do justly between iiji^n ond
riian, to the utmost of yoiu- power, and to worship^
V^pd m spirit and; truth. ^ .,

.Only now you must consider, it is one thing to;
Vorship Baal by compulsion, for fear of sufferings ;^
what do you ielse but to take the mark of the l^a^t^
in /y^our right-hand? And always, when you Ipokr
upmi the palm of your right-hand, there yoij will feQ;
the mark of the beast ; for it will be printed in your

2 T

minds, and the remembrapce of it will remain tq ^puf.
live^ end. And who would defile a purre consciepce^
for fear of such a slight suffering as this ?' For i^tl
reachqth not to inflict any punishment upon t^^l
body ; neither is there any resistance upto dfeatKj a?
hath been in othertimes for smallierrpatters than thisl.
Also consider those three. believers in Ke.nt, who had
the blessing of John Reeve ; yet they, for fear ol^sqf-
fering and presumption together, because th.ey had
thie blessing, they said, they could not be damned t'ft
eternity. So they bowed * down themselves three
time^ (that is, at church to Baal)* and tljen.gayp, over,
Bqt what hath been the effects of it,? Since nqthing,
but crosses, sickness, weakness, pbver.ty a-nd; beggary^
hath, and is still, the fruits that action hith brought
forth ; besides, the author of hope is eaten oyer with
njs.t.in thfeta. Also consider that loving and good]
man DoVey at his death ; dw in^ thing trouWe bimj
but hi^ going to church ? Poor man, he lost his pdacej
)3ty it] .though I am persuaded the man will be hajipy,
because he was true to the corp mission ; but it would,
have Tjleen better- for hVin to have had eternal life,
ctbicGng in himself, and I should have be^n niore J6y-

sWi^M, as rhilip Willi&ms and GooHrhan Sihj^

'T^d tWs I answer arid say, it is to be cphsidered|;
tftat^thefee* tneri ivei'e never off from, thd cll6i^cV!t^^^
cause Qt one office or other in.the'patikh wHer^'tJiey
livfed, and therefore were uri^er th(6"moi:6 snares ; atid
thetefore, as Christ said, 'the more hard fbr ancA fnan^
fd^enter into th^ kingdom of, heaven; indeed tfiey have
been'men that have beei^ rather for truth thah a^aiii^/^
it, and so r have had a lore for all such meii, as'the,

... ' ' ■•./». -I ^ ' .; . ' : '

331

lK)fd hiiliself had alio.; 1 kn6w it is possible with
God, thoogh not witll mdh, to make a rich maiii veiH
ture all his richies to worship God in spirit an^ truth,
and to iforsake all idolatrous worship, in hopes of ever-
tasting life ; but it is impossible with me^ that a'IR^but
a man^ to do it. For kt not men deceive themsetves^
k 18 not half the heart for God, and the other half for
the Vbrtd ; for God will have the whole heart* or
hone. ATid ht that seeketh to save his life by a &Ise
irorshi'p, orwrogg ntkeans, shall lose it; and would
fcAi be contcfnled with such a faith as theirs is, to
giye t)iie half of the heart to God, and the other half
tbthewfovld ? I telf you, God will have all the heart,
W tibiVe. And a man shall know in himself whether
Are hath given God his whole heart, by castipg up
what tt will tdst him. And if he is willing tp give, all
that fte hath for trath^s sake^ if it be required : for the.
Wh6lfc heart catries alt aloiig with it; then sliall he
Bate hi^ heart given him. again, and all that he, hath
lost ibr his sake, shitlVbe given him again in this life,
i!6!d ifi the life t6 come, life evel*lasting. And expepfc
thii bfe, ^ man caniiot hate the perfect assurance of
efef rial life abidhig in him; but shall have sotaetinies
hopes and sometimes feans. Also this you are to con*
sider; that ytiu have been kept innocent and purc,i
and' hai^e Abt committed spiritual fornication these
rtfeihif ;^ja^s, and wbuld you now defile your con-
akii^tice With idols ? Oh ! let your faith be steadfast,,
and have its pehfeet' \t6tk in your souls^ and hold out
tO'fhfe ertt!, that ybii may receive* the crown of life^
^HRfc GbdVWlH' give you at that day, which will hot
be as an homr drftb you aftei^ iSeath before yoii are in
possession of it.

I would advise you not to appear^ for you will be
couHbdrndd; and then ^uir cause will be the worse ;
but keep out of the way at sessions-time, and if you

2 T 2

33a

be arrested afterwards^ go to prison, and never put m
fiaiffor j^our appearance ; if you^ do^, yppr ca^se wilj
befiarVoi-se. And as for l^homas Patke being.a siq-j
gle tnian, lie may keep but of tlieway all this siunnier^
5eiibaj)s by' neixt October things m^y ^-Vter. , An^ a^
for Charles I Cleye, if he 'find, when he. 'p in prisbng^
thdt'^here is ho getting oflf, without. t^is utter undoine
Of his fanuly, and. oestrovingthe pea,qe or his own
liiind ;* '' lei him cause all his goods and e^.t^tes to be

[bid; and do what he will with-it, an(J|et,Ijf^ wife^jij^
yl^lldi^eii be all turned lipop (hV^Pf^^isn, apd let hixf^
ft^^eih prison [himself: for, if he go ^o pilspn uncpiv
ds^iilried, he shall have full po^er to sell his goo^^
rtnd dp what he will with them ; bui if he be. cpq,*
demned by a court, then he cannot, but they wiU[
seize upon bis goods for such a parcel of raioney ,as
[hby have judged him to pay, apd take twice as ipiucb
goods. And as for Mr. Hampson, he. being bettei^
able in the world than yoii, let him keep out of the
^ay. in sessions-time, though he do lose trade for a
Kttle season, except he can employ one that he caigi
ehtriist the while ; and if he be arrested afterwards^
let him put in no bail to the seijeant. If a bribe wil^
hot serve them, let hipa go to prison, and he will coip^i
off for a great deal less charges, being not condemned
by a court, and save his conscience ifrom any engage-^
ments ; but if you are not able to endure a prison lat
all, then I cannot tell what to say to you, but DPtpsJt.
leave vou to your own 'heart's disposing.

This is the best advice I can give you to save your*
selves herf, arid keep the peace p^youripind?: .^9r.Jt
cannot prquiise to free you from 9II troubljes. , ., ;

Your friend in the true faith,'

' ; LOPOwicKE MtJiGGIiETONvo .
April th 104. :, . , . .! ;.. ;

• A^^SSr^ '*' vW. A lexander Delamame^ sefuor,

i-\ Uvvn j>\ "v/ ••■: \'.'.-..\ •• \ ■.■■.< •-'.'> •. ' : * M >',v .■ .' )

. - • » . • : I- \ 1

\ If * r '

MY love remembered' unto ybii, and to your
wife. This is to certify yoU;, . that I delivered yqur
letter unto our friends in the faith, and they were
;)^ to Jbfiv,it, an^^^o vomla rejpi^e »« r^iiipgiyour

;; ])/|r ,^i9her ; !^ei elder J)^tU btiw vfliyiil), and is
lO^'ethiii^t^rasy. still,; ^;is qqw >t SouHiapiirtQiy

|H^t.hvs#9q, tlJejttWg map. aftd WUlrmpa Pedley, *p4
i^8f}4 j^e in jthe jcpjaqtiry attheold.aM&nfs kou^est
Ymmyi9i^» i W^ *^»<?y ai?^; veiy,- well,, .aad dp Hindly,

M;iQig9i^,t^ir J<9!^€|s m\P y<Wb! 9l»<i;to yoD^^wiife,
yjv?^ is |)ot^ng,^|[;e qf Juiy eoDG^mm.eotf tp.wfite ofj
ift^tflli4s!'ft|iH,ap4;q|a|et.f , I ;.; : .1 r.i . ;.,:)
,;iT^flBfi?p©,J,ri)^ll,8ay.nQ,f»or«.at^pnep»ml4 <p«ly de-r
Wffft»> HiwMt if m^tiKife/hatJi wiy OC0a«ioa pf bHsiOftw/
OFfPjecjjfis^ty t9iwitp iff m^i.befoi:^ the^lltfurfjunfii
^Wi% yow^w^ttW fee:pl<a«ed;t9 ifii^^ it forih^cj-, M^t if
\\te,jp ^p<?.gre^^ n^^^asityi^P Wrt put ypuiMlf tP *h*l>
trj[?fj|3^e! ; (qj: I d9/iq^pd to b^ in Xoqdon the $)lstiQlf
ttij^,mftnth..., P|»y ^vf tbi» leflter,t«> iflynlfife* ci^ji^

^*»^iai. w^giwjjt h«i;, i.ii;./..' .' ■ /.. ' .■• •• 'li '■-:.-.• . !

, , §0 reate^h! yj(Hw|ri^d..iiiiitb6.(ie;Knal fcr>rth, < ; ; i u s

934

Copy of a Letter written by the Vrpphet Ldihxtkke
Muggleton to Mr. George ' Gamble^ a Merchant in
Cork, in Ireland : the first to him after he came to
set his seal io ^ true faiih. Bearing datejrvm
London^ March 6, 1672-

Loioing Frkndy George OanAkf

V t

I RECEIVED yoar tetter, t)earMg Aate
February 14> 1672, and am glad to hear of yxmt
health, atid t\\€ «aoi*e, because I ^did ^tSeit, hy a
Qufaker, that yott were ^ery ^ck, IMc^ to '^d^i thU
ma a little after Cht^idtitlMw Wittisitn F^tf 'aei^
one iof hi« b6dk$ afg^in^ iti«, And ft letter' With i«,- by
one oft tbeQu&kbf«y to delWer itiiitb'riiy^ii>hAiid» i
and Mrhietl the' ntoa had delireted th^ni ihtb'tn^ hiind.-
ke a^kcfd mis, iirheii thdti h^fd^^ Ikotd Gebi'g^
Gamble, in Ireland? I said) thlt^tioV bbackt-fitM^
you trpealb while,-biiti (kic« shMd yicMi W^iTfr hetie' ia
Load^tii- He adkKd me f^:- wtidih? I told HStt by
Benjai^ii Capp ; he said- he ktidtf! bM; tVliy; ttiid
I, deryou: askf $ttfd< he*, ti^ dklhs^r W'ii^'si^; Uk€
«o cKe*. ' I fittM/. l! heotd nothing of if ; 4<v ' thti nitttif

Sirtedt Aiidj a«- b^ow as- the • m«A ^ ««ib ^o^> it ^aiuei
t«i< mf tMud* t^y he^ asked a!bd)U«'you'i' itf'V^,
because the Quakers would httV^ bejM^^ti€ iti^tlieit'
hearts if you had been dead indeed ; because th^
might • hiaive htil ocmiion tcy gftM&ii(d< a: > b^Ti^fl that
God's judgments did follow you so suddenly after
yfm ^rs^ ilk4r QtMik^ir^'^iieijfles, and did cleave
to Muggleton's doctrine, because several of the
Quakers have died ia a littW 1ibi% a^r' ilk^ "tt^re

add.

daipo^d • by me : so thcyirou)^ ¥riUing}j|f.hajre $oine
to die that hU from tS^m;; tookiqg .iip€)n,i( aa oi
cui^e.upov them for falling away ifrow tWir pnsrr
Qples^. , Bi^ I see their bQ.pe$: i^ prev^ntedv and'
tKs^t ;;XPH ^'^^ *^ healtji, ap4 not pQly 9Q* k«>|: thai. tli«!;
seed'o^ faith in you is risen, even a^ tiw $mi;riBeth»|
^nd bftl^ sfiiited in yourhe^rftj^ anfih^ib^iv4i»)^<Hi>to
see thaijigfit; of Ufe eternal, in thft1;;jf«4 have n«lbvt(^
beh'eye ^p.t^^Jfi^ God,,, ^n4 lU Wif G^d; fpr nes
ij|tun can .Iqv^ &od^ }>ut.he tjtiat knom^ God ; $fDd.ivir
i|if If cajQ l^iii^w Gadbi^fcby f^ith> And it:i»'jljrfeet((f«?f
i)ajl to. kiipw; t^e ,tijne pod and Jews; QhfWsli«i*^hrW:
8^nt.;.that h^ i|;, i^i Ijufe eternal :io kqow.'tliis Jesii^l
C^hriiit that is sent to be the; ^rue (po^dt a^) ^*^ b«.v^
uuifyVde^ in wr writing, aipd t^at.yoiti do! 'QaW-
Iielieve ini ^is coran^is:^qn„.^n4 that; l..»J» 9t tm^>
propJtict»^t k well for yqu,that^x)u,wWi^Pr. l?or»jj
t^lit ywr eyes of your undsr?t«OTjii|giftre(<»pep«d«.t»t
Ipt tbfi.ligjjt^ Ifjfe 9Kipe:ipt;o,yoM'il?ea*ti jn,'itb^ JQ»«
c^n.be xnadj^ ffifia-We to n^q^vei,^:prftph«A:S f^^ftild,;>
W^c^;rew^ i^ |iq . les^ . 1^,. jtbf bte^^dff Qfi'lBiWTt

lasting life. . |*9r pCPplViU tfea* j %?ft Phftfje^i 49dt
sent of ijrbd^hi^ve' eternal! Ufe)al.wa^4' witb- .^tb^OVl
t|iat wlw^oevf^r believeth their, rep^iffej.^iy?, nuide ^^i

takers of, it,, . 4iid it h^b been af^^ajingiW qld ttmu
vhen^Rropti^s. Were;i?iore> feque^fc^lWft.POt^i bftWi
beantJfulti^Tp % f<?et qf fefii th^t.l^^ipg ^ad.t^ng«|
of ijea^, aijid s^vAtjp^i.., Biifepofl^t^e -W b»t oriei
prophet ill, th^se last .t^nifSii »p4-*b?Jl.nW#r bp pP)

•;-^" :PFl?p^fi?? jrf r^^^ffio%4p s^y aiUpos^. in ,tjieii?!

Uo^,. ancL.swaiiMb to:, bntr®v€, msp tftpfifl d,^,

p»opfe6t«' 'attii theff totfirfifr/ tbat ;cainh'();;' ii^Ske'
*n*we^ for "theftiselV«s ; let us sft'jr what \\re wai, "the^^
wi*lii(et'U*i alofte^ ahdfeay nothing to nf ThS'iytHe*
liature of ' reason iti most peopT^, to I0V9 khd hcTnodr'
pv<>pli|ets it^n th^^re dead, btit'tb h^fetind'^^'spise'
pro^Ateithat are alive. '^ ^ : - '• ; '*',"'

< Likewise yb<isay,i tti^t oAe Christ5pHet'^BUol^'
sllbuld ^T'and affihn^ thht wlien I had* given hm 'iH^".
setitdnces 't^at he ^should deWtt' ^^e, 'a'ftbr ttie «enteriide;'
with 'bis da^aral eye! This is ks fklse a He, 'is evei^'
wittlspofceni ;' I ne*er cutsied/ttie tikura}' evei-fejght of
«iiy' pertfoii in all my lite. But this I iiitght sayiio'
hilm,■'«iS'I^Ilave said to severaly tHa^' I .have' given'
itMinte vpoiii' thai after' the' sdn^nc^ is' giveo' Hc^
stTMifld' ttet<iir see the fiice of God, tiot the ^c^^ of
ele^i ifteito'>anti ilngelsv'norhis Own'f^te.'ni the Hfe'to'
<scmeih6 fettrrtityi s6 -f^itM shbuld'^, 'inthe life'
t&o^eioo other Gofdfdr judge, but that ^^iipe 1;
bttdr. g{>i^n ' himv tW sfav^uld risi^aih' tr^^h-hihi' i&
eternity ; ^and he shall, in the Vesurrtotlon, ri^6tdi\r'
fr4M the p\ice he is hdsed in^ littei* djitrkhess.' \^here'

thene if lid' light to afast^reir-the 1 ligHtJ of ;tt^ eye.'
'Ear>ihe^imuath6tvrb lights, that in light 4^fe sie<*''

^k see*''
hitfg'fcata' bfe'-^ee^vj: fbr M9M0i^ can'
n&vw bee 'Unythki^^ <if' iiseW- Al- for? ' ekafribl^;^
tlnM^h'/a irian haVe"IigliC in th^iye, yet, ekdi^i^ mere'^
lie day-liglttr 'fire, ' 01^ - £^ndle>ltght, or ^oine dttier

light,' W iainjiwer the' light ofthe eye, )We eye-)Mt'
can ^ nmhin^,<ki^' i^in dkricness. tikeU^s^f !^-t

good «o 'hftn as 1

pass>^ipbA hite,iBnd the BHiiidnei^ he shtniM stiff^t^i^

ttttfet' darkness- lo eternity! for Iris blasphemy igamsr

the Holv Ghost. And this lie shall be sure to suffer
according to my word, and it will not be a quarter
ei an hour after this life before he see the truth of
that sentence upon him, let him flatter himself what
he can. It hatn been no new thing for hundreds of
the seed of the serpent to belie^ slander, and re^
proacb me without a cause : for I never did any evil
as to the breach of any law written in my heart in aH
my life. I never did any man wrong ; yet all men,
that are professors, speak evil of me, revile and per-
secute me, either in words or deeds, and for no other
cause in the world, but because God hath chosen me,
and hath given me wisdom and understanding of his
mind in the Scriptures above all men, and authority
to give sentence upon blasphemers. This is the
cause I am so hated of the world, but wisdom is
justified of her children.

As for William Penn's Book, the Quakers are very
brag of it ; yet there is no true wisdom in it at all,
but some of the subtil serpent's wisdom there is in
it, to make people more blind than they are by
nature ; and it will appear so to those %vho have
the true light in them, when I have answered it ;
which. perhaps may be towards the latter end of this
jsummer. I would before, but I have promised to
fiee some friends in Leicestershire, Nottingham, and
other parts that way, which will take up the former
part of this summer. I shall go in the middle of
iApvil, and, according to your desire, I have sent you
.a . copy of Penn's letter to me, and a copy of
Tl)6ina8 I^ee's letter to me, and a copy of a letter
Mnt to me by a friend from Nottingham, that you
may see and judge the better of it (m regard it was
written by one that liveth there) than by my writing

2 U

aj38

it by ifepprt, tjjerefere I .wiU gi^cAt ypu verb^tiipia* it
^^ftttQJBie.

: ^ ^fiU not enlarge furtbeif a4; t^iip tifla^, but feafc*
^eav/c; ojilydps^iing yPM to reinefl?Ji>er my ^d l^J^
itp .Colonel Pbaire, ^n,d his yrjfe and femily, .«<id jbo
itll t^pse thf^e with yQp,,tha^.do lave and pelieve tb^
I^d J^sfis,. ^b^tw^ -put -to death \fi;thci^ the g^tfis o^
jer^ajena.; .Wibo died, wd rose again, aiid 9aceod«0
up ^ .^.eav^n, to be the very true Qod jaqd everi^tr
ing J'^t^er, Creatpr, 9,iid fodeemcir of t^ose tbt^
a,rp^atved by bis.ofwn bl.opd. J^\^ piy.Jqye, land «Jr
wife'p love* presented unto youiself, ^pd ^ Jos(3pb
>(fo??.Ir€iSt,

. Your Friend in the etemai Truth of a personal
. . God, God Man, the Lord Jesus Chitst,

LODOWIGKE MUGGLETON.

Oeorge Gambtcy

' This is to certify you, t^at I recelyed the ten
pounds you ordered for books, and I have sent yon
17; ^ 18^- a^piece, which oomes to 61. \Ot.X)d. wndl
-^TA to Mr. Godfrey, for 1? of the Moriatify of the
fionl, 26s. 6d. and the postage of letters, and the bosc,
aiid:other trifling things, >c6ines to 4^. '6dL This is the
account of the 10/. I received upon your bilL
• And seeing it is not convenient to direct jqm
tkstters in my name,, you may direct theui *^;Mn
Alexander Delamain, at the Sign of Jhe^.^Rbrae
Tqbacco Pipes, on Bnead Street-bill,! nsar Qu^ns-
Hiihe^an^ it.will.cainejiafelto.ine« ... .2 \r^

1 1 •

The Postern, London, March §, iC72.

SA^

4 Copy of a Letter sent by the Prophet Loaowicke
Muggkt^n to Mr. Jeremiah Moss^ [PhgHfiani fifing'
. .t» Cm^kf m Ireland, beifig the first dftet his beUavdig
. the Commission of Truths bearing dale from Lohdon,
March €,l6ti.

Lovifig Driend tk the true Faith, Jeremiah Mosr,

I RECEIVED your letter, dated Febrtiai^ 14,
]67t^ wherein I perceive that this record of the
Spirit 46th take place in the hearts of seveml in
tbow parts ; and doth- give satisfactibn to the lAitidi^
of t&ose* that' believe, and doth dissatisfy the repro*
bates* Indeed, woids of truth are like a two-edged'
8i^ord,.that cut both ways;* and he, that hfeith a' Com*
mission from God, hath power as- the Apostles tiad,
as' ttiay : be seen iui thd Acts^ : some were pricked> or
out to the heart for their: convefsion> and^ salvation,
asin^ts iiland' S7^ verse. Others again^ bytihb'
wmrdtf of trnth;- were out to ' the heart for t^e con*
viilcing of them, of the sin of unbelief; witttessin^
to their consciences^ thbt they were reprobates, and-
would' be damned to eternity, as in Acts vii. and
54tli verse. So that true prophets, and true miniis^
ters of Christ, their words are spirit and life,' to oon*
vert some, to open the eyes of their minds that were
blind, and to let the light of life eternal shine into
their hearts, in giving them the knowledge of tftie
giocy of God, in the face of Jesus • Christ ; that is,
tibati Jesus Christ is the brightness *of GocKs glory>
becHuse bis face is the very true^God^s &oe^ and
thia light of £uth.doth shine into tl)e heai^ts of manyy

2U2

340

by the declaration or preaching of them whom God
sends. And, on the contrary^ this declaration is a
savour .of death unto death unto the seed of the serr
pent, in that words of truth do blind the eyes, of
them that think they see, and hardeneth their hearts,
lest the word of truth should take place in them ;
£^nd it . maketh their ears heavy, or deaf, even as an
adder; so that in hearing, they cannot hear nor
understand ; and in seeing, they may not perceive
any truth in a prophet's words ; and having hearts,
but not understanding any heavenly or spiritual
things, they despise and blaspheme against . them,
even the. doctrine of the true God, lest they should
be converted, and be healed with the assurance of
everlasting life in themselves. Likewise you say,'
we thipk . not the liberty convenient with you, which
t;be believ)erjs with us take in passing sentence on
those that blaspheme against the Holy Ghost. . As
to this, I never laid any bonds upon any believer, to
give sentence upon any for blasphemy, except their
^ith be strong enough in themselves to believe, with-^.
out; doubting, that such a one is damned* Tor^.ifa
man give sentence, and afterwards doubts, that sen^
tence returns on a; man's own bead, and the party;'
so sentenced, is freed from the power of his curse^
Neither shall I lay any bonds upon you, there to
force you to give sentence upon despising, blasphem*
ing spirits ;. if your own faith doth not. move you to
it, or is not strong enough in you to give senterice/
then you may let it alone. But this I say, whoever
4oth . hear men and women speak evil against this:
blessed tfuth, in despising and blaspheming againidt
t^e Holy Ghost, and a man shall really believe that
such a one hath sinned the unpardonable sin that!
5)iall never be forgiven in this world, nor'in thd world'

311

to come, and hold fais peace, it sheweth a great
weakness of faith in that person. For, if a man be
saved by believing such a truth, and being glad in
his heart, that he did not stir against the Holy
Ghost himself, and doth hear others blaspheme
against that truth he is saved by, and yet holdeth
his peace, it sheweth much weakness of &ith in that
person. Besides, if all believers of this commission
should be so weak in faith, then the devils might
blaspheme against God without controul, and think
they did well in it ; so that none could receive the
sentence for blasphemy but such as come to me:
but where I give sentence upon one, there is ten that
have the sentence given them for blaspheming by the
believers of this commission of the Spirit, both here
in London, and several parts in other countries, and
their faith is made the stronger, by giving sentence
every where upon despising spirits of truth ; and
when they neglect to give sentence, for some by-
ends, for blasphemy against the Holy Ghost, their
minds are troubled for neglect, and doth eclipse and
weaken their own confidence ; so that by this
means the devils are met withal every where, because
most of the believers here in England do give sen-
tence upon the seed of the serpent, as they have
occasion in discourse. And they are more justified
in themselves than those that do not ; and they are
justified by me in so doing, rather than those that
shall hear the devils rage, rail, and blaspheme, and
say nothing to them.

. Seeing it is not convenient to ' direct yoiir letteil^
in my name> you may direct your letters to me thus :
fqr Mr. Alexander Delamain, at the sign of the Three
Tobitcco : Pipes, on firead Street*-hiU, niear Queen^
hithevand it willcoQiesafe to tne.

342

Thus; with iri? love, and my wrfcTs lave, renvsm**
bered unto yonrdelf^ with my Idveito C<kl6ael PhAircv
his iri& and fktoifyy^c afid ta ail friends elie^ there witb
you, I take leavci and re^)^

* r •

' *. ) . " • ; *

' " Yovr frreild in the tni« faith <>f J&m,

t(mo^ncK^ liiUGdLuroN:

The pQStav, .LoHion,-
MarchG. 1672.

* *

. ■ ■ ■ ■ • • •

ESk

.J>aA-

• • » » • ' • • ' J • . . <

■■■■■■iMai
I

4 ^<?p3i'r fjf . <» Letter whtte hxf the Prophtt ^todorindki
Mtkggfteton to Mrs. Preston^ of' Little To^er^hiUi
■ J^s. Hatn'* Mother^ und to her Father likewisSf dated^
: m Lawdam, Map IM i6(t^*

• , I ■ . } ' . . ' . I ) • < ■ /

I TMOUGUT; good to wtite thise lines unta
you botlr^. but movci esp^iaHy UQto> your wife^
beeame' I haveiaeen her once, and tiev^ bu/b.aAce^
and. she hath seen me once/ahd tattjedrviih tecf, but
te foe the; raalii I did not kQ>Qtir that eyiir I; did. see
him> or he me, but I make no c|i(eslaioti( but Mrs.
Preatbnr bath haoatxl of me bjir 1^ iirritinigs^ aiui^by
tiM re|iort§. of scvbralc other peopk, whoaflefor tbei
generality m jir esBenlifliK ;. Inufc. I ftaire leasniKd . tb ga
through eisil rejMtft as ihsU) atf good; repaiV : btit the
occasion of my wokinsB vaato tou ' ai tbfe time! iM

94»

.(Qoctfiiii^ ywu daughter £ili»beth Ail^iiuton, «ad
my speech is chiefly uoto. jour wife* that if it
j^ere pp^iible that the another a«d the ,d«Qghtor
ffii^ be feqonciled toother again, for I uodcar^-
«^Qd there. bath been ano is a gneat deal of. trouble
iKpQn bQtIi, your spirits, abovt the si»tah. Nov I
vgaki hftiire you. to know, that this naatcb was
;altogeth(9r contrary to ooy m'mdt as »y letter to
your idavghter doth shevr, if she, bttth shewed it
y»p; it. vMy come to pass that you may see it
leil^r of hi^r Qti of we hereafter, aod ithat vill dedve
^ trjt^ith of this msit^r more fully. Fioat, I have
be^n trjue-hearted uoto your daughter ever since I
<:aine ajcqpaiQted with her, and have wished her as
well as my owj) .cbildrevi, apd as my own soul : and
if 9he Wfl been my own child, as she is yours, I
<:QMld not have given her better council tbadu I have
iJone.: and what did I rospeiQt her so. fbr, but becf^use
{ saw she had averyeoodnaiturid. wisdom in. her, and
that sh« had thi^ good seed of ^th tin her, but it.wi9#
not thf n risen in her : but after awhile th« seed «f
faith sprang up in li^r in heavenly, wisdom, knowr
ledge, and unde;Tptanding, which was.a crown of glory
HPto her hiead; hut the crow» «si%lleA off »ow w
reason of this njatcJb, ^nd tJie crown of reproach
set. upftn her. head in the worn thereof by: tpftny.rtF
feer f»en»ifts, and * gneat dislikp lo seweial of her ftwj»
^iUi, and .1 pfiTceive an cattpaordinaiiy. grief tp you
J§r pare^^ls,, inijojjwch m I hegtr you* her dwAher,
hsUh RCftftuncfld her, pq p$ o^t to oswa. her: ifor- yotor
ffhijd: atK4,fy»rther, .thaJKyowk hav^.iBwie.a «wren%^
f^^ PRISMS m your pas«oD'<ADd(<ang6rt.jthii<u<you
ff!iig^'i »fiV6f..0ntflf into thfe hifgdofn i»£i.h^^ffti if

^9fkimm^4:h§s.'m fyavQw*. flr,!ow» ib&x to ;bie y^nf
^hm- Afi!iin> tp tbvi pv r{>05e .or. wftrdsi I . ! perosi w

jou 5peak, and promised in your angler; and pQS»ion\
Now let me speak a few words between the mother
and the daughter, and consider the trouble and tor-
ment of rash words and promises that are made out of
anger and passion » they bring nothing but hell unto the
mind, because they are groundless. Consider the rash
oath and promise that Herod the King made, Mark
iv and xxvi : but when he saw . the woeftil eStctA
of that oatti, he was exceedingly sorrowful ; and for
thesakes of thein that were with him, he gave her
John Baptist head. Now did not this wicked oath
take away the life of the greatest prophet that was
born of woman ? And it brought hell-fire upon
the conscience of Herod, and an extraordinary
plague and punishment in this life, besides his etev^
nal damnation ; therefore, beware and take heed
how you perform the rash vows and promises made
in passion aAd anger ; yet I confess vows and pro-
mises made unto the Liord, or to man, ought to be
performed,; else punishment will follow, but vows
and promises made out of passion or anger ought
to be broke. I confess it is an evil to make any
vow at all out of passion and anser, but it is better
to break that vow and covenant than to keep it, for
•it is better to err on the right hand tlmn on the left ;
that is, if you break it you msty find mercy and for<^
giveness, butt if you perform it there is no hopQ of
mercy nor ibjrgiveness, no more than there was to
Herod aforesaid.. Also I would have you to consider^
that your daughter's crime is not so heinous againiit
yon, her mother, as you take it to be, for she hath
broken no law of God, nor law of the land, nor law
of her parents ; but what she hath done hath been
against her own soul, it hath wounded herown^rit,
and hath broken her own p^ace ; she hath spoiled

345

the treasures of test and satisfaction in her own soul,
and she must bear her own sorrow, and none to help
bear her burthen, but rather add unto it, by exclud«-
ing her unworthy of pity and compassion, even of her
own parents, through anger and passion, without a
cause ; fdr she hath committed no evil to her parents
in this thing, because she was a free woman, and
hath had two husbands before, and hath not been
under her parents tutoring, but hath been free of
herself, to give her person to whom she will* and her
estate; nor no others can hinder her, it is all in her
own power : likewise she hath done nothing against
God nor his laws in this matter, because 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 justify her in it altogether ; so that
all the evil she hath done in this matter it is to her*
self, and to nobody else, as L said before ; only this
is her evil and trouble, that she did not hearken to
the voice of Heaven, or to his prophet's advice
on earth ; and here lieth her trouble ; but now the
ting is done, and advice rejected, and cannot be un-
done again. What then is to be done unto her ? I say,
even to forgive her, and to make her burthen as light
as may be ; so that I have considered and weighed
the whole matter, and considered her condition, and
have forgiven her neglect to answer my letter, and
all things else that have impaired the peace of her
mind as to life eternal ; and she shall be settled 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 compassion on her when I saw her
troubled mind, because her faith was in me, and
mine in her, so that she is forgiven of God, and for-
given of his true prophet also. I would 4^ou, her

3 j\.

346

father and mother^ to forgive your only daught^ti
^nd to receive her into your favour again, and kt
her be as precious in your eyes as ever. Do as thsi^t
good father did, as Christ speaks of in the pars^ble,
that had two sons; the one lost for a time, and
when he was in want, he said in his heart, / will
return, and say unto my father J have sinned against
heaven, and against thee, and am no more worthy
to be called tliy Son. His father doth not dis»

Sute with his son, and ask him what hath tfa^ii
one, in that thou wentest from me^ or did any evil
while he was gone ; but he fell upon his neck and
kissed him, and killed the fatted calf for him. This
was always my practice 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 rash unad-
vised promise or vow, you made out of passion and
;^nger, hinder you ; for I understand she hath sent
messengers as advocates to plead with you for for-
giveness, and that your daughter hath humbled her-
self by them, to crave your favour and forgiveness,
but you would not hearken to them, nor have oa
compassion upon the affliction of the soul of your
daughter ; likewise, that she hath 9ent to you a
letter of her own hand writing, to crave your pardon
and forgiveness, and to accept her into your fiatvour ;
yet all will not prevail with you, but sOemeth 2^ if
you could not for your oath sake. You ^re here
just in Herod's condition ; and if you should put it
in practice as he did, you will be something like
him hereafter, though not altogether so bad as h^
because your oath will not produce so bad effects a§
liis did; but you will have bell enough in your mind
here, besides what will follow hereafter ; therefore I

847

would desire, and provoke you to Bearken to mj
adtice, and you shall do well, and be cleared of yoqr
0Eth« And though I be but a mortal man like
yourselves, yet, being a chosen prophet of the Lord,
it shall be as well with you, if you oelieve God, obey
my voice, as if God himself had spoken to you;
therefore I say unto you, break that oath and cove-
nant that you made with hell and death, in the
^n^er and passion of your mind, concerning this
matter, and receive your daughter into favour again ;
arid let her be taken into your affections again, even
ks one that was dead, and is alive again ; and I will
asisure you your sin, in making such an oath as this
sdiall be forgiven you of God, and forgiven by his
prophet, and be forgiven in your own conscience,
and you shall be clear from this oath, as if you had
never spoken it ; but if yon will not hearken to my
advice in this thing, but harden your heart against
it^ and say within yourself, that it is but mortal
man's advice, and that you are loth to believe,
except God himself, or some angel from heaven, did
advise you ; 1 tell you this, that neither God him-
self, nor angel from heaven, will never speak unto
you, nor unto no man else upon the earth iit this day^
therefore do not expect any such thing ; for if you
will not believe me, you would not believe if oae
should come from heaven and speak unto you ;
therefore consider of it, and so do, if you do not
hearken unto my words ; however, your daughter
shall have peace of mind, and you shall bear the
trouble upon your own mind ; but if you do hearken
unto my wQrds and advice, then both you and yours
niay be full ; but in case you do not hearken untp
liiy words, your daughter shall |jave peace of mind,
and be pleared of her guilt, and cause of your rash

348

oath and prDmise^ and you shall bear all the trouble
upon your 0111^ n mind ; for what hath parents to do with
children that are free as themselves, bat to forgive
them their offences ; the law of God and the law of
nature doth bind parents to have a care of their chil-
dren, and to forgive them their offences, and not to
cast them off and disown them in a passion ; 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 same
love and affection as you did before this offence was
given, you then shall be freed, and clear from any
guilt of conscience, concerning your vow and pro-
misein this matter, as if you had never made any at
all ; and then may your daughter and you both joy
both be full.

So restethyour friend in what I may.

i^ODOWICKE MUGGLETON.

Ma^ 14, 1672.

i rf

A Copy of a Letter sent hy the Prophet ^Lodawicke
Muggleton to Mrs. Elizabeth Mar^den, of Chester^
feJd, Matf 20, ier2.

Dear Friend in the true Faith^ Elizabeth Marsden^

^ I UNDERSTAND, by Mrs. Carter, you are very
sickly and weakly, and that you have had very bad
health ever since you were married, and much dis-

content of mind ; and that vou have a desire that I
would pray for you, and that you might see my
&ce once more before you go hence. I am very
sorry to hear of your illness of body, and more espe-
cially that you should have discontent of mind ; for
it is a common thing to young women^ that are
breeding, to be sickly and weakly, neither can it be
avoided ; and discontent of mind doth add further to
the weakness of nature ; and peace and quietness of
mind doth strengthen nature. For thoughts of peace
and patience send forth strength into the blooa, and
strengthens nature, and makes it strong to encounter
with sickness and weakness of nature, that discontent
and grief hath produced in the body. So that dis-
content and content of mind doth produce both their
several effects ; so that the case is thus, as Christ
said in another case. To him that hath shall be given,
and to him that hath not, shall be taken away^ even that
which he hath ; viz.. To him that hath peace and con-
tent of mind, to himv^shall be given more peace and
content of mind ; because content and peace grows in
him. And to him that hath not that, that bath no
peace nor content of mind, but a little hope in him to
attain to peace, even that little hope shall be taken
from him, in that this discontent in the mind shall
grow so strong, to swallow up all peace and content
of mind into it, until it brings in death; and in this
sense he hath not peace ; even that little, or nothing,
which he hath, snail be taken from him ; that is,
discontent shall take p^ce from him. I speak this
that you may beware of discontent, and let not
that enter into you concernipg worldly things ; for
wordly sorrow causeth deatl^,: and I suppose it is
wordly things that caused this discontent in you, and
there IS, no removing it out of you, but by putting

hedyenly peace and content in the place. Let pa-^
tience possess your soul : patience is a great virtue^
and keeps the mind id peace; and remember the
days of old, wherein I blessed you uuto everlastiu]
life. Likewise I hate considered your faith an(
love to the commissionr of the Spirit, in the day
wherein you wcire but sis a child for age ; and my
faith and love hatfa continued in you ever sindefi and
shall uphold you. Also I blessed you to eternity
whenl 3rou were young, and that blessing shall remain
witbyou to eternity.

Therefore let not your faith fail you in it, but look
upon it as the blessing of Almighty God himself; for
God hath ^ven power to men to bless and curse to
eternity. Therefore, let no doubt arise in your heart
of your eternal happiness, and that will be a means to
strengthen your nature, and to root out your discon-
tent of mind, and settle your mind in patience and
subOiissron to the troubles of this world ; and then
your illness and weakness of natur6 will be either
better borne, or yoxrr nature will be more strengthened
to^ bear the troubles of this Kfe. And this will be as
a prayer unto God for you; for my commission is
ttbt to pray for tettipforal blessings : I never did pray
for temporal blessings for mysJelf ; but the spiritual
blessing tsi peace with God, and assurance of eternal
lifb, hath ah^ays helped and strengthened tne in th6
ikttural ; aiid sb it hath several otners of this faitK,
and so it sh^ll yon ; therefore let faith and patience
haiVe its perfect work in you, and you will do wefff.
And HA for your desire to s6e my face once more be-
fore you go hence : to: this I say, I could have been
very glad to hav6 seetf your ftice this summer, and
did intend to have seen the fsttes of all our friends
in those parts this summer; but here are ne^^r

S51

troubles fallen out here in London since Christmas,
of wars and rumours of wars at sea, and pressing of
men, that it is like to be a very bad summer with
most people for want of trade, both by sea and land ;
so tbat I think not to go out of London this summer.
Besides^ my wife is t6 go into Kent« to see her rela*
tions, this summer ; and I am loth to leave the house
with nobody in it. But, however, be you of good
comfort ; it shall be well with you in the end, thoueh
you never see me more. Yet you may not be with-
out hope of that ; for providence may order things
so, that I may see your face, and the feces of others^
to my joy hereafter, and yours ; for I am well at

iresent, and I trust you may be preserved in health.

lo, with the blessing of the true God, the Lord
Jesus Christ, the blessing of the true prophet rest
upon you> and preserve you, both in this life, and ia
the life to come. I rest

Your friend in the true Faith,

LODOWICKE MUGGLETON.

Pontm^ London^ May 90, 107S.

P.S- My wife remembers her love unto you.

S52

A Copy of a Letter written by the Prophet Lodawkke
Muggleton to Mrs. Dorothy Carter ^ of Chesterfield,
elated August 30, 1672, asjolloweth.

Dear Friend in the eternal TnUh^ Dorothy Carter^

I RECEIVED your letter, bearing date August
19th, 1672. And these are to certify you, that I am
very well in health at present, and so is my wife, and
most friends also here in London. I was indeed at
Cambridge at Whitsuntide, about a month, and after
I came from thence, my wife went into Kent to see
her relations; and she returned again two weeks
since, so that now we have done with tlie country for
this year. And as for your dream you spoke of, I
perceive you give too much heed unto it, and do let
your mind be too much exercised in the belief of it ;
1 do confess in times past, that some dreams have
been of great concernment, when it hath concerned
the glory of God, as Joseph, in his dream, saw the
sun, moon, and eleven stars bow down themselves
unto him, that was his father and mother, and eleven
brethren, should bow themselves unto him. Also
that dream of Pharaoh King of Egypt, was of gret
concernment for the glory of God; likewise the
dream of Nebuchadnezzar Kine of Babylon was of
great concernment for the ^ory of God, when
interpreted by Daniel ; likewise Joseph, when he was
espoused to the Virgin Mary, he was forewarned by
an angel in a dream, not to put away his wife. Other
places might be named, so that in the days of old.

&5S

tod in times past, some dreams have been of great
concernment, and have been much minded ; so that
the interpreter of dreams hath been highly honoured
of God, and honoured of kings, and of all men ; not
be that dreamed a dream, but he that could inter-
pret dreams. Also let this be considered, that
dreams have been always minded in sneh a time when
there was no prophet upon the earth ; as Joseph^
when he dreamed a dream, it was before the law of
Moses was given ; and that dream of Pharaoh king
of Egypt, interpreted by Joseph, it was before Moses,
the m^st prophet that God chose : and that dream of
the king of Babylon, which Daniel did interpret, it
was when there was no prophet in Israel ; for Daniel
lived among the heathen, for it was the heathen
that did generally mind, take notice, and follow
dreamsr Therefore, when they were frightful of
dreams, they sought to their magicians and astro^
logers to interpret their dreams, and those were all
the prophets the heathens had ; and as for Joseph
being forewarned in a dream by the angel, it was
when there was no prophet nor apostle 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 commission, or in a true prophet: for
those that followed the law of Mosesr, and hearkened
to tlfc prophets, never heeded dreams, nor minded
them at all. So after Christ came, and tlie apostles
commission was believed, they never minded dreams
so as to trouble their thoughts about them : so like-
wise we that are under the commission of the Spirit,
•are not to mind them at all ; for, if a dream does
arise in a man's sleep, let him tell it as a dream, but
let him give no credit nor heed unto it, for dreams
wiir arise through the occasion of troubles and 'griefs,

2 Y

8S4

and if they are not minded, tbey will pa&s away At
if they had never been ; for this I can say, I have
had many such like dreams as yours is, but gave ne
heed unto them, for I know your mind hath been
exercised of late with many troubles and grief of
heart, in the death of your daughter and son, an4
other troubles which hath overwhelmed your spirit ;
and grief hath raised this dream out of your troubled
souh Therefore I sa^ unto you, take no heed to
your dream, but be of good comfort, that your days
may be continued in this worlds to do yet some more
good before you go hence ; knowing that you shaU
receive a portion in that everlasting kingdom above
the stars, which is not made with hands, but eternal
in the heavens, because you have believed his pro^
phet's report*

As for my advice about Sarah Hatter, it is, that
you would keep her till her time is out, and if you
will not keep her longer, you must turn her home to
her father, and her father must provide some other
pl^ce for her, for he is not able to give her diet
for a year, not for a week, as I can perceive ; pdor
man, he cannot give himself diet, (not half enough)
but goeth with many an hungry meal in a month,
nay in a week, for ought I can perceive. Therefore,
I would advise you to take no thought for her, what
she shall do when you are gone ; leave that to provi-
dence, your conscience bears you witness, and so doth
his cooQScience bear witness, that you have been more
like a mother than a mistress while you lived ; and
while you do live, let that satisfy as to that matter-
I am glad to hear that Betty Marsden is pretty well:,
let her be of good comfort, and all will be well with
her, both in this world, and in the world to come.

I do intend, if providence permit^ to coifae to N6t-

36S

■

tinehaiii, and perhaps to ChesterlSeld, the next
apnog ; and then I intend to see you I hope all well,,
to my joy and comfort. Before I close this letter, I
will give you a little hint of that which hath ha^
pened here in London, amongst the believers of this
oommissioB of the spirit, (it is above a year since it
first begun, it may be you have heard nothing of it.
There hath been a great rebellion against me, for
aome hard words that I have spoken in discourse,
some have gathered them iip tc^ether, and laid them
as a charge against me, whereby they drew a party
£rom me to cleave unto them, so that some were for
me, and for those assertions that they drew up against
me, and some were against me, and against those as-*
sertions ; so that there was great strife amongst the
believers, insomuch that I was forced to see who
wouM be on my side ; who, and that whoever did,
those, with those rebels, let them be rich or poor,
I would cast them off. There were four conspirators
in this rebellimi, the rebellion was hatched when I
was absent from home, when the King's messengers
sought after me, when they took away the books :
the names of the rebels were these, William Medgate,
scrivener; Mr. Whitehill, Thomas Burton the
younger, and Walter Bohenan the Scotsman ; these
four were the grand rebels, for which rebellion I
daiiraed two of them, and the other two I did excom*
municate; three of these were believers, and the
other seemed to believe also ; but one of those that
was excommunicated, namely Thomas Burton, re*
pented of his rebellion, and asked forgiveness, so I
leceived him into favour again ; so that all those that
were drawn away in the rebellion are returned to me
again, only those three, William Medgate, he stands
excommunicated still, and is hardened in bis rebel-

2Y2

356

lion, so that I have little hope of his return. And for^
Mr. AVhitehill the brewer, and Walter Bohenan, they
two are cut oflf for ever: for Walter Bohenan hath
acted the highest rebelliotn that ever was acted, since
Korah, Daman, and Abiram against Moses; for
which cause I have given orders to all the believers
in London and Cambridgeshire, and elsewhere, not to
eat and drink with him, nor trade with him at all,
as is more largely exprest the causes why, in the
letter I wrote to him. Also I have answered those
nine assertions which William Megdate hath drawn
up against me, and the cause of his excommunica*
tion something large, which hath given great satis-
faction to all the believers that have heard them^
which hath established their minds more firm upon
the commission of the Spirit than before.
, I thought good to give you an account, and a hint,
of what hath happened this year's time ; this rebeU
lion hath caused me much writing since, because
many of the believers would have one of the writings
to themselves, to peruse at their own pleasures;

This is all I have to say at present, only my dear
love to yourself and Betty Marsden, with my wife's
love presented to you both, and to all friends else
there with you.

I rest and remain your friend in the eternal truth;

LODOWICKE MUGGLETON.

From the PMemy London, August 30, 1672.

ZS7

A Ccpjf of a Letter written by the Prcphet Lodmncke
MuggleUm^ to one William King a Quaker, who came
from New England^ dated from Londonj October 3,
1672.

WtUmm Ktng^

I AM informed, that you have been a Quaker
in New £ngland, and that you have been moved,
(as you say J of the Lord, and sent with a messaged
from him into Old England ; to reprove and fore-
warn those people called Quakers, and others, of
some miscarriages and bad accounts you know a^inst
them, and pretend to declare against them. But I
understand the Quakers people will not hearken un-
to your message, nor own that the Lord hath sent
you, but look upon you as a deceived person ; and
that your message is forged, and out of your own
imagination, and madness of your own brains;
making a disturbance in the Quakers meetings :
what, is Satan divided against Satan, how then can
his kingdom stand ? Were not you of that faith as
they are, how is it then that you nnd fault with them ?
Is not your God and their God the same ? Is not your
Devil and their Devil the same ? Is not the light of
Christ within them their only God and Satdour, and
is not yours the same ? There is no difference be-
tween them and you in point of doctrine, why then
should you fall out, and find fiiult one with another ?
Cannot you let them alone in point of practice ^ If
your practice be better than theirs, the comfort wUl
be yours : so that you need not to have taken the
pains to have come so far from New England, to

358

Old England, to deliver such an ignorant foolish mes-
sage, from the Lord and light within you.

Also I am informed, that you have raged, railed,
and reviled against me and the doctrine declared by
me : I have heard of your wicked and blasphemous
speeches against me, and the doctrine declared bv
me, several times; and I did patiently bear with
you, but being informed lately of yoqr exceeding
great wrath and railing, and high blasphemy against
that true doctrine declared by me. lou said it was
bilaspbemy to say that God died ; doth not. the
Scripture sily that Christ died, and poured out his
soul unto deatl), and dare you say, that Christ was
not God and man ? The Church of England doth
own that Christ was God and man, and that he
died and rose again, and ascended up to heaven ;
this is that Alpha and Om^, who was dead, and is
alive, and behold he liveth for evermore, as. in the
Bevelation : this is he that poured out his soul unto
death, as he was God and Man, and by this blood of
Christ, is my conscience sprinkled and cleansed from
all »in, and by fakh in this blood, am I justified, sanc^
tified, and shall be glorified. Also you rage and rail
at me, for saying that God hath elected some men to
d^yation, and reprobated soive to danmation, befoxe
th^ w^e bom : this you say is horrid hiaapbemy,
and qall me fod and ideot, and simple, silly ignorant
man. . .

- To this I say, is not the Scripture, full to prove,
that God hath elected some from the foundation of
the world to life and salvation, and some he bath re-
probated and ordained of old, for eternal condenma-
tioD, 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

369

reply against God^ and say, wby hast thou iqade me
thus; as you have done, charging God with un^
righteousness ; for this I say, God hath a preroga^
tive power, and is above all law, and may do with his
creatures as thf patter doth with dead clay ; make
one vessel to honour, and another to dishonour, for
his own glory. And what if God willingly make you
a vessel of wrath fitted for distruction, (that is, eter-
nal torments) as I know you are, how will you help
it ? And if God willingly hath made me a vessel of
mercy, fitted for eternal happiness, as I know I am,
being of the seed of Adam, how should I prevent it >
For God doth every thine for his own glory, and God
will be as much honourea in your eternal damnation^
as in my eternal happiness and salvation ; lor if I had
not known such serpents as you are damned, I should
nevier have known my own salvation, nor the 8alva«-
tion of others. For this I know, that God's gloiy
would be eclipsed, if the seed of the serpent, (such as
you are) should not be damned ; for if all should be
saved, then the glory of salvation would be lost, be^
cause he that is saved is delivered from tonnent ;
and if all men were damned, then none could give
glory unto God, nor praise him for his mercy; So
that there is a necessity that the seed of the serpent
(such as you are) should be damned, and that the seed
of Adam should be saved, else God would have no
glory by his redeenied ones, if not redeemed from
hell and eternal torments.

These and many other th&ig^ written by dsv-the
witnesses of the Spirit, you have spoken against,
which would be too tedious to rehearse ; but yoti hive
shewed yourself plainly what seed you are of; aikd I
having perfect knowledge what you ard, and what you
shall be hereafter^ I shall proceed against you ao-

360

cording to your wickiedness : for you have raged,
railed, and reviled at me without a cause, iu that
you have called me fool, simple, ignorant man, think-
ing yourself wise ; you should have done as the
apostle saith, suffer fools gladly, yet that foolishness of
mine hath brought down the wisdom of many, and
it shall bring down your wisdom, even to the lowest
hell. Likewise you have railed against the true God
declared by me, and have blasphemed against the
true God that is in the form and person of a man :
you have slighted such a God, you have denied that
Christ was Uod become flesh, you have blasphe-
mously said, that Christ's soul did not die, and the
same that died did rise again, and ascend up into
^ory. Likewise, you have reproached the living
God, denying his prerogative power to elect men to
salvation that are the seed of Adam, and to reprobate
some men, who are the seed of the serpent, to eter-
nal damnation beifore they were born : you call the
prerogative power of God unrighteousness, you say
every man may be saved if he will. These, and se-
veral other wicked reproaches, and railing, and blas-
phemous speeches^ have you uttered out of your
mouth against me, and against God : for God hath
chosen me to declare hiTmind, and not you ; and in
as much as you have reviled, reproached, and blas-
phemed against me, and the true doctrine declared
by me, you have reviled, reproached, and blasphemed
against God. You have done by me even as Rab-
shekah did to Hezekiah king of Judah, as in Isaiah
sxxviii. 4. He sent to reproach the living God, so He-
xekiah e^)read his blasphemous letter before the Lord,
and prayed unto , him to hear all the words of Sena-
cherib, which he sent to reproach the living God ; as
in the 17th verse, so 23d verse,' Whom ha$t thou re-

SCI

preached and blasphemed^ and against whom hast thou
exalted thy voice f even against the holy one of Israel.
24th verse, By thy servant hast thou reproached the
Lord. 29th verse, I know thy rage against me. So
likewise hath your imaginary God without a body,
sent you, William King, out of New England into Old
England, to reproach the living God, the Lord Jesus
Christ. And I have spread your blasphemous 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 bias--
phemedy and against whom have vou exalted your
voice ^ even against the very true God Christ Jesus,
who is in the form of a man : this is that God whom
1 serve, and by whose power I do act ; by him the
worlds were made, and without him was nothing made
that was made. And this is the Lord you have re-
proached and blasphemed, for I know your rage is
against him ; if he were in my place, you would say
to him as you do to nie : and seeing God hath chosen
roe his last true prophet and witness of the Spirit,
and hath set me in his place here on earth, to give
judgment upon all proud blasphemous despising
spirits, who blaspheme against the living God, as you
have done in a high nature ; therefore, in obedience
to my commission from God, for the aforesaid raging
and railing against me, and reproaches and blasphe-*
mies against God, I do pronounce William King
cursed and damned, soul and body, from the presence
of God, elect men and angels, to eternity. Deliver
yourself from this curse if you can : that God which
sent you hither cannot; nor the. true God will not
deliver you from that judgment and sentence I have
passed upon you, and you shall know to your endless
pain iittd shame, that God hath chosen mortal man,

868

like yourself, whoDi you have reviled ; and bath givep
him power to curse you to eternity, and none shall
deliver you from it : for your soul shall die two
deaths, the first death is natural, the second death is
eternal ; and when God shall raise you again in the
resurrection, which will not be a quarter of an hour
to the dead, so that you shall pass through the first
death into the second death, where the worm of con-i
science shall never die nor the fire of hell shall
never go out, in utter darkness, where is weeping and
gnashing of teeth for evermore. And you shall re-
member you were told so by the last true prophet^
and witnesss of the Spirit.

Written by mc,

LODOWICKH MUGGLETON.

October 8, 1672.

A Copy of a Letter xcritttn by the Prophet I/>dowicke
Muggleton to Mr. Thomas Tompkinson, bearing date
ftiym London y October 16, 1672.

L^ingand kind Friend in the true Faith, Thomas Tompkinsany

THIS is to certify you, that I received your
kind token of love, the cheese ; and we give you
many thanks for it. Also I have now sent you the
answer of the assertions, and the true copy of these
nine assertions that William Medgate wrote to me,
with his own hand ; also I have sent you the letter

363

that I seat to Walter Bohenan, the Scotsman^ in an-
swer to bis rebellious letters. I have placed Meg-
date's nine assertions in the beginning, and Walter
Bohenan's letter at the latter end, desiring you, that
if Walter should happen to come to see you, that
you would not let him see the answer to the asser-
tions, for the rebels are mad^ because they cannot see
them. I could not send them to you sooner, because
several believers have desired them before I could
write them. So having no more at present, being in
haste, I shall take leave, only my love, and my wife's
love, remembered unto yourself, and to your wife,
and all friends else in the &ith there with you.

I rest your friend in the true iaith,

LODOWICKE MUGGLETON.

The Poitemy Lmdon^
Oa. Why 1678.

A Copy of a Letter written by the Prophet Lodatvkke
Mtiggleton to Mr. Thomas Tompkinson^ of Slade--
hotue, in Staffordshire ^ hearing date from London,
January 19, 1673.

Laving Friendy Tliotiuis Tompkinson,

I SAW your letter to Mr. Delamaine, wherein
you desire some of my advice ; I do not know well
the ground of this matter to give advice in, but so far
as I understand by your letter, I shall give what ad-

2Z2

864

vice I can. I perceive there is three particulars that
causeth your landlord to take an occasion against
you : First, Because you did not pay the tax he was
to pay, and bear the loss yourself. As to this you
did wisely, in that you did not keep to the letter of
the law, that is, to the act of parliament, and have
paid no tax for your landlord at all, but have strained
his cattle for it ; likewise I perceive you have stopt
some of your landlord's rent in lieu of the tax you
have laid out for him, which cannot be justified 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 stop rent for other disbursements you laid out
for your landlord, will not stand good in law, there-
fore 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 con-
sideration, seeing the tax was for the king, and they
will perceive the dishonesty of your landlord, for it
M^ill be a great disparagement to a person of honour
to have such a wicked deceit discovered and made
appear in open court, and perhaps the court may re-
lieve you, seeing the tax was for the king.

Secondly. You speak as if your cattle had committed
some trespass upon your lord*s grounds ; as to that,
1 suppose may be referred to men that know what
damage your landlord hath sustained, and what they
judge you shall give to satisfy him for the trespass
done, do you pay it, and let no money be spent in
law in that business. I suppose these two things may
be blown over with a little charge, and that the land-
lord and the priest knows well enough; but that
^vhich they think to do most mischief in is about
spiritual matters, for not going to church, and bap-
tizing your child, and such like, and that will advan*

865

tage them nothing at all but to do you a mischief,
neither can that disinherit you of your right in the
temporal, nor prevent him from paying you that
which he oweth you, therefore I shall inform you in
some measure the strength of the spiritual court.
First, they have power to proceed so far as to excom-
munication, and when they have done so, you may
go to the proctor of the court, and take it off for
money as Mrs. Carter did ; she stood excommunicate
several yeai^, and took it off at last for twenty
shillings ; and Mr. Sudbury was the like when he was
alive, and his was sued to a Capienda writ, yet he got
it off for fifty shillings ; but the spiritual court itself
doth commonly proceed no further than a bare ex«
communication, except some envious person will be
at the charge to sue out a Capienda writ, and that
they sue out here at London ; all Capienda writs are
fetched out of the High Court of Chancery, the writ
doth cost thirty shillings itself, besides other charges ;
and when they have got it, they must have the hands
of several bishops of two or three courts, and he that
layeth out this money never hath one penny of it
again if it be executed , so that except a man were
made up of nothing but malice, he would never put
himself to that trouble, charge, and vexation of spi*
rit, to have nothing else for his pains and charge ;
and when a Capienda writ is executed upon the person
of a man, it cannot take away of his cattle nor goods,
nor hinder a man of his right in any suit of law, ex-
cept it be for paying of tithes and other church duties ;
but for the things aforesaid, for not going to church,
nor baptizing children, that writ doth not touch the
estate of a man, nor take away his right in law, only
this, if a man have this writ sued out upon him, if he
pverthrow the adversary, the judge and jury will give

306

him the debt and charges, for the court cannot give
away a man's just cause and right because he is ex*
communicated, but this a Capienda writ will hinder
the man, that he cannot have an execution upon his
adversary's person nor goods until the excommunica-
tion he 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 her*s that
was at law with her about a field that joined to her's,
and she was an excommunicated person a great while ;
the suit was brought to trial, her adversary put him-
self to the charge of a Capienda writ against her, think-
ing that she should not have had the benefit of the
law by reason of that writ, but the judge and jury
gave her the verdict against him both debt and
charges, only she could not have an execution granted
her upon his person nor goods until she had taken
the excommunication off, which she did, and it cost
her four pounds to take it off, and then her adversary
paid what the court ordered^ for a Capienda writ is
only for the person of a man; and if it be served
upon a man by officers, there is no bail to be taken »
he must pay the debt, and the charges, promise to
conform, or else go to prison ; but no goods can be
touched except a man be sued to an outlawry, which
must be some extraordinary occasion.

Thus I have given you a hint of the effects of a
Capienda writ. Now I shall write a few words to
satisfy you, that my answer to William Penn's book
is got safe out of the press, but with great charge
and diflSculty ; the volume is pretty large, nineteen
sheets and an half, and there is variety of matter in
it that is new, never written before, very pleasant to
read; the books are half a crown a-piece, I will not
let. one go under to friend nor stranger, therrfore if

367

you please to make those frieiends acquainted with it
that will go to the price of ft» let them send money,
and I will send as many of them as the money doth
amount to at half a crown a*piece» You wrote to me
a great while ago for a book bound altogether for our
friend Thomas HalU I sent you an answer of that letter
concerning that book^ but I have heard ho answer ,
of it'never since.

This is all at present, only my love, with my wife's
love, remembered unto yourself and wife, and all
friends else in the faith there with you.

I rest your friend in the eternal truth,

LODOWICKE MUGGLETON.

The Posiem^ Londony
January 9, 1673.

F" ■ ■ ■ j'l

A Copy of a Letter wrote by the Prophet Lodormke
Muggleton to William Perm, Quaker^ bearing date
from Londony January 23, 1673.

William Penny Quakevy that blaspheming teprokah Deoil^

I THOUGHT good to send thee an answer of
thy wicked anti-christian pamphlet, where thee
mayest be convinced, though not converted, but the
more hardened in thy blasphemy against the true
God in the form of a man ; and that sentence and
judgment that I passed upon you, in the discourse
between us, may be more surely estabUshed upon

368

your heart, even so strongly, that your God, that is
an infinite formless spirit without a body, cannot re«
yoke it, nor take it off you to eternity ; and you shall
find these heavenly secrets, which you call foolish
dreams and impostures, to be too strong for your
anti-christian spirit of reason the devil in you, which
you call God ; neither can I wish for your soul's sake,
that you may think in time, and have a deep repent-
ance, and come to find forgiveness with the true God,
because I know he did reprobate you in the seed of
the serpent ; and that you are predestinated in the
seed to blaspheme against the true God, as made
man in his own image and likeness, that you might
justly be damned to eternity; so that, if it were pos-
sible that you should be convinced now, I have given
sentence upon you for your blasphemy, I then mu^t
of necessity be damned if you believe ; but I know in
whom I have believed, in that God that hath given
me power to give sentence upon such anti-christian
devils, that deny the body and person of God ; and
I am justified of God, and justified in my own con-
science ; neither will it stand with God's glory to save
us both ; and if those revelations of Reeve and Mug-
gleton's hath declared be filthy, devilish, and sottish
imaginations, as you call them, then certainly our
end will be endless pain indeed ; but if we be true, as
I know we are, then you have given just sentence
upon yourself, that your end will be endless pain
from the never-dying worm in your conscience in the
resurrection, when eternity doth begin to rise, aind
time doth end.

LODOWICKE MUGGLETON.

PoiUrny London^ Jan. 93, 1673.

SQ»

*'%

A C.P, of » Letter ^ h) tKe PropU, IM^mcie
Muggleton to Mr. George Gamble, m Ireland, Feb*
U, 1673,

JJ^vmg Friend in the true FaiUt^ George Gamble^

I SAW your letter bearing date the 30th oi'
January, l673, wherein I perceive the seed of faith x
13 . much risen in you, since the time I saw you ;
in that you do believe in a personal God, and in
his messengers whom he hath sent, to declare the
true God in this last age, what he is in his form and
nature : and that you do believe this God will raise,
the dead at the last day, the true believer to everlast-
ing glory, and the unbeliever to endless misery. For
without this faith, it is impossible for any man or
woman upon earth to have true peace in the soul, as
to life .eternal ; because this is that peace which the^
world cannot give, because it liseth from the seed of
iaith in man, which is the seed of God in man ; but
the peace of this world, it ariseth from the seed of
reason in man, which is the seed of the serpent, the
lottt angel in man. Therefore the peace which this^
world gives is full of doubtings, and accompanied with
fears that a worse thing will follow after death; but
the act of faith hath no doubt in it, but doth say to-
this mountain of fears, tliat presents itself to the mind.
Be removed^ and cast into the bottom cf the sea. Th&
seed of faith in man, that is less than a grain of mu9-;
tard seed, doth this and more ^ Out of thb doth the
day-star arise, that enlighteneth extty man that be-^
lieveth, so that he cannot walk in darkness as the

3 A

870

seed of reason doth ; but seeth the strait and narrow
waj» that leadeth to life eternal : but the seed of rea*
son walking in darkness, his way is large and broad,
that leadeth to destruction. This seed of faith in
man, is that single eye in man, ThereforCy if a man's
eye he single^ fits whole body is full of light. Neither
doth this single eye of faith offend a man, but most
men in the world, having the eye of faith and the eye
of reason in them, (that is, the seed of reason and the
seed of faith disputing in man's soul,) which doth
offend man's mind, which Christ calls the right and
left eyes, or two eyes. And because the seed of r^a-^
son is the elder brother, (being the serpent^s seed) it
is called the right eye ; therefore, Christ saith, Matth^
5, 29* And tf thy right eye offend thee, phsck it out^
4tnd cast it from thee; for tt is profitable for thee^ that
one of thy members should perish, and not that thy whole
body should be cast into heU. The meaning is, that if
the right eye of reason in man do offend him, by rea*
8onin^ and disputings in a man's soul, against God
and his prerogative power, offend a man, as I have
bad great experience of, when I was a Puritan ; M
that my right eye of reason did offend me so mucbt-
that I was forced to pull it out and cast it frooi me;
and submit to the prerogative power of God to d^
what he would with me; else I saw that both my eye
of reason and my eye of feith, also body and soul^
must have perished in the resurrection, in hell-fire^
to eternity. For Christ did not mean that a man
should pull out his bodily eye, that doth offend him
with a cold rheum and other distempers, and cast
from him; neither would the pulling out of both hi»
bodily eyes save him from being cast into hell in the
resurrection, ilsuch a thing should be done by anjr
ttMi ; neither can a BMn t>tt(l out his own eye that

S7I

dfends hiin» it must be another man must do it. Bat
thitf right eye Christ spake of^ that offends a man's
mind, be must pull it out himself, and cast it from
him, and lie shall see 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 single
eye of faith in the true God, than to go to hell^ with
two eyes of reason and unbelief, and faith with doubt*
ing. Therefore the right eye of reason in the things
of heaven, must be pulled out in man, and cast from
him, as Christ said to those J^ws> Why reason you in
yourselves^ sayings We have Abraham for our father ; for
God is able, of these stony-hearted Gentiles^ to raise chil*
dren unto Abraham. Because they should believe the
truth declared by his apostles, they should pull out
the right eye of reason, and should see by the single
eye of faith ; in that they should believe the apostles
doctrine, the strait and narrow way to heaven^ better
with one eye than they could with two eyes. There-
fore the right eye of reason in the things of God, that
doth offend a man's mind, ought to be pulled out^
and cast from him ; else he will be in danger of being
cast into hell-fire, in the resurrection, which will not
appear to the dead soul a quarter of an hour, from its
death to its rising again.

I only give you a hint of this, because I see you
have faith in the resurrection, that you might be more
fitrongly confirmed in it, and established in the spi-
ritual meaning of the Scriptures, which were spoken
by holy men of God, the prophets and apostles, and
by Christ himself; and interpreted in this last age,
by us, the witnesses of the Spirit.
''■ This is all at present, only my love, with my wife's
idVe, remembered to yourself, and your good wife,
being of the seed of faith as you say, which I am very

3 A 2

art

apt to believe, and not without some ground though
I never saw her. My love to Doctor Moss, and Co^
lonel Phayer, George Rodgers, and the rest in the true
feith of God's elect, in that one personal God, Christ
Jesus, that was manifest in the flesh, that is, God
become flesh, and dwelt amongst men here on earth*

So I rest your friend in the eternal truth,

LODOWICKE MUGGLETON.

The Posiem^ London^
Feb. U, 1673.

Friend George Gamble, I received the four pounds
of Mr. Delamaine, and have sent you twenty-nine of
those books in answer to William Penn ; they come
to 3/. 125, 6d. And I have sent you five of John
Saddington's books, which come to 5^. And as for
the box and line, and carriage to Bristol, Mr. Dela*
maine will give you an account, for I have left tha^
to him ; likewise, I am sorry that the Divine Look^
ing-Glass and Mortality of the Soul was taken away,
for I could have helped you to some of the other
single, but cannot help you to one of them single;
and especially the Divine Looking^GIass, because
that is of great consequence, and will never be printed
more while I live. But for the Mortality of the Soul,
this answer to William Penn doth treat upon that
point, sufficient to ss^tisfy any man that hath faith,
that his soul doth die. Only that book is desired the
more, because it was of John Reeve's writing ; but
seeing it cannot be had, people must be content with
what they have. Therefore 1 would wish you and all
Others to make much of them you have ; for when

378

those few I have be gone, you will not get one of the
whole volumes for love nor money. I have had ex-
perience of that already, by that book which I sold
ibr sixpence ; I could have had five shillings of seve*
raU and some friends had it, and could have spared it,
yet would not part with it. I have gotten now a book-
binder, that doth bind the whole volume together,
so that all the Divine Looking-Glasses are bound to
the set, so that if any will have that, they must have
Jill or none.

So resteth your friend,

LODOWICKE MUGGLETON.

Th€ Postern, Lotuhm,
February 14, 1673.

A Copy of a Letter written by the Prophet Lodowicke
Muggleton to Mr. Thomas Tompkinsdh, bearing date
from London, February 16, 1673.

Loving Friend in the true Faith, Thomas Tompkinson,

I RECEIVED yoiir letter you sent to our
friend Delamaine, dated from Waydley, January 3,
1673, wherein I perceive your great enemy hath
brought himself under the law, which is the same
measure that he would have meted unto you if he
could, but his unrighteous intents unto you is come
upon bis own head ; likewise you desire that I would
send you three books to the answer of William Penn ;

874

also I went to Mr. Shelley, and shewed him your
letter ; and he looked in his book, and said it was not
so much as three shillings and eleven pence ; but ra-
ther than I should send but three books to you, he
gave me half a crown, that I might send four book^ ;
and so I have sent you four of those books by Ash-
bourne carrier ; so there remains seven shillings and
six-pence due to me.

This is all at present, only my love, with my wife's,
love, remembered unto yourself, and to your wife,
and all friends in the true faith there with you.

I rest your friend in the true faith,

LODOWICKE MUGGLETON.

T%e Poitemt London,
Fa. 16, 1673.

A Copy of a iMter written by the Prophet Lodomcke
Muggleton to Mr. Alexander Delamaine^ senior ^
May 16, 1673.

Lowing Friend in the true FaUhy Mir. Detamaine^

I HAVE thought it convenient, seeing that I
am in trouble about these books, lest they should be
taken away by the enemy, who would destroy them
and me also if they should catch me ; therefore I do
intend to write to all the believers of this commission,
that are sible and willing, to buy one of these books

87A

bound altogether ; the price is eleven shillings^ and
some friends will have two of them to help me away
with them^ for I do intend to sell no more of the
three great volumes not single ; that is to say, The
Divine Looking-Glass, The Eleventh of the Reve-
lation^ and The Whole Revelation, but what are
bound altogether ; so that the believers may do me
a great pleasure to take some of them off my hand,
and do themselves no great harm ; for the time may
come, ere long, that they may have more for thent
than they give me ; but, however, as the old proverb
is, they will eat no bread, it will be only so much
money lie dead : so that if you be free to take one^
and send eleven shillings by my wife, and she shall
bring one to you.

So resteth your friend in the true faith,

LODOWICKE MUGGLETON.

Ptien^ Mf^ 16, 1673.

A Copy of a Letter wrote by the Prophet Lodowicke
Muggleton to John Harriot^ bearing date from
London, Juln 16« 1673.

Jokn H4unru4^

YOU noay remember that I did se&d to my
cottsan Elizabeth White, two books, the one was
eoncerniitg The Mortality o£ the Soul, and the other

376

was The Interpretation of the 11th of the Revela*
tions; it was many years ago, I suppose nine or ten
years ago, since I sent them to my cousin 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 so, but you have burned them.
I do remember that you, and Samuel Butler the tan-^
ner, had some discourse with me and Mr. Hudson at
that time ; you did then a little shew yourself what
seed you were of at that time, even the seed of the
serpent ; yet for cruelty's sake, because you married
my cousin's daughter, I did take little notice of your
words at that time ; likewise you were desirous that
I should send your mother-in-law those books, be-
cause she could not read, that you might read them
to her ; but it seems that you were so offended at
them, that you burned them : you should have
burned that which was your own, you never paid a
penny for them, neither were they sent to you, but
to my cousin, and if you had not liked them, you
should have given them to others, or have sent them
to me again, then should you have escaped that un-
pardonable sin against the Holy Ghost, which God
will not forgive in this world, nor in the world to
come : for you have done despite unto the Spirit of
Grace, in that you burned those 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 ease as you did
them ; also I know you would have done as much by
Christ himself, if he were upon the earth, as you do
by me ; and in burning those books, you have com-
mitted high blasphemy against the Holy Ghost, a sin
that will never be forgiven, neither in this world, nor

877

in die world to come ; and it would have been good
for you if you had never been born : but you have
shewed yourself of the reprobate seed of the serpent,
appointed for eternal damnation ; therefore^ in obe«
dience to my commission received from God^ for this
your wicked, envious, malicious buraing those books
without any cause, I do pronounce you cursed and
damned, in soul and body, from the presence of God,
elect men and angels, to all eternity. And you shall
femember in your death, and in the Resurrection,
that you were told so by one of the two last Prophets
and Witnesses of the Spirit; neither will God deliver
you from this curse which I have pronounced upon
you, but it shall be as sure upon you, as if God him«
self had spoken it; for God always gave his Pro-
phets and Apostles power to bless and curse to eter-
nity, that is, to forgive sins, and retain sins ; and tliis
sin and blasphemy against the Holy Ghost, in burn-
ing those books, that you have committed, is that
unpardonable sin, which Christ saith will never be
forgiven in this world, nor in the world to come:
besides, sins of this nature doth seldom escape a
double curse, even crosses and poverty in this life,
besides your damnation hereafter. Your sin hath
Iain hid a long time, but now is brought to sight.
Furthermore, I understand, that Samuel Butler, and
Mr. Smith the minister, were confederates with you
in advising and counselling you to burn them ; for 1
perceive you three are all of the Presbytefy religion,
and you three are in union, and do rule the whole
town in matters of religion, if not in temporal affairs,
because you three can prattle upon the letter of the
Scriptures than any others in the town, yet more
blind and ignorant in the knowledge of the true God,
and all heavenly and spiritual knowledge, than the

»78

ignorant men of the town that is in his right senses ;
but because you think, and say within yourselvesji
you see^ therefore your sin of blasphemy and blind-
ness of mind doth and shall remam upon you ; and
as to Samuel Butler, I shall say this, that if he were
confederates with you to burn them, or any other way,
or had any hand in it whatsoever, I do pronounce
Samuel Butler cursed and damned, soul and body,
from the presence of God, elect men and angels, to
eternity ; but if he be innocent, and not guilty in no
kind whatsoever, then this curse shall take no place
in him, nor be of no effect ; but if guilty, tnen it
shall remain upon him to eternity, as aforesaid.
Likewise if Mr. Smith, your minister, hath been
confederates with you in burning those books, in
giving his advice or counsel, or persuading you, or
had any hand whatsoever in your burning those
books, then I do pronounce Mr, Smith, your mi-
nister, cursed and damned, both in soul and body,
from the presence of God, elect men and angels, to
eternity; but if he be innocent and guiltless of thia
crime, then this curse shall be of no eftect upon him ;
but if he be guilty of the burning of those books in
any kind whatsoever, then shall this curse remain,
upon him to eternity. Furthermore, if anj other
persons, either men or women, that had any hand,
or gave their consent willingly to the burning of
those books, whoever they be, they are cursed and
damned, both in soul and body, from the presence
of God, elect men and angels, to eternity.

fVriiten by

LODOWICKE MUGGLETON.

July 16, 1673.

379

A Copy of a Letter sent, by the Prophet Lodowicke
Muggleton^ to Cork^ in Ireland, being the sentence
of damnation upon twenty^six Quakers there.

Cork^ in Ireland^ the llJh of July, 1673.

AT the quarterly meetings of Quakers, they
have drawn up a declaration* or testimony, in the
behalf of all the Quakers, against John Reeve and
Lodowicke Muggleton ; whereunto six and twenty
Quakers have set their hands^ as a testimony against
Reeve and Muggleton.

7%e true Copy of this Testimony, as it came to my hands,.

is asfolloweth, viz.

The God of eternal glory, who, by the arm of his^
living power, hath in these latter days of the world,
^thered a remnant to himself, and brought them
into fellowship and acquaintance with him ; in whom
he hath poured out of his Holy Spirit, according to
his promise, as the prophets and the holy men of
God in ages and generations past, whereby they are
enabled, with an infallible discerning, (as in his holy
covenant and council they abide) to try the spirits
that come into the world, whether they be of God
br not.

And whereas there is a spirit, that hath come forth
into the world, and lain lurking in secret places for a
season, and now begins to enlarge itself, by the
erroneous doctrines of John Reeve and Lodowicke
Muggleton, setting forth themselves to be the two

SB3

880

last witnesses of the Commission of the Spirit ; the
former of which is dead, and the latter, named
Lodowioke Muggleton, surviving, hath presumptu-
ously arrogated to himself the power of blessing and
cursing, and that, irrevocable to all eternity. Also
that he, the said Lodowicke Muggleton, is the only
interpreter of Scripture in the world, and the only
and alone judge what shall become of men and
women after death; neither shall they whom he
damns, see any other God or judge but himself.
And that he knows more of spiritual things, than
ever prophet or apostle did since the beginning of
the world ; and some of whose principles, exactly
taken out of some of their own books, hereafter
follow : viz.

John Reeve sets forth in his book, called Transcen-
dent Spiritual Treatise, that, Feb. 3, 4, 5, 1651, God^
'whom he saith is above the stars, spake to him by
voice of words, saying, I have given thee under-
standing of my mind in the Scriptures above all the
men in the world ; and also said, I have given thee
Lodowicke Muggleton to be thy mouth. And page
the 5th, the said Keeve, page 32. Elias was exalted
upon the throne of glory for a moment, to represent
the person of God the Father, and he was made the
protector of my God, when God became a child.
And it was Elias that filled the Lord Jesus with those
great revelations of his former glory, that he pos-
sessed in the heavens, when he was the eternal
Father. And it was Elias that spake those words
from heaven, saying, This is my beloved Son. And the
said Reeve affirms, that if a man had no sin in their
bodies, they might live and die, and naturally rise
again by their own power, and in their own time, as
the Lord of life did. ^ .

361

Page 33^ John Reeve and Lodowicke Muggleton,
in their book called, A Divine Looking-Glass, on
that Scripture^ saying, The Lord said unto my Lord^ sit
thou on my right hand ; and that is to say, then the
everlasting Father spake to himself. Page 46,
Lodowicke Muggleton, in his book called, The Neck
of the Quakers broken, saith, you. can never knovr
Christ, nor the Father, nor the Holy Ghost, by the
words of Scripture, nor the light of Christ within you,
without an interpreter, there being none in the world
at this day but myself, as in page 25. Page 45,
saith, I am sure I do know more in spiritual things
than ever prophet or apostle did since the beginning
of the world. And, page 47* he saith, I am the only
and alone judge what shall become of men and women
after death ; neither shall those that are damned by
me see any other God or judge but me. Page 15, he
saith, and what person soever we determine judgment
upon, it is so, and there is no revoking of it. Page 53,
he saith, though Christ be the truth and the life,
yet I am the only declarer what this truth and life
is : and though Christ be the door, yet I have the
key given me to open the door to life eternal.

And forasmuch as a false nimour hath been spread
abroad, that we, or some of us, whose names are here-
unto subscribed, have received the doctrines and
principles of the aforesaid Reeve and Muggleton;
whereby some honest-hearted may seem to stumble
and staitle : we therefore, the people of the Lord,
called Quakers, at a general meeting in Cork, for the
province of Munster, have very seripusly, in the
council of God, weighed and considered the prin*
ciples and doctrines of the aforesaid Beeve and
Muggleton, and the Spirit from whence they flow,
and do, in the name and authority of the Holy

882

Spirit of Truth, deny that spirit, as the spirit of
error, and give our testimony against the same,
warning and admonishing 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 same to be recorded in a book
to stand as a testimony against this blaspheming
spirit, for ages and generations to come.

The Names of those that subscribed to fhk Paper ^ are as

foUowethy viz.

WILLIAM MORRIS, WILLIAM EUD,

WILLIAM EDM0ND80N, PHILLIP DYMOND,

ROBERT SANDHAM, CHR. PENNRICKE,

WILUAM EDWARDS, DAN. SAVSRY,

JOHN FENNELL, WAR. PHILLIPS,

THOMAS WIG9T, THOMAS WHEDDEN,

JOHN POSSAGE, JASPER TREYOS,

FRANCIS ROGERS* WILLIAM HAWKINS,

JOHN B0RM&OATE, JOHN HAMMOND,

GEORGE PATTESON, GEORGE NEGNOB,

JOHN GETTAS, TIMOTHY THOHOYMOUIH,

JAMES DOWLYN, RICHARD BERRY,

THOMAS ALLEY, ARTHUR JOHNSON.

The Ansmet of Lodowicke Muggleton^ to this Paper as

Jolioweth.

I SHALL separate the Quakers words in their
paper from those words of Reeve and Mnggleton,
which they have picked out of our books, being
all in print already, it will be needless to repeat them
over again.' - *

38S

Therefore I shall only give answer to those words
of the Quakers, which these twenty-six persipns above-
written, have subscribed their names in the behalf of
all the rest at their general meeting at Code.

The words of concernment in tneir paper I have
divided into six heads, which are all their own words ;
but as for the rest of their paper, being Reeve's and
Muggleton's words, as they have picked out of their
books already, and will remain upon record to the
world's end, and to eternity, both upon the souls and
bodies of them which truly believe in this commis-
sion of the Spirit, who are blessed, and upon the
souls and bodies of all those that have actually
despised and blasphemed against the doctrine and
commission of the Spirit, declared by Reeve and
Muggleton, who are cursed by them.

Therefore I shall direct my words only to the
twenty-six persons above written, that have sub-
scribed their names to this paper, and not to the
whole assembly that professeth to be Quakers, though
you say you subscribe your names in the behalf of
all the Quakers. But 1 shall deal more justly in my
judgment than you Quakers do in your judgment ;
for Penn, and other Quakers have not only given
judgment against me, but upon all those that believe
me. But I shall do by you as I have always done,
set my face against none but those that are found in
actual transgression of blasphemy against the Holy
Ghost ; for whoever despiseth us, the Witnesses of
the Spirit, despiseth God that sent us. And if you
had lived in the days when Christ was upon earth,
you would have said as much to him as you do
to me.

1. First. The Quakers say, the God of eternal
glory, who, by the arm of his living power, bath, in

3B4

this latter age of the world, gathered a remnant to
himself, apd brought them into fellowship and ac*
t]uaintance with him ; in whom he hath poured out
of his Holy Spirit, arcording to his promise, as the
prophets and the holy men of God in ages and gene-
rations past, whereby they are enabled, with an infal*
lible discerning, (as in his holy covenant and counsel
they abide) to try the spirits that come forth into the
World, whether they are of God or not.

Muggleton's reply. That the God of eternal glory
is not the Quaker's God ? Why ? Because he hath
a spiritual body, form and shape, like man, therefore
said to make man in his own image and likeness ;
therefore it is that angels, and all other creatures in
heaven, do give glory, praise, and honour to the per-
son of God their creator. For this I say, there is no
honour, praise, and glory can be received by the
creator, except he hath a body distinct of his own ;
neither can any creature, that hath life in the body,
ascribe honour and glory, but to a personal God,
that hath a bodv of his own. But the bewitched
Quakers, througn their ignorance and blindness of
qiind, do praise and magnify an infinite spirit without
a body, that cannot be seen, nor comprehended by
angels, nor man, nor no other creature. So that the
Quakers are the absolute one alone people, that are
led and guided by the spirit of Anti-Christ in this
last age, who deny both Father and Son to have a
body ; for they have imagined the Spirit of God and
the Spirit of Christ to be all one Spirit, as is most
true ; they are but one Spirit ; but they have ima-
gined likewise, that this one spirit hath never a body
of its own ; therefore the Quakers people are abso-
lutely of the Anti-Christian spirit, that denieth the
Godhead Spirit to have a body -of its own. For this

885

1 say 9 a spirit faath no existence do where without a
body^ but is a meer nothing at all. And this ima-
ginary God, a Spirit without a body, is the Quake»
God of- eternal glory, which they worship, even a
nothing at all, but a God of their own imagination:
so that their fellowship and acquaintance is only
with such a God as they have imagined ; a spirit
without a body is the Quakers God of eternal glory;
and this God, an infinite nothing, hath poured out of
bb unholy spirit of imagination of reason upon the
people called Quakers, such a spirit, which hath
enabled them to defy the living uod, 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 discerning and counsel to fight
ag^nst the true God, that hath a body, and to blas-
pheme against him and those he sends: so that the
spirit of reason, 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.

S. The Quakers say, and there is a spirit that
hath come forth into, and lain lurking in secret

Solaces for a season, and now begins to enlarge itself,
y the erroneous doctrines of John Reeve and Lodo-
wicke Muggleton, as they call them.

'AMwer/lihat this spirit, that hath come forth,
which you say hath lain lurking in secret places for a
season, it was the Spirit of Christ, the only wise God,
that hath a body now in heaven, which you Quakers
BO despise, that did authorise John Reeve and Lo-
dowicke Muggleton, to declare against that Anti-
Christian spirit that reigneth in the world in all pro-
imions of religion ; 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 respect of

88Q

Jb'is bodily shape and likeness, as well as bis soul.
J3ut all men, by nature, being blind in spiritual
;things» as we ourselves were, have imagined and
framed to themselves a God that is not^ only a spirit
without a body. And this dark apprehension of God
hath taken such deep root in all mens hearts by nar*
ture, i^ being an established doctrine in the world
above .these thousand years, even from one geners^
tion to another. And the cause why this utter d^rk^
^ne^Sffaath remained upon all men, as well upon tkp
lelect as upon the reprobate^ is» because God ha^i
not sent One man^ by commission^ to declare th^
true God this many hundred years, until now, in
this last age of the world, he bath sent fieeye and
Muggleton. And that hath been the cause the
.whole world hath beeti over^spread with this conceiij,
that God is an. infinite, formless Spirit, that bath no
body; form, or likeness of his own. But Reeve and
Mug^eton were sent forth by the authority o£ this
God, th^t hath a body of his own, to try the spirits
of 9II professors of the Scriptures in the world ; which
we have. tried, and W^ do perfeclily know thehfigbit
,and depth of :e very man's f^th in the -world i|i
-Spiritual things concerning his God. And by, this
spiritual knowledge of G^, his forifl and nature,
we know the forms and natures of all things else^ in
heaven above, and in the earth beneath ; and .|i}.: tb/e
.trial of all mens religion, Mie have tried by what spirit
the Quakers are come forth in, and we find, by tb^
.knowledge of the Scitipture^^ and by the faith of. the
prophets' and apostle^ that . the Quakers peQpl0 ar^
xarriied foiftb, by the spirit of Anti-Christ, with an
in>9ginary. Gpd» a spirit without a body. And that
there ,are no professors 'of teligion in the world sp
Absolute Antl-Chr^st as the Quakers people afie^ t»

Be plain^ the Spirit, wbkh they call God, or Christ/
or the light of Christ within them, is nothing else
but the imaginations of reason^ the devil in them^
they finding the law written in their hearts, their
thoughts accusing and excusing, they- do imagine this
law to be God ; and this law hath never a body dis-^'
tinct from man. Therefore the dark imagination in
the Quakers hearts doth think, that this law, written
iti'every man's heart, must needs be God. This is
til6 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 say, this spirit, meaning Reeve
and Muggletony hath been lurking in secret places
fbr a season.

To this I say, it hath been almost as openly de-^
clared as the Quakers spirit hath, and almost as long
it hath appeai'ed in this last age of the world, for
matter of time, as the Quakers Anti-Christian spirit
hath appeared. It is almost twenty^two years since
this commission of the Spirit hath appeared ; and the*
spirit of Anti-Christ in the Quakers hath appeared
but few year» more. And when Reeve and Mug-
gleton did appear at the firsts this declaration and
doctrine was fiir more publick than the appearance
of thie Quakers ; why? Because we wrote our faith,
doctrine, and commission, and printed it to the worlds
whereby the people took more publick notice of us
than of the Quakers ; for at that time, there were
but few Quakers of note ; neither did they print any
thing of their faith and doctrine, what they would
have the people to believe ; and I suppose, that^ if
the first book the Quakers wrote to vindicate the
principles of the Quakers doctrine could be produced,'

3C2

it would not bear so long a time as R^ve^s and
Muggleton's Comnu^sion-Book doth. But howevery*
the Quakers, at that iCime had witchcraft-fits, which'
did rather fright the beholders of them than infcMni'
their judgments. But since that, Muggleton hatb
cast out that devil out of many of them, by the
sentence of damnation upon the chief of them : sa
that it hath eased the whole body of the Quakers of
those witchcraft-fits, that were formerly very rise in
the Quakers people ; so that now there is hardly a
witchcraft-fit can be procured amongst them. Sa-
that this spirit, that Reeve and Muggleton were
;uided by, hath not lain lurking in secret places*
^or I do believe, that we have written and printed,
if it were possible to gather them all togethier^ in
publick, more than most of the Quakers in England
nave written ; how^ver^ our books trouble the world
more than any Quakers books do whatsoever. like-*
wise we were publick enough twenty years ago with,
yon Quakers, when we gave sentence of damnation
upon four of your chief leaders, if not*the first broox^hers
of the Quakers Anti-Christian doctrine, viz. George
Fox, the elder and younger, both, Francis Howgell,
and Edward Burroughes ; these four, as I remember,
were the first Quakers that were damned for denying
that God hath a body of his own, distinct from man,,
and all other creatures. So that you Quakers have
the least cause of any people whatsoever to say^ that
this spirit hatb lain lurking in secret places; for
this spirit hath had more power over those people
called Quakers, than any other people whatsoever.
So that you Quakere, of all people in the world,
have the least cause to say, this spirit hath lain lurk*
ing in secret places. .Indeed, we have not followed the
practice of you Quakers^ to compass sea and land to

gain prooelites^ as many of you have^ and you hartf
made them twofold the children of the devil than
they were before, in that they are more hardened,
and more micapable to understand the mystery of
the true God becoming fleshy and the devil becoming
fiesh.

And whereas you say, now it besins to enlarge
itself by the erroneous doctrines of John Reeve and
Lodowicke M uggleton, as you call them.

To this I say, the Anti-Christian spirit in the
Quakers jhath enlarged itself veiy: much withia these
fifteen years, which bath been the cause that the
Spirit of the true Christ in us hath barged itself>
in opposition to the Spirit of Anti-Christ in the
Quaker, and more especially since John Reeve'a
death ; for in his time, there were but few Quakers
in comparison to what are now, and little notice
taken of them in his time ; but since they have
encreased and multiplied exceedingly: but since
Muggleton began to oppose them, by writing against
their bodiless • God within them, it hath put a great
stop to them ; and not only so, but this doctrine of
Reeve and Muggleton hath delivered many innocent
souls out of the snares of the Quakers, which leadeth
men to eternal p^dition, which denieth the body of
the Lord of life to be without them. Besides, the
spirit did not lurk in any secret place, when J wrote
to Edward Bpurne, Samuel HoQton, William Smith,
Thomas Taylor, and several others, which is near
twelve years ago, wherein they were damned to
eternity lor despisjoog tl^t doctrine you call errone-
ous ; and ever sij^ce that; letter ;tQ.:Sai«uel Hoq\fm
and William Smith, I have not ;been suff($red to lurk
m secret places* for you QuA^ers have caused me
to be UiepubHplii^st man in the woprld ; witness that

Richard Fafnesworthv Thomas Taylor, George Vox,
Isaae Pennington, as may be seen in TheNeck of the
Quakei^ Broken, and . iii Fox^s Looking^Glass, $nd
the Aniswer to Pennington ; ^besi^ letters to 6ther*
Quakers, more than I caii -> remember ; besides the
Interpretation of the 11th of the Revelations, • and
the whole Revelations, and The Itttcrpretatiofi 6f the
Witch of Endor* •

These things do manifestv that I have not lain still
in ^eetiet^ but do manifest me to be the most publick
man in the* world iio spiritual things; because Ian»'
ii<>t only hated' of yoA Quakers, but abi bated of alt
the speakers and ministers of all the seven Churches
of Europe, b^des thousands of their hearers; so*
that it is ati> impossible thing, that I should have lainr
in any secret place. And this hatred 'have wk pro*
cuted of all people in the World, for no other cause
at all, but for dectariiig this doctrine, which you'
call ent>rieoiis> and the authority of our commis*-
^on, given by voice o( words from the Lord Jesus
Christ, the; oAly wise God, who hath a glorious
body, 'in theifbrm like a man of his own ; as we have
writteli in The Trafnseendent Spiritual Treatise, when
€r6d gave thitf comftiiisBion> in the year 1651'.
^ '5; These Quakers fiiay, forasmuch as a felse rumour
hafeb t been ^read, that we, or some of us, whose
names are here undfer subscribed, have received the
doctrine alid^ priiiciples of the aforesaid Reeve and*
Mu^gleton, whereby some hobest hearted may seem
to stbmble and sffartle. >

- Anmer. If such a rumour hath been spread, and'
it'wa^ ^1^^ the^more will be your misery. And you
thieit have subscribed your names as a testimony
that you have not received the doctrines of Reeve
"ind Muggleton, but have utterly ctenied it, in siib-

891

,«cri1>ii^ yoiir fianes as a testimony a^inst it : I sa^
it Fould have been good, if none of you had been
borq ; for in denying , those doctrines, you have
denied us; and in denying us» you have denied the
true God that sent us ; vrhich hath given meTusi
occasion to igive sentence of judgment upon all you
that have subscribed your names.

And whereas, you think by this nieans that you
have removed the stumbliu^ stone out of your way,
that the honest-hearted niight not stumble, and
startle, and that you might establish your Anib-
Christian principle the more sure; but you will be
prevented ; for God hath laid this doctrine and com«-
mis^oQ, whkh you deny, as a atumbling stone in
4Si<Mi« So that many of you Quakers^ and others,
shq.ll stumble a^ this stOfie, and faUp and never rue
again ; but there are some of those people that jihadl
l>^. preserved from stuokbling at this doctrine of the
"Witaea^S of the Spirit. For whoever is left to fall
lipon this stone» a6. you. havie^doae^ shall be brokon
into pieces as to the peace: of thi^ir minds hefe in
this life I andon whoitisoever:tfaisr«toiiey or sentence
of ^amtiati<¥],4ball Ml upoij, it is^all griod ;toi powder
in those etei;<i|il torments^ ivhich the wtcJk^ d&-
spisers and fightitrs against a. personal God. and his
^messengers* fwhom he hath sekit>;iii.titket'.darkn(3ss ;
«o that there ^U not orie;iQdtiQn qf . .peac^ Arise m
them jbQ eiteimity,; ;And farthest !l:«ay^ 1; never, did,
nor newer fAM i p^rw«dfe;«iy rX9»sk . »or *or$Aii ; to
.4>e)iev« this doclriiief ot teommasinon (. .for h Au^Kne
<lone my d«t;r: to tJod^ iip i Ithat I hwe d€«lai«d >the
m\vA» council of God heycbo^; alltb^t) hanrei.gooe
;b»iSbre met or thatab^Uo(^meia£ber^in&; siind whoei^tr
^doth nnderstatid (ftod fcdieve;] it *ilL be for their
^^ml^^Qodi; Ad4l j& <li0re;«ii»itdbijioiK 4>ekieve. this

392

\^ yet should not I question the truth of it ;
for I have peace in myself, in that I have declared
the mind, of the Lord freely, as it hath befen revealed
unto me ; neither did I ever encourage or persuade
any person to believe. I set life and death before
them, as Moses did, to chuse or refuse ; if they did
truly believe the doctrine of the true God, and the
commission of the Spirit, they should live, and have
eternal life abiding in them ; this many can witness :
but if they did reftise, deny, despise and blaspheme,
as you have done, against the commission of the
Spirit, then they chose eternal death rather than
eternal life ; this many hundreds can witness in their
consciences if they would. For it was never my
custom or practice this twenty years, to persuade
any man against his conscience, nor to believe me,
after they have had '^veral discourses with me. I
gave them liberty to go to any opinion whatsoever,
and if they could find any man speak like this man, or
give them better satisfaction to their questions than I
have, let them go, and come no more at me. It was
oevdr my custom* nor prractice to compel people
to enter into the kingdom of heaven^ whether they
would or no, ias yoii Quakers do. I was always in-
clined to let the kingdom of hieaven to suffer
i^iolence, tlmt the violent desires of men and women,
after salvation,^ might take the kingdom of heaven
by force, and not be compelled to ent^ in. For
you Quakers k:eep a great bustle to keep your dis-
ciples to you, for fear of losing them ; I never did
endeavour to get yotur disciples from you, yet there
are many of them tiiat are come to the life of this
doctrine of Reeve and Muggletcm, which you call
erroneous. And if they could not have found rest
in this doctrine and commissioD, they had liberty to

return to you again. And can you Quakers tell the
reason why so many of your disciples, that were
absolute of you, snould come to me, and never
return to you again; and it is a more admirable
thing, that there should not be one of Muggleton's
disciples, or true believers of him, to fall from hini
to the Quakers, not this fifteen years ; I know not
one ; neither do they stumble or startle any more, if
they truly believe Reeve and Muggleton's doctrine.
■■' 4. Say they, we therefore, the people of the Lord,
(Called Quakers, at a general meeting at Cork, for
the province of Munster, have very seriously, and
in the council of God, weighed and considered the

Principles and doctrines of the aforesaid Reeve and
f uggleton, and the spirit from whence they flow.
' Answer. That these people, called Quakers, at A
geheral meeting at Cork, were not the people of the
true God, but trie children of that serpent devil that
beguiled Eve. And your serious council in God, as
you say, it was in the council of your imaginations
of reason, the devil within you, which is thd
Quakers God they take council in, and in your imagi-
nations of your hearts, which is your God, you have
weighed and considered the principles and doctrine
of Reeve arid Muggleton, as you say, and the spirit
from whence they flow.

5. They say, and do, in the name and authority
of the holy spirit of tmth, deny that Spirit as the
spirit of error, and give our testimony against the
kame ; warning and admonishing all people, in the
fear and dread of the Lord God' of heaven and earth,
both to turn from it, and avoid it.

Answer. Here the Quakers do prate of the name
and authority of the holy spirit of truth, yet know
iiot tbe body of that God, from whence the holy

3 D

394

Spirit of truth proceeded ; for this I say^ that a
spirit without a body can give no council at all;
neither can any council proceed but from a spirit
that hath a body of his own. If meii's spirits had
not bodies^ how could they give council to one
another ? Neither can that God. that hath never a
body, be the true God, or give any council at all.
Yet the Quakers people doth take council of a
spirit that hath no body^ which they call God {
which God is nothing else but the law written in
their hearts. So that this conclusion must needs
follow, that you Quakers take council, in your owi|
hearts, with a spirit without a body ; the light of
Christ within you : this you call God's Holy Spirit
of truth, in which you take council. Now the light
of Christ within you is not the true God ; it is
nothing else but God's law ivritten in the heart,
which doth accuse the conscience when you do any
thing contrary to it. And when you do commune witn
this righteous law, written in your hearts, you do
imagine that you take council in God, a spirit
without a body. Here lieth your great mistake, in
that you take God's righteous law, written in your
hearts, for God himself* A man may as well lake
the law of a king for the king himself: only here is
the difference ; a king's law is visible, and himself is
visible to the natural eyes; but God's law is invi-
sible, written in the hearts of men, and God him-
self is fliat invisible God, yet a person distinct from
this invisible law, written in man's heart. Now shall
I say, that this law, written in my hearty is God ;
l3ecause I cannot see it with my natural .sight, nor
know how it came to be written there, it being
invisible^ So that the Quakers do worship the laW|
written in their hearts, for God ; and the light of

395

this law, is that light of Christ they so much talk
of within them: and this law is their God and
Saviour, and they have no other God to save them,
but the light of this law within them. This I know
is the Quakers holy spirit of truth they so much talk
of, which is no other spirit, but the law, written in
their hearts, in the life and soul of them; and
when their souls doth die, this law, written in their
hearts, doth die also ; and so, by consequence, their
imaginary God, a spirit without a body, is dead also ;
and so they lie ail 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 d^y that my God, that hath a body of his own,
shall raise them again in the resurrection, then shall
the soul and the Jaw, written in their hearts, which
was their God, a spirit without a body, and their
imagination, that created in itself such a God, a
spirit without a body, they shall all rise again
. together. And this law, written in their hearts,-
ihey called God, a spirit without a body whiie they
were in this life, shall be the only devil that shall,
torment them to eternity in the resurrection. And
this law, aforesaid, the light of it, is the Quakers
holy spirit of truth, which doth deny that spirit
that doth declare God to be in form and shape like
man, as the spirit of error, and they do give testi-
mony against the same; and not only so, but they
do admonish 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 say, whosoever doth adhere to the
Quakers admonishment, or to their God, he doth
adhere to a God of his own imaginatioui which hath

3D3

896

neither body, forin^ shape, nor substsiQCSe; iv;hiob
cannot deliver you in the day of trouble.

6. And, /astlyy the 19th day of the fourth nioDtb,
1673, let this be read at the pablick meeting in the
city of Cork, and the same to be recorded in a book^
to stand as a testimony against this blasphemous
spirit for ages and generations to come.
. Answer. Here the reader may see what qare and
pains the Quakers doth take to uphold their kingdom
of Anti-Christ ; and to bind themselves together, jit
their general meetings^ to. fight against the Spirit of
the true Christ, and his doctrine, declared by ReeviOf
and Muggleton, but more especially against ij^e.
These ten years, and better, have I only engaged
against the whole host of Quakers, they being many,
and 1 but one man ; yet being chosen of God to: oppose
that Anti-Christian spirit that would have> spread
itself over the face of the earth: but God hath letted
them I by sending two men to make war against them ;
and I, even I, have fought many battled, with them;
and have, by faith in the true God, that bath, a
body of his own, broken the jawrbone pf the
Quakers strength to pieces, and have 3batteredithem;
in confusion.

There hath come forth against uie many of their
mighty men of valour ; they have shot their poisoa-
ous arrows at me, but could not hurt n^e. Oh ! .how
many of your Anti-Christian companions, captains,
and mighty men of war of Anti-Christ's army,: liave
comfs out against me, more than I can well name:
they came with their weappnjs of inrar as Goliab^ as it
were like giants* with their weavers beams; yet I
being but one in the world, by the help 0^ nny God,
that hath a body in heaven, above the stars; being
cloathed with the whole armour of God, the breast^

pl&te of righfecHi^neist, ; tbe.shkld of feith, tbe ihelibet
of^sitlvntioD, and tbe two-edged sword of the Spirit,
I have fought with many, men of valour, and harb
Qlver6o[Be.th^,(a$ DaVid did Goliah, .and have scat-
tered their followers, eveaas the hostof thePhitistinea
were scattered. These things are w^rittea more at
large in another place, which will. be upon record;
and in publick, after my death : so that you Quakers,
if you were sensible, might siy, Oh I what is become
of our valiant leaders, our captains, and mighty men
of war, that listed, as under the spirit of Anti^Qirist?
Oh Miow are they fallen by the aword of the Spirit
put into MuggletonV mouth? Alasl alas! our
mighty men are fallen into eternal •damnatiou, when;
a» we thought^ that their spirita did but go out oli
their bodies; but, alasl it is otherwise: they .are
gone to eternal darkness^ where they shall neiter see
bright day more; But^* here of late, since William
Penh hath survived the place of a teacher, a leader^
and captain of the Quakers host, he hath been more
zealous, for theispirit of Anti*^hrist, than the former
that went before! him ; and he hath defied th^ Jiving
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 shall possess the reward of his blasphemy,
which is this: his soul, which he >saith. cannot die;
it shall die two deaths ; it shall pass throdgfa ;thta first
death, which is natural akid^ppuin ted untoiall men
onoetodie» and enter into tbeseoDnd dea4:h,frwhidh is
eternal, in utter darkness^ where he shall never r^e^
w^rAeffet live in comfort, evm a < living ^dsathv i)nd
dying life : this is the aeoond deaths ^fa^h God? hath
prepared for theiiseed of the sorpent, an^b asrPeimj

896

and others, that despise such a. God as hath a body^;
forxD) and shape like man; and he shall remember,
that he was told so by me.

Furthermore, I suppose Wflliam Penn's book
against me hath been some cause that hath stirred
you, in Ireland, up to band yourselves thus, at your
general meeting, to declare against the doctrine of
Reeye and Muggleton . So that the Quakers come
now of late in trciops ; they do not come two or three
at a time, as formerly ; but, as it were, in bands :
for it is not long since I had a testimony against this
doctrine and commission of the Spirit, at a qu^lerly
meeting of women Quakers, no less them twenty ^eighti
their names subscribed ; and at a quarterly nteeting
of men Quakers^ about thirty, that Subscribed their
names, as :a testimony against the doctrine of Reeved
and Mtiggl6tOQ. William Smith wrote the testimony
of them both, and a little While ^fter he died. And
now here cometh. a band of men out of Ireland,
twenty^six, who have given testimony against Reeve
and Muggkton's doctrine,^ x^allins them erroneous,
and do deny theni as the spirit of error and
blasphemy^

Tbesfe words are the sin against the' Holy Ohost ;
and inasmuch as God hath chosen me, on earth, to
be the judge of blasphemy against the Holy Ghost,
so that I nave considered your testimony, and the
liames of all you that have subscribed to that paper ;
your names are written at the beginning of this paper.
And you having all jointly set your names, as one
man, to this testimcmy above wriUen^

Therefore, in obedience to my commission from
the true God, I do pr onounoe all those twen1y*six
persons, wfaove names are aforewritten, cursed and

damnedj in their souls and bodies, from the presence
of God, elect men and angels, to eternity.

Written bjf nu,

LODOWICKE MUGGLETON,

One of the hoo hsi PropheUand Witnestes tf ihs SpirU
wdp tht High and Mighty Oody the fifan Christ J ewe
inVrhiy^ ' .

I wish you to read this answer at your general
meeting, that the whole congregation may hear it ;
and, if you please, to record it for ages and genera^
tions to come.

Let these two sheets of paj^er be deliftered to the
hands of some of the Quakers, nt their general meet^^
ing, in Cork, in Ireland, to be read, if possible, to the
congregation.

4 /

. 1

. *

The Poiiem^ near London' H^all,
in Lond0ny Aug. lly 1673,

400

A Copy of a Letter sent by the Prophet Lodowicke
Muggletan to Mr. Joseph Moss^ a Physician^ in Corkj
in Ireland^ August ll, 1673.

V . ■ - »

Dear Friend in the eternal Truth, Joseph Moss^

TtnS is to certify you that I received your
letter, with the Quaker's testimony. I am glad to
hear you are well in health, and of George Gamble's
health; but as for satisfaction of that life eternal
I suppose you do not want, for true faith, without
doubting, dpth remove mountains of objections in the
mind to be cast into the sea, where they sliall sink,
a^: never rise again to. stand before the understand**
ing. And inasmuch as God hath been pleased, in this
last age of the world, to chuse two men to be a light
ui;ito,itl;ie wf)irld, and to, declare the Lord's saving
health junto as many as shall receive it* that hath
enlightened jnany ths^t sate in darkness and in the
shadow of death, that have been instruments or can-*
dlesticks to hold the light of life before people,
whereby those 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
sup with the God of Heaven.

This commission of the Spirit is the door of heaven
in this last age, and he that believeth in the doctrine
of the true God and his commission, doth enter in
at the door of heaven : and though these times may
be the worst of times as to temporal affairs, yet it is
the best time to the seed of faith to exercise itself,
that hath been above this thousand years ; for who

401

knew the form and hature of God till noir^ and the
form and nature of the right devil ; the knowledge of
the pnecameth the soul to mount up to heaven, and
iiie'ktiow4edge'of the other maketb the soul descend
ihto^the lowest hell, and ascend oat of it again.
These things are wondefrful hard to understand by
Ifaem that have no faith /but to those that have faith
iti the true <jod, and in the commission of the Bpirit,
1t^ very easy ; which I do not question you nor
George Gamble^ though I thus speak.

Friend MosSy

I hope the books that were sent to George Gamble
did not receive much damage, though they passed
through great casualties. Likewise I heara that
"George Gamble was in some trouble about quartering
of soldiers, ^but^I hopeit:.ianot so^vbad asitiras. re-
ported. I am a writing an answer to William Penn^s
book, and as soon as I can I shall get them printed ;
bjat J :kDow.not\bQW any can be conveyed safe to you
in that country.

This ]8>all at present, only my lo^e and my wife's
ilove* remembered. unto youraelf .and Geo^e Gapiblf,
-and my love to Colonel Phake.and his wife» Aod ||1
-friends eke.in tfaierfaith iherewith you.

• ■

I rest your friend in the eternal truth,

LODOWICKE mUGGLETON.

' .i

PdiUtm^ AugMii 1 1 ^ 1673.

402

I would desire you to deliver this paper encloaed
to what Quakers; jou think will faithfully read it in
tlie Meeting ; I have sent it unsealed for you to read^
and, if you think it worth your pains, to take a copy
of it before you deliver it to them ; because if they
should deal deceitfully with that, and hide it from
othersi you have a copy of the same may the better
convince gainsayers •

ACopjfof a Letter written byiff}^ Prophet Lodowtcke
Muggktan to Mr. Thomas TompkinsoHj ^ Skukr
house, bearing date from London, August 11/1673.

Lawig and kind Friend in the true faUh, TTumas Tompkimon,

I RECEIVED your letter, bearing date June
97, 1679, but I could not well give you an answer of
if since, because I have been much employed in writ-
ing, both in the answer to Penn's book, and other-
wise ; so that I cannot perfect the answer not as vet^
because of several occasions doth happen which doth
hinder me ; and as for that business concerning the
oaths, and receiving the Sacrament^ it doth not belong
to you, and if it should come to be forced upon you,
it is not lawful for you to take it ; for whoever doth
take it now, will as soon take an oath to the con-
trary, when occasion is, for this business will nol

40S

hold lone at the lock it is now : but t suppose our
friend Mr. Delamain hath given you some satisfkc*
tion in this business before now ; and as for our friend ^
Hall, that doth desire me to . send a book bound
altogether, I thought it convenient to let you know
before I send it that I had none bound, until about
two weeks since I have met with a book-binder that
hath bound me some, and there is all the books
bound together, except The Mortality^ of the Soul,
and there is none of them to be bad, nor hath not
been a long time ; neither is there any clasps to them
that are bound now, it being dangerous to put clasps
on, but they are well covered with good strong
covers ; besides, there is never a Divine Looking-
Glass single to be had but what is bound in the
whole set, ifvou would give twice the price, therefore
I would wish you to make much of tnem you^ have,
for they will be very hard to come by ere long ; so
that if our friend Hall will have one of them as they
are, without The Mortality or clasps, I will send him
one ; the price of it is eleven shilhngs, as it always
vtAb ; SO' if he do like of it, let me know by what
carrier I shall' send it, and I will send it to you.

So being in haste I shall take leave at present, only
my love and my wife^s love remembered unto your-
self, and to your wife, and Thomas Hall, and all
friends in the iailh there with you.

I test and remain your friend in the eternal truth,

LODOWICKE MUGGLETON.

■ The Poitenit Londottf
Juj^t 11, WfS.,

dE2

404

. * »

/ I

^ C^ of q tetter ttfriiten 6y the Prophet Xtodffwic^pt
' Mt^gktod to Mn. Doarathy: Carter y hecdmg daid

' Tdftubty,t6, 1674. ' ;

J •"

J -• • ' . • f ^ . •

• • * . . . . . f^ J , I ' . : } i ■ ■• > J

THIS is to certify, yoni tfii^t I ve^mM^iym^
Ifetter dated jaouary si, l€i74»<4fid aiK^gLaudtQ b^aii
tbat'your$elf> and ail th^ re^t - o£. j^iend^ ypu xoia^
mentioQ of are in health : and ajs foe Mvi Goodwyn
takiog no notice^ nor sp^kiag any thing concefQiM
hii» faith io. this comnxtssiooi, do not yQu be trovbim
at.it, neither do you spt^ak to hioii f^h^Qt it a^ aUi
ejEpppt he sp!^*k tp you fii^^t ; for if .Im» hewt ,bf
falling frocq ;tha^ afiee^ion and lo^v^ h^a bafdoi)oe:t;oi^
in the dpysat your datfgbterls lif(¥, let,hi«» gP» fflf
fJYierjr otke iBijisI; stand by. his pwp l^tb .i, but b|$ ^it^

wlw[Qh;W^M wthold wtto tbejend,* wiH i»i»» of tb§

fftd^of hi» f^itli> wbiqh i* the solvation ;oi bis Sfmh
and i^ hfB^id.prpcuRe a'WewiflgfrqipliWfij tbc<>»gH
your daughter'^ prompting bitn^oo tq ai$k it oftlpe,
yet if he stick not to it; with dil bis b^rt, ai^ witJb
all his soul, tq his life's end> b« w,i|l iose tb^ beI^^fit
of it as others have dq^ie ; bpt. s^eiftg h^ i4o^U. Wt
rebel against it, nor speak for it, let him alone ; if
he be qontented, I am contented ; if hejpiake ao (men-
tion of it, I advise'^ you to do the same, and there is
no qtieBtion bu^lbe^ftrjft Qn^trcmb^lE enough in the
world, even as the sparks fly upwards, which is the
portion of every man and woman in the world> ffliDre
or less ; but happy are those that hav6 p*eace in the
laith of thib commission of the Spirit.

Alsa you say WiHiam Neifcombe ia intended tp go
to yirginia» amd take two of liis children along wUh
biflo. I wonder what is ia mens minds to riiiQ amojougsi;
the h^itbens, that are without God in the world;
besides, the climate doth not agree with the English
qature to live thepe. contentedly; but soiipe men,
whea the world frowns upon them* having, not. par
tience to sybpitj^^^y nin.intiQ a present destruction ;
just 49 if a man should set^lfi the living am^ng the
dead* SQ doth all thfit goeth out qf Ei\giand for wan^
^ livelihood^ thinlfii^ to find it there, t hav^^ known
sevei^al bath -done so thinking t,o %d life, bv^t tljtey
h?^v<e fi^iftod death ius^tead of Ufe., 'S4.y,_ p^tuj;ei, i^ sq
couiiija^ji toigp ojut o^ t.h^ ljao4 of p&m^i ^. -png^a^i
4«)Qngst the he^tbfti?, ^t I ^^ ^a^ljei; %ft,ifl.pr^fffi
h^f« all dayS: of ^^y li((R., , ipul; whjEjrefliei^ m^^f\ P^^F
tlw Q^9fi patiepMy, thfiy sesJf, d^hveranp^ by WRflV^g
ipto SI pKWi>t d^tructapm ; .^hich freqii.^ipeaifpw al}
txn«hl^» M v^ vith pe^q^ifl^ ^in<^ 4^ ffr t^pj^
\iOQkp he. 8^M» l^f h»Mj o(.TOin^ ^(^961 |jp . ^^uqks

«§pnwg t;!^^^ ij^iljher froHl4:Iihmd^T JPH fl^fli?? illo^Bg
|lihfl>ftn g9o4, for ,f kppw mpfley i^,ftpaffl^.jjcj^h piq/^j:

PfopiffI f»OTVr?^dfty4 ; l^qft I, §hftH,Ifty W b^iyjis pppu

yaq:v> thip ^hjpg, ^t l^^e jit^p the free49ifl pf your

owi^ hear M i b«V . ^ y<H» : dp. l^y. Ifeof^.^pq^sjs of ^ily

ham Newcombe, I would n^ Jj^v/fjp^ np^ ^^ to

.V»rgW»i^#i»«9g8|^^;h(?a|;bfip,,it Mfi|| ^jgwife W^ng

I will nj^f^:fif9f4.1wplf,»or§:tjy;«a^,|;,woijJ4,,|i^^
vpu to keep them your^lves, ^nd if you cannot tell
how to bestow them; if ^u'^le^use send them to me,
anjj J fif\k fliJlibftirog 9Pl\(m^< i^s is all I can say
as to this, but leave it t(j> ypu/r pwp li^er^y f .^ as

406

for Capt. Wildey, Mr. Cawley, Mr; Delamaii), Mr.
Saddington, they are aH well, but .Mrs. Whalley is
dead and buried ; she got an extreme cold in -her
head and teeth about IViichaelmas last past, and she
would needs be let blood ; so the doctor let her blood,
till her life was almost gone, bat with much ado she
was preserved alive in a great deal of misery a quarter
of a year; she was buried upon New- Year's day,
when I was at Braintree, in Essex, at Mr White-
head's house; but I saw her before I went, and she
was very well satisfied in her mind as to her eternal
happiness ; she had not the least doubt in her ; if she
had not been let blood she might 'have lived many
years ; and as for Mrs. Griffith she is out of town,
and will not be in Loi^don this two weeks*, as I hear
hy my daughter White, neither have I seen Mrs,
Griffith since she bj^ought me your letter, which
desired me to lay out six shillings fok* Sarah Hatter,
which I, let Mrs. Griffith have rand as for Sarah

I havie tibt ^een her since 1 came to town, but I hear

• f .] ' ...»

^he goeth Out toi wpj*k a-davs, and comes home to
my datf^htei^'s at night;, I heard nothings but. that
«he is pretty well, arid' that she cannot write to you
as she would, she . being so bad a scribe ; and when
she is at leisure then her father is not, and when he
is at leiisure then she is not. Wheti Mrs. Griffith
conieth to town she shall . have ^oiit 'letter,- hoping
she will satisQr you further. ^' *

This is all at present, only my love, with inf wife's,
recdembered unto you, and Beffty Marsden,* Betty
Webster, Ankie. Maliate, and all friends else.

Your Friend, ^
LODOWICKE MITGGLETON.

407

A Copy cf a Letter written by the Prophet Lodowicke
Muggleton^ to Mrs. Frances Man^ containing her
blessing J dated January 23, 1 6^4.

Zowif Fmnd ia ike true taiihj Framui Man,

I UNDERSTAND that you are not in health,
so that you cannot conveniently go abroad, neither
is there freedom for me nor my wTfe to come and se
you: therefore I thought good ,to write these few
lines untci joU| to coimort - and bear up your spirit
in your trouble, as foljoweth i\'

I hare had experience of late days of your faith
in the true God, and in this commision of the spirit,
though I know it was long before your heart did
close with it ; but when you received me in the name
of a prophet, you did set to your seal, in your own
soul, that I was true, and sent of God ; so that
when you received nie^ you received him that sent
me, even the. true God ; so that after you believed,
you were sealed with the holy; spirit of promise,
which is the blessing and assurance of everlasting
life, then did the jday-star arise in your heart ; that
' is, the act of faith is the stiair that did arise in your
heart, to enlighten your understanding in the things
of eternity, in. those deep hidden mysteries of God
becoming fle&l), and the devil beconung flesh. Upon
. these two foundations i^tandeth eternal life, and eier-
' nal death, and the act of faith in man is that which
giveth the assurance, ofeverlasting life, which assu^
nuice of it doth abide in yourself, wl^ich hath ap-
peared in you, in that you have riot been ashamed of
your faith before men, but have justified your faith

4aB

in this commission of the spirit against alt gain-
sayers ; «othat you, beii^g justified by faith in your
own soul, I know you have .peace with ■ God, and so
the assurance of your etei'rial ha{tpiaf6ss on the other
side of death : so tlrat I can iruly toy by you, as
Christ did, when on earth, to his disciples that be-
lieved on him/Ektitd ttt*e ^6ttr iy^, f&r they tee, -and
your can that hear, and your heart that understandsthe
vhifigk ihlit 'belotig iifitb ^our pedce ; • -whitJh 'is the peace
bf 'God that bass^'th %ll titld6rst:lnding, WHifch >none
^oti ^ai*th 'haVe'btft Yhosfe "(hat tnily beHeve'ih iSm
itd^rtiMoh '6( fhb Spirit; 'ahdbecattee'ybb Oltt^
Sti-dtchfed' forth \he'hand oif faith, a'nd have taken and
eat of the tree of life, yon sKatll live for ever ; for by
'faith ydii'hk^'e'eatfen of the flesh of God, in that you
*hk'te'believ6d that God becatafe -flesh ; and you- have
'dHirtk of his blodd, in that 'y6ti ' have beKeV^d that
'Gbd dyed,'aiitl '^hed' his tnost w6d6us bl^d • to re-
'd6^m ih'e^edbf Adain rso'thatfditH in his blood it
1i«h^puirifi^d'ybtir heart'fi*om that thick darkness of
tmbelief, ^hich Heth upon all people in the world ;
'btit thoiJe 8f thrs.felth. That is that -water of life that
'ddthq(uinih the' Wiirfety- soul, so that you shall riiv^r
Hitilig^r arid thifi^t'hlbre after the forgiveness of ' sin,
^iib^ atft^r the 'a'i^6rkhc6 6f feverlastlng life I and tiicse
'^6i^s'6f knlne'^iiail be as the leaves thatftU from' the
'■tt^^ ' of life;' Svhich is for the healing of the nations, so
' fe1iairthefy"be' f6r ' the ' hfealing of your troubled sdttl
'Wi^ri thfe sefe^ bf -the^eiiJent in this life. This fiiith
Isih^taitfa of God's elect, that renibveth that mm-
' ^iii' of ddfkiiess and ignorance that lieth before the
"tlriderill^Miii^'of in m^ilkiAd by nature; this faitfc
."ife'tha:t'>^hich^othdsd6ttd up to heaVtih, and]^iefc*th
'jthi-ou^h the 6ky, and'bi^holdetli our God, our king,,
'to otir 'redeemer, upon the throne ' of his ' ^ty :

400

which feith is an evidence to the soul, that we shall
see him face to face, who was dead, but is alive ; and
behold he is alive for evermore.
r These things considered, let feith and patience bear
up your soul in this troublesome world, and after a
little season you shall enter into the possession of
those eternal joys, and endless pleasures.

This with my love presented unto you, I rest and
lemain your friend in the eternal Truth,

LODOWICKE MUGGLETON;

January 93 f 1674.

A Copy of a Letter written by the Prophet Lodnncke
Muggletan to Elizabeth Dickinson^ Jun. being her
Blessing y bearing date March 6, 1674.

Etttdbeth Dkkinion the Younger,

I UNDERSTAND, by Goodwife Love, that
you are not well, but rather drawing near the grave,
and that you would gladly have seen me before you
die ; yet being comforted in yourself that you shall
see me hereafter in heaven, I was desired to write a
few lines unto you, to add to your comfort before you
go hence, and shall be seen no more. I have con-
sidered your tender age, and weak distempered body,
ever since you were born ; yet with tender looking
to, your weak distempered' nature hath been pre-
served and upheld to this day, yet the root of your

410

4v$0ftse doth still remain, and cannot be cast out bot
Ipy death, it being born with you ; but in the Fe$ur-
rection this vile distempered body of yourjs^ which i$
90W mortal^ shall rise an immortal, spiritual body,
cs^pable of eternal joy and glory, where no diseasea^
pain or sorrow can come, where body and soul shaU
live in joy and pleasure for evermore. And though I
know there can be no fears of death to arise in your
heart, because of the tenderaess of your age, ycfU be-
ing uncapable of actual sin, the sting of death is taken
away from you, for the sting of death is sin, and the
Strength df sin is the law ; but that being not capa-»
ble of the breach of any law, so no sting of death
can lay hold of you ; I knowing this, would add a
word of comfort to strengthen your spirit here, and
to your happiness hereafter in the kindom of eternal
glory, where is joy and pleasure at the right-hand of
our God and King, and our Redeemer, for evermore.
And that you mity be the more satisfied and cooi^
i[orted in' the assurance of everlasting happiness in the
life to come, I do declare you, Elizabeth the younger,
one of the blesscfd of the Lord, both in soul and body,
to all eternity. And if you do live till Whitsuntide,
I do intend to see you if possible.

So resteth your friend,

LODOWICKE MUOGLETONi

ThePofkTHy
Marth 6, IVJi.

411

Paiitcript of a Lttter to Mn. FutertU.

SOVEREIGN means to give you peace in thi«
life> and in the life to come ; and you seem to be
veiy well satisfied in it ever since ; but now about the
death of this child, I perceive your foith faileth jou,
in that you have let such a conceit (that your child
was bewitched) to enter into your heart, to cause
this melancholy humour in you, that maketh ship*
wreck of your natural peace here, and will eclipse
your spiritual peace hereafter, if it be not reasoned
out in your own souU for my faith is stedfast in what
I said unto you, therefore let your fkith be stedfast
in me without doubting, and you shall never perish
in the peace of your mind, neither in this life,, nor
in the life to come, but shall have everlasting life ;
and let not melancholy thoughts of your child's be-
ing bewitched, or evil surmise, enter into your mind,
but let your faith on Grod, and in this commission of
the Spirit, and patience in temporal troubles, possess
your soul, then will you receive an hundred fold of
peacte and satisfaction in the life to come, and life ever*

fasting.

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 I have done to settle your mind in peace > Yet
if you have conceived any prejudice in your heart
against any believers, though it be causeless, yet I
aoall part you asunder, so that you and your husband
sball have no society with them,tior they with you,
«> more than any stranger ; so that you may be sa^
tisfied, and your peace may be perserved, all shall
be well.

3 F 2

4tS

This is as much as can be said in this matter, and
all I can say at present, hoping you will take my ad-
vice in what I have said in this paper, that my words
may take place in you to your peace of mind here,
and eternal happiness hereafter, as it hath done in
several others. -

This with my true love remembered to yourself, I
rest your friend in the eternal Truths

LODOWICKE MUGGLETON.

Poiterfif London,
Juntlly 1674.

' -^ Copy qf a Letter wrote by the Prophet Lodowickt
Muggiefon to Mrs. Hampson of Ccdnbridge.

Dear Friend Mrs. Hampson^

I UNDERSTAND you have some trouble up-
on 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 stronger than
so to think that witches should have power over in-
.'fants, which are not capable of fear, for fear and be-
lief is the inlet to all witchcraft, fear entered first into
the mind, and belief enters into the blood, and so
men, women, and children comes to be bewitched ;
but I suppose your child was not capable of any of
these two ; likewise frights to children may cause
fits, like to witchcraft fits, yet not bewitched in tlie
least ; besides, children in the conception, when they
are conceived in the womb, may partake of that me-

418

lancholy blood in the nature of the parents, or M any
other distemper or disease in the parents, as I by ex«-
perience do know by my own children, two sons by
my second wife, as sweet children as eye could look
on^ yet partakers of their mother*^ nature, who< was
a comely woman to see to^ yet of a melancholy drop-
sical nature and humour, if things did not go well in
this world, as no man can assure his wife all things
shall prosper always, because troubles are as sparks
of fire that fly upwards, and fall ^ down to its centre
again, especially where childrein are.' The first*born
son was stricken with a convulsive fit, when it was a
year old, as it sat upon my knee, when it was merry,
and it lived till it was three years old ; afterwards the
second son I had by her did grow up and prosper till
he was three years old, after that the evil did break
out, and it encreased to the running evil from place
to place, and he lived thus till he was nine years old,
though I used means to help him^ but all ib vain ;
and when the child died I was glad, knowing all the
children I had by her did partake of her melandboly
and dropsical hature, and not apy witchcraft poweis
in the least ; and I know youi*' nature is given much
to melancholy and discontent of mind, produced^ out
'of your own surmisings, which areas false as God is
true, so that you have created to yourself fears when?
no fear is, and sorrow where you might have had
joy, and grief where 3'ou might have had qomfoit;
and though you are not sensible of the hurt- it doth
your person, it being grown strong, yet yoor mind
being troubled, it corrupts your nature,, iii that it
enters into your blood ; and the grief your husband
hath to see you in this condition, that nothing will
comfort you, it hurteth bis nature also, wbich never
was very healthful since I knew him ; so that what
evil is produced in your body by fears and melan-

^oly, you must e^lie&t your childi^m rouat portake
M one time or auotber^ »nd you liave.Qko remedy but
patience ; therefore I shall «ay tliis uoto you^ I re-
xaesiber when you were first married your melancholy
mind wanted rest, not only in this. life, but you
vaulted peace and asaunuioe of happioftst iu tbe tife
/to come, and for th#t purpose y<m .mii!ed. a WieMiiii;
of me,;WiiiGh upon your n^que&tl ^ve ypu, .and you
.aeemed to be satisfied in it ever since ; apd my Mth
isistedftst in what I said unto, therefore let .ypun be
.stedfSsst in me, without doubting^ and yoii shall never
perish, ibut haye everlasting life; and let not these
.melancholy.tboughtsof witdicraft, or evil surmises,
enter into your mind, but let your £|ith in God» and
an the . commission of the Spirit, and patience in
temporal troubjes, refresh your soul, then will you
rodeive.an hundred fold of peace and .sati$f(K^ion in
this ^fe^ and in the life to come life everlasting* This
is. tbe.£rue way to have peace in this life, and in the
life ito come ; and what can I do more for you than I
havtedone, to set your mind in peace ? Yet if you
have conceived any prejudice in your heart against
iftny of the beliewecs^ though it be oauseless, yet I shall
npMurt yourasunder^iso that you nor your husband shall
aaire no. society with them,. nor they with. you j »o
your peace can he preserved, all shall be well. This
is as much as can be said in this matter, and all I shall
:savat present, .hoping you will take my advice in
iwhat X have said in this paper, that my words may
:take pkce in you to your peace o£ mind here, land
eternal happiness hereafter, as it hath dope in several
others;

This with my true love remembered to yourself and
husband, I rest your feiend in the eternal Truth,

LODOWICKE MUGGLETON.

PatUnty London^ June 11, 1074.

416

A Copy of a Letter written by the Prophet Lodowickc
Muggieton to Isabtita Malum, Quaker, dated from
London, October 1, l67^, and directed to her at

Nottingham.

IwaheUa Mmlum,

I RECEIVED a letter, dated Kottiogham,
the 12th of the fifth month, 1674. I know it is not
of youv hand- writing, but it is the testimony of your
pwn heart, as you have declared; wherein you have
shewed what seed and nature you are of, > even the
t^ed. of the serpent,, in that you have been left to the
reasonings of your own heart, as King Sa^l .wasn to
relieot the prophet of the Lord, in sinning;u;^iiisuHe
commandment of the prophet Samuelt anq go to a
witch ; so that the gpod Spirit of the Lord, departed
frond him^ and an' evil spirit; pf the Lord. wa& sent
unto him; so; it is with you^ you have rejected and
despised' xQes» tl^ propl;^et of the Lord;, apdhave given
y09f testimony agaiitst th6 gopd Spirit of the Lord^
Mid did strive. with your evil ^irit ofreaaQO^ the
devil in you; which good spirit would: have led you
through that narrow gate which leads to life eternal,
which few do find, cht enter therein. But t perceive
the«yil qpirit of oetuspn in, joq. bath pnaf^iled^ ana
hath; tlie victoiy over yjouywad' bath led you ^aptiye,
iMomuch tfaa^ it.haih caufed you tode^pMe, abd
veioct ihe good Spirit of tbe lipfd, ia hi^ niesseiifferi
lifoicb hting^ glad ticUngs <^; ^ya.t«>n to fdl tp«t
tmly-hdiev^-W'hijiiJ: -j -.; ^'-.v;-.'/.;" ■;;;•■.;; '.,",■,";
l^i Tbia Spirit. 9^, truth ypacalt a laed^ciiiig 4>u»^
of JjOKifyfiiiiii^ Jiiuggle|foni,;ifbich yciu 8a5i .leads ,t6

•

416

death and destruction ; so that the good Spirit of the
Lord that did strive with you, and had almost per-
suaded you to join with it, as you have expressed in
your testimony, is now departed from you ; and the
evil spirit of reason in you is now to be your guide ;
and the good Spirit shall strive no more with yoU ;
for you shall be given up to a reprobate mind, as
Saul was ; and the hope of such hypocrites as yt>u
shall perish.

2. You say, it is now upon your heart to declare
something how you came to lose your condition,
and to backslide from the Quakers, and from that
liffht within, which you call the light of Christ,
which did reprove you of sin, and convince your
conscience of the vanities^ and customs, and fashions
of this world.

As to this, I say, if you had been at rest, and peace
of mind, in the Quakers principles and practice, you
wotild never have b^dkslidden from them. For the
cause why people run from one thing to another is,
because they are not at rest where they are. For
this I say^ if religibus people could find peace, and
rest of mind, in the doctrine and ptactice of the.
seven churches, there would never a nlaii* or womaii
believe me ; for there is none believes liie, but those
that are lost; for. I am in the same condition as
Christ was ^hen upon earth ; he came but unto the
lost sheep of the house of Israel, not to thbse that were
settled in a form of religion, as the Scribes and Pha-
risees were, and as all the seven churches ar6 now :
so that if you had found rest in the Quakers; way, why
did you not keep there? Why did you backslide
from them? Certainly, if the Quakers wav had
been the truth, (as you say now,) it woulo h*ve
given you rest then. And are you so bewitched^ to

41T

think that you shall find more peace in that truth
you backslided from now, than you did when you
were in your innocency?' Will the Quakers love
backsliders better than they did before ? I am sure,
the true God, nor his messengers, doth not love back^
sliders, nor hypocrites, nor rebels, as they do inte*
grity and uprightness of heart. But the Quakers
people being ignorant of the true God, perhaps their
Grod, an infinite Spirit without a body, or that God
in them, will be more merciful than the true God :
perhaps their God, an infinite Spirit, will love you
better for your backsliding from them ; and the more
because you had like to have been catched in Mug-
gleton's snare, as you say. But I can do as Peter did
by his, pick out of his snare or net the good fish, and
cast the bad away. I can spare such as you are very
well. And whereas you say you backslided from that
light within you, which you call Christ, which did
reprove you, and convince your conscience of sin, and
of the vanity of this world ; this light of Christ was
nothing else but the law written in your heart, which
did accuse you when your mind was vain ; and when
your mind did not run after vanity, the law written
in your heart did excuse your conscience.

Indeed this law was written in every man's heart
by Christ, the only God ; therefore may be called
the light of Christ, that enlighteneth every man that
Cometh into the world: but Christ's person is distinct
from this law written in man's heart; and this light
of the law is distinct from Christ ; and whoever
maketh the law written in his heart, that accuseth
and excuseth, to be the very Christ, as the Quakers
do, that Christ within them shall prove the greatest
devil to all eternity,

3. You say, you desired to see Lodowicke Mug-

418

gleton's books : you say you heard some places here
and there read, and you were asked the question^
whether ever you heard friends declare such things ?
And you said, nay. Likewise you do confess, you
were bid to take heed of judging or speaking against
him. Here was the desire of reason, the devil in you^
to see those books : and you say you heard them read.
Did those that shewed you those books, force them
upon you, without your desire, and contrary to your
mind ? They were lent unto you ; for I am sure you
bought none* What provoked you to desire to see
them for your own hurt ? Likewise you had a charge
given you, not to speak against them ; but you con-^
trarily have spoken evil of them in a high nature^
insomuch that you have spoken against vour own
soul ; for had you not been of that reprobate seedi
you would have had a care of speaking evil of those
books that were so lovingly lent you : they cost you
nothing : had you been of the elect seed, though
you could not have believed them, or not liked
them, you would have been kept from speaking evil
of them .

4. You say you had got some of his books, and
reading of them, your heart became dark, having lost
your guide, which caused you not to believe in him,,
as the only prophet and messenger of the most High
God. Here the spirit of reason was struck dark in
you, by reading those books, because the doctrine
contained in those books did so far surmount the doc-
trine or principles of the Quakers, as the sun in its
brightness doth the twinkling star ; so that the light
of the law in you, which was but as the light of
a star in you, which is nothing else but the light of
nature, which guideth men to do things honest and
just between man and man. And this light of nature

419

is that light of Christ in you^ and that truth you so
much talk of; for this I know, that there is never a
Quaker in the world that hath any other light of
Christ in him, but the light of nature, not as he is in
the state of a Quaker; and this was the cause you
were stark dark in the reading those books, because
the light in you was put out, and caused you to walk
in darkness ; having lost the light of nature, you lost
your guide; which, if you could have stood still
awhile in patience, you should have seen the salva-^
tion of the true God, and have been brought out of
that darkness into his marvellous light, which is
heavenly, far exceeding the light of the law in you ;
which would have caused you indeed to believe him
to be the true prophet and messenger of the most
high God ; but you being the seed of the serpent^
heaven was not appointed for you, but hell only.

5. You say, I sent a letter to a follower of mine* at
Nottingham, that if the two women that were fallen
from the Quakers, would turn to them again, let them
return; but if they do, they will perish for ever.
Likewise I said in that letter, if I be in the truth, all
that believe in my commission shall be saved ; but if
I be not in the truth, all shall be damned that believe
in me. These, or to this effect, you say, was part of
my letter. Further you say, the hearing of this letter
struck you to the heart, and much trouble seized upon
you, that you should venture your salvation upon the
words of a mortal man.

Also you say. Oh ! how you cried to the Lord, that
you might once more be worthy to be a door-keeper
amongst the congregation of the faithful, before you
go hence, and shall be seen no more.

As to this, I did send a letter to a follower of mine
at Nottingham, that if the two women that were

3G2

420

fallen from the Quakers would return again to theni>
let them return; for I did understand, that the
Quakers did solicit them much, with exhortations,
and persuasions, and by-letters to them, to return to
them again. The letters 1 have yet to shew ; and 1
find in those letters, that those two women were in a
great streight in their minds, to give the Quakers an
absolute answer, whether they would return to them,
or keep to Muggleton. I heard those two women
were in a great quandary, whether to keep to me, or
return to them ; and especially Isabella Malum was
inclinable to fall back to the Quakers. Whereupon
I wrote that letter to my friend, that if they would
return back to the Quakers again, let them go; but
if they did, they would perish for ever ; and so you
will ; for whoever setteth the hand to the plough of
faith, in this commission, and looketh back, will
perish to eternity.

And further I say, that if I be a true prophet, as I
know I am, all those that truly believe me, and hold
put to the end, shall surely be saved ; but if I be a
false prophet, as you say I am, then all those that
believe me shall be damned, and I myself shall be
^lamned, for being deceived myself, and deceiving
others.

This must be ventured by all men and women,
else no salvation can be attained unto in this life.

Therefore it concerns all you ministers and speakers,
to be sure you are not false ministers of Christ your-
selves, to deceire others; for I can assure you, if
you are, you will be damned to eternity yourselves ;
and all those that are deceived by you will perish
also.

Likewise you say, the hearing of this struck you
to the heart, and much trouble seized upon you, in

421

that you should venture your salvation upon the
words of a mortal man.

As to this I say, it had been well for 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 Moses a mortal man^
who set life and death before the people ; and those
that put their trust in his words did live ; but
those that did not venture their lives upon his
words were put to deaths as may be read abun*
dantly in the Scriptures. Were not Peter, and
the rest of the apostles, i2lortal men ? yet the
keys of heaven, and of helU were given unto them ;
and whose sins were forgiven by them on earth,
were forgiven by God in heaven ; and whose sins
were not forciven by them here on earth, were not
forcivcn by God in heaven.

I?ow ought not those that heard them, and believed
them, to venture their salvation upon the words of
these mortal men, that preached life and salvation
by Jesus Christ unto them ; yea, all that were saved
by faith in their doctrine, ventured their salvations
upon die words of those mortal men ; and whoever
did not venture their salvation upon those mortal
mens words that heard them, were damned to eter-
nity : so likewise, if you had ventured your salva-
tion upon the words of me, the Lord's true prophet,
which am but a mortal man, you should assuredly
have been saved, as many others can witness : but
in regard you could not venture your salvation upon
the words of a mortal man, you will assuredly be
damned to eternity; for this was God's way ever
since he chose Moses, to give authority to mortal
men to bless and curse to eternity ; and that men

422

and women should believe them, and venture their
salvation upon their bare words.

Also you say^ Oh ! how you cried unto the Lord,
that you might be once more worthy to be a door-
keeper.

Here you speak like an ignorant, silly, foolish
woman, that desires to be a door-keeper amongst
the congregation of the faithful.

To discover your ignorance, let me tell you, that
there is no door--keepers of the congregation of the
faithful but men, and they must be such as prophets
and apostles, who have the keys of heaven and hell.
Such men as these do open the doors of mens
hearts here on earth, and letteth the spirit or soul
of man out of that prison of darkness, which every
man and woman's souls are in by nature. Such
mortal men as these have the keys of the door of
heaven, to open the door of man's heart, that he
may see 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 Christ, as Peter
did : he opened the door of Lydia's heart, and
shewed her the glory and benefit she should receive,
even life and salvation to eternity, by the death,
resurrection, and ascension of that man Christ Jesus,
which the apostles preached.

Such men as these are door-keepers of the house
of God here on earth \ which house is the congrega-
tion of fiithful believers. Therefore it is that
David, who was a king and a prophet, desired to be
but a door*keeper in the house of the Lord, and
God granted his desire^ and gave him the key of
heaven, that is, to prophecy oi the coming of God
in the fleshy who was Christy who was the door, the

423

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 those that have the key; and
none hath the key but commissionated men, as
Moses, the prophets, the apostles, John Reeve and
Lodowicke Muggleton. .

These mortal men were made door-keepers in
the house of God here on earth; but they shall sit
upon thrones of glory in heaven.

But I never read of any woman that God made
door-keeper of his house here on earth ; so that
jTOur choice shall not be granted you, but the con-
trary ; for you shall have the door of hell opened
unto you, where you shall go among the congrega-
tion of the faithless and unbelieving reprobates,
where is utter darkness for evermore.

6. You say you had a book written by Lodowicke
Muggleton in your house, called, A Looking-^Glass
for George Fox. You say a most wicked book;
and you often wished it out of your house ; it being
an aggravation of your trouble, when you thought
of it.

It seems this book became a wicked book to you,
and an aggravation and trouble when you thought
of it. The cause why it was an aggravation to your
mind was, because you were the seed of the serpent,
as aforesaid ; for those books are an aggravation to
the mind of none but reprobates ; for the book cost
you nothing. If you had bought it, you would
nave esteemed 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
speaking evil of it* But I perceive for the most
part, those that have these books lent them for
nothing, are the greatest despisers, and do .stumble

424

most, at them, as you have done. But I know the
cause why they have been such an aggravation and'
trouble to your mind is, because you thought
if you should believe Muggletpn's writings, there
will not be so many loaves and fishes in believ-
ing this, as there will be among the Quakers people ;
for he promises no loaves nor fishes at all ; and
there is so few that believe him in those parts ; so
that you cannot expect but very few loaves and
fishes here. But the Quakers people are many, and
there is more loaves of bread and fishes to eat;
therefore said you in your heart, I will return to the
Quakers again; for you are of the same mind as
those hypocrites were that followed Christ for the
loaves ; for I am confident that if I had promised
more loaves and fishes than you found among the
Quakers, you would never have returned to them
again. But, much good may you do the Quakers,
now they have got you back again; they have
laboured hard for you. For this I say, it never
was my practice to hire people to believe my doc-
trine ; for if I could but promise all those that
believe me loaves and fishes, then should I have
more disciples than the Quakers have ; therefore it
is that so few poor Quakers believe me, hardly any ;
(but a many rich Quakers believe me), because I
cannot 'feed so many of your hypocrites with five
loaves and two fishes as Christ did when on earth ;
for there was very few of those five thousand, but
poor; and that they were hypocrites is clear by
Christ's words, John vi. 26. Jesus said, verily y verily ^
I say unto you^ ye seek me not because ye saw the mira^
cles, but because ye did eat of the loaves y and were Jilted .
So likewise you would have followed me, not for
my doctrine-sake, but for the loaves*sake ; if I could

4ft»

•

bav^ fed yon with loAve9 to the fill ; ior I know
yctttf desire of heart is only to labour fc^ the meat
wAkhperigkethj and not for the mestw/dch endureth unto
e^erlastmg life ; which all those that do truly believe
myr^commission and doctrine do eat of, and are satis<»
fied^ in the assurance of everlasting life^ which God
shall give them in the resurrection at the last day^
which will not be a quarter of an hour after their
death; for there is no time to the dead; time
beiongeth only to life.

7« i ou say, now it is in your heart further to de*
claire, that you do for ever judge and condemn that
spirit of darkness that did lead you from the light
(as> you stay) to join with Lodowicke Muggleton.
You say you do also believe that Lodowicke Mug«
gletba 18 a false prophet, and seducec, and a blas-
pheme* of the living and true God, who is an infinite
and unchangeable Spirit, and lives and walks in his
people, meaning the Quakers.

Here you have brought death and destruction
upon your own head. You have sought after eter«»
sal death as for hid treasure, in that you, being an
ignorant sottish woman, should undertake to judge
a propCict^ whose revelation and knowledge of Goas
mind in the Scriptures is beyond the knowledge and.
levelation of all the men in the world at this day,
as my writings do declare. You, who have not the
common knowledge and learning of womra, and
that without a cause, did never persuade you to
believe me, or my doctrine. I never gave you any
enticing words to encourage you to believe me«
Were not the books lent you freely ? they cost you
noibing : was there nob the wine, milk, and honey
of heaven given you, without price, without money ;
yet. your lull stomach loathed the honey*comb of

486

heaven. Were not you left to your liberty to e»t or
Dot to eat, to chuse or to refuse ; but you must take
down into your stomach that which could not be
digested^ wfaidi caused you to vomit up such blas-
phemy against that holy Spirit that sent me, and
against me that God sent.

, First. You have called the holy Spirit that sent
me, a seducing spirit, whijeb leads to death and de-
struction.

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 almost persuaded
you to be a true Christian^ to be the spirit of dark*
ness.

Fourthly; You say you do believe that Lodowicke
Muggleton is a false prophet, and that he is a
seducer and a blasphemer.

In these words you have blasphemed against the
holy Spirit that sent me. And seeing such sins as
these are unpardonable, both in this world and in
the world to come; therefore what measure you
have met, shall be met to you again, in that you give
judgment first ; therefore what judgment you have
judged you shall be judged with.

Therefore, in obedience to my commission from
God, for this your blasphemy against the Holy
Ghost aforesaid, I do pronounce Isabella Malum
aforesaid, cursed and damned, both soul and body,
from the presence of God, elect men, and angels» to
eternity.

: Your body shall be your hell, and that spirit of
reason in you, which you call the light of Christ,
shall be your deyil ; shall be as fire to torment you
to eternity. .And while you are in this worM/you

4sy

wiH hardly escape the exemplary judgment of God
in this life, besides your damnation hereafter;
neidier can that infinite spirit without a body (which
yoa call God, which lives and walks in you, as you
imagine) deliver you from the curse a mortal man
hath passed upon you.

ffrittm by

LODOWICKE MUGGLETON.

London^ October I, 1674.

I did not write this so large only for your sake,
but for the sake of others that shall come to see it,
or hear it read, because it shall be recorded for the
age to come.

A Copy of a Letter wrote by the Prophet Lodowkke
Muggleton to JohnGratton^ of Derbyshire, bearing
date October 8^ 1669-

JaknOrMomf

I UN DERSTAND you sent a letter to Thomas
Page ; I perceive you are the man that lives in Der-
^bysnire, and was acquainted with some of my friends
•-there ; which thereby you came to see some of my
.-writings, for I think you never bought any but .what
t yoU' borrowed : also 1 remember you writ a letter to
r.xne then^ to answer some questions you propounded;

3H2

&nd yau preteodefi k» mr friend ati that iime, !ab . tf
you did believe many things in the book.; to which: I
pent ypn an anawet^ that you deserved the cuxae. »•
ther than afi (answer to^ those questions ; this lis many
years since i J bayenot heard aoiy thing of you ^iBoe
till now; and not only so^ but: you are turned Qua^
ker^ and a speaker of the Quakers^ so that now you
are a two-fold child of the devil Qiore than you were ;
before you were a child of the deviJ, when you writ to
me, and you turning Qi^^ker made you a two-fold
child more than what you seemed to own my writ-
ings ; for being a speaker of the Quakers, it is impos-
sible for you to repent, or to be saved ; for God hath
given you up to a reprobate mind, in that you .did
not like to retain your true God, who hath both form
•and nature ; I «ay you did not like to retain hirn in
your kno^edge, therefore he hath given 3rou upto^
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 ofsin^ is the very
God, and very Christ ; so that your God hath ne\ner
a body, nor your Christ hath never a body neither ;
this is the absolute spirit of Antichrist in tfaisiast
age ; so that I perceive by your letter, that you Aave
not only slunk away from that doctrine which you
did once seem to like, but have spoken evil of that,
and me also, and your letter is a suf&eieot wkaess
against you to me, that you are the seed of the ser-
pent, ft reprobate, who is given o^v^r to a strong de-
lusion to helkve a lie, that there is no God but what
is within you ; who denies God to become flesh, apd
that all the fiilneas of the Godhead dwelt in him Im>*
dily, as saith the Sciiptures : this is denied by yMi
anti^hristian Quakers; £o\ which thing sake haUi
the wrath of the true God Men upon many of ypur

429

leading ' Quakers. And now you fa^ve taken ttp6n
joii to be a teacher, or leader of the ailti«christian
army of Quakers^ so that you may ex{ieofc the same
wrath that your brethren have uddergpnie h^fom you ;
for this your wickedness beforesaid, I do pronounce
John Gratton cursed and damned, both soul and body,
from the presence of God, elect men and angels, to
eternity. Your light of Christ within you, nor t:hat
God within you, sEall not deliver you from that cui^
a mortal man hath passed upon you ; and yoiu shall
^now, to your endless pain and ^ame, that Mvggl^
ton's words will reach your life, which you say is in
God ; so that your God and your life ^all perish
together ; and my Grod, which you say will be found
no God, shall keep yon and your iniaginary God, a
spirit without a body, in utter darkness to eternity.

Written ly

LODOWICKE MUGGLETON.

. From the Postcm-gaie^
Octobers^ 1674.

»»»— ^— ^-^— I ! »

A Copy of a Letter xvritten b^ 4he propJut Lnhwudfe

MuggJeton to Mr. Thomas l^mpHmoHt of Waefe-

Jumse, in Stqfordskirg, dated Jrdm Jjmdw, ?*% J*
1675.

Loving Friend in the true FtMf Thtnuu Tompkbuonf ' '. ^

THIS ia to certify you, th«<t I leoeii^fd y/owr
ktter, tla(bed June 17, 1675 i m f>^ *^ kt you ki»f?w.

430

that I received the cheese that our friend Anthony
Hall^ and his wife, sent me; and I give them many
thanks for their kindness.

Also this is to let you know, that Mr. Delamaine
aaith to me, that he hath received the coat, and those
things you speak of in your letter. I suppose he
hath given you notice of it by writing, before this
will come to your hands.

. And for the difference with the parliament, it is
trae there was a great difference between the House
of Commons and the House of Lords, about privi-
leges, insomuch that the House of Commons did
send several great lawyers to the Tower ; insomuch
that the king was constrained to prorogue the parlia-
ment to the third of October next. The contention
between the House of Lords and Commons was so

•eat, that it is thought by many, that they will

lardly ever agree again; but the next morning,
these lawyers the Commons had committed to the
Tower, were delivered by a Habeas Corpus out of the
prison, contrary to the vote of the House of Com-
mons : so that there is no act of parliament this sit-
ting at all ; neither is there any thing done touching
persecution of conscience at all, but things stand as
they were : so that many justices that were hot upon
persecution^ are cooled. And as for London, and all
about London, the meeters are quiet, and not one
Justice doth stir. And as for your being church-
warden this year, I would advise you by all means to
put it oflf this year. Who knows what the next year
will produce ?,

Thus in short I have given you a hint of things, as
tiwy are at- present ; » and being in haste, I must take
kate^ only nay love piiesenied unto yourself and wife.

4SII

and to all the rest of our friends in the true faith there
with you. I rest

Your friend in the eternal truth,
LODOWICKE MUGGLETON.

I > ' ■ . I

Posiern, London^ Juljf 1, 1673. .

rir'^^^»y*if^i— ^— ^MWi»i^— ■— — »«^i*»^

=ss

A Copy of a Letter wrote by the Prophet Lodomcke
Muggleton to Mr. Henry Henn^ bearing date from
London^ August 20» 167^*

Mr. Benny

I RECEIVED a letter from you by the hand
of a boy ; the substance of your letter was, a oonir-
plaint against yourself of your wicked actions, and
great sin against God, aind against your wife ; and of
your great sorrow, and unfeigned repentance for it ;
I do confess I have not beten altogether ignorant of
your wicked proceedings against your wife, yet he-
cause you have writ to me m your necessity, of your
own accord^ and hath confessed your sins, «ixd laid
opeQ yourself in vour confession, and it is to bCi
njiinded by me, and 1 remember that saying in; 3cri^/
ture, that whosoever confesseth his sin^, and forsakes it,
shall fnd mercy. You have; no^e a g5>od coplessioiir
of your sin and wickedness towards your wife, AAd .her.
friends, and if you do but.fpri^ake th^ip ^ as ypu , have
propaised in your letter to m/e,^ tth^rei 4^ .no question!
but you .will Imd mercy in ,th^,thpAg >ypu. require <rf

438

ne; and as to your liberty onlj ; thisLarastteHyoa,
how you came to have so grievous a fall : it was be^^*
ciuse you were ignorant of the words in Scripture,
which saith, Man shall forsake Ms father and mother
and cleave to his wife ; but you have done quite con-»
trary ; you hare forsaken your wife, and cleaved to
your relations, which were not so dear unto you as
father and mother ; and what fruit have you found
or reaped bv it ? Have you not destroyed your wife's
estate, in what. ]fou.eQuld,..dfi4 your own interest in
it ? You have utterly destroyed it, by forsaking your
wife and .cleaving to your relations ; this is the first
entrance into sin and wickedness ; and so brought
deBtruction upoir your wife and yourself in the estate ;
you being not content here, but added aiii to sia, far
worse than the first; in that you made yourself the
member of harlots that was unclean, which act of
yours did not only defile your soul, as a breach of
Godfk ebmosandttient, but defiled your body ; and the
eflSicte of this sin is the veiy cause of that separation
between your wife and you ; she would with ease pass
by /adl fiiat wrong you did in wronging her in her
estate ; biift this imture: itself doth abhor, that is not
givi^tiidvep to a i^eprobate mind. After this, you pro-
ceeided on to* a'Bin of cruelty, to abuse your wife, by
la^Hg- violent hands upon her ; putting her in such
ip^t», ais if death' had possessed her, which caused
her Mends' to tia/p you do intend to murder her ;
w4iich 19 the> eao^they do iiitend to- put' you in pri-^
sdbi td> prevent her frombeiiig' murdered, and you-
fiiMd'temg hanged ; fyr it is to be feared, by your
r^^ed ' carriages < to hter', that you have madeaco-
vedftnf with>dea^ and- hell, and that you can be but
haaged'if you kill her, ordo her some other mischief ;
tteai heil mu^ ft^low stfter dieath ; this is the Very

43S

cause that her fi^iends do seek to prevent you from
doing this wicked deed ; and not merely for your
wickedness done unto her estate, in forfeiting your
bond ; she and her friends could and would have
passed that by ; aad not have troubled your person
for it, but have sat down in silence in the loss of it;
considering that your person being in prison, would
do her nor them no good ; but this violefnt practice
of yours towards your wife, both in words and actions,
doth give all her friends and acquaintance suspicion
that you do intend to murder your wife, or do her
some other mischief, if you meet with opportunities;
therefore it is that they will endeavour to secure your
person, to prevent you ; but seeing you have made
your request to me, and have desired me to use my
utmost endeavour to your wife, her father and mother,
and brother Atkinson, to let you have your liberty,
to try you this once more, and that you will never
disturb nor abuse your wife more, either in words or
actions, unbecoming an honest man, let you endure
all the piinishmeht that is possible to be inflicted upon
yt)u t yoiihave spoken witli your pen as good words
as can be spoken^ and if your heart be right to per-
form ithatjou have said, it is pity but that you should
find mercy in the thing ; for this I say, it is a dto«
gerous thing to dissemble with God and man; for
whoever dissembles with his own heart, dissembles
with God; for God hath placed his law in man's
heart, as his watchman^ to tell Qod of all his doings,
either good or evil ; but I am apt to believe that you
do not dissemble with me ; but I wilt perform what I
have promised concerning your wife, that you will
never abuse her more, in words nor actions, and I
will do my Hfest endeavour that you shall have your
liberty^ The case is this ; I know your wife and fa-

434

ther/out of tenderness to you, though you have done
them this great wrong, is willing to pass it by and let
you alone, but the power of the law lieth in Mr.
Atkinson's hands, and he can prosecute the law^ whe^
ther your wife or father will or no ; and if you had
not writ these lines unto me, you would assuredly have
been prosecuted ; so that my business is only to per-
suade Mr. Atkinson to let you have your liberty,
and I think you need not doubt but I shall prevail
with hin), that you shall have your liberty ; do yoa
keep your promise, and he shall keep his ; this shall
be sufficient to satisfy 3^ou that you shall not be ar*
rested by him for any of your farmer faults. Written
by me, your friend in this matter,

LODOWICKE MUGGLETON.

JuguttiOf 1675.

Since I wrote this letter I spake with Mr. Atkin-
son, and I have prevailed with him to call back that
warrant from that seijeant that was to arrest you, so
that now you are relieved from him^ and thovie that
are related to him, for the present. Witness my
hand|,

LODOWICKE MUGGLETON.

485

A Copy of a Letter written by the Prophet Lodomck€
JHuggieton to Mrs. Susanna Moss, of Dublin^ in
Ireland, bearing date September 5, 1675.

Friend in the true Faith, Smannm Most,

I RECEIVED your letter, dated August 23,
1675. I confess you are a stranger unto me, but not
unto the doctrine of the true God declared by me :
for I have heard of you several times, of your faith
in the commission of the Spirit, and that your husband
died in the faith of it also.

Likewise I perceive by your letter, that you have,
procured by your faith the hatred of your relations,
and others ; but this I know, that the peace of your
mind is more worth, than the whole world ; especially
that peace, which the world cannot give, even the
Teace of God which passeth all understanding.

And this peace of God, it doth arise from the seed
of God^ which is God^s own nature,, m that it doth
believe in his prophet's report ; so that the arm of
the Lord is revealed to that soul, according to that
saying in Isaiah ; %vho hath believed our report^ and to
whom the arm of the Lord is revealed.

And what is the arm of the Lord, but his saving
health; that is, the assurance of everlasting life,
abiding in the soul of man, which cannot be attained
unto any other way, but by believing the prophet s
report.

God hath honoured all his chosen prophets with
heavenly wisdom, knowledge and power, above all
other men ; therefore it is said in Scripture, Haw
beautiful are the feet of them that bring glad tidings of

312

43ft

salvation ; and of that saying. Whoever received a pro^
phet in the name of a prophet^ shall have a prophet's re-
ward. And what is a prophet's reward, but a blessing
of everlasting life : for he tha^t receiveth him that is
sent of God, receiveth God that, sent him.

Now consider, that all religious men in these our
days, do confess and say^ they do believe the pro-
phets of old that are dead, and the apostles that are
dead, and that they wrote and spake as they were
inspired by the Spirit of God ; but doth utterly deny,
that God shall send any prophet in these our days;
saying, that prophesy and revelation is now ceased,
yet they will unaertake to preach the word of God,
as it is written, without any revelation from God.

So that you may observe that the seed of the ser-
pent, the seed of reason in man, 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 those that are dead ; because
the living prophet gives them to understand the mean*
ing of those dead prophets' writings, and would have
believed them dosui prophets had they been alive :
according to that saying of Christ to the Jews, Had
you believed Moses, you would have believed me.

So can I truly say, that if people did truly believe
the prophets and apostles, as they say they do, they
would believe me ; for God hath chosen mie one of the
two last prophets and witnesses of the Spirit, as truly
as he chose Moses, Aaron, and the prophets and
apostles in their time : and there is as much ground
for professors of the Scripture to believe me, and
more, than to believe those that are dead.

Why ? Because God hath give me undentanding
of his mind in the Scriptures^ above all the men in the

43T

world ; najr, if I did not know more of God's mind
than those that wrote the Scriptures, 1 would not
8pe«[k or dispute with men about spiritual matters ;
neither dO I speak this out of a conceited pride of
heart (as most wise men in reason do), but out of
true knowledge ; for true knowledge is never prQud.

But the Lord of Heaven, who hath redeemed my
soul with his most preci^ius blood, and hath given
me my part in the first resurrection, in that the seed
of faitli in the true God, which is the day*star, is
risen in me, and hath freed me from the fear of the
second death. And he hath set me as it were, upon a
hill, for the seed of reason to shoot their poisonous
arrows at me ; but the shield of i^uth^ ^od the breast-
plate of righteousness hath preserved me*

Also he hath set me jki a light upon a: hilil» to. give
light upon the earth in these last ddys;: so. tbat in
li^ht men may see light ; so that you^ . the seed Qf
faith, who hath the day-star riseA in youx hearts*
hath light, aiid in light yoii shall see light.

This light hath shined into darki^ess in tljos last
ag^; but the darkness doth not compirebeod it, but
doth hiate the light, and ma aho.; because .aome peo--
ple do believe in the light of heaven ; that is^. in the
hidden mysteries in the Scriptures declared by me.

As, First, \yhat God was in his form and natujre
from eternity ; and how b^ became flesh> itnd dwelt
amongst men here upon eartbu

Secondly, What the righ^i detviL was ia fori^ at]4
nature before his fall ; a^ how, fae> became; flesli> and
dwells among men here on eart^. . . . . .!. ; .

Thirdly, The place and nattcre of h^\, and thei^^
vil's torment. ' * . : i ! >: ..

Fourthly, The place and nature of heaven^ with
the joys the saints shall have. :

4S8

Fifthly y The persons and natures of the holy angels.

Sixthly y The mortality of the soul.

These, and many other heavenly mysteries, have
been declared by us, the two witnesses of the Spirit ;
so that the light hath shined through darkness in this
last age, and hath made the rough ways plain, and
the crooked paths strait to some.
' And I can truly say, I know I am of God, and the
whole world lieth in wickedness, and darkness, and
blindness, not knowing any one of these heavenly mys-
teries aforesaid.

So that I can truly say to you, as Christ did to his
disciples. Blessed are your eyes that see the things that
belong to your peace^ and your ears that hear, and
hearts that understand the secret mysteries of God,
revealed by his two last prophets now in this last age.

This is that hath made the world to hate me ; for
when I was a zealous professor, a puritan, yet igno-
rant and blind, the world did love me, and reli^ous
men did love ; but now they hate me, because I do
not walk in darkness with tnem;^ for when I was blind
and ignorant of the true God, and the right devil, as
they were, we did agree well enough ; but this com-
mission and knowledge of God in the Scriptures,
above all men in the world, causeth all men to hate
me ; so that they bate you that believe, for my sake ;
so that they do not only hate you, but they hate me,
and they hate God that sent me; for if they could
avenge themselves of me, they would love you ; but
becai»e they cannot^ therefore they hate you* But
consider, every true prophet cometh to bring a sword
upon the earth, to set the nearest relations one against
another : but blessed are those that are not offended
with such a prophet*

It was Christ's own words and practice when on

439

earth ; for when the world expected he should have
brought peace upon the earth, he brought a sword,
and instead of making peace between relations^ he
caused a greater difference between the most nearest
relations than ever ; even against husband and wife^
father and 8on» mother ana daughter ; the husband
and wife being in bed together, the one was takea
hy his doctrine, and the other was left in ignorance
and darkness. The father, and son being in bed to*
gether, the one is taken, and his eyes opened to see
the glory of God, even life and salvation to his soul ;
and the other is left in ignorance and blindness of
mind, and hardness of heart, to perish in his igno-»
ranee and unbelief to eternity. The mother and
daughter being in bed together, one was taken as
aforesaid, and the other was left*

These things I have had great experience of these
twenty-three years and more, since I received my
commission : and I have seen those words of Christ
f^ilfiUed in these my days.

Also I have seen two grinding in the mill of the
affisiirs of this world together ; and by this doctrine,
declared by John Reeve and myself, the one hath
been taken out of ignorance, and thjSiother hath beei^
left.

These things I have had perfect knowledge of, I
being the last prophet that God will ever send to
stand in the place of God here on earth, to act. the
€£lme things as he did when he waj» upon earth : and
as he was^hatedof all men, for his doctrine-sake, and
saying he wasthe Son of God^, so I am hated pf. all
men for mv doctrine-sake, that hath laid the axe to
the root of the tree of all opinions and religions in
the world.

And that I am the last true prophet that God will

44Q

ever send to the end of the world, which hath caiised
the world to hate me ; for I have no dealing with the
world ; I neither buy^ nor selU nor trade with them ;
I owe the world nothing ; I never wronged any iu the
world the value of sixpence in my life, to my know-*
ledge ; yet all the world bates me» both righteous
tod unHghteouB> only because I am of God, and
they are not of God. If I could love the ways of the
world, and Speak well of them, and their teligioni
they would love me ; and then I should be a liar
like utito them« For if I should say, that I do not
know more of God's mind, in the Scriptures, than all
the men in the world at this day, I should be a liar
like fhem.

This is that strait and narrow gate that leads unto
life eternal, but few do go therein.

Consider the parable Christ spake. There was d man
had an hundrid sheep, and one of them went astray;
and there was an hundred righteous persons, and one
of them went out from his righteousness, and was
lost in himself, as the sheep that went astray.

Now the shepherd went out, and found that one
sheep that went astray, and brought it home, and
ftjoiced ovei* this more than the ninety-nine that
went not astray. So there was joy in heaven of the
holy angels, more over that one sinner that repented,
than over the ninety-nine just persons that needed
no repentance*

The interpretation and meaning is this, dlat the
ninety and nme just persons were all damned ; and
that one person that repented, was saved ; and so of
the sheep.

For if the ninety^nine just persons, that needed no
repentance, were saved ; and that one repentedj
saved also ; then the whole hundred were saved ; so

441

that none were damned. Tills is the judgment and
opinion of all professors of the scriptures.

But the seed of faith knoweth to the contrary ;
that the meaning of Christ was» that all the ninety
and nine just persons were damned. Why ? because
they needed no repentance : therefore the angels did
(Oot rejoice over them at all.

[From this place it is torn out.]

Tkif is the Copy of the Answer (of the Prophet Lodo-^
moke MuggletonsJ unto a Letter which our brother
Lad had sent him»

John Ladf

I RECEIVED your letter, dated August 1,
l6r6, wherein you have expressed your feith and
confidence in the doctrine declared by us the wit-
nesses of the Spirit;* and persons of us, who were sent
of God, to bring glad tidings of peace and salvation
to as many as shall receive our report, and to whom
the arm of the Lord's saving health is revealed, to
lead those that were in captivity, in ignorance and
darkness, captives into that glorious light of life eter-
nal, and to open the prison-doors of mens hearts, and
to let their souls that were prisoners go free. This
many can experience in these our days ; and what
can be said more than what Christ said to his disci*
ples^ and those that believed in him, Blessed are your
eyes that see, and your ears that hear^ and your hearts

44i

that understand the things that behngs to ycut peaee^
Thus it is with every true prophet that is sent of
God ; and what things can a man understand that
belongs to his peace, more than to know the tnie
God in his form and nature, and the right devil in
his form and nature^ and angels their persodB
and nature, and to have the prison-^doors of mens
hearts opened, and to let the King of glory enter in ?
These are things that belong to a man's eternal peace,
which none can have or receive, but those that do
receive a prophet in the name of a prophet, receiveth
God that s^nt him ; for whoever believeth in a pro-
phet for his doctrine sake, shall see the treasures of
heaven, both new and old. That is what the pro-
phets of old did lay up in heaven, believing that
God would become a little child, and grow up to a
man, and suffer death, and rise again, that he might
give them in the resurrection life eternal, and a crown
of glory to wear for evermore. This is that treasure
the prophets of old did lay up in heaven, therefore
called old treasures, and the treasures the apostles
laid up in heaven were counted new by Christ in that
time, in that he compared the kingdom of heaven to
ft good scribe, that brought forth of the good treasures
of his heart things new and old ; likewise we iIm^
ministers of the Spirit have brought forth out of the
good treasures of our heart things new and old, we have
declared unto you the deep things of old, the veiy
foundation of God's council of old, which he revealed
to Moses, the righteous fethers and prophets of old,
and so of the apostles. And now is the new wisdoni df
God and treasure of heaveia brought forth to the
view of the world, by us* two prophets and witnesses
of the Spirit, in a more abundant meaaul'e thap aH
that went before u^, as may be seen by our.writingt ;

i4»

Ukd there will never be no more new treasureft of
lieaven brought forth into the world, any more than
what is declared by us while time is no more. And
seeing God hath chosen me to be one of his two last

Erophets and messengers unto this bloody and unbe-*
eving world, and that caused and [H*eserved roe to
be the longest liver, and hath lengthened out my *
days and years ; and he hath made me a scorn to
foob, that nothing understand ; yea, he hath set me
as a mark for every wicked man to shoot at me, yet
iaith in my God hath preserved me from being
wounded by the cunning archers. He hath made me
as a wall of brass against all men, both righteous and
unrighteous. They have all strove to bear me down,
both with spiritual weapons and carnal weapons, but
he hath delivered me from them all: I did not think,
when I was chosen a messenger of God, that I should
have been so hated of all men for declaring of truths
but rather thought all men should love me; but
when I went into the sanctuary of the Lord, I found
it quite contrary ; for when I had considered the
trouble Moses and the prophets went through, both
with the wicked and the righteous, even with those
that served in the tabernacle of God, how did they
rebel, which caused Moses to wish himself blotted
out of the book of life, rather than to undergo the
buicthen of the Lord ; but more especially the pro-
phet Jeremiah, the burthen of the Lord was so heavy
upon him, that lie cursed the day of his birth, and
desired God to send whom he would send, so hef
would l^t him alone ; but God would have him and
none else to deliver Ms message, else he would con**
sume him before the people : so it was with John
Reeve and myself, God would send none else but us
two|. which was sore against both oiur desires; but

3K2

444

l}eing forced by & curse from the Lord, Add I being
the last liver, the burthen of the Lord hath lain
heavy upon me this many years : but what am 1 1
And what was Moses ! Or what was Jeremiah, and
the rest! that we should resist the voice of God, to
stand in the gap in God's stead for every legal righte-
ous man to shoot at us, and every wild beast to rend
and tear, blaspheme, reproach, revile, despise, even
bloody-minded men, whose soul do thirst after my
life as for sweet wine ! my blood would be more
sweeter to them than honey, or the honey-comb!
But knowing it was so with God himself when on
earth, and that they would do so by him as they do
by me, where he in my place, the consideration of
these things doth bear up my spirit, and causeth me
to strengthen myself, my God, my King, and my Re-
deemer. I have had great experience of David's con-
dition, how he prayed to be delivered from his ene-
mies, as Psalm lix ; and so have I in like manner.
Deliver me from mine enimies^ O my God ; defend me
from them that rise against me ; deliver me from the
workers of iniquity^ and save me from bloody men^ for lo !
they lie in wait for my soul^ not for arty sin I have com-
mitted, or any wrong I have done to any man, but
merely because I have declared the true God unto
them, and because I say God sent me, therefore have
they waited for my soul to kill it ; and were it not
for the outward law of the land, they could not be
prevented ; for they have altogether stifled that
righteous law God hath written in their hearts, and
hath made it useless unto them, so that my life could
not be preserved, were it not for the outward law of
the land ; so that I have just cause to say. Lord, be
not merciful to any wicked transgressors that hateth
me for truth's sake, let not the Lord be merciful to

445

such wicked men ; but God hath and will let me ^e
my desire upon mine enemies, aind bring them down
to destruction. O Lord my God, for they have hated
me without a cause, and hateth thee that sent me.
Also T have had experience of the prophet Jeremiah^s
condition, Jer . ii . ver . 19* I know not tnat they hadde-
vised devises against me, saying, Let us destray the tree,
with the fruit thereof; that is, let us destroy this Mug-
gleton and bis doctrine, 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 ha^ se-
veral devises against me, saying in their hearts, let
us destroy the tree, with the fruit thereof; and let us
cut this Muggleton off from the land of the living,
that his name may be no more remembered. Every
true prophet is the tree, and his doctrine is the fruit
thereof. The reprobate, the seed of the serpent, can-
not endure that any man should eat of the tree of
life, and live for ever ; the serpent would have all to
eat of the tree of knowledge of good and evil as him-
self doth, therefore he devises how to destroy the
tree, that is, the prophet, and the fruit thereof, that
none of the seed of faith might receive his doctrine,
that is eat of the tree of life, and live for ever ; there-
fore it is that the seed of the serpent hath devised de-
vises asainst me, to destroy me and my writings, which
is the miit, that I might be cut off from the land of the
living, that my name may be no more remembered ;
that is, if wicked men could but destroy 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, because then none could believe me.
Thus! have been cbmpassed about with wicked un-
godly men. and sometimes with subtil serpents, who

446

y(hp l^th k^ many devises against me, to destroy
me^^pd my wntinga ;. but the . God of my salvation
batj^ delivered ifie out qf ;tt>eir h^^nds hith^rto^ tb?tt
my life is yet preserved jr And the Lord God of truth,
that Judgetb righteous\jr> that tries t the reins and the
heart, let me see thy vengeance op them diat are thy
enemies as well as mine ; for unto thee have I re->
yealed my cause^ and shall wait. on thee for the exe-
cution of thy wrath upon those wicked, ignorant^
Uind^dark devils, that hath not so much as Uic light
of thy law written in their hearts. Tbu& I have given
you but a little account of my long experience of the
burthen of the liOrd upon me ; I have complained as
little of it as ever any prophet did, but of these late
years I have been concqpassed about with wicked men
more than heretofore^ yet I have given less cause of
late than before ; but as the saints hath increased,, so
bath mine enemies increased more and more. I hav«
writ these lines unto you because you did beg them
of me, because it is seven years since you received a
letter from me, so that I could not well deny your
revest ; so X have presented these lines unto you for
your further consolation^ with my lova to yoaako^

I tajke leave, and rest your friend in the true £uth
of the true God,

LODQWICKE MUGGLETON.

jPottpHf, Hear Moor-lane, Lmioni

447

A Copy of a LetUr written by the Prophet Lodovakke
Muggletm to JIfr. Jatnes Whiieheai^ .of J^amirtt,
hetiriiig 'iati from Lon^kn^ December 91, 1679.

i RECEIVED your letter, dated December
%6y 1679» by the haad of your neighbour. And t
had ^n npur Qr two's discourse ; but the man said
little, and objected less agaifist what I said ; only
that he was troubled that he had lived to this age,
^and should be ^o ignorant of the Scriptures, and of
matters of salvation ; yet he stuck at continual prayer
unto God^ J gave him advice to let prayer ftlone^
and to act rikhtepusness between man and man, an4
let God do what he would with him 8^ter death*^

This: did I do when X was in your condition: ^ fbi;
said I, there is i^a question but you have prayed unto
God tlus many years, to give you peace of mind, and
assurance of salvation. For that is the desire, of all
men, that tliesoul might enter into rest in this Ii£s ;
then dpth a mam cease from bis labour cfC p^et and
worship^ which he workeith in the fiery fum^^e.of
his mind, to make up his full tale of prayers and ]bofy
duties^ thinking God wil^ reward him with pe9«f ^
mind, and lifi^ and salvation, seeing he hath Wrpu|dit
eleven hours ini the day, ^n God^ yineyard, of toe
righteousness, of the law ; yet we scjC t^at man th^i
wrought but one hiour inj(jliod*s vineyard of &iiKj Be
received his penny of everlasting liife presently^^ woicfi
was ^he assur^ince of life everlasting in lumi^U> ef en
in this life ) ^ that )wf wprk i& 4oue» spvd if enteir^

448

into his rest, as God entered into his rest from the
work of creation.

Likewise the penny those had that wrought eleven
hours of the day, it was credit, reputation, and honour^
amongst men of the world, being thought righteous
godly men, by the people of the world. This is that
penny that most religious people do receive for their
prayers and holy duties. This I know to be true ;
and it is a good penny to have honour and credit with
men in this world ; but this penny doth not satisfy
the mind of those that work eleven hours iq the day,
as that penny doth that worketh but one hour in the
righteousness of faith ; which was the cause those
men did grumble; and it is the cause now that
righteous men do grumble, that a few men that be«
lieve Muggleton should be sure of their salvation in
this life ; and we that have wrought all our lives long
m the righteousness of God's law, cannot have that
penny of satisfaction of mind.

Indeed this would cause any righteous man to

grumble, as I myself did when I was in their con-
ition ; so that the penny of this world is that penny
Giod doth give to all legal righteous men : and the
penny 'of assurance and satisfiaiction of mind, is that
penny God doth give to those that truly believe in
his messengers, though it be in the last hour of their
lives.

' ' Many things were spoken, and the man said little,
only complained of his. ignorance. The man is mo*
derate enoujgh, and able to hear and bear, what was
spoken ; nor doth not deny, nor receive any thing for
absolute truth, to receive it for his own satisfaction,
VLi I tfm perceive^

'It is something a hard thing, when a man is okl,
to (enter into bis mother's womb to be bora again, as

440

Nicodemufi said; but as Christ said/ A it poaibl^
wkk God J and it is possible with faith, though it be
impoMible with reason to understand; for I have
known elder than he have been boi?n again bj this
commission of the Spirit.

I would not have you let him hear this letter; but
if he come to you perhaps he may speak souethine
to you^ wherel^ you may perceive whether he did
like or dislike any thing he heard or saw.

Thus, with my love^ and my wife^s love, remen^
bered unto yourself, and to youfr wife, and Mr.
NichoUs, and the rest*

Also Mrs. Man doth remember her kind respects
unto yourself. I take leave, and rest.

Your friend in the eternal Truth,

LODOWICKE MUGGLETON.

London^ December 31^ 1679.

1 - •

I am willing that John Lad, and you, and all
of you, if it be convenient, to have a meeting with
this Finch, as he requireth, to see what he can say
for himself ; and if he give occasion of a sentence^
you may pass it upon him : if he denieth amd for^
saketh the blessing, and sold the books in coxitempt
and dislike, or doth any ways say he was deceived by
believing them or me, then you may justly give sen-
tence upon him, never to have any discourse niore
With him in matters of religion ; and if you think it
eoDvenient, you may read this letter of mine which
follows, unto him, or as many as he will allow to hear
it; but let your discourse be ikst with him, then will

460

y.Ouhave the better ground to give sentence, and read
my letter. And as for that Finch you spake df^ 1:&q
remember you and he were once at my hOdse, and
the man was much troubled in mind, and did buy
some books ; but that did not satisfy him without the
blebsiog i for, said he, I itould have all things that
might ^ve tae satis&ction and peace of mind, I tutd
him I eauld.give him no sentence of blessedness,
except he did believe in me that I had such p<>wet.;
^hicn after a while discourse he said he did beli^i^e :
upon .which I cave him the blesiling, in which he' did
continue (as I did hear) several years, and he hiiliself
did rejoice in it, and did boast of it

As that woman that came in the. coach with me>
when I came to your house, as you may remember it»
none being in the coach but she andl, she asked, if
I went any further than Braintree ; I said, no. She
asked, to whom there? I said, to your house, naming
your name. Then she asked, if I did not know pne
Finch ? I said, I did. Then she mistrusted that I
was the man that had given this Finch the blessing ;
for the woman had great troubles of this world upon
her at that tim^ besides the fear of a worse trouble
after death; for, said she, would I could mefA with
that man that blessed Finch, to bless trie; ibr:Finch>
said she, was in a sad condition in his mind, and lt)W
in the world heretoforie ; but, said she, he/is now
t^heerful, and siaith, he is sure he shall be happy heine''
after, and did thrive in this world. He w4s slsked,
how he came by this peace ? He said, by the bleasii:^
of that prophet Mr. Whitehead believed in.

This and much more did the woman speak fkia^
eeming Finch, as we rode in the coach ; but I took
no ilotice that I was the man ; but was glad to heat
that Finch had found such peace of mincL

151

But It seems by your letter, that now be is turned
back again to the Quakers, and hath sold his bookii
4o John JLad, and doth request a meeting with him,
thinking himself so strong now he is at the brink of
the pit of destruction eternal, as the push of a little
"itiger will shove him into the pit of eternal destruc-
lion ; for he doth practice the same thing as those
did in the apostle Paul's time, as in Hebrews vi. who
*did fftll back from that feith they had in his doctrine.
Observe what judgment the apostle gives upon those.
Far it it impossible for those toko were once enlightened^,
und have tasted of the heavenly giftj and were made par^
-takers of the Holy Ghost ^ and have tasted the good word
afGodn 4ind the power of the world to come ; ifsuchfaU
away^ it is impossible for them to be renewed by repent^
anu:^ That is, it is impossible that they should have
trite repentance again, that would restore them to
the same peace again that they had before ; but in
the room thereof they will assuredly be damned to
eternity.

This is the case of this man ; for he was enlightened
by believing in me, and received the Holy Ghost, in
that be received the blessing ; and he tasted of the
good word of God in reading those booksy and of the
powers of the life to come, in that he rejoiced in the
peace he received in that faith for a season, as afore^
related ; but now it seems he is fallen from that feith
he had iti this commission of the Spirit, and sold the
'books, not for want, but for contempt, as not worthy
to be looked into by him : he hath despised the
blessing which he once rejoiced in, as Esau did his
birtb*right, and hath sold all his interest to heaven,
for to^ trust to the motions of reason, the light within
him, the Quakers raess of pottage, for salvation ; for
there is to salvation in their principles ; if there had,

3L2

4d2

>why did be not keep to them before ? Doth he think
J&bi find rest there no!w?. Surely no.
. Therefore, if this man be guilty of this great fall,
as I suppose he is^ it had been good for him that he had
never heen horn; but he cannot help it; for it is a
xiangerous thing to be an hypocrite to God, and to
his own soul ; for a true prophet represents the
peace of God here on earth.

This man is like one of those branches Christ speak*
eth of, John xv. 6« If a man abide not in me, he i$ cast
forth ae a branch, and is withered, and men gather them^
and cast them into the fire. This Christ spake unto
his disciples, he being the true vine, and the be*
lievers of him were the branches ; he knowing that
some that pretended to bdieve in him that had no
true faith, therefore brought fott^ no fruit, nor did
jnot continue in that faith to the end : so it is with
every true commissionated prophet ; he is the vine
tha;t God hath placed in his vineyard in this earth,
and the believers of this prophet are the branches^
land by faith they are ingrafted into this vine ; 8tnd
those .branohes tliat bring forth fruit of faiths and
love to God,; and abide in. the vine, it brin^th forth
new. fi'uit of peace and Joy to th6 e^d. But those
withered and dried 4^ranches, which do not abide in
the. vine, are to be cutoff, asrd cast into the fice of
hell: or, 4w the fig-tree that had leaves upon^ it,
seeming to be a good treci but when Christ came to
eat of ^be fr4jit, ne found none ; therefote he cursed
it to wither and die^ never to bring forth fruit more
to eternity. I have had great experience of such
like branches as these since the time of m,y com-
mission* ' !; :

Written by mCy • i

LODOWICKE MUGGLETON.

London i December SI, 1679.

4fiS

A Copy of a Letter ivritten by the Trophet Lodomcke
Muggteton to Mr. George Gamble^ in Cork in Ireland,
bearing date the 12th of January y 1678. : t

l4»lmg md ki^d I)iettd in the true FaUhf ^ .

' • ■ • ■ *

. 1 jHEAHI) a ktter of youra : read/dated the
19t]ii ojf t)ecember 1^78, to oux friend Mr/X)el?L-
main^ of the great troubles you are in^ concerning
the ajSairs and dealings of this world. I was sprrj,
and grieved in heart to hear it ; but, considering in
myself> that it is a common thing, especially ia
these troublesome days of late years, for mea tlutt
are incumbered with great affairs and busine^s^ i^
this world, to £cul, and bring trouble upon ' tbem^
selves. It is grown a common thing, in these late
years, as if it were a thing in course in this wb^Id.
All men have trouble to get a little food aijd cloatn*
ing, let it be ever so small.; it. cai^iot be had wit^hf
out care and trouble. !3ut where; ;pcumbranc6,i^
and great profit, it cr^s^tes greftt ^^^^^^
trouble. Those thHigs : doth b^ll bot^ . ;^o isain^ at

devil sometun^s; so that the p^acewfycjit^iisiVl^M^
giv^s is taken away almost, frofn^all ii^ei^, bpthfai^

anddevil. . * ;', /.^w^V.*, •: . .in^Mro! .

As to the troubles' of this. woriii, both of thftlo^s^
andcrossiesi you must wade through it. as. pa^ien
you can : do tha^t moral righte6,usne;s^ pe^^
and man, in these matters of the ^brld,'a^
would have, others do unto you; and yoii shall h^ye
that peace of mind as moral; righteousness ..^wjll
afford: but as for that peace which the world ca^ncA

454

givCi which is that peace of God which passeth all un^

derstandingy which I perceive you have tasted of,

in that you have believed this third and last, record of

the Spirit. I have had several teatimonies, in your

letters, of your fiith in the triie God, and in me

his true messenger; and this faith of yours will bear

your up into everlasting Jife ; for this doctrine of the

true ubd, and the right devil, the knowledge of

t^es^ twp, |;heir forms and their natuf^s,, th^ one

gi^v^th the spul the assurance of eterpal lifb^.aiidthfs

oth* frees the sort! frbm the fear of any deViV dr

eternal de^th, which liaany can. witness at this day.

It is life eternal to know God as he is, which ho

liism ;fn this' WrM. at this day doth, but those who

have^believed ouir report. God hath hid these things

from the wdrld, and hath revealed them otily to his

chdseri messengers; for the world is so blind that it

cpqnts it a jieedless thing to know God in his form

^pd nature': but, blessed be the God of heaven,

that hath blinded their eyes, and hath opened our

'eyes, to see by faith, that God hath both form and

liiiture, in that, he created man in his own image

tihd* likeness r foi;' All the comfort of prophets,

Mp/bstles, atid. saints, lieth in the knowledge of; God's

^Ortn and natiite : his f6rm is brighter than the sun,

iswiifet than thought, yet a gl6rious spiritual body,

in iorta oi a man from eternity ; and that this

gloriou^^ spirituaU heavenly body, in fulness of tjme,

transmitted itself in the virgin's womb; and became

a pure natural body, the Child Jesiis, God mdhifest

inthatj^fih; or more fully, God became flesh, and

dtveli, among men : so that eternity became time, and

.tiitie became eternity again ; and immortality became

|itire mortality in that 'body of Christ Jesus. And

as immortality became pure mortality, so pure

454

mortality i)6cameimmdrta1 ity agairi. Therefore it
is said in John's Revelation concerning Christ, that
his face shone as the sun in its strength, and hb head,
and his bitir was white ai wool. And in another
place he is called, TheAncitnt of Days : and he call^
himself. The Jint and the lastj the beginning and the
end:; he that tpasdead, and is aliviy .and behold he is
alive Jbrevermare.

: This is. that spiritual body Uiat was from eternity;
that becaoie time ; that immorti^ity that became purb
iliortality, is now become eternity and immortality^
that was brighter thm the sun, swifter t^ian thoughts
That eternity that became time^ that irtimOrtality
that became plire mortality is tiow:|pQCJokne e
and ivm^tiAMtf again ; therefdve calli^d Thi jAn^iiifit
^Dojrs, because m was! that etetoal ;G6d that cmaAf^
thd twio worlds. This is that gwat myst;j»ry^;o^ Qod
betamejkth^ and dwelt among met$i which 'dinysiteRy
i\to holy, angelfl desired tbi .j^ry inloj . whtiich Iwt
tongue of man is not able tbisxpress^ but in aiflisrall
JM^tttd ; this is that.mysftejry of G6d:that wias iohi
fiiiinihed isi thd days. of the Yoice of the ^it^n^ &Dgel>
whfiti itdofh soimd} which is fulfilled in the&eotit
dajB, iuld will soun^till tinle be r\o^ more: tbas
is jtJiat foundation which God hath Itiid: for his elect
to believe, to change his own glorious immortal
body, fiirat into pure moiHtality, that we his servants^
the prophets ana apostles, iaodyo^ the trti^ bilievej«^
may unckfstand the better the < power ! of . God, how
h6: will chat^e a»r %fite bo^a^ Und make them Uke UMo
ids gioriatis badtft and X\k^tX\ai nmtaliity shadlfutiift
inmar4tdHy: and thaib you/ that believe may junckf^
ita&dv that ther Godhead ii&, vftitn h^ becaiM; flesh;
dad but (ihange Jus gdrmentr laidxiowp his spiritual
bodyjA.Jthe womb of ihe vii'gm, aiid doatn^Ai his

456

Godhead life with flesh, and bone, as a new garment^
or new ix>dy, which he will wear to all eternity.

These things are bard to be understood hj the
treason of men, but by faith only : this is that God I
have declared unto you the seedof fkith, and unto
this wicked generation for which I hare suffered
persecution and imprisonraent iu several gaok ; .but
the God of my salvation hath preserved my life to
this day. This faith and knowledge, I perceive, is
the com^rt of -your mnl in this your great affiictiond
and troubles you are in at present. And what can I
say more, biit^ to strengthen your; faith more and
i&ore in the true God, that he cotintied you worthy
to believe his prophets report in these last d^ys^
bh i> it is a blessed thing, to know: by fitith in this
GaA»nmsio]i of thb: Spirit, that you shall see God
iR&ce to >(ape> because you have believed God hath a
few^r. This^ i« : the faith of God's elect, and by
iAik hkh we know Qod hath elected : us from tliie
beginning tuf this world. This faith gives us to
ki^ow the cei^tkih knowle^;e of our ^ eternal hapjH-
liessi ' Thift' faith ^es us to know God as he is in
bimself;; ^ both i his formi and: nature; and that these
viU bodies of ouiis shall be raised spiritual bodies,
^nd be made like unto his spiritual and glorious
body, and shall sing praises unto our God, our King,
and our Redeemer, in that kingdom of eternal glory*
By faith I know these things will be as if i saw it
with my natural eyes ; for true feith is ab certain an
evidence to the soul of man, of things not seeii with
the natural eye, as the clearest sight of the natural
eye can witness to any natural truth .whatsoever
here! upon earth. This will come to pass at the end
bf the worid, which itbe soul of man wilt not be
sehsU)!^ that he hath beeli dead 6 quaHer of oa

46T

liour^ when he is raised again 2 for there is no time
to the dead; so that the righteous doth but pass
throueh this natural death into eternal life and glorjf ;
and we seed of the serpent doth but pass tm*ough
this iiatural death, into eternal death and misery*

I have been more large than I thought^ but I
know it will not be burthensome for you to read»
because things of this nature cannot be expressed in
S few words ; so I shall take leave at present^ only
ny love, with my wife's love, remembered unto
yourself and good wife^ though unknown to me;
and all the rest of friends whom you know in those
parts. I rest your friend in the true £Eiith of the one
personal God^ the man Christ Jesus in glory ^

LODOWICKE MUGGLETON.

London^ Jatiuary 12^ 1678,

In particular,pray remember my love to Mr.Rogers,
whom I once saw, and had discourse with him at
our Friend Delamain's house.

4 Copjji of a Letter written by the Prophet Lodomckt
Mff,ggleton to Major John Dennison, of Dublin^ in
i Ireland, bearing date February 24, I678.

i . . r

Lotkig Friend m the true Faiih, Mr. John Dennison,

I HAVE , received several letters from you,
wherein yoy haye expressed yourself to have faith

3M'

tnd confidence m this comfnission of the Spirit { > but
1 have quite forgot that evet I sent yoU any answer
in. particular ; but having thfs opportunity to send
by your son^ I shall write these few linfcs unto you/
as foHoweth : • ^

^ 1 perceive that you have 'found out that strait abd
narrow way tt)iit' leads to lifife eternal^ Whicfh veryife^
do find, which is^ in believifig this iast r6cord opoti
earth; which natrbw and sttrait way to life eternal
hath not be^n she^n to* any m'an.this thilrt^en^htWf^
dred years and n\ote^ till withift these twentjr-^sievert
years God chosfci John Reeve aiild myself, whb hiave
decMi^d Jesus Christ to be the very God and very
man, whdt is the way, the truth, and the life. This
IS that strait and narrow way that leads to life eter-
nal, which so few do find in these our days ; yet
onore do find this narrow way, at this time, than have
a thousand years before.

I doubt not but you have put on the armour of
Ood as 1 have' done, for whoever goeth this narrow
way. to heaven shall meet with enemies great storey
both spiritual and natural. And if a man be not
well armed with the armour of God, the spiritual
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. breast-plate of righteousness, instead pf a
Ibreast-plate of iron ; a helmet of salvation upon ^a
that's head, instead of a silver head-piece ; the sword
of the spirit in a man's mouth, instead of a sword of
steel with a silver belt tied to his side. This helmet
of salvation, it casteth out the fear of eternal damna-
tion. This breast-plate of righteousness, it keepeth
fiff the fi0ry darts of the devil's' accusat^obs in the
^hscience.' The shidd of feith, it keeps off all

459

doubts ancT questions that would arise in maln^s heart,^
concerning bis eternal happiness. The sword of the
Spirit is the words of faitn> which cuts unbelief in
sunder, both in himself and others. This is that
armour that doth overcome death, hell, and the devil
in man, even as Christ did without man. Oh! blessed
and happy are all those that do fi^t the good fight
of ^tn, there is laid up for them a crown of life,
which God the righteous Judge shall give at that day,
even that crown of life which he purchased with his
own blood» Oh ! how few do understand those things
that belong to their peace. I perceive you have reacj
our writings, and some of those letters I wrote of late,
qqncernin^ my sufferings for God's cause. Itwas the
c^use of Moses, the prophets, Christ's, and the
apo3tle$^ sufferings. And, last of all, it hath been the
cs^use of my sufferings. We read the prophets and
apostles of old, how they complained of the burthen of
the Lprd was heavy upon them \ insomuch that Moses
jdesiie^ to be blotted out of the book of life, rather
than be troubled any further with a rebellious people,
^pr^miah the prophet was so weary of his messages of
the .iiOrd to a gainsaying people, ths^t he cursed the
day pf his birth, and wisned he had never been born.
Paul.^lso wished himself accursed from Christ for his
Jcindr^d and relations in the fesh, he being sensible of
the n^iserable condition they were in to he damned fa
etfmity through unbelief. People think it is a brave
thitig to be a prophet, but we find it by ejperiepce
tpi.the contrary. Our honour and glory is put upon
m after we are dead by the world ; but while we are
aliy^, bated and despised beyond all other mep, only
fpr ^p^aking the truth, which the Lord hath forced
ifs to speak; for if the world be told any judgment
. '..':■ 3M2

^00

shall befal them, or that God will execute any ¥en^
geance upon them, either spiritual or temporal, they
vriW hate us, .and dispitefully use us: for we cannot
$peak peace to the people of the world, but to some
few that are chosen out of the world. But tb give
you to understand why such great prophets and nies-
sengers of God should curse the day of their birth,
and be blotted out of the book of life, and accursed
fronj Christ, after God hath given them so full assu-
rance of eternal salvation.

Answer. That Moses did not desire to be blotted
out of the book of life, as to eternal salvation, and so
to suffer eternal damnation, for that he knew could
not be ; but his desire was, that God would errase his
name out of his book as a commissioner, or that God
would take away his commission from him, and give
it to another man, so that he might be freed from
that trouble. And as for the prophet Jeremiah
cursing the day of his birth with such a heavy curse,
it was because he knew that if he had never beeh
born, or died in his childhood, he should never have
known trouble or sorrow ; for he was so sensible of
the multitude of his enemies that sought his life, and
his sufferings for beine a true prophet of the Lord,
that he was unsensible of any glory, salvation, or
happiness in the life to come ; so that the persecu-*
tions and troubles of this present world, weighed in
the balance of his mind more heavy than an eternal
kingdom of glory hereafter : so that he wished be had
never been bom, then should have lain still, and have
been quiet^and not have been sensible neither of Joy
nor sbrfow. I myself have had experience of this a
little, before I was chosen of God, or knew what reve-
lation was. It came to pass that my thoughts were
troubled about salvation and damnation ; and the dis*

46i

put€ within me grew very great ; and the motions of
faiths though I knew it not^ were so strong in me,
against the motions of reason in me, which then I
knew not neither ; but the motions of faith being so
well grounded upon the Scriptures, did prove to my
reason, that there was a necessity, that some men and
women should be saved, and the greatest part should
be damned ; so that I saw there was a certain dam-
nation and salvation, and both eternal ; but Which
way to gain the one, and escape the other, I could
not tell, or what course to take ; loth I was to be
damned to eternity ; and how to gain the assurance
of eternal salvation, I knew not, because it lay in
God's prerogative power to make me a vessel of'
wrath, or a vessel of mercy, which he pleased, I saw
my righteousness, nor prayer, nor any good deedi I
could do, would not save me, if he had made me A ves-
sel of wrath ; so that my hope was cut ofjf, and almost
utter despair in the room; so that -I wished in my
heart that I had never been bcfrn ; or that I had died
in my mother's womb j for I did not desire so much
to be saved, so that I ^ould but escape being damned :
I knew no evil I had don^ why I should be dainried ;
btt God's prerogative will ttot be iitiiited by any !4Vir
whatsoever but nisown will /, if he will have mercy,
or if he will not have mercy, hoW i^hould I, his poor
creature, gainsay it. This lay heivy upbn my soul,
sp that I was forced to sunimon it to Grod'b preroga*
tive power, and iriimediitely kftier I found reit to toy
soul; and notiii&ny hours affer^ the Heavtit)^ 'i^HJ^
opebed*, and the wirt^dw^ theredf, and i%^ poutied
down shdwers of revelationiv iind^ khowliedge $n't!*e
Scriptures above all the mfen in thifr Worfd, at this
day; and it bath and doth Remain With itf6tb thk

402

day ; which is now almost twenty-eight years. This
is but a hint of those things I hs^ve ha^ experience of^
after I had revelation to interpret Scripture, and
satisfaction in my own soul, and assurance of my sal*
vation. I was well contented, for no man can cer-
tainly know he shall not be damned, unless he first
be sure he shall be saved.

This J know to be true, and when I had all this
laid up in my heart, as a treasure in heaven, where
no doi|bt could arise, nor in the least thir)k tliat God
would choose me to be a prophet. , I alw^tys loved
the prophets Qf old, Ijfut was very unwilling to be
one iqyself; so th^t J Jiave wished sinc^ (as Jer^fniah
did) that (jrod . would, h9.Y&.cbosea some other ix^^n,
and have let me aip^;; but God phpse whom. he w^U,
and who shalLg^iqsay it : and blessed be the God of
Heaven that Ji^th r^d^^m^d my soul with his own
blood, and |^th' freed me, and many othensi f^opi the
fear of eternal death, which is the secpn^ death ; who

hath pr^sieryec) my ^^^^ ^^^ the n^puth p^ tl^e )ioq,
.and from the paw of the b^ar ; from the great men
of this earthy and /rom the poor of tbi^ wicked gjene-
.1^00, these m?my y^aw; and haith pajr>p4>m€i tl^iiquirfi
nmny daog^rs, perseci|tioqs» and imprisonments^ rar
his name's sake, and for the good of .ot;her$ that do
truly bdi^ve in tjiis third and last recorflof the Spirit.
I know I.(»haV be missed, when I aw gone, by tbp
sain^, but the' devils will rejoice, b^c^ifse tl^ere
w\\l never ari^e anotheir jtrue propbe|; aft(^r me^ like
Mutp ine, while this inrorld endure^bp I kf^ye] \)ecn
longer tlian I jbhought, but I hope it viU;bfe noff^eat
bifrtJjien for yp^ tp read* But «hail take leave at
present, only my Ip^e, with my. wife's love, reooem-
bered UQto youi^lf, 9Q|b , forgetiiqg Colonel Phaire,

Mr. Gamble^ Mr. Rogers, and Captain Gale, with
the rest of that little flock in those parts, I rest

Your friend in the eternal truth,

LODOWICKE MUGGLETQN.

t • I

London^ Feb. 25, in the Year 1678..

1 •

• I i

' • . ...;.*

f I • ■ •— . -

. . i I

A Copy of a Letter written bj^ the Prophet Lddowicke
Muggleton to Michael Petty in Kent, bearing date
the %5ih of February, 1678.

. I • t

IxrnngJHend, Michael Pettf . ,

I TIECEIVED a letter of yours by the hand of
Mr. Shelley, wherein your desire is, that I woukl
satisfy a question or two of your wife's, she being, as
it seems to me, unsatisfied > m i her mind, concemifig
her salvation; and she wodd willingly attain' the
assurance of her eternal happiness . b^ prayer, i^or^
say you, your wife questioi^ if we are not to pray
with motions in the^mind for assistance^ for want of
satisfiiction.

In this question you are sore afflicted with fears
and dbubtb.

The second I qtiestidn is, if the irefvielatioii .wJiiph
Mn C)a«itoh ^ribdk of, proceeded fromrGiid^ or) Hdt
proceeded (from faith . 1 J ! I . i '< • /..it: n

Likewise^ you say v i f Gbd do hbi ginrgrhb in^shining

164

light with all. For instance, you ^ay, see MaithetTf
the 7th chapter and the 7th verse.

This is the whole substance of the matter. Now,
I know not whether this affliction of fears and doubts
doth arise from yourself, or from your wife, her soul
being afliicted not only for want of her eternal salva-
tion, but the present fear of her eternal damnation,
or endless misery. This is that which maketh the
hearts of all men and women, to fear, doubt, and
fail. I understand your wife was to see me, with
your father Harris, when I was in prison ; but I have
quite forgot the favour of the woman ; neither do I
remember her at all ; neither do I know whether she
did ever believe any thing of the doctrine or power
of this commission of the Spirit or no ; yet if she
hath not been a despiser, blasphemer, or opposer of
the doctrine or declaration of this commission of the
Spirit, in calling it blasphemy, delusion, and lies, or
any thing of that nature, which cometh under the
sin against the Holy Ohost; I shall give her any
sat^faction, and it shall be effectual to comfort her
JbrouMed soul, if she can but believe.
i; A§id as for your first question, whether you are not
bound i to pray .with motions in the mind for assist-*
adce,' seeing you want satisfaction of mind. And for
example, you thank you have Christ's words for it, in
the 7th chapter of Matthew, and the 7th verse, where
he saith to Ms idisciples. Ask, and it shall he given ycu ;
seek J and you shall find ; knock, and it shaU he opened
tmtaytiu.

This you are to mind, that they were Christ's dis-
ciples, dbat did believe in him ; therefore he gave them
tluB exhortation, to pray in faith, knock in fidth, and
so in faith they should find in their own souls the asaur-^
ance of everlasting life;: so that lieaven*gate should, be

405

opened unto them, and they shall enter into their
eternal rest, even while in this world ; as you may
see the like words of Christ, Matthew the 21st, and
22d verse, speaking to his own disciples, who did
believe in him, saith. All things whatsoever ye shall ask
in prayer^ believing^ ye shall receive ; so that there is
nothing to be had of heavenly peace, joy, or glory,
or the assurance of everlasting life, by prayer, except
it be the prayer of faith ; that is, to believe in the
true God, and to believe that messenger he doth
send. Likewise in Mark, the 11th chapter, and
24th verse, Therefore I say unto you, what things soever
ye desire when ye pray, believe that ye receive them, and
ye shall have them ; so that there is no heavenly gift
whatsoever to be had, but by the prayer of faith,
which is to believe, as I said before. So James the
first, and 5th and 6th verses, saith. If any of you^
meaning believers of his commission, lack wisdom, let
him ask* it of God; that is, heavenly wisdom, which
maketh men and women wise unto salvation ; but.
let him ask it in faith, nothing wavering, nor doubt*
ing ; for if the soul doubt, he shall receive nothing of
the Lord. This is that prayer of faith which did heal
the sick in the apostles time ; and this is that prayer
of faith that healeth the wounded soul of every maa
and woman in these our days, who have set to their
seals, in believing the doctrine and declaration de-
clared by us the witnesses of the Spirit, and that we
two are the two last witnesses and prophets that God
will ever send, to the end of this world : this is that
faith that many men and women have, by it, removed
mountains, and high hills, of ignorance and darkness,
which lay before their understandings, by the power
of feith.in .this commission of the Spirit, into the
bottom of the sea, that is, into utter oblivion ; so that

466

peace of mind enters into the soul, and bringeth the
assurance of eternal life into the soul ; so that eternal
life doth abide in them^ and are entered into their
rest, having no need to pray any more ; for where
the assurance of eternal life is granted, what need
that soul pray for the same thing again^ which he
hath in possession. This prayer may be called the
prayer of faith, which is the motions of the mind in
secret ; and so we pray in secret, and our faith, peace,
iand joy, and heavenly knowledge, being increased
in secret, in the mind or soul, it comes to be re*
warded openly in the kingdom of glory : but as for
publick prayer to be heard of men, that is the prac-
tice of all hypocrites ; they do imitate the words of
Christ, which he said to his own disciples arid be-
lievers ; therefore it is they pray, but are never
heard ; they ask for peace, and assurance of God's
mercy, but never receive any : they knock at heaven-
gate a thousand times, but the gate is never opened
unto them, because they are like the foolish virgins,
that have no oil in their lamps; so they have many
prayers to heaven, but no faith in their hearts ; so
that in the day of death the door of heaven is shut
against them; then are they forced to go the broad
way into utter darkness : but the prayer of faith, if
it be but once in his life-time, 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 Kmg of
|lory, 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 said day after day. Let
any man or woman pray this prayer of faith but
once in their life-time, and the gates of )icaven shall

407

•

be opened unto them, and they shall enter in|o the
Paradise of peace here on, eardi^ and into the assur-
ance of eternal glory hereafter.

This experience hath shewed tae, and many others,
both men and women can witness the truth of it ; so
that you may well perceive, that if you have no faith
in your prayer, and do not believe God will answer
you in peace, you had better let it alone, and submit
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 rest to their
souls ; for so long as you practise that which was
others duty to do, you will never find peace of mind
here in this life, no more than all professors of reli-
gion do, notwithstanding the multitude of prayers
they make ; yet not a man of them hath true peace
and assurance of their salvation in themselves. Why ?
Because they act over the apostle's commission again^
which was given lo those people that believed them;
Therefore I shall say this unto the woman, that if she
can but believe me, and follow my advice, and let
prayers alone, though I know she cannot hinder the
motions, if she could she would, her soul would be
quiet ; but if she can but let God alone, and submit
to his prerogative power, in matters of salvation and
damnation ; for there is no striving with the Creator,
neither will he be ihtreated to alter his will or pur-
pose. If she can but take this yoke upon her, it is
but easy and light, but seems very heavy to reason*
My soul for hers she shall be saved ; and in a small
time the day -star of light in her understanding will
arise, and briiig peace and rest to her soul.
. And as for Claxton's revelation, it proceeded from
the seed of faith in himself, froni that faith he had in
John Reeve and myself, and not from God without

3N2

468

hittt; neither did God choose him as he did John
Reeve and myself, by voice of words. But however,
the things he wrote concerning God and devil were
true ; but you need not concern yourself any ways
with him as long as I am alive.

I have written the more large, on purpose to satisfy
your troubled soul, if possible. So take leave,
and rest,

Your friend in what I may,

LODOWICKE MUGGLETON.

London, Feb. 26, 1678.

A Copy of a Letter written hy the Prophet Lodowicke
Muggleton to Mr. Thomas Nos worthy^ in Antigua^
bearing date the 3d of March ^ 1678.

Loving friend-in ike iruefaith^ Thomas Nosworthy,

THIS is to certify you, I received your letter,
dated Antigua, July 12, 1678, by the hands of our
friend John Saddington . I am glad to hear of your
health ; also to let you know, that we received your
kind token you sent to my wife, the barrel of pickled
limes, and a box of sugar ; for which my wife and
myself do return you many thanks ; but as for those
commodities which you sent, and whether any friends
will venture any thing in way of traffick for those
commodities that country or island doth afford, I

469

leave it to Mr. Saddington to give you an account of
it ; for I have not commerce with any men of the
world. Also I am glad to hear, that your faith is
so strong in the true God, and in this commission of
the Spirit : and as for the thing you request of me,
to satisfy your conscience as to matter of fighting, in
case you are forced to it, I confess the power of
liberty in this case lieth only in me. But I have con-
sidered, that we have no express command from the
Lord to lay that bond upon every believer, let his
case be ever so desperate or dangerous, in a strange
land, where no hiding-place is, nor none to suffer
with himself to utter ruin^ the enemies being not of
the same profession, neither in the temporal affairs ;
nor of the same profession in religion ; neither is it
in those strange islands, amongst the heathen, as it is
here in England, Ireland, and Scotland, who profess
all one faith, though very few have true faith. Besides,
here is many hiding-places here, and safgr to be in
prison than to go to war, so it be for that cause only :
but in those islands people must do as they do, else
utter ruin will befall. Therefore, as the old proverb
saith, " If you will live at Rome, you must do as
Rome doth."

Upon this consideration I do give you leave to
submit to the laws and customs of that island, which
are for the defence and preservation of the temporal
life, and the estates of the people, against the heathen,
and any other enemies that seek to invade that island^
and you shall be justified in your conscience, as if
you had never borne arms at all. Let these lines
satisfy you in this matter.

I was intended to send an answer to you long before
now, but could never hear that any ship went to
Antigua before now.

470

Mr. Saddingtoh saw Captain ISroad^ and he said,
that he setteth out for AntigUa the 10th day of
March next.

This Is all at preselit, hoping these lines will coiiie
safe to yoUr hands, and find you in good health, as I
and my wife kre at present, only my love, with my
wife's love retnembered to yourself, with tny love to
her that was Mrs. Heathcocke, and tell her that Mrs.
Griffith is yet alive.

I rest your friend in the true faith,

LODOWICKE MUGGLETON.

London^ March 3, 1678.

The Prophet Lodewicke Muggletons Blessing to Akx^
dnder Delamaine^ junior^ bearing date November IS,
1^678.

Laving Friend in the true Faithy Alexander Delamaine^ ihej/ounger,

I HAVE considered the tendertiess df yoiir age,
arid the iniiocendy 6f your nature, and nlorci espe-
cially the love and growth of your fkith in {his fcoiifi-
mission of the SpiHi, in so short a time, even Ih the
ssiith hour of the day ; ^hd seeing you have de^IrM i
line 6r two of my own hind-writing; I do kiioW what
your request is for; and I, hiiving^thls Oppbrtrifaity,
cannbt but ^raht ydiir desire. Therefore, Iti obe-
dience to iily cotiitnlssion; I do prohoiihbfe jrciii blfeiised
in soul and body to eternity. OAly I shkll say bfitO

471

yovi^ a$ Christ did when on earth, to some that he
had done some potable miracle upon ; he bade them
go their way, and tell no man^ what good they had
received from his words ; but they blazed it abroad so
fnuc\ the more. So likewise I say unto you, let no
man see this writing but your fether and mother, \f
you can possible, lest you provoke others to do the
same, as several of our friends have done the same
heretofore, for w^nt of my giving them a caution
to the contrary.

fVriiten hy me,

LODOWICKE MtTGGLETON.

f . • » r »

A Copy of Mrs. EHzabeth Roe'i Blessing, written by the
Pr^ef J}f n Lodoifi.ic^e Mu^^leton, bearit^ date
December 5, l6t8.

Laomg FrUnd in the true FaM, EUxdbeth Roe,

YOU have made choice of two persons, whom I
love well, to intercede for you, nam.^|^, AJlJR P<5|a-
maine, formerly Ann Hall, and my wife, to prevail
with me to give you a blessing in writing; which
thing I have refused to do unto several, and to your-
self, because I gave it to you by word of mouth.

But your desires are so extreme, as the woman's
was to the unjust judge, though he neither feared
God nor honoured man, yet, because of her extreme
suit unto him, for his own greatness-sake, he would

472

do her justice upon her enemies; or as Jacob, that
would not let God go till he blessed him. Here God
seemed to put Jacob off without it ; but through his
great strength of faith he prevailed with God to bless
him. Besides, we see by the Scriptures, that God,
for to try a man or woman's faith, doth condescend
to be counted by the reason of man, to be an unjust
judge : and the woman^s faith, that was so strong to
be troublesome and wearisome to him, as justices are
with a brawling woman's tongue ; for that parable was
spoken, and related to heavenly things.

I write not these lines to you, as thinking you un*-
worthy of a blessing ; only I do not usually give it in
writing, and by word of mouth both ; but considering
your desires are so important and urgent, and your
advocates aforesaid so well beloved oi the Lord, and
of me, I do declare you, Elizabeth Roe, one of the
blessed of the Lord, both in soul and body, to eter-
nity. And this blessing shall bear you up in the re-
surrection into etemal life, where yx)u shall see our
God, our King, and our Redeemer, &ce to face, to
eternity.

LODOWICKE MUGGLETON.

December 5y 1678.

^;.''

a « •

473

' . ■:/ li.t'.t •• '■' '■■: f i! - t'.ilt;

A Copy of a Letter written by the Pjrdpbei

Mugglcton to his Kinsman, Mr. Roger Muggifton^
of ff^ilbarston, in Northamptonshire, bearing^ date

' Decethber 14, 1078. I

' » i . » .1

«r'.'ii ; (• .'i; ,' •.!. il '. ;•• ■ .•.,/.■:••;;." •;...•. '-ii •■.'

' 5 'fJl'RECrEtVEDyoor TettjBi-/^atiBai?ov*n^^
l6T8i add km.gTad to 'hcai' of yorir recovery 'of tfie
hit^hap that befel you, ' to put your Ankle put of
j6lht: Ittdeecfl' hairf great hbpes to Kate ' seen yoit'^t
^ftfityridge.' i vfettt about the fiir at StiirbHdffetfp
nnd'you out^ and so dJd several others of our friends,
'|V^tsoiWaf quality^i^ from Londdn, and. but of tnfe
fco/fniry/knbwhgtliat'I would be there, lipt only f()ir
niV Sak^j'but hopirt^ te's beciause you are a

5fugg!efon, and 'my neat kihsmaw; they love youi
S\x^t cfri^y lor my sake;- but for your ovrti sake; because
tfte likrafe of Mdggletoh is precious in the eyes of all
th^sai tits, but despised and hated of the World; and
of'repiobated men and women. God hath honoured
tfte name of Muggleton ^borfe all the men 5n the
world at thfe day, in that he hath |)reserved'tt3^ Iif<^
these tnany years, io be his last chosen j)rophfet ahd
witness' of the Spirit, that Obd will ever send to tb^
ehd^bf the world ; and the next ag^ and genertitioni
Trfi!^ir I ^m dead, ishall call me blessed, though their
fiilh^rs iaid, wheh I Was alire,' Miiggleton was i
blasphemer, a false prophet, a liar,^ arid' deceiver, a
raari ndt'fft to live; but their children shall tiacH ine
blesfeeiti'; arid' say, had^ire lived in our faflieies d4ys,;we
would fiot havfe reViled' h6r Jielrsecu led this Miiggleton;
as our fatliers did that hath declared siicK heavenly

mysteries beyond the prophet saod apostles that went
before Iiiin, or any that shall come after him, to the
eml of the irorldr^ • ^ . v / > I.

Htcar Cousin,

I am glad the God of Heav^q bath preserved
you, of our father's house, to' keep 'up the name
and house from \y)i^ce-| ^prans^. Qur foir«^fi^t|jer8
were all plain men, yet downright honest men ; men

a? PX6»' I .<i9H1A|i^P, • AiW::ili^»» ?Jl^a3f ft .Pp4'« m^^
V^^jW ^^^t^^h to chus(^ . raep ,of low degr^^i^^^
W5.thfi»ft'"R',^Pnlhe greai^e^t Ift^flopf ^4 digiii^y,
^4,8.fgc e^^nnplf^ wjifit tvafi. th^ fi^st king m; IffffteV

?*>?i^:!i¥'*^ Helper ftfh»*f^tliWiJ»ft5s^? .A«d P^yid
^ ff e^peif , of sheep^. yet , ffi^dp > ki n^ ?. VY bs^t, w.^^ t^

Pfipphets of ol<j, i^iauy pf; Xlfie^, bpt hjerdftHjeo. ? ^
th^,,aposMes, but; fish^rnaen,? Ver^ mefin.^plpyT
menta.: yet ((^od.hathbpno^r^iql them with ffi^^hT-
howr, i\iaX hiith m^ V^f^V «»«" ^ings, pipp5^fs,>fl4
TOW^7 . -And why should it seem str^ng^.tft; t;^

Jy;QrIdj, ^th^jt Gpd should chuse two taykM-s, tf^^ejjjri
/o(iftsJ^?!e:T« and todowick^ Mugglpt^py to bp.hi^
two il^st, true.pippbetSy and witn^ses^qf the Spirit,,^
tins.jifi^tage pfibe.worid ? A taylpr is itjore hpflpmi^r
ftWe j^nh kings, '^lid prip^aes, ai)<^ nobl^n^ea . of lijjf
}y,pr\^ - than. Ji^ef^sppien ^d i^shqrmen :, but no prwr
pl^et or af>osUe lia^l^ honoipr in.,thisi wprfd, whi|q,))^
i^aHvp ; .for tfe Uoii\9»r :|tl^?, vr<?rjd.pwt;s Wpw »wi^
phpt is af^r h^ if d©^; ^ ^n^ sf jt w^ll be. by Jiflm
^eeveandmygelf,.;. , ,; , ■ , ...r.-; ,- .•,.;...,.[(....:!. i
•.. JjTfn<fl.<iHe^,W«a tostffriglil^en.aiid, 90ffl%^ YAM*
"i/V;at!tbe Qc^ofP^y^phath chosen pn^jO^.^w
fatljef's house,! .j^jid bath rey^alied imato hinfv iifflr?»p4
s^ly^Uon, as yott.will.fii)d,in those >Ti:Uii»gs you have j

47d

and I wish you nuiy peruse tliein as uiuch as you
can ; they will en lighten your understanding in
things of eternity.

.1 hav:crgreat eiivouragetnfsnt.to, helievip yow, ai^e ont>.
o^ thie. blessed seed of faith, and :niy. cpusih . Avne,
though ydu ha,ve be^n kept in darkness^ and miiao
quanted with ine, till within these f^ yeari ; so that
1 perceive you do not love me only becad^ t' Am
your kinsman, but because the light of faith which
is the day««ta>S . is .naeo in ydur .hcikkvt, tfaGhig)» • b\it
dimly, yet in truth, which will bear you up into ever-
lUtf ii^, <ife^. • wh Jeb .iioix& df kny< feliJtlVii^ iv^i '4i^ re-
ceiiMi beforal hut nvf two • dabgh^k^ vMsUWenty;^
sBven iyearsi aimoat; skvce 2 Was'dipsea ^Go<l/'' !■■• -.
Ishattdiottrouiileiy^urifurtlier «e <tiis. tiiiie, diily.
t«#]bb.yttii know^thatiitrty dattghtei^WhillAeld -is; W^il,;
and;iu5>'soh iYVhiteis^Wislli and tuy^lC>ii: very Wti{ Ih'
healthiat ibvesewt i : oitiy I am 6b itad^di' ani^'taJiLiBtf^>
ispoDiitMUi »baH :vi^U)^: ^stalet&n lieu^e^ Miid' ientiiit^
av/ind>t9 piiy Jreht ia- i\:\em 4t6\Mm)ibae tittieia^' ihH'
oj^im&tin is 9d Jjnreatr' that l^atbtlbi^ciifrd to' tdEiv^'iiiy*
ioosfe, ariA tet itrtaodieiftjAy;"-- ■''•■ , i •= (- 1 •.■ : 1 : i • • > 1 : ^ . :f
o jXheMfofeiideari coudiitdl'ytdU- da dtfnl^^^y Ltiiiiddiif
at the spring, which I hope you willj' i^ rwoold-M*
fliftditi see:pou;;6r1senld«t|yildttei^ilt thii'ta^mkiiae
iaiaaaoi- UwvttvywM- Jleti^iV Jdl*' Ifiaut :peI^b^ «^ (M^J
Alcocahdier Oebdmain^ • i^fMn Bread^G^tr^et^liiily l^-fdM
baocdawt^ at thl^ siguu^f 'the ail'hrbe 'I'ttbade^p^^^
»iidfft3wiU4ohidlsilfe!to-'niy>b«ft<!l^v'-' '';■>■' /•!: i <.:-«'«;• f'^
-;iTbis, ynitflirt^)lGive, oirdi my ttittfn U>v^i preiiefiiU^
idbtol y6ir dnd :yt>alriw«f«yi an4 to my coUsii^' A)ltt^;> '{;
t^ka\ievahdiidst^'-' ■: : •" '-■ > • '> - '•'■ 1 '"i

Via ti !' Ytitir 'loving- Cousin^-' >'• ■ ' '^ •; - '■■ •
irr.,:!..<,; ...M- L03:)0W1CK'E MtrGGtETON. '

w'14, 116178. •--••■• '•' -• ■^■' ' ■'. *

302

. f i

« Mu^dteton 'id mr. ' Thomas Tompkin$6n\ bearing

. , XR^lCEiy^D; your il«tteri;daked July 15, ifeTOil
whes:e^:L9\tn g^tuJ to h^ar ol yavur health^, and mare>
glad to.|)^jtr pf the joy and toinfort yuu: do receiTie in
yqiir, soql/ ,by youir faithi in .thb cbminifidioiii; of< the
Spirit : jfcfr itide&d therk is uo/tiiue peace, bf oadindl fco
l)€{ fpuMd/ in. atiy mail or wbroan's ; :sdu1 (hm'e u^oik
e^jrthi.biuit; iniiUMe dpctrine> dieQlianatiaQ, andi oouit&i^
s^^^i^mC the). Sp^iti: which 'God, gii(tfe unto John.BeeviS'
ai^t} rpy$fl)f . . , Aud a6( it hath pkased Grod to prdseihn^
mp.to J>^ thie longest ll¥€r»i I have not been idle tor itj^e*
work of the Lord, since t)^. >burtben of the /Loid
Y<a£|4ai!4 ^9on tme^ )¥bicVii$c^bo]ire>tirobty)yaaiis>diti^

M Si iha)?en>v<wiidQ¥ed inJmyW£/ofila|»ir^ia^ J ^Hawrfe
b^^ eva^led.tOjg^itbroiagQithjade inany t«oiiibijeBiand
p§9s^ut^j9)if/rQm devi1i»,;aii|di tp;!wi^ s6 mikfili;^!
l^i(fkj Wb, io'ibooksi tlndiJ^ttefls* > Itltsialxnwtjciii^
speakable, were tlxey loalculated aU^tbatl bavjeJwKd^
t»<iffe Jbe8ide%;tl*e,i^ ^flndi yafious JdwpuJbesi inritn-
s|venng,tW ]qu6stiAasi>b(Mh;i^fia^

in prison and out of prison. But-tbd^God/firf flkjt
salvation never let that iweUJbhafa.ira^ idigj^ed in my
soul^ b^foi?e; I Ji^ A^conicnitf VTU ^firp^n him, to stand
dry ; but the we^I of living water. ^did ^eputittuaUy

4iP

I %

^e^iliidn &nicr'o4l»iti^«ioh> tlidtl^cdoki* ati^'idiut'of the
kettrt of tilttri: - All q^vebtfiM m apMt^l tnH^tt^rs'^ir^rW
easy to m^'i >th<S't«Vektii(yA>«(i<ai!lhi<fn Ai«)ttetbf 6«uJ

that believeth in me, out of his belly thall^fi^- tjAJeft'i^
/»0(M^<»tff^.'<lNdwVtt^'firilth'in<thebattl dbthttig a

iA^tt Htoth-tie'i>n'thti!iip|)^r paHe difUi^itiau^^ belly: ,^>^

deaHf f fbt< ih«^ \i a #^ll df>waf<^i'^ vk eVety) ftito<'^ci'
tAiiA^M^l'l^ahMiyk t!{>ritifgfng^ vp'^^tf tlvsiM«il(that fakhr
btif h'JjJfgl^ > ' >tH«ti><it)tiff ^ t b)y < lieMdlfiOiil},'' Xa&iiVikA^
Wkdoy^ *p6ttt^'bf*c6Mttrdy<cti4<jtly Ifi'^the - Hi>iy><!}h(^tv
fb^lisMtiMiilfcetOf 41v«i:laiMiB]g*Yiif^. 'ttlto «<i6^^'to- mm

lkt)0«ll^g^/I fW^ilC' <(iHthi^t%6ir4(itiyidp)ii'tig 'lWhi«^

twH *'inl >««ier^ ^«t«M« ib(irie«^;^(|rti «ba<t< iMtbi idbriite^lnj^
preach except he be sent ? So that he thajt preacheth -i^

wiiich^m^>felyttlilftbi% fhe4(lrd^<^G(Ml'Ip|i«^%tfdj 4

4|»

thi^'well :QCi>r4ter i«i<^ wi MpJli .mv^P. ^hinit. ,fppre »((««
awlei* my s^W-., ..•.„>. •<•..,>. -.■■\a,, m^ ,n\ -a v\\ . .• »■

Y(^r^ 4«R;t i^, ^4/fWi( pf . <iIpiJ»;WQU 4pti» *4€ijBft Wftlprt J P^

4m*>hymt^%^ pfii^w*fti:/af lifer i:J!'r<*«(itiiift w#i»;0f

fw..«f>€tt0r»tl d»TOI»*tipP» 4B«pwr pf,h<>pft p^iQ^'»

pt'pi^gte f^. iMM VfliWi*^ i : : Mwm: X^m^ two. !*f^U«) of

s^fty^r*. I ( J3tt t (hi«s^: MO^ i WKT ;>?M». tJilPi ,.««»A fttl

^»\iBg ft^vt|n«„c9fianii«»jpp Ipf;)bl|^,S|»Niiit >n[)tlii«ii}»$A

wh^i^. council of Cipd^;^ ij^^a^lttb^n fcveaUfi^ A^iity
me, : I have ke|»t .^Qjfii^ig ^^ret> .bi}t.havei.revej^
ii.(li;»Qri.Uie houae-t'oppf raen'§ undefs^ndfc^; .'. .
. lifihall not trpuble.ypu .furtlieir 5 but. tajiic.lqsiv?^
ftnflfe$t»i. :,: ..;.;;•,: ; -■..' • .;,: • ; ,11 1 1

V : I !. r 'i .: YftW f ripWitWitl«tj5U^:f «it)), ..,;;,.

'. . liJ .'f- vJ ' < t') «») { 'ci 7 .1) "tf.;! " f /i ' ?- «•> '/■ nJ

•. • • • I _ , i ■ . • r r

«•' •■•■:!i ;> I i . ■ • .1 '-u.:) (1):;! v .Iji'i a <-i .;(ii<!.-.\I

i4.Co/)«|OJf;,a ^tt/!^,,tqraten\}y tjfe. Prophet, Mawfekf

' ■ ~. • " *

tiX^ubl^ f«4i ck«re :mgr ?Mdvjif* mM-v rX iQa^vapt . ;ti9U

)}oW::t0:grKe,wlv4<;jeiiv^^t(^hifh,| ^p oatictipw: tb^
gronindl ,a|Qc) .<}a«8fi« . . ^ox\i «ajr< tji^enq. «. ow«H»g i <iHt: ft
di9tr««i lipoid. t^mi( flr,K?i,lhQr!a_^f4u^jtfa|t?ipn ■»i\JCae.
tbif drf)art! of theipr . e»tftt(^ pf , ^io4> . be>>* pfioc^^^wl
ag»in8| ;«fl ipfii$pDp .0«eri4Mig. Mld^,t^ei^ 4n witb sonM
pttpi«bl> artd; tbftt«|ip|[}q .f^ii^ prdcfftcanti^ihNff tbe.fhi^iff

pounds, as a debtdue.to,.tiie,hiii^if(^r;.^.JftH^«^r!iBft«
dbfftUltof wiwK.tjMr^/Qfsthfl ^bfHffl*)JWR qawev^nd

dUtoftined ; .iMt ^ftJftQsed his gppd^i i ^i^{ vpaid itb«

niOn^k.. •,•/;; i:,: f'-:., .:■■': sul /'^./hi.: v .,; . 'i . 'i.'i

^a^ist, br ;be^^cdii4l!dle)*ate With f!>a!pistk. dfld kuedai
an offender,! kiioii^ntiVi bt'Whethei'ide'likfh beekt
«d4*d as jI iiontbnformijjt'"' ol^'fiSr ritit gtiing to elittith.
If they take away the third-part of his land^ fof 'ito^
going to church, and that is the only fault he hath com-
mitted, fte 'being'a^FfOltiStiiBftii hfe tatty have relief by
the law hereafter, but not at present ; for it is the
g<'a<^d-jy>'tl\aU^v^ii'^i(r^aVt'h^ privileges of the
people, especially if they be Dissenters : the jury
doth so in other counties, as well as yoarls'; a!nd
they do strive what they can to do so to all those
called fanatics^if they could ; only this city of
London is a curb which causeth several counties to

a^ii

several proclamations have be^4>UtOvibhU;eIy against
them ; therefore to no purpose for papists to stand it
out. And if your fault be vnolbing>eW b<itu,for toot
going to church, it is dangerous for any sheriff to take
a<(^ay t^ethilfd'-^rfofa'jn^ti's^laricft l)Ut)libwbtiall any
tiUdn h«l^it In thei^ tilmes; lining! giVeri by ajtityl
lii^r atdvitie ifloul^ id'toi^U, ds> it wa6 to a^^iefndof
*aitie is K^i^ lately ,'^i$iivas^^^^ed &f^eif&Pi(V<fviAtier*
9efeid*is,-ft* ftbt g6lftg t6 chtitoh > ttiwl tile • thftrt> ^as
A'fji^d; and ^l^tai-ed foy- the judge o^ the boa]ft<)f)Ofe tb
bie'gciilty 5f iny'^enlifty 1 yet, -after the^judge was
gfvtiS'fi^om 1^4eati >th« g)-a«id^ja>7 > bvobght him in
guii«y,<'^Ad dMfer^ that^liislaKidshouAd be ttieastM«d|
aindthethii*d-pattfor'thfrkirtg. ' - '= ' ' '

i' N(rt*','l?afd<'i*ec<hHh»io let'th<;mifaca«tore his^iland,
and se^^Hti'dar^'bt^ ^ti 'Nobod)!^ ^fodfes buyi land;
or give any money for it upon such an account; he
nViliisiC' be ^xide^irfg' wicked th«it would do «licti a thing.

481

But how this matter is ended I cannot t^ll: My ad^
▼ice to you is the same, if your land be your own, &nA
not farmed ; if farmed, they cannot meddhe with it^
and if it be your own, let them sequester, and sell
the third-part of it, if they can ; for they must 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 some will beg it of. the king, and sell it for
a small matter to the person himself.

But I perceive by your letter, that the sherifTs
men have distrained his goods instead of his land ;
and that your brother hath paid eight pounds in mo-
ney ; so that the sheriff's men, and the sheriff himself,
is satisfied. In that you have paid to the sheriff the
eight pounds, you have satisfied the king's debt, and
satisfied for your fault, whatsoever it was : so that
your goods and your land are both redeemed, and
your fault forgiven for the present, till the next fault
is committed ; then perhaps half your land may be^
come indebted to the king, and so on^ till the king
liath it all. If it proves so, let him have it ; for you
cannot help yourself; so that you need not to have
seat to me for any advice in this matter, seeing you
have paid the sheriff the eight pounds already : the
eight pounds is the sheriff's; he receiveth all the
kiiig'» debts that is due, of that nature ; so that the
sheriff hath got the third-part of your land ; so he
hath left you worth twenty-four more in land. He
mighty if he would have any mercy for you, have ta-
ken half the money ; but the other second-part of
^oui; land will serve the next sheriff. This sheriff
»lb got fais share. You must bear it patiently ; and
Iknig.for conscience-^sake you suffer toe loss of your
htudj, your peace will be greater, if you keep your

482

xiiODfidence to Uie end. Your mind will be made free
to part with all your land for conscience sake. Yon
,will reoeive an hundred-fold of peace and content in
this life ; and you will heap coals of fire upon the
heads of. your eneoiies ; for the sentence upon you
was only out of envy and malice.
This is all at present, but rest

Your friend,
XODOWICKE MUGGLETON.

LomdoHy June 94, 1680.

POSTSCRIPT.

After the writing of this, I understand^ that your
brother Burton ang sister did suffer upon the account
of being Papists, because they durst not confess they
owned Muggleton ; because the name of Muggleton
at that time was very odious in this nation, and tih^
:Papis,ts at that time was very much &voured by the
nation in general, and by the powers of the nation
were assisted ; but Muggleton was altogether despised,
and trod under foot ; so that you choise rather in the
time of persecution, to shelter yourself under the
Papists, to save your estate, than to own the naime of
Muggleton.

Was it the faith you had in Muggleton's doctrine,
that caused you to lefrain from going to tlie cfaurcii
of England to worship i lOr was it :the Papist prin^
ciple that caused you to refrain, or their iibetftj^?
You seemcid'jtor «wni me before the bedieveiis of wii
conniiissidnr btit before voiahr toemtes vou dorstflot

48S

confess me before them ; so that you disabled yoiir^
selves to give a reason of the fitith and hope that wai
in yoo, to any enemy that should ask you* You
have fulfilled the words of Christ, that saith, He that
denieth me before men, that Is. before enemies ; for no
man denies Christ before the believers of Christ;
therefore, whoever denies Christ before his enemies
must be denied of him before God. The case is the
same now; whoever denieth the commission of the
Spirit before men, even their enemies, denieth God's
messengers, therefore ought to be denied by him;
but whoever confesseth Christ, of his me^engers,
before men, they will confess him before the God of
Heaven : and whoever doth lose house or land for
truth's sake, shall receive as much peace and content
of mind in this life, as will weigh in the balance equal
3^ith house and land, besides life everlasting in the
world to come. But I perceive you have lost the
third part of your land for a lie, for being a Papist;
which I do think you never did own in your heart ;
hvA your silence in not denying it, nor confessing
your faith to the contrary, you have received judg*
metit and sentence in not going to church, as an ab*
solute -Papist, and not as a Muggletonian. Now
many of the judges of the land, and many of the
clergy, and bishops of the land, and all the courts of
£nglafid, both of London and elsewhere, and gaoU
keepers^ and all sorts^ of people, do know that Mug-
gleton himself is no Papist ; witness those many hun-
dred bpdks they took from me, and the universities
av^fiirnished with : and my standing upon the pillory
hath witnessed to the whole nation that Muggleton
isino Papist; and most of the believers of £ngland
a]i4 Jtreland are known by the name of Muggleton, to
b^ no Papists ; neither was ever any person thiat hath

3 P2

484

suffered for not going to church ; as I have known
several that were Muggletonians; and the judges did
know that they were Muggleton's people ; but none
suffered as a Papist : but now you have given ad
example.

LODOWICKE MUGGLETON.

Lodowicke Muggleton's Letter to Robert Peirce, con-
cerning the Holy Ghost.

Friendj Robert Peirce^

I 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 bro^
ther was, and through the ignorance or the covetous*
ness of your brother, the letter was carried back
again, for want of one penny more than usually the
post hath ; it was very weakly done, for posts will
iK>t abate any thing of what the letter is marked^ so
that the letter is absolutely lost, except you go to the
post-house in Taunton, and ask. for a letter so long
ago, directed to Robert Peirce, at St. James's, in
Taunton ; it was a large letter, but it was not from
me, it was from a friend of mine, his name is Alejc**
jander Delamaine, from the Th^ee Tobacco-pipes^ on
Bread-street Hill, tobacconist ; he wrote that letlef
to you. ! j .

The other thing of concernment in your letter it^
you d^ire me to shew you the meaning of two placCB
in Scripture, which I perceive you would .. iitsim iO

4Si

kttiow, in i^hat sense you may believe and satisfy
your mindy whether the Holy Ghost did descend
upon Christy when he was baptized of John, in a
bodily shape really? or whether it is to be under-
stood in some other sense ? To which I answer and
say,

That the Holy Ghost that descended in a bodily
shape on Christ Uke a dove, it was really so ; for
when all the people were baptized of John^ Christ
being the last that was baptized of John at that time;
and after Jesus was baptized he prayed, and the ifea-
vens were opened, and the Holy Ghost descended in a
bodily shape, iike a dove^ and it lighted upon him.

Now to give you to understand that none saw this
Holy Ghost descend upon Christ in a bodily shape
like a dove, but Christ himself and John the Baptist;
neither did any person see the Heavens open, nor
beard the voice from Heaven, which 4^id, Th&u art
my beloved son, in thee I am well pleased. I say no
person did see the Heavens open, ]K>r hear the voice,
but Christ, and John the Baptist*

Now it may be rejected, whether that voice was
from that bodily shape like a dove, tha/t was upoii
Christ, or from some other person in Heaven. »
.. Tof which I.aiiswer, the voice frt>m Heaved^ was not
from that which ^appeared in ^ bodily stisp^lXke a
dove, the voice was from Elias,^ thdt was in I^eaveii,
and it was he which said. Thou ari my welh^el&oed
Sony in thee I am well pleased, Luke iii. Dir. 22. •' This
was the same Elias that spake here, that spake th^
same words in Matthew xvii. %>er. S. lAnd behold' th^r'e
appeared unto them Moses and Elias talking with Christ^
And in .the 5th verse. While he was yet speaking, 4$
bright cloud overshadowed them, (that is) Peter;^ Jamis],
and John ; and behold a voice out of the chud, which said.

489

!rA» is mf hehoed son, in whom I am weltpieased^ hem
yt him. Here it is clear, that Etias acted his part io
Heaven as God the Father of Christ, while Christ
that was God became flesh, or God manifest in the
fle^ : while he went fHat long and sore journey here
upon earth, it was of great necessity that he should
put a faithful governor in Heaven to represent the
person of the Father, and be invested him. with all
power in Heaven above while he passed through
death, and quickened into life again, and ascended
up into the same glory which he had before the world
was,

Here you that have faith may see the bright cloud
that brought Moses and Elias from Heaven,. and that
the presence of them talking with Christ caused his
face to shine a& the sun, and his raiment was as white
as the light ; and this bright cloud carried Moses
and Elias to Heaven again, which cloud, as it ascended
up to Heaven, it overshadowed Peter, James and
John, and Christ liimself ; and out of this cloud as it
did ascend Elias spake throiigh the cloud ; so that
James, Peter and John, and Christ himself, heard the
voice out of tlie. cloud, which satd, Tjiis is mgf hebwed
son, in, whom I am well pieisedy hear. ye. Mm./ This
voice confirmed Peter, James and Jobn in their ^th,
that Christ was indeed the Son of God; but ChrisI
charged them to tell no man the vision until he wa9
iAkH from the dead ; neither did they tell it to any
m4n, notil afterwards they told it to Matthew, Mark,
Luke, and otherss. for hone of the Evangelists nor
Episties wtere written until after Christ was risen and
aseendcfd : . so that none saw this, bright cloud, nor
he^rd Moses and Elias" voide butthesie three, Petef,
Jaxnek.aml Johii, and Christ himself; and ho man
«^\v the Holy Ghost descendin a bodily shape like a

4ol

dove unto Christ, but John the Baptist, and Chrisi
himself; yet Matthew and Luke, that never saw any
such thing, they must write and publish it by revela-
tion, which is as it were at the secbnd hand, yet ought
to be bediieved, as if God bknself had spoken to every
man m particular.

And/why.the Holy Ghost did appear in a bodily
shape Itke a dove? It wa^ only to signify the inno^
eency of his person, and iniioceocy of his practice,
and innocent actions, that tfa^re shot^ld Ibie na guile
Jmmdin kU mouth; and tdconfirffl j6bD in his tnes^
s^e, whose shpt-^eOcheie <Afe ^a$ not unnthy to unloose.
And this is to be minddd, ^ 'that £fias being immor*
tali^d of God) before God ^became fkiih several bun*-
dred years ; but when time appointed was come for
God to fulfil the promise made to Adam, and was 'ex«-
pected by £noch, Abraham, Isaac, and Jacob, and
the prophets* that the seed of the woman eh&zM break
the serpent's bead ; which iifaduld be done. nO other
way^ but in that God bcfcame fl^h; so t^fc Chfist is
very God became flesb, as the Scripture saith.

Now upon this wouderfdl «iyBtery, bdbre God did
become flesh, he did ordain,'appoitlt and invest Elias
with power and glory, and majesty^, tosit jn the throne
of God 2«s God, on the ftatne throne of^ gkH<y as he
himself wa» in^ before he because flesh; soi^hat'Eitas
did govern the Heavens abovb; /and watch over
Christ's person ^ God^he Father, all that tim« that
God wa^ become flesh^, Until h^^ ascended Jhtd th^
same'giory which he had bi^f^e the 'W'Orid was.

Aiid 'when the Holy Gho^t dotl»- ^eseenid upon a
person of p^rsoos^ as' it did upoii Cbmt in ahodily
shape like A dov«, il was «d endUe 'bite l^th anf ex^
tnio»dliiary:p6wierab6ve tfll'Othe^'tftdU, thtttvhave the
gift'of the Holy Ghost in a bodily shAp^ like adovc^

488

It did impower, or give power to Christ after he was
baptised of John, to increase in wisdom, knpwledge,
patience and meekness, above all, and did impower
him to work miracles, to open the eyes of the blind,
the lame to walk, and dumb to speak, and the dead
to be raised, which no man else could do : this power
was given to Christ when he was baptized of the Holy
Gbost, that descended upon him. in abodily shape
like a dove.; and Elias being in the glory of the ^a^
tfaer, sent his; appearance like a dove upon Christ, he
being then; in the rcpbdition of a creature, though
without sill : for this. 19 tO be mioded, that Christ
n^ever did any niirftcle. Hill ,4fter the descending of the
HoIyiGhosttfpoQ hioi, tti0Q it was he received his
<K>mmission;firo^ Heaven^ to teach- and preach, and
vfwk;m\r»^^% ;^}gns aod wonders ; so that where the
UoJy.^Gfeo^t: doth appear in any visible f()rin> one or
1wh:^,\}^ i£^ because s0fne)great and mighty work is to
be.done.iby that person or persons to whofti this visi-
ble fipp^i^ce Qf the Holy Ghost is /presented, a«
you may :»ee, ;:ii^(«- ii. ver. 3. When the apostles
iwer^iUet tog^th^r, aii4 i^ere toi i^eoeive their commis-
siOD^topc^pich! from He^ve^, as Christ had told them
h^Qfe h^ w(iS: ascended^ Uiat he would endue them
with pow>^r from on. high; and now be is ascended
inlbQithe gloFy ic>f the .father again, he sendeth the
Jioly Ghpst injtjheyi^iblq shape ofic/wen fwgtie*, like
untQ^reii Apci this, i Holy, Qhost sat upon each' of the
twelve afp<]!stW^> AS in, ;tbfi .third; verse, And there ap*
peared tmip th^fjunclf^ppi^ f0ngjiupM likcuMofire^ and it Mat
|»!PW eaoAiisC^A^ fourth r^r^e^ And they

PfiTeJilkdxP^i^tff^) Uid^iQhwty and btgan to ipedh Vfith
other Ifyngp^s^ (<!!$ ith^iSpirit gave 4hem ut/ctance^

Her^.|yQ^ii^2^|r;($^, that when. Chi^^
intotbe glpry^|(rf,tiie, Fathei: again, the sa«we glfti?y

489

which he had left \vith Eli&s while he became flesh
and in the condition qf a creature. I say, when he
ascended into that glory again, he sent the Holy
Ghost to sit upon each of them like cloven tongues qf
fire.

Now mind, no person saw the visible shape of these
cloroen tongues like of Jire^ but the twelve apostles, who
were commissionated, but they declared it to others.

Here we see these cloven tongues of fire was the
Holy Ghost, which Christ sent from Heaven to im-
power them to preach the gospel to all nations, and
to speak with other tongues, which they never were
taught nor learned in, and to work miracles ; and so^
many signs and wonders were wrought by them : to
be plain, these cloven tongues, as of fire, was the Holy
Ghost, which gave the twelve apostles their commis-
sion to' do these things aforesaid.

Now observe, when Elias was in the glory of the
Father, he' sent the Holy Ghost in the visible shape
of a dove,' and it descended upon Christ really irf
that form beforesaid, but the Holy Ghost that Christ
sent down from Heaven, when he was in the glory of
the Father, it descended and sat upon the apostles,
in the visible shape and form, was cloven tongues like
untojire; yet both these shapes are called the Holy
Ghost, which did impower both Christ to act those
miracles, and the work of redemption for the elect
seed,' and did enable him to suffer the pains of death,
and to quicken out of death, and to rise again, and to
ascend into Heaven : and the apostles were enabled
by the Holy Ghost, which sat upon them like cloven
tongues as it were of fire y to preach life and salvation
to the world by this Jesus, who. suffered death, and
rose again> and ascfended up into Heaven, whereof

490

the J were witnesses; and these cloven tmgues as o^
^fe was a visible shape to the apostles.

Now to satisfy you further, this Holy Ghost that
descended upon Christ, in the shape of a dove, nor
that Holy Ghost that descended upon the apostles in
the shape of cloven tongues likejire. I say, this Holy
Ghost was not God, but proceeded from God ; and
Elias being in the throne and place of God, hb had
power to send the Holy Ghost in the shape of a dove.
. And when Christ was in his thnme again, he had
power to send the Holy Ghost on the twelve apos*
t)es, like cloven tongues as of fire ; for the person of
God never was in the form of a dove, nor in the form
of cloven tongues like fire, but his person was in the
form of a man from all eternity ; therefore it is that
he made man in his own likeness. Therefore I say, let
not any man imagine that this Holy Ghost was God,
and so ground three persons in the Trinity, as the
blind reason in man doth; for God's person was
always in the form and shape aforesaid.

Some may say, what then is that which is called the
Holy Ghost ?

To which I answer, that this Holy Ghost spoken of
in the Scripture, is the Spirit of God, and doth pro-
c>eed from God ; so that every true believer may be
said to receive the Holy Ghost, or to have the Spirit
of God in him, because he believeth the report of
those that have either the spirit of prophesy or re-
velation, or that hath the Holy Ghost by way of
vision, as Christ had, and the apostles had in a more
extraordinary manner; for he that hath the spirit of
prophesy, revelation, or inspiration, hath a great
measure of the Holy Ghost in him, but not so large
a measure as those that receive the Holy Ghost by

401

yisible oppearances. Now all this doth come by*
receiving the Holy Ghost, which is called the Spirit
of God.

Aod when this wisdom and knowledge ariseth
in man*8 heart secretly, as beforesaid, it is not for
such outward visible public work as it did to Christ
and the apostles.

Likewise Stephen was a man full of the Holy
Ghost, but he was filled with the Holy Ghost by
secret inspiration and revelation ; and so it is said
that David by the Holy Ghost did prophesy con*
ceming Christ, but this was secret likewise. Acts viii.
ver. 15. Peter and John prayed^ and the people received
the Hohf Ghosts for as yet the Holy Ghost was not
fallen upon none of them ; and the 17th Verse,
Then laid they their hands an them^ and they received the
Holy Ghost; and in the 19th Verse, one Simon
proffered Peter and John money, saying, Give me
abo this power ^ that on whomsoever Hay my hands ^ they
may receive the Holy Ghost. Here you may see, that
Peter and John, that were in the state of mortality,
had power to give the Holy Ghost on whom they
laid their hands.

If mortal men, that received their commission
and power from Christ, the only God, when he had
pasaed through death, and ascended into the same
glory, could give the Holy Ghost to whom they
laid their hands on, why should it seem strange to
any man, that Elias, who was immortalized and
glorified, who sat in the throne of the Father, even
of God, while Christ the God went that far journey
in the flesh ; it may well be called far, for it was
from heaven to this vile earth ; was he not able to
givfe the Holy Ghost in a bodily shape upon Christ
uke a dove, being then in the state of mortality,

3Q2

492

and he in the state of immortality and glory ? And
by the power of this Holy Ghost, did Christ do all
his miracles when on earth.

LODOWICKE MUGGLETON.

August S, 1680.

A Copy of a Letter written by the Prophet Lctdomcke
Muggleton to Mr. Edward Burton^ in Derbyshire,
bearing date the X^th qf January^ 1681.

Xxroing Friend Edward Burton^

I RECEIVED your, letter dated the 3rd 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 Tompkinson, I received,
and the cheese : the token of your love I received
also, and do know that your brother-in-law, and
your son, have spent a great deal of money to get
your release by the laws of the land, but to no pur-
pose.

^ I cannot see but that all your labour, charge and
expence is all lost ; neither do I know any thing of
the proceedings in those cases ; but do understand
that he that was employed to manage your cause,
hath deceived you of your money, and the courts
also. Therefore if you can get any of your money
again of him that hath deceived you, it will do well ;
but to the thing you desired of me, is whether you

493

may or not go to the church once or twice, seeing
they require no more ; but as for the receiving of the
sacrament^ you say you will not do ; but you hear*
ing I gave Mr. rowell leave to go to the church,
you made bold to send to me, whether you may go
to the church or no, to free you from the malice of
your enemies, whereof you say you have suffered the
loss of 100/. all ready.

Amr0er.-' That since I have seen the bad effects of
giving leave to Mr. Powell to go to church but once,
1 am resolved never to give leave any more to any
person whatsoever ; for after he went once to churchy
that the priest had got fast hold of his right-hand,
he would not let him go, till he had fast hold of his
other hand also : that is, till he had made him go
to diurch' oftien, and to receive the sacrament and to
baptize his child,' which hath been a. great dishonor
to me and all the believers of this commission of
the Spirit, and an everlasting shame to himself
amongst all that know him, both to ^saints and devils ;
neither is he yet delivered out of his troubles, tiot^
withstanding he has wounded his own soul, and lost
his credit in this world, (which I fear will never be
repaired again,) and wastod his estate to keep him-
self out of prison ; so that I see he had better have
gone to prison at the first, and never have put in
bail, but stood the trial of the court ; then would he
have seen an end of all his troubles in a short time,
and would have had the love and pity of all saints,
and of many devils ; but by submitting unto thdm,
hath lost them all; for this I must tell you, that the
ecclesiastical authority doth now ride upon the tem»
poral power, even the laws of the land. So that
if a man be sued in the spiritual court, or upon a
spiritual account, even that knack of not going to

494

church, the temporal l^w, which is the birth-right
of every Enghshman, cannot free and deliver any
man from punishment. This I have had experience
of in my sufferings ; and had I known as much at
the first as I did afterwards^ I would have saved a
great deal of charge and expence in putting in of
bail, and court chai^es^ so often as I did^ but would
have lain in jail at firsts and have spent that money
in prison ; then would my sufferings have been ended
quickly.

Therefore he that would keep his conscience clear
as to God, must be sure to suffer persecution for his
conscience sake, or lose the peace of his conscience,
which is of more value than all the riches of this
world.

Now what I have suffered upon a spiritual account,
it was merely for the commission of God, put upon
me, and the cause of Mr. Powell's sufferings was foi^
extravagant words, which he ought not to havd
spoken; and I understand that the cause of your
sufferings, is not because you were a believer of
Muggleton, but rather a sider of papists ; which has
been the grounds of all your sufferings, and how to
deliver you out of this I cannot tell. But seeing
you cannot sell nor let your land, nor put your son
into it without paying such a sum of money in goods
and chattels and conformity to the church of England,
against the peace of your own conscience, my advice
is, that you should rather go to prison as others do j
as Quakers, Baptists, and others do, and spend your
estate in the jail, and leave your estate to the
management of them you can confide in ; for the
law of England cannot imprison a man's body, and
take away his goods and land too; for suffer you
must, I see, either make shipwre<^k of the peace of

495

your conscience^ or shipwreck of your estate : but I
would rather advise you to keep your faith and a
good conscience towards God ; and in a little time
you may se$ a deliverance ; for I have seen several
persons that have been in the jail upon the like
account; yet in six months time, of imprisonment
have beeq delivered,

This is but cold comfort that I can ^ve you ; it is
like. a cup .of cold water in the name of the disciple#
3ut it wUl be the reward of a disciple's peace of con*
sci0|ice» as cold water to cool the tongue of conscience
from reasoning, to and fro in the niind« But I per*
ceive by your letter, that they will not accept now
of your person going to prison; neither will they
put you in prison, but bad rather have your goods
or land ; and because you did not appear at the first
process or first summons in your own person, and
make your defence what religion you were of, then
would the court have fined you so much money as
20/. for the first &ult, or have sent you to prison for
six months, without bail or mainprize. But in re«
gard you made no personal appearance from Sessions
to Sessions^ they knowing you to be a man of estate,
they had rather have your estate than have your
peisoo in prison ; and your employing a false-hearted
man to manage your defence according to law» hath
cost you more money than would have satisfied your
adversaries, and hath done you no good, but a great
deal of hurt, in that it hath enraged your enemies,
so that nothing will satisfy their rage but your utter
ruin, either of your peace of conscience, or els^ of
your whole estate; first ofyour goods, and afterwards
Of your land ; so that your condition is desperate^
and I am afraid you must be forced to make a des-
perate cure, which will be thus : before any other
process can come forth, to drive all your cattle off

496

^ouT own land, and sell them by degrees r and as for
your household goods, corn, hay,' and whatsoever is
moveable, take it off the land, and carry it away;
and take your wife and children, and live in some
place, and hire ground in some other place, and leave
the bare land for the king to take away ; for the king
cannot sell it, neither dare any man buy it ; and in a
little time your land may be restored to you again,
or to your son, upon reasoimble terms. I know an
example much like this in Kent : there was a landed
man, and his land, some of it was let to other
tenants of his, but the man himself had no goods nor
chattels but what he could remove; so that they
could not get any goods considerable ; so they went
to seize his land, the third part for the king; but no
man would buy any such land of the king, because
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/. only ; it cost him 10/. more
charges, bailiffs, and others ; so the man enjoyed his
land ever since.

For my part, I cannot see how you can possibly
be delivered from utter destruction, and keep the
peace of your mind, but this way, you may leave your
son, and whom you will, upon the land, to look after
it, and some necessaries for them that is not of con-
siderable 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 consideration to do as you
please.

So, with my love, with my wife's love, remembered
to you, and to your wife, I take leave, and rest your
friend,

LQDdWICKE MUGGLETON.

'January the 12/*, 1681. ' •

407

The Copy of the Prophet Lodowicke Muggleton'g Bleu^
, . sing^ sent to Mrs. Sarah JVest^ of a place called Uver^
in CambridgeaUre, dated February it, 1681.

Lontig Ffiend, Mrs. Sarah West,

I RECEIVED your letter, enclosed in our
firiend William Dickinson's letter, in which you do
acknowledge me to be the only true prophet of the
bigh^ immortal, glorious God, Christ Jesus, and that
you have believed this many years in this last com*
miftjioD, and that you had an intent to have come to
London to see me, but weakness of body did hinder
vou, and for no other cause, as I perceive, but for a
blessing of everlasting life, biefore you depart out of
this natural life here in this world ; and I understand^
by our friend Dickinson's letter, that you were sorry,
Of blamed yourself ^several times since, that you did
nj3t ask it vihen I was there with you. Indeed, you
had then a good opportunity, which will hardly ever
be again in this life ; for salvation was then come to
your house, not only in myself, but several other
friends, who had the assurance of salvation abiding in
theitu

I speak not this to daunt you for your neglect, but
do say unto you, as Christ said unto Martha, who was
troubled with many incumbrances about victuals to
entertain Christ and his disciples ; for indeed, your
husband and yourself did entertain us with several
feasts as princes, which will not be forgotten as long
as any of us do live. And this I have perceived in
you ever since I came acquainted with you, that you

498

have not had that great experience to talk or dis-
course of your feith as several others have, but your
love to it hath been expressed constantly to this
faith ever since I first saw you ; and in this letter you
have expressed your 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 blessing
to those that truly believe in this commission of the
Spirit.

These things considered, I do pronounce and de-
clare you, Sarah West, one of the blessed of the
Lord, both in soul and body, to all eternity; and
this blessing shall bear you up in death, and fret you
from the fear of that second death, which is eternal ;
and in the resun^ection you shall remember you were
told so by the last true prophet that God will ever
send to this unbelieving world, to your everlasting
joy and comfort, though you never see me more in
this world.

Therefore trouble not yourself 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 assurance of your eternal happiness.

I rest jour friend in the true £iith,

LODOWICKE MUGGLETON.

4U9

A Copy of a Letter written by the PropJtet Lodowickc
Muggletan^ bearing date August 22, I68I, to Charts
Yeeles^ Thomas MUlerd^ and John White^ living in or
near Cork in Ireland.

CharUs Yeeles^ Thomas MilUrdy Jghn fVkiie,

: I RECEIVED a letter as from you three, by
the hand of Rebecca Stratton, dated July 22, I68I.

. I perceive by your letter that you have viewed
some of our writings, and that it hath pleased God,
in the reading thereof, you have found great satis-
. faction, and by faith do believe our commission to be
true, and by the same ye are come to believe in the
true God, and to know the right devil, with an in-
crease of daily satisfaction in yourselves, though much
to the discontent of the children of this generation.
I perceive some of you have been Quakers^ and that
it is but lately that you have seen any excellency in
those writings of ours ; and it is God's great mercy
indeed, that, your eyes are opened to believe the true
God, and to know the right devil.. The knowledge of
^these two, their forms and their natures, giveth great
satisfaction to the mind of man, and without the
knowledge of the true God and the right devil, there
can be no satisfaction nor assurance of eternal life
.ftbiding in any man while upon this earth r for God
.bath blinded the eyes of all men by nature upon the
,earth for these many generations, that he might give
Ijght unto two men m this last generation, to en-
lighten the understanding of many in those deep
hidden mysteries, how God became flesh, and dwelt

3R2

609

among men here on this earth, and how the devil
became flesh, and doth dwell among men here on
earth now, and of that great mystery of the two seeds,
namely, the seed of the woman, and the seed of the
serpent ; and from whence these two seeds came ; the
original how they came to be seed, and of their pro-
duction; what those two seeds did produce, even
eternal salvation to many, and eternal damnation to
millions of men and women ; with many more sacred
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 Muggleton only ; and we are as a pipe of. wood
in the earth, that hath conveyed that water of life
into many earthen vessels, whose souls shall drifik of
the water of life, and doth never thirst more. It hath
been in the souls of many that have believed our
report, as that oil the prophet Elisha filled that
woman's ves5)els with, even enough to keep her ahd
her son as long as she lived in this world.

Thus I have given you a little hint of those bear
venly mysteries which have been revealed unto me,
which you will find more abundant in those books
Mrs, Stratton doth bring, if she come safe to Ireland,
as I hope she will ; and I do wish you may uiider-
stand what you read, for I cannot give you under-
standing, it must arise out of your own seed, arid
understand with your own hearts the things thit
belong to your eternal peace ; and you must expect
the discontent and ill-will of many;, for G6d |iath
made me, as he did the prophet Jereiniah, to iftahd
as a wall of bras^ against IsriEiel and Jiidah, ^hich
was only to two kin^ms^, but God hath mad^jtoe
a w^ll of brass not only to three kingdoms, Ehgladcif
Scotland, and Ireland/ bqt unto air Europe that

professeth the Christian religion. I am hated of all
nations for nothing else but for the commission of
Grod put upon me, and the most zealous and righteous
people of ail hate me most of all ; yet the God of
my salvation hath preserved my life adnlost these
thirty years, in several persecutions and imprison-
ments, and my life is still within me, without any
distemper of body, only age groweth pn, which must
be submitted unto.

I take leave at present, only my love remembered
imto you all three, andl vihto Jeremiah Strat ton,
George Gamble, 'itnd hk Wife, George * iRogiers,) avid
£li2»Beth Flaggetter^ and all the test', of our ifneiMis
in tlve tfuie faith in those parts.

•I rest your frietid in the trtie Mth in the Xioid
JesmChmt, the otlly wise God, blessed (and :pndMd
:be-hi&naiDe;' '' ••'•- ' • ''-t-

LODOWICKE MUGGLETGN.

I « . J I « ' ' V! I 1 .i I . I . 1 1 ' • ■ . . . « ■

, ;jrb^ books which .Beb^ccfti St^tpii > pfiHd,: twenty
^i^fngs . for ate, the$e» and Ithie. price : , ........

Ifc The Diviiie liookinir-Gflags. at •••••'• •••• 0* B 0

3. The' Interpretation of the lltB Revelation, at***** b 5 ,10
3. The whole llevelation, at ....i«« ....^••. ••••••• 0 ^x o

' 4. Fox's Lookihg-GIass, aii . .' . : . '. J i . ; 0 fe' 6

5. TheWUchofEnd6r,at .;......v.......i() « 'ft/

a. The Answer to William Petih, at .'-'• ./^-. V'.'.. *'••({'' i '^l

' ' The whole Revelatioils ftiid l*enn*s **e^' ahyaifs at
that ]^rice, because' 1 Tiaf^' some''o#thfeni''t<i'd'i^t
still ; but all the. other are hard to be had sitigTe'^r
afly money , biit whalt iie boiihd WtOg^ltier,. and they
be very dear. • "• '' '• • *^" '' '' • '""" '

502

A Copy of a Letter written hy the Prophet Lodqmcke
Muggleton to Mr. James Whitehead, of Bramtree, in
Essex, bearing date from London, August 30, 1681.

Laving and kind friend in the true faith, James Whitehead,

THIS is to certify you, that I received your

letter, bearing date March 23, 1680, wherein you

oommanded your daughter : to dine with me on

Saturday last, but upon some occasions it was put off

until Monday, whicn was more convenient, and at a

- more con venient house, where my wife and I, and

: other friends, did dine with your two daughters, I

suppme to the content of both your daughters, and of

us; also*

And as for those two things you desire of me, to

five you an account concerning your eldest daughter,
er lineage and faith, I shall give you my judgment,
as far as I can discern, by what I have heard and
seen by her myself, and by her letters to Mr. Dela-
maine, and discourse our friend Delmnaine and his
wife hath had with her, and experienpe they have had
of her ; as thus :

, , Your daughter Priscilla is of the Unease of Rebecca
^d. Rachel, that is, of the race of the Assyrians;
fur JLaban the Assyrian was Rebecca's brother, and
Kachers father.

No^,,to give you the reason why I judge the
I Assyrians is the best of natures amongst the Gentiles^
'.fpr these causes :
. First. Because they are generally honest of their
odies, both men and women.

503

Secondly. They are in their natures generally just
persons in their dealings, especially if they be the
seed of faith, or have but the least measure of jfiuth
in them.

Thirdly. They are generally wise in their natures,
and given to covetousness with moderation ; which is
indeed but to preserve for another day, that they
might not be servants to Canaanites, nor subject to
proud Moabites, nor stout-hearted Ammonites, nor
scofSng Ishmaelites, nor prophane £sau*s; so that
they may be subject to none but Jews only. This is
counted covetousness by all these sort of people.

These things aforesaid, I do discern are in your
daughter's nature, which came by the mother's side,
of Rebecca and Rachel, as aforesaid*

And as for her faith in the true God, and in this
commission of the Spirit, she hath expressed before
Mr. Delamaine and his wife, and me and my wife,
besides what she expressed in her letters formerly as
much, and more than could be expected, having so
little occasion to draw it forth as she hath had ; for
it cannot be expected that her faith should appear
visibly strong as those that had their faith tried in the
fiery contests of the world, even as gold is tried, even
as you know some have here in London; yet her
faith is true, and grounded upon a rock ; and time
may cause her faith to be tried, as others have been,
in the fire of opposition, and come forth to the visible
view of this world, as others of her seX| as gold pu«*
rified seven times in the fire^ *

Thus I have given you a small account of those
two things you desired, smd I know you will per*
eeive by these lines more than can be expressed in
writing.

Therefore I shall say no more at present in

this tjiiog* but present, my love and iny wife's Vove
onto yonrself* and to your good wife, and to Mr.
Nicolls,

And rest your frieed in the eternal truth>

LODOWICKE MUGGLETON*

A Copy of a Letter wrote by the Prophet Lodomitke
Muggletoh id WtUiam JVood^ of Bramtree, in Essex^
dated September 26, 1681.

Loving Friend in the true Faith^ William Woodj

I RECEIVED a letter from you, dated Ati;
g«st 15, l68i> wherein you desire to have aiide of
two from riie ; and since that, John Lad was Very
earnest with me on your behalf, to write a few lines
unto yon ; 'saying, it ^ould much rejoice your heart:,

\ was unwilling to write where there was no need ;
beciAuse at that time, I had a great many long letter*
to write,- both into Irdand, and here in EAglandi
Which were something burthensome unto liie, yet did
n6t intend never to write imto you ; but now haying
ttlittJle more leisiiire and opportunity, I shall gi'atify
ywir desire, and write these lines as folldwi^th,

I perceive by your lettet,- thatt jtoiir !ftlithii3 strong
in the true God, even thfe Lord • J^sas Christ r which
faith fiind knowledge in thetrii^ God slhtfittan, shodd
bfe btrt onfr sirigiepersdh, even the Lord Jesus ChftsI?,
which our writings have declared is life eteriiiil *tA
know/ *

505

Also, I. perceive by your letter, that your faith is
strong in this commission of the Spirit, and that, by
your faith in us, the witnesses of the Spirit, you do
in believing know those divine secrets, and heavenly
revelations, which are hid from all the world besides, '
and revealed to none, but those few that believe our
report : to them few is the arm of the Lord's saving
health revealed.

Again, I do discern by your letter, that your faith
is strong in those words I spake unto you when you
were at London ; and that they were as a seal in your
forehead, sealed up unto the great day of God
Almighty, unto eternal happiness in the kingdom of
glory, in that world above the globe, where the per-
son of God himself, and angels in the persons of men,
do inherit ; ascending and descending to one another
with messages, and praises, and thanks, glory and
honour, unto God the Creator eternally^ And we
that are his chosen prophets, and you his saints, ever
since the creation of this world, shall sing the song
of Moses, and the song of the lamb of Moses, and
the song of the lamb unto our God, and our Re^
deemer, hallelujah, salvation, and glory, and honour,
and power, be to the Lord our uod, as he is our
Redeemer. And the holy angels shall ascribe all
honour, glory, and praise unto the same God, as he
was their Creator, but not as their Redeemer, be«
cause God redeemed none but the seed of Adam
fiiUen into mortality, and into death. So that by the
death of God, and his quickening into lite again, he
hath redeemed us, not only from this natural death,
but from eternal death. And as he quickened him-
self out of death, and made his pure natural body in
the quickening, a spiritual body, to live eternally ;

506

and by the power of this quickening Spirit will he
raise our souls ; and our bodies that were natural,
shall rise in the quickening spiritual bodies, capable
of ascending in the clouds of heaven, to meet the
Lord in the air. i

This is the power of our God, as he is our
Redeemer.

This is a great mystery, hard to be understood but
by the spirit of faith, which is the evidence of things,
which the spirit of reason cannot see. For this I
say, that the spirit or seed of faith in me hath been
carried up into the third heaven, where God, and the
holy angels were resident ; where I saw things unut-
terable. And when the spirit of faith descended
upon earth, it brought the abundance of Revelation
with it, as hath been declared by word and pen in a
great measure, as many can experience and witness
it this day. And many that are fallen asleep in the
experience and faith of these great mysteries, which
have been declared by the abundance of revelation
that hath proceeded from the spirit of faith, which
.did first arise in me in the beginning of the year 1651 ,
which is thirty years ago.

I would not have you think, because I speak thus,
that I would lay any burthen upon you, or any other
believer of this conmiission of the Spirit, as to expect
that every one should have such a measure of faith
as I speak of; but that you may by these lines
grow and increase in the knowledge of these hea-
venly mysteries, according to the measure of faith
in you.

Thus I have written these lines to answer your de-
sire, and more than I did intend, because I know
you will let other friends there with you, see it or

567

hear it. So I shall take leave, and rest, and remain
with my love, and my wife's love unto yourself,

Your friend in the true faith in Jesus Christ, the
only wise God, blessed for ever,

LODOWICKE MUGGLETON-

My love is remembered to Mr. Whitehead, and
his wife, and Father NicoUs, John Lad, Goodman
Thorndike, with all the rest of our friends unnamed,
as those named.

A Copy of a Letter written by the Prophet Lodowicke
Muggieton to Mrs. Mary Scotty of Bristol, bearing
date October 12, 1681.

Dear Friend inihe true Faith, Mary Scott,

I RECEIVED a letter as from you, written
to Mr. Jenkins, dated the 8th instant, 1681, con-
cei»ning your son John being troubled in mind con-
cierning his future state and condition ; and that he
cannot by no means be satisfied about it ; therefore
you desire me to send down my answer concerning
it, to satisfy your son thereabout; wherein you
desire iorie, and all our friends, to put up our peti-
tions to4he Lord for him.

As to this, your request is & thing something con-
trary to the j^ractice of this commission of the spirit,*

3S2

dOB

for me to send an answer, or to take off the trouble
of a man's mind, which I have bad no experience of
his practice of life, nor of his faith in the true God»
nor in me^ the messenger of God, neither do I know
what is the cause of his trouble of mind, whether
it be for some sin he hath committed, even some
actual sin^ for actual sin hath the sting of eternal
death in it ; for the sting of death is sin, and the strength
qf sin is the law, as the apostle saith ; or whether
this trouble of mind doth arise from his own igno-
rance in the knowledge of the true God, and the
right devil, fearing God's prerogative power in
election and reprobation ; and that he may be a
cast-away by God's prerogative will and pleasure;
and who shall gain say it ?

These two things are the cause of all men's trou-
ble of mind in this world, both saint and devil : but
actual sin is most generally the cause of despair,
which doth wound the spirit of men, which is mone
than he can bear.

So that I cannot give any judgment upon him,
neither good nor evil ; not absolute good, because
he hath not believed our doctrine nor commission ;
nor evil, because he hath not despised any thing
declared by me- Yet this I will say for his comfort,
that if sin be the cause of his trouble of mind, let
him confess it to you his mother, as in the presence
of God, and forsake it, and act it no more, and he
shall find mercy and |>eace in his soul. And if the
trouble of his mind doth arise from the other thing
aforesaid, or any other cause but sin^ then I would
desire him to submit to God's prerogative power,
to do what he will with him after death ; do righte-
ous and just things between man ,aud man, and do
not trouble himself what shall become of him after

509

death; and I do assure him he shall have peace of
mind for the present, and may come hereafter to the
knowledge of the truth, will give him the assurance
of everlasting life in himself, as you his mother, and
many others, have at this day.

These lines will prove a good prayer unto him, if
be do but believe and do it.

This is as much as I can say, in answer to your
letter, and as to your son ; and I wish my words
may take place in him, then will salvation encrease
in his soul.

So I shall take leave and remain your assured
friend in the eternal Truth,

LObOWICKE MUGGLETON.

Lonimf October 12, 1681.

t t

A Copy of a Letter wrote by the Prophet Lodowicke
Muggletan to Mrs. Dorothy Carter, of Chitei^eldy

> ifi Derbyshire^ bearing date from I/mdfin^ Febtunry l^
1682.

Dear Friend in the iruefaitiif Dorothy Carter y

I HAVE seen two letters, which our^ear friend
Marsden (w^hoo) I always loved well ever
sinoe s:he was a chil4> in comparisoa of age) 0ent to our
friend Mrs. Griflatb> wliich two letters aire in your ben

510

half, as if they had been writ by yourself; the one is
dated January 16, 1682, and the other is dated Ja-
nuary 24, 1682 ; and I perceive by these two letters
that you are sick 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 displeased me, because I have not writ to
you all this while. As to that, I shall deal truly with
you, that I never was offended at you, nor with you,
for what you writ concerning John White, but did
what you required me to do in your letter to Mrs.
Griffith ; neither did that letter require any answer
from me, which was the cause I did not write unto
you all this while ; but these two letters coming to
my hand so lately, causeth me to write these 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 ;
if your trouble had been upon a spiritual account, I
could have eased you of your burthen immediately ;
but people would willingly have prophets to give them
peace of mind,- and assurance of their eternal salvar-
tioh in the life to come, and would have the prophets
to free. them from all troubles in temporal things
a^i^o ; but this I would have you to take notice of, that
prophets, apostles, and Christ himself, that gave those
that believed in him the assurance of everlasting life
abiding in themselves, it was to strengthen, them,
that they might be the more able to encounter and
bear the troubles of this world ; I say as Christ said
to those that believed in him. In me you shall have
peace J Imt in the world you shall have trouble ; so that if
ft man have true peace in God, he shall rather have
the more trouble m the world, much less 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 commission of the Spirit^
and' the blessing I once declared upon you, and that
will strengthen you, and enable you to bear those
temporal troubles the better, knowing that you shall
be free from them in death, and that there is no worse
thing after, which is more than all the world can
say beside, but those whose faith is truly grounded
upon this commission of the Spirit.

And now, dear friend, I perceive there is contained
in these letters the grdund of your great temporal
troubles, and they are about your own grand*chiU
dren, and those two persons concerned with them. I
would not have you offended, nor let your spirit be
troubled, nor overcharged with grief, and especially
where things cannot be helped, nor called back again ;
but let your joy be in Gocf . Besides, I look upon it
•very expedient, that you might know the utmost of
your troubles, and not to hide it from you ; because
you will be delivered out of all your troubles, which
I am sure a wounded spirit would receive ease, if it
did but know that this natural death would end those
eternal torments, which it shall endure hereafter.
As for those two troubles, which is, and hath been,
I shall endeavour to satisfy you in the one, and ad-
vise you in the other.

First. You seem to be more troubled at the lesser
trouble than the greater.

As for- John White's neglect of binding your
grandson, I did as you desired me ; I spake with his
wife, and left word with her, that I would have her
husband to bind John Carter at the hall, and that he
should .order it so at the hall, that his time should go
on from the time he was bound by the scrivener, so
that the boy should Ipse no time, to satisfy his grand-

618

itaotlier : she told me her husband did intend to do8o>
and promised me that her husband should bind him at
the hali suddenly ; and in a little time shortly after,
John White, the same day he bound him at the hall,
came to my house, and the boy with him, and said
he had done as I had ordered him, and said that John
Carter was to send his grandmother word, to satisfy
her that it was done ; so I thought all was well, an^
that you were satisfied, and did wonder that he should
be such a great trouble to you now ; nor wherein he
is unjust, seeing he hath bound him at the hall ac-
cording to law, and that he will make him a freeman
of London from the time he was first bound, I cannot
see any ground of trouble you need be at in this mat-
ter, except he hath been cruel to the boy since, which
I have heard nothing of.

The second thing is, I know you have had great
cause of trouble with your grand-children by Mr.
Goodwyn, but you know that 1 would not, nor ever
had any concern in Mr. Goodwyn's alGsiirs, not from
the first, when he married your daughter ; for I saw
he was not of a prosperous nature, only I was loath to
discourage your daughter, or you either. I never
did meddle in the marriage of his wife, neither was
I ever his counsellor in any of his concerns whatso-
ever ; neither would I concern myself now to speak
of him, but only for your sake, that you'n^ight be
armed with patience to undergo the trouble tnat do
foUow by reason of him.

First, in that you are forced to keep his two chilr
dren which he had by your daughter; iand as for
other concerns you have with him I know not, but I
suppose it is certainly true that Mr. Goodwyn is dead»
aiid that his wife would willingly cast that child there
in the country upon you to keep for your own ; but

613

what advice to give yoii I cannot tell : the child is no
more relation to you^ than it is to any stranger; so
that if you cannot send it home to the mother, nor
put it upon the parish where it was bom, you must
keep it yourself. One of these three must be done.

So I shall leave it to yourself to consider it, and
take leave, only my love, with my wife's love, remem-^
bered unto yourself and Elizabeth Marsden,

Remain your Friend in the eternal truth,

LODOWICKE MUGGLETON.

London, Febr^arj/ 1, 1682.

zssa

4 ^py of a Letter written by the Prophet Lodowicke
Muggleton to Mrs, Elizabeth Fiaggerter, of Cork
in Ireland, bearing date from London^ June 22,
1682.

Loving md kind Friend in the true Faith, Elixabeth Flaggertery

I RECEIVED your letter sent by your son,
dated Cork, May 3, 1682, wherein I perceive you
are very much comforted, and have great assurance
of all your four children being happy.

As to that I shall not discomfort you, nor in any-
wise weaken your assurance you have in your chil-
dreris happiness, either in this life or in the life t6
<iome ; but am glad you are so well jtetsuaded in
yotir mind of them, you having the experience of their

natures^ and of their actions, by the light of faith in
you, besides the light of nature, as they are your own
children, and I not knowing any of them, only I have
seen this son two or tliree times ; but I never asked
him any question about heavenly things, neither did
he enquire after anyi It was never my practice to
compel or thrust men into the kingdom of Heaven,
whether they will or no ; neither do I use to open
the gate of heaven, but to those that do know them-
selves ; for where true actual faith is in the heart
risen, it will knock at the gate of Heaven, and it shall
be opened unto them. As Christ said to his disci-
ples, which had faith in themselves, Seeky and ye shall
fin(^ ; knock, and it shall be opened to you. And of that
saying, To him that hath shall bfi given ; and to him that
hath not shall be taken away even that which he hath.

These sayings are quite contrary to the reason of
man ; for, saith reason, must none knock at the gate
of Heaven, but he that received faith from Heaven
first ? What ne^d, saith reason, that he should knock
at Heaveii-gate that hath received the joys of Heaven
by faith in his heart already ? There is more need that
Heaven-gate should be opened to him that wants faith
in his heart when he knocks, because he wanteth that
heavenly peace of mind which the other had before the
gate of Heaven was opened unto him. And is it not fit,
saith reason, that he which hath not peace of mind,
should have some heavenly peace given him, rather
than he that hath peace already shall have more
^ven to him. And is it. not more fit, that he which
IS in want should seek, that he might find ; and knock,
that it might be opened unto him, than the other
that hath enough, and yet must have more given*
And that which is worst of all is, that he which hath
nothing* yet^ this nothing must be taken from him

515

ako. This seemeth^ saith reason in man^ to be ia*
justice and partiality; and not equal dealings in God.
These words might be opened, but it would be too
large. But I perceive by your letter, that the ^te
of Heaven- which hath been opened unto you, when
you knocked, and the cause why, in that you had
faith in your heart to believe in this commission 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 speak
this, that by his) last messengers you have attained
to that knowledge here, and assurance of being an in-^
heritor of incomparable joy and glory hereafter.

Herein the door of your heart was opened by these
messengers declarations, as the heart of Lydia was
opened at the preaching of Peter: for this I say, that
every true messenger that is sent of God doth keep
the gate of Heaven^ because none but such persons
as God sends, have the keys of Heaven given unto
them : and there is but two keys, nor but two gatea»
the one belongeth to Heaven, and the other to helL
And God delivereth these two keys into the hands of
.those he sends ; so that God's messengers are not only
door-keepers of heaven, but door-keepers of heUalso.
.1 have known several persons in my time, that have
desired but to be but a door-keeper in heaven ; but I
never knew any person that desired to be a door-
keeper of helL : But we his messengers are forced to
be door-keepers both of Heaven and of hell ; because.
.God hath given these two keys into our hands; and
these two keys that do open, these two gates, is the
.knowledge of the two seeds of faith and reason. The
key of £aith opens Heaven-gate; and enters into that
kingdom, and seeth indeed what God is, in his form

3T 2

5ia

and nature : and this key of reason openeth the gate
of hell^ and entereth into that kingdom, and seeth
Lucifer, the prince of devils (even that reprobate
angel that deceived Eve, which became the first man*
devil, which begat millions of devils like himself;)
his form being the form of a man, and his nature be-
ing pure reason, fallen from its purity.

This is not a usual language. But seeing, as I said
before, that you have knocked at Heaven-gate, and
it hath been opened unto you, by us, God's messen«
gers, therefore to you that have understood the mys-
teries of God becoming flesh, by which you have
peace here in this life, and assurance of eternal life
hereafter, in yourself. Therefore to you it shall be
given to understand these three great mysteries of
God's dealing with men, as foUoweth ;

JPtr^^. That God doth choose and ordain some
particular man, and doth furnish him with revela-
tion, to declare unto the people what the true God
is, in the time of his commission. The first man
God chose, after the fall of Adam, was Enoch ; and
God did furnish him with revelation to write books,
wherein he did declare to the succeeding fathers of old»
that were of the seed off 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 Shem left it to his sons,
until it came to Abraham, Isaac, and Jacob. So
that Enoch's revelation and declaration to the fathers
of old, and all that did believe the books of Enoch,
they were as a parliament, to enact it as a statute-
law to their children, from generation to generation,
forever. And so it was with Moses and the pro-
phets, and with Christ and the apostles.

517

T l^e second secret is, that great diffepeuce that there
is between reason's Heaven, which they do imagine,
and the seed of faith's Heaven, which they are fully
assured of; for the seed of reason's Heaven is without
substance ; there is no persons with bodies in rea-
son's Heaven ; there is none but spirits without
bodies ; there is neither God nor man to be seen, so
no joy nor glory at all. But the seed of faith's Hea-
ven hath a real substance to stand upon ; and the
person and body of God to be seen, and the persons
and bodies of the holy aiigels, and of men, and all
other creatures, to be seen in joy and glory, in that
Heaven that God hath prepared for the seed of faith :
so that there is a vast difference 'between the seed of
reason's Heaven, and the seed of faith's Heaven.

The third secret ; that though the prophets and
apostles have declared in several of their writings, of
that great and wonderful mystery of God mantfest m
ihejlesh ; yet, in all their writings, from Enoch's to
Moses's writings, nor the prophets writings, nor the
apostles writings, nor Christ himself when upon earth,
did ever declare or make known; not plainly, nor
clearly, that great mystery of the devil become flesh,
and doth dwell among men ; and that there is no
devil to sufifer eternal torments, but men and women,
to the end of the world, and to eternity. I say, no
writings of prophets or apostles have made known
this great mystery, which concerns all mankind, but
John Reeve and Lodowicke Muggleton, whom God
chose in the year of the world 1651, as our writings
do declare.

These things I have written for your sake, and the
sake of others of this feith there with you. Take
leave; only my love remembered, with my wife's
love^ unto yourself, George Gamble and his wife, and

518

to all the rest of thist faith there with you. I rest
and remain.

* • ^

Your friend in the eternal truth,

LODOWiCKE MUGGLETON.

( <

London^ Jun€ 22y 1681

I i

A Copy of a Letter wrote by the Prophet Lodowicke
Muggleton' to Mr. William Sedley^ a Weaver and
Dyer, a Believer of the Commission of the Spirit ^
living in Southampton^ bearing date from London, the
12th day of January^ 1683.

Loving Friend in the true Faiik, WiUkan Sedley,

I RECEIVED your letter, dated January 4^
1685, wherein you complain of your great troubles
you have gone. through. in these late years ; what id
oppression,^ I suppose you. mean oppression for con-
science sake.^ And ypurgreatest troubles, I perceive,
hath been in the.hat,Ural concerns of this world ; in
respect of your iirst: wife being dead, and leaving a
charge of children behind her; and I perceive you
have married another wife, and hath some charge by
her also, which, you say, are in number five ; thus
poverty ^mu%t: needs 'Icome upon you like an armed
man. .TJiese;troubles;are common to all matrded.men
and pepple^ bipth poor .and rich, but especially to the
poor that do live by trade; for if trade doth foil.

519

poverty doth increase and' grow exceedingly; for
trade is a very uncertain thing, especially in a time
of persecution ; for trade and commerce hath taken
the wings of the morning, and fly away in these our
days; so that poverty cometh in upon the poor as a
flood upon the dry land ; this thousands can witness
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 so common, and so natural in this
world, therefore it is that no eye pitieth the poor, let
him be saint or devil, righteous, or unrighteous.
Also I perceive by your letter, that all the rest of your
faith in those parts are backslided, and hath forsaken
their own peace, and hath conformed for fear of the
loss of some of their worldly goods, or fear of impri-
sonment, even against their own conscience ;' some
only upon threats, others having lost some of their
goods* for fear of losing more, or all, have submitted
and conformed ; so that now you are left alone :
these are days of trial, but few are able to stand the
trial, to keep faith and a good conscience ; and espe-
* cially in most counties in £ngland several hath con-
formed : so that in saving earthly riches, they have
lost heavenly riches ; for they will. never recover that
peace and assurance of eternal life^' which they once
bad abiding in themselves; not: while they live in thii
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, shall receite the crown of
eternal life and glory; but he that looketh back, as
Lot^s wife did, to fetch . something that was jn her
house, which she thought mights do her a pleasure
^whenshe. was got out of the flames of fire and brim-
stooe; so it is with those that go baok from the prin«

520

ciples of truths which led them to Zoar, a refuge of
safety ; of peace and content of mind to free them
from the fear of the fire and flames of hell in the coh-»
science, which we see the Sodomites of this world are
in ; which makes them blaspheme against the God of
Heaven, and persecute stedfast and faithful men; it
is a dangerous thing for men that have tasted the
good word of God in spirit and truth of heart for
many years, according to tlte commission of the Spi*
fit, which is now in these last days in being ; and now,
because of a little persecution, to fall from it, and
worship that, which all the ignorant and unbelieving
people, and those that doth not know God, doth
worship. How doth such persons think to recover
their peace with God again ! Neither doth Gt)d re-
gard such worshippers> neither, doth God's messenger
regard such worshippers,, that can sufier nothing for
their &ith^' and they will reap the fruits: of their own
doings» which is the Iojbs of their peace of their own
mindSt while they live in this worlds and the fear of
eternal death hereafter, to save themselves in this
world for a little time : for this commission hath
laid but an easy yoke, and a burden which is very
light lipoQ the necks of the believers of it. Christ
said to those in his time. That his yoke was easy^ and
his burthen Ughti yet those that would take his yoke
upon them, must forsake fether and mother, wife
and children ; if persecution should occasion it; nay
life itself must go rather than cast off his yoke, else
»o crown of eternal happiness, life, and glory is to
be had ; this seems to the eye of reason to be a heavy
yoke, yet Christ calls it easy ; and the eye of faith
aotli count it easy. Still you say, that they have
made a distress upon you already, and that you are
left to wrestle witfa them, meaning your persecutory

521

which say you, according to reason, I am worst
able : as to this I say, you are best able to wrestle
with them, for these reasons : 1. Because you have
suffered for your faith already. 2. Because you
are a poor man, and hath a great charge of children,
and hath little or no estate to lose; for poverty
aifd a great charge of children, is a fortress, or a
tower of defence, against your persecutors ; for
what town, or city, will persecute a poor man, to cast
him out of the town, or put him in prison, that hath
committed no crime against the law of God, nor the
laws of the land, and that hath nothing to lose, to
bring upon the town a great charge ? For you may,
by the laws of England, throw all your children upon
the town, and so shift for yourself elsewhere; and the
town must, by the laws of England, provide for your
children, and bestow them as tney please ; if they do

Sersecute you, and throw you into the streets; then
6 you throw your charge upon the town, and shift
fpr yourself. So that being poor, will make you the
diore able to encounter with your persecutors, and
preserve the peace of your mind, and your faith, that
fail not to the end of this natural life, that you may
enjoy that eternal happiness hereafter : for riches of
this world is a great snare ; and many men, rather
than lose this earthlj riches, and honour among men,
they let go their hold of etenial life in the world to
come ; because that i? at a distance, and this is in
present being. I hope these lines may satisfy you,
arid bear up your spirits in the day of trouble, and
deliverance will come in its due time.

So resteth your friend in the true faith,

LOPOWICKE MUGGLETON*

LondoHt Januarv 19, 1683.

522

A Copy cf a Letter wrote by the Prophet Lodomcke
Muggleton to Mr. Capp, upon his death^bed^ dated
from London, the I5th of March, 1683.

Lofoing Friend, Mr. Capp,

I PERCEIVE by my son John White's letter,
and by that since ^of your own writing, that you are
very sick and weak, even near the point of death ;
and that you have a desire that I would come to see
ou, which I cannot do at this season, because you
ive at such a distance so remote from me ; neither
can I travel at this time of year so far a-foot, as for-
merly I could ; neither can I come by water, because
there is an antipathy in my nature against it; and a
coach would be too chargeable ; for these reasons I
cannot come to see you : I am sorry you are so riqar
your death, as I apprehend you are, but I always looked
upon you not. to be a long-lived man, but that your
life would be but short in this world ; but should be
glad that you might find the assurance of eternal life
abiding in yourself, for the world to come, before
your death ; I have known you several years ; I ne-
ver knew any harm by you in my life, but that you
were a very honest moral man, which I dearly love in
all men that hath it ; moral wisdom is commendable,
both in the sight of God and good men ; but spi-
ritual and heavenly wisdom is that which speaketh
peace to the mind of man in the hour of death, and
giveth assurance of entering into death, and through
death into eternal life: likewise you have had a taste
of that truth which hath been declared by this com-

£23

mission of the Spirit, you know what I mean ; you
have in part owned it, secretly in your heart, but not
publicly before men, nor before me, but I hope that
secret faith of yours will bear you up in the hour of
death : in the assurance of your salvation, and in re-
gard you never did publish your faith to me in this
commission of the Spirit, I cannot give that sentence
of blessedness upon you,' as I could had your faith
been publick; neither will I give any judgment
against you in the least to discomfort you, or to
weaken your hope within you; but would rather
strengthen your hope, and leave you to wrestle with
death, that you might have an easy passage through
death ; then will you cease from all the troubles of
this life, and, I hope, from the troubles of the life
to come. Thus with my love and my wife's love re-
membered unto you,

I rest your friend, in what I may,

LODOW5CKE MUGGLETON.

Jdarch 15, 1683.

My son read this letter and wept^ and six days after
died.

3U2

524

A Copy of a Letter wrott by the Prophet Lodomckt
Muggleton unto Mrs. Rebecca Hall, of Arnesby^ bear:-
ifig date from London, May 1, 1683.

Lvotng and kind Friend in the true Faithj Rebecca Hallj

THIS is to certify you, that I received two pair
of gloves from you, one pair for myself, and another
for my wife, by which I understand that vour husband
is dead, which we are all very sorry to hear; for Mr^
Delamaine and his wife, and myself and wife, had a
great love for him ; but we feared when he was sick
before, that he was not long-lived, therefore bis sister
Delamaine and myself had a great desire to see him
once more before he died, and were glad to hiear of his
recovery ; so that we did not neglect that opportunity,
but did come to see him as suddenly as w^ could,
which was, and is great satisfaction to our minds,
that we did see him once more before his death.

I know it cannot but Se a great grief to you to lose
such a loving and good-natured husband^ as I sup-
pose he was, yet your sorrows are not the worst of
sorrows, but the best of sorrows, in these two things.

First, though he hath left you three children-, I
suppose he hath left an estieite answerable to bring
them up, besides your own estate you brought unto
him, which will make your sorrows the easier and
lighter.

The second 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 shall come to have the assurance of
your own salvation, and the assurance of etetnal life

586

abiding in yourself, which is of more worth than the
whole world ; and this I say, if you had matched into
any other family in the country, you would never
have come to the knowledge of what you do kni>w,
and shall know,, as to your eternal ha^ioes&in the
life to come, though you might have been saved, be^
ing elected, if you had matched into another ftimily,
but you would never have had the assurance of it in
this life ; why, because you would never have' seen
the commission of the Spirit, nor the commissioners,
ndr the believers of it, as now you have/, it is we
only that doth make our calling and election sure in
ourselves, so that our faith being built upon a rock,
even the knowledge of the form and nature of the
true God, which shall never fail, which all the people
in the world, both religious and irreligious, of only
these few, that doth believe in this commission of
the Spirit ; and for your own part, I did perceive by
your writing, and your love to us when w^ were'there
with you, that you are one of those grains of wheat
which the God of Heaven did sow in the field of this
world, even the seed of faith, though but weak, yet
it was sown in good ground, even in the heart, not in
stony ground, whioi is in the head only to talk of,
nor by the way-side, for the foolish phantasies of the
mind, called the fowls of Heaven, to devour the good
doctrine you received by those writings or books of
your husband's, and those letters you received of Mr.
Delamaine, and your sister-in-law, his wife ; but I
judge, and my judgment is true, that you received
the truth in the iove of it> and do advise you to prize
those books of your husfband's as much as you ettn,
tad I make no question but your understanding will
be more amd more enlightened in the ^knowledge o!f
the truth, and grow in eicpcfrience, and ^tttfng in

526

iaitht and in the assurance of your eternal happiness
in the kingdom of eternal glory, where you shall be
mrith us, your God, your King, and Redeemer, face
to face. These liaes I have written unto you, that
your faith in the true God, and in the commission of
the Spirit, might be strengthened and encreased to
your further assurance and comfort while you live in
this world. No more at present, but my love and my
wife's love remembered unto you.

I take leave, and remain your friend in the
eternal truth,

LODOWICKE MUGGLETON.

London^ May 1, 168S.

My wife and I do give you thanks for your kind
token you sent by the hand of Mr. Delamaine.

A Copy of a Letter wrote by the Prophet Lodowicke
Muggleton to Mrs. Elizabeth Flaggerter^ of Cork, in
Ireland, bearing date from London, June 25, 1683.

. Uromg Friend m ike true Faith, Biizabeth Fiaggerter,

« ft 4 ^

THIS is to certify. you» that I received, your let-
ter by the hand of your son, dated May 24, 1683,
wherein you complain of your own heart, that though
it doth will to do ;tbat which, is ri^ in the sight of
God, yet you cannot do it; and in that your heart
doth will that which is good » and doth not do it.

527

that which is acting; but to will ill in the miod is no
action ; therefore it is said. Do this and live; and it is
said, Thou shalt not commit adultery ; and thou shall
not eat of the tree of knowledge oj good and evil; so
that the not doing of evil is an affirmative action, for
he that doth refrain from evil actions, it is counted a

food action in the sight of God, and of righteous men.
ikewise it is said. Thou shalt love the Lord thy God
with all thine hearty and with all thy soul, and with all
thy strength. This is a good action. Do this, and thou
shalt live eternally ; but if a man shall blaspheme, per-
secute, and defy the Lord bis 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 action ; and
he that doth this shall die a death eternal ; for it is not
good nor evil in the mind of man that doth make a
man happy or miserable, but it is the doing of good or
evil actions that doth make a man happy or miserable,
therefore I say to all of the faith, that it is good to
will well, and better to do well. . If these two go to-
gether, there will be peace with God, and peiace of
conscieijice in themselves, which I 'perceive you have
by your faith in the true God, even in Christ Jesus
our Lord, as you. say he speaks peace, to your soul,
and qtrriesypu. tbrQQgh 9elL your troubles and diffi'^-
culties of this world ; and I am glad to hear yoii have
that assuraqce in yourself, and of his peace, and Ibvby
that dpth bear up your Spirit in these! days of trouble
in this woiiid; which I perceive you have had of late in
the temporal^ but our troubles here . in England are
altogether in the spiritual. These troubles in. the
spiritual ^re at this day all over Englahd^ and more
especially ip this City of London, /so that no friend
can help one another* This persecution for conscience*
sake is.against all professors of ):digi<>nrattd Dissenters

528

of all kinds whatsoever^ that will not conform ; but
blessed are those that do stand in the day of trial,
that CMi keep the peace of their own mind ; for peace
of conscience is of more value to me than the whole
world ; and so it is in every man that is sensible ; fot
if a man loseth his peace by conforming against his
conscience to save himself, he loseth his peace^ which
b his life and strength ; in seeking to save a man's
life> he shall surely lose his life ; for peace of con-
science is the life of every man and woman in this
wor)d ; and if vou are but .sensible of the truth of
these lines, as I have been about thirty years since,
wliat it is to want peace of conscience, and afterwards
receive that peace of conscience which the world can->
not give, even the peace of God that passeth all un-
devstanding. This peace is that which will enlighten
your understanding, and quicken your weakness of
Spint, and give you boldness in your passage, not
only in tbe kingdom of grace here, but to the throne
of gkM'y hereafter, where you shall see the face of
God in his bright burning glory to eternity. This
peace will take off your complaint of your spirit,
being willing, biit your flesh is weak and dull ; neither
would you any more complain of imperfections, for
if the eyie be single, the whole body is full of light ;
so if the conscience be at perfect peace with Grod, the
whole man is at peace, no imperfections to trouble the
nindw As to things appertaining to God, salvation,
lih eternal, or any matter or thmgs of that nature,
are; utterly expelled. These lines I tiave written unto
you, that your spirit may be strengthened in peace,
for in peace life is set before you, and in unbelief and
doubting is death set before you ; the God of hea-
vea hiihy by his chosen prophets and apostles, aiid us
the witnesses of the Spirit, every one in their time.

«29

hatli ktt life and death before aU people, b^ viiitiBg
and speaiung ; but hdw lew dotii chilse life rathisr
than death, and how few hath believed bur nsport in
^his age I Thus I take leave» only my love and my
wife's love remembered unto yourself, Mr* Gkimble,
and his wife, and the rest of our true friends in the
Xrue fidth there with you*

Remain your friend in the eternal truth,

LODOWICKE MUGGLETQN.

L^jOony June 96, 1683.

fi^"

^ £!9P!f Hf ^ Letter wrote by the Prophet Lodovmhfi
Muggleton to Alexander Delafnaine, senior^ dated ifi
London, June 25» 1683.

Lamng and kind Friendy Mr. Delamaine,

I WAS at Mrs. Hooper's this weelc, and she
<iid complain to me of the sad condition of our
Iriend Ann -Cakebread, now her husbaDd is dead,
and hath a great charge of children; I told her that
the town ought to maintain her children, but I know
«he will be loath to expose her children to the parish.
^Mrs* ^Hooper said, she would never do that, what-
iever tshe suffered . I gave her no encouragement at
4hat time that our friends would do any thitig in that
^natter, because of the troubles that are now gene-
^lly upon our friends in all parts of England, and
in this city of London also, so that one friend can*

530

iiot'fadp another; but since 1 have considerbdy that
she and her husband both hath suffered many things
for their faith, almost continually, above these twenty
years, and hath kept their consciences free from any
jdefilement , in the worship of the nation ; likewise
Jier house hath been a house of entertainment for
all friends of this faith in all parts of Ei^land
and Scotland also ; and she did entertain the
prophet Reeve when she was a maid, and. was his
handmaid, to guide him to other friends houses, be-
.fbre I ever saw her ; ^nd since I have seen her, she
hath not been wanting to express her kindness, in en-
tertaining both me and my friends from time to time,
as occasion hath had need, to the utmost of her power.
These things I have considered, and am moved in my
mind to write these lines unto you, knowing that as
to yourself, you are always willing to contribute
to such a good deed as . this is ; but my desire is to
.put it upon you to speak to others of this faith, to
those that are rich in this world, in her behalf, be-
cause I am not willing to be seen in this business. I
suppose it not convenient to speak to any of our
faith ; but those that doth dine with us on the 19th
dSky of July , those are the most able of this, faith, for
it is pot convenient to ask of the poorer sort of this
.fa^th ; for if they give but . one shilling a-rpiece, thiey
will make a, great noise ; and besides that^ they :wiU
jk>ok for the, like to be done unto them upon ;tba least
.tr(>pble that falleth upon them; thereforle I thiok if
^ve: could get a matter of ten pounds amongst i us this
<Pince, it would do the woman a great pleasure ; aod
.^'for my p;art, I will give ten shillings: towards it.
Jot the great love I bear towards her. I d6 think it
will not be your best course to speak to any. of these
friends that are to meet the 19th of July about this

5sr

business^ becauise that day will be chargeable ; but
let that day be over first, and two weeks afterwiUbe
time enough. My love to you and your wife^

LODOwicKE muggleton:

June 26^ 168S*

A Copy, of a Letter written by the Prophet Lodowkkc
Muggleton to Mrs. Mary Scott ^ of Bristol, bearing
date from London, July 19, 1683.

Loving and kind friend in the true Faith^ Mary Seott\

* I

I . . • t

THESE lines are to certify you, that I have
received the books again safe, and that I have
received your letters frotn our friend Mrs, Jenkins,
the last of yours, dated May 82, 1683; likewise I
itfceived from Mrs. Jenkins's band both your tokens';
the token of your love was five shillings, and this
latst "Was ten shillings. Your love and kindness hath
far eicceeded my expectation, for indeed I did[ not
expefct one penny : but I see that your lovei fo*
truth's sake, I may say is almost boundless, in tbftti
you do those things out of your own free heart;
without the least hint of any advisement from itte}
but J perceive the truth hath made you free indeed^
tbkt your faith hath built upon a rock, even upob
tbe^Rock of Ages, even upon the eternal God, thiali
was in tbe form of man from eternity, and in time?
humbled himself so low as to become a man->child^

3X2

and grelif up to be ^ perfebt mbn^ tnftkiilg bimself
ea|>a ble to . suffer the . pains of death by hk b wd
creatures* This J^sus ChriAt is that bbild the pr^pheK;
Isaiah saith to us^ A child is bom^ to us a child is given ;
this is ihdi ihit!l bt caikd thi nnghty God, the everlast-'
ing Father J the Prince of peace; and now is fulfilled
that saying in this commission of the Spirit, for no
people in the world at this day doth truly believe
that that child Jesus is the mighty God now, nor
the everlasting Father, but those few thai do believe
the doctrine of this commission only. This is that
greatest mystery of God, God manifest in the flesh,
or God become flesh, and dwelt among men« This
is that great mystery which the angels desired to pry
into, but God letted thera, and revealed it to un-
learned men, that we might declare it to unWrned
people, as at this day, for unlearned people are the
most capable to understand the mysteries of the
kio^om of heaven;, and so they come to have
l^uiance of ^ierhal life abiding in themselve^^
Thub the.p<>6r anjd uiUearned people being filled
trith good, thingsi but the rich and leaaroed was isedt
^mpty away« These things atre fulfilled in these our
days; and as for those books you have, sent again^
I did believe they would be too dear, whieh cnade
me loth to. send them at all ; but because I could
ii0t furnish. you with those four or five books «ngle, .
M.you desired,^ caused me to send you the t¥f)61e
voluD^e; and I am vei'y well pleased you sent it
f^gMUj^ because ther^ is jiieVer another leftsoperifeot
ft^^tbat 19,. to be bad cfor that money ; and as ^iw
i\i9m five books single, which yodr son Markes in his
Iwttijr \Svritcth for ;. that is to say. The J)ivirte Lqok-
Qlaiflts. Secondly^ The interpretation of the lUhiaf
the Revelation. .Thifdfy, The Intei'pretattbgi. Of -tiid

Whole Bev^latioiu Fourtkiy, The Mortality of the,
Soul. Fifthly^ The traosceodent Spiritual Treatise.
These five books single^ if they could have been
had, would have liieen five shiihogs a-pieoe, both
great and so^alU which would have cOst twenty-five
shiUiogs^ for there is none to be had^ngle of the Tran^
cendeat Spuitual Treatise, Bor of the Mortality o{
the SouU nor the Divine Looking-Glass, nor of the
laterpretation of the i 1th of the Kevelatiou. There
is (loae of these four books to be had sii^le for ainy
Bioney* but what are bound altogether, and they ase
vecy scarce to be had also ; therefore I wo«id ad viae
youi, and all others, of the faith, to malf^ much of
those books you have.; lor if you let them go, jjfo^
wiU n^^ver meet wUh .the like again for yuxy mou^
while you live. ^Notwithstanding that > shame am)
vepvojEK^h I have suffered from writing rtho^ . hppk^
there are several |)0vsons of honour thi^t would wilt
Imgl*7>|>(y.u9to those books^ as tbej f l^y ajigds did
into the uiystery of God'-s becoming ilesb; but a/s
God would not rewal this secret ^iiiLystery u^tp fthfi
ho^raqgels^ becaii^Q» though their natures were pure
re^fSOQ, Ihat thiey m^gh^ neyer understaiyi - ti{iat ^gn^
loystervi, how their iellaw-angel, a^er he mas^ eqkSit
dQWn from heaven^ became flesh, r afxd so .became a
matiideviL Thi^ , no^stery did God hide from the
holy»aogd|s, and is hid from theiQ to this day., tb^t;
th^ lyiight iB^fir knovf that there is a possibility 4a
the ho^ aogelst ;i^b4^se4iaiture,>is j^uie ^rea^oQ, t^ ifaU
into .the aaote^condition^us .their iellow the.n^pirpb^te
atige} did ; but <pt>d hat|) reviealed those tf^pr se^^
(Bystjories tuito (his own Sj^jed of ^th, the p)?pphflt##
lif)0|si)es, and . us. ' thp : w^t^essen of .the %Mqt,<Qnifrl }
aB4 we have dedaoed, and made it known .iu4o;^0M
that) b^eve a/prqphBt?s. rq[iQrt,4P jour pr^^ s«fit piWflQ^

of mind, and to your full assdrance in this life df
your eternal happiness in the life to- come, which n&
people in the world hath, or can have, biit those only
which do truly' believe in 'this <!;omtnission of the
Spirit; therefore it is I am * willitig to hide these
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- sded of reason,
which came of the reprobate angel, which he and his
seed are kept in chains of darkness in theit own
bodies, till the judgment of the great day, when God
shall raise all tibe seed of faith to^ etental' happinisss^
which they did believe in tiiis -life, aftd he will taise
the seed of reason in chains 'of datkness, ievfer siince
the reprdbate angel became fleshy wh6n he deceived
Eve; sdatn I willing that the sieed of teason, that
the greatt and* learned men of thife world, who are
the chiWreri. of that reprobated angd,shbtildti|ekep*
in chsdns of darkness, from reading any of pUr books
ttnd wriKngs, till the judgnient of the great day, when
Ood Shall rs^sc^ all of them to thdt etefrnal paineind
shame: for this I do knoW, tliat thei« is two secds^
and that these, two seeds, the original of them, caoie
from two distinct persons, who w^re ' celestial, spiri-
tual, and heavenly persons j the one *was all feith,
and the other \tas all pure reason- falltitii' ^ Now these
two. persons; ti-stnsmuting theit^'SpirlttHil Beted^ into
inbrtal sefed, so that now liherfe tt- but' \M<i^ sipeds of
men atid women in the wotld; as' tt»e iscrij^tnre saith ;
nanijely, the seed of the wdmah', 'the s^d oif faiths
which id the '^eed of G6d, and thie seed of the serpent,
thte seed'of rejwon; the se^ of thiB'^il; arid of
thefts 't#o 'se^ds hath milUbris 6f i^ 7iM wdolietf
came^ both righteous- arid unrighteoW; arid hero

535

]feih:our ipeabeof mind, even that peace of God that
passim tti all understanding; and in thlt we know by
^ithi without doubting, that: we are - of the seed of
iaiihvatid^h^ll be^ raised at the last day to eternal
happinesB^ where we > shall «ee God fafce;:toi£u:e, in
iwhom we « have believed : likewise ' we ' do perfectly
kndw that the seieid of the isttrpentyi that: liv<b to men
atid iwKSDvens' estate, shall certainly ^ ^e^ 'dakiodd to
etertiity r and' When they are /raised I againi a;t the last
idiay^ ibfaey shall '^never' see the facfe^o^iGod,. nbr:the
iaces of one' ahbther; but shall be in i utter darkness
to eternity. Thus 1 have written these lines unto
you, not only to strengthen your ^aiith, but to com-
fort your spirit in these evil days wherein we live :
so with' my love, and my wife's love^ J)resented unto
yourself, and to your son John Markes, and the rest
-of friends there with you, take leave, and remain
your friend in the true eternal God, the man Christ

Jesus in glory,

• • • , . • • .

LODOWICKE MUGGLETON.

. i c • • . . » • J ' •

t.JufylW, issa. .

• mi • ••J,*

• • ' . . I ( . . ' y , «

A Copy of a Letter 'wrote.hjf:\the^yproffiet, lM>di;^
' Muggkton to Mn.' Eleanor ^Sudbury y in Notting-
\ ham, bearing date ftoih London], 4^gust 6^ 1685.

' ' ' • ' ' ' ' ' . 'J. 1 1 i I • ' ... I ,/ . , ' {. i 1 . ; ii . • 1 1 ;*)' .♦• • ■ I .1 .

Dearfrtmd'4nihe^^e<faiihfEikn8MabHf^;^^^>^^ ' > ' ^' •

• - THIS is i id t certify you, thwit H rfeceived your
]tttter> fayitheihand of Mr^ IXslamiainvand I am sorry

t I J * ^ . •if'<

; ».

to hear of your trouble you aire like to &11 hito ; but
i considering this kind of persecution at this time^
for consdence sake, it is not only upon you, ;but ger
nerally upon all dissenting persons every where. The
decree is gone forth among all Dissenterst in all
pBTtM of E^land, and the golden image pf common
prayer (called divine service, and the SacnuDeiit of
the: Lord's Supper,) is Bet up in ev^y town and city
in Eoi^and: and whoever doth heaf the sound of the
tMime^ (which is the citation or summons,) and dotk
hem the sound of the dulcimer, (which is the int*
£>naier,) and doth not come to church, aad hear
<li vine service, and receive the sacramentt must be
cast into prison .; which is a far mone easy punish^
dttent, than to be cast into the lion-s den, or to su£fer
any other corporal punishment upcm the body, as Z
.'have done. I look upon this td be as easy a punisA^
ment^ as ever ;any power of a nation dftd inflict tipon
a people, where liberty of conscience is not granted;
and truly, friend, what advice to give you in this case
.1 know uot^ /or I cannot advise myself, how to de-
liver myself out of any of these troubles ; no other
than to submit, and let the flood of this persecuCion
run over us : and if we be swallowed up of it, it will
be well with ns, hflriiiise it is Jar xmx iaith. and a good
conscience ; which is of more value than the whole
world. Only this advice I would give you, in this
particuiir ; npt to give or enter into bond for your
-good behaiviouTrfof it as of dangerous concerartjent,
wioi^gh the things proposed unto you ^eem evgr so
fair, innocent, and just, which you may justly keep ;
but if one inforoier afterwards do put you in for the
least misdemeanour in the world, the iustices of the
county mnat. be judges (theiu whether yoin:have for-
^ted iyouribond,.«nd nbt behaved vonnelf according

S8t

to tfie temor of your bondj let ybur innocence hi
never so great, you must pay what fifie the justices
will lay upon you, or lie in prison for it: Therefore^
my advice is, .to deliver up youp body into prison at
the firsts rather than be bound for your good beba^
vipur ; for who knoweth what the justice will call
good • behaviour ? Keep the peace of your mind
whatever you do, suffer merely for your conscience
stoke; be not guilty of the breach of any law of thd
land^. nor of the law of God in point of worship ; and
time may produce deliverance;, either by d6ath ot
otherwise J Faith towards God, and in the true Godi
and patience in tribulation, will make persecution
for conscience sake very easy, and bear your spirit up
in all your troubles : and for your further encourage-*-
ihent, I shall give you the same advice as the apbstte
Paul did to the believers of his doctrine of 'Chnst, in
his time ; he adviseth 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 wai*^
only Gdd*s armour is spiritual, and the world's
armour is temporal, suitable to this earthly king«
dom : and God's armour is spiritual, suitable to that
heaveiily kingdom above the stars, where his resi-
dence is. Now this armour of God, I d6 know that
you and many more hath put on in part, above these
twenty years, and notr Of late more fully. The
armour of Gpod put upon you, is. First, There was
put upon your head, after you believed in the true
Gdd, and our report, there was put upori your h^ad
Ibe helmet of salvation, in that the memory is plac^
in the head j so that you shall nevei: forget it to eter-
nity:' In the second place, there Wa^ 21 breast-plate
of righteoiisness of faith put tipon your breast, when

3 Y

538

your4ieart set to your seal, that Jesus Christ is God
and maiij in one single persoa. Thirdly^ You being
true-hearted to that principle oi truth you received,
at the first sound of this declaration, there was a
girdle of truth girded about your wa;ist, to strengthen
you itl your principle you once received. . Faurthfy^
In that your stedfast believing the doctrine of this
commission of the Spirit, your feet are shod with the
doctrine of heavenly peace. Fifthly^ When you 6nt
heard of this heavenly doctrincj about twenty yeais
since, you j:eceived then the shield of iaith ; which
made you able to oppose strongly those fiemonists
and Quakers, which would, and did, shoot their
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.
Sixthhf^ That when you received the truth first,
there, was put the two-edged sword of the Spirit into
your mouth, that made you able to contend for the
Iaith, and to convince several, and to convert some,
and to give judgment upon others, to eternity. So
that the two-edged sword of the Spirit hath been put
into your mouth, ^nd it hath proceeded out of your
mouth, some to their eternal blessedness, and some
to their endless misery. This armour of God i% still
iipon you, and upon all the believers of this commis-
sion of the Spirit : and this armour must preserve
ypu sti41, and strengthen you to bear, and to suffer
what trial soever befals you in this life, until the day
of your death. Then shall you and I, and all saints,
put off this armour of God, and lay it down in the
dust for a moment, and in the resurrection our God
will make us of the host of heaven, which shall follow
our God, our King, and our Redeemer, upon white
horsesj .clothed in white linen, white and pure ; this

539

18 6od*8 armour we shall be clothed with in heaven^
in the kingdom of glory. This is better armour we
shall be clothed with in the kingdom, of glory^ than
that armour of God was^ which we had' upon us in
the kingdom of grace ; which being exposed to all
manner of sufferings, even to death itsel& But blessed
be the God of truth, that clothed us with this armour
first, else we should never have been^ dothed with
that glorious armour of heaven, which we shall never
put off again ta eternity* This is all the advice I
can give you in this matter: 1 have been more*
large than I thought, being not very well in health
these three weeks, nor am not yet ; I grow old and
crazy, and writing is now somewhat burthensome ta
old age, which formerly was very easy unto mei as
these many writings of mine in the world, and what
is not yet seen, wiU witness when I am gone, after my
death : yet I was wiUing to add some comfort unto
you, to strengthen your spirits in these days of
trouble; that you may bear your cross the more
easy, and take leave ; only my love and my wi{e%
remembered unto yourself, and to your two dcraghtenr,,
and to our dear friend Maiy Parker.

I remain your friend in the eternal true God, the
man Christ Jesus in glory.

LQDOWICKE MUGGLETON.

tonAmy AuguU 9^ 1683v

3Y2

540

A Copy of a Letter written by the Prophet Lodowickc

Muggleton to Mrs., Ann Jackson J living in York^ bear-t

: mg date from London, August 29^ 1683.

, \Lo!Qirfg fiknd in ffic irfie Ffltm^ 4vm Jack$09i^

( .THIS dp to certify you, that I have received,
fr.9m.the hands of Mrs. Hfitter, your letter, dated the
3id. of August, 1683; also I received of her, at the
sfuue time, your kind token of your love, which you
SjQQt by her, thirty shillings, and one shilling to drink,
ip remeipbrance of you; which we did, for I was glad
tp ^ee her^ in t})^t I have; Qot seen her these several
years,. never sin(;^e her husband's death, and before*
And as for youi; p^rt, I do not ;remenaber that
ever J «aw you ii^iiny life.; I do remember I did write
tp ypii OK|,ny ye^irssinpe, which I did promipe to youc
maid Sjepvant ; wh^ch; at tjiat tipie, as 1 remember, did,
ifeliver me. a ten^ shiiUng ;pi.qce of gold,:a?, ;^otp y6a„
as a token of your lovie.c^jt ;tbat time, I s:uppose that
letter, which you have received so long since, doth
giy^ yoi^ an account of the receipt ^i it ; sq many
years ago since I wrote to you, ^nd not hearing no
answer from you of the receipt of that letter these
manyyenrs,! haveiquil5efofgot what was contained in
it; but I am very glad you did reqeive it at last, and
am very well pleased that it was, and is, so welcome
unto your mind, as you have expressed both in word
and deed, in that your love hath far exceeded my ex-
pectation, or hearing from you any more. But I say
by this your letter, that the good seed of faith was
sown in your heart many years ago, by those books

and tetters ; and your soiil was tbat good ground^ and
I was the^ower which God sent forth to sow in these
latter days. Reeve and Muggleton hath sowed the
doctrine of truths which is the good seed in this^world ;
widisome hath fell by the wayside, which the fowls
and phantasies ofmen abd women hath picked up ; we
have cai^t.some €f this good, seed anwng thorns, and
the cares of this world hath choaked it up, as soon as
ever it began to appear, ^,TuA, so came to nothing.
Likewise we ha^re cast this good seed, very much of it,
into stony ground, and it came up very qukyy into a
blade# very; green and pleasant ; but when the sun of
persecution did arise, it scorched the greea blade,, iand
xaad^ it wither and die. And §omi6 of tkbgood seed
wi6 hanre .cast into good >gi:6und ; as; ytnLiJaoditiluiy
others can witness at this day, both in England and
Ireland, and other places; inscMnuch^ ihftt ^ they harta
brought : forth good fruit, even the fruit of ifiuth, soitae
tiiictjt, solMi sixty, some an hiindred foldiHi>f i peace df
mind, the assurance. of everlasting life in themselvieti
while in this life, in that they did believe the true
doctrine dodaired by us, the witnesses of the Spii^
they buoo^t forth the knowledge; of the/true iGod, id
his fotfiri and iiature,^ whicb.causetli themito seeGod i
fbrrno tnancan love God, but he that .doth know God
in i has form and iKiture ; therefore said, this is life
eternal to. know the true God^.w^h no man 9r
woman in tibb.worldy at this day, doth, know the tnie
God in ; his tfonm and * nature, but i thbse .men* and
womenimly^ that doth believe the. dgc trine and de^
darations writteil in these books,, set forth < bfi thd
wiliieases oi. the .Spirit ; so that we ciui truly /liay y jwe
do iknoiii^ the true God in hisifcltm^ and! natuiJe^^ beaajss^
we hav^ the assunuQce of etetoaLJife [abiding in miirw
selm*: likewise, ajl 4ruid bdidvecs^iof this Sued and

54t

last commission of the Spirit, hath the knowledge of
the fonn and nature of the right devil ; so that all
fear of seeing the devil is taken away ; for the right
devil is man, or Mendinseas ; because the right devil
is incarnate, the devil became flesh ; so that no man
of this faith need to fear, or be frighted, at the s^t
of the devil ; except a man-devil comes with a war-
rant to carry him to jail for debt, or some other
misdemeanor. But the whole world lieth in ignorance
and darkness in the knowledge of the right devil, as
they do m the knowledge of the true God. The
religious, and theexpoun&rs of the scriptures, are as
dark in these too main points, of absolute necessity
for every man to know, concerning the true God and
right devil, even as the heathen, that never had the
scriptures to read ; therefore all professors of the
christian religion hath created in tbemsdves a devil
which God never created, a Spirit without a body,
that is invisible, to fright themselves withal. Thesief
two great mysteries, and many more heavenly secrets,
are (Glared and plainly opened in those books you
say you have of mine, and of Lawrence Claxton ; and
I would advise you to preserve those books you
have, for it is hard to get some of them you have for
any money : and if you do seriously read them, I
make no question but your understanding will be
opened to comprehend those deeper and seeret
mysteries contained in those books, which will in*
crease your fiiith and knowledge in those heavenly
truths, to the great satisfaction of your own soul, and
to the joy of me, the minister of ^ad tidings of life'
and salvation to you and others, even as many as the
Lord our God sliall call to the belief of the doctrine
of this commistton of the Spirit, and to the glory of
oar God, the man Christ Jaus in glory. I perceive

S4A

that yon were one of God's elect ; thatyQU were not
overcome by the temptations of the devil. For those
Quakers, and other professors, which persuaded you
to flii)^ tiiose books in the fire and bum them, for they
were all nou^t ; I say they were all devils, the seed of
the serpent, and will be damned to eternity; but in
that yoa preserved them out of love and care to keep
them, btitoflove to them, you haveshewed yourself to
be one of God's elect vessels, of the seed of the woman,
of the seed of God ; one that is appointed to life and
salvaikion, which you shall have the witness in your-
self, in the believmc and understanding these heavenly
mysteries containedin those writings of the prophets
and apostles ; which is a clear proof to me, that if you
had lived in the days of the prophets, or in the days
of the apostles, you would have believed them ; and
would have been saved by your own faith in them, as
you will now be saved by your own fieiith in us, the two
last prophets that God will ever send to the end of
the world. For I can truly say, as Christ did to the
Jews, who said they believed Moses, that God spake
to him ; but as for this man, that calls himself Christ,
we know not whence he is ; Christ said to them. If
you had believed Moses, you would have believed me, for
Moses xcrote of me ; so I say that whosoever would
have believed the prophets and apostles, in their time,
will believe us now in this last age of the world ; for
the prophets and apostles 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 ; because there was a
printed pamphlet cried about the streets, that I was
dead, and that I died in the Marshalsea, naming the
day when, about four years since : the man that cried
the book, in the same yard where I dwell, the boys

644

knowing I. was well^ called the man lying rogue^ toid
brought him to my door; and when tioie man saw me,
he asked my pardon, and said he woidd stop selling
of those books that day^ and so he did; but many of
them was spread up and down London^ and sent into
many: countries^ as truth; but the God .of heaTeri
batb preserved me to this day with my. life andhealth.
Thts I Jbave touched upon all the material things in
yo(ur letter; whereby you mayknowthat I am yet
alive. So that I shall take leave at pr^sient ; only my
love,/and my wife^s love, presented unto you, though
unknown by face to us both, I remain,
• . -I

Your friend in the eternal truth,

LODOWICKE MUGGLETON,

» •

If you send any letters to me, direct yoqr letters
thus : These for Mr. Alexander Delamain, at the sign
of the three Tobacco Pipes, upon Bread Street Hill,
London, and it will come safe to my hands. I would
willingly hear Whether you receive this letter.

• •

The Copy ofMrs. Anne Tompkinson's Blessing, given her
bjf the Prophet LodowfckeMuggktony dated in. London^
Juhf 10, 1684.

• • . ... . • ■

' Jlt^^^t Jfi^iendiM the irmJiiUh, Anne Tonspkinmin

I UNDERSTAND; by my wife, thatyour desire
istp4 request i^^ that I would give you the blessing in

SAS

ivWtth^ biefore you go into tH^ ed^iitfj ;' It is nbll^ai usu^
thii%' in' tnc' to jgivte a b^eiMirfg^'in ^r^ititi'g x^heii th6
perstki]is hear at taiidj" and may hftVe it Ijy word
of pibutb ; but when pehons arp' at d disiaAce; and

dbfa;' an^ I 'kno^ 'yottr desire i» !to be boiuid iil
the bdn^W of life with God^s ete(5t; ^d th.'it Youj
hame ihil^ht be Recorded }n the, book of l^fewitft'the
][)ieXied-0f' the'LordV'bbth.het^ iri' t^iis World,', and
iii'lher.^oH.d'\t6 come.' Ahdt6'^aiit^pur.rec(uesi,'t
shall saf tins unto ^y 60, 1 ba^c Cbn/ide'red iheten^
demess of jour age, even a . child, and^ that the
seed of faith did beg^n to airi^b ' iii yod 'a(bout twelve
years of age, Ji^ut coul4 • not sh^w itself, for want of
moteVeatSof age to ^ferigthen jrour understanding ;
and that you are but a child as yet, though, yquc un-
derstanding and experience hath been mucli increased
in the knowledge of truth since you came to Lon-
don, and that-ypttiwwg^ boon qatliBd to the knowledge
of the true God, and to have faith in this commis-
sion of the Spirit in the sixth hourxof the day of
yotir life, 'before you had done ei^ie'r' good Or evil ;
for there is but thrcfe hbvtrt ik wiilch eviery man and
woman is daUedtb li^^aod'saWation; either by -God's
service stirring up the seed of faith in the hearts of
his elect, to keep thetrisAlm^ frbm actual sins, which
never heard of a.true, prophet or messenger,.pr,m|pister
df'Gpa, or dse they be • ca,lled bV 'a tr^'e jprophet^
jh^ssenger, or liii^dstei', whicli God sends to b^l^evfe
the'dbcti^ine' declared bjr him,' atid that he^hath "Afow'er
«6 'bless fteni ' tfi^t' truly b^^Ve'him,,a^l "kuW ytiii
46, and ib corse thdse 'that de^^i^ hUli Y ^d . id irij
df'thiestt three hours of the dky&of i'ftikii's llfe'iffeveiy

646

one of the elect of God called to life aild salvation ;
this is to say, in youth is the sixth hour^ as it is with
you and several others, which I know ; the ninth
hour of the day is the middle age, the eleventh
hour of the day is old age. These things I have had
great experience of ; so likewise I have considered
your innocency, your tender age, your great eacpe*
rience, and your strong faith in this conunission of
the Spirit ; and to grant your request, I do pro*
nounce you^ Anne Tompkinson, one of the blessed of
the Lord, both in soul and body, to eternity, where^
in the resurrection, you shall see the face of my God
ind your God in die kingdom of eternal glory. , .

Your friend in the eternal truths

LODOWICKE MUGGLETON.

Jufy 10, 1684.

)i'i' III ■ ' uTim I

• '«>

A Copy ^ a Letter wrote hy the Propliet Lqdorptcke
Muggleton to Mrs. Ellen Sudbury, of Noitingkami
^ hearing date from London, July \9, 1684*

• ■ • « t '

* «

Dear Frimid in the demalTnOh^ Ellen Sudbury ^

THIS ia to certify you, that J received yom;
letter dated July 8, 1684, by the hand of Mc.
Delamain, with the two cheeses, and that which was
written in your note pfyMr,. JDelamain ;^ I <^o^fess ifc
was a grjeat while since' 1 wrote to you j; the {reason
wieis, I had nothing of , 09ns6quence %6 ground jiniy.

547

letter upon to write utito you, I am glad to bear of
your liberty of conscience still, but I perceive by
your letter they do proceed against you still, as they
do to others. This persecution for conscience, is not
only to you in particular j but unto all persons what-
soever in cities and countries, that are dissenters ;
so that all persons that are concerned iii it, are put
to their shifts what course to take to deliver them*
sielytes from it. All people would willingly keep the
pipace (>f their minds, and their estates also ; but it is
4 hard thing in these days' to keep both ; therefore
^; is that people run some way, and some another ;
:^me run beyond the sea, others follow the words of
Chriiit, which gave liberty to his disciples, if they
were persecuted in one city to fly into another ; this
ii practised very much in these days, which is the
^^ni cause of so bad trading; others, considering
that their persecution doth not reach to life, oiily a
nian roust make shipwreck of his conscience^ and con-
f6"rm, to sa,ve his estate, and to keep out of prison ;
and', so Idse the peace of his mind, which is of
more value than all the world's riches ; which peace
o^ttind, if it be once lost!, will be hard to get again,
as tong as they live in this wdrld ; . so that there is but
these two wiays for you, and those of this faith, to pre-
setv6 the peace of their mind, and their estates ; that
is, to remove from that place where they are perse-
cuted; or to deliver themselvfes up to prison ; this
n^ill preserve the peace of their minds, and their es-
tates both, if they can submit to either of those two ;
but if none of this faith can submit to feither of these
two;they roust: suffer. The loss of both these things
I have had experience of in these late years, in se-
veral persons of thist i^ith, bedause they could not
bear the cross, but hath spoiled the peac& of th6ir

3Z2

Si4»

inihds herq, and lost their . assurance of etern^ lifci
hereafter ; so that\nothing but a b^ire hope ifr :le|iL,in
theip, only to save the riches of this world ; . and
others, for a morsel of bread, to preserve this natural
life. And as for Thomas WyW yon speak oC he Was
twice with me about six weel^. ago> with vpnp of , his
daughters,' and he hatli placed her with 9, friend of
outs, orie John Thomson^ a taylor, in Be4|afp, ; hf^
wife keeps shop^ and selU hoods and scar&^ ^nd niaiix:
other things in Old Bedlam. ' lit bad known fit tliat
time that he did owe^ you so much mo:ney, i wowldl
have persiladed him what I could to pay you ;. bi^t
have not seen hiui '.since I received ybur fetter..,.
Sent my wife to his dayghter, to know if he, wwe, m
London,' or hot,, that 1 would spepik to him ; she.s^i^
that h6 was gone |q to the country, a matter of ^fpi;ty
rililes from Lohdoh, but when he came to Loip^djo^.
again she woiiVd 8eiid|hirn to' me ; but I wiU enquiry of
her mistress, when he comes to town to give me notice
of it ; and when I have spoke with him, I will certify
you of it : this is all that can be said of this^ matter
at present., [AIsoiI would desire you, to, let pur dea|:
iV iend ]jilrs . Cjarter kno wi thalj Mrs^ Oriffi^|i is dead ;
she. died the .l6th.d£^y pf July^ alwut six of the clock
in the morning :! .i^^'avih^ the opporiunH)[^/^o wri^ tO;
you, I thought it cojnyement^ t^^t yqu xnigjit cejrtiify
Mrs*. Carter of it as soon as yoii can, ' . . . ;

" This is all at present, only my love, with^ my wifeV
love dild thanks unto vou ror all, ypur kindnesses^ I.
take leave, and . >. ; .

Remain your Friend in the, eiprnal Truth, :

LoboWICKE MXJGGLETOfN, ^

JLaniany July 19, 1684.

Pray present my love to Mr.P^u:ker, and your
daughter. > ; ; J

I ' « • ' . • • • • ' '' 1 • f • ' I • I • I *

I '

A Coptf of a letter wrote hy (he prophet Lpdowicke
^uggleton to Mr. James Whitehead^ of Brqintrfiein
^Euex^ ieming date from Lmdons AugwtMf l6B4^r

1 •

• . ■ '. . . : • . ■ . > • /'•'.••■;.

HAVE read pver ypur letter you seat to Qor
frieftd Dplamaine, dated July 3p/ij634* "wlieireia yqi^
mak^ mention ,<>f nie to.be the ^,dg6 of ^l^is ^ei^fdiSr
ferenpe between Henry j^awkes, . jand ; yo(Mi i as . \i \
should do justice between; you ! two, >|ii{)^c|f| it,it'dM
b^ong to me tp give judgment upon two jpei^p^^ that
doth botl> jselieve )n ^he; same Ood, and \n the /sf^j^
m^^og^ of <jod, my ju^igQi^t wouldC lie yery; Jjii^ftvy
and, terrible to that person, wnich^ha'^^; thro vigh^co^
yptpqsness and pasGiion . of. this Spirit^ • broke :&;M:tI)
into such outrage, railing^revUing, re]pirofiohin0,.sfca];^<*
dftlofts judging and , cpftdejuniflg a imati .^f .lij?^ ?ow:n
mitl^ which nath. peen Ipifig^r,; and< strongeiijai^; t^(^
' ' '"' than, ' " '" ' •!•

. .t^PWo»:al,de8liqg8,.t9j;^Jh?fi4 t

«?: that it doth.iiot cqricer^ n^e to d^yj^^ ,^ ;ml?iq^^»;,

tance between two hre^h^ppf.thfi true &it^ ;(.9?M,^

th€; .difi^rence had been. in,, witters. pfij^ligipp, fjifim

spiritual debater pr ma|t,ei;$ of faith;, I w^^ .^y^llii^v

hiave mven my jqdj^nt; between, you ;j ,%^^6?fFil

sibajl.. leave it to yourselves ; to a«ee PX.j^op. agifpe,

it lieth in your pow^ to forgive pm^^ MP9n li^s . ^c^i

knoFleijIgmg his sip against you, b^U8e„,^,lmf)^

sinned only against, you" j 9pd 4f fefi -dotj^., pq(f i <jftn^

his sin against you^ but is hardened, as old- Medgate
was against me upon a spiritual account^ who said he
would perish first before he would confess his sin
against me ; so itlieth ip your power to deal with
Hawkes, to cast him out' of your society, and have no
dealings or commerce with him, neither to eat or
drink with him, and you w'ill see that all the rest of
friends in your town in a little time will follow your
example, which will be punishment enough to Henry
Hawkesi for I understand by your letter, that you
did employ Jienry Hawkes to bu^ a part of a house
for you, but i|; seems he bad a mind to get something
by it^ not that he would do yo\i that kindness for*
nothing; therefore he bought it for himself, thinking
you would willingly have given him five pounds for
his bi;ying of it, seeing you had a desire to have it
bought for yot| ; but you seeing he ha^,; through co-
vetoudness, , bought it for:' himself, iiot for you, he
thinking .to have got five ][)ounds by it ; but wheu
he saw that you Were not 'willing to meddle with it,
lior bUjr it at all^ this occksipned' his .pMsion to break
Ibirth'irito sucfi base ahd wicked, reproachful exptes-
sibhs, ¥0 b!ne ihit wa^ 'i, better .ms^ilj'ttian' himself, both
^iritiial'&tid temporal :''whfchif-he H^d ^poke such
it6Mi^ t6 a miin^of this wblrld, tbey^^ould h^ivfe made
hisi^iiy^and his purse tohsive'paidfdr it, {ind wqiild
nbth^\^e left hiboi worth a groat ; for of all thb men and
woittten^ I.lrj^vc known,' lieithei' saitit or 'devil^ thtte
thirty yefars, did fever jict oif ipeaksudhVprds. to ope
li^ich' hfe hi^' dealings wfth', or iiiorfe piipeciall3r tioone
6f hiy own ^faith, br on6 &f ' his owii ^inciple in reli-
gidh-;: He hath derogated beyond all morality or na-
ture, much^inore of giaee j* tfherdore I §hall t^lkte his
bad iinhuman Words and i^xpi^sciibifsf Istgaiti^t a bro*
thdir 6f his own ikith/ks is asseitdd*^^^nst him by

651

sevieral wUneMteSt ^ follow^ th : Fir^t, That Hfenry
Hawke came with one of the constables to your docH*^
and Doctor Milfordt and your cousin Ladd^that is
now dead^ meaning John Ladd» and many pther
ueighboui^j wi|ich you can produce to witness ; Henry
Ha.w,k^f i <^U|^ yQ^; liar and fool, saying, that you
could Qpt c^rry apy erran^ over the way, in a mo9t
abusive npanqer: ^ taw4 &p4, raiU and went, from
yo^r dQpr.tq it^e; B)a^ JMfVt^ wc^re .brother Tbonifis
Xia^d,was m^t^ith.lMs partners, where ;he di()i ta th?
gr^^; grief of. Jt^jTQtl^ri T.^omas L^dd, la^i out bejhind
yo^^r ifejack. with thejJj^Qst basest langn^e, saying you
^^9 2^ grf^\ai h^r as one J^en^med of your neigh*
\)our8> vjio iiefs upder that odiun^, and tha4; ypii was a
si^ly i^lloi|^,.Qot fit to caiTJ ^^ errapd five jrpjt^ ; and
further ,)i?sai4> y^ had been distracti^ this half year«
As:tO)this I say, if Hawkes had npt .beiiffi distraqte4
himself w'lthenvy apd madACss^ he, woyul4 i)ev^ ' jhj»i^9
uttjered such inaid expressions to a sober p)jE^„ ^t wm
mprein his ^^nses ^1»§r ^v^pr Jl^^irkes wa» in fjijlff . life*
for it doth: Qot belong to that ^trilpp i^n4 na|^p^ .t3fisx%
Whifteh^^d ispf, tp be c^istijapted in |?i^,br»in; 1^1; 4*8?

tracitippof bfajn bej^ppft tp %MP, GQ9^i\e?,:9Hc|i,?w he;i5i
Aropnit<?s^d.Moab|ites,{M,d,C^a^m]^ t^eiracfi
of theCrei^tiles, but fipt, to the Jews, who arp v2e*lpw.
of the law of God written in their hearts.; but the
Gentiles^ such as Hawkes is, through their epcp^encQ
of business in, thif world, and their passiQp;Yate hur*
mpurs^ ifii^y of iheijQ, capie to chstraction, and. tobe
distracte<) in the bra^p,, which qau^eth.Uiem i^thQ
heat of their minds to* utter sucl^.^expfiessions out of
their ) mouths, vwhich are un$^yQU];y; and unseemly^
which cause^h r^pgn^ance, dc^ no^biiig jiiut h^l fol*
low^^. . j|bs jto all thpse h^fc, reproaches, and ubdei;t
vaiifi#g,]ifprdsp. and, despising /^p^ec^ afpjr^d^ I

fteitceive'by voor 'letter ' that Heniy Hawkts 'did afc-
kfrt!)»«^kdgft It/is '<kult iinto '^ou>'atid that ybii *(i
atklrtonlrled^ i* yi9Ui* fetter, that * y bu » kave' fOTgiktf
hhn thH^ tneispkss £^aitist you hdhvc. .But noif, last
ofaM',Un this inbnth of Juiy, 16b4, ttenry Hawked
kitfa bi^nidttatf a']g;r^aier -&iult aigaitisi; you* than the
ft>rM<et< ; for/ say you,' Mf. Clarke, Avlidowfts the other
part'of thfe' faonse, thaVis to silyi that pfatt of the house
that y«o^ Was about bttjrii^i of -Henry Ha^kes, ^j^
hafitt^ a^^a with hhn. • ljikei#iife! • you iay, Tor *i6
oHheif'teaa!^ 'is yoU kiiov, than for' wjftislng to aKow
the^'oiie! half of t!he fiTeshi{KngS'«Ad<two>pencie Mt^i.
wbldh' yoti 6aM WaS^eedleSrty beiitowed'; and that Mr.'
Gfefrke,' your partner, and yourtelf, 'ttild the "dHovknieri
that y6ii ^tild hot allow'H^niy Hkwka AH ; > l^t 'he
bitfotd 'Vijut* ^airtner, Glatfee, -and Ridiard.Amis,- ' did
bailH 'Vbti' '<Asitiii^d ' 'khave, and damned rogiie, atid that
yoiifee'tt Mk^lynmn to buy a "htoas^e, 'wheh -as yOu
d^d%'ib"liibriey,'Bhd couid noit biy it.' Thfeseai'fe
ab^i^dbld w'oii^ds, Vhich 'HO tnah ^could or should
iMt^b bbi-he', httd he.hdt professed- the sataie faith as
ypk ^ h '• hiii^yet, ■extept he dOth tepetit and ackiiow^
ledg^ Mslkaitf to ybu,' thatyott tni^t forgive hith, in
iStiaii he hkth'Mn^ed'onlyagainst you in a* high nature,
f<6)X tnavdo asr I said before, cast him out of all coi^
citt^jl^vith-ydu, 'eien as 'the Jews did ihe' Samaritans,
have^ nb '^ealln^s' ^with 'hinr. • If ihe'hbuse be youri
attd 6kt4Ef^'S'wtii6h!Hawke»iives In^ and > that he doth
^V'6n^halfthe4<ent'to youi«nd 'the ibtJher half to
OiaAle'j' tFhy^jea'tehant'to'you both, as' tpew^ire
lie ls,^Ve'aietbei"of'attornej to' ahy iWhe^ ttiW whoni
yj6«r '<?««( 'thist,tO'reciE!iVe your part'df the ¥en« g^ari
twly • 'di' Mllr ma^i 'to the tenor ofi ybiii- l^Sase tttns ^
btft'if life 'hath'rio tea^,' but a tena-nlli 'at' will. yo« nitty
Advise MrVik Mr.'Claf ke, «ind' tai'd bim out Of tfa^tK^fie

according to law, and let it to anotlier to put him out
of the |iouse ; then you may do as afpresaid^ and ftee
^^ourself from having any dealings with him. This is
all the justice I can give you in this particular at
pcedebt^ but take leave^

And remain your friend in the eternal truth, both
natural and spiritual,

LODOWICKE MUGGLETON.

« #

I i ill ., I . ..li tse

A Copy of a Letter wrote by the Prophet Lodowicke
> ^Vggleton to Mrs. Elizabeth Wheat ely, of Andmer^
: bfDoring.date from Londan^ ddted Septfmber S4i l^SA.

jp^^^fien^ in the true FaUhf Elitabelh Whfoielt/^

THIS is to certify you, that I have, read your
letter you se^t to our friend Mr. Delamain, dated
t^ie 3d of September, 1 684 ; wherein we have received
the kind token of your love also ; I am glad to hear
of your good health, and more especially of th^
^irong faith you have in the persobaJ trye God, th^
fi^an Uhriat Jesus in glory : I Know your laitji in hiii^
is built upon a rock^ a sure rock ; which all the fiery
fjarts of. reason, (the devil in man) shall not prevail
a^inst ypil; you being fully assured in yourself,
thftt ^here is no devil to affright .ybu,but\men and
I^PWfin 4^viis. And your faith . is b^ilt upon a glo-

4j A

654

rious spiritual personal God, in the form of a manj^
whose 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 doth give you the assurance in yourself, of that
eternal life and glory in the world to come. So like-
wise, your faith m 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 see him, knowing in yourself, 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 appointed to be saved, be-
cause the seed of faith is risen into an act of faith, to
believe God's messengers ; and so come to have as-
surance of eternal life abiding in themselves, yet they
are but men and women that are to be saved : and
the cause why men and women are saved, is, because
they are of the seed of Adam, which is the seed of
Godi and for no other cause. So likewise, there is
no other devil to be damned to eternity, but men and
women. Why ? Because men and women are the
seed of the serpent, and the serpent's nature, being
reason fallen : and no creature else hath the seed of
reason in it, but men and wonien ; therefore it is,
that when the seed of reason doth arise in man and
woman, into an act of rebellion ; and so the breach
of the moral law, which God hath written mthe
hearts of men and women ; then doth the feat of
eternal damnation arise in the heart of the s^ed of
the serpent, which are no other but men and Womeif J
so that as Adam and his seed are all appoinft6^- of
God to be saved, both of men and women ; . so like-
wise, the serpent and his seed are appointed of God
to be (damned to eternity, which are meh andWoiiieft :

566

for there is but two seeds^ that is^ the seed of faith^
and the seed of reason ; and herein lieth your eter-
nal happiness^ and all others^ in that you have be-
lieved a true prophefs report ; whereby you come
to know yourself 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 hearty which the
wQrld cannot give ; neither can any religious man in
the world whatsoever, attain to this peace of mind and
comfort of heart in these days ; but those few that
do believe in this commission of the Spirit. I have
addbd these few lines, for the increase and strength-
enibg d your &ith, that your joy may be full, and
so take my leave at present ; only my love, with my
wife's love and respects, presented unto you.

I remain your friend in the eternal truth,

' LODOWICKE MUGGLETON.

» r •

' I

• • • . •

JLoitdbn, Sepiembtr. £4, 1684*

/ .' 5 ?

; I perceive you have earnest desire to Mr. Delamain,
to:procure y on these two books of Claxton's writing ;
finely, ^The Dialogue betwixt Faith and Reason, and
that book, called, Look about you, for that Devil
ybuifear, is within you. Friend, itisa great wonder
that; we could help you to both, or to either of them;
but las it happened/ Mr. Delamain looking overall
liiB books, he found one Dialogue that was perfect,
and no more,; «nd I myself had the other devil book
•that was perfect, and no more. The price of the one
Dialogue is 2s. and 6d. and the other 1$. and 6d. our
friend Delamain will take care to seijjd them.

4A2

666

A Copy of a Letter wrote by the Prophet Lodotvicki

' Mugglcton ta Mrs. Rebecca Hall, of Arneslyi in

Leicestershire, bearing date fr^in London, Octoker 18>

1684.

• ' • ♦ • 1

DtarJHend in the truejfhitk^ Rebecca Halt,

THIS is to let you know, that I saw a latter
of yours to our friend Mr. Delamaine, dated S^pr
tember 21, 1684. In which letter I understand you
ure like for to come into a great deal of. trouble^
about your not going to church, and not retehiti^
the Sacrament : these two things are of late the snare
to catch' every tender conscience ; and this snare is
spread over all the land at this day, so that no
tender conscience cin escape being taken in this
snare, but by suffering or conforming ; so that his
conscience must be wounded to save himself from
suffering. This sacrament is as a net spread all over
the loiid, to catch not ohly the fowls of the air^ but
also the fowls tliafc fly in the midst of heaven,' /aite
catched in this net. To open the differenfce betwixt
the fowls of the air, and the fowls that fly in tfafe
midst of heaven, (mark!) the fowls of the air be
these, viz. the dissenting Presbytery, IndependeDti,
Baptists, and Quakers. These be the fowls of the
air^ that dissent from the church, and yet doth tUe
same things among themselves, and do believe the
same doctrine as the church doth: their Grod is all
one, and their devil is all one ; their heaven and hell
are all one, and their souls are all immortal, and do
slip out of their bodies^ and never dies, but goes to

)ieavisit Or fael}. This is the spirit of^ reasoti in i all
men ; and the seed of reason is risen mom higher ja
9II religious dissenters than in the commoi), igf^or^nU
dark church people; that is, the righteous Jtwir of
God is risen^ and written in their hearts^ H^prorthjtai
in other people; which causeth them to be moie
righteuqs, that is> more legal righteous, to perform/and
keep the moral law written in their hearts, tb»ii those
thfit are bom churchmen, :a!nd never knew arly othet*
righteonsneail than to go to church, and to bear a
church-boy ^y grace, and read prayer to a r^ibole
congregation^ These Dissenters, aforosskidj dre ;|b€
fowls of the air, because the. imaginations of ^eaftooti
goeth out of them, seeking and thinking, by reading
we Scriptures, and by; their righteous life» to obtain
etetnal life: yet being ignorant of the true God/itt
his form and nature, and the right devil, in
his form and nature ; upon these two foundations
dependeth the secret decree and council of Gf)d con-
cerning life eternal, and death eternal, to all man^*
kind. And these fowls of the air being ignorant of
these two foundations aforesaid, that is to say,' the
true God, his form and natutei Und the right ddviJ;
his form and nature, they cartuot entei^ into reat:
•neither can they have eternal life abiding ib' them**
divest for their God is &n infinite (Spirit, without
any body or form at all ; he: fills heaven and. !eai4k
with his vast spirit, the air and all places i becaiiiiot
be confined to no particular place ; neither inhioa^ren
above, nor this earth, nor the air, cannot .contaiii
himv Likewise they have imagined a Wrong devil^;
n spirit without a body, ^hich is in hell-nre, aiid
in. chains of darkneM ; yet this chain ii so long, that
he tomes otat of hell upon Ulis ei^rthi and into the
•air, andiat noon^lay, to tempt inen and women to
murder, and adultery, and all manner of wickedness.

556

Thos the seed of reason in all DissentetiBfeedeth upon
these a^lial notions ; therefore called the fowte of the
air. But the fowls that fly in the midst of heaven,
are the saints that are Dissenters. And why db they
dissent from the church ? Because they know th^
tme God, in his form and nature ; and therefore
they serve God, because they know God ; for it is
life eternal to know the true God. Likewise we
know the right devil, in his form and nature i thefe*
fore we do not fear any other devil but the men
devils that seeketh to devour us, in our lives and
estates 1; for I am sure no other devil can do us any
harm^ but men and women devils.^ At>d we, the
fowls thaft fly in the midst of heaven, we do receive
the true sacrament every week ; because we do'^ by
i^th> eiat the flesh of God, and drink the blbidd of
God) and feed upon the true God in o\ir hearts, by
feith with thanksgiving.

I have administered this sacrament to many, and
you, and several others of the fowls that fly iii the
midst of heaven, have received the true sacrament
of the. Lord's Supper, in that they have eat the flesh
4iif Christ, which is God become flesh ; and they have
drank the blood of Christ, which is the blood of God ;
for God could not become flesh without blood, for
no Irving flesh can be without blood, for blood is
ihe iife of the flesh ; therefore it was as Christ
said: when he was upon earth. Except ye eat myfteishj
mtd drink tfiy blood, ye^ have no Ufe in you : that is, you
have no assurance of eternal life abiding in you.
:Now yon that hkve believed our report, who are the
witnesses oi the Spirit, as you say, let us conjfort
ourselves in the Scriptures of truth, and in the pro**
pbets writings, that bears witness to the- troth of
t'hdm; These wonds of yours proceeds from the

A59 s.

strength of yaur faiths which fmith of youis will
make] you perfectly wholei as to the peace \o£ your
nixnd here iii this life^ and to eternal life in the world
to come, because you have believed our report ; . and
have believed our report^ and hath believed our doc*^
trine ioohc^liing the true God, in his forrnvftnd na*
ture^ and how he .became flesh, as: our writiiigs <hath
declared ; : so Ith^it by your faith in tb^iif yovi do :eat
the flesh of God, and drink his blood ;. so tfaat.yo.uj(
miikd doth feed upon the fleih.of God^ And dnink. hiA
blood/Gohtimiilly . Thi$ is !the tme spiritual . 9Mi9i4
medit'iof the Lord 'is Supper^ which we^ the fowW/thAl
flyiinitheiiaiidst of beavi^o,; do.eat/.of white; Ute.liviC. in
this in^ojcld :. , this fledh of God is ment . indeed ii and
his blood 4s; drink ind^d. This meat .and drink idjojth
satisfy: t^)SouU so that it. doth thirst,; no ; mwe^ nOr
hui^ett no. more/ after salvation, nor !eitefO$Ji.Jifei(
becauu^ we know . the sead . and assuravQ^ o^ /^tnal
^ifCiabidifikg in ourselves ;. so. that yoq, and alldtrufi
believers: of the. commission, of tke $p.irit;«do, byi&^tb^
spiritually .eajt the. flesh of fChri^t^ y^Ms( is .tlaQl^kse^
lof.Godi^ land/drink jbhfi Wobdiof.i^ wbipb is^ihe
iblood of/.Gdd.; , sO that i yon ^hfivfe! re^jftii^fed the; trii*
^^acrameiit lof the. Lofld'»)S^|>pet> ^n^ thart /yp»bave
supped ^i til . the :tnjfe,;God. here Jn mprtalityi(Dp«i>
this eartja ; a:nd all those that hath, supped^, with. the
greatlQod hire, whea he was; upon eitrth, in the &tAle
of mortality , they shali bfe, invited togethet; wit^ jali
the fowb/that fly in' thje piidsjt^ qf h^v^n^ to come
4jnto the wpper ofjihe ^reat God, ,BPW .h^iift^gtot
rified ; : , that Js, to ^p with hinj iij /^ftme^ in m^K\^
lityi^iandMgufiered .p<fr«^ijtipi> fo^i his ji^me . sak^: lin
«iiortaJity. jSi^;) Jikewise^in tiie /KeBWfj^epjtJ^fli^^thciy
^hall;be irtimoctali^ed^ aQd gp<tber5§(i tiQgc|j;her,,tftSHp
?«ithi;thb igreiat God (Of beavefi, . in; . glprjf ^i (SWd^^W* lw«

660

dtpostles didyby thdrpreachiilgy inTvfce the fovls of
hearven in their time to sup, that is, to believe in the
A^meof the Lord Jesus C^hrist, they did sup with
God, so likewise Reeve and Muggletan, the two last
jmoph^ and witnesses of the Spirit, G(id hath cho*
sen us two in this last age, to meet God's electa the
fowls of heaven, and you being one, and you have
bcfKeved Ojur declaration concerning tlie true Grod,
ho^. hS^^eame flesh, and dwelt anaongst men, and
faath tiupped with them here in mortality, you 'Shall
be^invitedtosup with the great God of heaven in
|k)iry ; and that wheh you, and all the fowls of heat-
vei)^ shall have to sup with the great God in this l2»t
kge to eat, wiH 'be the flesh of p^isiecuting Icings^
sind the flesh 'tff persecuting judges, and justices of
the peace r and the flesh of persecuting captaius of
traineid 'basiids;^ and the flesh of ^mighty men of war;
kid ^iflesh ^pampered horses, and them tbatsat
on^thetn i and tne flesh of all persecuting men for
o^tisidietioe 'Sake, both small and great; ^as church*
i^deMs, constables, informers, and all inferior offi*
tf&h/^ fthis supper with the jzreat God will be when
lN><hd«h gathered his eleot, thi fov^ls of heaven, from
th«'!four'yiii(%s, at the,^yof juc^ment, in the resur*
i^|i*oi>;'Mr>hen the sheep, nvhich is called -by John's
"SJ^y^llioti/Tht foufls thatjgy m the midst cf heaven^
BbaH Stand on God's right hand) and be shall say,
t)inlk''^ blessed^ because when I vrtfi upon earth in
Shttalie'yoti'bdieyed in me, and believed my servants,
tb^pi^o^llets ahd apos<^,and my two last prophets
rehiis^^ I' > therefore inherit the everlasting kingdom,
Whi^ "I'thave prepared ^r you before the rounda*-
tidji> of 1 this 'iltrOrldty kingdom was laid ; so Uk^wise
ttll-: thb' l»eed of tho serpei<t; sis persecuting kingsj
^g(i6^<«».|)t&ito, mighty met^ both sihali aodgv^lit;

561

which are called in Scripture reprobates, goats ; in
the resurrection they shall stand on God's left hand ;
lie shall say. Go ye cursed into hell-fire^ which was pre-
pared for t/ie devil and his angels; because, when he
was upon earth, you persecuted me, and put me tQ
death, thinking in yourselves that I should never
rise again. Also, you persecuted the prophets, and
did kill them that did foretel of my coming ; and yp
persecuted my servants and messengers 1 sent unto
you in all ages ; therefore go ye cursed, both gres^
and small, into everlasting torments, where there tf
weeping and gnashing of teeth for evermore. Then
shall all the prophets, apostles, and we the witnesses
of the Spirit, and you the fowls of heaven, shall sup
with the great God of heaven, that redeemed us with
his own blood : so that God himself with us shall
eat the flesh of these persecuting reprobates before*
]said. That is, God himself, the prophets, and apostleSj
and we the witnesses of the Spirit, and you the fowls
of heaven, shall rejoice in the everlasting damnation
of these your enemies, the whole race of that serpent-
devil Cain ; the first man devil in flesh. For this
will be the last supper that God will ever make with
his saints, because there will be no wickedness acted
lietween the seed of God^ and the seed of the serpent,
for ever, to eternity ; and this is that we shall eat to
eternity, which will be our joy. Thus, with my true
love, and my wife's true love, remembered unto your-
self, I take leave, and remain

Your friend in the eternal truth,

LODOWICKE MUGGLETON,

London, Octoibtr 18, 1684.

.5G2

Deur friendp

I PERCEIVE, by your letter, you have pro*
posed several ways to yourself, what course you
should take, how to deliver yourself out of this per-
secution for conscience sake, and yet keep your con-
science free, that the peace of vour mind may not be
lost ; for I perceive that the churchwardens and the
constabfies have taken their oaths at the Sessions,
which the justices keeps to persecute their neigh-
bours for conscience salce ; so that the churchwar-
dens and the constables are the informers against
you, and hath put your name into court, I perceive
for one month, which will cost you twenty pounds,
by the law which was made in Queen Elizabeth's
days against the Papists ; but now in these days it
Ts pat in execution against all dissenting Protestants.
There is three ways to punish all kinds of Dissenters,
both rich and poor: First, They proceed upon rich
by Queen Elizabeth's law, aforesaid, upon the
twenty pound act, to take their goods, and not their
persons to prison. Secondly y They proceed against
the poor Dissenters by way of excommunication,
that they might keep their persons in prison, and
not their goods ; so that many of the rich do con-
form to save their goods ; and many of the poor do
conform to save their persons out of prison thereby,
'i he law whereby they do persecute Dissenters is for
meetings; the speaker twenty pounds, the house-
keeper twenty pounds ; and if any hearers be rich,
he must pay five shillings a man, for a hundred per-
sons, which they will levy upon his goods. This law
was made by the Parliament since the King was
jestored ; now you being rich is well known to the
informers aforesaid, therefore your persecution is
grounded upon Queen Elizabeth's law aforesaid

563

Novr you have thought upon several ways to deliver
yourself from all ; but I cannot say that any of these
ways you have proposed to yourself will do you any
good ; but the remedy will be woi'se than the dis-
ease. First, You say you told the churchwardens
you thought to go to your mother, and then, if she
were questioned about it, they may say you were
gone from home. ITiis will do you no good, except
you could carry your lands, your chattels, your
corn, and all that you have in the bouse, and all upon
the ground, along with you to your mother ; tor it
is your goods that they come for, or your money, and
not for your person. Secondly/, You say, if they
bring you into trouble, you say you shall be fain to
move to some other place. To this I say, unless
you could remove your land, and all your other
goods, to some other place, it will do you ho good.
Thirdly, You say you think you shall be willing to go
to prison. To this I say, they will not let you go to
prison, neither will they put you into prison ; and if
you go to prison before you take your land and goods
with you, else that will do you no good at all.
Fourthly, You say you think you shall be forced t6
make over your chatties and goods to some of yout
friends, for the use of your chUdren. This you may
do according to law ; but your land must be made
over also; but this I must tell you, if you should
make over your estate to any friend whatsoever, your
condition will be seven times worse than to stand to
the persecution of the nation, let their persecution
extend ever so far. Therefore let me advise you,
that is now a freed woman, a widow, that hath full
power as anv lord in the land, over your husband's
estate, for the good of your children ; and though
there be overseers, yet the power lieth wholly in you^

4£2

664

as it did in the man ; so you are the lady of all^ and
hath the possession of all^ as your husband had ; and
for you to make over your estate to another man,
you will become a. mere servant, and your children
mere servants to another man ; therefore 1 will give
you my advice and judgment in this matter : I have
always given my advice and judgment for the widow
and the fatherless^ for their gooo^ and those that did
follow it did prosper ; and those that would not, if
they did miscarry, I could not help it. Therefore my
advice to you, and judgment is, that you should not
make over your estate to any man, nor to remove to
any other place ; but keep at Arnesby for the good of
vour children. Neither let your mother be grieved,
but let your enemies proceed as far against you as
they will ; and when they come with their warrant to
seize your goods for the twenty pounds, do vou pay
them the twenty pounds down quietly, and let them
not be put to that trouble to seize your goods ; and it
will convince and melt the hearts of the most impla-:
cable enemies you have, in that you know you are an
innocent, harmless woman, that suffers this only to
keep the peace of your conscience ; so that perhaps
they may never trouble you more : if they should
trouble you again, I am confident it will be a great
while first. Thus I have given you the best and
safest advice I can in this matter.

Your friend,

LODOWICKE MUGGLETON.

Landony October 18, 1684.

f
t

605

^ Qw ^^ Leii^ 'wrote by the Praphpt Lodowichf\
Muggktan to Mrs. Ann Jackson ^ of York^ bearing
date from London, October 18, 1684.

r •

Kind and hming Friend in the true Ffdih, Aun JacksoH^

* * * •

I SAW a letter of yours to Mrs. Hatter, dated
August 27^ 168S; in which letter of yours to Mrai^
Hatter, you do order her to pay forty sbilliogs to my
wife ; and you give it her to buy a piece of plate, as
a token of your love. I confess your love is very
great fox truth's sake, for I know of no other induce^
ment to move you thereunto; for I nor my wife
never saw your race in our lives, I think, nor you. us,
neither had I ever any concerns in temporal matters
with . you ; so that your faith in those books and.
writings of ours, the witnesses of the Spirit, it hatb
opened your eyes to see, and your ears to hear, . and
your heart to understand the things that belong to
your peace of mind here in this life, and in the :werld
to come life everlasting ; in that by your feith you do
understand the form and natuil^e of the true God : ^
that you do know God ; for none can love God, but
those that know God in his form and nature ; which
none in the world doth, but those that l^ave faith ins
this commission of the Spirit. Likewise by your
faith you do understand the form and nature of the
right devil ; which knowledge of the right devil, it
casteth out all fears of seeing any invisible devil what^
soever, that hath no bod^. These are two great
mysteries the Scripture speaketh of, knd upon these
two, the mystery of God become fleshi and the mvs-
tery of the devil become fleshy proQecdeth all, ojther

spiritual and heavenly knowledge, and secret decree
and council of God, concerning the weal and woe of
all mankind in the world, which is hid from the worlds
in that their eyes are blinded, and are kept in chains
of darkness in their own niinds until the Ijast day 9 even
to the end of the world ; so that none can be parta-
kers of these heavenly and spiritual enjoyments^ and
assurance in this life, but those few that have believed
ter report, and doth understand those two great
xR^eries aforesaid ; therefore I may truly say unto
you^ as Christ did, wbeii on earth, Bles^d are your
eyei that see mt such a distance^ and yotir ears that hear,
mdyour heart that understonds these things^ that j^om
have read (U euch ^ great distance ; whom I never sojw,
Mr discMr$ed vHth.

Th» is to >b^tify you, that Mrs. Hatter was in
tbeieountry^ with h» children, at that time, Vfhen you
sent thiBiA letter, dated August 27« 1683> only her son
Jianiesiras in London, and it was almost August again
before she cakne to London ; and upon the ISth day of
Atjgust, 1684, my wife received the forty shillings of
Mi«. iialtter, and she bought a piece of plate, which is
ai you directed, and will keep it for your sake ; and
doth! give you many thanks ror your great kindness.
I could not write to you before now, till the thing
was accomplished, that I might certify you of the
receipt of it ; neither have I had time of late to write,
throngfa one occasion or other. Thus, with my love,
anid tny wife's love remembered unto you, I take
leavey and remain your friend in the true &ith, in the
true pecsoiiai 6od^ the man Christ Jesus in glory,

t^ODOWICKE MUGGLETON.
Pray James Doe deliver this letter to Mrs. Ann

567

Jackson, directed for his loving sister Jane Doe, in
the Betheren, in York,, but for Mrs. Ann Jackson, of
the same city.

4 Copy of a Letter wrote by the Prophet Lodpwkke
Muggleton to Mrs. Rebecca Hall^ of Amesby^ in
Leiceitershire, bearing date from London^ January 20,
1684.5-

Dear Friend in the eternal iruiby RAecea HaUy

I SAW a letter of yours, sent lately to our
friend Mr. Delamaine, wherein you sent him a token
of your love, and another to me; in which letter of
yours I find that your faith doth grow very strong in
the doctrine of the true God being in the form of maji,
and in us the witnesses of the Spirit, which doth
comfort your soul, and bear up your spirit, in the
troubles you do and shall meet with, in this trouble*
some world ; .which I am glad to hear of your strong
faith in that personal God the Man Christ Jesus, now
in glory, as our writings have, declared. And blessed
are you that have believed our report ; to ^uch as
you, and no other, is the arm of the Lord.'^ saving
health revealed unto*

Also 1 find by your letter, that youi: tr^publes are
like to increase more and more. You say that ypui
brother Barker told you, when he was at your house,
that you was indicted for one month ; and that at
Michaelmas assizes; and that he wrote you word, that
if you did not come to church before the next ses-

S0R

sionSy be thought that you might be indicted 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 sessions-
court first,, at Michaelmas, for one month ; whether
it was the churchwardens of your town, or the con-
stable of your town, which you say presented you :
which of these it was you have not declared, nor, I
perceive, do well know ; and why your brother Baf-
ker should write for you to come to church before
the next sessions, else he thinks you will be indicted
for three months. As to this advice of your brother
Barker, you cannot do ; for if you should appear at
church, the minister must be made acquainted with it,
and he will examine you, and you must stay and hear
comtnourprayer read, called divine service ; and then
he will tell you of a sacrament that you must receive,
and that he will give you a certificate to. carry to the
justices at the sessions, and so you may save your
goods, and lose the peace of your mind, which is of
more value than the whole world.

Likewise you say, you were presented by the con-
stable of your town, and not by the churchwardens :
and you speak as if you are loth it should come to an
excommunication. Likewise you desire to know,
whether you had best take a lawyer's advice, or whe*
ther they can excommunicate you if you go from
Amesby. J cannot understand how they should pro-
ceed against you in the spiritual court, to excodnmu-'
nicate you; ftnd sue you, or indict you, upon the
twenty pounds act also. For excommunication is
alwiiys out of the spiritual court, and that extends
no further than to put your person in p^ison, and to
keep you there until you do conform, and £d pay the
charges of the court besides. Before they excommu-

xiiCftte yott, they are to tite you before the chief
dofctor of that courts and to instruct you, and to^ive
you time to conform ; and after that time is expired
that was giv^n you, if you do not conform, they must
publish your excommunication in your own church,
by your own minister of your town. Do you know
Wiio it is that doth prosecute you in this spiritual
cbutt } Or do you know who hath presented you
into this spiritual court ? or whether they have pro-
odeded, and how far, in relation to an excommunica-
tion ? If y<Hi know these things, it will be your best
course to employ a proctor that belongs to that court;
he can do you the best good to get you off, for money,
of any man.

Likewise I peiceive by your letter, that they pro-
wente ycM in both courts, both in the spirituial court,
tediAf the temporal court, where the justices of the
peac^ at« to be judges ; and both for one thing, for not
coming to church to hear common prayer, called di-
vine Mrvice ; and receiving the sacrament, which is a
vwy cruel deed to the widow, and the fatherless chil-
dren ; that is to say, the clergymen, they are to have
your soul and body into a prison, whereby to make
you confess, that you might utterly destroy the peace
of your mind> and that your faith might fail itk you ;
so thistt they might have full power over you, both in
M>ul and body.

> And a^ for the temporal court, the justices of the
peace, they are to prosecute you upon the twenty
pounds act, made in Queen Elizabeth's days, and
they came by this act for your goods, and not for
your body and soul. The justices have left your
body and soul to those pretended spiritual men, as
the priests of the nation. I confess these things are
very hard to be done unto the widow and fatherlesa

d70

children ; to suffer thus merely £br conscience sakc^
baviDg broke no temporal nor moral law of the land ;
for the conscience belongs to God only to judge of, and
not to man. You are edged in on both sids ; so that it is
hard to give you any advice to do you good : but this I
say, you had better fall into the hands of the justices
of the peace^ rather than into the hands of the pre-
tended spiritual men; because the justices will be
content with your goods> or. money ; but the other
will not be content without your soul and body doth
conform unto their worship ; which you cannot do
without destroying the peace of your own soul» which
is the. peace of God, which passeth all under^tandiiiLg i
a peace which the world cannot give.
. Now I perceive by your letter, that you had rather
fall into the hands of the justices^to take away
your goods, than into the hands of the clergy, that
will keep soul and body in prison, except you will isXl
down and worship that great image of common
prayer, called divine service, and receive the sacrament
to eat a bit of bread, and to drink a spoonful or two
of wine, and so destroy, and make shipwreck of, the
peace of your mind, and of that comfort and assurance
ofeverlasting life, which you have received already^by
eating by faith in your heart the flesh of Christ, which
is the flesh of God ; and in that you have drank the
blood of Christ, which is the blood of God. This is
the true sacrament of the Lord's Supper ; for the flesh
of God is meat indeed, and this blood of God is drink
indeed ; and as oft as you do eat of this bread of Grod,
and driiik of this blood of God, you cannot choose but
remember that comfort, joy, and assurance of eternal
life, abiding in your own soul, abiding in you whilst in
this world ; besides those unspeakable pleasures in the
kingdom of glory, where you shall see your.God^

571

whose flesh you did eat of here in this life. I say,
you shall see the same God, in the same, flesh 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 whosoever doth eat that bit of bread,
and drink that spoonful or two of wine, in a sacra-
ihfental way» as an ordinance of God, against his con-
science, to keep himself from suffering, he doth eat
and drink his own damnation, not discerning the
Lord's body ; he doing that which is so directly'
against his own conscience. It is a dangerous thing to'
worship a God, which he knows is not the true
God.

Dear friend, I would willingly give you the best and
safest advice, so far as I understand, in this business
of yours, that you might keep the peace of your mind.
that3rour own conscience may not condemn you ; that^
you may always look with boldness to the throne of;
grace. For the conscience of every man is of God's'
side, and pleadeth for him ; and that you might cojne
off the great troubles you are like now to go through,:
as easy, and with as little loss, as* you can ; — which is
this; if you be indicted and presented into no court,
but the court of justices of the peace, which pro-
secute you bnly upon the twenty pounds act, then I*
Ibok upon it your best course to go yourself in person
to one or more of the moderate justices of the peace,
and plead with him, that you are a widow, and hath
so many small 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 act of parliament ; you always went while your
^husband lived, to the churdh of England, and since your
husband died you hkve staved at home, and do read
the Bible^ which is the scriptures, and am very well

4C2

679

satisfied in ray mind, and hath peace of conscience to^
wards God^ and peace with all men ; I do wrowg tpr
no man ; I meddle with no man about iieligion; eveiy
man ought to worship God as bis conscience doth
dictate to him ; and if any person should do any thing
contrary to his conscience, his own conscience wilt
condemn him ; which if I should do, that whic^I am.
indicted for, before your worships, my own conscience
would condemn me greatly, which I dare not do^
though I suffer much for it. : I know it lieth in your;
power to do me good or hurt ; therefore I shall leave
it to your consciences to do what you will by me ; I
must suffer it as patiently as I can.

Again you say you are loth it should proceed to an
excommunication : I cannot blame yqu>for it^ becauae
the spiritual court had rather have youjr soul and
body in prison^ that they purge out, through your suf-
ferings, the sincerity of your heart, aud thaik strong,
faith which you now believe, to fail, ^nd questiph
whether you may not be saved, though you doheac
their doctrine, as they call it, and eat their bit of br«ad^ ,
instead of Christ's body of flesh, which you didieat^Qf
before ; and that you niay drink a spoonful or two oft
their wine in a golden cup, the priest hath in hi« hand,,
instead of that blood of Christ which you ha,v^ dwAk
many times of before, which hath uvpvetd water ' of
life unto your soul ; and that it will be at a^weilof
water spnnging up in Jfp^v^ soul unto eternal Ufje :
so that you need not cowq unto this well whidb is
digged, and set up by the powers of the nation, tQ
draw any water, because their well is dry ; and you .
have no pitcher^ that is,uo alGbction in your, soiu to>
draw of that watei: out.Q^ the world's well, because,
after the drinking of; that water, of the wxnrld's well,,
you will be more Uiirsty afjter. the pefu;e of miod#.^d

6TS

the assmanoe of talrvation in youiwlf, thptii. if yoQ. lead
nevter taken it at aU ; therelore it is ad^qgearous thing
for any man or woman, that hath tasted of the good
word of God^ that is, that hath tasted of Christ's flesh ;
for he is that wprd of Go4 which ixtaB ioithe be]gpinning;
and hath tasted of the powei^s of the life to come,
which isi eteraat ; ftir tfe is hetbaftrfaath purchased by
the body of his own flesh, and by bis own soul, that
was in the blood of bis fleshr (being' pouted ool
unto death, and rising again, hath ail power, both in
heaven and in earth, to give everlasting life to all
those that truly believe in him ; which £uth in him is
to eat his fleshy wad drink hi» Mood; so- that if those
that have tasted of these things aforesaid, do fall
away to the worship of tlie nation for fear of suffering,
contcary and against tiiein con9cieiiise,.it is impossible »
as tbe apostle, s^th, to be renewed by rep^tance*

I would desire you to satisfy yourself in these
things following :

First. Whether you be presented or pro(iacuted in
the spiritual court, and Sessions court, indeed, or but

Secandiyi Whetl^cf the ^ xbui?G^T:W:a«NM pfiJFQW:
town didfipdict ypu,tp^t|h^,Spi»iQI>^ w np.^. , i , ;

Thir^jf. Wl^etheii^th^ constables of y^ur ^w^ dddi
presentyan into the spiritual court,, pq at t^e ^^esjsiciwi
court only, or intorboth couritSvaye or;pp ^

Fpurtbbf. Whether the; minister of your ,^own hatht
any h^^nd in.tMs» bi|si|]essr.s^inst.y^^

I could wish yon to speak; with the.cbujrchrWiaKdeiDuSr
of yo^r town, af^d.with the constable, of. yp^r town, i
and with the miniBtei; of your town^ aqd . tbqi^ ifiUfiof^
form you h(^w they dorproD^ i^geuiemt jjou, that; y^u .
nifty know hpw tpt ma}ie<]fQur 4c;&nim{t9^^ l^ter?^ i

"this is all I can say at present in this matter ; only
my love, and toy wife's love, remembered unto you,
and remain

Your friend in the eternal truth,

» ■ .

LODOWICKE MUGGLETON.

• « • I *

; t '

\\ \\i I ^ik^Jtrnkm^^ 1 1 i I i ggg

• / •

A ^<»f9 ^^^ ^ 'Leiter wrote by the Prophet Linkmcke
Muggiytm to Mrs. Mary Gamble, of Cork in Ireland,
bearing date from Londonj March 6, 1684-5.

* m

tlMhg fHendiH ihe true Faiih, Mary GamAle,

THIS is to let you know, that I received your
hfusband^s letter and* your's, dated Feb. 3, 1684 : and
because I nevfelr saw your face in itiy life, to my know-
Ifed^ef,' Tiot ti^divfed a sign from your hand-writing be-
fore ^no\i»' ; ttiitl have heard of you ty the hearing of
the ear, but riiih^ eyes nevei" saw you, nor you me ;
therefdrfe it istMat'I shall direct or write these few
lines chittfly uMo you, ds a true believer of this com*-
iflfisyion^^oi^ the^i9pii4>t,' and of itbe doctrine declared
by ti^ ^he^.ttvb last prophets and witnesses of the
SipMii thstt Gdd ' will ever send , while '• this world en-
dufdthJ '^1 Jittteittt^by these-few lilies of yours, that
you haVe^d;iirti<e'a£fection titltb the truth, and tome
the messenger of glad tidings of life and salvation.

576

in that jbu have a full assbfah<^e of your eternal
happiness in the world to eome, as you have ex-
pressed^ and as hath been reported of you by otheifs ;
so that I can truly say by you as Christ did' while oil
earthy that you Mary hath Shoien the better pari, which
shaii never be taken from y(m\ in that ybii have believed
our report at such a distance 2 your faith is sb mncli
the rarer, in that you i^ev^ saw me, nor hteard' my
voice in the streets j for X say by experience- IHem
words of Christ to be true, that a prophet is not mth^
imt honour^ save ofthem-^his tywn houses or of his own
neighbours : for this i know by experience, this
thirty-three years' that i have been in this commis-
mission, there hath not one neighbour, or acquaint
tance, or kindred here in^ London, as I knew of, that
hath believed my report, save my own children : but
I perceive you have -read our own writings, which
your father, and mother-in-law, atid your hxisband^
brought into that land. These three I have seen;
and discoursed with in the days of tiieir ignorance';
and since they alt believed, I have written letters to
them, to strengthen 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:
these two are the foundatiotis both of hell and hea-^
ven, which I perceive you hav4 heard, and read, and
hath builded your faith upon that rock, which no
fiery darts of reason, the devil, • shall enter ' to wound
your soul, as to question your salvation, oip to feat
your eternal damnation ; onlyi I would strengthen
your fiiith a little further, in what you have read in
our writings, concerning these two foundations afore-
said, of hell and heaven, or of God and devil.
. Mind, this God and devil were those two trees
spoken of by Moses, which stood in the midst- of the

579

gar<leii ; naxntlys the tree of life, aitd the tree of
knowledge of good Mid evil. From these two trees
ca«ae bell and teaven .; that is, eternal life and eter*
nal dettth. These two trees were two spiritual bodies
in the iorms of men, as I liave declared in my otl^r
writings ; adod tb^ both deacended from Heaven, and
tiiejdiffbred in their natures ; the spirit and tree oi
life was God tiie father, and Creator of both worlds
and his nature was all faith, by which he created all
creatures that hath the breath of life ; therefore he
is called the tree of life* Likewise the tree of know-i*
ledge of good and evil waa[, in his creation, an angel
of light, and his nature or spirit was pure reason ;
but be falling from his created estate, his glory was
changed into an angel of dsurkness, a serpent, a tree
of fcQowkdge>of good and eviL

Now from these two trees did proceed hell and
heaven : likewise these two trees, because these two
trees had two several god-like wisdoms in them ;
that is to say, the tree of life had the wisdom of
feith, which is all power in him; therefore God
created Adam in his own image and likeness ; not
only in his inward soul or spirit, but in his outward
bodily form also; only his body was earthly, and
God's bodily form was spiritual and heavenly : and
this ^irit or seed of Adam ought to have eaten o£
the tree of life, by the motions in his mind continue
idly ; besides the fruits of the wooden trees that was
good for earthly bodies to eat, and have lived for
ever in that, state of innocency. Likewise the tree
of knowledge of good and evil, it wa& a spiritual and
heavenly body, cast down from Heaven, which lost
his ascending power by his disobedience to his Crea««
tor, when he was a companion with the holy angels,
tree of knowledge of good and evil was in the

ttjfviti of his t)odilv shapfe of Adam also, though a spi-.
ritual body, and his spirit or nature was aU reason
fallen; and why Moses calls him a tree of knowledjge
of good and evil, is, because the Creator hath writ-
ten the law of obedience unto their creator in the
fle^d of reason ; therefore it is written. Thou shaii
itdrship the Lord thy God, and him only thou shalt serve^
Nd^, ^ all men and women in this world, by gene-
Itition, doth come to be partakers of these two seeds^^
which came from these two trees, namely, the tree
of life, and. the tree of the knowledge of good and
6vil ; now that man or woman soever, in their con*
<:€fptioti, doth partake most of the seed of faith, it is
frbiii the tree of life ; and so it will stretch forth the
haAd 6f faith, and take and eat of the tree of life, and
live for fever. And what man or woman soever, that
doih partake of the seed or spirit of reason, which 16
from the tree of knowledge of good and evil in their
tOnceptibn, the spirit of reason in them will put
fOith its hand, and take and eat of the tree of know-
ledge of g6od and evil, and die to all eternity.

JNow how these two trees came to be in flesh, and
tb'dweiritaong men.on this earth; that is to say,
hbiv he should becomei very God and very man ; and
ftb'jlir 'the' angel should become very devil and very
"^tikn V tftese are the two great mysteries that liath
^i-6dh(ieH |kn eternal happiness to the seed of Adam,
the jseed of God ; and an endless misery to the seed
6f thfe* serpent, the seed of tlie devil ; but these tilings
^hi. mor^ '^S^. ^P^ print. It is the glory of God's pre-
rogative Jiower to make one vessel for mercy, and
arlother vessel for misery ; else how could we, that do
believe in the true God, and hath assurance of his
0VferI^8ting mercy, praise and. magnify our God, our
King,^ and our Redeemer, for his infinite wisdom*^

4 D

578

and secret prerogative decree, to make us vessels of
mercy, if he should not, by his prerogative power,'
wisdom, and secret decree, make vessels of wrath
fitted for eternal destruction ; or, as I may say, fitted
for eternal damnation, to the seed of the serpent,
the seed of Cain. So that God*s prerogative power^
he being above all law, hath made a necessity of two
seeds, and a necessity of an eternal salvation unto the
seed of Adam, and a necessity of an eternal damnation
to the seed of the serpent : and who shall withstand a
prerogative power, that is absolute above all law ; that
made himself capable to die, and to quicken out of
death into eternal life a^in ? By this means be hath
purchased an eternal life and glory to the seed of
Adam, his own seed ; and an eternal death to the
seed of the serpent ; else there would have beeti 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 thropes
of glory for Moses and the prophets, and for the
faithful elders of Israel, and for the fathers of old,
and for the twelve apostles, and for us the witnesses
of the Spirit, and for all true believers in every com-
mission called saints, shall, in the resurrection, eater
into that kingdom of glory, where we shall see pur
God, our King, and our Redeemer, in whom we be-
lieve in this life, face to face. Also by this means, of
God's dying, and rising again, or quickening out of
death into eternal life again, which no life could do
but the godhead-life which was eternal ; by this
means he hath purchased a kingdom of hell ror the
seed of the serpent ; and this kingdom of hell must
be upon this earth here below, where the seed of
the serpent hath acted all their wickedness ; and this
kingdom of hell will be in eternal darkness, or eterqal

579

death : that is^ a living death, and a dying life ; that
isp always dying, yet nfcver dead to all eternity.
These are wonderful things, which God hath ap-
pointed and decreed ; and I know them to be true,
and will come to pass in their time ; and I do not
doubt but that your faith in this commission of the
Spirit will maJce you suitable to understand these
great and wonderful mysteries of God's secret decrees
concering mankind, in that he hath been pleased to
honour his poor creatures, the prophets, apostles, and
witnesses of the Spirit^ in revealing those wonderful
things unto us, that we might make them known
unto his elect saints, as I perceive, and do know you
are one ; which hath caused me to write so large unto
you, being as it were a stranger, and at such a fitr
distance, and would be glad to see you with these
natural eyes, if with your conveniency, here in liOn-
don, before I go hence, and shall be seen no more;
for I am old, and cannot live long by the course of
nature ; but shall take leave at present, only my
love, with my wife's love, remembered unto yourself,
and to your husband, rest and remain,

Your friend in the eternal truth, .

LODOWICKE MUGGLETON.

I <

London^ March 9, 1684.

, 4

. And as for ourfriendd here in London, there is put
a stop for the present to that persecution that was
before, only the meeters are a little prosecuted still ;
but let us stand still, and see the. salvation of God,
a,nxl w;e shall see this summer what the effect of these
things will amount unto, whether for liberty, or for
bondage.

A T%0

sao

A Ccpjf of a Letter written by the Prophet Lodowickc

- Mt^gieton^ to Mrs. Priscilla JVhitehead^ containing

her Blessing, bearing date from London^ September 24,
1685.

Dear friend inthe eierfial TVuthy Priscilla WhiUhead^

I RECEIVED your letter dated September II,
1684, wherein your request and petition, as you sav.
unto me, is, that I would be pleased to give you tne
blessing of eternal life with my own hand writing.
You do by me as Hezekiah the King, did unto the
prophet Isaiah, when the prophet told the king, that
the Lord had added to his life, fifteen years more,
which pleased the king very well, that his life should
be preserved fifteen years longer ; but this did not
well content him, but the prophet must shew him a
sign, else he could not be contented ; then the pro-
phet must propose what sign he would have, whethei:
of these two, whether the sun should go ten degrees
faster in the dial of Aha^ than was its usual course, or
ten degrees backwards ; the king was sure to ask the
hardest sign ; therefore the prophet said, thou hast
asked a great thing, yet, notwithstanding, it shall be
granted thee ; so likewise I do partly remember, that
I did once already declare you one of the bl^sse^ of
the Lord to eternity by word of mouth, and you were
well pleased and satisfied with it ; but since tliat, I
perceive you hav^b^read at Mr. Delamaine^s in that you
cfiU the book of li&y where^ several of the saints are
liecoided to bav6 .the: blessing 4i^f eternal life apd salva^
tioa proiioun€editi]tio(sithemlwf me ; so that; now you
^r? x^i QOBteoted) with tbe^ blessidg of ev^rllastiog life

and salvation by word of mouth, but doth sue and
petition, as it were, for a sign ; I may say for a sign,
and that an hard one two, because it is not usual for
me to give the i^aints^a blessing by vrbrd of boiith. and
writing to0; . but, Jitiweveri your petition shalV be
granted you. I do perp«ty4, . that though ^ ^oa Have
the assurance of eternal life and salvation abiding
in yourself by y(mriiutli\m\itble first' btet»ing^^
you are recorded in the book of life in heaven. . When
that boQk is opjaned aJ: the re9iirr«odo(f,<^oU ftre Writ-
t;en one of God-Sr elect j but I peiiceSvie •y6in' desii^ is
tQ hayp yQnr oaime written iii toe bodk c^ life herfe 6ix
eprih, that jisr to -have 3^011^ naiire tecorded atilongst
tbe,bilessQd Qf the Lord^ thab the &g^ to cofme thfti ihkil
bi^li^ye,. jfhall call yob^ blessed^. ^ ^^6u' fcave^ glvferf
in yourlettcarisuffibiefit'itestittibvfyic^'^y^ ftti^to be
true ap^ stron^.in thci true- GU>di and in thiift 'idomffiii^«>'
8»pii c^ the Spirit i therefore, to gratit ^ovtt r6qii«it;T
dq projM^^ncfi PnsciOa Whitehead end of ' the l^siied
of tjie I^Qfd^ both ia/ aobl; and body, to feterni ty.- • | • ' '.

= ii »i ' 5: in

.< •,.;:. ! ' \' ." ' •

LOBOWEOKiB MUOGLETON.'

•) - .ii.r. >;•:'•> .>'•;•>

■>

Ont of (ke tjuo lif^ JPffpMt md 9^itae$$a it/ Or Spirit
" ' love, kttd tM mK*t love rememhered unto vb^ i.. ,

. London^ ^SepktfnAer^ 24,' 1685/ '

1. /i'U|

'••!./) llK' . I.iii l>'-i*

* : » . w. ' /

t » r

;,iK» vr.-.' !.o-> -t.. ■■n^■>\>ur.■n^ boo::, UiiU l...l'/Mm^

582

A Capjfofa blessing wrote by the Prt^t MuggUtan, to
Mrs. Mary fThitehead, of Brmmtree, bearing date
from London^ June 1^ 1686.

Dear IHsndmiketrweJkUhy Maty WKiiihiad^

THIS is to certify you, that I received your letter,
dated May 18, 1686^ written with your own hand, and
with your pwn heart hath indited it^ wherein you
have expressf^l the sincerity of your heart, which I
do believe : a child, as I may call you, so young, or as
a tender plant that is watered with the dew of heaven,
whic)i inake^ you grow in foith, and in the knowledge
of th^ true God^ as you say, doth cause you to in-
crease ey^ry day n^ore and more« : I am glad to hear
tV^t tl^i^i*^; ^ that well of the water of life digged in
your he^f t, .that will spriilg up in you unto eterhal life,
so that you may not go to draw any water out of the
world's well, that is, the irorld's doctrine and worship,
to satisfy your soul as to things of eternity. Besides,
t^9 X qi.q ,aay5 as^ Christ did when on eartii, in another
case, concerning children. That of such is the kingdom
cf.heofoen ; so I do say by you that do believe, even in
your nonage as it were a child, so I say that of you
and such as you are, is the kingdom of heaven pre-
pared for. Likewise you say you long to be witii me,
and that you could live with me night and day ; as
to that, I perceive your love is great toward me, and
other fHends here in London, but I perceive it is not
expedient at present; but wait a-while, and who
knows but that good providence of God may bring
things to pass in time, that may satisfy your desire in

tbo naturalr; but thb I canaasure you^ in things 8pi«^
ritu^ and eternal, that you shall live with me, where
there is^no night at alK bat all day ; that is, an eternal
d^y, or a day that shall never end ; then ediallybu live
with me, and with all true l)elievers of this comibi^^
sion of the Spirit, in that boundless kingdom of glory,
which no mortal eye can see, only the eye of faith
doth see it at a distance here in mortality ; but when
our God shall change these our vile bodies, and make
them like unto his own dorious body, then shall we
see ais we are seen of God, that is, when our bodies
are spiritualized and immortalized, then shall we see
spiritual bodies, as spiritual bodies doth see us, so that
my faith here in mortality is the only evidence of
those things we shall see in the state of immortality
and gloiy , which will be fulfilled, when our God shall
raise the dead ; and we that die in this faith, doth die
in the Lord with all the electa Qod will raise first be-
fore he doth raise any one reprobate • This may seem
to the reason of man zi a great distance, and impos-
sible to be done ; but to a strong faith, without
doubting, it is possible and easy for God to do ; for
the act of faith, without doubting, always taketh
God's p^art, ktiow'ing that their is no time to the desld ;
therefore when 3^u and I am raised again, we*shall lir^
^tetlbally together ; and, as ydu bfeing- biit k cHild in
^gCf yet a woman grown in fiiiitb and ex{>eriehce^' M'
you' have expressed, that your knowledge m the true.
iJod dolh increase in you every :day more and more;'
to that your faitfi is always working, so that your
tniiidis of that 'World to come. These things I have
dottsidereU^ and of ybiir great love to me as the pro-
phet of God, it doth proceed from a true heart, being
but a child for age, and an Israeltt e ,*inwhom here 'is
no guile ; therefore, that the griice of Godi which you

- I j ' » ■ • ' . " • ■ ' * ' I . > t • ^ • : I

kaversoeived a)ready>'inft J increase ih ydutnoTe and
more; ■t» i the full and perfect assuiiace of ' everlaM;-^
ine life abiding in you, I do pronounce you, Mary
l^itehead, one of the blessed of the Lord, both in
soul and in body, to et^nity.

Writteo by your friend jin the eterno^ trfxth, ,:

LODOWICKE MUGGLETO^,

OmofOu tvoo lati Pr^^Uand Wiin6$9e$ ofthtSMrii

uniofhtHighMdMiglUjf aodsib§Mm^ClmMiJm»
in Glory.

•» y

^ tjondon^ June 1, 1686.

d Copy of another Letter wroU by the Prpphei Lodotokh
Muggletfm tv Mr$^Anne Delamamej W\AomofMt^
Alexander Delamaine^ Semor, bearing Date ftom
London^ February i3, 1687.

Dear Friend m the eternal Ttmihj dnmtkXaM^Mj

• * '

\ THtlS is to certify you, th^I received jour letter,
apyd your kind token, by the hand; of our friend
T^ipiptis Ladd. I am very glad to hea^ from your
Qiyn^aQd-writmg, but ^hquldbe. &r,mor0 glad tp see
yqiji): jBsuoei and eqjoy your good company at your own
hi^pse a^ain^.^d ^ would <nany friends ^9J^ \p^^ ^^
Xipndof) ; but seeiqg it capuot be as yet^ we may bear
ii; ppipr^ ^y yrith .patiencCr seeing you dot>^it;SO
pat^^ntly you^lfy that is. more concerned in it than
vefiiie. raith and patience are two great, virtues,
whipKdo^h enaWe a mai> gr ivoinan to go .through
grfi*t,^;pf4)l^,; f|4th makes »2^ mai^.to remove moun-
tains of troubles^ that is many great troubles^ and pa-

685 .

tieiice^ on the other side, doth enable a man to bear
mountE^ins of troubles, that is, many great troubles^
and not sink under them^ as many of this world doth.
Faith in the true God doth enable and cause a man to
love God so that fEiith, love, and patience are the
three virtues that doth adorn a man or woman's life^
and makes it peace. These three virtues I know you
have bad ever since I first came acquainted with you,
which caused me to sajr I loved you more than other
common believers of this commission of the Spirit, you
following my advice in all things more than any wo-
mankind of this &ith, nay, more than my own daugh-
ter\ which caused my daughter Sarkh, which you
knew very well, to express these words to a company
ef woman at a womcm's labour, that you, when your
imme was Anne Hall, were the beloved disciple of her
fath^of all the women in London. The words vrere
true enou^, though I never did express it to any per-*
tion myself. Indeed this cold weather is very unfit
for you to take any journey, or to go into the cold air
at thift present. You give us some good hopes that
yoKJLP cough is breaking away, and that your nature
IB sound and strong still, and that, about the latter end
(^^March, you do not question but you shall come to
liondon ; which doth increase our hopes to wait with
patience. So with my love, and my wife's love, re-
membered unto yourself in particular, .

i : ; I.,t^ke leave, and remain your friend in the

eternal truth,

LODOWICKE MUGGLETQN.

> >

Londoiiy FdmiaryS, 1687.

PosUorip^. My love with my wife's low remem-

4£

586

berec3 to Mr. Whitehead, and his wife, and to Priscilla
aiid Mary Whitehead, and give her thanks for her
kind token she sent me by Thomas Ladd. Our love
to all friends there with you.

A Copy of a Blessing wrote by the Prophet Lodawicke
Muggkton to Mr. John Mellford, of Bramtree,
bearing date from London^ April 12, 1687.

Loving and kind Friend in the tru0 FaUh^ John MeUfurd, . . . ^

I DO understand you do truly believe the doc*
trine of the true God, the Man Christ Jesus, and how
God became flesh, and dwelt amongst men upon this
earth. This is the greatest mystery of all unto this
world ; and the second mysteiy is like unto it, how
the devil became flesh, and dwelt amongst men, here
upon earth. Upon these two standeth hell and heavqn ;
and in the true knowledge of them both doth arise
peace of mind, joy of heart, and the assurance of
everlasting life ; and on the contrar}', the ignorance
of both, not knowing these two great mysteries, doth
arise the fear of hell and the fear of a devil, that hath
no being at all in their sins, and of their eternal tor-
ments ; which devil is that worm of man's conscience,
that doth kindle a fire in the mind of man, which will
never be quenched, because the worm of man's con-
sciemre doth never die in the body of man to eternity :
upon these two dependeth all those wonderful secrets
of God's council, which he hath revealed to the
fathers of old, as Enoch, Moses, the prophets, the
apostles, and to us the witnesses of the Spirit, as is

587

declared in all our writings, which I do perceive you
do truly believe them ; else why did you ask a bles-
sing of me by words of mouth ; but that will not
serve your turn now, but you would have it in writ-
ing. But I knowing you are capable to understand
more than you have yet read in our writings, I shall
inform you yet a little farther of these great secrets of
God's dealing with men. Firsts He doth chuse and
ordain some particular man, and doth furnish him
with revelation to declare unto the people what the
true God is ; he did to Enoch, and he declared it unto
the fathers of old ; and all that did believe the books
of £noch, they were as a parliament to enact it as a
statute law to their children, from generation to gene-
ration for ever ; and so it was with Moses and the
prophets, and Christ and the apostles. Secondly,
That great and vast difference that there i^ between the
seed of reason's heaven, which they do imagine, and
the seed of faith's heaven, which they are fully assured
of. Things, that though the prophets and apostles
hath declared in several of their writings of those great
and wonderful mysteries of God becoming flesh, and
God manifest in flesh ; yet in all their writings, from
Enoch to Moses' writings, nor the prophets writings,
nor the apostles writings, nor Christ himself, when
he was upon earth, did ever declare or make known
not plainly, nor clearly, that great mystery of the
devil becoming flesh, and dwelling amongst men to
the end of this work!, and to eternity : I say, no writ-
ings of prophets or apostles hath made known this
great mystery of the devil becoming flesh, but John
Reeve and Lodowicke Muggleton, whom God chose
in the year of the world lo51, as our writings doth
declare. And now, dear friend, I do not question
but you do understand these things I have written to

4E2

588

you before, and by your faith you have set to your
sealy in believing that God hath chosen me the last
prophet and witness of the Spirit, that God will ever
send while this world doth endure. This for your
larther satisfaction and assurance of your eternal nap*
piness in the world to come, when our God shall come
m the clouds of Heaven to raise the dead, then shall
we, that die in the faith of the true God, rise first to
meet our God in the air ; and because my faith hath
no doubt in it, I do pronounce you, John Mellford,
one of the blessed of the Lord to eternity, both in soul
and body, and that you and I, and all true believers
of this commission of the Spirit, that doth hold'ou^
to the end of their life, shall arise spiritual bodies, like
iinto the glorious body of our God, in whom we did
believe in, and that we shall be capable to enter into
the clouds of Heaven ; for they shall come dowp, and
receive us, and carry us up to that place, where we
shall be glorified, as our God, the Lord Christ Jesus,
was after his resurrection. This, with my dear love,
and my wife's, unto yourself, and to all our friends
there with you, I take leave, and remain your friend
in the true faith of that one personal God, which did
die, and hath redeemed us from that second death,
which the reprobates, the seed of the serpent, must
suffer, where the worm of conscience shall never die,
nor the fire of conscience shall never be quenched to
eternity.

LODOWICKE MUGGLETON-

Jlpril 12, 1687.

. ■ • , • ^

A Copy vf a Blesiing wrote by the Prophet Lodcmeke
Mtiggleton to TJiomas Ladd^qf.Braintreey bearing
date from London, July 15, 1687*

liW99gaHdkiMdFrimdiHihetruerim^^ Thmnas L^H

t PERCEIVE your desire is very earnest that
I should give you a blessing in writing, you being not
content with the blessing by word of mouthy because
you have seen or heard of the blessing I gave to those
two virgins in writing, which you knc^v very well^
and of Mr. Mellford's blessing, in which he did| as it
were, wrestle with me, as Jacob did with God^ that
would not let him God go, except he would bless
him: so I would willingly have pyt him off with the
first blessing, by word of mou^ ; but he would not
be satisfied with that : I did plead against it j so that
he prevailed with me to give it him in writing* Like-*
wise you know, when I was there with you, you
pleaded with me to give it you in writing ; but I gavQ
you no encouragement that I would do it ; neither
did I absolutely deny it, but was silent, and was glad
I did escape so. But since I came to London, I un«
derstand that you have chosen Mrs. Delamain^ and
Prisdlla Whitehead to intercede for you in this matt
ter ; so that they have prevailed with me to give yow
the blessing in writing. Therefore, that I might sa^
tisfy your strong desire, I shall say as foUoweth : I
have had sevend testinionies of :your faith, both in
your discourse, your words and actions, of your
strong faith in the true God, and in me, his truq
prophet; .and this faith of yours will bear you into

5d0

everlasting life ; for this doctrine of the true God,
and the right devil, the knowledge of those two, their
fonns and their natures, ^ doth free the soul from the
fear of eternal death ; for men would never be so
afraid of this first natural death, if there were not a
second death, and hell, which is eternal, that doth
follow upon the first death, and hell doth follow the
second death; these three doth go, or join, hand in
hand together, which causeth the soul of every jnan,
which hath not the assurance of eternal life abfiding
in himself, to fear, which none hath in these our days,
but those that doth truly believe this doctrine and
commission of the Spirit, as you and many more can
witness the truth of it ; 1 say, is the cause that inost
men in the time of sickness are so afraid of this first
death, because the second death and hell doth follow
at the heels of the first death ; for it is life eternal to
know God as he is in himself, he having both form
and nature ; his nature being all faith, which is all
power, which no man at this day doth know, but
those that hath believed our report. God hath hid
these things from the world, and hath revealed them
only to his chosen messengers ; for the world is so
blind, that many think it a needless thing to know
God in his form and nature, but think a good life
and good actions a great deal better, as the Quakers
do ; but blessed be the God of Heaven, that hath
blinded the eyes of the wise and prudent men of' this
world, that cannot understand 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 beast, and all other creatures, yet
had no form nor nature of his own. How blessed
and happy are we, whom God hath opened our eyes
to see by the eye of feith in our souls, that God,

601

Creajtor of all forms and natures, had bothaglorioUs
form, and , a powerful nature of bis : own from ieter--
nity.;> iind.irom thje knowledge of God's rfonu And
nature, we . come to know the right deviKa form and
njatwrerand this is to beniinded, that the two seeds
ate the ,two eatums, or the.twp keyd of feifchr . that
doth . open !th^ strait: a^ nark*o;w: gate' that leadeth
into HeaVetii, aind into thie presence .of ^God. » ;&nd.th6
Other key^ of reason in mati, doth.Otpen that; great .and
wide .gate that leadeth iu to hell, and into this pre^
sence pf the right devil (one which ha3 been so Jbng
imagined by the . seed of reason, to be a spirit with-
out. & body) which hath been so long feared ; but
God bath given these two keys into the hands of
none, but lUnto his commis$ionated prophets wd
apostles, and unto us, the two last true prophets
that God will ever send while this world doth erduise.
Mine, with the eye of faith, I have opened the straight
and narrow gate that leadeth you, and m»ny mono
into Heaiiien; where you shajl enter into thepreseoc)^
of the true God, in whom vou did believ.ei wbftre:
you slUall see his person in the form of a man, and
that; he ha^h a face as you have, even that s^mlP. i^e
which our God had when he was upon this, earthy
being; glorified ; you and I, and all true believe!;?;
sbidlrbe^ s];)iri,tuaU%d and glorified : then ^baU we sfei^;
ourGrod,.our King, and our Redeemer, fyoe tQi£|pewr
This wiH not seeip a quarter of an hour's timQ .altieC'
Oiurid^thi;; there being no time. to the dead. . I4ke*
wise I;hawiig the key of reason in my, hands, /I; bfwe;
opened ithat great and wide gate, that les^etb into
hialliiwibeileby .you may see: many . go th^ejln £^U wA
sliaillcdme in*0 the presei^ce^ of tii^i right ,d<sv>U, Cftin»;
ifcbieh tbey^ did .iroftgipecin ; thisjife wjas a spirit ?^.tljr;
out lai body, which they called a dcivil |md :nis ang^te,

they ^nipposing that the devil and his angek were alt
spirits without a body^ which they called the devil
and his angels^ that were reserved in chains of dark-
ness 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 saw that they were grossly
mistaken in this life ; but now it was too late to re-
pen t» This doctrine w^ have declared, bath opened
yoar eyes, to see the blindness of the seed of reason,
that lieth upon almost all the wise and learned men
in this world at this day ; which is the cause of that
great ^r of hell and of eternal damnation, when this
Imt natural death doth appear. Likewise I have
giv^ to you, by prin.t, and oy discourse, many won-
oerfu} <ieep secrets of God's dealing with man, and
how God always makes use of- man to declare liis
secret councils, ordered by himself;^ but man hath
dee^ikved unto man : Moses and the; prophets were
men; Christ aiud the apostles were men ; so that God
himself became a man, that he might be numbered
aitulbg those holy men l^at were ins{»red to write or
speak thtt' Holy Seriptures, which is called the Old
aiviNiSW Testament ;a(nd now, last of all, God hs^
ohCNseii Jbhn Rcieve and Lodowicke Muggleton, to be
thie<yn}y ihtei^reters of thosesecret mysteries, hidden
ili^be'S^iiptu#es, according to those wovds Qod spake
to John ReeveV which saiid, I ka/o^ gkm thee mder-
sfdndingdf m^^nindin fhd Sbriptuf^s^ aiove atttke nun
m ^} wofid; which words of God hath proved true,
bt)/Ch' ^y ' our wittings and speakings, as I know you
ciah very well experience the truth of it, in that you
htiye believ4^ the prophet s^ report ; for without faith
ill ^elie prophet Uiere is nothing cs^n be done* . So tint
by 'faith we know the worlds were framed by the WMdf
of God ; and it was God's own faith that iQOved him

593

to speak those words that framed the world ; in that
he said, Let such a thing be so^ and it was so. So
likewise it is by faith that you came to understand
those hidden mysteries, and deep secrets, which God
hath revealed unto us, his messengers, which we have
declared unto you ; so that, by your faith in God*s
messengers, it is given to you to overcome the motions
of reason in yourself, and to overcome the enemy
Vithoutyou ; so that it is given to you to eat of the tree
of life, which is in the midst of the Paradise 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, saving he that receiveth it.
This is the true sacrament Which I have administered
to you, and to many in my time, in that they eat of
the tree of life, which is the flesh of Christ, the same
that stood in the midst of the Paradise of God ;
Christ being the same God, and tree of life, as stood
in the midst of Paradise in the days of Adam ; and in
eating of the hidden manna, is when the mind of man
doth, by faith, feed upon those heavenly mysteries,
and deep secrets of God's council and decree, which
God hath revealed unto his servants the prophets,
apostles, and us, the witnesses of the Spirit, as we
have declared in all our writings, as the mystery of
God's form and nature, and how God became flesh ;
and the right devil, of his form and nature, and how
he became flesh, which is a great mystery, with many
other deep secrets, which are hid from all the world
besides: therefore by the spirit of revelation this
hidden manna to your great satisfaction, so that you
need not hunger no more after the assurance of your
salvation ; and this white stone, which is given unto
you, is your faith, that hath purified your heart, in

594

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 cleansed and made white as snow,
therefore called a white stone, because your heart is
enlightened in the knowledge of the true God, and
in all those wonderful deep mysteries and secret coun-
cils of God, which is hid in the Scriptures, which we
have declared unto you ; and the hearts of all unbe-
lievers may be called black, stony hearts; because
their hearts are overspread with blindness, and thick
darkness, therefore may be called black stony hearts :
so that they can neither see with their eyes, nor hear
with their ears, nor understand with their hearts, that
they may be saved. And as for a new name written,
which none knoweth saving he that receiveth it, this
name is to be called the Son of God ; that is, he that
hath the assurance of eternal life in himself, hath the
white stone in his heart, and hath an assurance abid-
ing in himself that he is an elect vessel, and that he is
a Son of God, which is the new name written in his
heart, which no man else in the world can know, but
he that hath received it, as you have done. These
things I have written unto you for your greater satis-
faction, knowing that you do truly understand these
great and deep mysteries, spoken aforesaid in this
letter ; and for the further satisfaction of your mind,
and strengthening of your faith, I do declare you,
Thomas Ladd, one of the blessed of the Lord, both
in soul and body, to eternity.

Written by wf ,

LODOWICKE MUGGLETON,

Om of the two last Prophets and Witnesses of the Spirii
unto the High and Mighty God the Man Christ JesuM
in Glory.

London^ the Ibth of JfUt/y 1687.

595

A Copy of a Blessing wrote by the Prophet Lodoxvicke
Muggleton to Mr. James Whitehead, of Braintree,
bearing date from London, August 27> 1687#

Dear and laving Friend in the true Faith, James Whitehead,

I RECEIVED your letter by the hand of our
friend Ann Delamaine^ dated August the 2ith, in the
year 1687, wherein I perceive you do follow the ex-
ample of others that are far more younger in the true
finitn than yourself is; for I think you may be
esteemed the father of all the believers of this com-
.mission of the Spirit that is in your town. And in*
deed I have written more letters to you than to all
the people in that town ; and I have justified vour
faith and your person to be one of the saved of the
Lord in all my writings unto you, besides the blessing
of Internal life in the world to come, by word of
mouth ; yet all this will not satisfy you, without I
;ive you a blessing of eternal happiness with my own
land-writing ; which request of yours I pannot well
.deny, knowing you so long to be a true believer, and
a chosen vessel in the seed which God hath elected,
^ven the seed of Adam, which is the seed of God ;
and as you say you was like that lost sheep, that
wandered from the ninety and nine sheep that were
liever lost, and so never were found by God's shep-
herd ; for all God's sheep were lost in Adam's fall,
^nd are found again by the second Adam, the Lord
from Heaven; therefore it was Christ. said he came
to seek and to save that which was lost, and he came
to none but to the lost sheep of the house of Israel ;

4F2

506

and this I can say, though God hath chosen me to be
the last true shepherd unto this bloody unbelieving
world, these five-and-thirty years, there is npt one
man nor woman that hath believed our report, but
those that were lost. So that it is happy for you,
and all the rest, that they were of those lost sheep,
which were lost in the fall of the first Adam, those
only are found by the second Adam, the Lord Jesus
Christ, the only true God* But all those that did
fell in the fallen angels fall, were never found any
more, neither by God himself, nor by his prophets,
nor by his apostles, nor by us, the two last witnesses
of the Spirit : they are left in utter darkness in their
fallen state, that think they see, but are stark blind ;
and have ears, but hear not ; and have hearts, but un-
derstand not any heavenly mysteries at all, yet con-
ceited in themselves that their wisdom of reason is
wiser than the wisdom of feith, which is God^s own
nature ; and those be those ninety and nine just per-
sons that never were lost, nor needed no repentance ;
therefore God hath left them to perish in their own
conceits to eternity. So that it is happy for you that
you are one of those lost sheep ; for I was a lost sheep
myself for several years, and whither to go I could
not tell ; but in the year 51, 1 was found of God him-
se\{ twice in that year, and yet I knew not God,
neither in his form nor his nature; but in the month
of April, in the same year, there fell upon me a great
trouble of mind about my salvation, and in the mul-
titude of the thoughts of my heart, there arose the
spirit of revelation in me, which opened the Scrip-
tures unto me, and that spirit of revelation did grow
and increase in me exceedingly : so that no question
was too hard for me to answer ; and I was well pleased,
and was well satisfied, and ^id not mind what became

597

of all the people in the world besides ; and was re-
solved to live a private life, and not to discourse with
any man more about religion. So this continued with
me, till the month of February, in the same y^ear,
God spake to John Reeve, by voice of words, to the
hearipg of the ear.; then God chose John Reeve to be
his last messenger, and gave me to be his mouth, as
he did Aaron to be Moses' mouth; so that I.have
been chosen of God twice in one year, as aforesaid ;
which forced me to be the publicest man in the
world ; and in God sparing my life so long upon this
earth, I came to understand the^ Scriptures, and to
understand the tribes of Israel, and to distinguish
between the Heathen and the Jews ; and how God
had placed the priesthood upon the tribe of Levi, in
that Abraham did pay tithes unto Melchisedech,
which was the true God and Creator in those days ;
and Abraham paid tithes unto him in the person of
Levi before Levi was born. So that Abraham did
act the person of Levi, signifying that the priesthood
should be confirmed upon that tribe; therefore God
did chuse Aaron to be Moses* mouth, Akroii being
the fiilst high priest that God ever chose, 6r did ordam,
which did continue many generations ; and now, in
this last age of the world, God hath chosen one of
that tribe of Levi to be the Lord's high priest in this
latter age, according to those words God spake unto
John Reeve, ita that hesaid> I hate given ^eLoddwicke
Mvggleton to be thj/ mouth; and this is to b^ mkidedi
that the Lord's high priest had always power 16
bless and cutse : but our commission is altc^ethet
spirituals therefore the blessings and the cursed are all
spiritual : also it reaches to eternal life, tod to eternal
death. These things I know you will underetttnd,
becaufie you'are of the tribe of Levi, as I am; and I

•have the greatest respect for you, being of that tribe^
hath caased me thus to write; and knowing that
your judgment will be informed some more than it
was before ; therefore I shall not trouble you, nor
myself neither, to enlarge any farther, only I do de-
clare and pronounce you, James Whitehead, one of
the blessed of the Lord, both in soul and body, to all
eternity.

So rest^h your frientd in the true iaith,

LODOWICKE MUGGLETON.

August S7, in the^ear 1667.

I ill I| H9S^

A Copy of a Letter mro9e by the Prophet Lodawkke
, M^ggietm to Mary Gamble^ dated August 29$ 1687.

. i liOMtg wad kiwd friend in the iruefoMh^ Mary Oambk^

V .
V ». i

, I . /THIS is to certify you, that I received your
Jfetjlfejr^idated^the9thof July, 1687, which Mr. Rogers
<(;ftu9^ to b^ l^:at my house, for. 1 was in the c<Hin-
ti^! when Mr. Rogers. was at my house; so that I
t)eY^3i?ssaw hyn, nor he me,, which I was sorry that it
jiKfIs my .lot to mis^ »of hinx ; but the qhiefept m«ikter
pf QpQp^mmQnt in your letter, I perceiyCi is coqcem-
ing^asisiter of yours, that is np¥f afflicted, as^ y.ou sayi

599

with very wicked, vile, blaspheinous, evil thotlghts;
and cannot get rid of them by any means. Yoii say
she bath bad what spiritual comforts you thought
needful ; but you say evil comes, and turns it all aside*
You say she hath taken physick several times, and*
been let bloody yet it is all one. You say she desires
in her spirit, and by prayer, that it might please the^
XiOrd to remove that evil from her ; for it hath made*
her despair of ever finding mercy. You say, though
you tell her that Mary Magdalen had seven devils
cast out of her, and many more of the elect, yet she
thinks her condition worst. You say, she would
willingly use all the remedies that can be thought on,
and hath a desire to see me ; you say truly you are'
free, if the rest of her friends would consent. You
^y you fear it will produce madness, if it run tea
long. You say, to all outward appearance, she*
seemeth to be well enough* You say, O ! that it
might please God, by his prophet, or some other way,
to rid this poor soul of her torments. This is the
whole substance concerning your sister.

To whtch I shall give you thiis answer as foUoweth :
in the first place 1 do not know your sister's name,
neither do i' know th^ cause of this trouble of her
mind, or that melancholy spirit that is produced in
her, whether it be from some sins which she hath
committed, but loth to cionfess it to her sister, or any
other, for fear of shame, if it should be known : for
secret sins hath generally a secret punishment in the
mind : or whether trouble of her mind doth arise for
want of assurance of her salvation in the world to
come; from one of the two that melancholy spirit
doth generally arise, which doth cau% a despairing in
the mind ;. and it was very ill done to give a woman

«00

thkt hath a mehuncholy troubled spirit, to give her
physic, or let her blood. It was the only means to
procure an absolute despair, and to procure madness
of. That is the cause the keepers of Bedlam doth
practise to every person that is distempered in the
brain ; by physic and letting of blood, they make
the spirit of the person so weak, that they can never

fet strength in the brain more to the day of their death,
lut if you had given her nothing but kitchen phy-
sic, that is, all kinds of broths, or spoon-meats, ;your
sister^s spirits would have been strengthened, and have
been made strong, to reason out those melancholy
thoughts : yet, notwithstanding, if your sister's trou-
ble of mind doth arise from either of those two causes
aforesaid, or any other cause whatsoever, let her con-
fess it to you, her sister ; and if she can but believe
that T am a true prophet of the Lord, and hath power
to bles& some to eternity, and to curse some to eter-
nity, as yourself and several others bath believed, and
are blessed both in soul and body ^ to eternity ; and
you have assurance of eternal life abiding in yourself^
by the blessing and feith you have in me that God
hath sent; for without &ith in God's messengers it is
impossible to please God : therefore I shall say this
unto your sister, though unknown unto me, that if
she doth declare the true ground and cause how this
melandioly did first arise in her thoughts to you, her
sister, Mary Gamble, and to nobody else, it shall be
as well as if she had declared it unto me myself. And
let the cause be what it will, I will assure her, if she
can but believe my words in this letter, that her sins
are forgiven her, and that her faith in me shall give
the assurance of everlasting life that shall abide in
herself^ Thus, with my love remembered to your

601

sister unknown, and unto you, Mary Gamble, and to
your husband in particular.

So resteth your friend in the true faith of the true
personal God, the Lord Jesus Christ, upon his throne

of glonr,

LODOWICKE MUGGLETON,

Andif your sister can read print-hand, let her read
our books, and if she doth but understand what she
reads, it will be great satisfaction to her mind, and
east out all evil thoughts, and will settle her mind in
peace.

August 99, 1687.

A Copy of a Blessing wrote hy the Prophet Lodowicke
Muggleton to Mrs. Mary Whitehead^ the Wife of
Mr. James Whitehead^ of Braintree, bearing date

• from London, November 17, 1687*

Ihar friend in the truefaUh^ Mary Whitehead, the Wife of
James Whitehead,

I UNDERSTAND by your husband that you
are not satisfied with the blessing which I gave unto
you by word of mouth, except I give it you in writing,
as I have to several others of this fiuth. I had thoughts
never to have given the blessing in writing to any
person more, wmch had received it by word of mouth
before; for that blessing by word of mouth will be as
sure and true as the other, in case they that have it
by word of mouth, doth hold out in their £5tith to the
end of their lives, and not rebel against it, as some
which you know have done ; but indeed I never did
knew any person, neither man nor woman, that did*

4 G

AAA

revolt or rebel, which had the blessing by me in wrft«
mg, not this five and thirty years ; but because you
raade your husband your advocate unto me in this
thing, I having no writing nor request from your owa
hand^ nor your own mouth, as I have had from all
others, I may say^ as one did in the Scriptures, thou
hast asked a great thing, yet, notwithstanding, your
request shall be panted in this things I always had
a tespect for you in the days of your ignorance, be-
cause you did not speak against this commission of
the Spirit, though you could not truly believe it ;
but since you have truly believed the doctrine de-
clared by this commission of the Spirit, wherein you
have received in your understanding the knowledge
of the true God, in his form and nature, and the right
'devil, in his form and nature, with many more hea-
venly mysteries and secrets of God's dealings with
mankind ; and in that you have believed my report,
and have owned me to be the last true prophet that
God will ever send to this bloody unbelieving world,
while this world doth endure, and that I have power
to give you a blessing of everlasting life, both by word
of mouth, and by writing, by this I do know, that you
do set to your seal that I have that power from the
true God, as I have declared in all my writing; there-
fore your request in this thing shall be granted you.
This is all I shall say unto you, my dear friend Mary
Whitdiead, the wife of James Whitehead, I do de-
clare you one of the blessed of the Lord, both in soul
and body, to eternity.

Written by

LODOWICKE MUGGLETON,

One of the two last Prophets and Witnesses of the Spiri
unto the High and Mighty God the Man Christ Jesm
ifl Glory. ,

jLonion^ November 17, 1668.

(K»

A Copy of a Letter written by the Prophet Lodowicke
Mugglelon to Mrs Sarah Detamaine, Daughter to
Mr. Alexander Dektmaincy Senior^ Wife of Bjoberi
Delamaine^ bearing date December 14^ 1691*

Degr and hting friend m the eternal Druth^ Sarah DekmuAie^

YOUR desire it was to me to give you the
blessing of everlasting life in writing, notwithstanding
I have given you the blessing by word of mouth many
years ago, which I was unwilling to do ; but you be«>
ing so urgent upon me to do it, made me promise to
give you the blessing in writing ; so that I have ccm-
didered that you have read in that book which your
own father did send for, those letters that were sent
to me for the blessing of everlasting life to eternity
in many parts of England and Ireland, and many
other parts of this world, which many of them never
saw me in all their lives, yet were satisfied in their
minds, and had the assurance of eternal life abiding
in themselves while in this natural life, by believing
in this commission of the Spirit, which is the last
commission that God will ever send unto this bloody,
unbelieving world, while this world doth last ; and
that book which your husband hath, it was your
father's care and charge, and your mother-ih-law^s
too, to get it recorded for the ages to come after my
death, and it will be found at the last day as a booK
of life to all those whose names are recor^[edr4;herein,
to be the blessed of the Lord, because thhy shall have
their part in the first Resurrection, so that the second
death shall have no power over them ; for God will
raise the saints and the elect of God first, before he

revolt or rebel, which had the blessing by me in writ*
mg, not this five and thirty years ; but because you
raade your husband your advocate unto me in this
thing, I having no writing nor request from your own
hand^ nor your own mouth, as I have had from all
others, I may say, as one did in the Scriptures, thou
hast asked a great thing, yet, notwithstanding, your
request shall be panted in this things I always had
a tespect for you in the days of your ignorance, be-
cause you did not speak against this commission of
the Spirit, though you could not truly believe it ;
but since you have truly believed the doctrine de-
clared by this commission of the Spirit, wherein you
have received in your understanding the knowledge
of the true God, in his form and nature, and the right
'devil, in his form and nature, with many more hea-
venly mysteries and secrets of God's dealings with
mankind ; and in that you have believed my report,
and have owned me to be the last true prophet that
God will ever send to this bloody unbelieving world,
while this world doth endure, and that I have power
to give you a blessing of everlasting life, both by word
of mouth, and by writing, by this I do know, that you
do set to your seal that I have that power from the
true God, as I have declared in all my writing ; there-
fore your request in this thing shall be granted yoa.
This is all I shall say unto you, my dear friend Mary
Whiteliead, the wife of James Whitehead, I do de-
clare you one of the blessed of the Lord, both in soul
and body, to eternity.

Written bjf

LODOWICKE MUGGLETON,

One of the two last Prophets and Witnesses of the SpirH
unto the High and Mighty God fke Man Christ Jesm
i^ Glory,

London^ November 17, 1668.

(K»

A Copy of a Letter written by the Prophet Lodowicke
Mugglelan to Mrs Sarah Delamaine^ Daughter to
Mr. Alexander Deiamainey Seniory Wife of Robert
Delamaine, bearing date December 14, 1691*

Dear and homgfrieHdm the eUrnalTndh^S^

YOUR desire it was to me to give you the
blessing of everlasting life in writing, notwithstanding
I have given you the blessing by word of mouth many
years ago, which I was unwilling to do ; but you be«>
ing so urgent upon me to do it, made me promise to
give you the blessing in writing ; so that I have ccm-
sidered that you have read in lliat book which your
own father did send for, those letters that were sent
to me for the blessing of everlasting life to eternity
in many parts of England arid Ireland, and many
other parts of this world, which. many of them never
saw me in all their lives, yet were satisfied in their
minds, and had the assurance of eternal life abiding
in themselves while in this natural life, by believing
in this commission of the Spirit, which is the last
commission that God will ever send unto this bloody,
unbelieving world, while this world doth last ; and
that book which your husband hath, it was your
father's care and charge, and your mother-^ih-la'w's
too, to get it recorded for the ages to come after my
death, and it will be found at the last day as a booK
of life to all those whose names are recor^iei^iherein,
to be the blessed of the Lord, because th% shall have
their part in the first Resurrection, so that the second
death shall have no power over them ; for God will
raise the saints and the elect of God first, before he

604

doth raise one reprobate or devil. And this I cio
know, that your own father and own mother, and
your mother-in-law, and your own brother, Alex^
ander Delamaine, and your own husband, Robert
Delamaine, will all be saved, being all blessedof the
Lord to eternity, in that they truly believed in this
third and last commission of the Spirit which God
will ever send, when they were alive, while this world
doth last or end.

And you, Sarah Delamaine, the only daughter of
your father Alexander Delamaine that is alive ^ doth
truly believe in this commission of the Spirit, and
that God hath given me power to pronounce you
^blessed to eternity, as I have done to many others ;
and your desire is, that I would give you the blessing
in writing, that you might be numbered amongst the
blessed of the Lord ; therefore, to satisfy your desire,
and in obedience to my commission, I pronounce
you, Sarah Delamaine, blessed, both in soul and
body, to all eternity*

WfiUen by me^

LODOWICKE MUGGLETON,

Om of the two last Witnesses and Prophets of the SpirU
unio the High and Mighty Godj the Man Christ Jesus
in Glory.

JjoMiomy Deeemhr 14, 1691.

FINIS.

Printed by W. SMTTH, King Street, Long Acre,

SUPPLEMENT

THE BOOK OF LETTERS,

WRITTEN BT

JOHN REEVE and LODOWICKE MUGGLETON,

THE TWO

%atn ihrayiittit of the onls tmt <ftolr»

OUR

LORD JESUS CHRIST.

Beloved Brethren,

With the authority of the Church we hare made diligent
search through the MaDuscrij)t Records of the Church, and have found
the following Letters, not in print in the " Book of Letters." The fol-
lowing Letters may be considered the conclusion of all the Writings of
the Prophets Resve and Muggleton, both of spiritual matter and
temporal advice, as far as the Church is in possession of.

JOSEPH U ISAAC FB08T.

LONDON:

PRINTED BV R. SROW.V, 26, fa\ JOHN STREET, OLBRKBNWELL.

IS31.

i^utiJL TO SUPPLEMENT.

Page
The Prophet Muggleton to Carter, Mrs. Dorothj. April 23, 1670. . 8

Carter, Mrs. Dorothy, Feb. 22d, 1676.. 15

Carter, Mrs. Dorothy, Sept 21, 1681.. 36

Delamaine, Mrs. Anne, Dec. 26, 1687.. 52

Flaggeter, Mrs. Elizab. Aug. 5, 1684. . 42

Farmer, Mrs. Elizab. June 29, 1686.. 50

Gamble, Mr. George, Aug. 20, 1677., 21

.^ Gamble, Mrs. Mary, June 29, 1686 . . 48

The Prophet Reeve .... Hill, Mr. Christopher, Jane llth, 1656. . 3

Hill,Mr. Christopher, June 3iHh, 1656.. 5

The E^ophet Muggleton to Marsden, Elizabeth, April 18th, 1685. . 44

Nosworthy, Thomas, Nov. 4th, 1679. . 26

Pedley, Mr. William, Jan. 12th, 1683. . 39

Phaire, Colonel Robt. Aug. 9th, 1675. . 11

Phaire,Mr8.Elizabeth,June 29th, 1686.. 47

Sudbury, Mr Jan. 31st, 1669. • 7

Tomkinson, Thomas, Nov. 14th, 1676.. 17

Tomkinson, Thomas, April 2*^ 1677« . 19

White, Mr. John, •• Nov. 18th, 1665.. 6

Whitehead, Mr. James, Oct. 18, 1680.. 29

Whalley, Mr. John, May llth, 1681.. 31

• ^ Wakeham, Mrs. Mary, June 29, 1686. . 51

Wakeham, Mrs. Mary, Aug. 15, 1688. . 54

SUPPLEMENT

THE BOOK OF LETTERS,

Sfc. Sfc.

An Epistle of JOHN REEVE to CHRIS. HILL.

Dear Friend in the eternal Truth, my loye
to you and the rest of our spiritual
. friends remembered.

Brother Hilly

IT seems very strange to me, that you with the rest
of former friends, make no enquiry after me whether I
am dead or alive. What, have the unnecessary things
and cares of this world swallowed up your former love
to the truth ? Though I am moved m this manner to
write unto you, I trust you have not so learned Christ.

Friend, the reason of my not sending unto you this
long season is this, because my wife and I were both
very sick and weak, of which sickness the 29th of
March last my wife died.

Immediately after I had buried my wife, the Lord
our God called me to visit some of his people living
near the City of Cambridge, as he once called me to
visit you ; yea, it was in the very same manner, for
one of the chief speakers of the Ranters being con-
vinced by this trutn, who formerly had deceived them,
took a parcel of my books and presented them to them,
upon which they greatly desired me as you formerly
did ; I hope there is about half a score of them that

A 2

have received the truth In sincerity of heart; they are
husbandmen and tradesmen that labout for their bread
as you do ; they rejoice in those that really possess
this truth though by face unknown.

■

ChriatophtT HiU,

You seem to forget your engagement to your father-
in-law, you know the time is expired concerning your
payment of the money which was lent to you, and not
to nim ; wherefore as you love the truth, I desire you
to send me the fifteen shillings remaining behind
speedily, that I may restore it to the right owner.

Now concerning my own condition, it is thus ; on
Hay Day last, I was senseless two or three times, inso-
much, that if a faithful friend had not been by me to
relieve me with a little cordial, I had immediately died.
I still continue very sick and weak, so that of necessity
I must either mend or end in a little space. As for re-
lief now I have most need of it, it hath been very small
of late ; I wish it may not be a burthen to the consci-
ence of some when I am gone ; the widow's mite will
be a witness against all carnal excuses in those that
own this truth. It may be you may think I have no
need of your charity now, because the merchant for a
little season allowed me five shillings a week ; but if
you think so you are much mistaken, for I have had
none from him a pretty while, neither do I know whe-
ther I shall have any more from him at all, for when
he took ship for Barbadoes, he had not wherewithal!
to leave for his wife and childen, through the unjust
dealings of unreasonable men. Brother llill you may
remember you sent me word, that if the London Chris*
tians would contribute weekly or monthly to my ne-
CMsity> you would do the like, you will do well to keep
your covenant.

And so I commit you to the most High, and remain
yoiB-s in all righteousness,

JOHN REEVE.

My dwelling is in Bishopsgate Street^ near Hog
Lane End, with three sisters that keep a sempstris
shop.

Direct your letters to our brother Muggleton, to be
conveyed to me, and the fifteen shillings to him for me,
you know where he dwells ; it is in Trinity Lane, oyer
against a Brown Baker's

l^ndon, June llth, 1656.

Another JEpistk of JOHN REE VE'S to the same person.

For his loving friend, Christopher Hill,
Heel Maker, in Stone Street, in Maid-
stone, in Kent. These

Brother Hill,

♦

I HAVE received your letter and your kind 'token,
for which I acknowledge your kindness to Irutht

As for my neglect in writing to you, my ^great tr<m*-
bles of sickness and mortality hath hindered it^ I h(^e
whilst 1 am able to write for time to come, you shaU
not charge me with any such neglect; in the mean season
I do not desire your charity unless you can spAre it*
Remember my kind love to your mother Wyles, to
Thomas Martin, and Goodman Young, and I rejaice
in the Lord for you, that the truth abides in you. As
for the fifteen shillings I am glad of your care for the
truth's sake, because it was lent to me upon that account.

No more at present, but desiring my God abundantly
to establish you in all spiritual excellencies, unto whose
infinite grace I commend you all, and remain yours in
ail righteousness,

JOHN REEVE

Lottdcny June SOthy 1666.

The Prophet Lodotvicke MugghtoVLS blessing to his
Son'-in-LatOf Mr. John White, bearing date in Lon-
don, 18eA Nov. 1665.

Son John White^

YOUR wife shewed me your letter unto her, in which
letter I understand your desire of the blessing, if I may
count you worthy of it.

As to that I say, God hath counted you worthy of it,
else you would never have had such interest in the faith
of this Commission of the Spirit as you have in your
wife and the rest of the true believers of it. But I
thought you would have been well enough satisfied
without the declaration of it, for my thoughts were the
same towards you before as to your eternal happiness.
Yet, to satisfy your request, and for your further confir-
mation of your faith, in the assurance of your eternal
life and happiness, I do declare and pronounce you to
be one of the blessed of the Lord both in soul and body
'to eternity.

P. S. As for things of temporal affairs, I suppose your
wife will certify you in her letter, but I thought it ne-
cessary to satisfy your desire with these few lines,
though I be in haste, and could hardly spare time at
present, so that I had thoughts to have let it alone till
another time, but I thought you might be troubled a little
at it^ if it had been delayed.

Written by

LODOWICKE MUGGLETON,

One of the two last Witnesses of the Spirit.

London^ i^th of November ^ \Q^6.

Copy of a Letter written hy the Prophet Lodowicke
Muggleton to Mr. Sudbury, January 31«f, 1669.

Loving and kind friend in the true faith, Mr. Sudbury,

This is to let you understand that with much trouble
and charge, I have got the interpretation of the Witch
of Endor safe out of the press ; but as for the other to
Isaac Pennington, Quaker, I have had bad success, for
it was taken in the press and the printer like to be un-
done ; but money did buy it off. It cost the printer
seven pounds, and me five pounds to pacify the matter
and not got it done neither,; but most of the copies are
preserved, and hereafter when times are something
better, I will get it printed if it be possible ; for the
winter is the worst time to print in of all the year : but
I am glad this of the Witch of Endor hath escaped, it
being of more value than the other, because it was ne-
ver written upon before by us nor no other ; for I have
been much crossed in the printing of it and very fearfiil
it would have miscarried as the other did, because he
kept it so long ; these six months he hath had it in
hand, but with much ado I have it safe home at last, so
I have sent you four of them, desiring you to give
Mrs. Parker one, and the rest you may dispose of as
you please yourself.

I did hear by a letter from Mr. Tompkinson to Mr.
Delamain, that you were very ill, which I am very
sorry for, but where nature is overcome by natural di^
eases, death will get the victory, and swallow up life
into death ; but I am persuaded that your faith is so
strong in the true God, and in this Commission of the
Spirit, that you are sure you shall find everlasting life
hereafter, according to your faith, and according to my
word ; and though the word of a prophet now in these
days cannot, cast out natural distempers and natural

diseases that are seated and settled in the blood, yet
the word of a prophet can cast out all fear of eternal
death.

Therefore that your confidence may be strong ih
yourself, in the assurance of your eternal salvation, I
do confirm that word of blessing to eternity which I
once did give unto you.

So bein^ in great haste, I sfaail ool^ present my love
to yourself, and to your dear aid k)¥ing wife^ and to
our dear iriend, Mr. Pai4c«r.

I rest and remain your friend in the true failfa,

LODOWICKE MUGGLETON.

Postern, London^ SUt Jan. 1669.

P.S. My wife desires her love remembered to your-
self, your wife, and Mrs. Parker.

A Copy of a Letter written hy the Prophet Lodowicke
Muggleton to Mrs, Dorothy Cai'ter, heaynng date^ the
2ird of April, 1670.

Dear friend in the eternal truths Dorotky Carter ^

This is to certify you, that I peceived your letter,
dated 27th February, 1669, with ione from William
Newcome, and one to Mrs. Griffith, aiid one to Mr.
Hatter,, which letters I did deliver us you did appoint;
but whether you »have received a#y answer from tibem
since I know not ; also, you fiiay think it something
long lliat I did itetiseend you some *answer of the things
yx>u desired, buit I seeiing the -.matter 'Contained in your
letter did not concern me, and that there was such im-
possibilities in Mr Hatter to perform what you ex-
pressed in your letter, as what \^ promisertl in his oUier
letteiry that I did forbear waiting unto ypu ;. .and in a

litde time after I went into Cambridgeshire, and being
now returned y I thought it necessary to write a few
lines unto you for satisfiiction in the thing you desired,
concerning Mr Hatter's daughter.

My opinion and knowledge is, that Mr Hatter is as
uncapable to provide for his daughter at present, as
ever ne was since I knew him ; for he is as a man of
sorrows, always in straits and wants, and the more com-
fortless to all of the faith, because there is like to be
no end in this life ; and his sorrows are the greater
because he brought them upon himself, that the saints
cannot deliver him, not with small matters ; for there
hath been done for him by me and other believers more
than to all the saints besides, yet not delivered at all ;
yet we cannot but look upon him widi an eye of pity,
m respect his heart is right towards God, and strong m
the faith of this Commission of the Spirit, and many
other natural endowments which few men have the
like, which doth cause both saint and devil to respect
him, and to have tenderness towards him ; but his trou-
bles are so many, and tied with cares— with many fast
knots, so that neither saint nor devil can loose them, as
I said before. His wife is now gone into Yorkshire,
it may be if she prospers any better than heretofore,
there may be something done for that child you keep ;
but my hope in this matter I fear will be mucn like the
hffpe of Ihe hypocrite that perisheth. Therefore as to
my judgment concerning the maid and you, I am very
loath to give any, yet because I would not have you al<-
together unsatie^ed, I shall tell you my thoughts.*—
That seeing the God of truth hath moved you ami your
daughter, for truth's sake, to take the girl when
she wad fit for nothing, and have brought her up so long
and so many years for nothing, neither do I think you
will ever have any thing for this time past ; therefore, I
suppose, you must add this good work to your faith,
and let it follow you in the resurrection in a degree of

glory above your fellows ; when the saints shall diflfer
in glory as one star differeth in brightness from the
other, which will not be a quarter of an hour's time
after death before you will receive the reward. I knpw
not whether Mr. Hatter hath sent you any answer con-
cerning it, but seeing you have done all this for her wb^n
she was fit for nothing, I think now you have made her
fit to do something towards her living, it will be l^est in
my judgment to keep her still a while longer, and see
if ner father may be m a better capacity than at ftesent
to take her off your hands.

I speak this not to force you to keep her against your
will, but only to let you know how the case is with her
father, neither doth her father know that I write unto
you, nor desired me, but of my own will I thought it
convenient to let the naked truth be laid open before
you, and leave it to your own consideration. ^ \

And as for Mr. Fewterill requiting you evil f6r good,
that is a thing something common with poor people ;
and yet for my part I never heard him speak a word of
ill of you since oe came to London, nor oefor* ; there-
fore, if he hath done you wrong by thought, word, or
deed, it is unknown to me, neittier do I love to enquire
after people s evil or weaknesses ; neither do I qMstion
but he and she have both carried themselves unworthily
unto you for all your kindness towards them» but I am
unacquainted with it, and by your patient bearing,
knowing your own innocency, you will heap coals of
fire upon their heads that do you wrong

I shall be glad to see you here at London this siun-
mer*. if your strength will bear the journey. AU the m&w
here in London is now about this new act for th^ prevent-
ing of meetings, itputsa damp to all trade exceewngly, it
is so strict and cruel, that all people are almost against it,
but what effect it may produce, time will brmg forth.

It was the great wisdom of God, that this CMtmis-
sion of the Spirit should not be tied to outward wot-

ship, 80 that no act tho powers have made yet, doth
reach usy but truth is preserved in secret, and no envy
can have any law to hinder it or suppress it

This is all at present, onW my love and my wife's
love remembered to yourself^ Mr. Goodwyn and his
wife, Thomas M arsden and his wife, Bettj Slater, Wil-
liam Newcombe, and all the rest of our mends in the
fiiith there with you.

I rent and remain, your Friend in the true faith,

LODOWICKE MUGGLETON.

From the Postern, London, April 23d, 1670.

Ccmf of a Letter wrote by the Prophet Lodouncke Mug-
glston, directed these^ for his loviny Friend^ Colonel
nobert Phaire, in Irektnd. Give this with care.

Dear Friend in the true faith, Robert Faire,

I HAYING this opportunity to send by Elizabeth
Faggetler, I thought good to write these lines unto
you, to certify you, that I received your letter by Mr.
Greutreakes, dated Dublin, this 27th day of May 1675,
wher^ I perceive your ^eat faith and love to the true
God, and to this Commission of the Spirit, not only
in this letter, but in your former letters, in March 1669. 1
have heard a good report of you both by Saint and De«
vil; alflp, I have had experience ever since you re-
ceived Ithe doctrine of this Commission of the Spirit,
you t«tned well that declared us to be true witnesses of
the Spirit, ambassadors sent of Gk>d, in that you have
obeyekl the truth in believing God hath sent us ; you
knovf what great power is m a commission that is
given by the powws of a nation or earthly king8> you

baye bad experience of that yourself ; and are not those
happy that obey the commission of earthly kings as far
as kings can reward them with honour in this life> and
tiiose that disobey his commission are they not pu-
nished, the case is the same with John Reeve and my-
self, God hath chosen us two in this last age to be us
two last Prophets and Witnesses of the Spirit, and
hath a commission from Ood to give sentence of bless*
ing and cursing to eternity ; to seal the foreheads of
true believers unto everlasting life, and to seal Ae re-
probate and unbeliever in their foreheads, unto eternal
torment, which is abundantly declared in our writings ;
and ought not this commission of €k>d from heaven to
be obeyed, yea it is obeyed by some few, but the ene-
mies of it are niore than can be numbered. I write not
this to you as questioning your faith, but rather to make
your faith the more strong, for I know your heart did
close with it ever since you first saw the writings ; and
when you received me in the name of a prophet, you
received him that sent me, even the true God, whereby
you were sealed with the Holy Spirit of promise, even
the spirit of faith, which giveth assurance of everlasting
life, which doth abide in yourself, which hath appeared
in you have not been ashamed of your faith before men,
but hath justified your faith in this commission of the
Spirit against all gainsayers, so that you being justi-
fied by faith in your own soul, I know you have peace
with God as to your eternal happiness on the other side
of death ; likewise I can truly say by you as Christ
did when on earth to his disciples that believed on
him, blessed are your eyes that see, and ears that hear,
and hearts that understand the things that belongs unto
your peace ; not that peace which the world gives, but
tiiat peace which faith in the true God gives, which
shall endure for ever, both in this life and in the life to
come, even to eternity ; and because you have stretched
ibrth the hand of feith, and have taken and eat of the
tree of life, you shall live for ever ; that is, by faith you

hare eat of the flesh of God, and drinked the blood of
Qod, which in that water of life that doth queiioh tlMi
tiiirsty soiUy so that you shall nevet hunger nor thirst
more after the forgiveness of sin^ nor after the assurano6
of everlasting life ; and this doctrine and words of mine
shall be as the leaves that fall from the tree of life;
which is for the healing of the nations. .This fiiith is
the fkitb of Gh)d*s electa that removeth that mountain
of ignorance and darkness that lieth before the under-
Standing of all mankind by nature » and all that hath
the light of faith in the true God. This faith is that
which doth ascend up to heaven, and pierceth through
the sky, and beholdeth our Ood, our Kin^, and our
Redeemer upon the throne of his glory, which is an
evidence to the soul that we shall see nim face to face
in the resurrection, which will not be a quarter of an
hour's time to the dead soul before it shall quicken
again into an everlasting life and ^lory ; likewise this
faith of the elect doth descend into hell, and seeth
the form and nature of the right devil, and seeth the

Slace, manner, and nature oi the devil's torment ; it
oth, as David said concerning God, if he should 'as-
cend up to heaven God is there, and if he should des-
cend into hell, he is there by his power also to keep
them in utter darkness ; so I say, let the reprobate and
unbeliever's imagination go down into hell, the faith of
this commission will find him out there a1so$ and
though the seed of the serpent doth rage, rail, and re-
vile against me without a cause, and cast out their ma-
lice as floods out of their mouths; they being, as D^vid
said in his time, my enemies are more than can be
numbered, yet by the power of faith I know I shall
prevail over them all. I write these lines only to cer-
tify you I received your letter, and for the further
8tren{?thening of your faith, having at present this
faithral friend to deliver it to you, else I should not
have wrote to ymi> at this time> so at present shall only
remember my true love unto yourseU^ and to your dear

which I once or twice saw in London^ whose
fiiith I imderatand is grown rwj strong since tlirat time^
which oannA my lore the more in her, Ae having that
faith in her, that works by love, for none dm love God
hot those that have faith in the true God, Ihen will they
love him that is sent of €h>d, and rest yoor friend in Ihe
eternal tmthi

LODOWICKE MUGGLETON.

Bf y love remembered unto your son-in-law Gteorge
Gamble, and vour dear daughtw his wife, and to Doc-
tor Moss, and to ail the rest of our friends in the true
faith there with you.

The Poaiem, London, Jug. 9th, 1676.

Sir,

' I HAVE discoursed with Mr. Greatreakes three
times, and he told me what the token was you mention
in your letter, and who it was that gave it, and that he
would pay it, but it is not vet paid, for he is nowgone
into Devonshire, perhaps ne may send it to Mr. Dela-
main's before he goeth out of England, if he doe^ you
shall hear of the receiving of it, tor I did not think to
have wrote to you at all till I had received it^ but be-
cause of Elizabeth Faggeter being here.

You speak of a token in your letter, dated the 90th
of March 1669, and now in this letter, dated 9f7th of
May 16T6, if this be the same token and the sam^ party
that sent it. Captain Gaile, I give him many thanks fbr
his love and kindness, in that hisheart wasiree, though
I never received it

So rested your Friend,

LODOWICRE MUGGLETON.

The Postern, London, Jug. 9th, 1676.

Copied from the original Copy of the Prophet Mug
gleton's own writing.

A Ccpy of a Letter written by the Prophet Lodowick^
Mugghion^ to Mrs. Dorothy Carter^ hecurmg date Fe*
bruary Sa<f, 1676.

IharIVimdmth$tni»Jirith,l)or9tk!f€k^ *

I ^ A W TOur letter to Mrs. Griffith, dated February
18th,i6t6y in Whic^ yomr desire is,. i#it were possible, to
have a few lines from my own hand. To satisfy your
desire I shall give you a small account of my sufferings,
and how my wife and I do fareat present.

My sentence was, to stand upon the pillory three days,
and the books they took from me were about four hun*
dredy and they were to be divided into three parts, and
burnt by the common hangman before my race every
day I stood upon the pillory* The sentence was exe*-
euted upcrn me with tlje greatest saverity;^ beyond i|ny
felpn or cheat that ever stood upon the^ pillory before*
I was drawn in a cart like a thief to the galloi^s, with*
out cap or l^U| aiud stood iipon the pillory bare*headed ;
I was exposed t^. all ihe ^ame and reproach that pos-
sible could be invented ; I was led as a lamb or as an ox
to we slaughter, there was no mitigation at all of the
r^gor of the sentence, but rather more punishmei^t adde4
to it The book^ Mfer^ oflfered up in Ibree bifriit offer*
ings unto the unknown G^d ; ana I myself was offered
upon the pillory^ to the rude multitude to be slain o^
stoned t^ death» and it wa9. <^e wonderful providence
of God. (bat I ei^capisd with my Ufe, or being mailed in
my limbsi^ which, would ba,ve beoA wQrse, thaqi to b^
killed outright. Now is my testimony finished^ in that
the last true Proph/et tha^ God will ever send, suffered
for the, truth as all his servants the Prophets did that
went before me. The world shall never have Prophet
of the Lord more topersecute whiis the world doth last,
for the mystery of God is finished , both by declaration
and suffering, as was declared by his Servants the Pro-

phets and Apostles of old. Wait but a while with pa-
tience and we may see how God will pour out his wzath
and vengeance upon this wicked world, and especially
upon the City of London , who has shed the blood of the
last true Prophet that God will ever send, though not
unto death ; my innocent blood will be a testimoiiy
against them, and will cry to heaven for vengeancey for
they thirsted after it as for sweet wine, and now they
have drank it both great and small, their thirst is not yet
quenched because I am yet alive ; God doth seldom let
sins of this nature go unpunished in this life, besides
the punishment in the life to come, but gives them their
own blood to drink by destruction, for they are worthy
that touched God's annointed Prophet, and doth them
harm.

The effects of these things will shortly come to pass
and be made manifest. I cannot give y6u an account
yet about the fine, it is £500. I am yet in Newgate, but
removed into the Press^yard, a little better place than I
had before. I have a handsome chamber (or ten shil*
lings a week by myself, where m^ wife and friends
may come freely to me. I am mdifferently reco-
vered of my wound, but the cold and cough doth cleave
to me still, but not so extreme as before, i hope I shall
outgo it and be well again. My wife is not very well,
her grief and troubles have been so many and so great
of late, that it is a wonder she holds up so well as she
dolli.

As for the copy, of the indictment it is very large, and
cannot be had, my Attorney hath it, but the whole in-
dictment, every word of it was taken out of the Book
called the Neck of the Quakers broken, and in no book
else at all ; and as for the paper pinned to my breast, it
cannot be had, it was so daubed with dirt; but the
words were these : Lodowicke Mug^leton standeth up-
on the pillory for publishing and printing a bereticai,
seditious and blasphemous books ; * these were all the
words of it in great letters.

Thug I have civen you an account of the substance
of things that have happened unto me; particulars
would make a volume. I was willing to satisfy your
desire with my own hand-writing, with my love and
my wife's love remembered to yourself and to Betty
Marsden; your maid Ann, and all Friends else there
with you, i take leave and remain your Friend in the
eternal truth,

LODOWICKE MUGGLETON,

Frtim the Press Tard^ Newgate,
Lmdon, February 22dy 1676.

A Copy of a Letter written by the Prophet Lodowicke
Muggleton to Mr. Thomas Tompkinson of Slade
House, in Staffordshire, hearing date from London,
14lA of November, 1676.

Loving Friend, Thomas Tompkinson,

I SHALL give you a little account of those things
that were then upon me when you were in London last,
which caused me to absent my own house, neither have
I been at home never since, nor know not when I shall,
for the king's messengers have been to seek after me
several times, but have missed of me ; and if I can keep
out of Iheir hands, (as I will do my endeavour,) I shaU
deal well enough with all my enemies, which are many,
yet I see the law, and money will bridle them all ; so
the bit of the bridle be of silver to put in their mouths,
it will keep their necks strait to the law, and turn their
heads aside every way. I have been a whole year in
law with two persons that do trespass upon the widow
Brunt ; and arter her death it fell into my hands, so \
commenced two suits of law against them, but they had
several put offs, which caused a great charge the more
to me and some to themselves, but I following it as
fast as the law would permit ; they perceiv&ig the law

went against them, they devised to put me into theSpi-
ritual Court, thinking to get me excommunicated, that
I might not have the benefit of the law in these two
causes ; but I defended myself in the spiritual court,
so that would do them no good.

They seeing that would not do, they devised another
device, to inform the Warden of the Company of Sta-
tioners, that I had printed blasphemous books, being
unlicensed, which caused six men that belonged to
them to break open four doors, and took away fifty
pounds worth of books, under the pretence of being
unlicensed. After these men had broke open my doors
and took away my books, they finding that I would
sue them at the law for what they had done, they got
a warrant from the council table for my person, but I
have kept out of their hands hitherto, and have over-
thrown them men in law, and cast them, and recovered
my title to the ground that was the Widow Brunt's : —
likewise I hare arrested two or three of those men that
broke the door, and do proceed in law against them,
and do intend t'> put in our declaration in court this
week, so we shall go right to bring it to a trial next
term. Also I have proceeded in the spiritual court so
far as to get out their libel to see what they charge me
with, and do intend to carry it out of the spiritual court
into the court of king's bench, then I shall be the plain-
tiff in both suits, for they hang together, and now I
have done with the other two causes, I shall the better
follow these two.

I have acquainted several of our friends here in Lon-
don, and advised with them, that if they of our faith
that are of ability, will assist me in these two causes to
wage law with them, and they are very free and willing
to contribute towards the charge of law ; we being
many, thejburthen will not be very great upon any par-
ticular person, it is left to every one's freedom whether
they will give any thing or no. It concerns all of this
fiaith, and I will stand in the gap to manage the law

by my attorney^ and if I do overthrovr them in both
courts as I hope I shall^ it will be upon record, so that
none will meddle with me more about those books for
oyer. 1 have advised with the council that they have
done that which the law will not justify them in what
they have done, for it is contrary to law and to several
acts of parliament ; however it goeth, on my side or
not, it will be good for the age to come^ not to suffer
any envious devil to do as they have done ; if I lose
my books they shall not have them for nought, and
make others afraid to do the like.

Therefore if you please to propound this to as many
of this faith as you know, whose minds are free to con-
tribute what they please towards this business, I shall
be very willing to accept of it. Thus I have given you
as short an accountt as I can of those matters and
troubles I have passed through one whole year, and
how long my troubles will last yet I know not.

So I shall say no more at present, only my love and
my wife's remembered unto yourself and wife ; I take
leave and rest your friend in the true faith,

LODOWICKE MUGGLETON.

WhNov. 1676.

A Copy of a Letter written hy the Prdphet Lodowicke
Muggletony to Mr. Thomas Tompkinson, bearing date
April 23d, 1677.

Lomng Friend in the true faiths Thomas Tompkinson^

THIS is to certify you, that I received of Mr. De-
lamain ten shillings at one time, and thirteen shillings
and sixpence at a another time, which you and the rest
of friends did send to him for me according as their
particular names were set down ; but I ^ave Mr. Dela-
main orders to give you an account that he had received
the money both times, and had given it to me ac-*
cording to your order, but not that he should mention
every person's name nor every particular shilling that
every person gave. It was both troublesome and need-

less^ atid very inconvenient if the world should hare
seen it ; therefore a receipt in general was enough, for
if we received all that was sent, we must needa under*
stand the names of them that sent it and all particulars.

I hope you nor the rest of friends do not doubt of
Mr. Delamain's faithfulness to deliver to me whatso-
ever is sent to me by any friend of ours in any parts of
the world, both by sea and land; whatsoever hath
been directed to him to be ^iven to me, either letters
or any thing else, he hath faithfiiUy delivered unto me,
and I have desired him to give a receipt for me in ge-
neral, when I have not been capable to write myself,
and it hath satisfied all friends else ; so that it was
partly my fault more than his, that he did not write
any larger at that time, for I and he and all our friends
else here in London were in great trouble, and had not
leisure to write at that time, for the shepherd being
smitten, the sheep were all scattered.

Upon the 17th of January last past, judg^menf was
given upon me to stand upon the pillory in three places
of the City of London ; and the books they took away
from me were divided into three parts, and were so
burnt before my face the three days I stood on the pil-
lory ; so they offered up the books as three burnt oner-
ings unto the unknown God, and they offered me up as
a sacrifice to be slain by the rude multitude ; and it was
a wonderful providence I was not slain outright ; I was
exposed to the utmost rigour of the law, more than
any man that suffered in that kind. However they
have shed the blood of the last Prophet, though not
unto death ; oh! what shall be done unto this bloody
city for shedding of innocent blood i the Gk>d of hea-
ven shall say unto this bloody city, '^ Yov shall be pu-
nished with poverty and beggary ; but those wbo have
had a hand in tile persecution and blood of my iservant
the Prophet, shall be cast into the bottomless pit in
utter darkness, where is weeping and gnashing of teeth
for evermore^ whefe they shall never see bright day to

eternity.'' This I am sure wHi be dideflfo6t(a|>Qii those
that have had a hand in this sufliferiiig of nthiei *^ -
- I eaimat Enlarge in partieulars of those great swfer-
ings hath hapj(^ened to me of late, it wonld^ be. too large
/a/Tolmne to'relatethfe particulars- t>f it; but you under-
stand fayt a little what a great deal raeaHeth. * * ' • "^
. $0 being in haste, I phall take leave and* test, mdy
my l6ve to yourself, and my wife's love to yourself and
wife, and all friends else there with you.

I rest your, loving friend in the the true faith,

LODOWICKE MUGGLETON.

I •

From the Pre89 Yardy NewgatCy
jipra29rd, 1677.

A Copy &fa Letter written hy the Prwhet Lodmcicke
Muggteton to Mr. George Gamble oftJork in Ireland,
hearing date^ August 2pfA, 1677.

' homngfiiend in the true faiths

THESE lines are to inform you of the truth concern-
ing my sufferings ; I shall only touch upon the dbief
heads of the whole matter, for particulars and circum-
. stances would make a volume, which shall be left upon
record, with many other acts and sufferings done by
John Reeve and myself, which will be pubushed . after
^myd^ath.

But as to this present suffering of mine, upon the 17th
day of January, 1677, 1 was tried and eonaemned.

And in ithe trial I would note to you this, the judges

were divided in themselves, the judges did not give

consent to that sentence ; therefore txoX tor repeat cir-

. cumstances nor particulars, I shall note this passage

unto you that one of the judges said.

Gentlemen of the Jnry^

I cannot see by the laws of England how you can
bring this man in guilty/' with many words to that pur-
pose, ^'therefore/' said he to the jury, ^^ look to it."

Then stood up another judge, chief of England, and
said, '^ that if it were not law we will make it law," and
many other words to that purpose, to provoke the jury
to bring me in suilty, else they would be partakers
with me in that norrible blasphemy ; so the jury did
hearken to him, and brought me in guilty.

Upon which the sentence was given in thus, That
the court had no love to my person, and were sorry
that the laws of England were so unprovided to pu-
nish such crimes of this nature. Therefore saith ne,
we shall give you but an easy punishment, that is, you
shall stand upon the pillory three days in three of the
most eminent places m the City of London, two hours
at a time, from 11 o'clock in the forenoon till one of the
clock in the afternoon, and a writing shall be tied up-
on your breast, to show the cause why you suffer, and
that my books should be divided into three parts, and
burnt by the common hangman before my face every
day I stood upon the pillory, and that I should be fined
five hundred pounds, and after the fine was satisfied, I
should put in bail for my good behaviour during my life,
and that none should be bail but such as were not of
my principles.

This is the very substance and almost verbatim, the
words and truth of this sentence.

This sentence have I suffered in every tittle in the
greatest rigour that could possibly be inflicted upon
man; they made me ride in a cart as a thief, or a mur-
derer, bare-headed, without hat or cap, which never
was done in England before : I stood bare-headed,
which no cheat nor bawd ever did ; I was set as a mark
for every one to throw a stone at me, my books were
offered up in three burnt offerings, at three sacrifices
unto the unknown God before my face, and I myself was

offered up as a sacrifice to the rade maltitnde, I wag
bruised and battered with dirt, mud, rotten eggs and
stones ; and my innocent blood was shed, though not
iiiito death ; it was the wonderful providence orGod I
was not slain outright. That my life was preserved
being exposed to the rude multitude, even to unreason-
able men, such as Paul in the like case desired to be
delivered from ; so that the blood of the last true Pro-
phet that God will ever send hath been shed by this
bloody city of London ; which innocent blood doth
cry to heaven for vengeance on them that have had a
hand in it, because it was shed for God's cause only
therefore the sin is the greater ; I was willing to have
been stoned to death by the rude multitude, and would
have gone ofi" the pillory to be stoned to death, but the
ofiicers would not let me come down.

When this was over, and my wounds washed, and
the blood stanched, I was was put into the cold cellar
again the same day at night ; I went three pair of stairs
to my lodging, and the next day I would willingly have
kept my bed all day, being not well of my wounds, but
the keeper said, if I would not come down into the
cellar in the afternoon, they would put me into the
common side*, so I was forced to come down into the
cellar, which had more need to have kept my bed ; but
there is no mercy in prison for in hell there is no mercy
but justice only ; neither is there any mercy in prison
keepers at all without profit ; and I was very well sa-
tisfied that God's hell which he hath prepared for all
persecuting devils will be worse, neither will there be
any mercy at all there, but justice only, and in the as-
surance of this I rest satisfied. And when I was in
the celler, William Penn and William Mead came to
talk with me, which I was unwilling at that time to
talk with any man in prison, yet Penn asked me ** if I
had peace in this my suffering?" I said I had, and that
now 1 had finished my testimony and sealed it with my

blood ; and that I should never suffer more fbr it while
I lire, which I know I shall not.

Those are the words that he grounded that report,
^^ that t had denied my commission." Further, he and
several Quakers, upon a report that the Quakers were
the authors of this my suffering, because the indictment
against me was taken wholly out of that book, called
' the Necks of the Quakers broken,' there was not the
leafit syllable in the indictment taken out of any odier
books but out of that only. But I answered Penn and
the rest^ that I did not think that the Quakers had any
hand in this my suffering, but do clear the Quakers
from having any hand in this matter, though I knew
many of them were glad in their hearts that it was done
by others. -

Now I have given you a small account of my suffer-
ings, let me give you a little account of my deliverance:
while I was in^ the press-yard a prisoner^ tne sheriffs sent
several times by the goal keeper to see what I would do
about the fine, but they, were at no certainty what fine
they required ; at last the clerk of Newgate said, they
would take a fifth part^ which was one hundred pounds,
I was loath to give so much, and let it alone for aquar*
ter of a year longer for some reasons I had, and after
that time I appointed was over, I sent a letter to the
sheriffs to treat with them about the fine, but they were
very high, and would not abate one shilling of an hun-
dred pounds, and the cause why, I Understand, they
were proffered by some of the goalers and others,
an hundred pounds to keep me a prisoner for ever, oir
else to have a larger sum of money for my ransom, I
perceive had not the sheriffs honour laid at the stake, I
Bad been bought and sold as Joseph was in Egypt, a
prisoner during life or till such ransom was paid, it
would have been a great disparagement to the sherift
if they had sold me, such as never was done in Etigland
before. But they having an eye to credit and some-

what to conscience, they would not do such wicked-
ness ; but however it caused them to abate nothing of
an hundred pounds, neither would they give any time,
but to lay down the money presently ; so we borrowed
an hundred pounds the next day and ^ave it to them
upon the 19tn day of July, 1677, and the same day at
mght I was released out of prison.

1 was prized at a goodly price, far higher than the
Lord of life was prized wnen he was on earth, he was
▼alued but at thirty pieces of silver, but they valued
me at one hundred pieces of silver ; the thirty pieces of
silver was thirty pounds they valued Christ at, else it
would not have bought the potter's field, and the
hundred pieces of silver they valued me the last true
Prophet, and Witness of the Spirit, it was an hundred
pounds; and. the cause why they valued me at such an
nigh. price above my Lord and master, it was because
they Knew I had some inheritance and interest in this
world, but the Lord of life had not a place to lay his
head, therefore was he valued at such a low price ; and
because they knew. I had some interest in the world,
and many followers of me, therefore they valued me at
such a high price of a hundred pounds of silver ; and
as the thirty pieces of silver was the price of innocent
blood, therefore not fit to be put into the treasury to be
expended upon any holy use, or to relieve the poor, but
to buy a potter's field to bury the stinking carcasses of
strangers, thieves, and murderers, so that the thirty
pieces of silver was bestowed upon the basest way
suitable to the purchasers, being the price of innocent
blood; so likewise the hundred pieces of silver I
am valued at, it is the price of innocent blood also, a
very goodly price ; and this money will not be put into
the treasury to repair churches, or relieve the poor, but
will be spent basely in lusts and drunkenness, and vo-
luptuousness to the purchasers of it, being the price of
innocent blood- .

'nius have 1 given you an account of the whole mat-

ter as short as I can, both of my sufieringsand delivery
out of all these troubles, andtnat I am indiffiirent well
in health; being restored to my own house again I
thought good to yrrite these lines unto you, to satisfy

Jou m those parts touching all those things that have
appened unto me of late here in London. If you please
you may shew this letter to those of this faith, if you
think iSt, but shew it to none of the contrary party, let
the blind lead the blind, that they may both fall into
the ditch together.

So not to trouble you any further, but do remember
my love, and my wile's love unto yourself, and to your
good wife, unknown to me by the natural sight of the
eye ; but the time shall come, she shall see me face to
face, when I am in a better condition than now I am in,
even upon a throne of glory, though now I have been
upon a throne of shame and reproach, even a pillory.
My dear love remembered to Colonel Phaire and his
good wife, to l^ajor Dennison and Captain Gale, to
whom I am much engaged for his kind token long ago,
and to all the rest of the friends in the &ith there with
you. I take leave and rest,

Your friend in the eternal truth,

LODOWICKE MUGQLETON.

The Copy of a Letter written hy the Prophet Lodouncke
Muggletofiy to Mr. Thomas Nosworthy, in Antigua,
dated from London November ^th, 1679.

Loving Friend in the tmefaithy Thomas Noaworthyy

THIS is to certify you that I received your letter
about the beginning of Oct. 1679, with your brother's
letter from Virginia, and that you received my letter
with the rest, that we received your kind tokens. I
am glad you receive satisfaction of mind though it be

but in temporal afiairs, is more than all the riches of
this world^. what is it without peace of mind ; but that
peace that floweth from the assurance of eternal salva-
tion in the life to come, all the kingdoms of this world
is not to be compared unto it, but when this temporal
peace and eternal peace doth meet together in one soul,
which I do not question, but they do in you, so that
nothing under the sun can be compared with it.

I have read over your brother's letter, he write th very
well as to moral wisdom, and as to temporal affairs,
but stone blind as to spiritual and heavenly wisdom,
even like unto those David speaketh of, who said to
those prophets that came in the name of the Lord, ^^ we
desire not the knowledge of thy law, therefore depart
from us. So doth your brother by those books you sent
him, for he doth count the truth of God and the wis-
dom of heaven a stumbling block indeed unto them.

And you may see what reward you have for your
good will, you are counted a poor weak man by it, and
fallen into a greater error than you were in when you
were a Quaker, and in effect they desire not the know-
ledge of God's law nor of your books, but do wish you
had never sent them; neither would they have yourself
to believe them, but to depart from them as they have
done, for they desire nottne knowledge of them neither.

Therefore do you do as Christ did, he went to his
ovi^, but his own received him not, neither did he do
any miracle because of their unbelief; so you sent
books to your relations, but they received them not in
love, neither could they convert any of them, because
of their unbelief. It is a vain thing to write or send
any heavenly matters among the heathen, for they will
<50unt you the greater deluded and in the greater error;
therefore let no heavenly wisdom come there no more.
I am glad you are recovered to your health again, and
except the truth vrere locked up in a chest and never
opened, it will meet with oppositions as I perceive you
do.

I have been more sick of a fever and ague thig sprins
than ever I was in my life» but now I am in healtb
again ^ and as for your sending three thousand pounds
weight in sugar, and consigning it to our friend Mr.
Saddington, this is to let you know that he is dead a
matter of six weeks, almost before your letter came to
my hands: likewise, I asked Mr. Clarke if he would
undertake that which Mr. Saddington should have done^
but he saith, he will not concern himself in such mat*
ters at all, so that there is no friend at all, that I know
of, that is of any ability that will meddle in it, nor
have any concerns in ship affairs, and if those that
are poor should undertake it^ perhaps they will sell the
sugar and spend the money, so you may lose all. And
as for my part, I never could endure to concern myself
with any ship or sea affairs if it were ever so much for
my profit. Therefore I thought good to acquaint you
and give you notice, that you may appoint some other
man that you can confide in, that you know hath been
used and knoweth the custom and manner of sea affiiir,
and of the custom-house ; we are all very ignorant of
these matters, therefore unwilling to meddle in it. And
as for your sending me a further token of your love, I
know it is out of pure love, but my desire is, that you
would not send any thing to me at all, and I shall take
it as kindly at your hands, and have as great a love for
you, as if you had sent it, because I have enough in this
world and have no need, neither would I have you to think
that I do refuse your kindness out of any scom,but outof
true love, knowing that I have less need than yourself,
neither do I love trouble myself to trouble others.

This with my love and my wife's love presented unto
you, and to those two friends you speak of in your let-
ter; 1 take leave and remain your friend,

LODOWICKE MUGGLETON.

London, ^ih Nov. 1679.

A Copy of a Letter written by the Prophet Lodowicke
Muggieton to Mr. James Whitehead of Braintree in
SaseXy bearing date from London, October IQih, 1680.
Beginning as following.

Dear friend James Whiteheads

I received your letter dated October 12th^ wherein I
perceive &at the country justices have agreed and drawn
up an order for the compelling of all persons to come
to their parish church, according to the act made in
the first year of the reign of Queen Elizabeth.

I cannot conceive how the justices of peace in any
county have authority and power to put that act in
execution in these days^ except an act of parliament to
authorise them, which no parliament ever did since his
Maiesty was restored; for that act was at that time
made only against the papists, for all protestant epis-
copal and puritans did go to church generally ; there
was no Dissenters then as there is now, there was then
when this act was made but two denominations, that
is to say, papist and protestant ; so that act the in-
tent of it was only against the papist, and not
against the protestant in Uie least, and none refused to
worship in tne protestant churches but the papists ; but
it is said that this act is in force to dissenters now in
regard it stands unrepealed.

In answer to that^ As that act is not repealed by par-
liament, neither hath it been confirmed and put in ex-
ecution by any act of parliament since the king was
restored, so that no justices ought to put it in execution ;
for this is to be minded, that this act hath been laid
aside in England, Scotland, and Ireland, and three or
four governments, and parliaments have laid that act
aside, as in king James s time, and king Charles the
first, and the government of that^ called the common-
wealth, and since king Charles the second was restored,
all these governments laid aside that act of Queen

Elizabeth;^ add made laws of their own for the qui^ of
the nation, not meddling yith that act of Queen Elita^
beth, that was made against the papists'only. But to
satisfy you further, the ex^trtioh ot that aet hath been
endeavoured bv several justices in En^and and prac-
ticed by them, K>r when 1 was prisoner in Derby goal
there was twelve men of the baptist people in prison,
for not paying twelve-pence a Sunday for not^mgto
churchy and the justices of that county did comiliit them
to ^ prison for nothing else ; because the kihe had set
forth a proclamation suitable to that act, that every
person tnat did not come to church every Sunday,
should pay twelve-pence ; but it was alledged -before
judge Tyrrell that the Baptists §ome 6f theim should Ay,
that the king^s prbclamation was' ho law ; the Judge
saidnodiing to that, neither to justify the^king'spro^
daimation nor deny it, but acquitted 'them wittiottt
paying any thing for not going to church, -only the feed
of the prison. After this trial that pr'&ctice was laid
aside by the justices in those partsi ever sifted ; several
of our nriends did pay twelve-pehce a week for a while,
it did not last long. After tnis the jui^tices in Cam^-
bridgeshire were very hot upon this act of Queen Eti^
aabeth, and made several or our ftiends and other di»*
senters to pay twelve-pence a week for not coming to
church ; our friends did pay it for a while, but the jus-
tices not being contentea with twelve -pence a week, niey
proceeded forther to another act of Queen Hitoabeth,
made against the papists, ^^ that if any person were
eked into the quarter ses^iotitb for not goiAg to church
three weeks together, lie shoiild pay Imt 8b. but if he
were cited in for not going to chtilrdh a whole montii,
then it was Sk)s. this did pur firitod Dic^kenson auftur^
and other dissenters, but this did littt l&st long butfoU
to the ground«<

' I suppose ihat the justices of the peace for your
oounty ao think and hope that the parliament whefi it
sits, will make an act to ei^blish their ttiHl&r Aiey-hai^

drawn up. This.b but# bad time for justices to com*
bine to^thef ta iioarce thj^ cffpWenees of three parts of
tke a*tiQft; W it is Jioped .thei parliament hath matters
of more .«9ii«»qiKBnce and Flight for the good of the
nation^' Umw tQjinmowr the. malice of a few justices. —
And usait patiently a.iwhile, and you will see this fall
as otibeo* things of .this nature haye done.

Thus I; liai^ giyen you fi little light concerning the
law, and hW iu$tioes haye acted contrary to law, and
BMmy hai^suTOred by unjust men that have made their
own wills a Ivw, being backed by authority ; and how
eouldthe innooemt help .themselves, but bore^do¥m
Aeir 'neojks .and take tbQ joke that wicked men have
laid anon them. And as ror n^y advice in this thing is
this, tbat if this ordec to compel all persons that can -
not bow down to tbei; worsl^ip, if it come to be gene^
ral and take place in ibe nation, that those of our faith
that are able to giye . twelve-pence a Sunday; rather
ilMin let

P*he vnaainder of this letter by some aocident torn oat.]

A Copy of a Letter written by the Prophet Lodowicke
Muggieton to Mr. John Whalletf, bearing ddti. May
ihenth,ie81. '

ifr. ^oAn WhaUey,

/ I-.reoeived your letter, dated February 12th, 1680, in
aM^nef tQ rawe; and I give you thanks that you gave
meyomr 'answer which causeth me to write this once
-noi^ anto you, concerning this business. ^

'^First^you say that I was misinformed in that you
atopped Nurse Holland's legacy for her abusing you ;
birt*yoa say. the truth of the matter was, you stopped
her teeacy> becauisc) you found that you lost from your
fatliera death to that time of what was committed to

her charge more than eight pounds ; this^ yon say,
caused you to forbear the payment of her legacy.

Answer. Why did you not then sue her for this at
the law? but you sued her at the law for her abusive
words to you. And Mrs. M iddleton^ and she and you
together^ did ruin the poor woman at the law, and
made her spend all her wages she had of the captain
and Mrs. Middleton, and you got nothing by it ; you
two punished her enough for her abusive words, which
I blamed her very much for ; and though the cause was
Mrs. Middleton s yet you did appear in it, so that by
the effort there was no great mistake that the legacy was
stopped for her abusing you, in that you did not sue her
at the law for what you charge her with, but now the
case is altered, the legacy is mine, as sure as if it had
been given in the vrill ; neither do you know what I and
my friends have done, and must do in relieving her in
that miserable, poor, and sick condition this long time ;
so that she could do no less than make that legacy over
to me.

Secondly, you say that your father left his estate so
much in debt, in mortgages, bonds, bills and book debts,
that it was very little worth more than the legacies have
charged it withall, especially if I consider how mise-
rably out of repair he left the house

As for that, I understand, that the greatest part of
that money Mr. Cally was engaged for upon them
houses, his own house he lived in did pay ; for I am
informed, you had two hundred pounds fine and ten
pounds a year for that house ever since, and that now
you have eighty pounds a year coming in for their rents,
besides ten pounds a year ground rent to the College,
besides your father's goods, plate and jewels, and what^
soever is your son's is in your possession. Which fine
and rent this three years and a half, I suppose may
defray all mortgages, bills, debts, and legacies, whicn
I conceive cannot be much less than £100, which I
suppose y6u are to pay out of the estate ; but what is

this to me, if it were twice as much more I have nothing
to do with it, the law hath given you the rule of it, and
power to dispose of it, as a man in trust for your own
child.

Thirdly, you say, that till the mortgages, bonds, bills
and honest debts be paid you cannot lawfully pay her
legacy ; and if the law do allow it, you say, her legacy
shall be the last that shall be paid when the estate is
cleared, and you get money over or out of it, which is
as much as to say, you will never pay that legacy at all ;
for who shall know of you when tne estate is clear, and
when you have money over and above out of the estate,
sure no Counsel told you that to be law or justice.

Fourthly, you say, if you have paid off debts or le-
gacies, it was to preserve the estate and your father s
reputation.

What you have done of that nature it was to preserve
your own interest, and your own child's inheritance ;

^ou being executor in trust, else the child and you
oth might have been disinherited ; for there was es-
tate enough left to discharge all things in your father's
will to my knowledge ; therefore you need not plead
your father's reputation, for this I must tell you, I have
been an executor myself to houses that have beeQ
mortgaged, and legacies given, and debts to pay, and
money owing to me besides, yet I have been faithful in
my executorship, to pay the mortgages and honest
debts that were due» and all the legacies according to
the wiU of the deceased, before I paid my own debt or
had received it out of the rents ; for this I must tell
you, that legacies are to be paid whether we received
it out of the rent or no : besides it is a very unjust
thing and guilt upon the conscience of man not to mlfil
the will of the dead ; I have known a wofiil effect upon
one that I knew for not fulfilling the will of the dead.

Fifthly, I make no question but you have paid your
own legacy of £50 to yourself, and that you nave paid
your father s kinswomen's legacy of £30> and that you

have paid Mr. iButler's legacy of £50. debt aiid WgacV,
and all other legacies mentioned iH the '^ill. Cettainly
the estate would have paid this £10 legacy as well as
the rest if you had pleased, and you may pay it notir to
me if you please ; and you have reason so to do because
it is my i'ight and the law requires it.

Sixthly, you say, if I am resoltfed to sue you in hei*
behalf, you say, for my sake, you will jJdt me to as lit-
tle charge as you can, and answer me in any cotirt ;
likewise you say, that an ekeeutOr ifa tttkst pkf^ Ao
costs.

As to this, I am unwilling ott '^f '6 VA bfehalf «6 fe'ue
you ill any court at all, if you will j)kj it the, dr khf
other I shall appoint quietly, for she hath noittfi&j^ to
do in this matter now : also, t know ah 6xtecutttt iik
trust pays no costs, yet this I must tell you, that yott
must pay the legacy, and if you ptit me to Spend ten

founds to get ten pounds, it is not the fir'st ieH b'ouhd^
have spent in liaw to gel that which is 'my tight ; bte-
sides, though you pay no costs you ihust loose jrottr
own costs as I do 'mine.

Seventhly, you feay, that you ^is^iir^ed nibne^i Fdfr
me when 1 was in troubles.

To this I say, you were the man that put fefe iif^ttft
that Way ; 1 being innocent and ignor^A^ of that jw**-
ceedings, was led as a lamb before iny potetit feneiniefr,
and was not to Open my moiith, for my depelidaniJfe
was wholly upon you, and those you employed in llttiit
business ; and when I came before the court J^ou 'drfrfeft
not appear yourself hor those you did employ, Keitfect
counsel nor attorney, nor no other durst £i^ear Hso
speak a word for me in my behalf. The Jttdgeis caHcJd
fpr one Rous, answer was made, lie was "sick a ^3.^^
The Judges called for two men more, answer Wife ihMe
to the court. That they were gone into SonthVark labtyWt
eiamest business ; so that I was made a scoif knd deri-
sion 1to t^e whole court ; ani ^Jeffreys pleaded *to Ifffe
Judges, tliat this was but one of Miig^Ifeton's ^AiWtiy

ax^ that I did oot owe Mr^. Hall any thing, for she
W^H called in ; ai^d one King that you employed which
qaanaged t^e business was called for, but thef e was
^one to answer, nor to receive me, so that I was returned
back again to Newgate with great disgrace, and with
great charges ; and } seeing I was so basely abused by
them you did employ, ana had spent such a deal of
moi^ey in vain^ i was resolved to take a chamber in the
Press-yard, which I did, and not to remove to the
Ring's Bench if you would have given me ten pounds
to remove thither

Yet after I was settled in the Press-yard, you put
me upqn the same thing again, and said, that a mark
more would get me turned over, and that you would
appear yourself; and I like an ignorant fool, did heark-
en unto you, and put myself to thirty shillings charges
more, besides what Mrs. Hall spent, and all her trouble
she had, and you did not appear yourself, i^or nouQ
else durst appear before the sheriff of London, but
t^at p^^or old man in all this business.

9ut I understood by those that knew, that the King'if
9/»ifib Q^qe^ dare not appear in court in my business ^
so that your putting me upon this way, cost me fir^t
fU)fl JlsMijk, at lea^t ten pounds. Besides, Ibis last boui
made the sheriffs and jailers so mad with me, because
I ^id not ;?tand to llieir courtesy^ th^ey would not bate
ol^e shiUijig oif an l^undred pounds fine, which would
I^ore have tak^en forty or fifty pounds at tfaie most, and
would have saved me tour montns imprisonment.

Thnt bave I suffered greatly for hearkening to your
H^vise m ^iB matter. Likewise you know Mr. Brocke
g9N^ yQu t^o guineas which is Qiine which you have
iQDiri^ds your disbursements in my troubles ; ii you lai4
oni more, it must be ypur own loss, for mine hath been
greMt; and <k> prevent a law-suit or quarrel^ as we al-
^9mf» have b^en friends jbitherto^ I ^all propose this
unto y^u,.that if you willpay vie this ten pound legacy
qiuetfy,! wjiU return you K>rty shillings ofit bs^ck agaii^

and give you a full discharge of the whfAe, and you
shall see the deed and will annexed together as sure as
law can make it. I do beg your answer once more,
whether you will or not ; if you like, appoint your time
when.

Direct your answer as you did your other letter.

LODOWICKE MUGQLETON.

May nth, 1681.

A Copy of a Letter written hy the Prophet Lodowicke
'- Mugghton to Mrs. Dorothy Carter , of Chesterfield^
Sept. 21, leSl.

Dear friend Mrs. Carter^

I SAW a letter of yours to my son White, concern-
ing your grandson being an apprentice with him, and
your great desire is to have my advice and judgment
mit.

Truly friend I would willingly have waved the thing,
for these reasons following.

First, if I should help the boy to never so good a
master, and of a good trade, yet if it be not in the boy's
nature to be obedient unto his master and apt in na-
ture to learn the art of his trade, the parents of the boy
are apt to blame the master of the child for his neglect
in not learning the apprentice his trade and art in his
trade according to ms covenant and promise, which
default may be in the apprentice, because his nature
could not receive it himself; and if his master should
be cruel and beat the boy, thinking by that means to
force the boy to learn his trade, and yield obedience
whether he will or no, the master will then be cried
out upon as a cruel tyrannical master, which was the

dinfle the boy netet came to ieairn his trade to any
puipose.

Secondly, the experience I haye seen by our dear
friend Ellen Sudbury by her son ; I was not only my--
seUT, but prevailed with other friends to help her son
John Suabury to a place, to be apprentice both to a
good master and a good trade ; trmy I do think he was
one of the best and patientest masters in London, and
a very good trade which did not require strength but,
fitted his fancy very well, for his idle nature never
loved much labour ; yet he being naturally proud and
disobedient to his master, insomuch that 1 have had
much ado to keep him in his place so lon^ as he hath,
and have persuaded his mother several times to part
with money to please his fancy, else he would go away
from his master; yet his master is blamed for letting
him have so much liberty, which if his master had been
strict he would never have stayed half so long as he
hath ; and were it for a great necessity that lieth upon
him, he would never stay that little time he hath to
serve ; for now he must serve out his time, or else fall
into the hands of destruction, or else be a burthen to
his mother, which I am sorry for his mother's sake.

And now, dear friend, I know you have a tender
love and a great care for your grandson, but you must
not think that a master can have the same tender affec^
tion to apprentice as a grandmother hath, neither do
you expect that he is put to apprentice as one to nurse
or to board, but you put him out to be a servant, an
apprentice to learn a trade to get his living another
day ; and when he cometh out of his time, he will the
better know how to take an apprentice himself, and
then he will know what it is to be an apprentice, and
the difference of being brought up vnth his parents,
and learning a trade.

And as for my son YHiite, I gave you my judgment
before, and do give you the same still, that I do not
know of any better master, nor of any better trade in

I^ndon tban he is. And as fop Ihs trade^ 1^ is not qaIj
a bare brazier^ but a curious artist^ which is only im ror
quest in th08e times^ which will pot be so heavy nor
require so much stren^h as a plain brazier doth, hfiT
sides he worketh muoh at home himself now, whiqk is
▼ery good, for an apprentiee will the sooner learn his
trade ; and as for your grandchild's mispress, she is af
good a woman as lives, as iar as I pan discern ; and iar
liberty of conscience, he shall have with him niDve fires
tiian any people, whatsoever^ in the world will ^rant
him.

Also, I perceived by your letter^ tiiat you are lar
solved to give ne more thfin fifteen pounds with him, ber
cause of mvee gvand«-chtldren to provide fov by vbti.-rrT-
I know you e{^ak truth and that your eare hath been
great^ i^d is |^eat still, as i said to my son White.
And upon this eraisidepation, he said these wonds:
that in regard o# this and Ibvmer kindnesses that he
hath received at your hands, he would take lun^ widi
Aat fifteen pounds and well-^plethed, and that ha wmild
have you send him up as soon as you can, for I say it
is betier to send him now, because he may be seasoned
with London air llits winter, than stay till the spring
when hot weather comes on apace.

Thus niy son White ts agreed to take your ^aadson,
and if you and your grandson are agreed with him yon
may send tiin to him as aforesaid.

xhus aoGording to your desire, I have given yau my
^«dgment and advioe in this mat|ier, and 4^lLe leave and
rest aittd remain,

Yonr ftifmd m the iim (mthf

London^Sept. 2U^, I68L

Muffieimi to Mti William Pedl^y « Weav^ €md
Dyer^ & heUeMr ^tk$ Gommisiioni^ thiB Sjpitki, Ut*
ing in Sev/^cuti^ften^ be&ring date frmn jLomdon^ ike

iovihgjriend in the trtiefatih^ U^illilSLin Pidley^

I RfiOEIY ED your letter^ d»ted Jattvatry 4A, 1^811^
wherein yon complain of your gtemi troliUM ybu binm

fike thh^tigh in tk^e late yeAns What in o^resatioi^
rappoto yoH riiean oppresBioA fcor cNmsteience sabs (
aad yont ^ateftt Croabies I percelte^ faatii h&&m, in Ibe
natural cxmcerni of thla tirotld^ in respect ef ywit
first wife beuofg dead, and leaving n <^litii^ '€^ children
behind her ; alid I pHfetive yon have maimed anodieT
wife^ and haih ^sm^ dito^ by inet aim, which yon aay
are in nmaber fn^y 4hm pt]^erty in«at neeJn Lottie n^on
yen l&e ii^ «arlnetl «an ; tlcM treabtes are tcomnreti to
all asamed nriMi, 'akld ped^e both poot ated orioh^ but
espe^aHy to the {Mfor TOa% dko lit^e by tt«de> for if tmdm
doth fail, poverty dbUi increase and ^o# tBgoeeedM^y^
for trade is a very meettnain thing, <e)^pimiaUy n «
thne of pemec^ticm; fMr tmd^ and tdOMMtferee htA
taking the witags of tile motning and fly away « these
onr ^ys ; ao ibat fM^verty «biMth m mpan the pmor as
afloei^lipon the dryland; tkts lironsanite iftasi wiinesa
in ttkis natfen as well as yon, ftir watrt'etf trad«; 'and
(levtoit^ is ^Ute great ^^MiMen eaeMay in the wMum at
thib ^y iuM tinfe; and in regand, this povierty aoid
want w trtfde is so ^^^nmion ^nd so ntttnml m (Ads
world, diet^fore it is that no eye {riKveth liie foar^ iet
him te airint or detvl, r«ghteo«» or ii^irigbtoeus. A4m
I fiei^te by yc/ar ietter> )fhAt >all the rest of yeair IfaMi
na 4;ho»e [Mrts iare badfisli^d, and hath forsMbem Aeir
ewnrpMces and hath committed ^r fear of the lass 'of
^ekne'of Aieir w<erdly goods, or fear ef itnprisamtieDt^

even against their own conscience, some only npon
threats, others having lost some of their goods, for tear
of losing more or all, and have submitted and con-
formed, so that now you are left alone, those are days
of trial, but few are able to stand the trial, to keep faith
and a good conscience ; and especially in most coun-
ties in England several hath conformed ; so that in sav-
ing earthly riches, they have lost heavenly riches, for
they will never recover that peace and assurance of
eternal life which they once had abiding in themselves,
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 holdethout to the end of his life, shall receive
the crown of eternal life and glory ; but he that iooketh
back as Lot's wife did, to fetoh something that was in
her house, which she thought might do her a pleasure
when she was got out of the flames of fire and brim-
stone ; so it is with those that go back from the prin-
ciples of truth, which led them to Zoar, a refuge of
safety, of peace and content of mind to free them fi*om
the fear of the fire and fiames of hell in the conscience,
which we see the Sodomites of this world are in ; which
makes them blaspheme against the God of heaven, and
persecute steadfast and faithful men. It is a dangerous
thing for men that have tasted the good word of God,
and the powers of the life to come, that hath wor-
shipped God in spirit and truth of heart for many years,
according to the Commission of the Spirit, which is now
in these last days in being, and now men because of a lit-
tle persecution, to fall from it and worship that which all
the. ignorant and unbelieving people, and those that
doth not know God doth worship. How doth silch per-
sons think to recover their peace with God again t nei-
ther doth God regard such worshippers, neither doth
God's messengers regard such worshippers, that can
suffer nothing for their faith, and they will reap tl^
fruits of their own doings, which is the loss of ^eir
peace of their own minds while they live in this world.

imd jthe fwr of eternal death hereafter^ to save them-
selves in this world, for a little time ; for the Commis*
SAODi hath laid but an easy yoke and a burthen which is
very light upon the neck of the believers of it. Christ
said to those in his time, that his yoke was easy and his
bunlhen ^ight ; yet those that would take his yoke upon
them, must forsake father and mother, wife and chil-
dren, if persecution should occasion it; nay, life itself
must go rather than cast off his yoke, else no crown of
eternal happiness, life and glory is to be had ; this
seems to the eye of reason to be a heavy yoke, yet
Christ calls it easy, and the eye of faith doth count it
easy. Still also you say that they have made a distress
upon you already, and that you are left to wrestle with
them, (meaning your persecutors,) which say you, ac-
cording to reason, I am worse able. As to this I say,
you are best able tovrrestlewith them for these reasons.

First, because you have suffered for your faith al-
ready.

Second, because you are a poor man and hath a
great charge of children, and hath little or no estate to
lose, for poverty and a great charge of children is a
fortress, or as a tower of defence against your perse-
cutors ; for what town or city will persecute a poor
man to cast him out of the town, or put him in prison ,
that hath committed no crime against the law of God,
nor the laws of the land, and that hath nothing to lose,
to bring upon the town a great charge ; for you may
by the laws of England throw all your children upon
the town, and soshift for yourself elsewhere; and the
town must by the laws of EIngland provide for your
children, and bestow them as they please. If they do
persecute you and throw you into the streets, then do
you throw your charge upon the town and shift for
yourself; so that being poor will make you the more
able to encounter with your persecutors, and preserve
the peace of your mind, and your faith that fail not to
the end of tnis natural life, that you may enjoy that

eternal happiness hereafter ; for riches of this world is
a great snare, and many men rather than lose this
earthly riches and honors among men, they let go their
hold of eternal life in the world to come ; because that
is at a distance, and this is in present being. I hope
these lines may satisfy you, and bear up your spirit in
the day of trouble, and deliverance will come in its time.

So resteth your Friend in the true faith,

LODOWICKE MUGGLETON.

London y Jan. 12M, 1683.

A Copy of a Letter tvritten hy the Prophet Lodotoicke
MuggletoUy to Mrs. Elizabeth Flaggetter^ of Corky in
Ireland J hearing date from London^ August 6th, 1684.

Loving Friend in the tntefaithy Elizabeth FlaggeiteTj

THIS is to certify you, that I received your letter,
dated July 3d, 1684, wherein I perceive your son hath
been hindred of his purpose, which is a thing very
common in these days, and that your time would not
hardly permit you to write those few lines ; 1 know
where people ore concerned in the affairs of this world,
must be carried and spurred on both in body and mind ;
the business of this world is that which causeth all
people in the world to forget God, some striving for
riches and honour, so shat there is no room left in the
heart, not to have any hope in a God, or any other
heaven, nor the fear of any hell but what is in this
world ; and the poorer sort of people their hearts are
so full of the cares of this world, how to get bread to
feed their families and themselves, and to cloath their
nakedness as Adam and Eve did ; so that no fear of
hell, or of a worse condition than poverty can enter
into their hearts, but look upon the rich and honourable

people to be in heaven, and do wish he could attain to
the same condition or hell after death, than poverty in
this world, or any better heaven after death than riches
and honour in this life or world, no more than Dives
the rich man did till he came into hell in his consci-
ence. And happy are you and all those that are cho-
sen out of this world by this Commission of the Spirit,
which hath shewed you a better heaven than the riches
and honour of this world, in that you are made rich in
faith in the true God, in his form and nature, which
no people in the world besides doth know, but those
that doth believe our report, to them the arm of the
Lord is revealed at thi^ day, and to no other. Like-
wise we have shewed you a worse hell than the poverty
of this world, and by your faith in this Commission of
the Spirit, you will escape falling into that hell which
is eternal ; though you be poor in spirit, this kind of

Eoverty is blessed of the Lord ; Christ did not say,
lessed are the poor of this world, but ^* Blessed are
the poor in spirit for they shall see God." I perceive
you are all there in peace and in quietness of mind,
which all the riches of this world will not give ; I am

flad to hear of your steadfast faith in the true God. I
ave not written these lines to discomfort you, nor
with the believers there with you, but for the comfort
and strengthening of you all to hold out to the end,
because you will not have a prophet always with you ;
I being old cannot by the course of nature live many
years longer, but those writings I have left behind me
will endure to the world's end.

This is all at present, only my love with my wife's
love remembered unto you, and to George Gamble and
his wife, and all the rest of our friends in the true faith
with you. I take leave and remain.

Your friend in the eternal truth,

LODOWICKE MUGGLETON.

London^ August bthy 1684.

(

A Copy of a Letter written hy the Prophet Lodowicke
Muggleton to the Widow 3Irs. Elizabeth Marsdeny
of (jhesterjieldj hearing dat^ froth London, April ISth,
1685.

Dear friend in the truefaithy Elizabeth Afaraden,

I HAVING an opportunity at this time fo inform
you, that there is a design in agitation that will be for
your good, and your children's good also, as long as
your natural life in this world, if you please to accept
of it. I thought it convenient and necessary to give
ou timely notice of it, that you may not bel surprised,
ut may have time to consider of it. The business is
this, there is a friend of ours that is a widower, that is
of this faith, that is a shopkeeper and of a genteel trade,
namely, a salesman and a tailor both, that selleth all
new apparel, and he hearing that you are a shopkeeper
though of another trade and of this faith, and of a good
natural temper, doth conceive you would make a good
wife to live nere at London, if you shall think good; —
the man's name is John Croxen, he liveth at the comer
house at Houndsditch, it is the best house for trade in
all the street, being a corner house; his trade doth
bring in at least two or three hundred pounds a year;
and as for his person I suppose you will not dislike-^
and for his age it is very suitable unto yours, he ils
about four or five and forty years old is the most, and
I suppose you are seven or eight and thirty y6ars old,
which is very suitable, and this was one of this feith We
own, and we know him to be of as good anatured man
to a wife as any I know in the world ; I know you may
live in as much splendour and credit as any merchant's
wife in London doth, if you have him to your husband
you shall have a maid servant, and men servants to be
at your command ; for my wife's brother's son is appren*

tioe with him^ md hath served now at Midrammer,
five years of his time, which if I had not known him
to be a good natured man, and a good trade, he should
nerer have him put apprentice to him. All the rich
believers here in Liondon doth very well approve of
his having of you to wife, and of your having of him to
your husband, and would be glad to have you live at
London, that you may be numbered among the rich in
this world, as well as being numbered with the rich in
faith^ rich in the world to come, as I know you will ; be-
sides I cannot conceive how you can raise yourself, or
prefer yourself or your two children, if you should
match with any man there in the country, though it
were with a man of a hundred a year, yet your person
will be made a mere drudge, and your children mere
slaves, neither is there any of this faith there in that
country as I know of, that is worth any thing consid'-
erable ; and for you to match with one that is contrary,
it will cause shipwreck to be made of the peace of your
mind, which is of more value than the whole world.

Now I shall tell you how the state of this man's con«
dition is, that if you cannot bear with it you shall have
your liberty to chose or refuse, and save him a journey ;
this John Croxen hath had two wives, and hath at this
time five children all alive, two by the first wife before I
knew him, and those two are both out of the way ; the
daughter geteth her living, being a good needle-woman^
or at service, or might be married, but her father doth not
like the man that she would have, because he hath no
trade, for a trade is the surest thing to get bread in
this England, if a man be a good husband; the other is
a boy that is apprentice to a silk weaver, which hath
served great part of his time, so that he will be no
trouble nor charge to his father nor his wife ; and by
this last wife he halh three daughters, the eldest is I
think a matter of twelve or thirteen years old, and die
is put apprentice to a friend of ours for five years, to
be a shop-keeper; se that there is but two young

daughters that is at home with hiin, the one of them is
about eight years old, and the other I think about four
years old, these two must be at home, yet no great trou-
ble to his wife, because the maid can make them ready
and send them to school ; for if you should be his wife
you would do more good ten times, in looking to the
shop and selling of garments, and to know the prices,
and learn the trade, that in case he should die before
you, you may drive the trade yourself; thus I have
given you an account of the whole matter. Now he
and William Chair e a batchelor, doth intend after Whit-
sintide to make a journey into those parts to see you
and other friends in Staffordshire ; Mr. Croxen cometh
only to you, upon that account as to make you his
wife, if you like the man when you see him ; and Wil-
liam Chaire he cometh on purpose to Elizabeth Burton,
to make her his wife if she will accept of him, he had
a great love for her when she was here in London.

But now, dear friend, the case is thus, that you must
send me word whether you are resolved to keep your-
self a widow always, or whether you are minded to
keep yourself a widow always, or whether you are re-
solved to live there where you are always, or whether
you are minded to change your condition you are now
in, or whether you will suffer him to come to see you ;
and if you do not like him when you have seen him,

Jou shall have liberty in your mind to refuse him ; for
would not persuade you to any thing against your
own mind, nor advise you to any thing that were not
for your good ; therefore I would desire you to send
your answer unto me as soon as you can conveniently,
and as short as you can to those particulars, in the lat-
ter part of this letter ; likewise, 1 desire you not to let
any of our friends in those parts to see this letter, nei-
ther would I have you to mention it to any one, till
after you have given me your answer ; and if you do
incline in your mind to hearken to the conditions con-
tained in this letter, then keep it to yourself, and let

none know of it, until Mr. Croxen and William Chaire
doth come to see you and the rest of our friends, which
will be after Whitsintide So with my love and my
wife's love remembered unto yourself, I take leave and
remain.

Your friend in the true faith,

LODOWICKE MUGGLETON.

London^ the \%th day
ofAprily 1686,

Direct your letter unto me, thus, for Mr. Delamain,
upon Bread Street Hill, at the sign of the ** Three To-
bacco Pipes,'' in Liondon.

A Copy of a Letter y toritten hy the Prophet Lodowicke
Mvggieton to Elizabeth Phaire, bearing date the ^th
ofJuney 1686.

Dear friend in the truefaith^ Elizabeth Phaire^ the Wife of Ro-
bert Phairey who hath been dead some time since.

THIS is to certify you that I received your letter,
dated May 25th, 1686, by the hand of our friend Mrs.
Stratton ; and I am clad to hear of your good health,
but more especially ofyour strong faith in the true God
and in me his messenger, and in that the God of heaven
hath preserved my life here upon this earth these many
years, and hath delivered my soul out of many prisons and
persecutions, and hath restored me to my own habita-
tation again, without any limbs broken, or bruises, or
maimed, and am as perfect in nature from all diseases
and distempers as ever, only I am grown old and can-
not live many years longer, by the course of nature. I
have looked upon you as one of God's elect in the day
when I first saw you, when your husband first brought
me to your father's house, when you were, as it were,

creeping out of your ignorance and blindnets of natnre^
which i8 near twenty-four years since, so that, I doubt
not, but that you shall hold out in your failh to the end
of your life, here in this world, because your faith is
built upon a strong rock, even upon the true God the
man Cnrist Jesus in glory, as we the commissioners of
the Spirit have declared, so that you shall with us
in the resurrection arise first, and shall ascend in the
clouds of heaven into that glory, where we shall see our
God in whom we have believed, when in this life, face
to face, and receive that mansion of glory according to
the measare of faith we had in this life* This is all at
present, only my love, with my wife's love piesented
unto you. 1 take leave, and renaifi,

Your friend in the eternal truth,

LODOWICKE MUGGLETON.

London^ June 29thy 1 6S6,

* « I I III I

A Copy of a Lieiter writtexL by the Prophet Lodowieke
Muj^gtkm to Mary Gamble, darted June ^tfA^ 1686.

Dear and loving Jriend in the true faith, Mqtj Gamble,

THIS is to certify you, that 1 received your letter,
dated the 37th of May, 1«86, by the hand of Mrs. Strata
ton^ wiierein you make a good excuse why you did iiat
return me an answer to my letter which you 4»o joylidly
received, and will as care^lly keep for those that are
growing up after you. I am very we^U satisfied in the
causes you malce mention of, and as for your inelina*
tion still to see me here at London, I ^hoiild be glad
ift' might be so, if it might not be too mueh to your pre-**
judice, you being so far remote, and at such a distance
from me, it woula 4>eiie trouble to me, but joyous to me

to see you before I go hence and be seen no more ; but
if it should be so, that you could not see me here in this
life in the state of mortality, you shall be sure to see
me in the state of immortality, when this vile body shall
be made like unto our God s glorious bod^, then shall I
be worth the seeing, and thrice happy will you and all
those be that hath truly believed our report, in this life,
in that you shall be made capable to see me and our
God face to face, in that kingdom of eternal glory ;
these things will come to pass in their time, which will
be finished in the resurrection ; which will not seem
a quarter of an hour's time between the death of your
soul and the resurrection of it to eternal life and glory ;
for there is no time to the dead, all time is to this mortal
life ; and in this regard our state doth far differ from
the state of the whole world, because it lieth in igno-
rance and darkness of their minds, of the knowledge of
the true God and the right devil, which is the cause of
all men and women's fear of death, thev having no faith
in the true God, nor knowledge what the right devil is ;
this is that, that causeth the fear of death and hell ; for
death and hell join hand in hand together against the
soul of man, which hath not the shield of fkith in him
of the true God, and in this Commission of the Spirit,
to keep off the fiery darts of the devil, off his heart in
his life and at his death. And as for your desire of my
advice, whether it would be more peaceable for you to
live in England than there ; as to that, I do know that
it would be more safe and peaceable living in England
than where you are ; could you leave your concerns
^ere where you now are without any extraordinary
great loss and ruin of your estate, it would be far more
safe and security of your lives here in England, than
thiire will be where you are ; now for this I am well
bersuaded, that England is the safest place for peace-
able and quiM people to live in/ that is in the whole
world ;'bMtde8, notwithstanding, it is bad enough in
'eontcieiipe, and wicked -toougb, yet the most righteous

t » «

place in the world at this day ; neither will there^ nor
can be such a thing acted here in England, as you fear
will be acted there where you be now ; therefore, as I
said before, if you can without too much undoing
yourself in your estates, it will be safer for your lives
to live in England — ^you must venture something — ^your
lives are better than lands, and your bodies are better
than raiment.

This is all the advice I can give you in this matter ;
so I shall take leave, only present my love and respects
with my wife's love unto yourself and to your husband.
I rest and remain,

Your friend in the eternal truth,

LODOWICKE MUGGLETON.

London^ June 29th, 1686.

A Copy of a Letter written by the Prophet Lodowicke
Muggleton to JElizabeth Farmer, bearing date from
London, June 2dth, ]686.

Loving and kind/ritnd^ Elizabeth Farmery the* to me unknown

THIS is to certify you, that I received your kind to-
ken by the hands ot Mrs. Stratton. I perceive by her,
that you are one of this faith, and that you are Mary
Gamble's sister, and daughter to Colonel Robert Phaire.
I knew your father very well, and your mother-in-law,
and your sister Gamble by letter, but I never saw her
person in my life : but I perceive you are one that doth
own and believe the same doctrine and commission of
the Spirit as your father and mother-in-law, and your
sister doth, else why should you send a token of your
love to me, which is evident you have a love to the same
truth as those aforesaid named ; yet because I received

no line from you concerning your faith. I shall take
leave at present^ only my love, and my wife's love and
respects remembered unto you, shall take leave, rest
ana remain your friend in the true faith of a personal
Gody the man Christ in glory.

Your friend in the eternal truth,

LODOWICKE MUGGLETON.

London, June29tk, 1686.

A Copy of a Letter written hy the Prophet Lodomicke
Miiggteton to Mary Wakeham, dated June 29^A, 1686.

Dear friendy though unknown^ Mary Wakeham^

THIS is to certify you that I received your letter
with your kind token of your love, by the hand of our
friend Mrs. Stratton ; and as you say, I never did hear
of your name before, but I perceive you have heard of
my name to your unspeakable joy and comfort. I per-
ceive, by your few lines, that your understanding is
greatly enlightened, in that you have faith in the true
God, our blessed Redeemer, and Lord Jesus Christ,
and that you have received us his messengers in the love
of our doctrine, which we received commission from
God to declare also you have received me in your heart
as a messenger sent of God, though you never saw me
nor I you, but the sound of this doctrine and Commis-
sion of the Spirit hath gone through many parts of the
world, and here and there one hath ears to hear the
sound, and eyes to see the truth of it ; so that in your
receiving of me as a messenger sent of God, you shall
and do receive him that sent me, and it will be your
eternal happiness and your good lot that you did re-
ceive me as a messenger of God to direct you in the way
of truth ; indeed the number is but few, even like the
gleaning of the field of this world ; the world carryeth

cart loads of sheaves into their barn^ that is into their
heaven^ because they have a multitude of messengers
and teachers to drive people to heaven whether they
will or no ; but God's Messengers are sent but one at
a time ; if he should send two at a time the world can-
not bear one, much less two ; so that God's messengers
are glad to gather a sheaf or two in one land, and three
or four in another land in comparison, so that God's
bam or heaven is very empty ; there is room enough
for you and such as you are being one of that scattered
flocK, you being numbered amongst God's elect in that
you have believed his prophet's report.

So resteth your friend in the true faith,

LODOWICKE MUGGLETON.

My love and my ' wife's love remembered unto you
though unknown.

LondM, June 22th, 1686.

A Copy of a Letter ^ ivritten hy the Prophet Lodouncke
Muggleton to Mrs. Ann Delamain, the widow of
Mr. Alexander* Delamain, senior, hearing date frtmi
LondoiHy December 26/A, 1687. Beginning as foU
knaeth.

Dear friend in the truthy Ann JDelamainy

THIS is to give you an account of oar proceedings,
and what we have done this last long term, in my wife's
kinsman, Thomas Martin, concerning his being heir at
law to that house and lands which his mother bought
for her and her heirs for ever, in the days of her wi-
dowhood ; I knowing that nothing would be done with
his father«in-law by fair means, but by law, therefore
I sent him first to see if he could get the deeds how his

mother bought this house andJands ; so his fkther-in-law
let Thomas Martin, his son-in-law have the key of the
chesty where was nine pair of sheets and other linen,
and all the writings wim it ; so Thomas Martin, being
a good scholar both in \vriting and reading English, he
took out of the chest those writings which concerned
his bouse and lands, and locked the chest again, and
gave his father-in-law the key again ; for no man could

five the young man any advice until we had seen the
eeds ; and after we had the writings he advised with
an attorney at law, and his advice was at first, to liave
a writ of ejectment upon the tenant out of possession,
except the tenant would own him to be his landlord,
and ne would give the tenant a bond under his hand to
bear him harmless; which thing was done by this
means, his father-in-law was turned out of possession
of the house and lands; the next- advice was given, to
get a letter of administration upon the chest of linen
and other things, and upon fourteen pounds rent, and
upon two bonds of eight pounds which was unpaid to
his, father-in-law, which is twenty and two pounds;
the third advice was, for him to have a writ to arest his
father-in-law for all the rent which he hath received
for this house and land this eight years, which is now
in suit of law, and the next term they do proceed. I
shall say no more at present, but do hope I snail see you
ere long at your own house, where I shall give you a
full account' of this matter ; therefore I shall only re-
member my dear love with my wife's love to yourself
in particular, and to Mr. Whitehead and his wife, and
Friscilla and Mary his two daughters, and all the rest
of our friends in the faith with you. I take leave and
rest;

Your friend in the eternal truth,

LODOWICKE MUGGLETON.

Dec. 26tt, 1687.

A Copy of a Letter written hy the Prophet Lodowicke
MugghtoUy to his loving friend Mary Wakehamj dw
ted from London^ Atigicst l^h, 1688.

Loving and kind Friend in the true faith, Mary fVakehamf

THIS is to certify you, that I received your letter,
dated the 39th of May, in the year 1688, hy the hand of
our friend, Mrs. Stratton ; wherein I perceive you have
a desire to come to London to see me. I should be very
glad to see you, if it were possible ; but I may say unto
you in the temporal, as Abraham said unto Dives in the
spiritual, he being in hell, and Abraham in heaven, that
there was such a great gulph between them, that Abra-
ham could not come to him in hell ; neither could Dives
come out of hell and ascend up to heaven to come to
Abraham ; so likewise there is a great temporal gulph
between you and I, as to the hundred miles by land,
that might easily be done, but that gulph by sea will be
very hard for you to come and see me ; and I have such-
an antipathy in my nature, that if I might have ten thou-
sand pounds, I would not come through that sea gulph
to see you, though I have travelled several thousands of
miles in England in my time by land, so that if you
can come through this sea gulph to see me, I shall be
very glad to see you, but as you say if you cannot see
me in this state of mortality, you will be sure to see me
in the state of immortality, in a better condition than
now, when you and all others, that are true believers
shall see me and John Reeve set upon thrones of glory,
and there you shall see the twelve apostles and all the
prophets, with Moses and Elias that represented the
person of God the Father, while Christ the only true
God went that journey in the flesh ; all these and many
more shall you see to sit upon thrones of glory, distinct
one from another ; nay, farther I say, that we the two
Witnesses of the Spirit being upon thrones of glory.

shall say to those the believers of this Commission of
the Spirit, Come, we will lead you up into the kingdom
where our God sits in his glorious throne, with all his
holy angels round about him ; there you shall see him
face to face, because you did believe in him when he
was in shame, when he was upon earth ; this is that
unspeakable glory and pleasures which my faith tells
me, which we and all true believers shall see and enjoy
those pleasures at his right hand for evermore. This is
all at present, only my love, and my wife's love remem-
bered unto yourself 1 take leave, rest and remain your
friend in the eternal truth.

LODOWICKE* MUGGLETON.

London^ August ISth^ 168S.

FINIS.

i .

THE

Ad^s of the Witnefles

OF THE

In Five Pa r tsj

By Lodowick Muggleton,

One of the two WitneiCus, and true Prophets of
the only High, Immoital, Glorious G O D,'
ChristJesus.

Left by him, to be publilh^ after his D E A T R

In the latter Days two Bright Stars fhall arife, raifing up Men

being dead in their Sins, which fhall refill theBeafl, and the

Waters of the Dragon, teftifying and preaching the Law of

the Lamb, and the Deflru<^ion of Antichriu, and ihall

diminifli his Waters ; but they fhall be weakened in the Bread

of AfHidion, and they fhall rife again in flronger Force ;

and after Truth fhall be revealed, and the Lamb fhall be

inown : After this fhall be but a fmall Space,

Fox in kis Book of Martyrs.

< ■ II. !■ II. .^ ■ ■■ I

London : Printed in the Year of our Lord God 1699 : and

Re-printed in the Year 1764,

-- - • ' - ' ■ ' ' ■ ■■*■-■«». -1.

THE

EPISTLE

DEDICATORY.

[)K)ir^OaIl true Chriftian People, that cIo or (hall hereafter
"p yH come to believe in this third and laft fpiritual Com-
. ^^ miilion, is the enfuing Treatife direfted, with Love
^fUtkM.Ji and Peace to you be multiplied: It being a Legaey left
you by the Lords laft true Prophet, for your further eftablifh-
ment in Truth : As alfo it is left for a convincement of the
Seed of Reafon, when he is in the Duft ; that by thefe A&%
they may fee how he hath been flandered, reproached^ and be^
lied, penecuted and imprifoned without a Caufe*

For how many lying Reports hath been ndt only flung upoii
them, but alfo upon the true Believers of them ; laying, That
we own neiilier God nor Devil, Heaven or Hell ; and all be-
caufe they fee us ufe no outward glittering (hew In fruitle(s
Forms of Worfhip ; whilft we worfhip an invifible Spiritual^
yet perfonal God, in Spirit and Truth, which the Wotld knows
nothing of.

. For this we know and affirm, that the Doftrine of this Com*
miilion of the Spirit is of as great purity and power as to God-
linefs, as ever any was, and as they were themfelves, ever
kept innocent from the breach of the mOral Law, as to A61 ;
Even fo the Fruits ©f their Do<5trine is of the like Efficacy in
the knowing feed of Faith, by which they have dominion ovet
Sin, as in refpecft of A<51.

And ahho' this laft Prophet in his Anfwcr to the nine Afl*er-
tions, hath (hewed his great Mercy and Clemehcy to fome cbr-
i-iapt Natures, yet it isbuttofuchwhoa<^notfo far, as the breach
of the moral LaW> as to borrow Money, and not. to pay it

A^ 2 again \

iv The E P I S T L E

again ; or to be paffionate and hafty natur'd, overcome with
flrong Drink, or the like, and tho' thefe are evil, yet reach
but to the Borders of the Law, being frailties in Nature, which
di,fturb*th« Peace of thrf Mind, for in fuch things, as the
Apoftle James faith. We offend all : But where there is true
Faith, it prevents the A<ft ; as this Prophet faith in one Place,
among many his Words are thefe. Faith, faith he, overcomes
all Sin, Death, and Hell, within a Man's felf, and that none
but fuchftiall be admitted into the Kingdom of Heaven, And
the Prophet Reeve s Do^f^rine is thus, laying, All thofe that
are led by the Voice of th# holy Spirit of /</«/, do work Righ-
teoufnels in their Bodies whereby they die unto Sin. Again,
faith he, in another Place, The light of Chrift in Man doth
convert from the ruling Power of Sin. And in a third Place,
which is not yet printed faith. That they that are led by the
Spirit of Faith, are kept from the commiting of Sin ; I do not
i^jy faith he, that they have no motion to Sin, but the Spirit
of Faith purifies their Hearts, giving them powier againft thofe
Motions, that they commit not the Ad ; and from hence it is,
that all that are born of God, know the Voice of God, and
hath this Power over Sin, as I have declared faid he.

Thefe Doctrines of the Prophets are abfolute and poflitive,
and do give great light into feveral Scriptures, as Matt. chap. v.
ver. 28. I yohn chap. 3. ver. 9. tf«i ver. 15. in thefe places we
are to diftinguifh between the Motion and the Adion of Sm :
This may alfogive light into Ram. chap. vii. how that P^ir/ fpake
there as to the ftate by Nature, as alfo of the ftrife and ftruggle
between the two feeds of Faith and Reafon, untill the Law of
Faith was quickened, and power by it attained, and then had he
dominion over Sin, as Chap. viii. and fo came to have peace
with God, and with his own Confclence, and alTurance of eter-
nal Life.

And from hence comes the grounds of true Worfhip, and
flows forth all fpiritual Praifc, as D^wifaid, O how fweet is thy
Law : This fweet Law is the Law of Faith ; and he or (he that
is truly poffeffed hereof, can feal to thofe Words of the Prophet •

Reevt^

mmmmmmK^mm

DEDICATORY. v

R^ew, which faith, That he that is born of God, his Language
and Pras^iice is fuch as fpeaks forth the power of Godlinefe,
to the confounding of all glittering tongue Hipocrites, and
faithlefs Formalifls,

Kowlet all true Believers know, that under every Commif-
fion this is made the ordinary way of Life and Salvation ; yet
to prevent an Objeition, this is confeffed by us : That tho'
there is thi^ power in Faith as aiorefaid, yet the Lord for the
Trial of his Creature, may fuffer fome of his chofen Ones to
fall in the Time of a Commiiiion; and for the Praife of his
free Grace, may grant them one Repentance, or fecond free
Pardon ; for thus writes the Prophet Ret^vc in a writing not yet
printed,

I'he Lord, faith he, leaves fome to their own Strength,
through which he rebels againft the Light that is in him, to
the wounding of his own Soul ; to the end that he may learn,
that the power by which he is preferved from the A£i of Sin,
and fo from eternal Ruin, is not in himlelf, but in the living
God that made him. Therefore the Scripture here and there
pointeth forth one that the Lord hath left for a Seafon, to ma-
nifeft his prerogative Power over his Creatures, and afterwards
doth his Godhead Spirit move hin^ to a fecond free Pardon,
wherein he raifeth that Soul to a higher and greater meafure of
Grace, Wifdom and Humility, than it had before ; which fulfils
that faying of Paut^ Where Sin abounded, there Grace did fu-
perabound. And this was fulfiled both by David ^nd Paul.

Here we fee that if an ele£t Veffel (hould once fall after his
Knowledge and Belief in Truth, that his fecond Pardon doth
raife him to a higher degree of Grace, Wifdom and Humility
than he had before : This by the Prophet is made a true Trial
to know whether a Repentance or Coaverfion from the A£i of
Sin committed, be real or fained ; as alfo that a fecond fall or
« relapfe will prove dangerous, becaufe it is rare to find a third
Pardon, and a third increafe of Grace to that Pardon,

Thus it is made clear that the Dodrlne of this Commiffion of
the Spirit it hath power of Purity in it, and none that is truly

bom

Vi • the E P I S T L E

born of God candifpute againftit, but rather fear to offend, as
the Prophet Reeve faith. That a tfue born Saint is afraid of his
own evil Thoughts, much more of evil Words or Deeds againft
God or Man.

Again we fee by this Book of the AAs, thatthefe two Pro-
phets were jointly chofen of God, and mafcie equal in Power
and Authority ; for the Prophet Reevi faith^ That his fellow
W'itnefs had as great Power as he had himfelf : And further
faid, That he was the Lord's laft High Prieft ; if this be granted,
then it muft follow, that there can be no Salvation to fuch as
fhall reje^ft him, or his Writings, altho' they pretend to own
!Jobn Retve.

Moreover, the mighty fufferings that thefe Prophets have
undergone for their Teftimony fake, are admirable; yet not-
withftanding all Oppofition, Providence preferv'd them fo, as
that they both Died in their Beds in Peace ; and not only fo^
but this laft Prophet liv'd to fee the downfall of many of his
great Enemies, and of his Perfecutors and Judges.

Now to come to a conclufion of this Epiftle : When the
Prophet had wrote this Book of the Ads, he kept it by him,
not letting any^ to fee it ; but about two Weeks before he Died^
it was put into the Hands of one of us, that was his true Friend^
and ancient Acquaintance, in order to be printed after his
Death, which now with the afliftance of fomc Friends, through
Providence, it is perfecfled, and is recommended to the whole
houihold of Faith, which I doubt not, but it will be accepted
of, being a true Copy from the Original, there being nothing
here printed but what is really his own; only you are to know
that there are fome things omitted that are of a temporal Ac-
count, as a difputfe with Mr. Ijeader^ conctrning Eclipfes, and-
the height of the vifiblc Heavens, with fome other particulars,
which things are left out, becaufe of the greatnefs of the Charge,
for all cannot be printed that is written, for it is evident, that
altho' there is above a Hundred Sheets of theirs in print, yet is
it not paft a third partof what is written by them two Witneffes,
for in the Year 1682^ Mr. Deiammne did uraafcribe fo many 0/

their

DEDICATORY. vii

their Works, and bound up in a Book, as contained 1052 pages
m Folio J in which Book, and in what is printed, almoft all the
Scripture hath been Interpreted, that are of concernment to
Salvation. But whether it may enter into the Heart of any
that are Rich, to be ftirred up to print the fame; or whether
the Powers of the Nation may permit it, we leave to Providence,

But before I conclude, it is requifite to give you an account
of the Prophet's Death and Burial, which was thus, upon ther
firft Day of March ^ ^^91 9 ^^^ Prophet was taken with an
lllnefs and Wcaknefs, upon which he faid thefe Words, Now
hath God fent Death unto me ; and prefently after was helped
to Bed, and tho' he kept his Bed, yet we could not perceive that
he was fick, only weak, and he lay as if he flept, but in fuch
quietnefs, as if he was nothing concerned with either Pain or
Sicknefs,

. Sflr tltat irwas meer Age that took him awajr, which wa's the
14th Day of March, he dien departed this Udt with as muck
peac^ and quietnefs, as tv«r any M^n did, b^ng^bout 88 Year»
of Age, fo that he hsfdthat Bleffiog, txy cotM to the Grave iaa
fdt Age, like as afhockoiComxM^meth ift ait his-SufM. Up^tk
tise i6di .Day tiks^Cox^ was rettov'd %o ZjtrJkm-Hn^H afi^ oft
the 17th Day, was from thence attended Ofl, with t<i^<^ htwidt^
forty eight Friends, accompanying him to Bethlehem ChurehxTard
where he was Buried by his Fellow Witnefs, which was according
to his own Appointment,

And thus was the Lord's laft PropRet brought to his Grave
in Peace, without noife, or without tumult, though thoufands of
Speflalors behtid it ; smd there- they are both ta leiuaui untiH
the coming of their Lord, their King, and their Redeemer the
Lord Jefus Chrift, the High and Mighty God, and our God ?
and blefled arc they that Know their Voice, and wait for that
Day, and arc not offended widi thefe Things. Farewell.

T. Tr

The

ERRATA.

PAGE 12. verfe 15. for Bodiif read Bvdilefs. p: 18. v. 3.
leave out the laft fingle I. p* 23. v. 4, for amcnfi read
among fi. p. 37. v. ei. for cut of Body read out of the Bodf^
p. 84. V.' 12. for mil TtdA fisall. p. 98. v, 17. for £/lr/& read
FUfb. p. 145. V. 9* for m^ w/b^w read and on whom. p. 1 75.
V. t2. for piafpbming read klajfiemhff^ p. i78. v. ii» for
iuiofini read inmcm.

t T

ilC^*9ttS^ '^('iJ^ ^n^f^^^'i

The Afls of the Wkneffes, ^r.

The Firft Part.

c H A P. I.

7%e Prophet Jhewetb firfl. That Mofes and the
Prophets did r€Cord Jlrange and wonderful
Things ; As al/b their Revelations, nuhicb vn
are bound to believe,

!• l?*3^^^5t^ HERE is, and hath been Recorded many

^j f*^ M and feveral wonder&l ftranM Things and

fU ^ W« ^®®^ ^^ ^^® righteous Fathers, as, I^oab^

kL3»f «3 ^^^^^ ^ ^^^•

2. And alfo,'how wonderfully God did appear onto them»
and flreogthen them in their Time, when they were upon
the Eanh. Thefe things are Recorded by the Riveisii$H of
Mf/es, as God revealed it to him.

3* Alio Mo/es declared his own Birth, and how he was
preferv'd from being drown'd : Thefe things did he declare,
and how God appeared unto him, and chofe him and AircH
for that great Work, to lead that great People through the
fVildtrnefs^ and to be a Law-giver^

B 4^ Which

2 The A6ls of the Witneflcs,

4. Which was the firft vifible appearance of God upon
Earth, that is Recorded, for all Generations to come. For
tho' God did appear in a wonderful Manner unto En$cb^
Noah, Abrabam^ Ijaac^ and Jacobs and feveral other righteous
Men, yet we could never have known it," had not MofeSy by
his Reve/ali§n, left it upon Record*

5. How could the Generations to come have known any
thing of the Creation of the World ; and how God made Man
in hifi own Image and Likenefs.

6. Or that there ever was the Man jfdam^ or Cain, that
flew his Brother jibe/; or that the World was ever drowned,
except eight Perfons, if it had not been revealed by Mo/es,

7. So that we have nothing but Mc/es's bare Word for
it ; for we did not live in his Time, to fee the Wonders he
wrought, nor hear him fpeak,

?. Yet we are bound to believe his Record, and Reve^
lation, and A£ls he did : And bleiTed and happy were all
thofe that did believe him when he was upon Earth, when
they faw his A6ts, and heard him fpeak.

9* And more bleiTed are thefe now, that underftand and
believe, which have not feen his Wonders he wrought in his
time, nor heard him fpeak forth thofe Revelations God re«
vealed unto him concerning the Creation of the World as
aforefaid.

. 10. Alfb we read in Scripture of many wonderful A6ls
that was wrought and done by the Prophets, in the time of
the Law, after Mo/es.

II. As Samuelf Jfaiab, Jeremiab^ Elijab, Elijba, and feverat
other Prophets, in the time of the Law ; their wonderful A6ls
are recorded in Scripture.

' 12. Befides the Revelation they declared as from God,
which the Ages foUowmg did not fee nor hear, yet many
did truly believe, and doth truly believe, and arc by Faith
Satisfied, as thofe that did both hear and fee.

13 So

Of die Spirit. ' 3

13. So that the Scriptures Record, is a Record of fpiri-
tual and heavenly Things, and of fome of thofe wonderful
and powerful Afts of Mf/fi, and the Prophets, and the righ-
teous Fathers, manifefting their great Faith in God, and
being in Favour with God.

• 14. Which I, by Faith, have found their Record true,
and fo have many more of the feed of Faith, found their
Record and RcvelaHcm to be true.

CHAP. 11.

7be Prophet makes a Rebear/al ef the Alts of tbi ApofiUs in
the New TeftamenS, and of the Urd Cbrifi 5 and bow tbat
they were written for the Comfort of the Seed of Faitb: After
wbicb be enters upon tbe tbird Reeord, and Jhews the caufe of
bis writing /ome of tbe mofi principal A£is of tbe Witnefs of tbe
Spirit^ under tbis tbird Rjtcord.

I. A L S O we find written in the New Teftament, many
£\^ wonderful A^s and Miracles, afted by the Lord
Chrift, and his Apoftles ; as Mattbew, Mark^ Luke, and Jobn
doth declare concerning Chrift ; that if all the Things Chrift
fpake, and Aifts he did, were written, the World would not
contain the Volume.

2. That is, tbe verge of a Man*s Underftanding could not
retain the particulars, fo as to tell it to his Friend, the par*
ticulars would be fo many.

3. So likewife, tbe ASs of tbe Apoftles ; that Boot hath
little elfe in it, but wonderful A6ts wrought by the power of
Faith in the Apoftles.

4. Aftd thefe things were written for the feed of Faith,
that they might have Comfort in believing the Record that
is given of the Apoftles, how God ftrengthened them in Faith
ti)d Power, as by the power .of Faith to work Miracles. '. *

B 2 5. Be-

4 The Adls of the Witneffes,

5# Becaufe they were chofen of God to bear Record- oa
Earth, to the Blood of the New Teftameat, or. New Cove^
nant»

6. Thus difi the Apoflles bear Record on Earth to the
Blood, as the Prophets did bear Record on Earth to the
Water, which fignifies the Law of lid^es^ and the Blood jiigni-
fies the Gofpel of Jefus Chrift.

7. The Scriptures are a Record, that (heweth many
wonderful Ads, that Chrift and his Apoftles did when oa
Earth, befides the heavenly Revelation.

8. And it is very comfortable to the Seed of Faith, true
Believers, to read of the A6ts of the Prophets, and of the
Apoftles, as it is of their DokJtrine; Revelation, Prophecies,
lAterpretations i or, Epiftles*

9. Thefe Things, I having experience of, and feeing it
liath been the PracftJce of fome of the Prophets and Apoftles
to leave a Record behind them, for after Ages to perufe, of
fome of the moft remarkable A^$ done by them, when they
were upon Earth ; as a remarkable Remembrance to their
Prophecies and Epiftles.

. 10. So likewife, I being one of the two laft Prophets and
Witneffes of the Spirit, being the Third and laft Record from
God on Earth.

11. I thought it convenient and expedient to leave fome
Record on Earth, behind me, of fame of the moft remarkable
Afts and Paffages that hath been done and a<5led by us, and
to us, the Witneffes of the Spirit, fince we were chofen of
God, in the Year 1651.

12. That I may leave it as a Legacy to the Seed of Faith
after me,- who Ihall happen to Read and Believe thofe Wri-'
tings of Ours after I am gone.

1 3. They may know by the DoArlne therein declared,
w^o, and what we were, and what God we believed in.

14* Alfo I thought it neceffary to write of thgfe Ail& my-

fclf.

Of the Spirits 5

felf, rather than any other, being a<5^ed in my fight and perfe<5l
knowledge, as other Prophets have done before me, as Mofts
and Others.

v3 «9 *LM ^^S 4D %f 9M qS %S Ca. Sk. ^m Cs 9f 43 £r CP 49 3* CD OF «f SS <9 49 ^9 ^V C2.

^?%iw^rf«\*^ J'*'*^\/AAV A^^^m^^^^A A\/'%/»\^*\i'^ ^'^/'Vr^

CHAP. iir.

Of the Birtb^ Parentage^ and Trade, of the two Wiinejfes, and
bow the Prophets Nature led them forth to all Sobriety, bating
Drunk ennefs, and of their inclining to the Principles of tbofi
Called Puritans, and of their being perfwaded from judging Cafes
of Confcience before thy knew the Truths

I. "D U T before I write of the A<5ts, I fhall give the Reader
J3i a little to underfiand what we were before God did
chufe us two» to be his two laft Prophets and Witnefles of
the Spirit.

2. And of fome Experience I had, and Working within
me, before I was Chofen of God, little expelling God would
have Chofen me for fuch a great Work.

g. As for John Reeve, he was Born in Wili/hire, his Father
was Clerk to a Deputy of Ireland, a Gentleman as we call
them by his Place, but fell to Decay.

4. So he put John Reeve Apprentice here at London, to a
Ttiylor by Trade. He was out of his Apprenticefliip before
I came acquainted with him ; he was of an Honeft, Juft Na-
ture, and Harmlefs.

5. But a Man of no great Natural Wit, or Wifdom ; no
SubtUty, or Policy was in him ; nor no great ftore of Religion
he had, but what was Traditional, only of an Innocent Life.

6. I knew him many Years before God fpake to him by
Voice of Words, to the hearing of the Ear, three Mornings
together, as is declared in the Commiilion Book, call'd a
Tranjcendant Spiritual Treati/e^ the firft Book he writ^

7. And

^ The AAs of the Witnefle%

7. And I Lodwick Mullet on, was Born in Bifhopfgate-^
Struts near the Earl of Devoj^ff}iri\ Houfe, at the corner

Houfe call'd iVahuitret'T'ard. '

8. My Father's Name was John Muggkton^ he was a Smiib
by Trade, that is a Farrier^ or Horfe-DoHor^ lie was in greaf
Refpe<ft with the Pofi-Mafter^ in King James's Time ; he had
three Children by lAy Mother, two Sons and one Daughter,
I was the youngeft, and my Mother lov'd me.

9. But after my Mother Died, I being but young, my
Father took another Wife ; fo I being young, was expos'd to
live with Strangers in the Country, at a diftance from all my
Kindred : I was a Stranger to my Father's Houfe after my
Mother was Dead.

10. But it came to pafs when I was grown to 15 or 16^
Years of Age, I was put Apprentice to one John S^ick, a
Taylor ; he Made Livery Gowns, and all forts of Gowns for
Men; he Made Gowns for feveral Aldermen, and Livery
Men of their Company in London.

' II. And he lived in this IValnuttree Tard. and knew my
Father and Mother very well ; he was a quiet, peaceable
Manj not cruel to Servants, which liked me very well.

1 2. For my Nature was always againft Cruelty, I could
never endure it, neither in myfelf, nor in Others, living peace*
ably in my Apprenticefhip.

13. I took my Trade well, and pleafed my Matter better
than any of his other Servants, for they were bad Hufbands,
and given to Drunkennefs, but my Nature was inclined to be
fobcr, hating Drunkennefs and Luft in the time of my Youth.

14. But when my time of Service was pretty far expired,
I grew to more Underftanding, and hearing in thofe Days, a
great talk amongfi the vulgar People, and efpecially, amongft
Youth, Boys, and young Maids, of a People called Puritam ;
fomcofthefe Puritans came to talk and difcourfe with my
Matter, though he was no Religious Man.

15. But

Of the- Spirit. 7.

T 15.- But I being Ignorant, did perceive they pleaded
more for Righteoufnefs, and were better verfed in the Scrip-
tures than he was, fo that 1 liked in myfelf their Difcourfe
upon the Scriptures, and pleaded for a Holy-keeping of the
Sabbath-day, which my Mafter did not do, nor I his Servant.

1 6. But I not knowing my Right Hand from my Left in
Religion at that time; yet, methoughts I had a Love for
thofe People call'd Puritans^ and could not endure my Com-
panions Aiould fpeak Evil of them.

1 7. And when young Boys as I was, and young Maids
would fpeak Evil, and lay many Slanders upon thofe People
caird Puritans^ as if they had been the wickedeft People in
the World, with many Scoffs and Jears.

18. Yet all this while my Heart did not clofe with their
Reproaches, but rather was inclined to love thofe People,
and to think the better of them ; thmking in myfelf. Oh !
that I might be fo happy as them, yet I knew not what
Happinefs was, nor what Condemnation was, for I knew
nothing by myfelf, why I fhould be Condemned.

1 9. But the Seed of God lay hidden in my Heart, which
kept me from fpeaking Evil of things I knew not, even from
my Childhood, which many others of my Age did.

20. Like unto thofe Children that mocked the Prophet
Elijbay which two fhe Bears did tare in Pieces 5 fo many of
thefe mockers of Religion, in that my time, did come to
great Poverty and Deftrud^ion in this World, but the God of
Truth preferved me, though I knew him not.

21. Alfo I was fmitten with the Plague in that great
ficknefs, after King James Died ; it was not extream tedious
to me, for the fore broke, and I recovered quickly, and hath
not had half a Days ficknefs fince, not this Forty Years
and more.

22. I never beftowed Six-pence in Phyfick in my Life
for myfelf, bur what the Kitchen would afford; as Water-
Gruel,

t The A<fts of the Witnefles,

Gruel, Broth, or fuch like ; and I have had my Health, and*
hath been as perfe6^ in Nature from all Diflempers and
Difeafes, as any Man in the World ever fince.

CHAP. rv.

Now the fecret Providence cf God prevented tie ExpeSlation $f
the Prophet^ in his Choice of a Wife^ and in bis defire of Riches^
of the Propbefs Zeal for the Law, avd a Rigbuous life.

1. A FTER this it came to pafs, my time of Service

XJL grew near out, and my Nature had a great defire to

be rich in this World, that I might no more be Servant to

any Man, and I thought the Trade of a Taylor would not

fain much Riches, I having little to begin with ; and withal,
thought I fhould be too much fubje^) to the Humours of
People to pleafe them, which I had Experience of In my
Apprenticeftiip.

2. So I went to work in a Broker's Shop, in Uoundfditcb^
who made Ooaths to fell, and did lend Money upon Pawns,
called a Pawn-broker, and the Broker's Wife had one Daugh-
ter alive 5 and after I had been there a-while, the Mother fiiw
that I was a good Hulband, and knew how to manage that
way, being a Workman better than thtfy, and that I was a
civil and fober young Man, not given to Drunkennefs, nor
no Debauchery.

3» She was willing to give her Daughter unto me to
Wife, and I lov'd the Maid well, and thought myfelf too
inferior for her, becaufe flie had fomething to take too, and
the only Child, and I having nothing j yet the Mother being
well perfwaded of my good natural Temper, and of my good
Huibandry, and that I had no poor Kindred came after mc,
to be any Charge or Borthcn to her Daughter.

4. Thofe

Of the Spirit. 9

4. Thofe things confider'd, (he thought I might be a
convenient Match for her Daughter ; fo (he feeing there was
fome kind of AfFeAion between her Daughter and me, flie
propofed unto me, that flie would give me a Eundred Pound
with her to fet tip, which thing I accepted on in my
Mind, but told I was not yet a Freeman of London.

5. So fhe urged me to be m^de Free as foon as I could ;
alfo fhe urged me to be made fure to her Daughter before
the Father-in-law, and herfelf.

6. So the Maid and I were made fure by Promife, before
her Mother and Father-in-law, and before I was made Free ;
and I was refolved to have the Maid to Wife, and to keep -a
Broker's Shop, and lend Money upon Pawns, and grow Rich
as others did.

■

7. And the Maid's Mother had Five Hundred Pounds
more than what fhe promifed me, which her Hufband knew
not of, for he was a kind of a Diftraded Hare-braiii'd Man ;
his Name was Rkbard/on^ there is many alive at this Day
that knew them ; but for the Daughter I (hould have had to
Wife, ihe is alive at this Day, and is worth Seven Hundred
Pounds a Year.

8. But the fecret Providence of God prevented my ex-
peAation and defire of being Rich in this World, in an
unlawful Way againft the Checks of my own Confcience.

^. But it came to pafs in the 2 2d. Year of my Life, not
bemg quite out of my Apprenticefhip, yet fure to the Maid,
I went to Work as a Journey-man, and happened to Work
with a PkriSan, in Tkomas Apofths^ London. His Name was
JVilliam Reeve^ John Reeves*$ Brother.

I o. He was a very zealous Puritan at that time, and many
others of that Religion came to him, and difputed wi»h me
about the unlawfulnefs of lending Money upon Pawns, bficaufe
they pleaded it was tjfury and Extortion, and did alledge
many places of Scripture agamft it.

C II. And

lo The A^ of the Wltncffcs,

1 1. And I u&d fill the Arguments df Reafcui I could for
• It, becaufe I had a great defire to be Rich, and confideriog

I was engaged to this Maid, and Chat her Mother would not
let me have her to Wife, except I wodd keep a Broker's-
Shop and lend Money, fo thaft I Wds in greait fhait, and much
perplexed in Mind^

12. For I lov'd the Mttid, and dteflred to be Rich, but
thefe Pnrilan Feopte being well Y^rfed in the^Scriptun^ Wonfe,
and zealous for Righteou{he&, threa^a<}d gceA Judgm^MB^
«Ad *danger of Damnation hereafter.

1 3. They overpowered my ni^tufal Knowtedgft, tand civil
Practices In me, and made me stfraid of eternal Dammatioii ;
and they .prefled the Scriptufes fo haHi upon me, which ex-
ceedingly perplexed my Mind, reaibning in isxyfelf^ that if
I did lend Mdney iipbn UAny Ani £tt6rt4(5n, I fliould be
X)amneds ^i^d if I Would not, then I Aiould not ha^ the
MtiidfoWife.

14. So ftat the lore of ihe TMFaid, afnd the fear of thelofe
t)f my Sotil did ftruggle within me, and difpute within me like
fwo diftinA Spirits,'even as a. Wohian in Trarail with two
tiatural Sons in the Womb, fo that I was in a grelt ftrait which
i flwoid" ctesve tuitb.

15. Sb after much (lifptite and re^lbnlng In myfeJf, it
came to this refiilt, 1 cortiidered the 'Riches of this World, arid
^e Love I-hsd to the Msdd, and I weighed 'it ai my Aiind,
mad Viw loftth 10 fbrhke it.

, 16, T^Ken 1 contider'cl my Soul Was of more Value^ and
>Tiat would it avail me to be Rich in this World for a Mo-
ment, and to loofe my Soul, for I was extremely, fearful of
'cftehial Daniiiatioft ; thinkhig my Soul might go into Hell
•Kre idthout a Body, as'^ll PeojJe d5d at thattime.

,. 17. And after much ftrdggliog in my Mind, I came to
Ais refolution in my felf, that • rather than I woukHoofe my
Soul^ or be damned to Eternity^ I wdul4 look the Maid :

And

Of die Spiiiu 1 1:

And t&aC w^y that woidd have made mf Rkh^ wd that I
would bd zealous of the Law of G^od, a$ afterwards I was.

r?. Here the two Seeds of Faith aad Reaibn did work in
me, but I knew them not by Name not Nature at that time,
sxot many Years after.

19. But as I did fear, it came to pa&, for the Maid's Mou-
ther feeing my Mind fo changed, and fo zealoua of the Laws
Off the Scriptures^ and that I would aot keep that way, as I
thought to do before,

20. She would no.t let her Daughter have me to her
HtiiA^and, fo the Maid was perfwaded by her Mother.

2i> And my Zeal to fav/e my Soul« peifwad^ my Mind
to let her go^ fp we parted.

22. Thus I foffook the World aod a Wife, which I lov*d
in th^ days of »y Ignovance, for Zeal to the Law of God,
which I thought to be Truth, smd the troe Way, and fo it was*

zjv Btf I did oot know it till many Years after ; but the
LordG<xl.of Trutjh had Refpe^l uitfo my PerfoQ and Zeal 2Jt
that time, and prevented me £Bom faUiog into that Snare of
being rich in this WoikL

30Q9000BOBODQC^

CHAP; V.

Tie Prsfiit /Uw Us Om, bis Fm^ aai Ze^i m th lum of
Goi, and of ib$ warkf% rf bU tbougbtJi^ and kiigbtb rf ibe
Puritan Religion^

t. Q O after I had patted with the Maid, and that way
l3 that did offend mv Confcience, I was refolved to live
10 upright to the Law pf Ckxi, and fp jyft between Man and
Man, that I thought m time I might procure Favour with
God, and to attain affunuac« of my ^ratiom

C 2 »« lot

I z The Aas pf the WJtncflcs,

U For I was fully pofTeft that there was really Salvation
to be attained unto by my Righteoufnefs ; and that there was'
a real Damnation to all thofe that were unrighteous, or did
not demean themfelves fo ftri<aiy a$ I did.

3. For I was exceedingly fearful of Hell and eternal:
Danmation : The very Thoughts of it made my Spirit many
times fail within me.

4. But by Prayer, and ' my Righteous Pra<5lices, I did '
many times recover fome Hope and Peace again.

5. All this while I did fuppofe my Soul might go into-
Hell without a Body; and that Millions of Souls were in'
Hell Fire without Bodies ; and that the Devil being a Bodily
Spirit, did torment thofe Souls that came there, and that the «
Devil had Liberty to come, out of Hell to tempt People here
on Earth, and go there again; but no Soul that he. had gotten;
there could come out of Hell more.

6. Thefe things wrought in my Mind exceeding gre^t
Fear, and ftir'd me up to a more exceeding Righteoufnefs of '
Life,, thinking thereby that my Righteous Life would have <
caft out thofe tormenting Fears, but it did. not. ^

7. Yet, notwithftanding, I did continue in m^ Zeal, and ,
was earneft in the PuriiafU Religion and Praftice; neither •
did I know how to find Reft any where elfe ; neither did I
hear any Preach in thofe Days but ,the - Puritan Minifters,
whofe Hair was cut fliort.

8. For if a Man with long Hair had gone into the Pulpk *
to Preach, I would have gone out of the Church again, tho'
he might Preach better than the other.

9. But we PurUans being . Pharifaically minded, were .
zealous of outward Appearance, and of outward Behaviour,
for we minded that more than their Do6irine.

10. For we- took it for granted, that God was a Spirit
without a Body, and that Chrift Jefus his Son had a Body ia .»
Form like Man ; and that he did Mediate to God his Father,

who

• Of the Spirit. I J

who was a' Spirit without a Body, and that for Chrift's Salce ;
this Spirit without a Body, did hear us, and fpeak Peace
unto us.

1 1 . Alfo I believed that the Devil was a Spirit without a .
Body, and could afcend out of Hell, when God did give him
Leave, and fuggeft evil Thoughts of Luft, Theft, Murder,
and Blafphemy againft God ; not thinking that thefe Thoughts
and Motions did arife out of Man's own Heart, but from a
Devil, a Spirit without a Body, without Man.

12. Alfo I thought, thofe Souls which God did lave, were
carried up to Heaven without Bodies, and ihould be with God,
who was a Spirit without a Body ; and that we fhould fee
Chrrft -Jefus in Heaven, with his Body, with our Spirits that
were faved without Bodies, till the kefurre^tion, and then-
Body and' Soul fhould be United together again.

13. Alfo we did believe, that the wicked Spirits ihould;
be caft into Hell Fire without Bodies; where the Devil and
his Angels, beine Spirits without Bodies, ihould torment the .
Souls of the Wicked till the Day of Refurre6lion ; and then
thofe wicked Souls fhould be United to their Bodies again, and
be tormented Body and Soul together, with the Devil and his
Angels, who were Spirits without Bodies in Hell Fire fot
ever and ever.

14. And we did believe that the Angels of God were
Miniflring Spirits without Bodies, as God was a Spirit without
a Body, fo were they, and could minifter Comforts unto Men
without Bodies.

1 5. And we did believe our own Souls to be Immortal^
and could not Die,- but did ful)lift the good Spirits with God
in Heaven without Bodies ; and the wicked Souls did fublift
in Hell without Bodies.

• * • • •

1 6. Thefe were fome of the Fundamental Principles of
Faith and Religion, we .zealous Puritans did believe and prac-
tice ; and there is no better Faith in the World, to this Day, .
in the generality of Frofeffors of Religion.

17. Thefe

t4 The A6b of the Witnefles,

ry* Thefe things was I very well verfed in, and I grew in*
great Experience and Knowledge in the Letter of the Scrip-
tures, and had a eood Gift of Prayer, and was very ftrong iit
Dilutes, becavie my Mind was extremely perplexed with
the fear of Hell, notwithftanding my exa^ Li& to the Letter
of the Law.

1 8. But the fear of Hell wrought in me much Experience,
fo that I did exceed feveral other Men in that Knowledge
which was in thofe Days ; and tho* I was judged a very godly
]aiowin|; Man, and a liappy Man by Others, yet I could not
judge m of myielf, but the fear of HeU was.^ n&sg up ia

i^. For r never conceited well of my own Knowledge,
bat thought the Knowledge of other Men did hr exceed me,
becaufe they feemed to be better fatisfied in their Minds thaa

I WM.

20. Yet I thought in myfelf, that in time, by my Prayers
and Righteoufnefs, and exaA Walking, and hearing of Preach^
iag, that I might heal that Wound in my Soul which was
made, and I knew not for what«

. 2i« For I never had eomnutted any Sin that I knew of»
that did trouble my Confcience.

. 22, Yet the fear of Hell produced many deep Sighs and
Groans, even from the bottom of my Heart, for fear God had
made me a Reprobate before I was Born, becaufe he did not
anfwer my Prayers, nor fpeak Peace to my Soul ; notwith-
fiandin^ my eameft Defires and Zeal for him, I knew not at
that Tune.

2 j« Yet many times I had great Refrefhments of Sou!,
and as I thought. Communion with God, whereby my Hope
was incteaCed for a Seafon, but it was quickly toft again ^ ib
that the Traubl(:s of wj Mind did contmue fiiu many Year^.

24. Yet at fome times I had £levaiions in my Mind^ and
Raptures of Joy, that I thought I ihould mr&: be moved zg^^

25. fiuC

Of the Spirit* -ts

25. But s-whlle after all was loft again, and Doubting took
place in my Soul ; but fince, I faw the Caufe of thofe Rap-
tures and fears of Hell were both groundlefs.

*2*-*I*S<

CHAP. VI.

Jfier the Prophet bath given a BeferiftUn efiU Marri^^ ^f
its Wives, and 0/ bis Children, Jrom the Twenty Jioctb rear ef^
bis Life, to the Thirty-eighth ; be thenjbeves the jUteration if
the Religion in the Puritan People^ Md of the Confiffion that
was among fi them.

1. A FTER this k came to Tpafe, in tfce Twenty^-^fiith
./\ Year of my Life, I took a Wife that was of n^ own
Mind and Religion. She was, a Virgin of about 19 Ycafs of
Age, and I had by her Three Daughters, in Three Yeats and
a half's Time.

2. The firft Daughter I had by her was named Sand^i^t^r
Mother^s Name : She is yet alive, and is become the nooofft

^experimental and knowing'ft Woman in iSpirttual Tteigs, of
that Sex in Lcfndan; but I fiiall fay no more of lier hett,
becaufe I ihall have occafion to fpeaK of her hereafter.

3. AHb my youngeft Daughter Elizabeth^ which I had by
my Wife Sarah, is now living, t)Ut the fecond Daughter Died,
when Three Years and a half was expired my Wife Sarab
Died alfo.

4. After this, my Children beingjyoung, 1 pot them" forth
to Ntnrfe in the Country, and lived a ftigle l-ife,-and fcfllowefd
my Trade,* and Kved very well.

5. Only the Spirit of the fear 6f Hell was upon .m^^Jnxt
not fo extreme as it was the Year before. ...

6. After this, in the Thir^-fecortd Year of my IJfe, J
took another Tir|;b to Wife ; Her Name was A/bay, ihtntiS

about

i6 The Adls of Ac Witnefles,

about 19 Years Old, and I had by her three Children, two Sons
and one Daughter; the eldeft Died at three Years Old, and
the youngeft was a Daughter, and fhe Died three Days after
fhe was Born, and my Wife Mary Died five Days after.

7. I had only one Son living by her, and I had her to
Wife a matter of Six \ ears ; and that Son lived until John
Meivi and I was chofen of God ; and about a Year and a half
afterwards, being about Nine Years Old, he Died j fo all the
Children of my fecond V\ ife Died.

8,, After my Wife Mary Died, I was then about thirty
eight Years Old ; but at the time when I was Married to my
Wife Alaryy about Six Years before, there was raifing of Arms
by the Parliament, againfi the King.

9. And generally the Puritans were all for the Parlia-
ment, and moft of my Society and Acquaintance in Religion,
did fall away from that Way we did ufe, and declined in
Love one towards another : and every one got a new Judg-
ment, and new Acquaintance, and new Difcipline. .

10. Some of them turned to Presiyteryy and would have
Elders ; and fbme turned Independants^ and would not let none
Work to them, but their own People that was in Church Fel-
lowihip ; others fell to be Ranttrs^ and fbme fell to be meer
Aibeifts.

11. So that our Puritan People were fo divided and fcat-
tered in our Religion, that I knew not which to take too, or
which to cleave unto, for I was altogether at a lofs ; for all the
Zeal we formerly had was quite worn out.

1 2« And to join with any of thefe new Difciplines I could
not, except I would play the Hypocrite for a Livelihood^
which my Heart always hated, hotwithftanding my Kindred
by mjr firft Wi{^ Sarah ^ were all Puritans^ and zealous in
Religion.

13. And I had a great ftroke of Work of them, and they
were a great Generation of them, and moft of them pretty
Rich in this World, and moft of them ircnt into Church

Fellow-

Of the Spirit. * ' 17

Fellowfhip, fo that I loft fevcral of them becaufe I could noi
join in Church Fellowfliip.-

• 14. For thought' I, there is no more fatisfaAfon to be
found in Church Peilowftiip than before, for none could ferve
God, and be more zealous for God and* for Righteoufnefs/
than we were before.

- 15.- So that going into Church Fellowfliip would not fa-»
tisfy my Soul, as to my Salvation, no more than before.

16. For fatisfa(^ion of Mind, as to another Life, wa^
always my Aim and End that I flrove after, but could not
attain to it as yet.

17. So I being at a great lofs in my Mind, what to do, t
had loft my Friends and Relations becaufe I could not follow
them in Church Fellowihip, and 1 had no freedom in myfelf
fo to do.

18. For I had feen the utmoft Perfedlion and Satisfa(5)ion
that could be found in that Way, ejECept I would do it for
Loaves, but Loaves was never my Aim, but a real Reft in my
Mind I always fought after, but could find it no where.

CHAP. vir.

- %
The Prophet fhews his great d\j[atisfa8t(m and hfs ifp Religi^^

even almoft to Defpair \ yet tn the Conrlufion^ re/olves to hold

' his Integrity^ to do Juji^y. atid keep from a&ual 6nf, hnt mind

Religion no more, tut left Happmejs and Mijery so'Coa^S

• Dilpcfal. '

• • . .. .

r. O O I feeing thefe Puritans of my Acquaintance, they
O l»d no Comfort nor Peace o£ Mind, as to a Life to come,
that were in Church Fellowfliip than before, nor fo much.

' 2i Then V faw feveiral of them tliat were zetllous before
towards God, aid Righteoufnefs towards Man j and liov/ the)'*

D hat.

i8 The Adls of die Witneffes

bad left Att Zea], and turned Raaters, not only in Judgment^
but in Prai^ice, to the Defiru6lion both of Soul ancl Body.

3. When I faw this, that neither the Righteous could find
Peace Ut the Days of their Righteoufnefs, but were afraid of
Hell } nor thofe that turned from their Righteoufnefs to a^ual
Wickednefs, I thought I muft needs go to Hell.

i(. Yet they faid all was well and quiet with them, fo that
I was as DtfW was, almoft like to have flepr, and to have
fiud in my Heacr, Jure U>ert is no Gsa. But all thaigs comes
by Nature^ becauife the Righteous could iind 00 Peace ia
their Righteoufnefs, as I could not; nor the Wicked were
aot troubled for their Sins«

5« But when I went ii^o the San<^uary of my Mind, t
ecvtiidemd the vifibie tilings of Nature, I coukl not conceive
how this vaft Element we fee could make itfelf ; or, how the
Sunt;, Mooa and Stars, coukl give Being to tbemfelres.

6. Hqw could the Beafts of the Field, the Fowls of the
Ail*, the Fifli of the Sea 5 I could not Imagine how thcfe things
could give Being to themfelveSj nor how they ihould come by
Nan^re; nor how they (hould Create one another. Tbea
tliDuglit I, Man might as well Create himielf, and come by

Nature as thofe Things.

7* So I thought there muft needs be fbme Original Caufe,
or, fiwreme Power, that gave Being to thefe Things, and hath
ffectd a Law of Order In all Things, fuitaUe to its Nature.

8. TUa iuffeme Power that nm,^ thofe Things $ that
IViwer that is the Caufe of Caufes^ we call God ; but what lie
is in liimielf I knew not at that time : But thefe Thoughts
preferved me from faying in my Heart, as the Fool doth,
^Jm4 ismoG^ Many of my Acquaintance 'did fay in their
Hearts, ood Toqgues both, thu thtn it m CU^ hu Natwn

^ 9^ But ak>twithilaBdmg I tfid ndt )mw tluit God that made

^ AUijgi^ ud Mm in hk oim Tangr aadiikeM&i yet I

toa-

OF die Splrtc. 1^

Mofidered that inooeeecy of Heart, sad a juft ttprigtit Sptri f,
was good io kfolf, if thtie weee ao Ood to Reward k.

10. And tliat Umigfateeufne& and Litft after hk Neigh<-
bour's Wife, and not to be of an upright Spirit, it was Wick-
ednefs in itfelf, if there were no Ood to pimifli it.

1 1. Therefore I was loath to let go my Integrity, but kept
clofe to it; for as I ha6H)een Ihaoceat from my Childhood
to Has Day, I war^refolved to keep to it to the End, if there
were nothing after Death, yet would I keep mjr Heart up-
right, and would do nothing to wound jny Confcience.

12. For I never had no Guilt of a^ual Sin that did ever
trouble me.

1^. So with this Refolutk)!! I dkl relbhre to lire h^to4B
juft between Man and Man, and to keep from all »£lual Sin,
as I ever had been, and not to mlad any Religipo more* fox
I faw all profeflion of Religion in all Men was vaia aod
unfatisfa<5^ory to all Men, as it was to me.

14. So I gave over all publick Prayer, aad Heariogt zmi
Difcourfe about Religion ; aod lived aa hoaeft and juft oa^*
tural Life : Aod I found more Peace here , than in all my
Religbn, and if there were any thine, either of Happine:^ or
Mifery after Death, I left it to God, which I !knew not, t#
do \v hat he wodd with me.

ig. But I was in good H(M>e at that time, that there was
nothing after Death, but alt Happinefs and Punifhmeat Wfis
in this Life : For I faw a temporal PuniAiment follow WicV*
ednels in this Life to many.

1 6. And I faw ProTperity lo tfaoTe that wece Highteoos^
even ia this Life ; {o that I was in good Hope$ ail Piu(k*
ments and Happioefs would eod lA thU Ltfe»

17. So I was reiblred Co keep my&lf as I ahrtysiu4 dobt,
u^jpDtted of the Wosid, and not to defile my CoaSoittiee:
Aod I Jhad a great ddii oi Pease c€ Mittd ia tUs Ceftdkloii :

D 2 And

2p , The A(Sb of the Witneflcs,

And in this Condition did I continue fome three YearSj untifl
1 was about Forty Years Old, and in the Year 1650.

♦£♦•♦?♦?>.

'^^V^^^^^ Vtf^!^Vtf Vf ^^^)^^^ V^^^M^^P ^# V^ V^ Vtf ^tf ^€

CHAP. Vllf.

The Prepbet gives a Defer ipiicn cf John Tannye, and John
Robins, ieing counted greater iban Prophets^ and Jeis /criA
. tbeir /ippearance and wonderful ASions

I. j\ FTER this it came to pafs, in the Year 1650. I
£\, heard of feveral Prophets and Prophetefs that were,
about the Streets, and declared the Day of the Lord, and many
other wonderful Things, as from the Lord.

2. Alfo, at the fame time, I heard of two other Men that
were counted greater than Prophets ; to wit, Jobn Tannye^ and
Jobn Robins.

. 3* Jobn Tannye, he declared himfelf to be the Lord's High-
^rieft, and that he was to a<ft over the Law of Mojes again ^
therefore he Circumcifed himfelf according to the Law.

4. Alfo he declared that he was to gather the Jews out of
all Nations, and lead them to Mount Olives^ to Jeruf^lem ; and
tliat he was King of Seven Nations : With many other ftrange
and wonderful Things.

$* And as for Jobn Robins^ he declared himfelf to be Qod
Almighty ; and that he was the Judge of the Quick, and of ihe
Dead ; and that he was that firft Adam that was in that innocent
State ; and that his Body had been Dead this Five Thoufand,
Six Hundred and odd Years, and now he was irlfen again from
the Dead ; and that he was that Adam Melcbifedeck that met
Abrabam in the Way, and received Tythes of him.

'6. * Alfo he faid, he had raifed from the Dead that iam
Cain that killed Abel ^ and that he had raifed that fame Judas
that betrayed Cbrift 5 and now they were redeemed to be happy.

7. Alfo

Of the SpIfTt. »,«

7. Alfo hef^id he had raifed fereral of the Prophets, as
yertmiab, and Others ; and that he had raifed the fame Ben-
jamin, Jacobs Son, that had been Bead fo tnany Thouland
Years, now he was raifed again.

8. I faw all thofe that was faid to be raifed by John RMhins^
and they owned themfelves to be the very fame Perfons that
had been Dead for fo long time.

. 9. Alfo I faw feyeral others of the Prophets that was fai^
to be raifed by him, and they did own they were the fame ;
for I have had Nine or Ten of them at my Houfe at a time,
of thofe that were laid to be raifed from the Dead.

10. For I do not fpeakthis from Hear-fay from Others,
'but from a perfe<5t Knowledge, which I have feen and heard
from themfelves.

11. Alfo they declared unto me. That their God John
Rchins, was to gather out oi England and elfewhere, an Hundred
and Forty-four Thoufand Men and Women, and lead them
to Jeru/aUm to Mount Olives, and there to make them happy :
And that he would Feed them with Manna from Heaven :
And that he would divide the Red-Sea, and that they fhould
go through upon dry Land,

1 2. Alfo he faid, that thofe Prophets he had raifed (hould
be their Leaders, and on Jo/hua*s Garment ihould be the Mo/es
Man that fhould be chief under his Gcd John Robins ; and that
all the Leaders fhould have Power, by the cjap of their Hands
and a ftamp of their Foot, to deftroy any that did oppofe them.

' 1 3. Alfo I have feen one of his Prophets, that (hould have
this Power, to kneel down and pray to John Robins^ as unto
God Almighty j with fuch high and heavenly Expreffions,
which was marvellous unto me to hear.

14. Thofe things, and many more lying Signs and.Won^
ders did he fhew to fbme ; as prefenting the appearance of
Angels, burning fhining Lights, Half-Moons and Stars in
Chambers and thick Darknefs, where it was Light to thci
Phantafies of People, when they covered their Faces in the Bed^ '

15. They

ii The A^s of t&c Wltncflcs,

1^. They fatd he pre^ted Sefpeots, Dfagom, andliis
Ht^d in a flama of Fire, aiid his Peribn ridmg upon the
Witp of the Wmd.

16. Alfo his Prophets had Power from him to Damn any
ihtc did oppdl^, or fpeik tril of him, they not knowing he
wte neither filfe nor true, for this Rule he went by,

1 7. That he, or flie, that would fpeak evil of Things they
Imew not, they woukl as foon fpeak eWi of a true Prophet^
as a falfe Prophet*

it. So his Prophets gave Sentance of Damnation upon
many, to my Knowledge, for fpeaking evil of him ; they not
kMwiBg Kim, whether he was true or faUe.

X9. And I faW afterwards that his Sentance was true upon
them, for they would have faid as much to the true Ctrtfi^ a$
they dtd to htm ; fo I faw hh Sentance was true and effe<ftual
ttpoh ^Stoift he condemned, notwithfbnding he himfelf was falfe.

2o. For this was obfcrved, that the ELqA Seed wouU be
preferved from fpeaking evU of things they knew noi:. That
belongs oi^y to the Seed of the Serpent to ibeak evH of thbgs
he doth not know : For who iipon Earth aid know, at chat
time^ whether he was Falle or True ; I fay none, not one^

C H A R IX.

Cf tii Ptffphit^s Jfpplicctltm ameming ihife vmnderful TUngu

nnd tff his ^alificaiicok

I. T^T O W this y^bn Rciins^s Knowledge in the Scriptures,
X\ ^^ fl^one at that dme, than any Man in the World.

a. Thefisi thixags had I perfedl KoMrledge ^ yet %as I
quuet and ftill, and heani what was iakt and doae^ and ^paloe
agjaloft aotki^ thai was bid m dMe*

3. But

Of «h« Spirit, XX

p fittt ibewdd Kiadnef^ ttnd Mercy to tU of them, Butr"
reliiag ta myfclf what the Eiff£t of Wb Xhiogs would be.

4. And one of Hs Pix>phet$ €«m€ to my ifoufe rerjr
oft, and he told me all things that was done amoaA tkvtt ;
and he had a very high Language, and very knowing in the
Scriptures, and fpake as an Angel of God.

5. And my natural Temper was altvayi merciful to Stran-
gers; and this place of Scripture run much in my Mind:
Fargft noi i$ enftrtain Strangers, /cr fome in enJertsinkig ^fSirM^
gtrs havi enteriMied Aifgtts. So I nerer let hkoL go witliout

Eating and Drinking.

6. And if I had nothing in the Hoofe to Gat» if I had but
Eighteen Pence I woqU giire him Ox^ SfaiUtog of h > Md if
I had but Twelve Pence,! would give him Six Pence of it,

7. This I did many times, the«igh I had need enough my^
idfy for I had three Chiklreo to maJoJaio ^t that time ; two
jC^ughters by my Wife Saraby and <me Soft i^ my fo^ood
Wife Mary, then alivs.

8 • All thefe things never moved me to Tejoice, in aiiy Hdpe
of any Happmefs or Delirersnce, lo any bettor CoiKUtion theft
I was then in, or to be in any w«fii CoodiMo fi&er Z>fiaih»

then I was in at prefent.

9. But I kept ciofe «o my integrity of Beait ; that k, 1
would do nothing that fliovild «OAdemn my ConTcieAce, bm
would do wbat I cocdd to juftify joay Coo&ieiCB*

1 1. And thefe things working in my Mind, kept me from
;at5hial Sin, and from the Potions of tne Flefb.

J2. Yet aU this white was J w 9t» witfcwC God ia tbis^
Worki s as to my Knowledge of him^ I liad none that vr»

12* Sot

i4 The Aas of the Witneffcs,"

13. But the Lord God of Truth had RefpeA unto my
Perlbn, and to the uprightnefs of my Heart, but I knew it riot*
all that time $ a& win more plainly appear in the following
Difcourfe.'

CHAP. X.

9 be Prophet here Jhews of a Melancbofy thai tMu upon himi
and afiewards of $wo MoHons ari/ing in htm^ snd /peak as
iwo living Voioes.

I. AFTER this, in the beginning of the Year 1651, and
x\ in the Year of rtiy Life 41, and better.

2. In the beginning; of the Year it came to pafs upon a*.
Day, in the Month called dpril^ I being filent, all alone, .my
Children being all abroad, there fell upon me a great Melan-
choly upon my Spirit, and I knew not for what; yet I was
preffed exceedingly in my Heart with Fear.

5. So I began' to cafi about in my Mind, what I had done
that I (hould thus fear : So I called to Mind all my former
Righteoufnefs and Zeal which I had left» thinking in myfelf
that might be the Caufe of this Fear.

* 4; Reafoning in myfelf, whether I had beft torn again to
my former Practice of Religion, or not*

5. There did arife in me an Anfwer to that, arid (aid,
iV<f, for ibcu knowcft wken ibou did' ft wor/hip in ihat Zeal ibou
bad*fi no Peace^ but was oft tormented with Fear cf Hell^ foto no^
purpoje to turn or go back to Egypt again.

6. Then did two^ Motions arife in me, and fpeak in me,
as two lively VoicesV as if two Spirits had been fpeaking in*
me, one anfwering the dther, as if they were not my own
Spirit.

7. But I knew afterwards they were the two Seeds fttove
in me.i^r Maftery.

t. So

Of die Spirit. 25

8. So my old fears of Hell rofe in me/ as it did formerly,
when a Puriian.

9. So I began to reafon in myfelf, what I fliould do to
efcape being Damn'd to Eterrxity, for I dreaded the Thoughts
of Eternity ; for I did not fo much mind to be Saved, as I
did to efcape being Damned.

10. For I thought, if I could but lie.flill in the Earth for
ever, it would be as well with me, as it would be if I were
in eternal Happinefs ; for I believed the Soul was Mortal
many Years before, which Belief yielded me much Peace of
Mind, and was in Hope God would never raife me again.

11. For I did not care whether I was Happy, fo I might
not be Miferable. I car'd not for Heaven fo I might not go
to Hell ; but 1 could not be fure I ihould go to Heaven, nor
certain I ihould efcape Hell, which was a great perplexity to
my Mind, not knowing which Way to help myfelf out of

God's Hands.

, ... . •

12. Now this place of Scripture of Paul in the RomMSf
preited hard upon me, IFbgi if God wiHingly make tbu a Viffil
$f IVrathy fitied for DefiruSHon. And that laying, fVbai art
fboUy 0 Man, tbal replyefi againft Godf

1 3. Sball tbi fbing tbat is formtd^ fay unto bim tbai formed
it^ tyby baft ibou made me tbm ! And that faying, Sbali not tbe
Potter bave Power over tbe Clay^ of tbe fama iJmpy to make otue
Veffel to Honour^ and anotber to Dijbonour.

14. Thefe things prefled hard upon my Soul, even to the
wounding of it. Then I replyed againft this, and faid in my
Heart, That God did feem to be more cruel than Man, for
Man made Veffels of Honour and Diihonour of dead, fenfeleis
Clay, that is neither capable of Honour nor Diihonour ; nor
capable of Pain, nor of Mifery j nor .of Joy or Happinefs :
Oh ! that I had been as the Glay I tread upon, rather than. 4
Jiving Man.

1 5. But God made Veflek of Wrath, to bear eternal Tor-
ments, of living fcnfible Creatures/ not giving any Reafon

• •• E why;

26 The Afts of die Witneffes,

why ; but it was his prerogative Will ib to do, and who ihall
hinder him.

1 6. The Apprehenfion of this funk deep into my Hearty
and brought forth deep Sighs and Groans.

17. And it was anfwered me again, faying, that God hath
a prerogative Power above, and over all Life, becaufe he gave
Life to Man, and all Creatures elfe. And as a Man hath a

frerogative Power over dead Clay, fo hath God a prerogative
bwer over all Life, to make what Life he will a Veffel of
Wrath, for the manifeftation of his own Power and Glory.

1 8. For if all Life were made to be happy, or all Mankind
ikv'd, then where would God's Honour appear ; but becaufe
the greateft part of Mankind are made Veffels of Wrath to
bear eternal Torments $ therefore it is that God's Redeemeil
Ones (hall praife htm.

19. So that there is a particular People to be fev'd, but
my Fear was, that I was none of the Redeemed.

20. And it was iaid within me, doft thou confider the
Nature of a prerogative Power, that is above all Law ; who
(hall difpute with a prerogative Power that is above all Law,
and can do what it will with living Creatures, even as the
Potter doth what he will with the dead Clay.

CHAP. xr.

Tie Prepiet^s further Reafming in bimfilf^ bow iardfy Gad dtak
wish him ; and of bis Rea/oning againfi Adam : Andfhiwi how
a contrary Sted, or Vmo in htm^ repelled bis Jrgtmeni.

I. TT r HEN I confider'd this, I wiflied in myfelf I had
VV never been Born, than had I not been fenfible nei-
ther of Joy nor Sorrow j I did not (o much ftek after Heaven

as to be freed from H^,

Z. Again,

Of the Spirit. ty

2. Again, I Reafoned in mytklU wtihing that I hiid Died
in my Infancy : I thought^ if 1 were a Veffd of Wrath, my
Torments would be the lefs, than vow I am grown to maturity
of Age.

3. But the Anfw«r faid to this, though thy Torment be-
lefs than Others, yet it is Eternal. This lirternity ftruck a
deep Fear in me, which made me almoft defpair.

4. Again I Reafoned in myfelf, faying in my Thought^,
that God dealt fomething hardly with me, that he fliould favt
jidam, which brought me and all Mankind into this Condemna-
tion ; fo that I mull be damned for original Sin, which I re-
ceived from my fixft Parents.

5. And that God ihould fave him that brought me into this
Condition, and condemn me that could no way avoid it, neither
by Prayer towards God, nor by Righteoufneis towards Man.

6. So that right or wrong, I muft be damn'd by God's pre*
rogative Will, and which Way to help myfelf I could not telU

7. Then I reafoned in my Heart with Anger againft Actam^
faying within myfelf, God made him upright, and gave him
Power to ftand, but he did not ; but did fall from that Inno-
cency and Uprightnefs, and fo corrupted his Seed : And fo by
this means do I come to be Damned.

8. Then was I anlwered in myfelf^ as it were with a
Voice without me, feying. How wilt thou help thyfelf if God
will fave jldam and condemn thee ? fhall not a prerogative
Power do what he will >

9. Then was brought to my Mind that laying, Jacob have
I loved, and Efau bave 1 bated ; before the Children had done
cither Good or Evil: that the Purpofe oi God, according to
Eledion, might ftand : So that it is not of him that willeth,
nor him that runneth, but God that llieweth Mercy on whom
he. will have Mercy j and whom he will he hardeneth.

10. In this I few, that a prerogative Power and Will of
God, is not to be contended with.

E 2 II Thcfe

29. The A&s of the Witnefles,

1 1. Thefe Scriptures and Argumetits upon them, dome'fi>
powerfully upoa my Spirit, that my Heart foiled me, and
my Hope begun to turn to Defpair.

CHAP. xir.

Tbi Prepbet raifeib Arguments more, to give btm fome Hope tbdt be
mgbi efcape HeU\ but another motional P'oice gave Anjwer^
wkcb qmtefru^atei all bis Hopes again.

1. A FTER a while I recovered another Argument or two,
£^ which I thought might give me fome Hope to efcape
Hell : Which was this, I faid in my Heart, There can be na
Hell till the Day of Judgment, and except God doth raife me
and Others again, I cannot be Damned $ hoping there would
be no Refurredion at all, then ihould I lie flill in the Earth
for ever.

2. Then Anfwer was made me to this : Doft thou think
that God would be fo unrighteous as to deceive Abraham, 1/aac,
and Jaeeby Mojes and the Prophets, and Apoftles, and all righ-
teous Men that Believed and put their Truft in God, in hope
of. the Refurre<5tion ? And if God doth not raife them again,
then God hath made them fuf&r great Suiferings, and lots of
the Lives of many of them, in hope of the Life to come, and
of the Reward hereafter ; which if there be no Refurreftioa
of the Dead after this natural Death.

. ^. And if God doth not raife them again, they cannot
enjoy any fuch thine as eternal Happinefs. Then to what
Purpofe did God fpeak thefe Words, and make fuch glorious
Promifes to Abraham, Ifaae^ and Jacob, and to the Prophets,
and Apoilles.

4. That he would be the God of Abraham y the God of
Ifaac, and the God of Jacob ; for God is not the God of the
Dead^ but of the Living, for all live unto him.

5- F«^

Of the Spirit. 19

. 5. For faid I, in my Heart, if God do not raife Abraham^
][faact and Jac^b again m the.Refurreif^ion, then perhaps God
may not raife me, which would have gladed my Heart, that
I could have been fure God would never have raifed the Dead.

6. But the Anfwer faid to me, That God is powerful, and
hath Power to fulfil his Promife he hath made unto Man, in
that, he can, and will raife Abraham^ Ifaac^ and Jacobs and the
reft, at the laft Day, and will give them the Inheritance he
promifed them in this Life. Confider, faid the motional
Voice, what an infinite, prerogative Pow^r can do.

7i Becaufe God doth not raife the Dead daily,* as he doth
other vifible Wonders : And in this vifible Creation thou doft
think that God cannot raife the Dead when they are turn'd to
Duft, becaufe thou never didft read he did.

8. But this know, that God can do that which he never did,
when his time appointed is come : For there is a neceflity that
God ihould raife the Dead ; and that there is a Day, or Time
prefixed in God's Will, which none knoweth 5 no, not the An-
gels in Heaven, but himfelf only.

9. Alfo the Refurre<ition of the Dead is the laft great Work
God hath to do ; and he hath Power to do this his laft Work,
to put an end to this World, as he had Power to Create thi&
World, and make a Beginning of it.

ID. So that God will perform his Promife in the Refur-
re<5tion to all the Righteous, in that he will give them ever-
lafting Life in another Kingdom above the Stars, and he will
execute that'Damnationupon the Seedof the Serpent, wicked,
unbelieving, perfecuting Reprobates, here upon this £arth,
where they a6ted all their Wickednefs to Eternity.

1 1. And that none that have loft their Lives for his Promife
fake, but it (hall be given them Life everlafting that Day ;
which if God da not raife them again, then is he the God of
the Dead, and not of the Living.

12. Then was Abraham^ If^c^ and Jacob their Faith vain
the Prophets and the Apoftles. Faith vain, and their Condition^

JO The Afts of the Witneffes,

in believing God would raife them again, and he doth it not;
there Condition is worfe than the Wicked, which thing I was
afraid to think of.

13. Alfo I was afraid to queftion, or doubt of God's pre-
rogative Power in raifing the Dead at the laft Day, or per-
forming his Promife to Abraham, l/aac^ and Jatob^ and the reft
of the Seed of the Lord : But I could have been glad if there
had been no Refurre6tion at all, neither of the Righteous, nor
Unrighteous.

14. But thought I, what is that to me, if I be raifed to
Hell-Fire. Then I reafoned in my felf, faying, It is above Five
Thouland Years fince the Creation of this World, and perhaps
it may laft Five Thoufand Years more ; then (hall I lie ftill in
the Earth a great while before I am raifed; fo that I fliall
efcape the 1 orments of Hell for a long time, thinking to have
Hope in this Argument.

tg. But I was thrown out here immediately , and my Hope
cut off; for the Anfwer faid, What if it fliould be Five Thou-
fand Years before thou art raifed again, confider it will not be
a quarter of an Hours time before thou art raifed agam.

16. For there is no time to the Dead, all time is to the
Living J for it will not be thought a quarter of an Hour by
jidam the firft Man, when he is raifed from the Dead ; he (hall
not think he hath bsen in the Grave one quarter of an Hour.

17. Then I conceived if a Man (lept a found Sleep three
Days, that is no time to him -, time is known to him that
was awake that three Days.

18. So this yielded me no Comfort, but increafed my
Fears of Hell the more.

19* One Argument more I had aiiiing in me, thinking ta
have got fome Eafe and Hope here; thought I, this World
hath been fo many Thoufand Years already, a nd may be as
many more, for ought I know.

20. And there hath bew ma&y Millions of People fince

the

Of the Spirit. 3 1

the Clreatloii^ fldore than can be numbered, and more than can
be numbered hath been drowned in the Sea, and other Places.

It. Sure, faid I in myfelf, God cannot remember every
particular Perfon fince the Creation thereof: Thought I, per-
haps God may forget me, and not raife me again, then fhall
I lie flill and be quiet, and be as happy, never to be as thofe
that are raifed to eternal Joys.

22. But the Anfwer to this fpake, with a ftrong motional
Voice, laying. How wilt thou Know whether any is miffing
when God doth raife the Dead ? How can'ft thou tell whether
any particular Perfon is wanting by Sea or Land that is not
raifed.

23. But however, faid the Voice, if there be any wanting
that is not raifed, God will be fure to raife thee.

24. Then had I no more to fay, nor to plead for myfelf,
but m\i& yield and fubmit to the prerogative Will of God ; if
he would Save me he might, if he would Damn me he might,
I could no ways prevent his Will.

25. And this was my Refolution, feeing the Cafe in mat«
ter of Salvation, fo with me, that it lay in God's prerogative
Will only; I was rcfolved to feek after him in Forms of
Worfliip no more.

26. But as I had been always kept innocent and upright in
Heart, towards that God I knew not, and juft between Man
and Man, and never had committed any deadly Sin to trouble
my Confcience, fo I was refolved to keep myfelf free from
Sin, to the end of my Life.

27. Thinking that if I were Damned mcerly by God's
prerogative Will, my Torment would be the more eafy.

28. Here a fecret Voice laid, Tho' thy Torment may be
eaficr than Others, yer it is Eternal.

29* This Word Eternity caufcd my Heart to fail within
me, yet I refolved in myfelf to live Jufily^ and get as good a

Lively-

32 The A6ls of the Witnefles,

Livelyhoqd as I could in this World, and let God do wHat Be
would with me after Death.

30, All this Difpute which I have written before, and a
great deal more, it was in one Day.

CHAP. xin.

fbi Prcpbei's fubmiUtng to God's prerogative Power ^ immediately
wrought in him Peace and ^ietnefs of Mind^ even to all Ad-
miration in H^tfdom^ and ravijhing Excellencies.

I. 1 N the next Place 1 (hall eive the Reader a little account
X of the EffeAs of this Di/pute, as follows,

2* When I had done this I was quiet and ftill in my Mind,
but very Melancholy, and faint and fickly with the Trouble of
my all Day in this Difpute, which was in my Mind.

3. Neither could I quiet my Thoughts until! I did fubmit
to God's prerogative Power.

4. There was abundance more of motional Voices fpake
in me that Day, befides what I have here fet down, but thefe
were the moft remarkable to be taken Notice of by the
Reader ; yet it was a blefTed Day to me, as it will appear
hereafter, by that which foUoweth^

5. After this, that very fame Night, the Windows of
Heaven were opened to me, and the tountains of the Water
in Heaven were broken up, and the Water of Life run down
from Heaven upon me.

6. And the Spirit of Faith in my Heart here oh Earth, did
arife up with fweet Waters of Peace, fo that I faid in myftlf,
as Peter did in another Cafe, // is good for me to be here^ for I
was 'in the Paradife of Heaven, within Man upon Earth;
neither could I defire any better Heaven.

7. Then

Of the S^iik. 33

. 7. Then was the Scriptures opened unto me fo fwiftly,
and more fwiftly than my Underltanding could receive it ;
and the Waters of Life run down from the Underflanding of
the Scriptures abundantly : And the Knowledge of the Scrip-
tures flowed in upon my Underflanding fafter than I could
receive it, and yet I thought my Mind was very fwift.

8. Then was no faying of Scripture too hard forme to
underfland ; then I faw that the affurance of eternal l/ife, here
on this fide of Death ; it lay in underftanding the Scriptures,

9. Then I marvelled no longer at the Fathers of Old, in
their exprefling their Faith in God, and depending upon God's
Promifes to them.

10. Alfo I faw the Excellency of the Prophets Prophecies ;
neither did I wonder any more at PauCs Expreflions, when he
was wrapt up into the third Heaven, and faw things unutterable,

11. Neither could I utter the Revelations of the Scriptures
as was poured upon me at that time, nor the Joy and Peace
I received from the Revelation of the Scriptures.

1 2. Fot it brought unto my Mind all my Experience I had
formerly, and fhewed what did uphold me at that time, even
a fingle, upright Heart before God and Man.

13. Then the aflurance of eternal Life caft out all Doubts
and Fears of Condemnation 5 neither did I ever doubt of that
more after that Dav.

14. Then I praifed the Scriptures highly, which I had laid
afide feveral Years before,

1 5. Then did I fee it was not in vain to fubmit to God's
prerogative Will, and to wait in Patience,

16. Here was that faying of Scripture fulfilled in me,
Jfaiab xlii. 1 6. /ifid I will brtng the Blind by a Way that they
know not -, I will lead them in Paths they have not known ; / will
wake Darknefs Light before thent. Though this ^Scripture was
fulfilled in Chrift's time, yet it was fulfilled in me now.

F 17. For

34 The A(Ste of the Witneffes,

17. For r was led by a Faith now, which I did" not know :
That was by the Revelation of Faith. This was a Pdth I did
BOt know 5 for I never knew what Revelation was before.

18. Alfo this Revelation of Faith, it made that Darknefs
of the inmgination of Reafon, be Light before nae, to fee the
Truth of thofe fay ings of Scripture, Matt. iv. 1 6. The People
that fat in Varkneft Jaw great Light; and to tbem which fat in
the Regi$n and Shadow of Death, Light is Jprung up:

19. This Scripture alfo was fulfilled in me at that time,
for I fat in Darknefs and in the Shadow of Death, but the
Day before,

20. But in the Evening the Light of Faith fprung up in
my Soul, and the Revelation of it took me, as it were, by
the Hand, from place to place in Scripture, and (hewed me
the meaning of it.

2U Alfo it led me to that place of Scripture, Luke i. 79.
To give Light to them that Jiv in Darknefs^ and to guide our Feet
into the way of Peace.

22. Here did I fee that the Day before Ifat in Darknefs,
and in the Shadow of Death, but now the Light of Life v^ rifen
in me, and gave me Revelation to guide my Feet in the Path
of Peace, where no Fear nor Doubt fhould lie in my Way,
never to flumble more.

23. Thefe, and many more, places of Scripture was fet
before me, and the Light of them fhincd clear about my
Underftanding, and gave me the Interpretation of all Scripture,
and all Queflions in Spiritual Things, that could arife out of
the Heart of Man, was eafy to me to aiifwer.

CHAP.

Of the Spirit* 35

C H A P. XIV.

0/ tbe'T'tme eftbe Prophets Revelation \ bis SatisfaBion in it^ arid
Us Refglsttion to Jit Jlill noWy-^md ^ke quief from 'Ukfp^es cibout
RehgioH Tet 0hws that Providence. ordir*d it ctherways. Of
Shs Prophet Reeve's 'Revelation of ibe ^Ravoa and J)ove.

1. Of^ HIS Revelation aforefaid was upon me fix Hours.;
X it* began about Nine of the Clock at Night, and about
Twelve ©f the Clock I .got a little Sleep, 'till Thi?ee i)f the
Clock in the Morning; then it came upon me again, and
lafted 'till Six of the Clock in the Morning : And fo it did in
like. Manner for four Nights together, Six Hours in a Night.

2. And I never was without motional' Voices opeuiing the
Scriptures allDay long, when I was alone, for a long time,aftQr.

3* So that I was fo well iatisiied in my Mind as to my
eternal Happinefs, fo that I was refolved now to be quiet and
ftill, and not to meddle no more with Religion, but to let
every one go on in their own Way, for I looke;d at 'No-bodys
Peace and Happinefs but my own,

. 4. So now I thought, to get as good a Living as I could in
this World, and live as comfortably as I couldhere, for I inew
all things would be well with me hereafter ; thinking that this
Revelation thould have been Beneficial to No-body but myfelf.

5, . For I lov'd for to be private and ftill ; for my Nature
could never endure to be publick. So I thought all was well
now I had attained my Defire,

6. But when I thought to be moft fecure and mc^ft private,
in a litde time after, it made me the moft publick. I. not
thinking that this Revelation was a Preparation for God to
chufe me to be a Commiflioncr of the Spirit, to declare-the
Miftery of the true God, and the Interpretation of the Scrip-

F 2 ^ tures.

3 6 The Aas of the Witneffcs,

tures, which Is Life and Salvation unto Men ; whereby I was
made the moft publick Man in the World in fpiritual Things.

* 7. This Revelation continued with me'all one from /Ipril
to January^ in the Year 165 1 ; and in the Year of my Life 41.
And in the fame Year Jcbn Reeve came often to my Houfe.

8. And he hearing me fpeak fuch high Revelation, and
giving fuch Interpretation of Scripture, he was fo taken with
my language, that his Defires were extream earneft unto God,
which he knew not at that time, that he might have the lame
Revelation as I had.

9. His Deiires were fo great, that he was troublefome unto
me, for I could not follow my Bufinefs quietly for his afking
me Queftions ; for if I went out of one Room into another,
he would follow me to talk to me.

10. So that I was weary of his Company, yet I was loath
to tell him fo, becaufe I knew he did it out of innocency of
his Heart, and love to the Things which I fpoke.

11. Thus, as 2ioxt£d\A^ John Reeve continued, and came
almoft every Day to my Houfe, moft part of that Summer
and Winter. And in the Month of January 1651, about the
middle of the Month, John Reeve had the Revelation of the
Scriptures in a large meafure..

12. So he came to me very Joyful the next Morning, and
faid, Coufin Lodowick^ now, faith he, I know what Revelation
of Scripture is, as well as thee. Said I, let me hear what
Scripture is opened unto you.

1 3. He anfwered, and faid, as he was tjiinking of feveral
things, there fell a quiet ftillnefs upon his Mind, and immedi-
ately there was prefented to his Underftanding this place of
Scripture, Genefis viii. 7, 8, 9, 10, 11, verfes : Concerning
Noah's Ark with the Raven and Dove. .

14. Of which Scripture this was the Interpretation.

15. This Raven and Dove which Noah fent forth of the

Ark,

Of the Spirit. 37

Ark, faith he, was a Type of the two Seeds in* every Man ;
and the Ark was a Type of the Body of Man.

16. For there is two Motiodfc always fpeaking in Man 5
now, faith he, the Body of Man fignifies the Ark of God j of,
the Ark of N^ab.

i-j. The Raven that is fent forth of the Ark fignifies the
Motions of Reafon in Man ; for the Motions of Reafon goeth
out of Man, walking through dry Places, feeking Ren but
can find none.

18. Alfo it was the Reafon of Man that tookChrift, when
on Earth, up into an exceeding high Mountain, and fhewed
him all the Kingdoms of the World.

19. This Reafon in Man is that Raven that goeth forth of
the Ark, the Body of Man, to and fro, and taketh Comfort in
nothing but earthly Things.

20* For as foon as ever the tops of the Mountains of the
Earth did appear, the natural Raven never returned into the
Ark again, as you may fee in the 5th Veirfe.

21. So is it with the Reafon of Man; that , Raven when it
goeth forth by its Motions out of Body of Man the Ark, it
goeih to and fro the Earth.

22. For the Reafon of Man cannot endure to be inclofed
or confined, but will be flying upon the Mountains of the
Earth, or ini e Air. Therefore it is called the Prince of the
Air, which ruleth in the Hearts of the Children of Difobe-
dience.

23. Now what ruleth in the Children of DIfobedience
Hearts but the Spirit of Reafon ; the Raven which goeth out
of the Ark, the Body of Man, and liveth upon the Mountains
of earthly Things.

24. Alfo the Dove that Noah fent forth of the Ark figni-
fied the Seed of Faith.

25. And when Faith fends forth her Motions out of the
Ark, her Body, they are innocent as a Dcve^ humble, meek,
and low. 26. And

3*8 The A^ of the Witneffes,

26. And when flie^ findeth the Flood, and Waters of Trou-
ble of Perfecution upon the Face of the Earth, the D^^ve en-
tereih intosher Ark, her Body, again, and is /quiet andftili till
the Waters of Trouble be abated.

27. For the Dave cannot fly Upon the top of the Mountains
of earthly Things, as <Reafon the Ravti can.

28. The Seed of Faith, the Bove can find no Reft there,
but when the Waters of Trouble are abated, and the dry
Land appeareth, and the Olive Trees of Joy and Gladnefs
are to be "fean.

29. Then the Bove^ the Seed of Faith, can go out of its
Body, the Ark, and fetch an Olive Branch of Peace and Joy
in its Mouth, and return into its Body the Ark again,and there
remain until it is turned out of the Ark by Death.

C « A P. XV.

Shewing hzc} John Reeve's Revelation gave him SaiisfaHion, and
full Refoluiion to Jit fiill and he quiets never meddling. about Re-
ligion more: Bui contrary to the Refolutions of them both ^ a
Utile while after^ were made the greateft Medlerj of Religion
of all the World. - ^

I. fTH O this Purpofe, as aforefaid, did John Reeve declare
X his firft Revelation, with a many more Expreffions
which he uttered at that time with great Joy of Heart, he not
thinking in the leaft, nor I neither, that it was a great Prepa-
tion for God to chufe him, nor dfne neithcjr, to be his two lafft
Prophets and Witnefles of the Spirit.

2. For faid he unto me at that time, Coufin Lodowick, now
I am fatisfied in my Mind, and know what Revelation Is, I am
refolvcd now to meddle no more with Religion, nor go forth
after any upon that Account.

3. But

Of the Spirit. 39.

3. But to get as good a Livelyhood as I can ia tbis- World,
aad let God alone with what ftiall be hereafter*

4. Now he had been with John Robim^ not many Weeks,
before he knew, or had Revelation hiiftfelf.

5. For John Rolim's Knowledge and Languag-e overpow^
ered John Reeve, before he had this Revelation ; therefore h^
faid, now he would not go forth after any, upon that Account
no more.

6. Thus when he thought to be mofll quiet*, and not to
meddle with any about Religion, and fo was I aife then, a.
little while after we were made the* greatefl medlers in Reli-
gion of all Men in the World.

7. Becaufe our Faces were againft a41 Mens Religion in.
the World, of what Se<5l or Opinion foever, as will appear
hereafter, by our Writing? and Speakings,

8. Jcbn Reeve, nor I, little thought at that time, that this
Revelation we had given us, did' prepare us for a greater Work
than for. the Peace of our own Minds.

9. But it proved that God prepared us fbr a Cqmmifljony
and that he did intend to chufe us two, to be his laft Prophets
and Witneffes of the Spirit, as will be feen as followeth.

10. For after John Reeve, had this firft Revelation afore-
mentioned, it did continue and increafe exceedingly, that it
grew very high in him for two Weeks together.

11. And at the two Weeks end God fpake unto him by
Voice of Words, to the hearing of the Ear, three Mornings
together, as is more largely fet down in his firft Book he
wrote, callod, 4 TroMjcendant Spiritual Treaiije.

12. Were the Words of God, as he fpoke to him, are fet
down plainly, as they were fpoken to him, the 3d, 4th, and gth.
Days oi Febfuary^ 1651 ; and in the Year oijohn Reeve's Life
42, and in the Year of my Life 41,

13, Thus

itt> The Afts of the Witneflcs,

1 3. Thus I have given the Reader a little hint, whereby
he may fee the ground of things, and the rife how thefe won-^
derful things came to pafs.

14. Alfb what we were at firft, and how we were a<5Ved
out in the time of our Lives, and of the Experience I had in
the Days of my Ignorance j and of my Difpute with God and
my own Soul.

15. And of that great Revelation I had before John Reeve
had any ; and of the Revelation JobH Reeve had, before God
ipake to him, in the Year 1651.

16. And now in the Treatife following, I fliall only fpeak
of fome of the moil remarkable A<^s and Paflages, which hath
been a<5led and done by us, fince we received our Commillion
from God.

17. That after Ages may fee fome of the A£ls of the two
WitneiTes of the Spirit, as well as their Writings, and their
Dodlrine now in this laft Age. As they have read of fome
of the wonderful A6ls of Mcfes and the Prophets, and the A6l«
of the Apoftles, fo there will be fome remarkable A£ts of the
WitneiTes of the Spirit left upon Record, which is as followeth.

Tie End of the Firft Part,

Of the Spirit. 41

The Second Part.

CHAP. I.

Of the Commlffion given the Prophet Mugleton'i
Children^ blejfed by the Prophet Reeve ; the
great Wifdom given unto Sarah Muglcton.

'• 3*'3Ht"*l H E firft Morning God fpake to *fthn Reeve, he
^ T y* came to my Houfe, and faid, Coufin Lodowick^
^^-^/^ God hath given thee unto me foy ever : And the
H.f ^JK tgjjpg j-j^j^ down both fides his Cheeks amain.

2. So I afked him what was the Matter, for he looked like
one that had been rifen out of the Grave ; he being a frefh
coloured Man the Day before; and the tears ran down his
Cheeks apace.

2. So he told me the fame Words as Is written in his firft
Book, and faid unto me, that God had given him a Commif*
fion, and that he had given Lodowick Mugleton to be his
Mouth : And faid, at the fame time was brought to his Mind
that faying, that Aaron was given to be MoftC% Mouth.

4. But, faid he, what my MefTage is, he could not tell ;
but, faid he, if God do not Ipeak unto me the next Morning,
I will come no more at thee.

5. Which I was in good Hopes he would not, for I was
willing to be quiet.

6. Alfo he faid at the fame time, Coufin hoivvokky thy.
Children are all BleiTe'd, but efpecially thy Daughter ^arah,
(he (hall be the Teacher of all the Women m London.

G 7 . She

4a The Acfts of the Witnefles,

7^ She hcafd feim fay thefe Words, as (he flood upoi* the
Stairs, for ihe was afraid of him, that he would rather have
condemned her, becaufe he never did love her fo well, as he
did the youngeft Daughter.

%. But he fpake not then £qt A^S^ion, but as the Reve*
lation moved him.

9. And (he was the firft Perfon he bleffed to Eternity,
after God fpake to him the firft Morning.

1 0. It was the iaiore Marvellous,* becaufe it was never heard
this many Ages, that a poor Man ihould have that Power, to
Blcfs and Curfe Men and Women to Eternity.

1 1 . And (he believed him, and did grow exceedingly in
Experience, and in Difputes with Religious People ; and they
marvelled that one fo young (hould have fuch Knowledge and
Wifdom to anfwer Queftionsj fo that (he did afterwards
indeed become the Teacher of all Women in London^ in Mat-
ters of Faith and Religion.

' 1 2. And flie was employed by jBlm Reeve, at the firft, to
cany Letters to any that he did (end unto.

13. And there were feveral Perfons came afterwards to
my Houfe, more to Difcourfe with her, than us.

14. She was, at that time, about fourteen Years of Age,
"When this BleflSng was given her by John Reeve j And this
was the firft Morning.

1 5. But I was in good hopes God would not fpeak to him no
more, for I was loath to be Publick : I would gladly have fat
ftill and be quiet, and not to contend with People about Religion.

16. But the fecond Morning God fpake unto him, and
told him what he (hould do, as is fet down in the Book
aforefaid.

1 7. Join Reeve (aid unto me the fecond Mornings If thou
wilt not obey to go along with me, I muft pronounce thee
Curfed to Eternity, as God did me, had not I obeyed him.

■

1 8, Then

Of the Spiiit- 43.

1 8. Then faid I, In cafe they wilt not obey me when I fpeak
unto them, I have no Power to Curfe them, if they will not go
along widi me or you.

19. Yea, faid he, but you hare, as much Power as I have,
for you are given to be my Mouth, as Jaron was given to ba
Moiis's Mouth,

20. So I went with him to one Thomas Tufmr his Hoifc,
and faid unto him, Mr. Turner^ You muft go with us to John
^auny, elfe you muft be curfed to Eternity.

2 1 . But ^homas Turmr was willing to go with us, but his
Wife was exceeding Wrath and Fearful, that her Hufband
would 'be brought into Trouble by it.

22. And fhe faid, if John Reeve came again to her Hus-
band, that flie would run a Spit in his Guts 5 fo John Reeve
curfed her to Eternity.

23* For (he looked with Wrath and Fear, as if Ihe had
newly rifen out of the Grave.

CHAP. II.

Tie TranfaShns ef the fecwi Mmmg ; and bdw Thomas Turner
went with the Prophets /^ John Tauny's, anddf]ohn Reeve's
Meffage to him ; and bow John Tauny aiid bis D^gn Porijbed^ '
and camo to nothing.

»
I. T) U T Thomas Turner went with us to John Taunf^ and

13 J^hn Reeve delivered his Meflage to him, to this

Eflfea : Said he,

2. God hath not Chofen you to be the Lord's High-Prieft,
as you declared yourfelf to be ; neither is the Law of Mafes to
be adted over again, as you pretend to do, notwithftanding you
have Circumciftd yourtelf, to fit you for that Work«

G 2 3. Neither

44 The Acfts of the Witoeffes,

3. Neither are you, being of the Tribe of Reuhen^ ever to be
chofen High-Prieft, for your Father Reuben loft that Birthright
of the Priefthood, by going wp to his Father's Couch,

4. But the Priefthood was confirmed upon the Tribe of
ifigr, and to his Seed for ever.

5. And here is my fellow Witnefs of the Tribe of Levy,
which you know yourfelf he is of that Tribe, and God hath
chofen him High-Prieft in the laft Age, and the laft that God
will ever choote to the end of the World.

6. And as /iaron was the firft High-Prieft that God chofe
to. be Mofes*% Mouth, fo Lfidowick Mugleton is the laft High
Prieft that God hath chofe to be my Mouth, by Voice of
Words, to the hearing of the Ear.

7. Beiides, faid he, yoa are not fit to be the Lord's High
Prieft, becaufe you ftutter, or ftammer in your Speech.

8. Which God never chofe none to be High Prieft, but
perfeA Men in Nature, which you are not.

9. Alfo he faid. You pretend to be King of feven Nations,
and to gather the Jews, in all parts of the Earth, together, and
to lead them to Jerufalem. and to mount Olivet^ and to make
them Kings of all the Earth: And that you muft follow John
Robins with Sword and Spear.

, 10. Thefe, and feveral other things did he fpeak toj^n
Tauny j and told him that thete Ihould never any fuch things
come to pafs, as he pretended unto ; and charged him to lay
all thefe things down, upon the pain of eternal Damnation, and
gave him about a Months time to lay it down.

11. But he did not, but afterwards went further on to-
profecute that Defign, and made Tents for every Tribe, and
the Figures of every Tribe upon the Tent, that every Tribe^
might know their own Tent.

12. So J^bn Reeve feeing this, he wrote the Sentance of
eternal Damnation upon yobn ^auny^ for his Difobedience of
the Lord's Commiflion, and left it at his. Lodging 5 for he
would not be fpokea with at that time.

13. Be-

Of the Spirit. 45

1 3. Becaufe he had fhut hixnfelf up for nine Days, and he
would fpeak with none for that time : ^ut he received it after-
wards of the Man where he Lodged; and after a while he and
his great Matters periihed in the Sea.

14. For he made a little Boat to carry him to yerufalem^
and going to Holland^ to call the Jews there, he and one Captain
J anus were caft away and Drowned; fo all his Power came
to nothing.

CHAP. m.

Of thi Tranfa^ions of the third Morning \ and of tbt Meffage of

the Prophet Reeve, to John Robins.

1. O^HE third Morning God fpake to yohn Retve, as it
X is written in the Book aforefaid ; where it is faid. Go
thou to Lodowick Msig/eton, and he fhall bring thee^o fuch a
Woman, namely Dorcas Boofe^ and fhe (hall brin^ you to John
Robins, Prifoner in New Bridewell^ and deliver my Meffage
when thou comeft there.

2. So we went to this Dorcas Boofe, and faid unto her. You
muft go with us to New Bridewell ^ for we have a Meffage from
God, to declare to y<fbn Robins ; She was willing to go, but her
Hulband made a little Demur : Then faid I to her Hufband,
If you will not let her go, I muft pronounce you curfed to
Eternity.

3. So he was willing to let her go, for he was ibme Kin by
Marriage, to John Reeve and me both : The Woman was a
true Believer of this Commiilion afterwards.

4. So we three went to New Bridewell^ and aiked for yohn
Robins ; and the Keeper opened the Gate, and faid. Who would
you fpeak with ? John Reeve faid, with John Robins\

5. The Keeper faid, You fliaU not fpeak with him.

6. Thca

46 The Afts of the Witoeflcs,

6. Then faid y^in R(evi to the Keeper, Thou flialt never
be at Peace.

7. So he fliut the little Gate upon us 5 and as hc ftood a
little while >vithout the Gate, there came a Woman, a Difciple
of y^bn RobitiSy to come out : Saith the Keeper to the \\ oman,
'i here is two or three without would fpeak with your Lord,
fliew them the other VVay.

8. So the Keeper let tHe Woman out, and the Woman
faid unto John Reeve, W ould you fpeak with my Lord ? Yea,
faith he, I would fpeak with thy Lord : Saith the Woman, He
is the fame, and will be the fame for ever. Thou faith right,
faid he, He is the fame, and will be the fame for ever. Mean-
ing the fame falfe Chrift for ever.

9. So the Woman went and fljewed us the Place where
John Robins was $ and (he faid. Knock at that Window, and
my Lord will look out.

10. So the Woman parted from us ; then John Robins put
by a Board of the Window, and looked out, and John Reeve
put off his Hat, and held it under his Arm, and faid, Art thou
J^hn Robins ? He faid to John Reeve, Put on your Hat : He
(aid, I put iti^not off to thee, but to him that fent me.

11. Stand thou ftill^ and hear the Meffage of the Lord to
thee : He anfwer'd, and faid, I will not, except you put on
your Hat : This he faid three times. Said John Rteve the
third time,

12. I put not my Hat off to thee, but to him that fent me,
therefore I charge thee to fland flill, and hear the Meflage of
the Lord to thee ; after the third time John Robins faid, fpeak on.

I ^. Then John Reeve fpake, and faid. Thou may*ft remem-
ber I was with thee about Six or Eight Months ago, and thou
didft declare unto me, That thou wert Adam Melchifedeck that
met Abrabmn in the Way, that received the Tythes of the Spoil,
and that gave Abraham Bread and Wine.

14. Alfo thou faidft to me, that thou waft the firft Adam in
ftate, and that thou wert the God and Father of the Lord Jefus

Chrift i

Of the Spirit. 47

ChriA; and that thou kneweft the Names of all Angels, apd
their Natures : And that thou hadii Power over ail Voices ;
And that thou waft the Judge of the Quick and the Dead :
And that Chrift was a weak and ixnperfe^ Saviour, and afraid
to Die, but thou waft not afraid to Die.

. 1 5. Alfo thou didft deceive many People, in that thou
madefl them bring in thei^r Eftates, and then gaveft them leave
to abftain by degrees from all kind of Food, that fhould have
prefervedand ftrengthened their Natures: But thou didft feed
them with windy things, as Apples, and other Fruit that was
windy j and they drank nothing but Water.

1 6. So that thou hadft full Power over their Bodies, Souls
and Eftates ; and fome were Starved under thy Diet, and Died ;
therefore Ihok what meafure thou haft meafured to Others,
rhuft be meafur'd again to thee,

17. That Body of thine, which was thy Heaven, muft be
thy Hell ; and that proud Spirit of thine, which faid was God,
muft be thy DeviL

18. The one (hall be as Fire, and the other as Brimftone,
burning together to all Eternity : This is the Meflage of the
Lord unto thee.

J 9. yohn Robins pulled his Hands off the Grates, and laid
them together, and faid. It is finiflied ; the Lord's Will be
done. Thefe were all the Words he fpake : I was both an
Eye-Witnefs and Ear-Witnefs of it.

20. After this it came to pals, that about two Months
after, John Robins did write a Letter of Recantation of all his

freat Matters, unto General Cromwell^ and io obtained his
-iberty out of Prifon.

21. And one of our Acquaintance went to him, and afked
him how he could do fo : And hfe anfwered and faid. That
after thofe two Men had paiTed Sentance upon him, he had a
burning in his Throat, as if he (hould be bum'd to Aflies, and that
he had a Voice within him, which bid him deny thofe things he
had declared of himfelf before^ and he ihould hare his Liberty.

22. And

48 The A(9ts of the Witncflcs,

22. And faid afterwards, he ihould come forth with a
greater Power $ but he never came forth more with any Power
at all, to his Dying Day,

23. Thus thefe two great Heads, yohn Tauny was the Head
of that Myftery Bahel^ the Atheiftical Ranters and Quakers
Principle : And yohn Robins was the Head of all falfe Chrifts,
£ilfe Prophets, and falfe ProphetefTes, that were in the World
at that Day ; and there were many.

24. Now yohn R$bins was that Man of Sin fpoken of in
Tbeffalanians : Neither will there come aay fo high after him,
to oie end of the World.

25. Thus the Reader may fee that thefe two Powers were
brought down in thefe two Days Meflages from the Lord.

CHAP IV.

ff^ben tbi tranfcendant Treat! fe was lVr$Us many People were more
offended wnh tbe Do3rine than the Commijfun Of the Letter
Jent to tbe Minifters^ and wben. How tbe Chiidren mocked John
Reeve, ealled bim Propbet^ Propbet^ and followed bim, flinging
Atones at bim % And bow a fVoman bearing tbis^ foUenocd tbe
Propbet to bis Houfe, and was Converted to tbe Fattb. Of Sen-
tanc^ given upon one Penfon, and its EffeSs.

!• /i FTER this there came a niany People to Difcourfe
/X wi^h us, and afkcd Q^eftions about many things, in .
matters of Religion, and we anfwered them to all Queftions
whatfoever could arife out of the Heart of Men ; andfome few
were fatisfied and believed.

2. And many defpifed it, calling it Blafphemy, Delufion,.
and Lyes; and. we gave the Sentence of eternal Damnation
upon all thofe that Blafphemed againft the Holy Ghbft.

3. After this, in the Year 1652, Jobn Reeve wrote that Book
called, A Tranfcendant Spiritual Treatife, wherein is declared the

Wonis

Of the Spirit. 49

Words God ipake unto him, three Mornings together, to the
hearing of the Ear, and his Maflage to John Tavny^ and to y:bn
Robins \ which is more largely fet down, with feveral Interpre-
tatbns of Scripture, concerning the true God, and right Devil.

4. Never fo clearly made manifeft by any, as now in that,
Treat ife.

5. Many People were more offended at the Do<5lrine there-
in, than at the Commifnon.

6. After this John wrote a Letter to feveral Minifters In
Lcfidon^ and about Lemdani which was afterwards Pr'nted,
forbidding them to Preach any more after the Receipt of this
Epiftle, upon pain of Damnation to Eternity.

7. Thefe Epiftles were given to the moft eminent Prefbi-
terian and Inde pendant Minifters in London, and about London ;
for they were in Power at that time.

8. After this it came to pafs in the fame Year, that as
yobn Reeve was going through Paub-Cburcb-Tard^ one that he
had given the Sentance of Damnation upon, faid unto fome
Boys, There goes the Prophet that Damns People.

9. The Boys hearing this run after him, calling him Prophet,
Prophet, and threw Gravel and little Stones at him ; io he made!
hafte into Pauls, and the Boys left him : And a Woman, named;
Elizabeib Moore^ feeing the Boys caft Stones at him, and calling
him Prophet, (he followed him into Pauls, keeping a diftance
from him, to fee where he would go ; fo (he followed him^
and he came to my Houfe in Great T^rinity-Lane^ London.

10. And ihe defired to fpeak with him, being a Prophet,
for ihe had a great Refpe£l for Prophets ; fo ihe told thofe
things (he had feen, and ihe became a true Believer of this
Commifiion of the Spirit.

1 1 . After this, it came to pafs in the fame Year, that I
Lddawick Mugleion having occaiion to go into Houndfditcb, to
fee my Mailer's Son where I was 'Prentice j as I went through
the Minories^ London, there I met with one Marfan GuilUam^
a Man that had been Trentice with my Maften

H 12. And

S6 The A6te of the Wifnefle?,

12. AacI he would deeds have me Drink with hitn that
he might have fbme talk with me, for he laid, he heard ftrange
Things of me ; fo I went in with him into the Alehouffe te
Drink, Ind there followed, of his Acquaintance, a Neifehbdur
c^ his, a Gentleman, as we call them : His Name was Pen^^
and he fat down in our Company.

1 3* So Ahrgan began to tell m6, th^t he he^rd that J^bn
Ritve and yourfelf do fay. That you have Power tt> Blfefs and
Curfe Men, that do oppofe you, to Eternity t He defired ikie
to tell him whether thefe things were true or no.

14. So I told hiin the Words that God fpake to %** Reeve,
three Mornings together, as is fet down in that Book afbrefaid :
But when I repeated thofe Words^ I have put the two-edged
Sword of my Spirit into thy Mouthy that whoever I pronounce'
BlefTed through thy Mouth, is BleiTed to Eternity; and whoever
I pronounce Curfed through thy Mouth, is Gurfed to Eternity.

1 5. Then did he begin to fear, and faid, fyc God's fahe^
Lodowicky do not fay fo $ Upon that, this Mr. PeBfan &id it was
Blafphemy, and that it was the Devil that fpoke thofe Words.-

16. Whereupon I did pronoUMe this PeHfon CurTad, and
Bbmned both ih Soul sind Body, from the Prefehoe of Ood,'
defi Men and Angels, to Eternity.

1 7. Wherei^i <W« PHi^c^, his J^pirlt Was ftrtxik ihto hfc
lS6Ay, lb thit he could hoi fJ)*akfor a Se^m.

Ig. And the Wb^nhh oif the Hbiifb hearihg rtie gjVe this
Sentartce updn him, and feeing hiih in that GOhditidh, fhe w^S
tibtlbfed ill hii' Spirit andgfeVirfick, andWehtiip to fifed : Atad
an eta Man H4r Father, beiAg there, and fi^hg this, he railed
excAedihgiy at Ime, and grinded hts Teeth ^t knfe.

19. So in a little Seafon after this Penfon had rtjcover'd him-
ftlFa'gairt, and faid tintb me, Wilt thou fay I afll damned to
Eternity ? yea, faid I, thou ^rt. Thfeh He rofe tip, a«d with'
both his Fifti'finote updh fny Head ; and- after \ had rteceiv'd a
few l&lbws, my Fxittitl mr^iM^o^ 1«tM^6en iJsj atad bone dflT
the Blows.

20. And

Of tk9 Spirit, ji

ito. A^d f^Id, for Qod's fake^ Likk^mck, l^t us ^() ge^e, elie
we Ihall be killed ; fo he p^id fpr thp Dfink, and wa^ ^f^iWte^
out of t^eHoufe^ a^d weac to another a lUde diAancisofi.

2 1 . And inunediatelj after caoae in the Womaa's Huffaand«
and finding luer not weiC he a&ed what was thp Matter, and
they told him all that was done ; he aiked where the Man
wa»? They anfwered, they went down xi^t Way*

22. So he found AdfirgoM and I togethef^^lie Man knowing
khaip afted if he ki^pw m^, M^gan smfwere^j He 4\i knpw
me^ and ioid^ H^ didt^ fpegk avejr a Wor4 to yc^ir Wi£$/ or jU>
her Father ; but that which he fpake, it was lo Mr* P^^^»f
which did abu£e hini« and iinote bix^. on the He34 with his
Fiils^ and your Father kipked at hifn with his Eef t^ af)d ixQ dj4
nothing to them again.

. 23. So the Mail went aw^^y qui^ a|»d ^fisficd, t«l o^f^
forted hijs Wife» tlvit the Mta faja 9P|hi9g agaiaft k^ to be.
troubled.

24. But i{ Qa«ve to pa(^ th^t this Piftfim w^$ iick immediately
af^r» wd 19 a Week or ten Pays aft(tr be I>ijpd» flpiUffh troRbled
in his Mind, and tormented.

25. Infomuch that his Fijepdf and Relations ibji^ht to
apprehend me ^ a WiAch, he beiiig a ricJ^ Man 1 but ith^y
could not tell how to ilate tiic Mbt(er^ fy ^y Ipt it fi^U.

>0)OBOoC)ooeC}BOgM

C H A P. V.

Offfiu Jeremiah Maunte, ap^iot Friindt^tUs Cmmffimi And

. ^0jbsmB^dMamMihisFury\ Jftdt^wJohaK^wtensre^ed

(ks PapU timl ^ migbi tie d9wn 4nd e^ft bmfelflo bis Ftaj^

wtb ibejeffiffs 4 M4/ Subt^Ukm. And tfone JaapesBarker

, Ins Hyppertfy to git tbe Bl^^ i?/ Jokn Reere; mdtwf be was

Cur/ed hy Lodpwick Mugietoa, vn^ tbe Efiea$ ofihi^t Qurfe.

t* \^^0 thus it cam^s to pafs in Ae fa^ae Year, that pne
\ Jl\ Jeremiah MauHte, a young G^mleipan, hearing tl^at

n 2 ' God

S2 The Aas of the WItnefles,

God had fpoke to yobn Reeviy and that he had Damn'd feveral
of his Acquaintance, he came to us to Difcourfe about thofe
things } and when he had heard an AnfM'cr to all his Objections
he fubmitted unto us, and did believe the Voice that God fpake
to Jthn Reeve^ that it was the Voice of God, and that the Lord
Jefus Chrift was the true God.

2. ^ Alfo there was one Captain Clark^ of his Acquaintance
that did truly believe in this Commiffion of the Spirit.

3. Alfo this yeremiab MaunU was the greateft Friend to
this Commifiion, and (hewed the greateft Love to it of any,
all the Days of John Reeve's Life.

4« But he and Captain Clark, their Acquaintance many of
them were of the Ranters People, who were at that time very
high in Imagination, like Capernaum^ exalted in their Know-
ledge uf> to Heaven, as they thought ; but this Commiffion of
the Spirit brought them down to Hell in a (hort time.

5* Thefe Ranters were the moft Company we had at that
time, and they to have Difcourfe with us, did ufe to club their
Twelve-pence a Piece every Week, that they might have
Difcourfe with us.

6. And it came to pafs that one of thofe Ranters kept a
VjAualling Houfe, and fold Drink in the Mtnories, London ;
And they would fpend their Money there.

. 7. So yobn Reeve, and myfelf, came there to Difcourfe
with them, but there came in many more than was appointed,*
to Difcourfe with us, and many of them defpifed our Declara-
tion, and the Voice of God to yobn l?«tW, calling it Blafphemy,
the Voiceof the Devil, and fuch like.

8. So yobn Reeve gave Sentance of eternal Damnation upon
many of them, for this their Blafphemy againft the Holy Gboft,
We being the Witnefles of the Holy Spirit that fent us.

9. But one of them being more offended at his Damnation
than all the reft, he was moved with fuch Wrath and Fury,
that he would be revenged of yobn Reeve, and would fall upon
him to beat hiip, fo that five or fix Men could hardly keep him
off, his Fury vfras fo hot, lo. Then

Of the Spirit. 53

: 10. Then Jobn Reeve faid unto the People ftanding by;
Friends, faid he, I pray you ftand ftill on both fides the Room,
and let there be a fpace in the middle.

1 1. And I will lay down my Head upon the Ground, and
let this furious Man tread upon my Head, and do what he will
unto me.

12. Our Friends, and the reft, were loath to venture, left
this furious Man ihould tread upon his Head and fpoil him :
But yobn Reeve entreated the People to let it be fo.

13. And the People were perfwaded. and did ftand of a
Row on both fides, and a vacant Place in the middle.

14. So yobn Reeve pulled off his Hat, and laid his Face flat
to the Ground, and the People ftood ftill j and yobn Reeve faid,
with his Fa«e to the Ground9 Now let the Man do what he
will unto me.

15. So the Man came running with great Fury, and when
he came near him, lifting up his Foot to tread on his Neck,
the Man ftarted back again, and faid. No, I fcorn to tread
upon a Man that lyeth down to me. And the People all
marvelled at this thing.

1 6. After this it came to pafs, in the fame Place in the
Minaries^ London, th^t feveral Ranters and Aft rologers did come
to talk with us: And one Afirologer being more knowing in
that Art than the reft, would feign himfelf to be humble, and
defirous to be Saved, and would endeavour to get the Blefling
of yobn Reeve.

1 7. The Man's Name was yames Barker; he was a Gun-
Smith by Trade, but very ikilful in the Art of Aftrology :.
There were many more People talking with yobn Reeve at'
that time.

18. So this yames Barker came near to him, and defired
him to tell him what it was that God fpake unto him three
Mornings together : For, faid he, I have heard much of you
by Others, but now he was glad he had that Opportunity to
fpeak with him himfelf.

19. So

^4 The A€ts of the Witncfles,

Tg. So yohn l{e^w. relftled to him all the Words God fpake :
And when this Barker had heard it, he &id. He did verily
believe it was the Voice of God that ipake unto him : And
&rcher iaid, that he did defite hin to give him the Bleifing.

10. Jbhft Reeve anfwered, and faid. If thou doft truly be*
llevc it was the Voice of God that gave me this Power : H«
Ikid, he did believe it. Whereupon Jvbn Ranv did pronounce
him one of the Bkflcd of the Locd, both in Soul aald Body to
Eternity.

3 1 « Immediately after he had got the fifeffing he departed
from him into another Chamber, and laid uato fame of the
Qontpany • I have got the Blcffiag of yoj^ Rtewe, b\ii: if any of
yoM wiU but lay a Q^iart of Sack wkh n&e, I wijl go to Ji^im
MASV0 again, and call hm ^, faHe Prj(if»het, apd ^jb it w:as th#
Devil that fpake to him three Mornings together, a^£be if ho
will Curfe m^ again*

aa. There were Ceveral Men that heard htm, f^tii untt
kiiiit That he dar'd not do i^ : He &id but he would* if aa/
one pf ihMn WQuld lay with him..

23. So one Captain Clark^ a Friend of Ours, was afrzid to
Uy ^ith him without my Cooient ; £> he came to me, which
6t at a Diftance from ^ifkn Reeve, (aod knew nothing of it,)
and whirred me ia the £ar, telling me what Bmiter £d &id,
flb^n iaid I, Do you lay 4 Quart of Sack with hkn, to provr him.

24.. And wha, Barkir faw that he woiuld 1^ wish hi«i in-
deed, he began to Repent, and was loath to Hand to his Word t
But the Company feeing t^m begin iko fliach, they {coffed and
jeer'd him» and laid. We thought you 4v^& as well be Hang'd
a« do it.

25. Yet rather than he would be Jeer'd for not perfbcmipg
his Words, and k)Qfing a Quart of $ack befides, he iaid« he
would do it.

26. So hie, with the Coit^ny, came towards J^ifim Reeve.
(and Barker came with his Hat ok, and put it under hia Arm>
£iy ing thefe Words : Mr. Rieve, you have 4echtmd me one ^

the

Of tfift Spirit, ^y-

the Bleffed of the Lord, both m SoqI and Bbdy ta EtMrmty :
But faid he, I do verily boHeve that you area falfe Ptophec,
and that it was ^hc Devil that fpake uato you three Mwmngt
together, that gave you that Power to Ble^ and Curfe Mea to
fitemity. Thdfe Were ali the Words he fpake«

27. So I dattte to htm, and ftid, BitAkt, Thou haft aAed
the part of a Hypocrite, both with God and Man, and with
thy own Soul.

28. Thou lyedft againft thy own Heart, when thou laidft to
John Reeve thou didft believe it was the Voice of God that fpake
to him, and that he had Power to give a Bleffing to whoever be-:
lieved ; whereupon thou didft aik him to Blefs thee ? He faid.
If thou doft truly believe what I have faid, thou replyedft, Thou
didft believe, and faid, elfe why Ihould 1 aik a Blelling of you.

29- Whereupon he gave this Bleffing both df Soul and Body
to Eternity : And this I fay, though thou^ out of thy Diffimu-
lation aha Hypocrify of thy Heart, hath got die Bleffing of
yobn R9tw^ \Q that he cannot Cutfe'thee again.

30. But I gave not my Cbnfeat unto it. Therefore for
thife thy Hypocrify of thy Hearty I do pronounce thee Curfcd
and Damned both iti Soul and Body» ^jmbol tiie Prafence of
God J eleft Men and Angels, to Eternity.

31. And nbt ofily £», Biit thou art Coried in thy Eftate in
this World ; for Sias of thi^ Nature aiie to be puniihod with «
dbuble Curft.

32. He was exoeedmg Wrathaiid Atigry tit'me, morts fot
cu^ng his Eftat^, than for his vteiadl IDamiteatioh, he was fo-
mad at that, fo'thatheiai^wiiot' whether he had beft Fight me,
or take the Lew of n^tts a Witch, if he did 'not pro(per«

35. Butmy W6r<}s^od Ccnfe caM^ to pa<& upon him,.even
in this Life, as many can witnefs ^ even a poor, ttii&raible^
beggarly Felkiw.

35. Notwithftanding he was as cunning a fiibtil BeffpitA tfs
moft Men in the World: But a/t keft a La*v^^e^r ^\&Ai he had
cheated, Ml^Wed the Law £l>«toJe upoa hub, th4t iae ifieeed

upon

56 The Aifts of the Witncflcs,

upon all his Goods, and took them away, and put him intd
Prlfon befides ; and there he lay fome Years, and Died there
miferably Poor, which was the laft End of him.

35. Thus I {aw the Effects of that Curfe upon him, evea
in this Life ; and in the Life to come I am fure he (hall endure
thofe eternal Torments, for that A£t of Hypocrify.

C H A P. VI.

^bai the Rafiters Gcd was. And haw them and their God was
Damn'd by this CommiJ/i{,n. And of the Refolutton ofTbre^ of the
moft dcfperaufi to Curje tic Propbii Reeve and Mugleton's God.

!• A FTER this it came to pafs, at another Meeting of
jfx the Ranters in A'derfgati^Street^ L^mon

2. There was many Ranters that heard what was done by
yanus Barker j ib they canfulted among themfelves why they
might not Damn us, as we did them.

3. Now thofe that were to Damn us, were three of the
moft defperateft, atheiftical Ranters, that had ever been in our
Company as yet.

4. And they thought nothing too hard for them } but two
of thofe Ranters which had been often in our Company, and
had feen the Paflages that pafTed with, and upon thofe we had
Condemned : That their God they worfhipped was Damn'd
with them ; for they had no other God but a Spirit without a
Body, which they (aid was the Life of every thing.

5. So that the Life of a Dog, Cat, Toad, or any venomous >
Beaft, was the Life of God : Nay, That God was in a Table*
Chair, or Stool.

6. This was the Ranters God^ and they thought there was.
no better God at all.

?• This God did we Damn with their Perfons, thefe two
Men that had feen many Condenm'd by us : The one, his

Name

Of the Spirit. 57

Name was ProudUvf, a notable Ranter, the other his Namt
was Rtmingtofi.

8. So this Proudlove he confulted with thofe three defpe-
rate Men which knew nothing of us : So they afked him what
they muft do, he faid, this you muft do.

9« You muft curfe them and their God, and perhaps you
may bring down their Power.

10. They faid they were willing to4o that, and that was
but a fmall Matter to Curfe them and liieir God, ; they made
nothing of that.

11. So the time appointed came, and there was prepared a
good Dinner of Pork, and the three came ready prepared to
Curfe us, and our God.

12. So Proud/ovf and Rtmngton went from us to thofe
Men, and Rimmgion faid unto them. If you 1 hreewill go up
and Curfe them and their God, you ihali have a good Dinner
of Pork.

1 3. Then one, the ftouteft of the three, faid unto him, pray
tell me what is their God that we muft Curfe ?

14. Remington anfwered and faid. That the Lord Jefus
Chrift is their God^ and they own no other Father or God but
he : And now if you will go in, they be there, and Curfe them
and the Lord Jefus Chrift, their God, you ihaii have a good
Dinner of Pork .

15. When they heard this, the moft ftouteft Man of them
fmote his Hand on his Breaft, and faid ; If that be their God,
I will never do it, if I might gain the whole World $ and laid.
That he was forry and troubled that he (hould conceive fuch
a thing in his Heart. So faid the other two. We will do no fuch
Wickednefs. So they departed without their Dinner of Pork,

i6. But he that repented himfelf could not be at quiet io
his Mind, untill fuch tioiie he had aiked us Forgivenefi.

17. So we forgave him his Sin for that, and he remained
very kind to yobn Retve all his Days, tho' he did not believe
that we were the tw o laft Prophets and WitncfTcs of the Spirit.

I 18. Alfo

'58 The Afts of the Witncflcs,

1 8, Alfo this Remington was called to an account ty yobn
Reeve, as one in this Plot; and he told the truth, how Prouahve
laid the Plot^ and that he did but go with him, being an old
Acquaintance : So we forgave Remington^ and gave Proudlove
the Sentance of Condemnation to Eternity.

CHAP. VIL

Of the DifpMie wiib Mr. Leader, a New-Eogland Merchant i
and of the Prophet* s convincitfg him haw that God had a Body ;
and how God is wor/I/spped in Spirit end !truth with Bodies ;
and that tbire is no Spirit without a Body.

I. AFTER this in the Year 1653, there came a certain
/\. Man, a Merchant, and a great Traveller into many
parts of the World ; and he was a Religious Man, but had
fomewliat declined the outward Forms of Worfliip, becaufe he
could find no Reft there.

2. So he applied his Heart more to Philofophy and the
Knowledge of Nature, more than Religion, for he thought he
;had feen the utmoft of Religion, and that there was nothing '

in it.

3. Indeed he was a great Philofopher, and a very wife Man
in the things of Nature : His Name was Richard Leader.

4. It came to pafs whtn he came out of New-England^
"bsing Perfecuted there, becaufe he could not fubmit to their
Forms of Worfhip; and when he came mto Old- Evgiand ^^m,
he heard there were two Prophets now rifen up, who called
themfelves. The two Witneffes, &c.

5. So he enquired where he might fpeak with thefe Pro-
phets ; fo he was brought unto us, and he was very fober in his
talk, and he propounded his Queftions with great Moderation.

6. The firft Queftion was concerning God : Whether God

that

Of the Spirit.. 59

that created all things, could admit of being any Form of
hinifelf.

7. We anfvvered and faid. That God made Man in his
own Image and Likenefs : And if Man have a Form, then
God muft needs have a Form himfelf, even in the form of Man,
elfe them Words of Mojei are not true, That God made Man
in his own Image, and breathed into him the Breath of Life,
and he became a living Soul.

8. Mind, the form of Man was the Image and Likenefs of
God, before God breathed into him the Breath of Life,

9. Therefore God muft needs be in ' the form of a
Man from Eternity.^ therefore it was that God faid. Let uf
make Man after our own Image and Likenefs. This was the
true Senfe and Meaning of Mefes^ and it is dangerous for any
Man to deny it.

10. Befidcs, faid we, there is no Spirit can have any Being
without a Body, neither God, Angels, nor Man : And further,
that God that is a Spirit without a Body5 is no God at all.

1 1. For we that are Men that have Bodies, have Power over
all Spirits whatfoever that have no Bodies : For it is the dark
Imagination of Reafon in Man that hath created to itfelf Spirits
without Bodies, which is none of God's Creation.

12. When he heard this, he confidered the things of Nature,
that no Spirit could have any Being without its Body.

13. Then he marvelled, and faid. Where have we been all
this while, that took God for a Spirit without a Body : Oh f
how have we been in the Dark.

14. But, faid he, doth not Chrift fay, God is a Spirit, and
God will be worrtiipped in Spirit and Truth ; And Chrift faid,
his Words were Spirit and Life.

15. We anfwered and faid, Can a Man wdrfhip God in
Spirit and Truth without a Body ? He faid. No. Then faid I,
neither can God accept of any Man's Worihip, except he hath
a Body of his own : For God hath a Body of his own, as Man
hath a Body of his ownj only God's Body is Spiritual and

I 2. Heavenly,

6o The Afts of the Witneffes,

Heavenly, clear as Cryftial, brighter than the Sun, fwifter
ihan Thought, yet a Body,

|6« But Man's Body is Earthly, and made of the Earth, in
the Image and Likenefs of God's own Body, only Man's Body
is of the Earth, earthly ; and God's Body is the Lord from
Heaven, heavenly J yet Man's Body is the Ima^e of God, as
well as his Soul, as Mofes did truly mean as he fpaKe.

1 7* For this I fay, that if Man's Body and Soul had been
Spirtual in its Creation, then when Man's Thoughts do afcend
up Co Heaven, his Body would afcend with it, in the twinkling
of an Eye.

it. For the Thoughts of Man are fwift; and if his Body,
which is Earthly, do but put on Immortality, then his Body
would afcend with his Thoughts up into the Air, and io to
Heaven.

1 9« Thefe immortal Bodies can do and at the laft Day tkefe
vile Bodies of Ours that doth truly believe, ihall be made like
unto his own glorious Body.

20. For now our Bodies are natural Bodies, but when thefe
natural Bodies (hall rife fptrltual Bodies, than (hall Immortality
take Place; and thefe vile Bodies of Ours, that are now Mor-
tal, vet made in the Image of God's own glorious Body, (hall be
fpintual and heavenly Bodies, even like unto his glorious Body.

ii. And becaufe God's Body is Spiritual and Heavenly,
and cannot be feen by the natural (ight of the Eye, therefore
it was that Chrift faid, God is a Spirit, and will bo worfliipped
in Spirit and Truth.

22. Obfcrve, For as a Man cannot worfhip in Spirit and
Truth without a Body, neither is that any God at all that hath no
Body of its own ; neither is a Spirit without a Body of its own
any ObjeA of Faith orWor(hip; for a Spirit without a Body
hath no Subftance : And as for thofe Words of Chrift bein^
Spirit and Life, confider they were fpoken from a Body.

23. For this I fay, no Words whatfoevercan be fpoken of
any Spirit that hath no Body : For thofe Words God fpoke to

Of the Spiflfe 6f

Mofes md the Prophets, they were from the Bodv of God : And
thofe Words Chriil fpoke, that was Spirit and Life, was from
his Body when on E^rth : And thofe Words he fpoke to Paul^
after ht was afcended up to Heaven, it was from his own Body.

24. So that, without Controverfy , no Spirit can fpeak at all,
or hath any being without a Body : And this is the very Caufe
that Men find fo little Comfort, in worihiping and believing
in fuch a God, that is a Spirit without a Body.

25. Alfo we declared unto him the nature of God ; fhewing
that there can be no Form without a Nature, for it is the Na«
ture that gives iht Form.

26. Alfo we fhewed unto him the Perfon 'and Nature of
Angels, and the Perfon and Nature of the right Devil, and the
rife of the two Seeds j and the Secret Myfteries how God be-
came Fiefli ; and how the Devil became Fleih, and many other
things which fatisfied his Mind.

21. So that he became a true Believer of this Commiflion of
the Spirit, and (hewed Kindneft unto Jobn Reevt all the Days
of his Life, likewife his Brother Georgt Leader became a true
believer. I

28. This Mr. Riebard Leader grew very mighty in Wifdom
and Knowledge, both in natural and fpiritual Wifdom ; fo that
every great Man of his Acquaintance did fubmit unto his Wif-
dom, and lov'd him for his Knowledge ; fo he continued in it
all his Life, but about a Year or two after yobn Reeve Died 5
he Died at Barhadoes,

^w^tt)o(y9(3ot}o(^onaOan9^Mf)8nfif^^tf)af)a(tf^)Bf^^tftf

CHAP. VIII.

Of one Mr Cooper a great Difpntant^ and bow convinced \ And
bow a true Minijiry is known from a falji. Of bis Converfion %
yfnd bow be puffed Sentance of Damnation upon Fifteen of bis
Companions •, /ind of bis trouble for fo doing wit bout Commifum ;
And of a Mnijier^s cenjuring bim to be Btw hbed.

I. A FT£R this, in the iame Year, it came to pais thai
jtx ^ certam Man, a Silk-W^ver, his Name was Cooper^

bi The Adte of the Witneffes,

lie being acquainted with one Mrs. Wbiti^ who was a believcf
of this Commiffion of the Spirit ; ihe lived in Dumngbill-Jlfey^
near Moorfitlds.

' 2. This Man was very defirous that (he would tell him
how he might fpeak with thefe two Prophets, for he had a
great deiire to fee us, and fpeak with us ; fo fhe directed him
where.

3. So when the Man came and found us both together,
the Man deiirec} to drink with us, thinking in himfelf that he
could talk and difcourfe better over a cup of Drink than other-
way, becaufe it was his Cuftom fo to do.

4. For he thought himfelf very ftrangely armed with
Qu^eftions, thinking it impoffible for us to anfwer, becaufe he
eould find none that ever he had talked withal, Minifters, nor
othen to do it.

5. So we went with him to Drink, and he propounded his
Queftions concerning the true God, and the right Devil, and
how the Devil came to be ; and how a Man may know the
Hiftory of the Scripture to be true, feeing they did contradiA
themfelves in many Places, with feveral other things.

6. Unto which we gave him a full Anfwer unto whatfoever
he afked, fo that he could not make any Reply againfi any
thing we faid.

7. Alfo we fliewed him the Power of the Commiffion of
Mofes^ and the Power of the Commiffion of Chrift and his
Apoftles, and the Power of our Commiffion in this Age.

8. And that every Commiffion had Power to Blefs and
Curfe Men to Eternity ; and that he was no true Minifter of
Chrift which had not Power to Blefs and Curfe.

9. For if a Man pretend to be a Minifter of the Gofpel, and
eannot fay to him that believeth in him to be a true Minifter,
aqd the Dodrine he Prcacheth to be true, is Blefled to Eternity.

10. And fay to that Perfon as defpifeth and perfecuteth
the Perfon of this Minifter, and his Dodrine, is curfed Soul
and Body to Eternity j if he have not Power to do this, he is

Of the Spirit, 6;;

no true Minlfter of Chrift, neither did Chrift fend him to
Preach unto the People.

11. Thefe things ftuck upon the Man's Mind exceedingljf ,
and he was much aiFeded in Love towards us, and he was ele-
vated in his Mind, as if he would get up to Heaven immedi-
ately.

1 2. And he thought himfelf fo ftrong now, that he could
drive all People before him.

1 3. So he departed from us elevated in his Mind : He
went among his own Company, and thofe of his own Trade, and
he talked amongft them of things he had heard, and that he had
been with two Prophets.

14. But his Company laughed him to fcorn : But he in his
Elevation and Zeal to what he had heard, gave Sentance of
Damnation to Eternity, upon fifteen of his Companions.

15. Some were angry at him, and fome laughed and
fcolFed at him, and faid he was bewitched.

1 6. It came to pafs that the next Day after he had given
Sentance upon thofe fifteen Peribns, he fell Sick, yet he held
to what he had faid the Day before.

17. So that his Wife, and fome of them he had Damned>
faid, the Man was Bewitched, and would needs fend for the
Minifter of the Parifh to Pray with him, and give his Judgment
whether he was Bewitched, or no.

18. But when the Minifter came, the Man would not let
him Pray for him.

19. So the Minifter gave his Judgment, that the Man was
abfolutely Bewitched ; but after three or four Days the Man
got up, and was well again, and told us what the Minifter had
faid, and confeffed that he Damned fifteen Men, which was
the caufe of that Trouble in his Mind.

20. Becaqfe he did it without a Commiffion j not but that
I do believe they will be all Damned as I feid, but my
Trouble was for giving Sentance without a Commiffion.

2u For

^4 The A<ft8 of dbc Witncffc»»

2 f . For at that time no Believer gave Sentance upon any
Defpifer, but us two only ; but in that he confeiTed his Fault,
ke was forgiven by us.

CHAP IX.

Of •m Captain StaiV^ a Friend to the two Witnejfes^ and of
their Di/pute witi a Mtnifter, proving that God was in the
form of Man • And of the Mnijier's Bia/pbewy, and John
Reeve's paffing the Sentance upon bim^ and that be fLould m^
ver fee awf other God but that Sentance : Ani bow John Reeve
was threatened with a fFarrant from CromwelU cr the Ccuncel
of State: And bow John repfyed^ that if tbey di/pifed as the Prieft
bad done^ that be would proncunce them Damnd

I* AFTER this it came to pals in the Year 1653, there

i\ was one Captain Stafy, in the Parliament's Service,

that came to talk with us ; he was a wife and moderate Man,

able to hear and bear Words, but did not believe what we faid.

2* But he heard us gladly, and liked many things which
we fpake, infomuch that he invited us to Dinner at the Inn
where he Quartered.

g. So we went, there was of his Acquaintance a Minifter,
as they are called, a Cambridge Scholar, and with him an
£zcife-Man ; his Name was Ebb^ and the Prieft's Name was
GoJUny and there was with them two Soldiers.

4* Thefe Men being at Dinner with us. Captain Staff put
the Prieft upon Difcourfe and Difpute with us.

5. So we difputed with him concerning God ; and when
we came to prove by Scripture, that God was a Form like
Man, according to thole yVordsiaGene^s^GodmadeAIanin bis
own Image and Dkenefs, the Prieft pleaded^, that was Holinefs
and Righteoufnefs«

6. Wt

Of the Spirit. * 65

■6. We- fliewed him that Halinefs and Righteoufnafs had
no Form nor Image without a Body ; nay it is nothing at all
in itfclf, but as it is afled forth by a Body,

7. For it is a Body that afteth holy, good and righteous
Things, therefore it is we call fuch a Man a holy Man, a good
Man, a righteous Man : Now if God made Man in his own
Image an holy, upright Man, could he be faid to be Man,
except he had a Body.

8. . Neither could them Words be proper to fay, God made
Man in his own Image and Likenefs, if Man was made with a
?ody to a6l holy and righteous Things, and God that made
him had never a Body himfelf.

9. How then could Man be faid to be made in the Image
and Likenefs of God, when as there is no Likenefs at all be-
tween them ; for the one hath a Perfon, Form and Body, and
the other hath none.

• lo. And if you iay -Holinefs and Righteoufnefs is the
Image and Likenefs of God,«we pray will you ihew us the Form
and Likenefs of thf Image of Holinefs and Righteoufnefs^
diftinA of itfelf from a Body.

II. Then wherever we fee Holinefs and Righteoufnefs
diftin£l of itfelf, then we fhall know God, and that Holinefs and
Righteoufnefs is the Image and Likenefs of God without a Body.

*'i2. And when we fee this, we will worfhip Holinefs aritf
Righteoufnefs for God without a Body, if you can ihew us the
Form of it by itfclf.

1 3. Then the Pxieft grew Angry, and called it Blafphemy,
to fay God was a Form or Perfon, and&id we were Deceivers,
with many other railing Speeches.

14. Whereupon John Reevi pronounced him Curfed and
9amned both Soul and Body, from the Pre(cnoeK)f 6ed, eled^
Men and Angels, to Eternity.

• ^ 15. And further faid, that he fliould never fee any other

K God

66 The AAs of the Witncffcs,

God m the Life to come, but the Sentance he had pafled
upon him.

1 6. Then the two Soldiers were very Angry to fee the
Prieft Damn'd, and they would have fallen upon us to beat us,
and one of them took up a great Stool to knock Jcbn Ruvt oa
the Head,

1 7* But Captain Stafy held him, and perfwaded him, then
they faid they would have a Warrant for us, either from General
Cr^mwiU, or the Council of State, or from the Parliament.

iS. John Reeve anfwered, and if General Cromwell^ the
Council of State, or Parliament (hould defpife thofe things we
declare as you have done, and as this.Prieft hath done, I would
pioiiounce them Damn'd as I do you.

19. So with a great many Words more, at that time, be-
tween them and us, and Threat^nings wherewith they threatned
us, we parted*

^o. And Captain Stafy feemed to be forry that they were
no more Civil ; but he was glad the Prieft was Damn d^ be*<^
caufe he was a great £nemy to the Clergy «

«^i*Miil^MHa*«*<lMaM*«MMMHhpMMMi^MM««B«m<MOTMaAi^hM*i^a«MM*lM^rtta

Tie End of the Second Part.

' — ^--^ — ^^^^^^^^^^ — --'^ — " — .-^^^. ^ ^ J, J ^-

The

Of the $puiN $7

The Third Part.

From the Tear 1653, to the Year 1665.

• .^ _ * .

»!•■

CHAR L

SbmDtng bow fiui Men got a Warrant from th
Lord Mayor y and brought the two Witmffes be^
• fore him : Of their Accufation : Of their Ex-
amination t And of their Anjwer to it vfitb
Beldmf$%

t. *D UT a little While alter tliis» as is afojrefaid^ it came
J3 to pafs, that thefe Meo did get a Warrant fiom
the Lord Mayor of London, becaufe we Uved in the City of

London, it was under his Jurifdidion

2. So this Prieft, and th^ two Soldiers, and Eht tke £xcife«
M^n, and another Salefman, his Name was CbandUr^ a Damn'd
Man ; he lived near me in Great trimty Lana

3. Thefe five joined all together to Profecute us, and having;
a Warrant from mv Lprd Mayor they caoie to my Houfe,
and they brought the Mar(hal of the City of London, and his
Men, to apprehend us, and bring us before the Lord Mayoh

4. And they cam^ up to the Chamber where John Reeve
and I was ; and the Marihal and his Men took us before the
Lof'd Mayor to be examined*

5. And when we came before him there were leveral Ac-
•uiations againft us, befides what thefe five Men did accufe us of.

K 2 6. FIrft,

68 The Aas.of the Witneflcs,

. 6. Firft, That Book intituled, A Tranfcendant Spiriiuai
Treati/e-, the Lord Mayor had this Book in his Hand. Se-
condly, There was a Pamphlet by one Ncedbam, fent to the
Lord Mayor, of his own Damnation.

^ 7. And feveral Letters we had fent to the Prejbyierian Mi-
nrfters in Lond^n^ and about London, to by down their Preachii^,
(becaufe they had no Commiffion from God to Preach) upon
tjie Receipt of this. Letter, upon pain of eternal Damnation.:
Thefe Letters were in the Lord Mayor's Hands alfo.

8. And there came one Minifter forty Miles, to accufe us
before the Lord Mayor ; he came Riding all Night, and came
in great Fury and Rage, at the very time the Lord Mayw
called for us to examine us.

9. ,But the Lord Mayor did not mind this raging Prieft at
all, notwithftanding his great Journey,

10. But he minded thefe five Men that joined in the War-
rant, and fet them together by themfelves, and us two by

ourfelves.

11. The Lord Mayor's Examination of us the two Wit-
neffes, and our AnfVer to him, as foilov^ s,

12. He aiked the Accufers what they had to £ay againft
thefe two Men ;. one of them anfwerd and faid, that Join Reeve
did fay. That he was their God.

13. ITie Lord Mayor faid iajobn Reeve, Did you fay fo ?.
Hq anfwered and faid. No. What did you fay ? faid the
Lord Mayor.

14. Said John Reeve y Thefe Men defired to have Difcourfe
with us about Spiritual Matters, and when I had declared the
Truth to them, they called it Blafphemy, Delufion, and Lyes.

15. Whereupon I did pronounce the Sentance of eternal
Damnation upon them, in that they had finned againft the Holy
Ghoft, which the Scriptures faith, fhall never be forgiven, in.
this World, nor in the World to come.

16. And

^ * Of thjc Spirit; 69

• 16^ And that they (hould fee no other God in the World to
come» but that Sentance which I had paiTed upon them : This
I did fay, and this his Clerk fet down.

17. Another of the Accufers faid, that Jobn Reeve (hould
£ay, That General Cromwell^ the Council of State, and the
Parliament, were all Damn'd*

t8. Did you fay fo? laid the Lord Mayor ; No, faid Jobm
B^eevi.

19. What did you fay ? faid the Lord Mayor,

20. Jebn Reeve anfwered. That we were in a Place where
one Captain Stafy invited us, and thefe Men, being Strangers to
us, they would needs propound Queftions to us, concerning God
and the Scriptures, becaufe this Minifter was among them, and
he was the greateft Blafphemer of Truth of all of them. ^•

21. Whereupon I pronounced him (for his Blafphemy a-
gainfl the Holy Ghoft, and for Preaching without a Commiffion
from God) Curfed and Damn'd, both in Soul and Body, from
the Prefence of God, ele<5t Men and Angels, to Eternity.

22. Upon this, he and the reft of them faid, They would
fetch a Warrant from General Crcmwell, the Council of State,
or from the Parliament to Profecute us.

23. And I faid. That if General Cromwell^ the Council of
State, or the Parliament, fliould defpife thofe things we have
declared, and fin againft the Holy Ghoft, as thefe Men did,
that General Cromweltj the Council of State, and the Parliament,
would be all Damn'd as you are ? This I did fay.

24. This was fet down by the Clerk.

25. Then faid the Mayor, You are accufed for denying
the riiree Perfons in the Trinity : You fay there is but one
Perfon Chrift Jefus, you deny the Father.

26. No, faid John Reeve, we own the Trinity more than any
Men, both Father, Son, and Spirit, are all but one Perfon, and'
one God Chrift Jefus, as is declaredin that Book in your Hand..

27. Then.

TO The A(Sk« of the Witneflc«,

27, Then the Mayor fa id. Here is federal Notes from the
godly Minifters which you have forbid to preach the Gofpet,
upon pain of Damnation,

28, Said Jobn^ We do own thefe Noter fent unto them, and
if any of them Minifters we fent thefe Letters unto have preached
publicklyfince the Receipt of them, they are damn'd to Eternity,
bccaufethey preach and are not fent of God ; neither do they
know the true God, nor can they preachthe Truth unto thePeople.

29, Thefe Words were fet down by the Clerk.

30, Then iaid the Lord Mayor unto ^ohn Rseve^ What
was it that God fpake unto you ?

31, John related the Words God fpake unto him three
Mornings together ; the fame Words that are written io thai
Book in your Hand.

C H A P. II.

Shewing John ReeveV Anpootr to tbo Lord Mayer^s ^uefticns^ and
John ReeveV ^ejiian to the Mayor ^ what bis God was^ with
the Majof^ Anfwer ; And John'j Rep/yeation io it. Of the
iwo \yitnejfes Commitment to Newgate.

2. Then to this I aofwered and (aid. Sir, you have finned
againft the Holy Ghoft, and will be Damn'd.

3* The Mayor clapt his Hand upon his Breafti and faid^
God forbid.

4. Yea, faid I, but you have ; then faid John Reeve to the
Mayor, Sir, You fay you do believe it was the Devil thac
fpake unto me 5 I pray oir tell me what your God is.

5. The Lord Mayor lift up himfclf, and laid his Hand on
his Breaft : Oh 1 faith he^ my God is an infinite, incomprehen-
lible Spirit.

6. What

/ -

Of Ac Spirit. 71*

^ Whait, iaid 1, wkhout a Body or PeH^ ?

7, Said the Mayor, God hath n6 Body or Perfon at all.

f • Why, faid I, bath God that made Man tn his own Image,.
who hath a Body and Perfon, and hath made all other Crea*
tures with Perfons ; and ihall he that made them have no Body
or Perfon of his own ?

9. Doth not theSctiptures fay, That Chrift was the exprefs
&n^e and Brightneft of his Father's Perfon ; and had not Chrift,
a Body or Perfon in form like Man ; Sin excepted.

10. Then faid the Mayor unto me, mufti believe yo« ?

1 1. Yea, faid I, That you muft, or you will be Damn'd.

12. Thea there was a Gendewoman in the Court called
out, and faid, Mr. RiffOi^ pray tell me what the Devil is ?

13. John anfwered with a loud Voice, and faid. Thy own
Soul is the DeviL

14. Then one of the Officers faid unto the Woman, I think
he hath met with you now.

1 5. Then the Lord Mayor aiked the Accufers if they would^
be bound in 4ol.Bond a piece to profecute againftthefe two Men,
they faid, they would j fo the Clerk bound riiem to profecute.

16. Then the Lord Mayor called for the Aft of Parliament^
which was newly made againft Blafphemy j fo the Mayor read
this Paflage in it. That if any Man fhould fay that he is God, and
that God is no where elfe,ftiali be guilty of Blafphemy, and fhalt
fufFer fix Months Imprifonment, without Bail or Main«Prize.

17. Then faid I unto him; Sir, What have you to do with
this Aft, you are a temporal Magiftrate, and ought to judge of
temporal Things between Man and Mam

18. And you are to do Juftice between Man and Man, i»
all moral and temporal Affairs, which concerns you to be the
jud^e of, and you will do well to keep there, for you are not
to ludge of Blafpemy againft God ^ nor thofe that made this^
Aa neither.

j^« Why, tuA the Mayor^ muft 1 boUtve you ?

ao. Yca^

ft The A<ft5 of tlic Wltneflei,

20. Yea, faid I, That you muft, clfe ypu will be D^moed.

21 J Far God hath chofen us two to be the judge of Blaf-
phemy againft God ; and hath given us Power to pronounce
Sentance of Damnation upon all thofe that do filafpheme againft.
that God which is a Perfon, which ypu do deny.

22. Why, faid he again, muft I believe you ?

23. Yea, faid I, elfe you will be Damn'd.

» 24. Many things more than what is here written was fpoke at
that time, but thefe were of moft concernment to take notice of.

25. And when this Difpute and Examination was ended, the
Lrord Mayor afked if we would put in Bail ? and we faid No.

z6. So he gave order to his Clerk to make our Mittimus^ and
fend us to Newgate j and he went away put of the Court into ano-
ther Chamber, and the Clerk carried the Mittimus in to him to
fet his Hand to it *, fo that he came no more into the Court.

£7. For Jcbn Reevd intended to give the Sentance ef eternal
Damnation upon him, both Body and Soul, in the open Court,
it being full of People.

28. But he came no more out, until we were led away by
the Marihal and his Men to Newgate^ there to remain Prifoners
till the next Seftions.

29. This Commitment was the fifteenth Day of Sipiemhr^

1653-

CHAP. in.

•

Shewing bow the Prifoners hr ought Irons ; required Money of the
two IVitnejjes \ they baviig none^ took one of their CUaks for a
Pledge., How long they were Prifoners v the Boards were their
Bed. And of the ff^ickednefs cffome of the Prifoners^ which bad a
Befign to have banged them ; and bow Providence frefervtd them.

I. ^l7 OW we being Prifoners in Newgate Goal, I fhall-
X.^ fpekk of fome Paftages that happened th<re,

2* As

Of the Spirit 73

i. ' As foon as ever the Keeper had put us in, and fliut the
Gate upon us, the Prifoners brought to each of us a pair of Irons
to put on our Legs, except we would lay them down Three
Shillings and Six Pence a-piece.

• 3. Alfo they faid, they muft have -Money for Garnifli,
which did amount to Five Shillings a-piece in all.

4. I faid, we have no Money about us, but however, if
they pleas'd, they might put the Irons upon our Legs, and I
held out my Leg for them to be put on : I was very free to wear
them for Truths^ fake, though it v/as a thing unufual, for it was
the fir ft time that ever I was in Prifon before in all myXife.

5. The Prifoners feeing us fo willing, they faid they would
truft us for Ten Shillings, upon this condition, that we would
give them one of our Cloaks for a Pledge j we faid, do take
which you will. ^

6. So they looked on yolm Reeve^s Cloak, and faid, it was
not worth Ten Shillings ; then they looked upon my Cloak j
ind took it off my Back, and faid. This will do, this is a good
Cloak, it is good fine Cloth 5 faid they, We will keep this
Cloak till you pay Ten Shillings.

7. And in five Days after my Daughter Sarab brought
Ten Shillings, and I gave it them, and fent my Cloak home
by my Daughter, for I durft not keep it there, for fear I fhould
loofe it, though I had need. enough of it, for the Weather was
Cold at that time, for it was the 15th of September^ *653> we
were committed, and we were there Prifoners until the 17th
of OUober.

8. And the Boards was our Bed, we had no Sheets, only a
poor Flock Bed upon the Ground, and one thin Blanket at top ;
and we paid feven Groats a Week for this Lodging, ahd thought
Ourfelves very well ufed in a Prifon, which thing we was never
acquainted with before.

9. But we were more perplexM with the Prifoners within,
'than with the Imprifonment itfelf.

10. Fbr there were three Highway-Men, and they were

very

74 The AQd of the Wkneffcf,

^cry malicious againft us, efpecially one of them, that .if t
went to the Grate when any came to fpeak with us, he would
ky his Leg in the Dark for me to ftumbie at, and ftrike me la-
the Neck with his Fifts, thinking to throw me down.

1 1. And if I were but walking in the Hall, he would come
and drive me out, and ftrike at me, and fay. You Rogue, yoir
damn'd Folks : And fo it was with the Boys that were Prifo^
ners, that when I went to the Grates to fpeak with any, they
would (hatch off my Hat, and pawn it for half a D«zen of
Drmk ; fo the Boys did.

1 2. And I gave them Six Pence every time they did it, ta
pleafe them.

13. So that other Prifoners fa id it was not fit I ihould be fb
aibufed, and wifhed me to complain to the Keeper,, and he*
would punifh them.

14. No, laid I, it is not for Prifoners to comj^ia of
Prifoners.

15. And when thefe three notable Thieves faw they could
not provoke me, no ways, fo much as to fay why do you fb ?

16. Then they thought upon another way, and wrote a.
Letter to yebn Reeve^ with the Sentanee of Damnation to v^
both, thmking to have provoked yoJbn Reevi to have givem
Sentanee of Damnation to Eternity upon them, that they might.
have had wherewith to have done him a Mifchief».

■

1 7. But he gave them no Anfwer at all..

1 8. When they faw this would not do, they came into our^
JRoom where we lay, with a Rope in their Hands, to meafure-
how high the Beam was, that they might Hang ^cbn Rctve \m^
the Room,

19. And as it happened there was four condemned Men inx
Newgate at that time, and thefe Men were our greateft Frlendsv
to proted us from the Violence of other Prifoners.

20. And thefe two that lay in our Room, they pulled out
rhoie Men by Head and Sfaouldefs^. that came to xneafure the-

B«aa&:

Of the Spirk. ^5

Beam ; thofe condemned Men had great Refpe<^ for us, bc«>
caufe we gave them many times ViAuals and Money.

21. Alfo we gave feven Prifoners, at one time, Twelvt
Pence a piece, fo that we found Favour in their Eyes for the
Loves faKe.

22, There was one Prifoner that begged at the Grate, and
when he was Drunk, he would trouble John Reevi to Blefs

* him 5 fo one Day, when he was very Drunk, he broke into
yohn Reeve^ and kneeled down upon his Knees before him,
and held his Hands together and faid, for Jefus Chrift fake yobf^
Reeve blefs me, for I am a wicked Sinner.

2 3. And JobH went from him, and prayed him to be quiet,
but he was fo much the more eameft for him to blefs him,

•

24. He was fo troublefome to yokn Reevi^ that he covld
not tell how to be delivered from him ; 'till one of them that ky
in our Room came and pulled him out by Head and Shoulders^
and turned him down Stairs.

25. Thofe con vi6led and condemned Men were made un»
der Keepers, which did help the upper Keeper to ihut up the
Prifoners every Night. Thefe were the Preservers of us from
the Violence of the Priibners all the while we were in Newgaie^

26. And while we were in Newgaii^ yobn Reeve wrote a
Letter to th^ Lord Mayor, Alderman Foeke^ who committed
us to Prifon t And One yeremah Mounts a Friend to us, got it
Printed, at His own Charge, againft the Day of Tryah

27. Th^re was in it, the Sentance of Damnation upon the
Lord May6r ; and they were given to the Recorder ^teele^ and
feveral otlx^r Officers in the Court. That Letter was Printed in
the Year 1653 ; and in the third Year of our Commiiiion.

28. There is many Believers of this Commiflida of the
Sjplrit that hath them Letters in Print at this Day j but none
will part with them at any Rate, not now.

La C H A P»

76 The A<9s of die WItneffcs,

c H A p. IV.

Of tbi two IViimffes heirg Irsugbi to their Tryal. How John
Reeve would not fufer the Mayor, a Damnd Man, to [peak ;
How the Jury brought them in Guthy ; And of the Recorder's
Senlance upon them. And of fever al other ^ranfaBions.

!• AND when the Day of Tryal came, we were brought
Jt\, before the Court, and the Accufers flood all Five be-
fore us ; but the Court afked the Accufers not one Queftion,
neither did the Accufers fpeak one Word before the Court.

• 2. But when the Lord. May or, -the chief Judge of that
Court, began to fpeak againft us»

3. John Reeve faid, with a loud Voice, That he would not
hear a Damn'd Man fpeak, neithtir will anfwer to any thing :
But, Mr. Recorder, we will hear you.

4. So the Lord Mayor lat down, and laid never a Word
more.

5. Then John Reeve called to the Recorder for our Exami-
nation before the Lord Mayor, for that will fliew all things,
and that we will ftand to.

6. But there was no Examination could be produced by
the Lord Mayor, notwithftanding John Rteve called for it
4hree Times, but they gave no Anfwer at all ; therefore no
jieed for the Witneffes to accufe us, for the Examination an-
fv.ered to all that the Accufers could fay againft us<

7. • But the Court waved them, and tryed us only by that
•Book John Reeve firft Printed ; in which Book Chrift is proved
-to be the .only God ; fo they judged it Blafphemy to deny the
Trinity of Perfons.

8. Therefore the Recorder afked John Rerje what Father
it was that Chrift prayed unto in his Agony ?

Of the Spirit. 77

9. yobn Recvi anfwered and faid, It was to his reprefenta-
tive Power In Mofes and Elias, that he prayed unto ; as you may
iee, faid he, when he faid £//', £//, Lama Sabacthany j my God^
my God, why bnft ihm forfahn mc? You may fee that the Jews
knew the Hebrew Language, for the Jews faid he called for
Elias^ Let bim come andjave bim if be will have him.

10. So that it is clear, that Chrift prayed in his Agony, to
"his reprefentatlve Power In Elias.

11. Then faid the Recorder, Mr. Reeve^ Mr. Reeve, You
have fpoke enough ; let Aaron fpeak.

12. Said 'John Reeve, Scoff on Mr. Recorder.

13. Truly Friend, laid the Recorder, I do not feoff.

14. Then faid I, I can fay no more to that one Queftlon,
than he hath faid before, but If you have any thing elfe to aik,
1 wifl anfwer you.

1 5. But he afked never a Queftlon more, nor fpake a Word
more, becaufe the Examination which they would not produce
in the open Court, had fully anfwered to all things they could
obje(ft againft us.

16. But commanded us to withdraw, and the Jury., laid
their Heads a little together, and brought us In guilty of Blaf-
phemy, and execrable Opinions.

.17. .So the Recorder gave Sentance upon us, that we
fliould be fent to Old Bridewell, and be kept Prifoncrs there for
fix Months, without Ball or Main-Prize.

18. So there we remained full fix Months.

19. And while we were Prifoners In Old Bridewell, Jeremiah
Mount got that Epiftle to the Minifters Printed, which are yet
to be feen, and will be to the end of the World by fome.

20. After this, while we were Prifoners thercj we wrote a
'Remoniirance of all the Tranfa(5tlbns that had pafTed, that was
remarkable, from the Day of our CommifEon 1651, to this our
time of being committed Prifoners in Old Bridewell

' 21, And this Rcmonftrance was dire(5led to General
.. , Cromwell^

•^8 The A As of the Witneflcs,

Crcmwell, and Jertmiah Mount got that Printed at his owa
Charge alfo. This Remonftrance is yet to be fcen with fomc,
and will remain in the Hands of fome to the end of the World. '

22. This yeremiab Msunt was a great Friend to us in the
time of our Imprifonment, andfo "w^LsJ^bn £rKir/^ and his Wife,
and one Richard RuffiU. There was very few Believers of us at
that time ; this was in the Year 1653. It was a Year of great
and many Troubles to us both, but efpecialty to me.

23. And about the Month of Jpril, in the Year 1654, after
our feven Months Imprifonment we came forth of Prifon.

24. And after this Jebn Reeve wrote Letters to feveral Men ;
as to Efquire Peningt(mf fVillimn Sedgwick, Minifler^ and to the
Earl of Pemhr^oke.

25. And fome of them fent Anfwers to him agam, but
none of thefe Letters are in Print.

26. Alfo y^bn wrote that fpiritual and heavenly Trtatife,
Intituled, A Divine Looking-Gla/s^ and he got it Printed in the
Year 1656. yeremiab Mount was at the greateft part of that
Charge.

27. But the Printer being knavifh and covetous, quite
fpoiled it in the Prefs j he hudled it up fo clofe together, for
want of more Paper, that no-body had any Deh'ght to read \t
through, fo that it never yielded the Money it coft Printing.

CHAP V.

<y John ReeveV traveUhg tt Maidftone i» Kent, nibert ht m$t
with EnemUs, and gave tbtm the Stntanet -, upon wbitb tb^
g9t a WarratU agaii^ bint. Oftbe Notict bt bad and dtparttd.
Of bis Treati/e, called, Jc^fial.News from Heaven. 4ff*f '^
IVriting efwbicb bt Died*

FTER tVu, John Reeve went to Maidftm in JCotf,

fee fome Friends there4

«» Thet«

-TV t«

Of the Spiik.' 79

ir. • There was but four Believers in that Country, at that
Time.

3. And he going to vifit them, having never been in that
Country before, after he had been three Days there, he met
with Enemies enough.

4. But they falling in Dlfcourfc with him, they defpifed
his Docf^rine and Commiffion -, fo he gave Scntance of Damna-^
tion 10 Eternity, upon one or two. of them..

5. And they ftir'd up others to perfecute him, fo they got x
Conftable to apprehend him, but having Notice of it, he de-
parted out of thofe Coafts in hafte, and over-heated his Bloods
with travelling to the: Water-fide, which was fixteen Miles ;
and he went upon the Water at GravefenJ, at Night, when he
was all in a Sweat, and cooled himfelf too foon.

6. So he furfeited his Blood, and drove him into a Con-
ftimption, which killed him : He lived almoft two Years af-^
terwards, but in a fick, wafting Condition.

7. That furfeit he got then, was abfolutely the caufc of
his Death, elfe he might have lived many Years longer.

8. Yet, notwithftanding his Sicknefs, he wrote that excel-
lent piece, a Book called, j^/ul News from Hcavin 5 or, ^bc
MtrtulUy of the S§ul.

9. This he did ia the time of his Sicknefs ; and juft as it
was in the Prefs, to be Printed, he faw the firft Sheet Printed,
l>ut his Eyes were dim that he could not fee the Print, not to
tead, for he Died in two Days after.

10.. There was at that time^ three Sifters that were true-
Believers, which he did oft refort unto ; the one was Mr««
Frances the eldeft ; the fecond Mrs. Roberts ; the third. Mrs.
^oner.

II.. This Mrs. Frances clofed up his Eyes; for he fa id
imto her, Frances^ clofe up mine Eyes, left my Enemies fay,
I Died a ftaring Prophet.

12. And ihe did fo, mid he gare up the Ghoft, and faid
tot one Word more«.

13. And:

f o The A6b of the Witncfles,

1^. And (he took and cut one Lock of his Hair to keep,.
for a Memorial of one of the two laft Prophets that God will
ever fend, while this World endureth.

14. He had a fine Head of Hair, It was black, waving
over his Shoulders.

15. So he was Buried in Beiblebem Church Tari.

16. He Died about the latter end of July, in the Year
1658, in the feventh Year of our Commiflion, and in the Forty
Ninth Year of his Life.

17. Thus I have given a true Account, to be upon Record
of fome of the moft remarkable Ails and Paflages, and SuiFer-
ings, which we the Witaeffes of the Spirit hath ailed and
futfered in this Seven Years of our Commiflion.

18. Only for God*sCaufe, in Obedience unto the Voice of
Cod, that fpake to John Reeve the Third, Fourth,. and Fifth
ID^ys of February^ in the Year 1651. .

CHAP. VI.

Of laurance Claxton, what Books be wrote of bis exalied Pride %
7 he Believers eomplain of him \ The • Prophet forbad him for
fVrtting any more 4 How be humbled himjelf ^be. Prophity
forgave him. And of bis Death.

I. AFTER John Reeve was Dead, there was pne Lau^
/% ranee Clax(on^ who had been a'Preacher of the Ran-,
ters, that came to believe this Doftrine and Conimiffion of
the Spirit.

2, And he Qwned it fome little time before John Reevi
Died, and afterwards heafked me to give him kaVe to write iri
the Vindication and Juftification of this Coihmiflion of the
Spirit.

3, And I gave my Confent, whereby fevefal of- his Ac-
quaintance in Cambrid^ejfnre, were brought to the Faith of
this Commiflion* 4. Tho

Of the Bplrk. tt

4» The firft Book he wrote, the Title of it is. Look about
you, for the Devil that you fear is in you. It is in Print at this
Day.

5. The fccond Book he Wrote, the Title is called, the
S^uakers Downfall; which is in Print at this Day.

6. The third Book he Wrote, the Title Is called, J Dialogue
htween Faith and Reafon ; which is in Print at this Day.

7. The fourth Book he Wrote, is called, A JVonder of Won--
ders; which is in Print at this Day.

8. After this he grew fo Proud and Lordmg over the Be-
lievers, faying, That no-body could Write in the Vindication
of this Commiflion, now yobn Reeve was Dead, but he ; And
to that Purpofe he Wrote another Book, Intituled^ Tbe kJlSboep

/ipttff^ s it is in Print at this Day •

9« Wherein he had proudly exalted himfelf intoj^ibi Reeve^s
Chair, exalting Join Ruvi and himfelf, but quite excluded me
in all the Book.

xo. ^So many of the Believers complained to me of his
lording over them, and that he had excluded me quite in this
lafl Book.

1 1 • Whereupon I read the Book over, and found the Report
was true.

12. Whereupon I put him down, for ever Writing any-
more, and I Wrote to the Believers in Cambridgelhire^ and elfe*
where, that he was put down for his Pride and Covetoufneis^
for ever Writing any more on that Account.

1 3. And the Believers did obey my Voice every where.

14. He continued thus, four Years after John Reeve Died,
until the Year 1661, and in a while after Laurance Qaxton hum^
bled himfelf to me, and acknowledged his Fault, and* Tfergave*
him, and took him into my Favour, but ty'd him ii6t id Write
anymore. 1 ! - -

15. So he continued Several Years afterwards, juftifying
liis Faith and Confidence, in this ComidUfion of the Spirit.

M 16. But

82 The Afts of the Witnefles,

- •

16. But it came to pafs, when the Fire deftroyed the City
of LW^», he, to get a Lively hood, did engage to help Perfoos
of Quality to borrow Money, to build their Houfes again,

1 7. But the Perfons that had the Money did run away, and
left Claxion in the Lurch j the Debt was one Hundred Pounds.

1 8. So he only was Arretted, and put in Ludga$€ Goal, for
this Money : He lay there a whole Year, and Died there.

1 9. But he gave a very good Teftimony of his Faith in the
true God, and in this Commi (lion of the Spirit, and of that full
aifurance of eternal Happinefs he ihould jenjoy to Eternity^
irfter his Death.

20. Infomuch that all the Priftmers marvelled, and wero
fbrry they had oppofed him fo when he vtrs alive.

CHAP VII.

Shewing hew the Prcphei caitfid^ The Divine Lookmg-GJafs #»
he Re-printed. Of the Prophets printing 0 Bock of the interprt-
WioH of fhe Xi. of $he Kevelatioiu* Jnd, The Quakers
Neck Broken. Of his Travels to Nottingham ; emd the
ir^tefaJSions that pofed then i aitd then to Cheilerfiekl.

I. rr\HE iiril thing I xlid after ClaMon was put down, I

X caufed the I>ivke Lfioiing^GIa/s to be new Printed

i66t ; which was done very handfomly, and is now to be {etn.

a* After this I wrote a Book, containing Twenty-four
flieets of Paper i Intituled, The InUfpretation cf the nth Chapter
of the Revelations iy St. John, and got it Printed in the fame
Year 1662, which is yet to be feen ; Never was fuch a thiz^
extant in the Werld before.

3. After this I wiote a Bbdk callecl. The Neei of the ^ters
Broken^ containing ten flints of Paptr^ and got it Prmted ia
the fame Year 1003 ; which is yet to be feen.

4. After

Of the Spiiir* ; 8;5

4« After this it came to pafs, that fevcral in the Narth
Co jntry, hearing and feeing thefe Books, had a great defire to
fee me, and eij^ecially one Ellin Sudtury^ at Nottingham, and
one Dr.otby Carter ^ oi Chefterfield^ in DarbyPJre.

5. Thefe and others were very defirous to fee me, but they
could not tell how, for they thought it would be too much-
Charge and Labour for them to come to London to me fo far,
for they were loath to put me to fo much Charge to come to
them ; yet Ellin Sudbury^ her Deiires were fo ftrong, that ihe
could not be fatisfied except fhe'did fee me; fo ihe wrote a
Letter unto me, that I would come into thofe Parts, and that
the Society fliould bear the Charge*

. ^.. . Now I mar veiled what that Society (hould be, but it
was thz B^amomjh mix'd with the ^^itrri, as I found after*
wards 5 but this being in the Winter, I fent Word I would
come and fee her in the Summer.

« 7* And accordingly it came tapais, that onoe Thomas Hud--
Jon, a Friend of Ours^ at London^ had pccaiion to £ee his owtf
Relations in. LMca/birt and Nottingham^ and Chtfierfiild being
iahis Way, he was willing to travel with me, to, fee thbfe
Friends, we had never feen before.

8, And when w^ camie to Nottingham^ tJlin Sitdhmy wa§
gl2^4 tofbe us, i^d fo was hefHudband alfo, bvt at that time he-
was upon the Beamonift fcore ; fo there came feveral of the
Beamonijti People ta DifcourfQ i/^rith. me, and fbme of the
Speakers of them, and Mr- Si^dbury he thought they would be
able to difpute with me, though he could not, '

. 9, But he favv they were more weak than himfelf, to main^
tiin .their Priacipjcs 01 Religion j fo that ho difliked them, and
f%id, l^t th^re was. ixo true knowledge of the Scriptures a*
monft them* : Alfo be heard me pafs the Sentance of Damnation
to Eternity, on four ^^ them-

1 2. And one of theft ^as very much troubled, and afked

Ellin Sudbury, whether (he didbelieve he w^s Damned, becaufe

^ J Mi I had

84 The Aas of the Witneflcg,

1 had pafled the Sentance upon him, only to enfnare her, tiie
being but weak, and had never heard fucha thing before.

1 1 . But I, to free her from that Bondage in her Mind, for
fkneMFfhe had not Confidence enough, at that time, toiay fhe
did believe he was damn'd, and if flie (hould fay no, then (he
would loofe theaflurance of her own Happinefs, in believing
me to be a Prophet of the Lord, and had Power to giveSfenrance
of Blefledncfs to one, and Curfednefs to the other; fo I knew
the Woman was in a ftrait what to fay, and he urged her for an
Anfwer

1 2, But Ifaid, fhe will not give you her Judgment at all, to
enfnare her Mind : I have paffed the Sentance upon you, and'
I do believe, without doubting, that you are the Seeil of the
Serpent, and will be Damn'd to Eternity, and it matters not if
all the People in the World, fliould believe to the contrary, yet
my Faith (hall be ftronger than all to keep you down.

I J. Then they grew angry, and threatened to profecute me^
but could not tell how to ftate a ground of Profecution.

14. After Thomas Hud/on and I went from thence to Chejler^
fields which was Twenty Miles further, to Dorothy Carter's
Houfe, a Widow 5 fhe had one Daughter, her Name was EUza^
iith, that was a true Believer ; and a young Maid that was
Servant to Dorothy Carter, her Name was Elizabeth Smith, a true
Believer alfo.

15. And there was in that Town, a Man, his Name was
Edwari Fewterer, a Chirurgeon, that was a true Believer alfoj
thefe four were glad to fee me, for they had ntvcr feen me before,

16. But the Profeffors of Religion, in that Town, hearing
of me, there came feveral to difpute with me, but fome of them
Blafphemed, and defpifed what Ifaid j whereupon I pronounced
the Sentance of eternal Damnation upon four or five Men there*

1 7. And they being enraged at it, they thought to profecute
us both, and they went to. the Mayor and Alderxnen of the
Town, to fee what could be done unto us«

Of the Spirit. 85

t S. And the Mayor and Aldermen faid, they could not tell
what to do in it, feeing there was no Law againft any Man for
faying a Man is Damn'd ; but if you bring them before the
Mayor, and if they cannot give a good Account where their
Habitation is, they may be iet in the Stocks for Vagabonds,
if they ftay in the Town any more than fo majiy Days 5 but
we did not know this till afterwards.

19. And while they were plotting this Mifchief, we not
thinking of it, Tbcmas Hudfin was to go Fifty Miles funher, fo
Edward Fewlerer and I took Horfe, and went a matter of Fif-
teen Miles, on the Way with Mr. Htdfon. Upon this, the
Quakers reported, that I fled away from Chefierfkld to BakeweU,
for fear of a Whiping, when as we did not know there was
any Mifchief intended againft us.

20« Befides Edward Fewierer and I came back again, to
Cbefierfield the fame Night, but none fought after me as I heard
off, and \% two Days afterwards, I departed from CbeJterfiiU to
Nottingham again.

21. And as I ftay'd there three Days more, there was a
Confpiracy amongft thofe I had paiTed Sentance of DamnatioQ
iipon, how to apprehend me.

t2. For every Place in the Country, where I had any that
betieved, and that was a Friend to me, there was a many Ene-
mies that fought to do me harm, only they had no Law on their
fide ; but I bemg of Mr. Sudbury^ Acquaintance, and at his
Hode, the Mayor or Sheriffs would do nothing in it.

23. And it came to pafs afterward?, that the Sheriff's
Wife came to be a true Believer unto this Day ; her Name is
Mary Barkir.

t4. So after three Days I departed for N$ttmgbam to
Jjmdon^ to my own Houfe ; This was ia the Year 1663.

CHAP.

86 The A&s of the Wimcflcs,

CHAR VIII.

The Prophet travels into Cambridgefliire and Kent ; And of his

. Marriagi to bis third ft^tjii ana of his fe^ond yew ney into

Darby Ihire'; and of bis hfin^ hr<mgbt before the Mayer of

Chefterfield. Of bis Examination by the Priefi 5 and of his

Commitment*

I. /% FT£R this I travelled Into Cambridgejbire^ to fe«
£\^ feveral Friends there, and they were very joyful to
£be me at Camhridgfy and the Countries round about^ foe there
were a many of Believers in that Country.

2. I ftayed there but a matter of three Weelcs, and then
returised to 2>i»/M' again : And a little while after I travelled
into Kewty to vifit fome Friends,

3» And there was one Ji^bn Martini^ a Tanner, at Eaft^
Mailing in Kent^ which did truly believe in this Commiilion of
the Spirit, and fo did his Wife: He Mad- two Sons and^qne
Daughter ; his eldeft Son Thomas did not believe, but his
youngeft Son John^ and his Daughter Mary^ were both truQ
Believers ; and his Daughter Mary was very zealous aod ftrong
in the Belief of it.

4. And it came to pafs, a wlule after this yobn Martin
Died, and I going thither again afterwards, I took his Daughter
Mary to Wife, with her Mother's Confent, and I Married her
according to the Law of England^ as 1 did my other two Wivttt
before.

• 5. I had been a Widowet Sixteen Years, before I took this
Maid to Wife, (he was Twenty-five Years of Age when I Mar-*
ried her, and I was about Fifty-three Years Old when I . took
her to Wife: She was. of a good, meek, innocent and juftNa-^
ture, befides the ftrong Faith and Zeal fhe had in this Commif-
fion of the Spirit ; fo that llie was very fuitable, both in fpiritual
and temporal Qualifications, unto my Nature^

6. After

Of the Spirit, tj

6. After this it came to pafs, the fame Year that I was
Married, great Troubles did befel me, both upon a fpiritual
and temporal Account, as may be underftood in the following
Relation.

7. It came to pafs, that one Richard Halter^ a true ReKerer,
had fome Bufitiefs at Law, at tlie Afliaes at Tcrk. He had a
Mind to go by Notiit^ham and Cbefiet^e/d^ to fee thofc Friends
there ; and if I would go with him, he would bear me Company
fo far.

8. Now thefc Friends had greatly -defired rtie to come
down into the Country to fee them, fo I was gkd ofhisCom-i
pany, and we Journeyed together ; but Mr. Hatter ftayed but
one Night at Nottitigham^ and went his Way, and left me therb
at Mr. Sudiury'sy and I ftayed there a few Days j and in that
time there came feveral fakers, SeafwMsies, aild Indtptndants^
religious Men and Women, to difcourfe and difpute with me.

9. But feveral of them defpifed and blafphemed againft
what I faid, whereupon I gave Sentance of eternal Damnation,
in that they had finned againft the Holy Ohoft, k Sin which
God will not forgive, which made them very Angry^ and
fpread it abroad the Country, wherever I was known; anc)
after a few Days I went from NoUif^ham to Cbefierfiild.

10. And in the middle of the Way there is a Matket ToWo^
called Mansfield, and there I ufed to bait my Hotfe and myfelf,
and that Town is full of fakers ; and when I did Inn there<
the ^ak^rs and Others they would prefs into the Room where
I was, to fee me and talk with me ; and they being an obliinate
and ftiff-necked People againft a perfonal Ood, many of them
eame under the Sentance of Damnation at Mansfield^ and they
had reponed it at (J>efie^fitld^ before I couki come there.

11. And when I came to BorHby CarSir's Houfe, after I
had been two or three Days there, came feveral Perfons to fpeak
with me in that Town, being a* Market Town, and they were
wicked defpifers of a perfonal God.

12. And feveral^ them were Damn'd at MamfiiU^hA

Cbejler^

83 The Ads of the Wkncflci?,

Cbeflerfitld, and about Twelve : But thefe at Cbefierfield were
snoft of them Independanis, and they confulted with the Priefl
of the ParUh, with the Mayor and Alderman of the Town to
Perfecute me, and the fakers were glad the Indepindant People
didfou

13. So the Prieft being a more fubtil Serpent than all the
Beafts of the Field, he confulted the Mayor and Aldermen, to
fend a CoQftable for me, before them, and he would examine
me, and fee what Words he could get out of me, to have Mat-
ter to accufe me of; for, faid he, we can do nothing to him for
faying a Man is Dammed.

14. So the C!onftable was commanded to fetch me before
the Mayor, and he came where I was, and faid I muft go before
the Mayor.

15. I afked him if he had anv Warrant for me ; he faid. No,
then I faid, I will not go : Said ne, I can command Aid ; then
he commanded the Man of the Houfe, where my Horfe was at
Grafs, but the Man was loath to do it, but he commanded him
in the King's Name, to Aid him.

16. So the Man took hold of one Arm, and the Conftable
by the other, and led me to the Hall, where the High Prieft
fat, for he was one of the Commiflioners of the EccleiiaiHcal
Court, with the Mayor and Aldermen of the Town, and the
Town-Clerk, and all the OfBcers of the Town, were gathered
together againft me,

17. My Examination before them was as follows : The
Prieft 's Name was John Cupe, the Mayor's Name Jobn ^hvooJ^
the Recorder's Name was Needbam^ and the Conftable's Name
was Slater y and the Aldermen, one was Clarke^ and another his
Name was Pindir; the reft I did not know their Names.

1 8. The fir ft thing the Prieft aiked vvas, what I came i&to
that Country for ?

19. I faid, I came to vifit fome Friends at Nottingham ^ and
Cbejterfield^ and that I was fent for : He aiked me where I
Lived, I (aid at London, and what Trade I was of 5 I faid« a

Taylor

Of the Spiilt, «9

Xay lor by Trade, and that I lived ia Triniiy-Lane^ and had
Fined for moft Offices in the Parifti where I lived.

20. Then he waved that, becaufe he thought I was no
Houfe -keeper, but a Lodger, that hath no certain abiding
Place, but as a Vagabond that goeth to and fro, and hath a-
biding every where ; fb when ha faw he could do nothing
here, then he afked me whether I did believe the Three Perfons
in the Trinity, Father, Son, and Holy Ghoft.

21. I anfwered. No, 1 did believe there was three Names,.
or Titles, of Father, Son, z^d Holy Ghoft, but one Perfon, the
Lord Jefus Chrift.

22« He rejoiced at this before the Mayor, and laid. This
was enough, and caufed the Recorder to fet it down, the (am«
Words.

23. Then he afted me if I was one of the two Witnefles
fpoken of in the i ith of the RevelaHons.

24. I anfwered and iaid, I was one of thofe two Witnefles
of the Spirit, fpoken of in the nth of the RtvelaiiofU ; then he
commanded the Recorder to fet thefe Words down.

25. Again he aiked me, if I had Power to Dammand to Save.

26. I anfwered, and iaid. I had Power to give Sentance of
Damnation upon thofe that defpifed my DoArine that I declare,
.and to pronounce the Sentance of Salvation upon thofe that
truly believe it.

27. And that you may know that I have Power, I do
pronounce you Curled and Damn'd both Soul and Body, from
the prefence of God, eleA Men and Angels to £temity.

28. Then was the Prieft ftruck Dumb for a Seaibn, and
when he had recovered himfelf to his Senfes afi;ain, he faid to
the Recorder, fet that down, but did not mention a Word thzf,
the Prieft was Damn'd.

29. Then (aid the Mayor, Mr. MkgUtcn^ we do not believe
you, we do believe the Apoftles.

30. I anfwered, and ^d. That will do you but little good
now.

N 31 Thofe

^o The Ads of the Witncfles,

31. Thofe 'Words the Recorder was commanded to fet
down*

32. There were many more Words and Circumilances ia
ihe Examination, but thefe were the main Things they made ft
Charge againft me.

CHAP IX.

Skewing that the Prophet froved before ihe Prieft, MofW^ axd
Aldermen^ thai Cbrifi was ihe anfy God. The Priejt meide no

: Replycatm agMnft it^ but fanning upon him mtb fine IVerde^
JO enfnare Urn againj^ the Government, the Prophet^ ^ IVtfdom
^ difcover^d it. Of hit Commitment.

U "O UT this J obferved, that after I had given the Sen-
fj tance of Damnation upon the Prieft, he was very meek
and moderate, and aiked me Queftions in the Scnptures,
concerning Chrift being the only CSbd.

t. And I opened unto him the Firft of Jobn^ In the begins
ning was the trori^ and the IVord was with God^ and ihe Word
was God^ and the Word became FUJb^ and dwelt amongft us.

3. NoWj faid I, Was not Chrift the Word become Flefli,
and that Word that became Flefh was God : And did any
other God dwell among M^n but Chrift.

4. And is it not faid in Scripture, T^bat in Urn all tbe/ulne/s
of the Godhead dwelt Bodily; not a part, or a piepe of the
Godhead, but all the fulnefs dwelt bodily in him.

5. Again, doth not the Scripture fay. Great is the Mffiery
of Godlinefs, God manifeft in the Flejb, jufiified in the Spirit, Jeen of
Angels^ believed on in the World, received up into Glory.

6. Now was not this Chrift manifeft in the Flefli ? Was
, not he preached unto the Gentiles, and believed on in the

World > And was not he received up into GI017 ? fo tfaatChrift
muft needs be God become Flefl), and God manifeft in Flefli.

7. Alfo,

Of the SpiriL 51

^ 7. Alfo, was not this Jefus Chrift that Alpha tod Omega,
the Firft and the Lajl, the Beginning and the End, he that was
Dead and is Alive fpr evermore.

8. Here you fee the Alpha and Omega was Dead ; And was
not the Alpha and Omega God ? And you fee by the Scripture,
that the Alpha and Omega was Dead : And was there any Alphm
and Omega that Died but Jefus Chrift ? And was there any
Alpha and Omega that quickened out of Death to Life again, but
Chrift ? Therefore he is laid to be a quickening Spirit.

9. Therefore it muft needs be, that Chrift is God become
Fleih, and mantfeft in Flefh ; and he it was that dw^lt among
Men $ and he was in the Perfbn oft Man, in all Things like
unto Man, Sin excepted.

10. So that God is but one Perfbn in Form, like a Man^
and not three Perfbns, as Men do vainly imagine. .

11. But when he heard thefe fayings of mine, he reply ed
nothing againft it, but feemed to faun upon me, and fpeak
foftly unte me, tempting me; and aiked me fecretly what L
thought of this prefent PoH^er, that he might have had fpme-^
what to accufe me of, that the Law would have taken hold of. *

1 2. Sot I anfwered him, and faid. That I never was con*
cerned with no temporal Powers, neither did I meddle with
them at all.

13. So when the Prieft faw he could get nothing out of*
me, concerning the Government of the Nation, then he ap*'
pJied to the things before mentioned.

14. And he caufed the Recorder to read over the Ezami''
nation before the Mayor ; the things were but few.

If. Firfti Denying the Three Peribns in the Trinity :
Secondly y That I faid I was one of thofe two Witneffes fpoken
of in (he nth of tho Revelations.

16. Thirdly, That I faid I had Power to Damn and Save t
And Fourthly y That I laid their believing the Scriptures would •
do them little good now.

N a . 174 Tho6

92 The A(fts of the Witncflcs,

1 7. Thofe were the chief Thbgs I was charged with ; theii^
the Prieft a/ked me if I would be Prifoner that Night at the
Conftable's Houfe, at my owa Charge, or at the Town Charge.

18. If I had faid at the Town Charge, then I muft have
lain in the Cage all Night ; but I anfwered and faid. At mjr
own Charge.

19. But I iaid to the Mayor, Do you not take Bail in thefe
Cafes ? The Mayor faid. Yes : But the Prieft, before the
Mayor had perfeftly fpokcn, faid. If you can put in Bail that
are not excommunicated Perfons.

20. Then Dorothy Carter^ mf Friend, being a Widew,
would have been Bail, with one of her Sons, and (he prefled at
the Door to come in, but the Prieft thruft her out, and laid.
She was an excommunicated Perfon, neither ihould the Mayor
accept of her.

2t. And I had never a Friend more in that Town, but one
Edward Fewterer, but he was not in the Way at that prefenC,
fo could not procure Bail.

22. But was committed into the Conftable's Hands that
Night ; and as foon as ever I was committed Prifoner intx> his
Hands, to be fent to Darty Goal the next Morning, being
Sixteen long Miles from Cbefitrfiild.

23. Then the Bailiffs of the Town fiezcd upen my Horfe,
for the Lord of the Manor, and fent me to the Goal upon their
own Horfe.

24. But I was more troubled for the Horfe than for myfeU;
becaufe my Friend y^bn Brante^ at London, was engaged Jfor
the Horfe, elfe pay four Pounds.

: 25. But my Friend Dorothy Carter , flie went to the Earl of
Newcaftle, he being Lord of the Manor, and fhe told him iv hat
thefe Bailifl^ had done.

26. So the Earl fent for them, and was angry with thenit
and did reprove them, and faid, .Will you take away a Man'^
Horft before he be Convifted and Condemned ? I charge you,
faid he, that the Horfe be put (o Grafs, and that no Saddle be

put

Of the Spirit. 93

fttit upon his Back, and let the Owner pay for liisMeat^ if he
be quit, or otherwife.

27. So it was done according to his Command.

C H A ?• X.

Tie PrieJlg4Kve tbat Cbara^er oftbi Prophet^ of a wife andfcher
Man. The Prepbel gave tbe like CbaraSler on Pendor. Of a
Difpuie between ibe Prcpbei, and two of ibe Officers of tbe Town^
and ibe Keeper of tbe Prifon, and ibe Sheriff's Men. Tbe
Prophet proves three Records on Earth, to anjwer the thru
Records in Heaven ; all this in tbe Goal.

x« 1WT O W I ihall fpeak of fomething of my Imprifonment
X,^ in Darby Goal, which is as follows.

2. For all the Prieft's Malice towards me, yet he could fay
to the Aldermen, when I was gone. That this Man was the
fobereft, wifeft Man of a Phanatick, that ever he talked with i
for he thought I had beea like the Quakers.

3. This did one of the Aldermen tell me, for he was as
Nicodenms, his N'ame was Pendor ; he came to me by Nighty for
he had a great defire to talk with me alone, fo that Night I was
in the Conftable's Houfe, he had his defired Opportunity.

4. And when I was Prifbner in Dariy Goal, there came the
Sheriff's Men, and two of the Officers of the Town, and the
Keeper of the Prifon, to talk with me.

* 5. The Officers of the Town came to me, thinking them**
felves wife and knowing enough in the Scriptures, eipecially
one of them, for to talk or difpute with me.

6. But the SherifT^s Men came on Purpofe to enfnare me,
if they could ; fo one of them, the mod furly, angrieft Maa
of them, aiked me, faying. Have you taken the Oath of Alle->
giance and Supremacy ?

7. I anfweted and iaid, That Prophets do not vf^ to Swear :

Did

94 The Afts of the Witneffet,

Did you ever read in Scripture, that Kings have been fubje A to
Prophets Words, and thofe Kings were happy that were obe-
dient to the Voice of Prophets ?

8. Why, faid he. Are you a Prophet ?

9. Yea, faid I, That I am a Prophet,

10. Then faid he, Do you goto Church to hear our Mini-
fters J at that time there was a J^w to perfecute Men that did
not come to Church, which caufed him to afk that Queflion.

11. I anfwered him, and faid. That it is not the practice of
Prophets to go to Church to learn of your Miniiiers $ the
Minifters ought to hear Prophets and learn of thein.

1 2 . For Prophets were always above Bi(hops and Minifters.

1 3. When he heard me anfwer him fo confidently, and
with Authority, as from Heaven, he faid no more.

14. And when the Officsers of that Town heard me anfwer
him fo pofitive, they were the more afraid to enter into a
Difpute with me.

15. Yet one of them being more Atheiftical, being of the
Saduce Spirit, upon whofe Wifdom and Knowledge they all
depended upon; he was a moderate Man, and aiked his
Queftions moderately, as you (hall hear.

1 6. Saith he. Mr. MugUton, you fay there is three Com*
mlflions, or Records to be afted upon this Earth, and you fay
your Commiilion is the Commiilion of the Spirit, and the laft :
rlow, feith he, if you could prove this by Scripture, I fhould
be fatisfied.

17. I anfwered, and faid unto him. Will you believe me
if I do prove it by Scripture, here before thefo People.

18. Then faid he, truly I think I (ha:ll believe you, if you
prove it by Scripture.

19. Then the Keeper, and all the Men were filent, and*
fpake not a Word, none but he and I.

20. Then faid I, you (hall not be troubled with any more
Scriptures, than that in the Epiftie of Jehn^ th^i Jth Chapter,'

and

Of the Spirit. '95

m
» « • #• •■.•*■

iind fucli Scriptures its do allude to the fame Purpofe ; where
it is faid. There is three 'that bear Record in Heaven^ the Father^
Word^ and Spirit^ and tbefe three are one. And there are three that
bear Record on Earth, the ff^ater. Blood, and Spirit; andthe/e three
agree in one.

21. Said I, here you fee that there is three Records to be
upon Earth, anfwerable to the three Records in Heiaven ; and
as the three Records in Heaven were but one God, though
called Father, Word, and Spirit.

22. So likewife the three Records on Earth, of Water,
Blood, and Spirit are laid to agree in one, as the Scripture
laith, do you believe this.

23. He anfwered, and faid, he did, and fo they faid all.

24. Then, faid I, you fee this one God in Heaven is called
Father, Word, and Spirit, yet but one God j yet laid to be
three that bear Record in Heaven, yet but one God.

25. Said I, how will you interpret this Scripture.

26. He anfwered and laid, he knew not how, but defired
me to unfold it.

27. Then, faid I, thefe three that bear Record in Heaven,
it was fpoken in Relation to the three Records on Earth.

28. For this one God bearing three Records in Heaven,
would -have iignified but little unto Mankind, had there not
"been three Records on this Earth given unto Men, to declare
unto Men the three Records in Heaven. .

29. That Men might underftan^d that one true God that is
in Heaven, (J^mpnftrated by three Titles, of Father, Word,,
and Spirit.

30. Which God cannot be known, but by the three
Records on Earth, and thpfe three Records on I^rth muftbe
z&ed by Men, that Men and Women may come to know that
one true God in Heaven, which is difiinguilhed by Father,
Word, and Spirit, and be faved.

3 1 . For it is Life eternal to know the true God, and he is to
be knowa no other Way, but by thefe three Records on Earth,

96 The AAs of the Witneffcs,

of Water, Blood, and Spirit; and thefe three Records on Earth
i»e z&td by Men, be they not, £giid I. He laid. Yea,

O Fi A -Pt Al«

Skewiwg the Intirpreiaii$ns cf tbi itoo paji Records m Eartb^ 0/
fFatir Olid Bhcd, Mng undeniably unfolded.

I. fT^HfiN, faid I, will you interpret who rhofe Men
X yftrt and are» that have a£led the Records of Water
and Blood, and Spirit upon Earth.

2, He anfwered and faid, No, Im could not, but delired
iM to interpret it.

3. Then, faid I, the Interpretation is thus ; the Record of
Water upon the Earth, it was Mofes and the Prophets under
the Law.

4. . They worfliipped God with divers Ceremonies of Types
and Offerings of Bulls and Goats, and fprinkled upon the Altar
their Blood, and upon the Fleih of the Lepers, and other
diftempered Perfons that were unclean, and much Walhings
and Purifyings with clear Water, was ufed under the Worihip
<if the Law.

5. Which was the Record of Mofes and the Prophets, it
fet up by ASjoJis^ and praAifed by the People of the Jewf

viany Generations : And this Record of Mofes upon Earth is
that Record of Water, anfwering and bearing Teftimony to
that one God, the Father and Creator of all Things, both m
Heaven and Earth.

6. This is the Interpretation of the Record of Water upon
Earth, and this agreeth with the Record of God the Father m
Heaven.

7. Now you muft undcrfland, that the Record of Water
upon Earth, it \^as afted by Men, as Mofes and the Prophets,
and the High Priefts, in the time of the Law : They ali cried
wiih one Accord, This is Truth. 8. The

Of the Spirit. 97

: %^ The Interpretation of the Record of the Blood upon
Earth, it w^s Jefus Chrift and his Apoftles, in that Chrift came
tp fulfil the Law, and he Is faid to be the end of the Law to every
OAe that Belle ves, and to lay down his Life for many.

9* Now in laying down his Life is underftood, that he flied
his own precious Blood ; therefore it is faid. His Sctil was teavy
unto Deaths and be poured out bis Scu^ untoVeaib ; and except you
eat mj Flejb and drink my Bloody you have no Life in ytu.

lo. That is, no Man hath the alTurance of eternal Life abid-
ing in him, except he doth truly believe that Flefh of Chrift
that was Crucified upon the Cro{s, to be the Flefh of God.

' II. ' That is, the Word became Flefh and dwelt amongfl
Men, and that Blood of Chrifl that was pour'd out unto Death,
to be the Blood of God ; except this be believed, there can be
no eternal Life abiding in Man.

12. For this Blood of Chrifl doth purge the Confcience from
dead Works, to ferve the living God ; fo that Chrifl which is
manifefl in Flefh, as the Scripture faith, did pafs through Blood.

13. And his Apoftlfes, after he had given them aCommif-
fion, as in the Second of the jI^s, they bear Teftimony and
Record on the Earthy that Jefus was the Chrifl.

14. And they did witnefs that he (hed his Blood, and was
jput to Death by the Jews, and did rife again and afcend up
into Heaven, in that lame Body he fuiFered Death in.

15. For which Record of theirs they were put to Death,
and their Blood was fhed, and fo were many Believers in their
Commiifion put to Death, and pafTed through Blood, for bearing
Record' to this Jefus which they had Crucified, to be the Son
Qf God.

16. And this Record on Earth was a^led by Men, who
lofl their Lives for their Record ; therefore it is called the
Record of Blood upon Earth,

. 1 7. Anfwerable to the Record in Heaven, in that the Word
became Flefh s and Chrift is that Word that bear Record in

O ' ' Heaven,

9'9 The Adte of the Witncflcs,

Heaven, and became Elefli, and (hed his Bloods and thofii
that bear Record unto him, their Blood was fhed alfo.

18. So that the Blood of Chrift, and the Blood of the
Apoftles, and the Blood of Saints, is that Record of Blood on
Earth : And this Record of Blood on Earth, it was a£led by
Men, by Chrift, his Apoftles, and Sabts.

19. This is the true Interpretation of the fecond Record
of Blood here upon Earth ; is it not faid I ?

to. They all rejoiced, and faid it was true fo far, and that
they never hear*d the like,

21. Now the Interpretation of the third Record of the
Spirit upon Earth ; you fee, faid I, that there is to be threo
Records upon Earth, as there is three in Heaven : Now you fee
there is but two aAed upon Earth as yet, to wit. Water and BIood»

12. Now the Water Record was to witnefs to God the
Fxither, the Blood Record witnefTed to Chrifl the Son ; and
you fee they were Men like yourfelves^ that did bear thefe
Records on Earth, of Water and Blood.

23. Likewife you fee, that thefe two Records on Earthy
they did witnefs to one God in Heaven : Did they not ? faid U
He anfwered and faid. They did. Yet, feid I, you fee they
diflfer one from the other, in point of Worfhip, notwithfbndmg
they did agree to bear Record to one God in Heaven.

24. Now, faid I, as thefe two Records of Water and Blood
were a6led upon Earth by Men, fo likewife muft the Record
of the Spirit upon Earth, beaded by Men alfo.

25. And not as People do vainly imagine^ that the tW9
former Records were a6ted by Mofes and the Prophets, «ind the
High Priefls, which were Men : And the Record of the Blood
was a6Ved i^n this Earth, by Chrifl, and his Apoftles, and
Saints, which were Men.

t6. But you cannot conceive the Record of the Spirit upon
Earth is to be afted by Men, as the ot^r two werei bwtyou

con-

Of the Spirit. 9^

CbncetVe that God doth a<5l this Record upon Earth himfelf,
6nly by infpiring his Spirit into every Man's Heart fecretly^
giving the Knowledge of himfelf. . ^

27. Two anfwered, and faid. Indeed this was th^ir Belief.

28* But, faid I, the Record of the Spirit upon Earth muft
be a6led by Men, as the other two were, elfe them Words be
not true. Thai ibere is three that bear Record on Earth.

29, For if God which is in Heaven doth a6i the Record of
the Spirit himfelf, and Men a£ted the other two, then there is
but two Records on Earth, and four Records in Heaven.

. 3O4 When they heard this, they rejoiced, and laid to the
Man that difputed with itie, Mr< Btnet^ We think you hav^
ipet with one that is two hard for you now^

CHAP xir.

the huerpretMton of the third Record on Earthy the Record of

the Spirit^ and who it is aSied by.

I. npHENt iaid I, the Record of the Spirit updn Bartk
X Auft b^ a6^ed by Men, as the other two were. Noi^^
faid I, there muft be WitneiTes of the Spirit upon Earthy as
there was Witnefles of Water and Blood.

t. And fome Men mail be the chief l^eachefs dr Com-^
miiiioners, as he did Mofes and the Prophets, Chrift and the
Apoftles ; thefe were chofen of God, and happy was it for
thofe that believed them in their Time^

^ 3; Now, faid I, God cHofe yobn Reeve and niyfelf by Voice
of Words, to the hearing ot the Ear, to be his two laft Pro-
phets, and Witnefles of the Spirit, ahd he gave us Underftahd-
ing of his Mind in the Scriptures, above all the Men in the
Worid at <tki$ Day i

- ' O 2 4. And

loo The AAs of the Witneffet,

4. And this I know to be true, and Boany that can witness
the fame : I fpake not this out of any Pride of Heart, but out
of pcrfe<ft Knowledge i for true Knowledge is never Psoud.

g. For I would make nothing of thegreateft learned Man
that is upon the Earth, if he wiU difpute of the Scripture in the
Englijb Tongue ; and not perfecute with a Sword of Sted, to
overthrow him by the Scriptures, that there is but one true God
in the Perfon of a Man, who made Man in his own Image and
Likenefs, as the Scriptures faith ; and not three Perfons and
one God, as all Profeffors of Religion do own at this Day.

6. Alfo we being the third Record of the Spirit upon
Earth, we ufe no outward vifible Forms of Worihip, but do
worihip God in Spirit and Truth, as Chrift laid,

7. So that every Record on Earth doth differ one from
another, in point of Worihip.

8. For it is not proper for every Record to aft one and the
fame thing, over and over again : And as there is a difference
in the three Titles, called three Records in Heaven, of Father,
Word, and Spirit i now thcfe are three diftinft Titles, yet
but one God.

9. So it is with the three Records on Earth, of Water^
Blood, and Spirit : Thefe be three diftinft Records, and three
difiinft Perfons ; the head of thefe three diftinft Records : And
there is three diftinft differences, in their vifible Worlhips,
yet they all three agree in one.

10. In withefling to that one Jefus Chrift, to be the very
true God, and Saviour of all thofe that believe in that the Word
was God. And God was that Word, and the Word became
Flefh, and dwelt among Men : He that is called the Alpha
a(id Omega, the F/r^and the Lafi; the Beginmng and the Eiidi
He that was Dead and is Alive for Evermore.

. 1 r. This one God, doth all the three Records agree, to
witnefs unto this one God, though differing all of them, in their
feveral Difpenfations of outward Worihip, as aforelaid.

12. For

Of the Spirit. 1 01

12. For every Record ads his part upon this Earth, fuitable
to the three Titles in Heaven ; Mofis and the Prophets, their
parts in the difpenfotion of Water, as being under the Title of
God the Father, and Creator of all Things.

1 3. Chrifi and the Apoftles aAcd their Commiflion of the
Blood, under the Title of the Redeemer, by his own Kood 5
and he was that Word made Flelh, and dwelt among Men.

14. And now we the Witnefles of the Spirit, do aft a fpi-
ritual Record on Earth, which is to worfhip God in Spirit and
Truth, anfwerable to the Title of Spirit in Heaven.

1 5. In witneifing to that one Perfonal God, though three
T'itles, of Father, Word, and Spirit; yet but one Jrcrfooal^
God.

1 6. So that the three Records on Earth do agree in one,
though they differ in their outward Difpenfations of Worfhip
as aforefaid ; io that we the WitnefTes, do aft our Part on
Earth, under the Title of the Holy Spirit in Heaven ; therefore
our Worfhip is Spiritual and Invifible, in the Heart only.

1 7. And now you fee, I have prov'd by Scripture, that the
Commiflion of the Spirit is now Extant upon the Earth, and.
afted by Men like yourfelves, even by ybbnRceve, and myfelf,
and thofe that believe our Doftrine.

18. Said I, Do you believe me now? I have proved by.
Scripture, that I am one of the t^vo laft Prophets and WitnefTes .
of the Spirit^ or laft Record on Earth.

19. He anfwered and faid. That he could not gain-fay any
thing that I had fpoken, but did approve of what I had faid,
better than of any that ever he heard in his Life, but faid he
<:ould not venture his Salvation upon my Words.

20. Then faid the Sheriff's Men, and the Keeper of the
Prjfon, Now, Mr. Senei^ you have met with your Match, one
that hath anfwered you all Things.

2 1 . Then faid Mn Beneff fuffcr me to aik you one Q^eft Ion
more,

; 22. What

102 The Adls of die Witness*

2t. What is that faid I ? ' .

23. Why, faith he, I have been a long time of the Opmioili
that the Soul of Man is mortal, and doth Die^ but 1 cannot
fatisfy myfelf in it.

24. I anfwered and faid, your Opinion was ttue^ for thS
Soul of Man is Mortal and doth Die, for nothing doth Live
but the Soul ; for it is the Soul that Eats and Drinl^, and
Walks and Talks ; and the Soul that Lives and Dies ; for
ftothing can be faid to Die but Life : For if the Body be
Dead, the Soul or Life is Dead alio ; for the Body and Soul is
aH one Being, and if one be Alire, both are Alive ; and if
ene be Dead, both are Dead»

2f;. For both Body and Soul came into the World together,
for the Soul is begotten by Generation, as well as the Body j
fo that they go both Body and Soul, out of the World together :
For that Life that is begot by Procuration muft Die, which
all Souls are, and ndt by Infufion from God, but by that very
Law that faid, Idcteafe and Multiply.

26. Therefore the Soul or Life of Man, and afi Things felfe,
that is begotten by Genetatiem muil Die, as well as their
Bodies.

27. When he heard this, he WSs Very much taken with my
Anfwer, and fecmed very Refpeftive to me, and fb dkf the
SberiiF's Men, they fllew'd themfelvtfs Veify Civil.

28. This Difpute was upon the Sunday before the A/iizes 1
for that began on the Monday following, a m^atter of four Hours(
in the Afternoon this Difpute was.

MtoMte

G H A P.

Of the Spain ip^-^

CHAP, xm.

. Ti^ired of tbi Judge to take Bail^ the Judge rramed /'/• The

. Afirxpr, Atdermen and Ricorder that CemmuteJ him. Jaw tieir

Folfy and Madnefs, and wen aJbawCd rf tbtmfehes. How the

Prophet had the Love of all the Prifoners. Of his Printing of

the v^hole Book of the Revelation, &q.

I • AFTER this Difpute aforelaid, upon th« Wednefdof
/x following, being the laft Day of the Affizes, I was
caird before the &r : And when I came b^re the Bar,

•

2, The Judge alked me, if I would be try'd by this Note

ofEiamination.

•

J. I aafwered No, and laid^ I thought your Honour would
have accepted of Bail for my Appearance the next Ailizes;
for Mrs. tarttr had delivered the Judge a Writing, to that
Purpofe, of mine^ the Day before 5 and the Judge, his Name
was Terrai.

4* The Judge anfwered and fahi, that he would tale Bail,
but had faid to her, he would fee the Man ; fd when I a/ked
him at the Bar to take Bail, the Judge faid, he would, and
a/ked me who they were.

5. And 1 faid, one is Richard Sudbury j He a/ked where he
1-riv'd, I faid, at Nottingham ; He aiked what Trade, I faid, an
Ironmonger. Then Richard Sudbtery was called, and the Judge
aiked him, whether he would be bound for my Appearance
tjie next Ailizes : He faid^ he would 5 then the Judge com*
manded him to be fet down for one.

6. Then faid the Judge, there muft be another ; then faid I,
there is ODe Edward Ffierterer^ whrie Liveth he laid the Judge r

• 1 faid

104 The A(SU of the Witaeffcs,

I faid^ 2Lt Cbifierfield \ what Trade {aid the Judge? I faid, a
Surgeon ; then the Judge commanded Edward Fewteter to be
called ; then the Judge afked him, whether he would be bound
in two Hundred Pound Bond^ for this Man's. Appearance : He
faid, he would.

7. Then fpake one of the Aldermen of the Town: If it
fliall pleafe your Honour, Mx. Fewterer is not capable to be
his Bail; why faid the Judge ? faid he, Becaufe he is an ex-
communicated Perfon ; faid the Judge, What was he excom-
municated for ? faid he. For not coming to Church. Said the
Judge, How long hath he been excommunicated ? He faid, but
laft Sunday. Pulh, {aid the Judge, that fignifies nothing, ex-
cept it was for the caufe of Adultery ; fet him down to be Bail.

8. Then the Mayor, Recorder, and Aldermen, all of them
were afhamed and vexed, theyxould do me no further Mifchicf,
than Imprifonment.

.9. And when I wa§ Bail'd out of Prifon, the Mayor and
Conftable, and the reft, were afraid I would trouble them.

10. The Mayor, for committing me to Prifon, without any
Accufers, and denying to take Bail for me, and for not binding

. fome over for to Profecute againft me, which Things he did
not, but. was in Danger to pay Five Pound a Day, for {alfe
Imprifonment.

1 1. And the Conftable was like to fuffer for Apprehending
jne, without a Warrant.

12. I was Councelled to fue them at the Law, and fo I
would, if they had put in any Indictment againft me, but they
were afraid, and did nothing but lit it fall.

1 3. So I was quit, only it put me to a great deal of Charge,
but feeing they put no Indiftment againft me, I let it pais,
and fall.

14. Dorothy Carter and Mr. Sudbury^ were great Friends in
this Buftnefs, both in Purfe and Perfon \ becaufe I was taken

"Of tlie'Sfiilt.. 105

at her Houfe, and (he brought me from Darby Goa!, to her
own Houfe again on Horfe back, which is lixteen long Miles.

15. I had the Love of all the Prifoners, on that fide I wzs
put, and they faid. They thought themfelves bleffcd for my
Sake.

1 6. For they were every one of them, that were with me,
free'd without any Punifliment, only the Fees of the Prifon :
I was In Prifon in Dariy Goal but nine Days, but this falling
out fo quickly after I was Married to my Wife Mary^ it was
fome grief to her, but being delivered fo quickly, flie was
pacified the better.

17. This was a Year of great Trouble to me, both upon a
fpiritual Account, as afore written, and upon a temporal, which
I fhall no.t mention.

18. This was in the 13th Year of my Commiflion, and in
the 54th Year of my Life, and in the Year of the Lord 1 664.

19. After this I wrote a Book, containing 32 fheets of
Paper, called, J he Inttrpretativn of the whole Book of the Reve-
lations of Saint John, the biggefi Volume of all the Books chat
were written by us.

20. Alfo I wrote a Letter after that to Thomas Taylor, a
Quaker, containing two flieets of Paper : And in the Year
1665, I got them both Printed ; they are yet to be feea
by many.

n^ End of the 7hird Part.

The

io6 The A6b of the Witnefles^

The Fourth Part.

Frcm the Tear 1665, /o the Tear 1670.

. CHAP. I.

735# Prophet\ Trave/s into Kent. 0/" ^imiS^^
Twifden ; and of the Propbet\ Letter to bim*
Of the increafe of Believers.

*•**•* his Name was Twifien $ but I having intelligvnce
of his wicked Intent, I efcaped away out of his Coafts.

2. And I wrote a Letter to him, forbidding him for perfe-
cuting any Man for his Confcience : For tho' he was made a
Judge of the Law in temporal Matters, yet he was not the Judge
of Confcience, nor of fpiritual Matters.

3. Therefore I advifcd him to meddle with thofe Things
he knows, as the Laws of the Land, and not with thofe Things
that belongs to God, as the Confcience doth.

4. For God only is the Judge of fpiritual Things, snd thea
whom he doth chufe, leaft you bring yourfelf under the fentance
of eternal Damnation. This Letter is large, but not in Print,
but is yet to be feen in Writing.

§• He

Of the Spirit* lo;;^

j. He was nettled in his Mind at it, but hmew not how to
help himfelf ; fo he brought the Letter in his Hand to my
Wife's Mother's Houfe, and alked her, if (he thought he fliould
be ever the worfe, if he did Pcrfecute me, on purpofe to enfnare
her, becaufe ihe did not go to Church, and was under his
Power, for he was the crueleft Devil to all profeflbrs of Reli-
gion, that did not conform to Worlhip as he did, that was in all
that Country : Alfo he would have had a Book of her, that he
might have done me the more Mifchief ; but I charged her
before to let him have none, nor none in that Town fliould
let him have one.

6k Alfo I told him in the Letter, that if he would fend to
me at London, and fend Money, I would let him have half a
Dozen of Books, feveral, but without Money he* fhould have
none, for they coft a great deal of Monies Printing ; but he
never fent for any, but threatened my Mother, that if ever I
came there any more to deceive Peo{^e, as he called k, that
he would do great Matters to me, fo he went hil( way, and
never came there more, as I heard of;

7. Now by this time there was many Men and Women
that did believe in this Commiflion of the Spirit, and the
Do<ftrine of the' true perfonal God was received* by feveral
Perfons of Quality, fo that many were added to the Faith ^
fome I fliall name.

8. Ftrjty One Mrs. FeilJ^ who lived in It^aks, flie was
counted a Lady in that Country ; and one Mrs. Sbarti, a
Draper's Wife, in Cannon-Jireet. This Sarah SharUy flie fent
for me feveral times, to fpeak with her, but the MefTenger
milled of me fo oft, that flie thought herfelf forfaken of God,
that flie could not fpeak with me. *

9. For flie had kept her Houfe feveral Years, of a Weak-
ness flie had in her Body, fo that flie could not go forth, nor
come to me herfelf^ fo flie feeing none of them Ihe fent could
Ufieet with me, flie grew out of Patience, and could not Sleep
^till flie had feen me.

P 1 lo. She

io8 The Afls of the Witneffes,

TO. So fhe defired her Hulband to go himfelf in .the
Morning betimes, before I was gone out ; fo he did, and he
engaged me to come to his Wife about Two of the Clock in
the Afternoon, the fame Day, for fhe had a great deiire to
ipeak with me.

11. So at the time appointed I went, and fhe was glad to
fee me, who had defired it a long time ; and when fhe had
feen me, and had difcourfed with me about fpiritual and
heavenly Things, concerning God, his Form, and Nature ;
the right Devil, his Form and Nature ; the Perfon and Nature
of Angels j the Place and Nature of Hell ; the Place and
Nature of Heaven j the Rife of the two Seeds, and of the Fall
of Adam.

1 2. And how every Man came to have two Voices, or
Motions, fpeaking in Man : Thefe were all heavenly Secrets,
and hidden froni the World, which I declared unto her, fo that
fhe Was very well fatisfied in her Mind, and fhe defired that
I would come often to her, which I did always when fhe fent
for me, not elfe ; and fhe was a true Believer afterwards, and*
lived in the full afiurance of her eternal Happinefs after Deaths
all the Days of her Life.

1 3. And fhe had a Kinfwoman, a Virgin, that waited upon
her, by reading of the Books her Aunt had of mine by ftealth,
fhe became a true Believer, her Name was Ann Loe j and in
procefs of time this Ann Lot Married one IViUiam Hall^ a true
Believer of this Commiifion of the Spirit.

14. And fhe did grow in Wifdom and Knowledge, in
fpiritual and heavenly Knowledge and Experience, and ftrong
in Faith, more than her Aunt before her; and fhe was a
great preferver of me, from the hands of my Enemies, when
the King's MefTengeirs fought after me, as will more appear
hereafter.

CHAP.

Of the Spirit.- 109

CHAP ir.

Of cm Captain Wildye, an honourable Man. Ani of one Mrs.
Cowlye, of her Faith and Obedience of her Hujband, and of her
Son a Univerfuy Scholar ; and of his Convincment by the Prophet ,
both as to the Minijlry, Law and Phyfick.

I . ALSO there was one Captain Wtldye^ he was ©ne of
/x the Matters of Trinity- Houfe^ an honourable Place :
For that Trinity- Houfe is a Court for the ordering of Shi ping,
and Seamen : This Captain Wildye became a very true Believer
of this Commiffion of the Spirit, and he fhewed a great deal
of Charity to feveral poor Believers of this Faith, more than
any particular Perfon in his Time.

2. Alfo he was the occafion of bringing to this Faith, one
Ann Cowlye^ a Gentlewoman zt Mile- End-Green. She was
carried through feveral Principles of Religion, as Independant^
Quaker y and yirgin-Ufe-PeopIe. She was zealous in all things
ihe clave unto, being very defirous to be Saved, and afraid to
be Damn'd.

3. She was in the Principle of a Virgin-Life, and would
not let her Hufband know her in twelve Years, before fhe faw
me, notwithftanding (he had borne feveral Children by this
Man, and had one Son and one Daughter living by him.

4. But after (he came to be acquainted with me, I convinced
her both by Scripture, and Reafori, of the unlawfulnefs of a
Married Wife, to live a Virgin-Life, and that (he could not
poffibly have Peace, as to another Life, in that Praftlce ; and
I advifed her to give herfelf up to her Hu(band, elfe I could
not give Judgment of Ble(rednefs upon her to Eternity.

5. She being troubled at this faying of mine, was forced
to yield to her Hu(band, which thing (he thought an Angel
from Heaven could not have perfwaded her to do.

6. But

I to The Afts of the WitnelTes,

6. But the Words of a Prophet was of great Power, whofe
Word fhe could not refift, but obeyed his Voice, and had
peace of Mind, and the bleffing of eternal Life in herfelf, and
Ihe grew very zealous for the Commiflion of the Spiri% and
contended for the Faith very much ; and this thing wrought
upon her by the Word of a Prophet.

7. This caufed her Hufband to believe alfo, and he was a
very wife and prudent Man of the hdependant People, who had
been a Preacher among them ; he became a very knowing
Man in the Faith, alfo his Son and his Daughter became both
true Believers of this CommiiVion of the Spirit.

8. His Son, John Cowlye, was well Bred ; he was brought
up at the Univerlity of Cambridge, his Learnmg coft his Father
many hundred Pounds, and when he was to receive feme Be-
nefit or Lively hood for the future, for all the Coft paft, the
Benefice was, to be ordain*d a Minifter, or a Do<Stor of Phy-
lick, or a Lawyer i thefe three be the moft honourable things
in this World*

9. But when he came to fpeak with me, I convinced him
of the unlawfulnefs of all the three, for any Saint, or God's
Elecft, to undertake that Practice.

10. The feed of the Serpent were the fitteft Men to take
them Pra<5lice$ upon them, becaufe all the Kingdoms of this
World is given into the hands of the feed of the Serpent, as
the Devil faid to Chrift.

11. And thefe three forts of Men are reputed by the feed
of the Serpent, the moft honourable Men of all, and are reve-
renced and fubje^Sled unto, both by Princes and common People,
yet the greatett Cheats that is in this World, as will appear.

12. Firji^ I Ihewed him how dangerous a thing it was to
take upon him to be a Minifter of Chrift, without a Commif^
fion from God, it would be counted by him fpiritual High-
Treafon •, for Minifters are in more, danger of eternal Damna-
tion than any other Men, for going to Preach, and are not fent
of God. 1 3. For

Of the Spirit. Ill

I ^. For when thej ifaall fay in the Conicience at that Day >
hord^ we have preached in iby Nam, and prayed in tby l^ami. and
cafi cut Droils in thy Name^

14. The anfwer of God in the Confcience will fay, Dipari
from me you Workers of Iniquity^ I know you not. And why did

not God know them ? Becaufe he did not fend them ! So that
preaching and praying as a Minifter, without a Commiflion
from Chrift, is counted but a Work of Iniquity.

15. And as for the Doftors of Phyfick, they are the greateft
Cheats, upon a natural Account, that is in the World. They
cheat the People of their Money, and of their Health ; for they
are in the original, but atheiftical Witches, and it would be
good if there were never a Doftor of Phyfick in the World,
People would live longer, and live better in Health.

16. For God never appointed any Doflor of Phyfick, but
hi appointed Nature to preferve Nature.

17. But through the wicked, intemperate Life of Man, it
hath brought a neceffity of Dealers of Phyfick. .

1 8. But thofe People that go to a Do<Jtor of Phyfick to get
Health, he goeth to a Witch to feek his Health, even as a Man
that is troubled in Mind, feeketh unto a Witch that hath a
familiar Spirit, for Satisfa(5tion, as did King Saul.

10. But when the Confcience of the Do6lor of Phyfick
fliall be opened at the laft Day, he fliall fay, Lord, We did
not think that there were any God at all, but Nature only, there-
fore our Minds fed upon Gold and Silver that groweth in the
Earth, that we might Cloath ourfelves in rich Apparel, that
might make us honourable among great Men of the Earth,
and reverenced by the Poor 5 not thinking, in the leaft, that
there was any better Heaven hereafter, or any punifhment
after Death, for praftifeing this Cheat, that is Authorized by
the Powers of the Nations^

20. And tho' we have done a great deal of hurt, yet. Lord,
we have done fome good 5 we have caft out many Devils in

Drunk-

112 The A6ls of the Witneflc?,

Drunkards and Whoremafters, and Whores, who by their
WIckednefs have procured that Pox, which no righteous Man
could Cure ; we have made them leave off that Praftice by our
Medicines and Advice, and from Drunkennefs, and have lived
a fober Life afterwards, and many devilifti Difeafes have we
caft out by our Spirits of Witchcraft, which we have givea
them to driLk.

21. Eut the anfwcr in the Confcience will fay, Inafmuch
as you forfake me, the living God an J Creator of all Things;
and faid in your Hearts, There is no God, then you gave your-
felves up to natural Witchcraft, diving into the nature of the
Planets and Stars, an! into the Spirit of the Herbs of the Field,
fo that you became abfolute Witches yourfelves, and you have
caufed Thoufands of Men and W.omento be bewitched by
you, both in their Bodies, Souls and Eftates.

22. Therefore depart from me you atheiftical workers of
Iniquity, into utter Darknefs, where is weeping and gnafhing
of Teeth for evermore.

23. And as for the Lawyers, they keep the Keys of the
Knowledge of the Law, and will neither enter into Truth and
Honefty themfelves, nor fuffer others to enter in that would.

24. For no Man can do any thing in his own Caufe, but
as his Lawyer inflrufts him ; for he is Sworn when he enters
into that Pra<ftice, he hath a Commiffion to keep the know-
ledge of the Law from his Clyant, fo t)iat the Clyant being
ignorant how to proceed in Law, Step by Step, the innocent
Clyant his Caufe is many times put off and neglected by his
Lawyer, to the great Difcontent and further Charge of the
innocent and juft Caufe.

25. And as for the Poor, they can have no Law at all, tho*
his Caufe be ever fo juft, no Judge will hear him, nor no Lawyer
will give him any Councel, except he hath Monies in his
Hand ; nor no Judge will do the Poor any Juftice, except he
go in the way of the Law, and that the Poor cannot do.

26. So that if the Birthright of the Poor be ever fo great,
or juft, it muft be loft, for want of Monies to fee Lawyers :

Befides^

Of the Spirit. 113

Befides, where Monies is to be had, let a Man's Caufe bt
never fo unjuft, yet Lawyers will undertake it, though they
know certainly that their Clyant will be overthrown, before
they took it in hand : This is Wickednefs in a high degree, fo
contrary to the Law written in Man's Heart, To do as he
would be done unto.

27. But the Government of this World hath brought a
neceffity of the ufe of Lawyers 5 but it is not expedient that any
Saint (hould take that Pradtice upon them, there is enough of
them in the World, it being the Devil's Kingdom.

28. But when the Book of Confcience, the Law written in
the Lawyer's Heart, is opened, at the laft Day, what can they
plead for themfelves ?

29. They will fay. Lord, we thought, becaufe it was the
Government of the Nation, and that Learning of the Knowledge
of the Law it made us rich and honourable among Men ; it made
us Companions for the wife and great Men of the World ; the
Knowledge of the Law it made us Attorneys, Councellors and
Serjeants at Law, hcmourable Places, and by degrees we came
to be Judges of the Land.

30. So that Kings and Princes have aiked Counfel at our
Lips, we have cloathed ourfelves with fine Scarlet and white
Robes, fignifying Juflice and Mercy to the People : We have
been as Gods upoa the Earth, and we have done Juftice to
fome in all our Degrees, tho' we have failed in others, there-*
fore hope for Mercy.

31. But the anfwer in the Confcience will fay. In as much
as you have fed upon Riches and Honour all your Days, and
have not walked by the L^w written in your Hearts, To do as
you would have been done unto, had you been in their Condition^
and they in yours ; but you have the Fenny of this World, Riches
and Honour, ^our Hearts Delight 1 therefore depart you wicked
Lawyers, workers of Iqiquity, into utter Daricne^, where is
weeping and gnafhing of Teeth for evermore*

Q^ 3^. This

1 14 The AAs of the Witneflcs,

32. This I know will come to pafs in thefe three ibrts of
Men, in that Day when God ihall raife the Dead«

33. When the young Man heard thefe things, he left all
Preferment that way, for Truths fake, and became a ftedfaft
and true Believer, and he being a Scholar, was mighty able to
^ppofe the Learned.

34. Alfo there was one Roheri Pbare, he was Governor
of the City of Cork in Inland, he was inclinable to be a ^aker-^
but after he faw me, and had read our Writings, he became a
true Believer of this Commiffion of the Spirit, and fo did the
Lady his Wife : She became the chief Champion in this Faith
of all the Women in that Nation.

35. Alfo he had four Sons and Daughters that iw^ere true
Believers : He was the caufe of many Penons of Value in that
Kingdom of Ireland, that did truly Believe, as one Capcaia
Mofs and his Wife, and Doflor Mofs, his Son 5 and Captato GwV/,
and Major Den/on, and George Gamble^ and Mr. R^ers, Mer-
chant ; and feveral more, which I omit to name, becaufe it
would be too tedious, that were true Believers in tliat Kingdom
of Ireland.

3(5. After this it came to pafs that I wrote a Book in anfwer
to Geotge Fox, Quaker ; containing twelve Sheets and a half of
Paper, and got it printed in the Year i668 ; and in the Seven-
teenth Year of my Commiffion, and in the Year of my Life 58 »

37. This Book caufed the Quakers to be exceedingly angry
at me, and feveral Speakers of them to write curfed Letters
unto me, and fome of them came to difcourie with me, and a
woeful EiFe<ft did befell fome of them -a little while after, as is^
cxpreffed in the Writing following.

The Copy of Thtnas Lot^ a Quaker's Letter^ Dated
London^ i6thof the 7th Month, i668.

LOdowick Mgggleton, haloing feenfcme of thy Writings^ rMr^
e/peciallf thy Book, Intiluled, Ahodking-^SlifSfVfbUb J have
looked in, and do clearly Jee thy wicked, abonUnabk^ and anticbrifiiam

Sprite.

Of the Spirit. 115

Sf^rii I and can do no lefi than cry, Ob ! tbm Blafpbmir^ thn
Enemj of God, and of all Rigbuou/ntji j ibou San of Perdiiion and
Cbila oftbe Devih bow bafi tbon Uhured to fervifl tbe right IVay
ofGod.inJpiakingoftbebleffidTrutb.

Andy Oh ! tbcufeid oftbe Serpent, and old Sorcerer^ bow baft thost
beljedyjlaniered, wickedly andfajly accufed and condemned the Jufi ?
And now, be it known unto tbee. That thy falfi Judgment ami
wicked Envy, both in [peaking and writing againft the Servants of
the living God, is returned back upon thy own Head ; and tbee, with
it, will God in his Fury and Indignation, fink in the pit of Darkne/s,
from whence it bath rijen. And in the great and mighty Power of
God and Cbrift, I Reprove, Judge^ and Condemn tbee^ wbicb fball
fiani upon thy Head\ and thy Power, tbou boaftetb Jo of, fi>all
not reverfe it. Ob I ignorant Sot, bow canft tbou conjder thy
Blafpbemies, and. not be afhamed. This is a TefUmony in the Power
and Spirit of God, againft tbee, and all thy IVickednefs, by a Servant
ofjelus Cbrift, who am a fFitnefs oftbe Spirit and Power of God,
with many others^

CHAP. III.

^be Propbet^s Anfwer to Thomas Loe's Letter. ISs Sentance,
with the EffeSs of it. Tbe Propbet^s Difpute witb George
Whitehead tfir^ Jofiah Cole, ff^itb bis Sentance pajfed upon
tbem both.

I. TT THoever may read this Letter, let them underftand
VV ^'^^^ much, that I never faw the Man, nor he me ;
but he reading the Book aforefaid, he was moved by the Light
within him to fend this curfed Letter unto me^ whereupon,
after I had read it, I fent him an anfwer to it, with the Sentance
of eternal Damnation for his curfed Blafphemy. The Bearer
ftaid for it 'till it was written, he being a Quaker, would not
go without it«

2. But it came to pafs the fame Night that this Thomas
Lee received Ms Sentance, in anfwer to his curfed Letter, he

0^2 went

1 1 6 The Ads of the Witncflcs,

went to Bed fick, and never did rife more till he was carried
to the Grave, which was almoft three Weeks after ; which is
a clear Teftimony that the Curfe of God, the Man Chrifi
Jefus, by hfe Meffenger, doth take hold of the Quakers People,
and more efpecially of their Miniftry.

3. Becaufe they are the abfolute Spirit of Antichrift in
this laft Age, which teacheth the People to deny both Father
and Son to become Fleft, and that the Father, nor the Son,
hath no Perfon of his own diftin<f% from Man, but denyeth a
perfonal God in form like Man, his own Image.

4. For which caufe hath the Wrath of this God overtaken
feveral of thefe defperate Quakers, even of thtir Minifters or
Preachers, hath been cut on'this Earth, that they might not
deceive People no more, nor incumber the Earth with their
wicked Antichriftian Spirit, which dtfieth the living God, who
is in the form of Man, who made Man in his own Image.

Lodowick MuggUton^

5. Upon the Sicknefs and Death of this fbtmias Loe,
Quaker, after, the Sentance fent him, it caufed feveral to
dncourfe with me 'about it, therefore I fliall relate fome of the
moft remarkable Paflages, and the Perfons I difcourfed with
upon the 17th Day oiO^ober 1668. The Perfons difcourfe4
withal were George fybitebead and yofiah Cele, both Speakers
of the Quakers.

6. Ftrfi, The Words Cofe fpoke unfo me are thefe, (faith
he) Thou fay eft God is in form of 9^ Man» and thou fayefl his
Hand is not much bieger than thine or mine, 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
behold the Nations are as a drop of a Bucket.

7. I anfwered and faid. Do you believe God to be fo big to
hold the Waters in the hollow of his Hand ? That is fpoken ia
relation to his great Wifdom, Power and Dominion^ as he is a

Creator^

Of the Spuit* 117

Creator, not relating to the bignefs of his Hand, but to the
greatnefs of his Power, being infinite.

8. An earthly King may be faid to be King of many King-
doms, and that he hath brought the People of thofe Kingdoms
to Obedience to his Law, bv the ftrength of his own Arm ; for
Power or Strength is therignt Hand of an earthly King,

9. Yet the King doth not hold all the People under his
Arm, nor in the hollow of his Hand j but the People may be
faid to be under his Hand, and that he holds them in the hollow
of his Hand, becaufe his Power and Laws doth protecfl them,
and keep them within Bounds, for a prerogative Power is great,
but the Hand of a King is no bigger than the Hand of another
Man, that hath no Power at all.

10. So it is God's prerogative Power that is above all Law,
in fetting Bounds to the Waters, and keeping the Waters within
Bounds in the deep Places of the £arth ; and fo may be faid,
that God doth hold the Waters in the hollow of his Hand,
that is, they are confined to a little Place of his Power in his
Creation.

11. Alfo I faid, that I that am but a mortal Man hath
Power over fuch a great God whofe Hand is fo big ; for that
God, whofe Hand is much bigger than thine or mine, I have
Power to Condemn. This was paiTed by, and no Reply made
by them.

1 2. Then fpake Wbitihiady and faid. He did hear that I had
curfed a Man, and he changing his Apparel, came afterwards
and did procure a Blefiiag; and that this Man, or fome other,
did fmite a pewter Pot upon my Head.

13. This, I faid, was falfe, for never did any Man flrike
me over the Head with a Pot, in all my Life j it was that
reprobate Pope^ that damn'd Devil, that hath reported that he
was bleffed after he was curfed : It is a falfe Report, and he hath
reported it feveral times amongft the Ranters and Quakers.

i4« This Popt was a Ranter then, when he was curfed,

which

1 1 8 The A6h of the Wltneflcs,

whicli was about fifteen Years ago, in y^bn Reeve^s time, and
he is a vvorfe Ranter now than he was then, and that you
Ouakers know very well, and what a wicked, luftfui Life he
liveth now la, and yet you will rather believe the damn'd De-
vil, and wicked, luftful Perfon, than believe me, who have
been kept innocent from the breach of any Law, from my
Childhood to this Day.

15. But I know, you Quakers being of the fame Nature
and Seed of the Serpent, as thofe Jews were in Chrift's Time,
who deiired of Pi/aif, that a Thief and a Murtherer (hould be
dcliv^ered from Death, rather then Jefus, the Saviour of all
them that believe in him.

16. So is it with you, for you had rather beKeve this Pcfrtt
this notable Sinner, than to believe me, who am the Prophet
of the moft high God, the Man Chrift Jefus in Glory, and
have Power given of God, as Mofej had, tofet Life and Death
before you ; but I know you do fay in your Hearts, tho* not
with your Lips, as thofe Jews did by Chrift, Away with this
MuggletcHy let us have Pope^ that wicked, luftful Man, that wc
might hear and enquire of him.

17. Then faid y^^ab Cele^ Thou fayeft thou art an Embaf-
fador in God's ftead, and thou ftandeft in his ftead ; faid he,
I would willingly do any thing that I might befaved.

18. Then I anfwered him and faid, I will tell thee what
I will fay unto thee : If thou wilt but deny and forfake the
Quakers Principles, and believe me, I will ailure thee thou (halt
as certainly be faved, as ever any Prophet or Apofileever was,

19. Then C^/^ fell into a Fit, and waited upon his own
Thoughts what to anfwer, and I waited for his anfwei*.

20. But George JVhitebead perceived that Cole was in a
ftrait, he came unto me, and fpied a Knot of Ribbon upon my
Coat Sleeve, and faid unto me. Why doft thou wear this
Vanity ? and touched the Ribbon with his Fingers.

21. I

Of the Spirit. 1 1 9

21. I anfwered and faid, I know a piece of Ribbon is a
great Sin ina Quaker's Eye : But, faid I, Why doft thou wear
lilk Buttons on both thy Coats ? He faid, they were neceflary :
I faid. No, thou mighteft wear Hooks and Eyes, CJapfes or
Eyietholes ; that was paft by.

22. But then I will tell thee why I do wear Ribbon, it is on
purpofe that I might not be taken, or thought to be a Quaker,
for I do hate the Quakers Principle.

23. With that ft^biubead {aid. Thou hateft ail Righteouf-
nefs, and fpake asif he himfelf, CcU Sind FoXy and others of the
Quakers were writing a Book 3gainft me, to make me manifeft,
which in a little time after it was fet forth by IVuliam Pen^ a
Quaker j and further faid, that they would poft me up, and he
flighted my Power and my God, and faid, he would trample
my God and my Power under his Feet as Dirt, and taped his
Foot upon the Ground.

24. Whereupon I did pronounce Giorge JVhitebead curfed
^nd damn'd Soul and Body to Eternity, and that God withia
him, which he trufted in, was cuirfed alfo, and {o I ceafed
Difcourfe with him.

25. All this while Cole was in his Fit, and faid not one word,
but immediately after he uttered thefe Words, iaith he, I have
heard of fe vera! thou haft curfed ^ but faid he, I did not be-
lieve, had I not heard or feen, I could not have believed that a
Man could have fpoken fo prefumptuouily.

26. Then faid I, dare you fay that I fpeak prefumptuoufly,.
to George fFUtebead^ he faid, he did believe it was Preiumption»

27. Then faid I, on the contrary, I do believe that thou
art the feed of the Serpent, and wilt be Damn'd ; and now fee
whofe Faith will be ftroageft, yours or mine i for my P aith
ftiall keep you down for ever.

28. Under what .laid Cole ?

29. Under eternal Damnation, faid L . .

30. Then laid he, Doft thou ground thy Sentance upon my
Belief. 31. Yea,

I to The A6ls of the Witneflcs,

31. Yea, faid I, I do, for you believe I fpeak prefumptu-
oufly, and I do believe you to be the feed of the Serpent, and
will be damn d to Eternity.

32. Then faid he, Doft thou judge this to be a final Sen^
tance upon me ? faid I, Yea, what Ihould it elfe be ?

33. With that Jq^ab Cole rofe up with great Zeal for his
God within him, and faid, I told thee before that I would try
thee and thy God, faying, that they were fetting forth a
Writing againfl me, and withal CcU pronounced many Curfes
upon me, with his £yes dazzled with the witchcraft Power in
him, being diilurbed with my Words, it got up into his Head.

34. So that fVbitebiad and he both came near me with
great Threar'nings and Judgments upon me, being both fo
full of Curfes : Cole curfed me into utter Darknefs, pit of Dark-
nefs, chains of Darknefs, blacknefs of Darknefs, and that be
would trample that God of mine, that was in the form of Man,
under his Feet, as Dirt, and flamp'd his Foot upon the Ground,
as the other Devil did : Cole's Curfes were much, what like
Thomas Loe^ his Curfes in his Letter to me.

35. But when Cole had done curfing, I faid thefe Words
unto him. That this Sentance that I had pafTed upon him fhould
fiick by him for ever, and that he fhould never put it out of his
Mind, neither fhould he grow mad nor diflra<5ted to forget it^
but fhould be fenfible all the Days of his Life.

36. And when my God, whom you trampled under your
Feet,fhall raife you again at the lafl Day, which will not feem
to you a quarter of an Hours time, you fhall remember afreih
my Words, what I faid unte you in this Life to Eternity.

37. Many more Words was between us at that time, but
thefe were the Words and PafTages of mofl concernment at
that time, and a final Judgment and Sentance of eternal
Damnation, that I gave that Day upon Jofiab Cole, and Ceotge
Wbitebead, Speakers of the Q£aKers.

CHAP.

Of the Spirit. i'2i

CHAP. IV.

Of Cole^s hAng ftck unto Death inmediafely after the Sentance of
bis Teftimony againft the Prepket. Of his D^atb. The ^aktrs
God defcribed\ with the nature of Reafon, and the Law that ts'
written init. Of William Pen's blajphemom Letter to the Prophet.

I. TVT O W in fome four or five Days time after our Difpute,
X.^ I heard that Jojiah Cole was fick, and going out of the
Body : For tht Quakers do not believe that their Souls do Die,
but flips out of the Body.

2, This caufed the Quakers People to vifit him very much,
to know of him, whether Muggleion^s Words had taken place in
him, wondering that he IhouJd go out of the Body fo fuddenly
after Muggleton's Sentance, as Thomas Loe did after his Sen-
tance. But he denyed very ftifly that my Words had no Pouter
ever him, but that he had left me in chains of Darknefs.

3, Neverthelefs he grew worfe and worfe, fo that the
Quakers were not fatisfied, except he would go to the Peal in
St. yohn^s^Jireet^ at their Meeting-place, and give his Teftimony
againft Mugglston, before the People, to fatisfy the ignorant
Quakers, elfe they would judge that his Power in Loe and him,
was greater than the Miniftry of the Quakers.

4, So they led him by the Arms to the place aforeiaid, and
yofiab Cole wrote his Teftimony, as foUoweth, exaAly word for
word. For as much as I have been informed that Lodowick
Muggkton hath vaunted concerning my departure out of the
Body, becaufe of his pretended Sentance of Damnation given
againft me, I am mov'd to leave this Teftimony concerning him
behind me ; namely. That he is a Son of Darknefs, and Coe-
worker with the Prince of the bottomlefs Pit, in which his In-
heritance fliall be for ever, and the Judgment I paffed on him
when prefent with him, ftandsfealed' by the Spirit of the Lord,
by which I then declared to him, that in the Name of that Gcd
who fpans out the Heavens with his fpan, and mca ures the

R Waters

122 The AAs of the Witneffes,

Waters with the hollow of his Hand, I bind thee here on Earth,
and thou art bound in Heaven, and in the chain under Dark-
nefs, to the judgment of the great Day thou (halt be referved ;
and thy Faith and Strength thou boatteth of, I defy and tram-
^ pie under Foot. And I do hereby further declare the laid
Lodowick to be a falfe Prophet, in what he faid to tut at that
time, who told me, that from thenceforth I Ihould be always in
fear of Damnation, which Ihould be a fign to me that I was
Damn'd; which fear I was never in, fo that his fign given by
himfelf did not follow his Prophecy, which fufficiently declares
him to be a falfe Prophet.

yojiah CoU.

5. This was given forth word for word by yoJitA Cok^ a-
bout three Hours before his departure out of the Body, the
fifteenth^ of the Eleventh Month 68.

6. Whoever doth read this laft Teftimony of Jofiab Cole^
may eafily fee that the Curfe I pronounced upon him by
Commiffion, received from the Man Chrift Jefus, the only
wife God, bleffed for ever, in the form of a Man, whom he
defpifed and trampled under his Feet as Dirt.

7. For this very Sin, did this curfe of this God pronounced
by me, take effed upon him and Thomas Loe^ immediately after
their curfed Blafphemy againft the true God.

8. I was zealous in giving Sentance upon them^ in that I
heard the true God was trampled under their Foot as Dirt.

9. As for their Reproaches, Lyes, Slanders, and Judgments
threatened againft me, I did not matter : For this I know the
Quakers do believe, that Loe and C^/f's Souls is not Dead, but.
flipt out of their Bodies, and gone you know not where, and
into a Power you know not what.

10. But I faid their Souls is where you laid their Bodies,
they both came into this World together, they both defpifed
the Truth together; they, both Bodies and Souls received
Judgment and Condemnation together, and both Died together,

and

Of the Spirit. 1 2 j

anJ were borh Soul and Bodies buried together, and fkall both
life again fpiritual dark Bodies and Souls together,

II. Every feed its own Body ; that feed of Reafon which
was their Life, which they thought was the divine Nature of
God, but it was the Nature of the Devil and Serpent.

11. And the Law written Jn their Hearts, which you Qua-
kers call the Light of Chrift, or Chrift in you, which is no:
other Chrift or Light but the Law written in your Hearts ;
and the Light of the Law, which doth accufe and excufe the
Confcience of every Man, you call the Light of Chrift, yea
Chrift himfelf.

1 3. For this Light of the Law written in your Hearts, is
that which doth caufe your Thoughts to accufe when you do.
evil, and to excufe when you do well : And when God fhall
raife them again, that feed of Reafon ihail rife and bring a
fpiritual dark Body with it : And that Law which was written
in their Hearts here in this Life^ fhall quicken again in that
new dark? fpiritual Body.

14. And then Ihall they and you, defpifersof a peribnal
God, know that your own Souls, which you thought was the
Life of God, but it was the Life of the Devil, and that your-
felves were Devils, and that Law written in your Hearts, which
you in this Life called the Light of Chrift, and that was no
other God or Chrift but this Light within you«

15. But when this Law doth quicken again, as I laid be^:
fore, it will prove the only and alone Devil to torment you to
Eternity ; becaufe^you made ihe Light of this Law in your
Hearts to be your only God ; and by this Light of the Law
you do fight againft the true perfonal God, who created Man
in his own Image and Likenefs, aad haih trampled him under
your Feet as Dirt^

16. Thefe things may fcefll ftrange, and as a Riddle unt<t
you, and as a thing impoilible, but wirh God ail things is poiii^ .
ble, which his own Will moves him unto.

17. And this I fay, as it waspoflible for G«d to write the

R « Law

1 24 ^he Afts of the Witnefles,

Law in the Angels Natures, and by his fecret Determination
fuffer one of thefe Angels to become very Man, and fo the An-
gels Seed and Nature having conjuniftion with the Seed and
Nature of £w, which was of Aiam\ Nature, and fo by Gene-
ration the Law comes to be written in every Man's Heart ; in
that every Man and Wom-^n that is born into this World, is
partaker of the Angel's Nature of Reafon, and fo comes to
have this Law written in every Man's Heart.

1 8. Man finds it there accuCng of him, but know$ not how
it came written there.

19. So it is as ftrange for you Quakers to believe, that
God will raife your Souls again that were Dead, how they
ihould quicken out of D«ath, by the Power of that God that
made all Souls to live at the firn : In as much as he made all
Things by the Power of his Word in the Beginning.

20. So by the £ime Power of his Word he fhall quicken
the Souls of Men and Women again out of Death, to Life again
at the laft Day ; and the Law that was written in them ihall
quicken alfo, and be alive again in you, to torment you to
Eternity.

21. For the Law and your Souls (hall never part ont from
the other ; for as the Law is fecretly written in your Hearts,
but originally in the Reprobate j fo by God's fecret Decree
and Power, he will revive that Law again in that reprobate
feed of Reafon, ias in Thomas Loe^ Jofiai^ Cole, George fybiiebead^
fyUliam Pen^ and many of you Speakers of the Quakers, and
others of your Brethren, who are under the Judgment and
Sentance of this Commiilion of the Spirit. You (hall find my
Words to be true upon you, and over you, to Eternity j neither
(hall you be delivered txom it.

22. For if I had but any thought of Compadion towards
you in my Mind, it was anfwered me. That there is a neceffity
that there (hould be enmity between the feed of the Woman,
and the feed of the Serpent, which hardened my Heart againft
all defpifers of a perfonalGod, in the form of Man.

Mi^letw.

22. After

Of the Sphit* 125

23. After this, in the fame Year, came another thundering
Letter, from a Lyon-like Quaker, being a learned Man
brought up at theUniverfity 5 his Name is iVilliam Pen; here
is the Copy of it verbatim.

LOdowick Muggleton, having iiad a deep and ferious
fenfeofthy infulting Spirit, over the Death of that valiant
and painful Servant of the moft high God, yo/iab Cofe^ as if it
were the effect of thy folely Curfe 5 who, alas ! for thefe twelve
Years, hath in theie Nations and Ifles abroad, in all Straits,
Difficulties, and hard Sufferings, been an inceffant Labourer for
the Lord, and fo impaired his Health, that within thefe twelve
Months, or little more, have I known him five times Sick, and
three even unto Death, before he had ever feen thy Face : I fay
being fenlible of thy Vaunts, and it now being laid upon me.

Therefore once more I come in the name and authority of
that dreadful Majefly, which fills Heaven and Earth, to fpeajc
on this wife : Boafl not, thou enemy of God, thou Son ef Per-
dition, and Confederate with the unclean, croaking Spirits, te-
ferved under Chains to eternal Darknefs ; for in the everlafting
glorious Light thou defpifefl, thou art feen arraigned, tryed,
condemned and fentanced, for a lying Spirit, and falfe Prophet,
who having counterfeited the Commiilion and Seal of that
God, whom the Heaven cannot contain, hath bewitched a few
poor filly Souls 5 but their Blood, Oh ! Mug^Utan^ lies at thy
Door, and the wrath of the Almighty is kindled againfl thee,
and his eternal Power in his Servants the Quakers came, whom
thou haft pafl thy envious Curfe, fhall fudJenly grind thee to
Powder; and as formerly, fo again, on the Behalf of the God
of the Quakers whom I worfhip,

I boldly challenge thee, with thy fix-foot God, and all the
Hofl of luciferian Spirits, with all your Commiffions, Curfcs,
and Sentances, to touch or hurt me ; praflice your Skill and
Power 1 Behold I fland in a holy Defiance of all your Enmity
and Strength : And this know, Oh ! MuggUion, with thy God
art chained, by the Spirit of the Lord, and on you I trample

116 The Afts of the #itnefl*es,

• • • • • . .

in his everlafting Dominion, and to the bottomless Pit 3 re you
fentanced, from whence you came, and where tie enJIefs
Worm fliali knaw and torture your imaginary Soul to iLternity.

Written, figned, and fealed by Commiffion, received about
the firft Hour of the eleventh* Morning, of the twelfth Month
i6-'8, from the glorious Majefty of the moft high God, who
fills Heaven and Earth, that lives in his Servant,

l4^illUm Pen, Junior*

CHAP V.

^ke Atfjkver of Lodowick Muggleton to William Pen, ^iakcr i
his prcud^ preiumpimus and blajfbitncui Letter.

1. f T| TIlJ-'IAM Pfisr, I have petufed your proud, prefump-
V V tuous, blafphemous Letter, againft the true God ;
how hath your Learnmg lifted up your Heart with Pride, to
fight againft the true God, and to bid him defiance to his Face^
and let him ftand fonb and fee if he can deliver himfelf from
your bodilefsGod, that gave you a Commiffion, as you fay.

%. You khow that Reeve and myfelf have declared in all

our Writings, that the Lord Jefus Chrift is our God, and that

the Worlds were made by him, and that nothing was made in

the Beginning, but what was made by him, as the Scripture

^^ faith.

3. This Man Chrift Jefus was in the form of Man, a fpiri-
tual, heavenly and glorious Body, before this World was.

4. And in the beginnings this glorious, fpiritual Body made
Man in hir. own Image and Likenefs, the form of Man ; elfe

' Mj/tj's Words were nt>ttrufe; do you difprove it if you can.
%. Only the Man Adam, his Body was earthly, and madd
of the Earth j but God's Body was fpiritual and heavenly, yet
in form like Adam*, and /Idam was a Man, which none can

y^QTiy that owns the Scriptures*

6. And

Of the Spirit. f 27

6. Aod In.piocefs of time this God became Fkfh, and dwelt
among Men, and that he took upon him the form of a Servant,
and was in all things like unto Man, Sin excepted, and made
himfelf capable to be put to Death, by the feed of the Serpent,
his own Creatures j his Blood was poured out unto Death, for
the Redemption of the feed of Adam, to make good that pro-
mife to Adam in Paradice, ^hai the feed of the iVoman fiouid
break the Serpent's Head-, which was fulfilled when he fuffered
Death upon the Crofs,

7. And when he quickened out of Death into Life agaln^
then was that faying fulfilled. Oh ! Death, I will be thy Death,
Oh ! Grave, I will be thy Vidory. And that other faying,
I am Alpha and Omega^ the Firfi and the Laji; he that was
Dead, and behold I am AUve for evermore.

8. This Alpha and Omega was Chrift, and he was God j
and this Chrift was the Lord from HeaVen, a quickening
Spirit. And was there any other God, or Alpha or Omega that
Died, but Chrift ! And did any quicken out of Death to Life
again but he ! And did any God become Fleih and dwell with
Man, but Chrift,

9. And was not Chrift in the form of Man when on Earth !
did not he retain the fame form when he afcended up to Hea-»
ven, and doth retain the fame Form now he is glorified, and is,
in the fame Glory which he had before this World was.

I o. Oh ! Pen, How is it that you cannot underfland that
Eternity did become Time, and Time is become Eternity
again. That is, that fpiritual and glorious immortal Body of
God, that was eternal before Man was made j but in the fulneft
of time, this glorious immortal Body became a pure mortal
Body, even Jefus Chrift, capable to Die, fo Eternity became
Time j and in that he quickened out of Death into Life again ;
Mortality became Immortal again, and Time became Eter-
nity again. ^

II. This great miftery. That God became Flefh, is hid
from the Eyes of the feed of the Serpent, fuch as WtUam Pen
the Quaker is, -and revealed unto us unlearned Men.

12. And

12S The Ads of the Witnefles,

1 2. And this is that God that Reeve and Muggleion hath de-
clared in our Writings, and this God we received our Com-
miffion from, and that Power to blefs and curfe to Eternity.

13. This God you have proudly and blafphemoufly defied
and trampled under your Feet as Dirt 5 alfo you have boldly
challenged the true and living God, that is in the form of Man,
to touch or hurt you, and ftand in a holy defiance of me, and my
God's Strength, and that me and my God is chained, and on
me and my God you trample, and to the bottomlefs Pit you
have fentanced us, both me and my God : And if this be not
high Blafphemy, Pride and Prefumption, againft the living
God, there never was any.

14. Oh ! Pen^ Did you never read how Goliab defied the
living God, the God of l/rael ; and how David flung a Stone
into his Forehead and flew him, for defying thelivingGod, the
C iod of Jfraef. For David knew the God of Ifraei was in the
form of a Man, but Goliab his God was the fame God, as the
Quakers God is, a bodilefr God, fo vaft and fo big that he
cannot be confined, neither to the vaft Heavens above, nor in
this vaft E^rth below, but he mufi fill the Air alfo, and all Places
at one and the fame time. This is the Heathens God, and the
Quakers God alfo.

15. Did you never read of Korab and his Company, Cap-
tains of Rebellion and Confpiracy againft Mo/es and Aaron, and
againft God that chofe them to teach the People ; neither woulil
(jod fufFer any other Men to do it but them he chofe ; therefore
it was the E^rth clave and fwallowed them all up alive.

1 6. Now you Pen, and many of you Quakers have pracSifed
the fame thing againft Reeve and Aiugg/eton, whom the God of
Heaven hath chofen in particular, and no other Man upon
Earth at this Day, to fet Life and Death before Men.

17. Now hath not you, and your Captain Teachers of the
Quakers, railed, reviled, reproached, and condemned Reeve and
Mu^j^/e/on, and our God the Man Chrift Jefus in Glory, becaufe
we had our Com million from him to open Hells Mouth, and
fA'aliow up fuch Rebels as you are, into thofe eternal torments,

where

Of the Spur. 129

■I

wHere th^ Worm of Confcience (hall never Die, nor the Fire
of Hell never go out, for your defpifing the living God in the
form of a Man ; which you Quakers have done, and are more
guilty than any People in the World.

18. Neither are you fenfible of the great efFe($>s that this
CommiOion God gave to Reeve. 2nd MuggUtcn hath wrought j
how many of your valiant Captains, and mighty Men of War
have fallen by the two-edged Sword of the Spirit put into my
Mouth, even the Commiflion God put upon me.

19. Do not you mifs many of your Captains and Leaders
of the Quakers ? What is become of fVilliam Smithy Samuel
Huu$fiy Thomas Jayhr^ Richard tartiefworih^ and many more I
could name here of late Years ? Do you not mifs Thomas Loe^
and Jofiab Cole ? 1 hefe were valiant Men, like yourfelf,. to
reproach and defy the living God.

20. Are you not fenfible how^ the curfe of God took hold
of them fuddenly, after they had defied the living God, in the
form of a Man.

21. And now, laft of all, you come like Goliah the PhiliHine^
' with a Commiflion from a great bodilefs God, that can neither

be found, neither in Heaven, nor in Earth, nor no Place elfe ;
figned and fealcd, to defy the living God that made Man in
his own Image and Likenefs.

22. As, firft, you have proudly challenged me and my fix
foot God, with our Commiffions, to touch or hurt you.

■ Secondly, You fay you ftand in a holy Defiance of all our
Strength. And Thirdly, You fay, know. Oh! Muggleton^ v:\t\i

' thy God art chained, and on you 1 trample, and to. the bottom-
leis Pit are you fentanced, where the endlefs Worm fhall knaw
and torture your Soul to Eternit)\

23. For thofe wicked, proud, prefumptuous, blasphemous
Speeches, not only againft me, but againit the living God, as

- your two Brethren did before you; therefore in Obedience to
my Commiflion from the true God, I do pronounce -Vl ham
Pin^ Quaker, cur fed and damn'd, both Soul ?nd Body, from
the prefence of God, ele<ft Men and Angels, to ilternity.

S 24. I

130 The Ads of the Witnefles,

24. I thought good to leave this upon record, that the Age
to come may be inftrudled, and take heed how they defpife
Prophets, and that God that fent him.

Written by Lodowick Mug^Uton^ one of the two laft Prophets
and Witneffes of the Spirit, unto the high and mighty God, the
Man Chrift Jefus in Glory ^Manb the 16th, 1668.

CHAP. VL

Of the Prophets Travels into Cambridge, Leicefter,'Nottinghain,

fl/fi/ Darby fhire, to vifit Friends there.

I. )\ FTER this it came to pafs in the Year 1669, and
/\ in the Year 1670. In thefe two Years I had a great
deal of trouble, bothup^n a fpiritual and a temporal Account;
but in the beginning of the Year 1669, in the Month oi Aprils
before my troubles began, I had a defire to travel into federal
Countries, to vifit Friends there.

2. And there was one James Whitehead^ who lived in Brain-
tree, in Effex^ a true Believer, and a Man of an Eftate in this
World ; he was of the Independant People before he came to
believe in this Commiflion of the Spirit ; he had a defire to
vifit Friends of this Faith in other Countries, becaufe he had
never feen them, fo he was willing to bear me Company.

3. I went this Journey in fecret, and let no Believer in
London know of it, but my Wife only.

4. I appointed James IVhitehead to meet me at Ware, and
fo he did, and we went from thence to Cambridge, and we flayed
there three Days with Friends at tVilliUm Dickin/on's Hoafe, for
I had many Friends in that Town and Country about, and
they were very glad to fee us, «nd entreated us kindly,

^. So we departed after three Days from thence to i>rn^^-
Jhire^ which was forty Miles from Cambridge^ and in two Days
we came to fome Friends in Leicefiirfhirey where Were fevexal
Believers which I had never feen befere.

6. And

0( the Spirit. 131

6« Apd WQ, lodged at one jFoin . HalTs Houfe, a Farmer,
where was kind Entertainment, both for ourfelves and Horfes ;
and tbe. Mother of this J^tn Hali was a true Believer, and fhe
had three Sons that were true Believers of this Commiflion of
the Spirit ; but they knew nothing of my Journey before-hand.

7. But they entreated us exceeding, kindly, and was ex-
ceedingly rejoiced to fee us, becaufe they had never feen us be-
fore, though much defiredj and coming upon them unawares,
they having no Intelligence, it did amufe them the more.

8. Alfo there was one John Sadhgton^ a true Believer,- had
a Sifter hard by there, named Lydia Brooks^ that did truly bc-^
lie/e, and flie rejoiced to fee me, becaufe (he never faw me
before, nor none of them there, tho' they had heard of me, by
the hearing of the Earj the Towns Name was Armjbj^ in L/i-
ceftirftfin,

9* We ftay ed there but two Days and departed, and journeyed
towards Nottirgham^ there we came unawares to Mr. Sudbury's,
and his Wife, and Mary Parker^ a Sheriff '« Wife of that Town ;
there were but thofe three Believers in that Town, and they
kindly received us with much affetftion.

I o. And yames H^iebead, departed from thence in two
Days, and left me there, for to meet him zt Chefierfield, in
Djarlyjbire^ which was twenty Miles from Noningbam, becaufe
he was to go forty Miles further about other Buiinefs, and was
to call at Cbejlerjield as he came back.

11. Likewife he was to fee if he could enquire in his Journey
for one Thomas Tomkin/on, a true Believer, and a great Writer in
the vindication of this Faith ; he lived at Siadebou/e, in Staffird-

Jhirt.

1 2. He did in his Journey enquire for Sladeboufe, and the
name of our Friend, but could not hear neither of the Place,
nor of the Man, nor could not hear that any knew Sladehoufe^
or TbomflS Tomkinfon^ he not travelling within twelve Miles of
the Place.

13. So he miffed of him, whigh was a great trouble to u<t

82 -all

172 The A6ls of the Witnefles,

ali when he came back to Cbejle^field^ and told it to us, we were
much troubled.

14. For 1 did fully expeA he had found him, becaufe he
flayed two Days longer than was intended.

1 5. But it was an exceeding great trouble to him that he
fhould mifs of the Sight of us, being fo near j and many more
in that Country had an earneft Defire to fee me, for I had not
then ever been in that Country.

if-. And when it was too late, he did hear by one AUxander
Dtlamatne^ a true Friend at London^ ani a great writer in vindi-
cation of this Commiflion of the Spirit j for as foon as ever he
heard that I had ftolen away out oi London into the Country,
and none in London knew of it j for it was above a Week
afterwards before he heard I was gone, for he heard from fome
in the Country where we had been.

17. So he fent Thomas Tomkin/on Word by the Pofl, that I
and my Friend were fome where in thofe parts of the Country ;
fo Tomkin/sn went immediately to Bakeweil^ a Market Town,
wheie one of our Friends faw me at Cbejitrfield, his Name was
fVilliam Newcome, a Bookfeller, who lived at Darby^ but was
ever/ Saturday at Cbejlerjield Market, and at BakewM Market
on the Monday.

18. And he told our Friend Tomkin/on, that I and my Friend
Mr. IVhiubead departed from Chefitrfield that Monday Morning,
and that he faw us take leave of Mrs. Carhr and her Daughter,
as alfo Elizabeth Smithy and other Friends at Chefierfieldy for to
goby Nottingham ^ and from thence, on Tuejday^ they faid they
would go for London^ the fame Way they came, and call of the
fame Friends.

19. And when our Friend Tomkinfon heard this, and that it
was too late to meet with us, neither at Cheftcrfield, nor Notting^
bam neither, he was exceedingly troubled, and lift up his Voice
and wept, and could not tell who to be angry with, himfelf, or
with us,

20. So that he could not be pacified in his own Mind, *till

Patience

Of the Spirit. 133

Patience had pofleft his Soul, until he heard from methecaufe
of that Misfortune.

21. For I depended wholly that Mr. WhittUad would have
found him out; but it was fuch a crofs Road that no Letter
could be fent unto him but from London^ except it were on
purpofe, fo that I made no queftion but my Friend would have
brought him along with him to Cbefierfietd^ for he enquired, but
could not hear of the Place, nor of the Man.

22. So all Intents were fruftrated, which caufed trouble
of Mind to us all ; for no People have greater Love to one
another, than thofe of this Faith.

23. We were in this Journey, going and coming, and at
Friends Houfes, about five Weeks.

CHAP VII.

The Prjphei^^ Houfi fearcbed for Books. 7be Searcbir^s Civility.
1 be Propbit acknowledges tbeir Kindmfs, and after fent tbem a
Gratuity. A feccnd fear cb for Books ^ wbere fever al were takers
Of a great Rebellion tbzt happened uppn the Propbet^s Abfeme.

I. A FTER this, in the fame Year 1669. I wrote two
/V Books, the one of them , was an Anfwer to Efq ;
Penington, a Quaker, who wrote a Book againft me : And the
other Book was the Interpretation of the Witch of Endor^ and
other Witches ; and in the Winter I did endeavour to get them
printed, and had agreed with two feveral Printers.

2. But it came to pafs, that the Anfwer to Penington was
taken in the Prefs, through fome negleA of the Printer, when
half a Sheet had been printed; but the Searcher of the Prefs,
he being a violent Man, he made a great ado about it, and .
troubled the Printer, and put him to the charge of feven Pounds,
and me five Pounds, to pacify the matter : JBut the Interpreta-
tion of the Witch of Endar efcaped in the other Printer's Hands,
ahd is now In print, and giveth great Satisfaftion to many in
that Point. 3, After

1 j4 *rhc Afts of the Witneffes,

3. After this it came to pafs, in the Year 1670^ before.
Alrd/ummcr. there came fourteen Men to fearch my Houfe, for

^ unlicervfed Books \ thefe Men were informed by the Printer,
but they would not confefs who fent them. There was three
or four of the King's Meflengers, and the Warden of the
Stationer's Company, and Printers and Bookfellers.

4. The Warden was very furly when my W^ife a/ked what
he would have : He bid her open the Door, elfe he would break
it open : She faid flie would not, unlefs he would tell his Bull-
nefs. So he made no more ado, pulled the Hatch, and wrenched
open the Spring Lock, and came running up Stairs fo fuddenly^
that no Door in the Houfe could be locked.

5. And being fo many of them^ they ran into every Room
\ in the Houfe, and they came into the upper Rooms where I was,

and there they fiezed upon ten Pounds-worth of Books, and
were binding them up to carry away.

6. I faid, I hope you are civil Gentlemen, there is nothing
in the Books that is againft King or State, and fome of them
were printed before the King came into Englardy and if you
will be pleafed to aik what Money you will, for your Pains and
Civility, I will give it you.

7. Then faid one of them. Do you think we will be bribed ?
Then faid I, Who is the chief among you, that I may appeal to
him for Relief, when you have taken them away ? Said they.
Here is Mr fVH^ey the Warden of the Stationers Company, he
hath the Warrant, and is chief; and he livethinSt. yohn^s, on
Clerkenwill'Gnen. Then faid I, take them away, and I helped
them to Strings to tie them faft.

8. And when they faw this, that I was fo fair, and gave them
goodly W^ords, not in the leaft charging them with Folly or
UnrigMeoufnifs; they went from me into another Room, and
wh^fpered among themfelves, and faid one to another, Thefe

^ Books are moft of them againft the Quakers, and fome printed
long ago, we had bcft only take one a piece fingle, and one
bound altogether, and leave the reft till we have read them over,
to fee what is in them ; fo they agreed thus among themfelves

9. The^*

*6f the %int. 13^

9. Then Mr. Whiu the Warden, caifte to me and faid,
Mr. Muggleiofiy you fhall fee that we will be civil, ^'t will only
take one of thefe bound altogether, and of each fingle, arid let
the reft be forth-coming when we fliall call for them.

10. I thanked him for his civility ; fo they departed away
'at that time, only one of them took one of the Books bound

altogether under his Coat, more than was agreed by them-
felves, and it was well J[ efcajed fo j and about four or five
Days after I fent a Letter to Mr, IVbiie the Warden, prailing
him, and the Gentlemen with him, for their Kindnefs and
Civility ; and withal I fent him two Guinea pieces of Gold by
my Wife, to drink with the Gentlemen, and prayed him to
accept of them, and if I were a Man of AbiKty, I \tould have
given a great deal more.

11. For civil Kindnefs ought to be refpedted, for I know
you had Power to have taken them away, and that if you
would be pleafed to fend but one of th6fe Books bound, again
by my Wife, that I might know by that you have accepted of
that fmall token of my Love, for your civil Ufage.

12. The Letter was more large, but Mr. IVbiU read the
Letter twice, and faid to my Wife, Indeed oneoftheMdn
did take a Book under his Coat, but faid, he fliall reftore it
again, for it is your Hufband's ; and as for the two Guineas,
faid he, let them alone 'cill you hear further frOm me, for it
doth not lie altogether in my Power to accept of them 5 fo he
would not receive the two Guineas,

13. So my Wife brought them again, and I waited, ex-
pefting to hear from him, but did not, for I perceived he had
turned the Power over to the King's Meffengers, as I found
afterwards; for I heard by one that belongs to the. Law, that
faw my Name in a Warrant in the Office, to take my Perfon,
and to bring me before the Councel of State, fo he gave ine
Intelligence of it.

14. So I went from my own Houfe, and lodged at a Friends
Houfe in fFapping, three Quarters of a Year, and a Week after

I was

136 The A6b of the Witneffej?,

I was gone, came the King's Meflenger with his Warrant, but
I being not at home, he loft his Labour. Ke came three times,
and iaw he could do no good, he gave over coming for a long
time.

15. After this, in the fame Year, (no foonerout of one
trouble but mto another) about the Month of OUober, a little be-
fore the Parliament fat, there came eight or ten Men of the Sta-
tioners, and other Officers, to my Houfe, tofearch for Books.

16. But it happened that my Wife was newly gone out, elfe
they would have taken away many Books, to a confid«rabIe
Value ; but llie being not at home, went away very angry,
faying, they would take fome other Courfe ; but after this, I
took and got away all the Books out of my Houfe, by this
means I prevented them from raking, away any more, for many
Years.

V, 17* Thefe troubles, and many more, I went through in the

Year 1670, and in the Year of my J-ife 605 and in the 19th
Year of my Commiifion.

1^. And while I was in thefe troubles, and abfent from my
own Houfe, even as a Prifoner, for three Charters of a Year,
there did arifc a great Rebellion and Confpiracy amongft the
Believers, of me, which was like the Confpiracy and Rebellion
of Korab^ Daibatt, and ^^/r<im, againft Mo/es and ^aron

1 9. The heads of this Rebellion were thefe, tVtUiam Mediate
the elder, Scrivner j Thomas Burton^ a Flax-Man; Mr. ff^UaJ,
Brewer; fVaiur bobanany Scotchman.

20. Thefe drew a many Believers to fide with them for a
Seafon; fomeof thefe Rebels, two of them, I did excommuni-
cate, and the other two I gave Sentance of* Damnation to

Eternity.

21. And gave charge to all thofe that fided with them in
their Confpiracy, not tolrade, nor Eat, nor Drink with thofe
Men any more, upon the pain of being excommunicated out
of my Prefencc, which the People did obey, and were fettled
in Peace again,

%i. Lik^

Of ihc Spirit. 137

22. Likewife one of thefe Confpiritors, namely Thomas
Burion, came and humbled himfelf, and acknowledged h\%
Fault, and I forgave him, and received him in:o my Fav<-»ur
again.

23. There is the whole Relation left upon record in
Writing, in a Volume by itfelf ; which is as followeth.

24. tVilliam Mfdga/e, in his Rebellion, fent unto me nine
Affertions, as he calls ihem, being contrary to all Truth, as he
faith, and againft all fober Reafon^ being vtrian'm^ as follows.

1. That God taketh no notice of his Saints^ nor doth not
mind them at all.

2. That you are not to mind God at all^ but by the Pro-
phet only.

3. You muft pin your Faith upon the Prophet's Sleeve,
or elfe you can have no true Peace.

4. Altho' the Saints give fentaoce againft Blafphemy» if
the Party comes to the Prophet he can take it off.

5. Altho' a Man have a corrupt Nature, and defraud and
deceive all Men, yet if the Prophet's Love be in him» he will
uphold him.

6. Tho' falfe Worfhip be an Idol, yet with the Prophet^s
Leave he may go to that Worfhip blamelefs.

7* To whom the Prophet gives the BleiSng it (hall fupport
him, altho' his Life and Converfation be wicked.

8. If the Prophet Ihould difown the Commiffion of the
Spirit, all thofe that believes it (hould be Damn'd.

9. And laftly. That after the Bleffing is given to any by
the Prophet, yet though they walk contrary to the Commiffion^
yet they Ihall be damn'd but to the Graves Mouth.

WilHam Midgau*

CHAP.

138 The Adb of die tVItnefles,

wmmki

CHAP- VIIL

7& thru Jirfi jSJftrtiom anjwred.

I. T^T O W thcfe Aflbrtions feemed very 'firange to many of
X^ ^^^ Believers, as they were laid down together, but
being interpreted apart, they became eaiy to the underftandin^
of all, as may appear : As Firft, of Goa*s taking no notice of
his Saints.

1. For if God did take notice of all Anions, there would
be a prefent effefl of Blefling and Curfing, as in'time& paft ;
neither can either Saint or Devil prove he doth take any notice
of him at all, but as he doth vainly imagine, becaufe his
Thoughts doth fbmetimes accufe him^ when 'he doth evil, and
excufe him when He doth WelU

3. But thus far I do acknowledge, that God doth take no-
'tice ^nd mind particular Saints* here on £arth; that is, when
God hath any Work to do for a particular Saint, or any parti-
cular Devil, then God takethpatticularnotice Of Saint or Devil,
if it be one or more, according to thepteafure of his Will.

4. 'But no Man now upon Earth, can truly fay that God
hath minded, or taken notice of him, but' myfelf only ; aMb
I do 'acknowledge that God doth take notice and mind every
particular Saint, and 'every particular Devil, in the Ongioal,
as will appear thus.

5. God hath written the Law in every Man's Heart, both
Saint and Devil, and this Law is God's Watclmian, and Aands
in God's Place and Stead, both to acquit and condemn the
Confcience of every Man ; and where this Law doth acquit,
God doth acquit, and where this Law doth condemn, God
condemns, yet God*s Perfon minds it not« but leaveth the
whole Power to the Law, to juftify or condemn j only God's
Power is to be feen, and to be taken notice of^ when he ihall

rai&

Of the Spirit. 139

raife the Man again, and that Law in bis Heart fhall quicke 1
again by GckI's Power, and Ihali fiand as God, to judge, 10
juitify, or pondemn the Confcience of every Man.

6. So that if a Man have not true Faith in his Heart to
juftify his Perfon io the light of God, while on Earth, to free
him from that Law of Sin and Death written in his Heart » then
in the Re(urre<5)ion that Law written in his Heart (hali quicken
again, and ihall ftand as God and Judge, to condemn him to
Eternity,

7* Therefore I may fay unto yoy Rebels, as God did unto
Caifi^ If tbou do/twiil^ fhat not thou be tewardidy and tf thou do^
ivU, Sin lieib at the door of thy Confciena ^ for the Law faid in hit
Heart, Ibou fhait not KUf. And fhall not your a<ft of Rebellion
lie at the door of your Confciences, as fure as Caia's Murther
lay at the door of his Confcience.

8. Therefore it was that Puul did thank God, that he was
delivered from the Law of Sin and Death, and fo doth every
Man thax is delivered from that Law written in his Heart :
And yobn faith, / fby Heart condemn thee not, then bafi tbou
Confidence io tbe Tbrone of Grace, tut if tby Heart condemn tbee^
God is greyer iban tby Heart, and knowetb all Tbings That is,
if the Law written in a Man's He^rt do condemn a Man worthy
of eternal Damnation, God is greater than this Law, and
knoweth how to raife you again, and to condemn you to eternal
Torments.

9« Thus in the Original, God taketh notice, and mindeth
Saints and Devils here on Earth, by the Law written in their
Hearts ; and if the Saints grow in Faith, Love and Knowledge
of the true Cod, then is Confcience juftified in the fight of God,
becaufe the Prophet and Meilenger of God jufiifies the Saints
Faith to be true Faith.

I o. But if the Prophet doth not juflify a Man's Faith to be
a true Faith, nor him to be a true Saint, neither will God do
it, and that Man's Heart will condemn him alfo.

I I • For it is » tme Prophet^ or true Minifier that make a

T 2 Saii.t,

1 40 The Ads of the Witncffcs,

Saint, one or more, for a Saint cannot make a tru« Prophet,
nor true Minifter, but a Prophet may make a wicked Sinner a
glorious Saint, as I have done feveral : As Chrift, he could
make fimple, ignorant Men Apoftles, but Apofties could not
make him their Chrift, fo that no Prophet no Saint.

12. They may be ele(5led Veflels, but not Saintf, for no
Man can poffibly be faid to be a Saint, except they come
aftually to believe in a true Prophet, true Apoftle, or true
Minifter of Chrift.

13. And further, I fay, whoever doth not ftand in Awe, and
fear to offend that Law of Confcience, as if God himfelf did
ftand by and take notice of all his Anions, fo he doth well,
becaufe God's Eye is over him, elfe not : I fay all fucha Man's
doings is but Eye Service, and refpe6t«d of C5od no more than
the cutting of a Dog's Neck, and that Man is in the depth of
Darknefs } but fuch a Man, if he doth evil, then he defires God
to take no notice of that, but toblot it out of his Remembrance,
as if God were beholding to Man to do well, when as there is a
filefling in well doing, and a Curfe in evil doing.

14. For this I fay, if there were no God to reward the
good, nor punifh the evil, yet could I do no otherways than I
do ; for I do well, not becaufe 1 expe6l any reward from God,
and I refrain from evil ; not for fear God ihould fee me, or
feeing me, will punilhme, or that his Perfon doth take notice or
mind me in it at all ; but I do well, and refrain from evil, to
pleafe the l.aw written in my Heart, fo that I might not be
accufed in my own Confcience, by that Law written in my
Heart, a<; God hath placed for a Watchman, to tell me when
I do well, and when 1 do ill.

15. So I being juftified by Faith in my own Confcience,
and being not condemned by the Law written in my Heart,
I have confidence to the Throne of Grace. Neither do I re-
frain from evil, for fear God feeing me, and fo to puniih me;
but I refrain from evi', becaufe the Law in my Heart feeth all
my doings, and that Watchman God hath fet there to watch

Of the Sf hit. 141

me will tell God of all my doings, and that Law will be the
only accufer of Confcience.

x6. So that God needs not to trouble himfelf to watch over
every Man and Woman's A6tions himfelf, but hath placed his
Law a Watchman in every Heart, as abovafaid,

17. Thus in the Original, God taketh notice by his Law,
not that I do own the Law written in Man's Heart to be the
very God, as the Quakers do, but God is a diftinft Perfon
of himfelf, and diftinit from this Law, and no other ways doth
God mind or take notice, now at this time, but by this Law.

18. And to that fecond AiTertion, how the Saints are not
to mind God at all, it is plain, and is Truth alfo, as by Scripture
appears, how that he that receiveth a Prophet in God's Name,
receiveth him that fent him. And feeing God doth not come
to treat with Men himfelf, he fends his Prophet or Embaffador
in his (lead, and he is impowered by him to make Peace be*
tween God and Man, upon fuch Articles as the Prophet and
the People can agree on : And thus,

19. Whoever believes the Prophet's Report fliall befaved,
and he that doth not believe his Prophet's Report (hall be
damned. Therefore it is faid by Ijaiab^ Who hath believed our
Report, and to whom is the Arm of the I -rord revealed ; fb that
God hath placed the whole Power in the Prophet, to determine
upon Life and Salvation, as if Goi was prefent himfelf, and if
the People do not agree with the Prophet while he is in the
Way, how fhall a Man make his Peace with God.

20. For God will fay to fuch that (hall think to come to
lum, and defpife the Prophet ; if you would not receive the
Prophet whom I fent, you will not receive me, if I (hould come
myfelf.

'21* So that God doth not expe<^ that you fhould come unto
him, but unto the Prophet only ; neither doth he own your
coming unto him, for he will fay, you fhould have minded my
Prophet, and have believed him, and have made your Peace
with him, and then I would have accepted of you s for it will

t4i *nic Ad!s erf the Witneflcs

be fald to you as it was u«o Dive^^ ^htf bavi Mpfes and She
Prophet Sy &c.

22. So it will be faid to you, if you believe not my laft
Prophet whom I font ; he hath fpoken unto you, and hath de-
clared Life and Salvation unto you, and if you will not belicv«
him on Earth, you will not believe if God himfclf ihould come
from Heaven and fpeak unto you.

23. So that there is a neceffiry that Men fhould believe the
Prophet only. Thefe things are common Pra<5tices with the
Kings of the Earth, would a King be well pleafed with that Man
that rejei^s his EmbafTador ? For doth not ao Embaflador ftand
in the King's Place ? And what he doth, the King doth, &c.

24* Why (hould you that are Men think it ftrange to mind
the Prophet only : Were not all thofe People blefled that
minded the Prophets only, as Moti\ and Aaron^ Elijah and
Elifiidy and thofe that did not mind the Prophets only, were
they not curfed.

25. So likewlfe whoever mindeih the Prophet now alive
only, (hall have true Peace with God| and whoever doth nor,
ihall never have true Peace with God, nor perfeA Peace in his
own Soul ; for this is God*s Way, and that Honour he bath put
upon Prophets for aU their Sufferings. Therefore it is faid.
How beautiful art the Fen of jucb as bring glad Tydings of Peact
and Salvation } And whoever rettiveib a Prophets /ball reieive a
Propbef*s Reward Which Reward is no lefs than the Blefling
of everlafting Life 1 and if fo, fure fuch a Prophet ought to be
received white on Earth, to be minded only, feeing that he
that receives him receives God ; and in this fenfe People ought
to mind the Prophet only, and no other ways.

26. And as to the third AiTertion, my \nfwer is this, I (ay-
It is impoffible for any Man or Woman to have true Peace,
except they do pin their Faith upon the Prophet's Sleeve*
Why ? why becaufe the Prophet reprefents the place of God,
nay God himfelf ; and he that doth believe a Prophet's Report,
he believeth in God ; for fuch a one refttth his Soul only upon

the

Of At Spirh. 143

tht Pjtophet^s Words. Nov if a Propliet^s Words 1}e Truih^
then a Man that believes, refls his Soul upon the Truth ; and
this is fetting the Seal that he is true.

27. And fo it may be laid, a Man pins his Paith upon the
t*rophet*s Sleeve, that if he be true my Faith is true ; if he be
£ilfe, my Faith is falie alio ; and if he be a falfe Prophet, then
he ihall be damn'd, and he that believes him will be damn'd
alfo.

28» For if a Man be faved by pining his Faith upon a true
Prophet's Sleeve, fo by pining his Faith upon a falfe Prophet^
a Man is damnM ; this muft and is ventured by fome : For this
I fay, there is no Man upon Earth, that profeiTes the Chriftian
Religion, but he hath either a true Faith, or a falfe Faith, and
he pins his Faith upon either a true Minifter, or a falfe Mini-
fter's Sleeve ; and he loveth one Teacher better than another,
and here he pins his Faith, and hath Peace fo long as his Faith
holds there.

29. But when his Faith failtth, the pin loofeneth and falleth

quite out, fo their Faith and that Preacher is parted, and that

Peace he had in that Faith is loft, and another Faith fought

after ; for no Man in the World can live but by a true Faith,

-or a ^Ife Faith, fo that all Men in the World doth or muft pin

their Faith upon fbme Man's Sleeve or other, or elfe there can
be no Peace at all.

30. But when their Faith faileth, the Peace they had in
that Faith is loft, and another Faith fought after, which Faith
pitches upon the dead Letter of the Scriptures, which yields
no Peace at all without an Interpreter.

31. Thus all Men in the World muft and do pin their
Faith upon fome Man's Sleeve or other, elfe there can be no
Peace at all to the Mind of Man ; and in this fenfe^ the Saints
muft pin their Faith upon the Prophet's -Sleeve, elfe they can
have no true Peace at all.

C H A P.

«44 The Aa» of the Witnefles,

C H A P IX.

Tht Fourth^ Frfib and Sixth JJftrtions oMftcmi.

•

I . np O this Fourth Aflertion, I fay. Who made any of you
A Saints, but the Prophet only ? For as I faid before,
no Prophet, no Saint ; for though Men and Women be eleded
in the Seed, in God's ele<fting Power, and may ht faved by
EIe(5lion, yet they cannot properly be called Saints, as afor^
faid, becaufe he muft firft come aAually to believe in a true
Prophet, or true Minifter of Chriftj for a Saint cannot make a
Prophet, but a Prophet can make a wicked Man a Saint, as I
have done feveral.

2. Furthermore, who gave any Saint, in thefe our Days,
power to give fentance upon any Man for Blafphemy ; was ic
not the Prophet now alive ?

3* God gave the Saints no fuch Power, neither did yobm
Reeve give any fuch Power to any Saint all his Days of his
Life, neither did any Saint give fentance upon any all his
Days.

4. Now feeing the Saints receive their Power to give fen-
tance for Blafphemy, from the Prophet now alive, and not
from God ; fure then there is a power in that Prophet to take
off that fentance that any Saint fhall jg;ive, in cafe the Party fo
fentanced comes unto the Prophet, and the Prophet difcems
him capable of true Sorrow for his rafli Speeches, the Prophet
can take off that fentance that any Saint hath given, and ihall
have perfect Peace of Mind, as if no fentance at all had been
paiTed upon him.

5. There hath been an example of this both in yebm
Reeve^s time, and fince } for it came to pafs that yobn Reeve had
pafled the fentance upon a Man for writing blafphemous Words
upon the Margin of the Commiilion Book, and when the Man
read the fentance, he was exceedingly troubled all that Night,

Of the Spirit. 145

fo that no Reft could be found : So that he came in the
Morning with the fentance in his Hand, and befoughc us with
tears, upon his Knees, to take this Writing again : For, fa id he,
I have done foolifhly, and fpoken rafhiy before he had con-
fidered ; with feveral other Words of Repentance.

6. So yobn Reeve^ feeing his Sorrow for this Sin, he took
the Writing from the Man again ; and the Man was fettled in
peace of Mind, as at firft.

7. Now if the Prophet Rteve had Power to take off his
own fentance for Slafphemy, then much more can he take off
the fentance that any Saint (hall give againft Blafphemy.

8. Another Example fince it, was fo : That Gaxicn gave
the fentance of Damnation upon Mrs. Majfon^ and he was, at
that time, as knowing a Saint counted by the Believers, as
ever any of you were ; yet when her Hufband caufed her to
apply herfelf unto the Prophet, I underftanding the Caufe, I
took off that Sentance he had given her; and not only fb,'but
for that and other Things, I took away his Power alio, fo that
no Sentance of his afterwards fliould be of any Value to any
Man.

9. So that Prophets have a prerogative Power, as God,
above the Power of Saints ; becaufe the Power of a Saint is
at the fecond hand, fubordinate to the Power of a Prophet ;
and therefore a Prophet hath Power to take off that Sentance,
where, and whom he pleafeth, &c.

10. And as to the anfwer of the fifth Affertion, this I fay.
Who ihould uphold a corrupt natured Man but a Prophet, in
cafe a corrupt natured Man do believe the Prophet, then the
Prophet's Faith fhall uphold him from the Cenfurt and Judg-
ments of thofe that looks upon their own Natures, to be more
pure and uncorrupt, as to his Happinefs in the Life to come ;
the Prophet's Love being in him, he will uphold him*

n. And whereas you fay, defraud and deceive all Men,
to this I fay, I do not uphold no Man to defraud nor deceive
any Man ; it was always contrary to my Nature, to uphold
any fuch Practice in any Saint or Devil, becaufe I never did

V pradlice

146 The AAs of the Wknefles,

praAire any fuch Things myfelf j not in the Days of myf
Ignorance.

12. But in cafe fome Mens Natures are fb corrupt, as t^

fra<ft:ce fuch Things, and yet are true Believers, what fliall the
rophet do with fuch Men, fhall he call them out of the King-
dom of Heaven for ever, becaufe his Nature is corrupt,
furely no? For this was. not the praflice of Chrift when on
Earth : But this I do allow and toUerate every Saint, that if
they cannot freely forgive the defraud and deceivings of liich
natured Men, they may take the Law of them : The Law is
open to right hinfelf that is deceived, or elie let them tiuft
fuch Men no more*

1 3. But this I fay, I think you Fault-finders are th^ leaft
defrauded or deceived by thofe corrupt natured Mca of any :
Prophets cannot give Men honeft Hearts, that are not honeft
by Nature j and if they be honeft by Nature, Prophets camiot
giv e them Money to uphold their Honefty,

14. Neither can a Prophet change corrupt Natures, for if
the Prophet could, I would have changed youn, and have
made you more merciful to forgive the treipafs of your Bro-
ther of your own Faith, and not to rake up the Sins of others,
and lay them as a charge agalnfl the Prophet, as if he were the
caufe of their defraud and deceit, becaufe T uphold them in
peace of Mind, concerning the Life to come, my Faith being
in him it ihall uphold him, fo that the fear of eternal Death
il^all not furprize him.

ig. Alfo, if I could have changed your corrupt Nature,
I would never have fuffered it to have broken forth into Re-
bellion, as it hath done, but would have upheld you in peace
of Mind, and hope of eternal Life, notwithftanding your Na-
ture is corrupt enough j yet while my Love was in you, I did
uphold you in peace of Mind, but now my Love is taken from
you, through yoiir Rebellion, your Peace, Hope and Affurance,
wilt wither and die in you 5 and in this fenle will he uphold
corrupt natured Men, if his Love be in him.

16. The fixth Aflertion tnfwer^, which Ikith, Tho' felfe

Worlhip

Of the Spirit. J47

Woriliip be aa Idol, yet with the Prophets Leave he may go to
that Worfliip blamelefi : As to this, I never did forbid any
Believer of this Comsttiffion of the Spirit from going to Church,
neither did John lUive in his time, they all went to Church, or
to Meetings ; yobn Rtive nor I, never laid any Injunction upon
any fieliever» not to go to Church.

17* But fince I wrote the Book of the whole Revelation, I
had occafion to write concerning Worihip, and the Believers
reading of it, their Eyes were opened to fee it w?s Idolatry to
woriKip as the Nation doth, fo that xnany of them refrained
from it, and they found much peace in it ; but fome could not
refrain, becaufe of F^rfecution $ but thofe that did refrain, had
much peace in themfelves, and were better beloved with me»
than the other which did go to Church ; fo that th^y that did
go to Worfhip, they had Shame and Trouble, and doubting in
themfdves ; .and I let th»i bear their own Sin» and nevef
reproved th^m for it.

x8. And becaufe I did not advife, nor command them to
the contrary, they were the more encouraged, but had not that
peace in themfelves, as thofe had that did refrain, not becaufe
of my diflike, but becaufe of their own peace of Confcience j
but having no command from us to the contrary » fbme few took
leave, that were in high places, which could no ways uphold
their Honour and Lively hood, except they went fometimes to
Church.

19. NoW: thofe not being forbid by the Prophet, they were
not diibbedient to the Prophet, nor to God, but to their own
Souls, they brought guilt upon their Confcience, and fear upon
their Mind ; yet by the Prophets winking at them, as God did
in the Days of old at .their Ignorance, and not accufing them of
evil, but continumg his Love in them ; the Prophet remember*
ing their former faith ^nd Love to J^bn Reevs^ ^bey are
blameleis as to the fear of efcrnal Damnation; and. why, ]Be-
taufe the Prophet did never forbid them, nor neVer did condemn
them for. any thing they had done in that Nature.

20. And in this fenfe they are blamelels.of t))e Prophet,

Va ^U

1 48 The AAs of the Witnefles,

and blamelefs of God, for a Prophet's power is unlimited as
God's power is ; none is to call a Prophet to an account, but
God only, for if the Prophet will wink at the failings of fome,
upon coniideration of the fnares great Men are in, and of other
good they do, and the Prophet will not wink at others that are
not under fuch fnares of this World, nor can do no good to others
of their own Faith, who (hall again^fay it, none but Rebels.

21. They will undertake to be oiore Righteous than the
Prophet, they would make all the Lord's people Holy, if they
where in the Prophet's place, by reproving and exhorting, and
judging the people, fome for going to worfhip an Idol, and
others for defraud ahd deceit, but if we were in his place we
would give righteous Judgment upon all, according to demerit,
without refpe^ of perfons ; this is Korab^ Dathan, and Ahiram
like, the practices of Rebels.

22, And in this fenfe, thofe that go to worfhip an Idol,
may be faid to be blamelefs of the Prophet, and no other
Ways.

C H A P. X.

Tbe Seventh^ Eighth^ and Nintb JJfertions Anfumid.

I . T T O W fliould Men that do evil, after the bleiCng is
JTI given, be fupported, if the Prophet fliould net fupport
him I fuppofe ibme that are under the blelling may borrow
Money of his Brethren of the fame Faith, and never pay them
again; others perhaps are paflionate, hafty natured, which
wounds their own Souls ; others may fometimes be Drunk ;
others ef a hafiy , ralhful Nature as you are.

2. Thofe things are all evil, the one as well as the other^
and perhaps fbme of this Faith to whom the Prophet hath given
the blefling, are guilty of thofe things $ now to whom (hall
they apply themfelves too, to be fupported i in the trouble of
his Mind he hath borrowed Money, but canaot pay it again,

Of the Spiiit. 149

fo his Credit is loft, he can borrour no naore there, neither will
he forgive him freely, but looks upon him, though he be of his
own faith, but a paltry, deceitful Man, and will have no more
dealing with him : This is puniftiment enough, where an ho-
neft Heart is.

3. And where (hall fuch a Man be fupported, but by the
Prophet, for his Brethren will not fupport him, and the World
cpndemns him for a bafe Cheat, and his own Confcience
condemns him and makes him aihamed, and where fhall he
go ? he cannot go to God for Relief, but to a Man like himfelf,
a Prophet.

4 And to this Prophet he can appeal unto, and be fupported
under his Bleffing he once gave him, for a Prophets Word is as
the Word of God himfelf, in cafe the Man's Faith be in it :
For who hath need of Support but fuch, for legal righteous Men
need no Support, neither ef God, nor of tha Prophet, for it hath
a Bleffing in itfelf, in the very deed doing.

5. Therefore it is faid, that Chrift did juftify the ungodly,
but not the legal righteous Man, but rather condemn him, as
the proud Pharifee, who boafted of his Righteoufnefs, and did
thank God that he was not like the Publican, who .deceiv'd all
Men he dealt with.

6. And in this fenfe it may be faid, that the Prophet doth
uphold a Man, though his Life and Converfation be counted
wicked by Rebels, yet his Faith being ftedfaft, fhall be up-
holden by the Prophet. ....

7. As to the eighth Aflertion, my anfwer is, fuppofe Chrift
when he was taken and carried before Pilate^ and when he was
examined by him, whether he was the Chrift, the King of the
Jews ; if Chrift for fear of Death (hould have denied, and faid.
No, I am not the Son of God, &:c. If this fhould have been
faid by Chrift, then he would have proved a falfe Chrift, and his
Faith, a falfe Faith.

8. And fo, thofe that believed him, their Faith would be
falfe and vain, and the alTurance of eternal Life in them would
have periihed, for a falfe Chrift will be DamnM^ than all that
believe in that falfe Chrift will be Damn'd alfo.

9. For

i$6 ^e AAs of the Witncflcs,

9. For It is by Faith that Men are faved j now if a Man^s
Faith be pitched upon the true ChriA^and hold out to theend^
he ihall be faved, becaufe the Chrift he believed in ihali b«
faved.

ID. But if a Man have Faith in the true Chrift for a while^
and afterwards his Faith wither and grow cold, and not hold
out, this Man may periih to Eternity, yet the Chrift faved.

1 1. Furthermore, if the Prophet now alive fhould di16wn
the Commifiion of the Spirit ; that is, if he fliould deny and
difown that God fpoke to Jcbn Rgevi^ and that God did not
chufe us two jointly to be his two laft Prophets, that God will
ever fend to the end of the World; now if it were pofiiblethe
Prophet Ihould difown this, but it is not poflible, which way
then can thofe that have believed in us, poiiibly be faved, but
muft be damn'd.

I2i For a felfe Prophet will be damn'd: And again, if a
true Faith juftify a Man, being pitched upon a true Prophet,
then a falfe Faith pitched upon a faife Prophet, it withers and
dies, and condemns the Heart of Man.

13. If it Ihould be obje<5ted, that we believe John Rave^
that God fpake to him, and we believe his Writings, and that
he Died in that Faith : But if the Prophet now alive fliould
difown John Reeve y that God fpake to him, &c. yet we fliall
be fav'd, by believing in John Reeve'% Writings, now he is
Dead.

1 4 . This is juft lik e the Faith of all the World that believeth
the Prophets and ApofUes that ate Dead ^ many hundred Years
before they were Born, but would not have believed them
ivhen they were alive, no more than their Fathers did ; for it
is the nature of Reafon to believe dead Prophets, rather thail
living Prophets, and it is the nature of Faith to believe live
Prophets, rather than dead Prophets 5 for a living Faith be-
litveth a living Man, but a. dead Faith believeth a dead Man^
and thus the feed of JReafon dealeth by me.

15. But to this I fay, this Faith will not fave you, nor do
you little good in the Day of Trouble ; why, becaufe God did

net

Of the Spiilu 151

not chufe y^bH Reeve Angular, but God chofe us two jointly,
fo that there could be no feparacion but by Death, and feeing
God hath honoured me to be the longer Liver, he hath given
Bfie a double power, as he did to the i^rophet Eiijbdi when Elfs
Mantle fell upon hLau

16. So that God hath feated and eftablifhed theCommif^
fion wholly upon me, fo that the Prophet now alive doth fiand
in God's place, and doth reprefent his perfon to make peace
with Men ; neither can any Man have true peace, in his Soul,
but by caftiftg himielf, by Faith, wholly upon the Prophet
that is now alive.

17. Now if it were poflible for this live Prophet to difbwn
the Commiflion of the Spirit, ( but it is not poflible ) then
Hiould he be found a falfe Prophet, and will be Damned, then
all that believes him will be Damned ; alfo this muil be ven-
tured by all Men and Women that are faved by Faith in a
Commiflion.

1 8. But as Chrift fpake many hard Words, which made
many forfake him, fo likewife the Prophet hath fpoken many
hard Words as thofe AiTcrtions were by Ibme, that were his
Difciples, were offended at him, and forfook the Prophet and
followed him no more ; this hath been the practice of fome in
all CommiflSions.

] 9. But woe will be to all that fet the Hand of Faith to
the Plow of Obedience to the Prophet, and look back asl>/*s
Wife dijd, o^ draw back unto perdition, whofe Faith doth not
hold out to the end, that they might be faved.

20. And in this fenfe, if the Prophet ihould difown the
Commiflion of the Spirit^ all thofe that believed him would
be Damned.

21. As to the ninth Aflertion, in Anfwer thereunto, behold
the Power of a Prophets bleffing, that though a Man walk
contrary to the Commiflion his Faith is in : Yet the Condem-
nation of his Confcience, it (hall not reach unto Eternity, but
unto the Graves Mouth ; why becaufe the Remembrance of the
Prophets bleffing isia him, and doth uphold him^ el(e his Sin

might

The

Of one Sir John James
Death, ihe Prophet
fell bis Birtbrigbi, but
his great Trcubles and

i.f^l^^'^FTER thi
S A $ ^^76» and ]

a^^^jK through the
by what doth follow.

2. There was a certa
he was a Knight, his IS
through his cruelty and
of 30 Foot long, and 4
clofed in this parcel of G
Ground, to coniiderabie V;
BrtiHty ^nA this he ktt to
Yard w/der.

3. Atfo, this Knight di
TimbeT-Merchant, and tl
Light of the poor Widows
that it was a great hindrai
no Tenant would live in
could no way deliver hcrfe
from her for ever, for this
two Tenants, and they enjo

4. It came to pafs in
Died, and I was her Execu
every particular, accordim
knowing this rich Man lia
mentioned, from the poor f

Of the. spirit 153

The Fifth Part.

C H A p. L

Of one Sir John Jaines'i Oppr^Jfton of Widow Brunt, and $f her
Death, ihe Prophei lefi her Epcecutor y and how he would noi
fell his Birthright^ but Arreted Sir John James'j Tenants. Of
his great Troubles and Tryals.

I. j*"){()J("*l F T E R this it came to pafs, that in the Year
i^ ^ )J( 1675, and 1676, that gteat Troubles did purfuc-
^ ^^ me, both upon a natural and a fpiritual Account,
K-^^Rjtf through the Envy of wicked Men, as will appear

by what doth follow,

2. There was a certain rich Man, being covetous and cruel,
he was a Knight, his Name was called Sir yohn Jam^s • he,
through his cruelty and covetoufnefs, did take away a matter
of 30 Foot long, and 4 Foot broad, and a brick Wall that
clofed in this parcel of Ground, and a Pump that flood in this
Ground, to confiderable Value j the Womans Name was Deborah'
Brunt y and this he lett to another Tenant of his, to make his
Yard wider.

3. Alfo, this Knight did lett another part of his Yard to a
Timber-Merchant, and this Tenant of his did flop up the
Light of the poor Widows Houfe with his Timber, infomuch
that it was a great hindrance and lofs to the Widow, in that
no Tenant would live in it: This rich Man did, and fhe
could no way deliver herfelf, but her Right was clearly taken
from her for ever, for this rich Man had ftated it upon hi^
two Tenants, and they enjoyed it for a Seafpn.

4. It cariie to pafs in a while after, this Widow Brunt
Died, and I was her Executor ; and I performed her Will in
every particular, according to the Laws oi England i and I
knowing this rich Man had taken away thefe Things before
mentioned, from the poor Widow, that was her Right, wjiich

X '\\'idow

tS4 The A^ of the Wknefles^

Widow I had been as a Father unto feveral Years before^ and
did more for her, than her Hufband could do for her, had
he lived.

5. So that I thou2;ht in.myfelf, I wbuld not; like profane
JPjaUj to fell my Birthright for a mefs of Ppttage, but would

Fiin that, the poor Widow had loft wrongfully ; whereupon ,
did, according to Law, arreft thefe two Tenants for Trefpais
and Damage*

6. The Men I went to Law withal were three, one was
Dms Swenje^ a notable wicked Devil $ the others wer^Okaries
M/$l/y and fViUiam Picke j they were three inveterate Devils,
being encouraged by this rich Man ; yet notwithftanding I
proceeded on in the Law« and when they faw they were ia
danger to be overthrown, they ufed all ways podible to defer
the Cauie.

7. And when they faw that would not do, but that I would
bring it to Try al, they confuked together, and fummon'd me
into the Spiritual Court, thinking to have me excommunicated,
that I might not have the benefit of the Law agalnft them 1
but I fpent Money in that Court, and kept off their Excommu-^
nication, and proceeded in the common Law, towards a Tryal.

8. And when they faw that would not do, then they con*
fipired and confulted with the Wardens of the Company of
Stationers, to fearch my Houfe for unlicenfed Books ^ upon
which the Wardens brought many Boakfellers and Printers,
and three of the King^s MeiTragers with them ; and becaufe
my Wife denied to let them come up Stairs, they immediately
With a Weapon they had» broke open four Doors that w^e
kx:k'd and bolted, contrary to the Laws of Enghud^ and they
took away four hundred Books, great and (inan« from me^ of a
confiderable Value,

9. After they had done this, they confulted with the Biihop
of London ^ to put me into the Spiritual Court, and fue me there
for Biafphemy , and get me ezcommuntGatfed, that I might not
have the benefit of the Law againfl them, neither for breaking
apen my Houfe, and fiealing away my CSoods.

lo. And

Of die Spiilfc 155

I lo. Afid lor that purpofe thejr got the l^rd Chiefluftice

I JUinsfar^t Warrant for to tako m^ ; he was a deadly Knemy

to me, as will appear, in that he would have taken away my
i Life if he could, but i defended the Spiritual Court from being

I excommunicated, and from his Warrant being executed, or

I ferved upon me, until thefe two Trials in the common I^w,

I againft thefe two Tenants of the rich Man, were ended.

11. I was forced to be abfent from my own Houfe, for
I above a Quarter of a Year : I was entertained by that ever
I honoured, and true Beiievor ; that young Widow, Ami Hall^ I
j was entertained by her as an Angel of Cod, when other Be^
I lievers durft not : I was kept at her Houfe in obfcurity from

Friends and Enemies, not knowing where I was, yet I em-
I ployed my Lawyers to manage my Buiinefs in both Courts,

and in my Abience they overthrew my Adverfaries, in the
, two Caufes afore-mentioned, in the common Law, and I re*

ceived again, that which the rich Man had taken away, with

fome of my Charges again.

1 2. But the Wardens of the Stadoners Company, bec^ufe
they could not catch me, chough they hunted after ine as
Blood Hounds, but could not find me out to ferve their War-
rant upon me ; then they prefled hard io the Spiritual Court
to get me excommunicated, they fearing I might overthrow
them in the common Law, for breaking open my Houfe, and
taking my Goods, for they had conumtte d an abfolute Burglary
and Felony, by the Laws of Emglani.

1 3. But I being prefled io hard upon in the Spiritual Court,
that it came to this Refultation in the Court, that if I did not
per£)nally appear the next Court Day, then I fhould be ex-
communicated, and being advifed by him that managed my
Bufinefs in that Court, to appear, he iaying, he thought there
would be no Danger.

14. Now by his Words I was perfwaded to appear, though
agatoft my own Mind, for I did fear I ihould be trapan'd, and
as I fiear'd it came to pa(s, and it proved of woeful coniibquence
to me ; as will appear by what doth follow.

X 2 15. To

156 The Adte of t&c Witncffes,

15. To omk many Circumftahces, I ihall record the beads
and fubftance of the whole Matter, and asi did appear in the
Spiritual Court, to prevent myfelf of being exeommunicated 5
the Court had little to fay unto me, only aiked me, if I did
own that Libel, which they knew I denied by my Prodior
before.

1 6. 1 his was only to deliver me into the temporal Magif-
trates Hand ; for the Wardens, the Lord Mayor, the Lord
Chief Juftice, together with the Spiritual Court, were agreed
together to proceed againft me this way 5 otherways they could
never have catched me while they lived, nor have brought me
under their Law.

1 7. Therefore the Wardens, Merm and Clark^ they got the
Lord Chief Juftice of Engiand's Warrant, with a Conftable
ready, and as foon as I was difcharged in the Spiritual Court at
DcSors Commons ; that curfed Court is meerly to betray People
into the Hands of their Enemies, and to ruin the Eftates of the
poor People, for it is of no more confequencc for the good of
the Nation, then to throw Stones againu the Wind.

18. For the Wickednefs and Envy of the ignorant People
is fuch, becaufe they cannot be revenged of the Innocent and
"fuft, by the temporal laws of the Land, then they cite the
innocent, ( that cannot bow down to their Worfhip ) into the
Spiritual Court, which I have had great Experience of this
curfed Court, which did betray me into the Hands of wicked,
envious Magiftrates, as will appear.

19. For as foon as I was coming out of the Court, the Con-
ftable ferved the Lord Juftice Raimford\ Warrant upon me ;
then was I delivered into the Hands of Satan, to be plain, into
the Hands of Devils.

2c. And I was led to Guild-Hall before the Lord Mayor
and Court of Aldermen, the Mayor's Name was Thomas Davis,
a Stationer by Trade, a deadly Enemy to. me, and to all Maral
Juftice, and a Man made up more of Malice and Ignorance of
the law of the Land, than natural Wifdom, or moral Know-
ledge : And as to fpiritual Knowledge he was as Blind as a

2 f . The

Of the Spirit. 157

2T. The Conftable gave Judge Rainsf era's Warrant into
the Lord Mayor's Hand, and the Wardens gave the whole
Book bound into his Hand 5 and the Lord Mayor aflced me
whether I did own this Book j I faid, I did.

21. Then he commanded me to withdraw into another
Room, and I did fo, with an Officer with me j I flayed a little
while, and the fame Conftable brought my Mittimus from the
Lord Mayor, to carry me to the Goal of Newgate until the
next Seflions.

23. Sol being carried to Prifon, I was Bailed out until the
17th oi January, in the Year 1676, then did Meme and Clark
draw up an Indi<5lment againft me, but out of one of thofe
Books they ftole from me, called. The Nick fif the fakers
Broken.

CHAP. II.

Of ibe Bill of IndiSment, and of the Cruelly of the Judges.

I. "VJOW follows the Bill of Indiftment, as I was con-

X^ demn'd for. The . Perfons or Jury Sworn for our
Lord the King, gave in that Lodowick MuggUton^ late of London^
Labourer, being a Man Pernicious, Bkfphemous, Seditious,
Heritical, and a Monfter in his Opinions.

2. Pretending that he the faid Lodowick Mug^leton, is one
of the two laft Witneffes of Almighty GOD, and devifing,
and intending to fpread abroad his pernicious, plafphemous,
feditious, and monflrous Opinions, and to difturb the peace and
quiet of this Kingdom of England, and defpife and debafe the
true Religion, cftabliihed and exercifed therein.

^. As alfo to make and excite difcord, between the King
and his Subjects, and to bring into Odium and Difgrace, his
laidMajefty's Kingdom, as to ecclefiaftical Matters.

4. He the faid Lodowick Muji^gUlon, on the 30th of /fugu/I,
in the 23d Year of His Majefty's Reign, in St. GHe^^s Parifh
without Cripplegaie^ London^ aforelaid, by force and arms, did

un-

15^ The Atfts of the Witnefles,

unlawfully, wiclcedly , znalicioufly, fcandaloufly , blafphemoiiily,
feditioufly, fciimatically, and heritically, write, print, and ftll,
utter and publilh, a certain malicious, Icandalous, blafphe-
mous, leditious, and herltical Book, Intituled, 7be Neck of ibe
fakers Broken.

5. In which Book, written to Edward Bume, are contained
thefe unlawful, blafphemous, feditious, heriticaI,andfcandalous
Sentances following, viz. I write thefe Lines unto you Edward
Bunte, knowing you to be the feed of the Serpent.

6, There was repeated out of this Book much more, as
page the 18, 3 c, and 54. That whofbever reads that Book,
may fee thofe Blafphemies, thefe Quakers did firft judge me
with ; fb that I had caufe enough given me to pronounce thofe
fad Sentances of Damnation upon them, and thofe Books was
known to the powers of the Nation many Years before, and
the powers of the Nation took no Notice of it, becaufe that,
and all others were pardoned by the. King, and a A of Parlia-
ment, till within three Years, and that Book was printed 1 3
Years before.

y. Yet thefe wicked Judges, and Jury, and others, con-
fpired together, to perfwade the Court, that this Book was
antidated 13 Years ago, yet publiihed this, Jigt^ 30th, 1676^
that it might come withm the a A of three Tears.

8. Now thefe Words that were taken out of this Book,
made fbme of the Judges mad with Envy, and grind dieir Teeth,
and their Council laid. It made his Hair ftand on an end, he
was fo affrighted, which caufed one of the Judges to belch out
of his Mouth, faying. It was to the great contempt and fcandal
of their faid Lord the Kino;, of his Crown and Dignity.

9* When as that Book did not meddle with their Efta-
bliihed Religion at all, neither was it any diihonour to the
King, but rather an Honour, if he had but read it over;
but Truth doth always offend the Reafon of Man, as is
feen by what a multitude of hellifli Ezpreffions, and palpable
Lies, uttered in their Indi<5lment, being patchM op with Re-
proaches, and Slanders, againfl the purefl Truth, that ever was
fpoken by Prophet or Apoftle,

Of the Spirit. ' 159

!#• I ihall now record how unjuftly Judge RaimfirJ, dealt
with me before the Trial : The Seflious before I was iryed,
the Bill of ladicSmeat was read ia Court, and I anfwered not
Guilty, and faid unto DwiSy then Lord Mayor, tbax I would
travlGi the Indiv^ment, and put in Bail to the Indiclment.

X I . So Davis a&ed whither I could put in three fulficie0t
Men, that could fwear they were worth two Hundred Pouads
a Man, he would accept of Bail, thinking I could not have
procured fuch great Security : And Judge Rainsfgrd fat at .^the
right Hand of the Mayor, and I heard Judge Rainsford Ciy
to the Lord Mayor, that it was pity but I (hould be burned ; I
heard by his Words, and faw by his Countenance, that he was,
and would be a deacUy Enemy.

12. But the Mayor could not deny Bail, nor to travifs the In«
di<Stment by the Laws of England ; fb the Men were called,
and the Mayor being envious, afked one of them if they were
of my Gang, oae of them anfwered and £iid thus ? Sir we do npt
come here to be examined whofe Gang we are of, but we came
to be Bail ibr this Man for Six Hundred Pounds for his Ap*
pearance the next Seflions ; The mayor iaid no more but ac«
cepted it.

1 3* And when the Time drew near, I did according to Law
(with my Lawyer) go to this Judge Rainsfordy and got his
Clerk to draw up a SeiTarary, which was to remove it out
of that Court, into the Court of King's Bench, and this en«
vious Judg^, being Judge of the King's Bench-Court, and we
could not have a Sefiararv in any Court elfe, which he knew
well enough, which cauied his envy to a6t fo wickedly and
unji^iy towards me«

14. For when his Clerk, and my Lawyer had drawn up the
Writing, and had received their Money^ (near Forty Shil*
lings) they went into the Judges Chamber, for him to ftt his
Hamd to it, to remove my Caufe into his own Court, which
was but Law, but he made them Anfwer, and faid, he would
not fet his Hand to it, but would hear the Trial himfelf, at the
Seffions»

15. So

i6o The Ads of the Witncffcs,

15. So I was cheated of my Money by his Clerk, and he
knew it, and he deprived me of it, and of the juft Law; which
is the birth Right of every free bom Man of England.

16. But now as to the Trial, I (hall in the next Place re-
cord Ibme of the moft remarkable Words, and Paflages of
the Judges, and the Councellors, and the Witneffes againft
me in theTryal. Upon the 17th of January 1676, firft the In-
didment was read, and the Cryer of the Court, faid, are you
guilty or not guilty ?

17. lanfwered nor guilty, but defired the Court to let my
Council plead the Caufe, becaufe I knew they would have
taken hold of my \^'^ords, and made them a more horrible
Crime, than the Book itfclf ; which Judge Ratmford readily
granted, and afked who was my Council, I faid Mr. Gemr.

i8. And he received a breviat of the Caufe, ihewing the
wrong I had received, by their breaking open my Houfe, and
taking away my Goods, contrary to the l^ws of England :
Alfo I gave into my Councils Hands, the King's gracious Ad
of Pardon ; that whofoever did fue any Man, for what was par-
doned in that A<ft afterwards, that the Party fo fued, Ihould
plead the general IfTue, and ihould recover Ten Pounds a
Man, of thofe his Adverfaries.

19. This Aft was given into my Councils Hands to plead,
and that Book that ftated the Indictment out of, was given
into his Hand, which Book was pardoned by that Aft; being
printed 13 Years ago, all was pardoned till within three Years.

20. Alfo their Council, 1 know not his Name, had one
of the Books, with the whole Volume Bound and Clafp'd,
which they ftole from me, in his Hand ; I faw the Chief Judges
were bent upon Mifchief againft me;

21. Therefore I was refolved to follow the Praftice of
Chrift, when examined by the high Priefts, Rulers and Coun-
fel, gave them no anfwer, neither before Pi/afe^ for he knew
they watched to catch Words out of his Mouth, that they
might have fomewhat to accufe him of, to make his Caufe
worfe, then what his Enemies did accufe him with^ as may

Of the Spirit. i6i

be rea^, Luhe xxii. 70. where Chrift held his Peace, and
anfwer d nothing.

22. Then faid they all, Art thou the Son of God? And
he faid unto them. Ye fay that I am j and to this they faid.
What need we any further W itnefs, for we ourfelves have
heard out of his own Mouth; io Mark xiv. and in verfe 62,
]efus anfwered and faid to his Queilion, I am the Son of
God, &c,

23. Then the high Priefts rent their Cloaths, and they
all condemned him to be guilty of Death ; fo likewife I did
perceive that if I had pleaded myfelf, I fhould have juftified
my Commiilion from GOD ; and that he gave yobn Reeve^
and myfelf, that Power and Authority, to give fentance of
Damnation to all that blafpheme againft the Holy Ghoft^ as.
they did, as are written in that Book.

24. Thefe Words would have enraged the Judges and
Jury, and the People, more than that Book; fo that they,
would have faid by me, as the Priefts, Scribes and Pharifees.
faid by Chrift as aforefaid : The angry and malicious Judges,
and envious Jury, and ignorant Officers, and People in the
Court, would have rent their Hearts with Madnefs againft me,
and faid, What need, we to mind this Book or Indi<^ment, or
Witnefs againft him, for you hear his horrible Blafphemy out
of his own Mouth« therefore what think you ? fo that they all
would have condemned me to greater torments than they did.

25. Confidering this, I held my Peace, and fpake not one
Word, which prevented the expe<5tations of Thoufands, which:
thought to have had a large relation of the matter.

20. So that I left the Book that was pardoned, and A^, ,
and Indi(S^ment, and Witnefles, for them to judge and cpndefldn
me by ; fo they had no farther matter from me at all, which
did frufirate their Expectations, and moderate their Punifhixvje&t;^
as the Reader may perceive by what doth follow^

-CHAP.

1 62 The Aas of the Witncffcs,

CHAP. III.

The Ceunfel agahft the Prophet pleads with Fear and Horror^
Tte Prppbei*^ Counfel pleadsy and itreu^b Fear, did wrong bis
Caufe.

I. T T PON the 17th of January, 1676, after the Indi6l-
V^ ment was read, my Counfel pleaded to it, proving^
that this Book the Indi6lment was grounded upon, it was
pardoned by the King's gracious AcJi", being printed ig Years-
ago ; neither was this Book Publifhed, nor Sold in any Shop,
or to any Perfbn in Publick, as can be proved, but were locked
vp in Chefts, (ife. This, with many other Words, according
to the Laws of England ; this my Counfel pleaded, and my
Counfel fat under Jwige Aikins

2. And their Counfel fat under Judge Rainsford, and he
did hold up the Book in open Court, which Book was the
whole Volume bound and clafped : He held one of the Clafpes
between his Finger and his Thumb up in the open Court, in
Oppofition to my Counfel.

J. And he exprefled thefe Words, and faid, with a loud
Voice, That he did read one leaf of this Book, and turn'd over
another; but, faid he, it was fo full of horrible Blafphemy,
that he durft not read any further, for the Blafphemy was fo
great, that it made his Hair fiand an end, and his Heart to
tremble ; with other Expreffions of Dread and Fear.

4. As if the very reading of it would have caufed God to
have parted the Heavens afunder, and have rained down
Vengeance upon him for reading it, iif he had read any further :
For, faid he, It was impoffible for any Man to write fuch a
horrible, blafphemous Book, in aflliming the place of God
upon him, except he went to the bottom of Hell ; for, faid he,
it is fo cunningly contrived^ that it confounds all the Reafon in

Man^

Of the Spirit. 163

Man ; with many other hedious Expreflions, which I cannot
remember.

5. He fpoke truth, but knew it not, for the Spirit of
Revelation «loth defcend to the bottom of Hell, elfe we could
not tell others where it is, and prevent others from falling
into it; and as Chrift himfelf defcended into Hell, and quick-
ened again out of it, fo hath the Spirit of Revelation in me,
defcended into the bottom of Hell a Thoufand times, and hath
quickened out of it again, and hath forewarned many from
going into that Place ; but I know this Counfellor ihall go into
Hell, that hath no bottom, called a bottomltfs Pit, and he
fliall never come from thence, to Eternity.

6. Likewife indeed the Revelation of Faith in me, hath
confounded all the Reafon In Man, as to fpiritualand heavenly
Matters.

7* After this my Counfel pleaded again, to the fame pur*
pofe as he did before ; but he, through extream Fearfulnefs,
did wrong my Caufe, in two Things : Firft, in that he made
no mention of the Wardens breaking open four Doors, con* >
trary to the Laws of Efigland^ which was by the Law abfolute
Burglary ; and the taking away the Books was abfolute Felony*

8. This was in the Forefront of his Breviat, and I had ,
repofed theBuiinefs to him, becaufe I would not plead myfelf 1
but he, like a deceitful Knave and fearful Fool, did not fpeak
one Word of it before the Court, which if he had, it would
have put thefe envious Judges and Jury to a Nonplus, how
they could have brought me in Guilty; fo he fpoil'd my
Caufe.

9. For after he had pleaded the King's h& of Grace, as
aforefaid, he faid thefe Words, That he had pleaded fo far as
the Law would bear him out, but as for the Words, and caufe
of Indiiflment, he was aihamed of it.

10. Upon thefe Words, did Judge Rainsfcrd fay unto the
Jury, You fee that his own Counfel is aihamed of his Caufe.

11. Here the Reader may fee thofe Words verified, as.
I have read, for my Counfel did do at my Tryal thofe things

Y X which.

164 The Adls of the Wltneflcs,

which he ought not to have done ; and he left undone thofe
things which he ought to have done; for he ought to havf
pleaded the breaking open of fo many Doors, but he left that
undone, and to fay he was afliamed of my Caufe, he ought to
have left thofe Speeches undone, and not to have fpoken
them, being not forced by the Court.

12. And for a Man to take Forty Shillings to plead a
Man's Caufe, and to fay he is aihiamed of his Clyants
Caufe; what Man that hath but moral Reafon and ^enfe
in him, but will fay fuch a Counfellor hath no Truth ia*
him.

13. But Judge /ftkins fittrng over my Counftl, might fee
tl/e Brcviat in my Counfel's Hands, which caufed him to aik
one of the WitnefTes, ( his Name was Garat ) how did he
come by thofe Books : He anfwered, That he did fieze them,
as they ufe to do ; the Judge afked how many there were of
them ? He faid a Porter's Load : The Judge a Iked him where
the Books were ; he sHifwered, at the jBifhop of Londan*st
Houfe.

14. The Judge afked him again, if they were all of a fort,,
or all ofabignels, he anfwered. No; fome were great ones,,
and fome lefler, fome three or four bound together, and fome
fingle : He was afked how many of them great Books that
were in the Court, he anfwered fir of them ; he was afked
what was the price that great Book was Sold for > he anfwered^
twelve or fourteen Shillings^,

15. Now when the two Counfels had done pleading, and*
the WitnefTes examin'd, the aforefaid Judge yftkrns flood up,
and faid, Gentliemen of the Jury, You fee that the Book which
the Indi<5tment was grounded upon, was printed 1 3 Years ago,.
and is pardon'd by the King's gracious A£i ; therefore, faid he,.
I cannot fee, by the Laws of England, how you can poflibly
Bring this Man in Guilty ; therefore Jury look to it..

16. Then flood up Judge Rains/crk, and faid. That if it
was riot Law, we will niake it Law ; and further faid. Who
knoweth but this Rafkal might antidate the Book 1 3 Years,
ago^ and publiftiit this 30th oi Auguft h& pafl.

17. Ther

Of the Spirit. i6§

17. The envy of this wicked Judge made him fpeak againft
his own Confcience, for he knew it was impoffible for me to
do fuch a thing, as to get it printed fo lately, for he knew it
were thofe that ftole my Books, publifhed them.

18. And further, this Rainsford vented his envy exceeding
high, and called me Incorrigable Rogue, that fliould aflume
to himfelf to be in God's Place, a Man Pernicious, Blafphe-
mous. Seditious, Heritical, and a monfter in his Opinions ;
pretending himfelf one of the two Witnefles of Almighty
God, to the great Scandal and Contempt of our Lord the
King, his Crown and Dignity ; as alfo the Religion of this
Kingdom rightly eftabliftied : And further faid, He was forry
that the Laws of Ergland were fo unprovided, to punifli Crimes
of this Nature.

1 9. And further he goeth on in his Rage againft me, and
faith. Gentlemen of the Jury, if you do not bring this Man in
Guilty, you will be partakers with him in all his horrible-
Blafphemy, and grand Apoftacy.

20. Many more hateful Words^ with the Fire of Hell,,
that proceeded from his Heart, and did appear in his Face ;
his Zeal was great to have me punifhed; nay, he- thought in
his Heart, that Hanging was too good a Death for me, for
faid he. This Crime of horrid Blafphemy ( as he accounted it )
was wprfe than Murder, Felony, or Treafon ; and was forry
that the Laws was fo unprovided to punifh fuch Crimes.

21. I was fo moved in my Mind, to hear this curfed Devil
to blafpheme againft the Holy Spirit that fent me, and gave
me Power to give fentance of eternal Damnation upon fuch
blafpheming Devils j that I could have wifhed, that God would
have executed fome vifible Vengeance from Heaven upon this
blafphemous Judge, to have fmote him .with a natural Blind-
nefs, for I knew he was fpiritually Blind, for I had done wrong
to no Man.

ti. Only I had executed the Commiflion of God faithfully,
in giving fentance upon all defpifing Devils, who finned
againft the Holy Ghoft. This was that Sin tl^c high Pricfts.

■ ' and

1 66 The A6b of the Witneflc?,

and Elders committed in Chrift's time againft him, in that they
faidhe caft out Devils by Belzcbub, the^Prince of DcWIs.

23. I know this, that Judge Rainlford would have faid
the lame to Chrift himfelf, had he been in my Place, for his
Blafphemy was great, not only againft me,' but againft God
thatfentme, which God he knew not.

24. Therefore my Anger wan kindled againft him, and
defired an immediate viflible Vengeance from Keaven upon
him, that might have been a vifible Witnefs, whether God
did own him or me.

25. But there was a fecret Voice within me faid, thy Conn-
miflion is Spiritual, and hath to do with the fpiritual and
eternal Eftateof Mankind; and that all fuch Perfons are the
Seed of the Serpent, and are to receive for their Blafphemy
againft the Holy Goft, their Puniftiment in the Life to come,
even eternal Damnation, which is the fecond Death, where
the Worm of Confcience fliall never Die, nor the Fire of
Hell (hall never be quenched to Eternity.

26. Then I was quiet, and willing to bear all they could
do unto me, even to the Lofs of my Life.

CHAP. IV.

The Prophet is brcugtt in fuiliy tf his Sentance and Judgmeni 5

with the Nature of his Sufferings,

1. A FTER that Judge Ratnsford had made his Speech to
iV the Jury, then was the Goaler commanded to take me
away from the Bar, and put into a little Room for a Seafon,
and after a little Space I was called for to the Bar again,
and Jefferits being then in the Recorder's Place, that tewl-
ing Devil, was to give Sentance, and Judgment upon me.

2. And when 1 did appear before &im, a great Fire was
between uS| where they did burn thofe in the Haad which

were

Of the Spliit, 167

were cornGJema^d to that Punifhment, but all that was over
before I did appear.

3. And this Jefferies fat in the Judgment Seat, as Filate
did againft Chrift, and I ftood a Prifoner at his Bar ; and
when he faw my Face, the firft Words he fpake, he called me
Impudent Rogue, becaufe my Countenance did not change,
nor look fed, nor aflc'd any Favour of the Court, and faid
nothing to all their threats, revilings, and reproaches, whereby
they reproached me.

4. Then he afked the Jury, Is Muggkton Guilty, or not
Guilty ? They ftay'da little Space before they fpoke; Jefferies
afked again. Is MuggUion Guilty, or not Guilty ? the Jury
faid Guilty.

5. Then he proceeded in Judgment and faid, the Court is
forry the Laws of England are fo unprovided to puniih Crimes
of this Nature, therefore the Court hath thought fit, to give
you but an eafy, eafy, eafy, Punifhment.

6. You fhall be committed, and put to fland upon the Pil-
lory, in three of the mofl eminent Places in the City : That is
one Day in Comiil, near the Exchange^ London ; another Day
in Fleei-Sireet, near the End of Chancery Lane; and the third
Day, being on the Market Day, to fland in fp^eji Smith-Field^
London ^ from the hours of Eleven in the Forenoon, until One
in the Afternoon.

7. On which faid feveral Days, a writing Paper (hewing
your Offence, to be putuponyour Breaft,, and alfo your blaf-
phemous Books, in three Parts, to be divided, and with Fire
before your Face, near the Pillory aforefaid, by the common
Hangman, then and there to be burn'd.

8. And then to be returned into Newgate in fafe Cuftody,
untill your Fine of five Hundred Pound be paid, and then to put
in good Security, to be of good Behaviour the Time of your
Life, but none of your own Gang, as he called them, (hall be
Security for you ; Thefe are the Words of the Sentance that
yefferies paffed upon me the I'jihoi January 1676.

9. The Paper that was tyed to my Breafi every Day I

flood

itii The A6ls of the Whnefle?,

ft^d upon the Pillory, to Ihew my Oiftnce, and Caufe of this
Suffering, the Words were as followeth.

lo. Lcdowkk MHgg.elotiy Standeth here for writing, caufiog
to be primed, felling, uttering and publifliing, a blafphcmous
Book*

lu After this Sentance, and Judgment was paffed upon
me, I (hall record as fliort as I can, the Manner of the Exe-
cution of ihis Sentance ; and how I did luffer it, and bear
the Curfe of their wicked Wills j for they did make that
Law, which was not Law, as Rain?ford faid before, and as
Judge J. kin*, when he faw me condemn'd contrary to Law,
he went off the Bench and faid, there were no fair Dealings
with me.

1 2* This Sentance have I fuffered, in every Tittle in the
greateft Rigour that could be inflicted, even beyond their own
l«aw, they made me ride in a Cart, as a Thief, or a Murtherer,
bareheaded, without Hat or Cap; which never was done in
Engiand before : I flood bareheaded upon the Pillory, which
no Cheat ever did, but were fuffered to wear a Cap of Steel
under another Cap*

13. I was fet as a Mark for every one to throw a Stone
at me.

14. My Books were offered up in three burnt Offerings'
unto the unknown God, as three Sacrifices before my Face,
the fmoke of them afcended into my Noftrils, which caufed
me to cry to Heaven for Vengeance, upon thofe great Men
of the Earth, that were the Caufe of thofe burned Offerings
unto Devils.

15. And myfelf was offered up, as a Sacrifice three
Times, to the rude Multitude : For the People came from
the four Winds, or from the four Quarters of the City,
and Suburbs round about ; they were for Multitude without
Number.

16. I was maul'd by the People, fome caft Dirt, and
Mud out of the Kennel at me, others rotten Fggs, and
Turnips^ and others caft Stones at me, lome Stones weighed

a Pound 1

Of the Spiilt. 169

€t Pound ; and out of the Windows at the Exchange, they caft
down Fire Brands, (pieces of Billets with Fire upon them)
at my Head, which if they had lighted upon me, would have
done the Work, as they defired.

17. I was bruifed and battered, and my innocent Blood was

fhed, tho' not unto Death, for God's Caufe, for that the Blood

'of theiaft true Prophet, and Witnefs of the Spirit, hath been

fhed, 4)/ this bloody City, for my Teftimony to the Com-

miffion of God put upon me.

1 8* And it was the wonderful Providence of God, my
Life was preferred ; for I was delivered into the Hands of
unreafonable Men, the rude Multitude, by the Hands of
Jtainsfordy Davis ^ and Jtfferits^ Judges of the Law of Rea-
fon, and Jury, thefe were the Men that were guilty of my
innocent ^lood*

19. I was willing to be ftoned to Death, by the rude
Multitude, and would have gone off the Pillory to be ftoiied
to Death, but the Officers would not let me come down,
when this was over, my Wounds and the blood launched,
I was put into the cold Cellar again, the fame Day at Night,
I went three, pair of Stairs high to my Lodging.

20. And the next Day, I would willingly have kept my^
Bed, but the Keeper faid, If I would not come down into the
Cellar in the^ Afternoon, they would put me in the common Side ?
fo I was forced into the Cellar, who had more need to have
kept my bedi

21. But there is no Mercy in Prifon, therefore it may
well be compared to Hell, for in Hell there is no Mercy,
but Juftice only, neither is there any Mercy in Prifon Keepers
at all without Profit. ;

22. After I had fuflered thefe things, I was put into Pri*
fon again for the Fine of five Hundred Pounds that was laid
upon me to pay, but I did lie in Prifon fix Months after I had
lufFercd thefe things aforefaid,

2^. And now in my Imprifonment, I confidered that my
Sufferings were much like unto the Sufferings of the. Prophet

Z Jerem.ab

170 The Afit of the Witncflc?,

^primiab Chap, xu 1 p. He fuifered for his Meflkge fiom the
Old of Hoft, the mighty God of Jacob.

24. And tny Sufferings wasior my Commi(iion recei\ced
from the high and mighty God, the Man Chrill Jefus, in
Gloiy, the only wife G<^ my King aad my Redeemer.

25. And as his EnenUes* that caufed him to iii&r, and
would have had him put to death, were Princes, and great
Men of the Earth ; fb likewife thofe of my. Enemies, Were
great Men, and as Princes on the Earth i ai^d they fat upon
the Thrones, as Gods on Earth, in Judgment aeainft me.

26. And as it was with ytrtmiab^ {o it ^as with me, fiir I was
like a Lamb, that is brought to the Slaughter, and I knesr not
that they had derifed devices a^ainft me, if I had, I could
|»ve prevented them« They iaying, kt us dedroy the Tree
with its Fruit thereof, and cut him off from the Land of the
Living, that his Name may be no more remembered.

27. That is, let us deftroy this MnggUiMy the Tree, and
jthe Fruit thereof; his Do£lrine of the tnm God, and dglxt
Devil in his Writings, that none may xeceive his Writings
mqre, nor believe his Do£t^e, or Cosuniffion, that \^ bath
power from God, to blefi, andcurfe to eternity any more. : This
reprobate Men have pradlifed againft me.

28. So that I have hadcaufe, to make niy Complaiixt uitfo
my God, my King, and my Redeemer the Lord Jefus Ghrift»
as "Dmnd and Jirmiah did«

29. Oh ! LoM God of Truth, that judgeth righteou£y, that
triedi the Reins, and the Hear^, let me fee thy vengeance oa
(hem, for thou knoweft I have beep iaith&l in executing thy
Commiffion, the Burthen of the Lord, which thou did'ft lay:
upon me.

' 30. And thou knoweft the unrighteous, unjuft Judgments,
thefe wicked unjuft Judges gave againfi me : They were not
only Enemies to me, but thy Enemies, Oh God ; tat they have
hated me without a Caufe, and they have faid, let us fmic& him.
with the Tongue, widi lies, danders, and reproaches*
31, Therefore give heed,. Oh) Lord God of Thith, and

liearkea

Of the Spirit.

tyt

Ifttrken to the Voice of thefe wicked Judges, and Juiy* and all
thofe that aiTeated to that Judgment for harm, that contended
with m^ : And let me fee thy Vengeance on thofe thy Enemies,
for their Fathers did unto th^e, when thoul was upon £arth,
as thofe do unto me*

32. Thdu haft (a ved me from bloody Men : For they laid
wait for my Soul to kill it, had the Law been provided with
Strength, and not for any Tranfgreffion of any L^vi^ that I
had broken, but for thy Commiffion and Doctrine thOu gaved
me to declare.

$ 3. Therefore Oh Lord God of Truth ! be ndt merciful
imto any wicked Tranfgreffion, that perfecuteth only for Con-
fcience fake ; it being the Sin agsdnft the Holy Ghoft.

34. And God will let me foe my de&e upon my £nemiesi
and bring them down. Oh Lord my God.

35* This wasmy fecretSupplfcatioii unto mv God, whin
I wasPrifoner in NewgaU^ after I had fuffered all tho^ cbfpCK
ral Puailhme<it&, which they fentaneed me to fuifer.

C H A P. V.

Sbiwiu^ be^ tbafOt Pnpha hn&^t timfim

Ooi) iMpart /k^d.

infift (cm

A^NP a little while after th^e my Suffermjgii I Hn

^\' fliiy defife (input) granted, and feVeral of my

pdtent Ea^tnies cuJ off this Earth by Dfeath : At fitft, that

certain rich yiaxi that tdok aWaV poor Widdv Brum's

Ground, as is aforetteiitioned 1 hi was called Sir y^ht
James.

2. And notwithftandmg I had overthrown his two Ten-

nantig in the cotfunbn Law, yet when he law that I was in Pris-

fon, and condeikth'd for thofe Books, and had fuffered a^

aforefaid; yet I b<iihg fined five Hundred Pounds, he thouglit

I couid'not bif delivered outof Prifbn no abr«, the Fine was
fo gMAt.

Z 2 5. Where-

I'ji The Aifts of the Witneffes,

3. Whefelipon he wickedly took advantage upon ' my
Sufferings for God's Caufe, and fent a Writ of £je<5)ment
to my I'ennants, to ejeift me out of PoiTeffion, fo my Attorney
read it, and faid, 1 muft Anfwer to it, elfe he would ejeft
me out the next Term, fo I was forced to employ a Solici-
tor to anfwer to it, which wickednefs of his ccA me three
Pounds

. 4, And my Lawyer went to treat with him, and this
Knight was not very well, very crofs, and faid, he had
turn'd his Bufinefs over to his Attorney : And his Attorney
Was fo full of employment that nothing could be done^

5. So I hearing by my Lawyer that he was Sick,. I defired •
of God, that he might never come down from that Bed of.
Sicknefs, whereon he lay $ and in a few Days after, it came to
pafs, that he died.

6. So our Law-fuit was ended, I had been a quarter of a
Year in Prifon then, now I knew this Man was the Seed of
the Serpent, a Devil, and will be damn*d to all £ternity.

7. After this, there was another great Enemy, his Name
was Garret^ lie was one of thofe that broke open "my ~ Houle,
and ftole my Books, and was a Witnefs againft me in the
Court : He brought the Books to the Court, for the common
Hang«Man to burn, every Day I flood upon the Pillory, my
Wife Mary gave him the Sentance of Damnation to Eternity ,
and he died fix Weeks after.

8. The third Perfon was Judge RainsfirJ^ Chief Judge of
EMgland^ he was an implacable Emmy to » m^, but in a little
time after his Judgment upon me, before I was delivered out
of Prifon, he was put down from his f(^t of Jufiice, and all
his temporal Power taken from him by the King i and another
put in his Place : And the King would give no reafon for it,
but his own will.

9. So that his great Power, Honour, and Glory, was de-
parted from him, and he iKid not fo much Power as a com-
mon Juftice of Peace, he was in the fame Condition as King
Saul was, the good fpirit of Power of giving righteous Judg-
ment

Of the Spirit. 173

ment in temporal things according to Law was departed from
him, and an evil Spirit of (hame and difgrace was fent unto

him.

10. Which troubled his Soul, fo that in a little time after
he Died, and went to the fame Place, as King Saul did, that
did enquire of a Witch that was rejedtcd of God, and not of
his Prophet SamueL And I am fure he Ihall be rejefted of
God, even this Raimford^ and rejedled of me, the laft true
Prophet of the Lord, and that he will be damn'd to all Eternity.

11. And he (hall remember in the RefurrecSion, that his
Damnation is the very fame which he call'd horribk Blaf-
phemy, which he judged me for, and faid, he was forry the
Laws of England were fo unprovided, to punifli me no worfe
than they did.

12. And as he had no Mercy for me when he was in .
Power, neither have I any Mercy for him : and I am fure
God will have no Mercy for him, but hath provided a Law to
punifh him for his fjivy againAr me, who did him no wrong.

13. And his Blafphemy againft the Holy Ghoft,' which
God hath faid, and made it a Law (never to be altered) that .
Aall never be forgiven in this World, or in the World to
come : This is the Law that God hath provided for us, the
two laft Prophets and Witnefles of the Spirit, to judge by ; fo
that I know the hotteft of Hell Fire will be his Portion and
Reward, for his Sin againft the Holy Ghoft, to Eternity.

14. The fourth great Enemy to me was Sir (bomas Davis ^
then Lord Mayor, he being a Stationer himfelf, he was con-
federate with the whole company of Stationers and Bookfellers,
and Jury, to tight againft the Lord and hischofen Prophet, and
Witnefs of the Spirit, which did incenfe ^he Court and Jury,
that I might antidate that Book 13 Years ago, and yet publifli
it this dugufl J even againft his own Confcience.

15. Wherein he fliewed himfelf of that wicked, reprobate
feed of the Serpent, a Son of the Devil ; and I certainly know
him to be a Devil, and that he will be damn'd to all Eternity.

16. And

1 74 The Afts of the Witneflcs,

16. And about two Veafs and a half after he judged me,
he Died, and pafled through this firft Death, which is NaniraU
into the fecond Death, which is Spiritual and £ternal.

17. 1 hefe great Enemies, 1 have lired to fee them cut
oft from the land of the LiTing ; with many others, more
inferior Devils, which were my Enemies, have I feen cue off
by Death, and ibme to Poverty.

18. 1'here is one more that is yet alive, th&t I deiire of
God to have executed fome vifibte Vengeance at my Iryal ^
his Name was y^ffiries. Recorder of London. He was the Man
that fat in the Judgment Seat, and gave fentance againft me :
He ufed feveral icurrilous and difdainfiil £xpreflians, in the
fentance he gave upon me.

19. He was a Man, whofe Voi^e was very loud, but he is
one of the worft of Devils in Nature i for he is not only an
Enemy to God and all righteous Men, but an Enemy to ail
moral Juftice and Equity.

20. For if a IV^n's Cauie be never fo juiV, except he be
employed in it, he will be fure to baffle and make quabbles,
and wrangle out the Jufteft Cauie that is, and will make that
which is unjuft itfelf, to be right by Law i were it not fot
more jufter Judger^ that have a more juft Confcience thtsn he
hath^ elfe the Innocent would always looie his juft Right, if
he be againft him.

1 1 . But that which I have againft him^ is, for his Blafphemy
againft the Holy Spirit that fent me, and his wicked MaKce
and Envy againft me, when he fat in Judgment againft me ;
that he (aid, he was forry the I^ws oC Efig/aftd weve fo unpro-*
vided to punifti Crimes of this Nature ; he was forry the Laws
could not impower him to give fentance ot Death upon me :
I'his I knew was the defire of his Heart.

22. And as he was foriy the Laws of Engkusd werefo un-
provided to punifti me, fo in like Manner^ am i glad that the
Laws of Heaven is always provided to puniih him'with Eter-
nal TormeaiBt which is a living Deaths and a dying Life ; it
is well for me, and all the Elea, that God's Laws are always

pro-

Of the Spirit. 1 75

pKmi^ 10 girt feotsotee of eternal Damiuition upon all fuoh
defpUwg, jp^ticuting, plafphcmii^g Devils, as this Jrjfirw*

%%. I koew he w^ais a Kepiobate, and appointed of God to
l)e Panin'd before ^ bu{ this Tryal of .mine hath given Tefli*
mony to me, and all that truly believe me, that he is an ab-
folute Pavil ia Fleih, and his Sin doth cry to Heaven for
Vengeance.

24* And look what m^fure he would have meafured unto
me, in that he would liave (lain my innocent Blood unto
Death, the fame meafure (hall be meafured to him again :
becaufe the Laws of Heaven are always provided, and hath
impowered me to give Sentance and Judgment upon him;
for I know, by Revelation of the Spirit of God, that he is
recorded in the tables of Heaven, for a reprobate Devil, and
he (hall be recorded here on Earth to the end of the Worlds
for a damn'd Devil.

%^. For that Body cf his^ which is now his Heaven, which
cloathed itfelf in Scarlet, and fat on the Judgment Seat againft
me, ihall be in HelL And that lofty, bawling Spirit of his,
(hall be his Devil \ the one fhall be as Fire, and the other as
Urimftone, burning together to all £tef nity.

26. Ai>^ he Ihia^l ice^iiember in th(e RdurreAioa, when he
is raifed again, that he gave Judgment upoA me for writing
^h'ls Sentance to others j and I am fure the God of Heaven
ivrill Qot deliver him. from thofo eternal Toinienls.

27. There is a neceiSty that th^ Men of all others,
fiiould be Damn'd to £teFnity 1 for there was more Enemiea
againft me than could be numbered* through the occafion of
thefe five Men a fore- mentioned.

28. And I could freely forgive the rude Multitude, for
they kn^w: nor what they did ; but there is no forgtvenefs of
thele five Men, nor Jury, nqr Judge, nor Officers, that g^vf
their Confent to that Judgioent that was paded upoa me^ the
27th of ymttary^ 1676.

29. Therefore I h^ve left thefe five Men ujpon Record,
thfMf tjie AgQ tp.cQAe miy fee tte. wkkedoi^ 01 them^ and.

take

176

The Adls of the Wltnefles,

take heed liow they perfccute innocent Men, that doth h6t
break any temporal Law ; and efpecially fuch Men that hath
a CommiiTion horn God to give fentance of eternal Damnation
upon them, leaQ they come under the fame Condemnation as
thefe Men are under*

30. This I have left upon record for the Age to come,
after my Death, fome of the moft remarkable Sufferings^
which I have paffed through, in the Year 1676.

CHAP. VL

0/ she Propbei\ Delil^erance out cfPrifdn^ Of tht Price arid
Valui that was modi of bim. The Rewards to tie two Seeds
at the lafl Day,

1. ^lT OW having giviin ah Account of my Sufferings, it
XAI will be neceffary to give an Account of my Deli-
verance out of thofe Troubles*

• 2* While I Was in the Prefs-Yard Prifoner, the Sheriffif
did fend feveral times, by the Goal Keepers, to fee what I
would do about the Fine, but they were at no certainty, what
they required : At laft the Clerk of Newgate faid, they would
take the 5th Part, which was one Hundred Pounds.

3, I was unwilling to give fo much, I let it alone a quarter
of a Year longer, for fome Reafons I had in myfelf ; after that
time I fent a Letter to treat with them about the Fine : The
Sheriff's Name was one Sir John Peaks Sheriff of London. The
other was Sir Thomas Stamp ^ Sheriff of MiddlefeXk

4. But they were very high and would not abate One
Shilling of one Hundred Pounds, and the caufe why, was
becaufefome of the Goal Keepers, .had proffered one Hun^

dred

Of the Spirit, 177

dred Pounds for me» to keep a Prifoner forever, or elfe to have
a large Sum of Money, for my Ranfom.

5. I perceive, had not the Sheriffs Honour Iain at Stake,
I had been bought and fold as Jofepb was in Egypt for a Pri-
foner during Life, or till fuch Ranfom was paid : It would
have been a great difparagement to the Sheriffs, if they had
fold me, fuch as was never done in Ef^gland before.

6. But they having an Eye to Credit, and fomewhat to
Confcicnce, they would not do fuch Wickednefs ; but how-
ever it caufed them to abate nothing of one Hundred Pounds,
neither would they give any time, but pay down prefently.

7. So we borrowed an Hundred Pounds the next Day and
gave to them, upon the 19th Day of July 1677, and the fame
Day at Night I was releafed out of Prifon, and many of the
Bekevers do keep that Day as a Feaft-day every Year, in re-
membrance of my Deliverance out of rrifon.

t. For I was prized at a goodly Price, far higher than the
Lord of Life, when he was on Earth : He was valued at
but thirty pieces of Silver, the thirty pieces rf Silver was
thirty Pound, but they valued me at a hundred pieces of
Silver, for the thirty pieces of Silver they valued Chrift at,
muftbe fomuch, elfe it would not have bought the Potters
Field.

9. Now the caufe why they valued me at fuch a high
Price above my Lord and Mailer, it was becaufe they knew
I had fome Intereft in this World : and many followers of me,
therefore they valued me at fuch a high Price as a hundred
pieces of Silver.

10. And as the thirty pieces of Silver was the Price of
innocent Bipod, therefore not fit to be put into the Trea-
fury, to be expended upon an holy Ufe, or to relieve the
Poor and the like ; but to buy a Potters Field, to bury the .
(linking cs^rcafe^ of Strangers, Thieves, and Murderers, in-
fomucTi that the thirty pieces of Silver was beftowed on the
bafeft Way, foitable to the purchafe, being the Price of inno-
cent Blood/

A a II. So

1 7S The Ads of the Witneffes,

If. So UkewHe the hundred pieces of Silver they valued
me at, it was the Price of incocent Blood alfo, tho' not unto
Death, as our Lord was a very goodly Price.

12* And this Money will not be put into the Treafury,
to repair Churches, or relieve the Poor, but will be fpent
bafely in Luft, and Drunlcennefs, and in Voluptuoufneis
fuitable to the purchafe of it, beine the Price of innocent
Blood, ^

1 3* Thus have I left upon Record, the fubftance pf the
whole Matter, as ihort as I can, both of my Sufferings and
my Deliverance out of all thofe Troubles that hath happened
upon me in the Year 1675, and in the Year 1676, and 1677,
and in the Year of my Life 67.

1 4. This is the fi/th part of the A»f>s of Jdhn RetfOi and
JjodowUk MuggUton^ the two laft Prophets, and WitneiTs
of the Spirit, from the Year 1651 to the Year 1677 I have
been preferved, and liad experience of the truth of all thefe
thbgs.

15. And wonderful Revelations^ and Paflages, and A<5h,
diat are written in thefe five Parts, that I might leave it as
a Legacy for the Age to come «upon Record, that the un-
believing World may be convinced when I am turned to
duft, as my Father Adam is, that I was flandered^ re*
proached, belied, perfecuted, imprifoned, and pilloried, with*
out a Caufe,

1 6. But I fhall be raifed again, by the Power of that
God, the Lord Jefus Chrift, in whom I believed, that be
was dead, even the Alfha and Qm^a^ and is alive for ever-
more.

17. And it will notfeem a quarter of an hours time to me
from my death, to my rifing again : For there is no time to
the dead, time belongs to the living.

1 8. And this I know, that as the twelve Apoftles in the
Refurre<5lion, fhall fit upon thrones and judge the twelve Tribes
of lfra€l\ thofe that believed them when they were upon
the Earth. They were judged with an eternal blefiin^ of

Of the Spirit. 1 7 9

Life eternal, and thofe that defpifed, and perfecuted them
when on Earth, are judged by them to be cuffed and damn'd
to eternity, which Is a fecond Death, which is Ekernal.

19. So fhall Retve and MuggleteH, in the Refurre^ion, fit
upon Thrones, and judge all true Believers of our Doflrine
and Commidion of the Spirit, when we were upon Earth, to
be bieffed both in Souls and Bodies, that were mortal when
they believed us, but now Immortal to Eternity.

20. And we fliall judge all thofe 'wlcked defpifers and
perfecutors of us when we were upon Earth, with the fame
Judgment in the Refurreilion, as we did here on Earth.

21. I'hat is, they are curfed in that Soul and Body they
fhall have in the Refurreilion to Eternity ^ and ihall remain
in utter Darknefs here upon this Eanh ; weeping and gnalhing
of Teeth for Evermore.

Written by Lodowick Muggleton, one of the two
laft Witne6*es and Prophets of the Spirit, unto the High
and Mighty God, the Man ChriA Jefus in Glory.

FINIS.

A TRUE ACCOUNT

OF THE

TRIJlL, AMJD SUFFERIJ^GS

LODOWICK MUGGLETON,

Ofif of the two last Prophets and fPltnesses of the Spirit^

LEFT BY

OUR FRIEND POWELL,

WHO WITNESSED THE TRIAL AND ALL HIS SUFFERINGS, .

THEREFOR^

He gives a more full and particular Account of the Whole Pro-
ceedings than the Prophet has left on Record,

WHICH IS THE CAUSE OF MY PRINTIKG IT,

That Believers may see bow patiently our Prophet bore those Sufferings

on Truths Account,

Knowing when Time is ended, he should meet his God, his King and

Redeemer, with all those that truly believe Jesus Christ,

that was Crucified, was the only and alo^e eternal

God, one glorious distinct Person in the form of

a Man, who now reigns in the highest

Heavens, where we shall behold his

glorious Face, to live 'with him,

and praise his Holy Name

for ever !

Printed for T. FEVER~-1808.

\ t^v^A-*'

» V

r ^

, A-/.. ■^.( ^-*T ».i-<.- V

\ ''Z- , » O..^ if ^ V ^W '

AN ACCOUNT

OF THE

Prophet Muggleton's Sufferings,

IN THE YEAR I67G,
As related hy our Friend, Mr. POWELL,

Who was an Eye-witness to the whole*

afcaasKSSs ■casaagaaa 11 ■ ' ■ 11

THE 17th of January, I676, it Was one of
the dismal days that, has appeared this 1350 years,
to any one who hath the true light of life eternal
abiding in them, and then to behold the greatest
of commissidnated prophets brought to the bar of
justice, nay, to the bar of injustice, and there to
be arraigned for being robbed, and his robbers to
be his accusers ; I would humbly desire of any im-
partial hearer of his trial to tell me, soberly, whether
he in his own days, or in any record he has read,
and found such inhumanity, that burglary should
be committed against a man by a fraternity of
robbers, s^nd the robbers sue the robbed, and de-
nied the benefit of the laws, which is a security for
the offended and scourge to the offender, and the
robbers that robbed him to be his his accusers, in a
plea of trespass in the Court of Arches of Canter-
bury, which Lodowick Muggleton being the of-
fended, went there to answer, by express from the
Court in person ; by this means the robbers got the

A Lord

( 2 )

Lord Ckief Justice's warrant, and appreliended
Lodowick Muggleton therewith, and brought him
before Sir Thomas Davis, (then Lord Mayor of
London) who committed him prisoner to Newgate,
for owning the writing of a book, written against
some Quakers, in the year l663, and from thence
bailed out to answer to an indictment, at the Old
Bailey, for writing the said book ; then Mr. Mug-
gleton took out a sesarary to remove his trial from
the Old Bailey to the King's Bench, yet, notwith-
standing the Lord Chief Justice Rainsford, after he
had taken Lodowick Muggleton's money for the
sesarary, very unjustly and arbitrarily supercedes
It, contrary to all law and justice ; and the liberty
of the subject commands him to take his trial at
the Old Bailey, and there to answer to an indict-^
meat, as follows :

* Lodowick Muggleton, thou standest here in-
dicted for writing a blasphemous heretical seditious
book, and to which indictment thou pleadest not

fuilty; what sayest thou for thyself?' Lodowick
luggleton made no answer, only desired the
liberty of a counsel, which was granted ; but
before Lodowick Muggleton's counsel began to
speak, his adversary's council opened the cause,
and said, * My Lord, I am counsel for the King
in this cause, and I think his crown and dignity was
never so abused before;' and taking one of the
books by one of the clasps, said, ' My Lord, here
is a book contains the horridest blasphemy that ever
was spoke or written before, a book that makes me
tremble to hold it in my hand, I did read one side

(' a )

of a leaf in it, and I will assure your Lordship, it
made my hair stand an end to see the horrid curses
contained therein ; it is pomposed of such horrid
blasphemy, that I would not be obliged to read it
through for all the world's wealth, fur the blas-
phemy contained is very great;' ' for,' said he, *it was
impossible for any man to write such a horrible
blasphemous book, in assuming the place of: God
upon him,' *for,' said he, •it is so cunningly contriv-
ejd, that it confounds all reason in man; therefore, m'y
Lord, it is my opinion^ they ought to be cut off,
both root and branch ; with several other words to
the same effect/ Then Lodbwick Muggleton'a
counsel began to plead, but pleaded like a man that
is either afraid to offend the judges, or like a very
weak lawyer, for he pleaded no more than this:
* My L<3rd, the book Mr. Muggleton stands in-r
dieted upou, was written before the act of grace
came forth, therefore if Mr. Muggleton has of-
fended, he hopes the act of grace will favqr him/
Whereupon the Lord Chief Justice Rainsfprd then
sharply took him up, and said, * That person that
had the impudence to write such a blasphemous
book as this was, did not want subtillity to anti-
date it/ Whiereupon one Garrat stood up, and
said, * That Mr. Muggleton did own the writing
of the book when he was before the Lord Mayor^
in Guildhall/ ♦Then/ replied the Lord Chief Jus^
tice, ♦ That the acknowledging the book before
t;he Lord Mayor, was a sufficient testimony again3t
him, and a publication of the book since the ipt of
grace/ Then stood up Judge Atkins, and. s^aidi

( 4 )

' Tie did not conceive that by owning the book be-
fore the Lord Mayor was a publication, since the
Act. ; * for/ said he, * wo^ld you have the maa to
have told a lie/ * My Lord/ said. G^rratt, ' it was
a long time before he would confess it :' MVhy/
said Judge Atkins^ * We have no law to make a
man accuse himself ; can you make it appes^/ said
he, Uhat Mrl Muggleton has writ these books
since the Act of Grace, or has he made sale of an/
since the Act of Grace, or has he offended the
law / — to which Mr. Garratt said ' No/ • Then/
said Judge Atkins^ ^ Gentlemen of the Jury, yoa*
see there is no proof against Mr. Muggleton, either
of his writing or making sale of any of these books
since the Act of Grace ; therefore I do not under-
stand how he can be denied the benefit of it, since
we have tio law for it/ ^ Why/ said the Lord Chief
Justice, in a gri6at passion, ' If we have no law for
It, I make it law/ and down he sits ; and it was ex*
pected, Mr. Muggleton's counsel would have
pleaded, but whether the Lord Chief Justice's
passion prevented him or not, I do not know, but
further ' he pleaded not, which made the Chie£
Justice vefy much reflect on Mr. Muggleton, and,
in a jeering w^y, said to his counsel, * Rise up, and
plead forybur client/ but he inade no wordofan«
swer, which the adverse party made some advantage
cf^ and th6 Lord Chief Justice stood up, and said»
^ Gentlemen of the Jury, here is a cause befoie you
so notoriously wicked, that, I thank God, I never
heard the like before ; it is a cau^e sb odious and
so blasphemous, that you see his own counsel 19.

ashametf

( 5 )

ashamed to plead in the vindication of so notorious
a villain as this is, that could fonient such horrid
k blasphemies as these are, and publish them : * Pray/

) said the Lord Chief Justice, ' how many of these

I books did you find in his house \ they made an-

J swer, * they had about a porter's load/ * How many

I may that be in number/ said he; *they carried about

I three or four hundred / * What/ said he, * all of one

I volume/ they said ' no ; there was about six of the

I volume ; as for the rest, they were what was con-

I tained in that book, but in smaller volumes/ *Then/

I said the Lord Chief Justice, * it shews his subtillity

I had contrived them in several potions suitable to

their constitutions; they, whose stomachs were
large enough to digest the whole venom might have
I it, and them whose stomachs were little and crazy,

I his cunning had contrived potions of it for their

I distempers. And now. Gentlemen of the Jury,

I although we have no proof of his selling any of

I ^ thes^ books, for it is to be believed those that bought
I them were of his own gang, and they will not ap-

I . pear against him ; therefore we must by circura-

j stances, for what should one person do with so many

books of one sort, unless it were to make sale of
I them ; therefore. Gentlemen of the Jury, I would

have you narrowly sift the witnesses before you de-
( termine, and consider it was through a pretended

I zeal our late king M'as put to death, and who knows

what design this villain had both in church and
government: and therefore. Gentlemen, if you do
i not bring him in guilty, yourselves will be sharers

I in his curst apostacy/ The jury receiving this

I unheard-of charge, went out of court) and after.

I B. half

( 6 )

half an hour^s consultation amongst themsclres,
they returned ; when it was demaniied by the Clerk
of the Peace, * whether they were agreed in their
verdict/ — they answered, ' they were ;' * who shall
speak for you,' was then asked ; they said, * the
foreman ;' * then,' said the Clerk of the Peace, * is
Lodowick Muggleton guilty of MTiting these books
for which he stands Indicted,, or not guilty,' the
foreman said, •Guilty;' but the words came from
Itiim Mith so discomposed a countenance, that his
very looks shewed his conscience had accused him
with unjust doing; the Lord Chief Justice having
now his desired ends of the Jury, began in the most
abusive, basest' way, that ever a Judge did to a
prisoner, wiiich is as follows : *

*Thou impudent rogue, sirriahl thou villain,
which art a rogue so great, tl^af I want words bad
enough to call you, a villainous rogue, composed of
such impudence, that you ste he has got a set of
them, and makes them call themselves Aluggle-
tonians, after his cursed name ; such a pack of vil-
lany 1 thought could not be invented by a rogue ;
yet how impudently the impostor stands ; 1 am
sorry our laws are so much unprovided that there
is not a punishment severe enough to punish this
rogue, according to the villainy of his crimes, but
little did the contrivers of the law think that e^'er
such blasphemy should be spread abroad in the
world, and by so ill-looking ti fellow as this ; I would
forgive the greatest rogue that should rob me of all
I have, tlie greatest murderer in the whole world,
sooner than I would forgive this villain, who is a
murderer of souls/ Upon the Lord Cheif Justice

ending

C 7 >

ending his speech, Judge Atkins left the Bench) and
when lie came down stairs, he shook his head and
said, ^ thing<^ are not fairly carried on here/ and
. s[>oke it in the bearing of several people, as well as
myself. Then Lord Chief Justice Montague stood
up and aaid, •A» for what my Lord Chief Justice
said, I like it very well, for he has shewn his love and
zeal to God, and his loyalty to his King ; his zeal to
God m endeaveuring to crush this rogiie, in his
blasphemous pretences, who made it his business to
draw away as many soUSi as he could after him by his
damnable doctrine ; I am sorry there has been oc-
casion to publish his villainy by reading his blas«
phemous books in open court, for fear the venom
ahould infect some of the bearers ; but I hope God
will direct them otherways, and as for the Stationers
Company they ought to be remembered for their
diligienee, in ^earc^hing after such cursed delusions as
this impudent villain has broached abroad to deceive
tlie peple, so likewise the Jury ought to be applauded
for bringing in so just and pious a verdict ; for he
hkd ratl^r forgive the greatest rogue, or greatest
thief or murderer than this villain, this both thief
and murderer to poor souls/ The Judge hereupon
gave the Jury thanks for their verdict, and in a
short time arose and depaii:ed the Court, leaving
the Common Serjeant JefTeries to pronounce the
sentence against him, when, M^ith a disdainful
countenance, looked upon the prisoner, and with
words so abusively ^scurrilous, that it is a shame for
a government to have such magistrates, as shall
hereafter appear, who said, ' You rogue, that
stands here; you impudent rascal^ sirrah! that

hath

( 8 )

hath such confidence to stand in presence of the
Court to justify so much blasphemy, sirrah ! the
Court has been too favourable to such a viI^ain as
thou art, who has been guilty of the blackest deed
thai ever was invented by any rogue, except thy-
self ; deeds arising from the very blackest of dark-
ness itself, and considering all thy villany, the Court
has been too favourable to the proposing a sen-
tence,— *You are to stand three days upon the
Eillory, in three principal places in the City of
ondon ; and your blasphemous books to be divided
into three parts, and there, with fire, to be con-
sumed before your face ; and you are to pay a little
fine, but c£5()0. It is but a little one, considering
your villainy, and you must give security for your
good behaviour, during your life, and such as are
not of your own gang;' thus ended the pronunci-
ation of this sentence. Now I will proceed to the
fulfilHng of the sentence in order ; then Mr. Mug-
gleton was carried by one of the keepers to New-
gate, where he had not been above a week, but he
was commanded to his first place of standing, which
was at the Temple Gate, in Fleet Street; where,
by the croaking frogs, he was pelted with clay,
rotten eggs, and dirt in abundance, and in this

glace they put his head in the pillory, but Captain
ichardson, the head keeper, came to them, and
said, * God damn you, what makes you put the
man's head in, for it is contrary to his sentence/-
Then he was taken out, and stood two hours ; then
he was taken off, and put into the cart, and so was
carried to Newgate again, where he remained till
his second standing, which was at the Royal Ex-
change

•

change, in London, where one would have thought
the gravity of the City would not have suffered any
violation of the law, yet he waft more barbarously
used by the caterpillars than he was by the croaking
frogs, although several faithful believers used their
utmost endeavours to hinder the throwing of things,
by delivering some of them to the officers ; others
persuaded, and some threatened ; yet, notwith-
standing all this, they most shamefully used^him
out of the balconies, from the top of the Change ;
he had glass bottles thrown at him, and pieces of
timber, and atones in abundance ; and below there
^as a shopkeeper walked up to the pillory, and
standing before Mr. MuggletOn, hit him on thp
breast with an orange ; which I seeing, ran at hinj,
and, with my cane, hit him over the head, till he
fell tb the ground; then cotoes one with an urtheari^-
of confidence, and takes a brand out of ,the fir^,
and threw it at him, which, had he not sheltered
himself among the crowd, he would certainly have
Ibeen laid in the fire he took the brand out of.
tThis forwardness of mine created a; deal of talk,
who I was ; some said I was one of his own people ;
Othefs said I was the Sheriff's clerk,' and that went
fiiost about witli the people, and I Was glad if bjr
any means I could save him, notwithstanding he
was shamefully abused ; and having stood his two
hours, he M^as taken down, and carried into a cart
to NeAvgate, there to remain until his last standing,
which was to be in West Smithfield, on a Friday,
where he was no sooner come and entered the
si^affold of disgrace, but the rude multitude began,
in a most merciless manner, to throw stones at him

C almost

( 10 )

almost as thick as hail, and here I am sure if some
saints had not behaved with uncommon courage,
he had certainly been killed ; they went to the
ofRi^ers, requesting their diligent care, and pro-
mising to gratify them for it, and went quite round
the people to hinder, either by fair means or foul ;
the tlirowing of stones, where I, with two officers
going round about, saw a fellow take up a stone,
swearing a bloody oath he would beat out his
brains ; but that hand that took it up was so be*
laboured, that I believe he could hardly lift it to
his head for a week ; yet, notwithstanding all the
care and pains, we could not bring him off safe,
for he was there knocked down with a stone, and
had his head broke, in a base manner, so that th«
blood of the last Prophet that God will ever send,
IS to be required of this nation ; so when his two
hours were completed, he was taken down, and
carried in a cart to Newgate, where he had bis
wounds dressed. So here he ended his 'corporal
punishment, the greatest imaginable, both in his
usage and in his time of standing ; for 1 have known
several rogues, cheats, and perjured persons, stand
in the pillory, whose time was but one hour, and
their usage much civiller than his, who had broke
jio law, nor any thing of evil laid to his charge, as
shall hereafter appear. He stood two hours on the
pillory, with the greatest abuse imaginable, only
for his conscience in Christ Jesus, and owning him-
self his true Prophet.

Now beloved friends, as God said to the rebel-
lious people, so will 1 say to those that were Mr,
Muggleton's Judges and Jury,-— come let us reason

together;

( 11 ) .

together; I desire to know whether thou dpest be*
Jieve in an eternal creator of heaven and earth,,
and all things formed therein, which I am sure thou
cans't not deny ? If thou doth believe it, so doth
Mr. Muggleton, Why, then, do thou accuse him ?
Doth thou believe Christ died for his elect ? So doth
Mr. Muggleton. Why, then, do thou persecute
him ? Do you believe Christ rose again foi> the
saxictification of his elect ? So doth Mr. Muggleton.
Why, then, do you furnish him ; 0 you workers
of Iniquity, perhaps you will say unto me, Mr.
Muggleton pretends himself to b6 a true Prophet
of Godj, and that there is no true minister but him-
self; truly if so, what a condition have you brought
yourself into, for David said, * Who was a man
after God's own heart, save only in the matter of
Uriah's wife, touch not the Lord's annointed, nor
do my Prophets harm / Now you judges, who have
iat in judgment, how have you followed the com-
tnandment of our Lord Jesus Christ, who said>
• He that receives a Prophet in the name of a
Prophet, shall receive a Prophet's reward ;' so,
consequently, he that despises a Prophet despisofe
him that sent him ; so that you have pillored the
Lord Jesus in your days; * for,' said he, ^ inas^
much as you have done it, to the least of my bre-
thren, you liave done it to me ; but you have done
it to the greatest that has appeared this* 1500
years ; but you may say, * How do we know that he
Js a true Prophet \ * I say unto you/ as the Prophet
pf old said, ' My people are destroyed for the
yant pf knowledge;' and you might have judged
after the nilc of Gamaliel, who said, * Touch him

not,

( 12 )

not^ for if his doctrine be of himself^ bolh him Atid
his doctrine will p^isll together ; but if it be of
God^ and you persecute him, you make yourselves
fighters against God ;* since^ therefore^ no such
righteous judgment has been acted by you, I will
say, * Who shall deliver you from the wrath of
God! O ye powers of England/ and so I end his
corporal punishment.

Now I shall give you an account of the chief
actions that attended his personul imprisonmeBt,
also to pay the £500. Mn Muggleton was not
able, and to lie in prison among a company of
Fogues^ be was not willing; wherefore Mr« Mug«
gleton desired to be removed from the master^s
side to the press-yardv but one of the keepers told
him he must not be removed ; * for,"^ said he» ^ yoii
are one of the best prisoners^ and we give a great
deal of money for our places^ and at this rate we
shall be losers if our best prisoners be taken from
us". Wherefore Mr. Muggleton sends for a lawyer,
and advised with him what to do, who asked hia
* whether he owed any money , and whether it was
to any he could put confidence/ Mn Muggleton
answered, ^ he did owe thirty pounds to one Mrsb
Hall, upon a note under his hand, and that he knew
her to be a ^arithful good woman by experience ;*
^tfaen,' said the lawyer, ^ she must bring her writ
t^inst you, out of the Common Pleas, and charge
3POU with it in Newgate, and then take a Habeas
Ccrpus to remove you. from Newgate to the Fleet/
Mr. Mugglete* did not think it eonvenient for
Mrsi Hall to appeaar alone before the Judges^
thitfefore he made choice of mcj Nathaniel Powell,

( 13 )

• • • •

to aid and assist her in this weighty affair ; in order
thereunto, we goes and takes out a Habeas Corpuij
which our lawyer gave to one of the prothonotaries
of the Common Pleas, in order to have it entered ;
but the prothonotaries told the lawyer, that he won-
dered he could appear in so ill a cause ; ' for,' said
he, « Mr. Muggleton is a felon, and we are not to
remove felonious persons/ The lawyer (surely left
his reason at home) came away with this lying an-
swer of the prothonotaries, for there was never any
felony nor any other evil laid to his charge, in all
his trial, but for writing a book only. When I saw
how unsuccessful we were with our lawyer, I desired
Mr. Muggleton to put him off, and that Mrs. Hall
and I would manage the business without him ; this
was no sooner concluded on, but the under-keeper
of Newgate came to Mr. Muggleton and told him,
if he would give him ten shillings he would endea-
vour to Mt him a good chamber in the press-yard,
which Mr. Muggleton was willing to do, by reason
he should there be free from the trepanning visits
ibany ' people made him. Being thus retired, he
\ considered what was next to be done ; he there-

I fore ordered Mr. Powell to go and sound the

I ' Sheriff of London, to see what he would take to-^
I wards the £.500; accordingly M^e went to Sir John

I Peak, and Sir Thomas Stamp, then Sheriff of

I London ; Sir John Peak was very fair in his de-

( mands, for he said he would be contented with

I what his brother Sheriff did ; whereupon I said to

f him, 'Suppose your brother Sheriff wiir omit the

1 penal fine, which if he doth, will you be pleased to

condescend to it,' he said, •! will condescend to

D any

( 1* )

' any agreement he and you doth make, and if he be
>vilh'ng to forgive his part, I will uxine/ With thi»
civil reply of Sir John Peak's I went to SirTboiaas
Stamp, but found no such kindness there; for, io
the first place, he demanded the whole fine^ and
said it was their due, and said he did not think
himself obliged to abate any thing. I told him,
there was no possibility to pay it, by reason of the
inability of the person; he said then he must re«
main prisoner still ; — said 1% * he cannot, by the
course of nature live lone, he being 68 years of ag^
and being confined it will be a means to shorten
his days, then you will lose it all/ * I do not care
if I do,' replied Sir Thomas, said I, ' It must surd j
reflect upon your conscience, to have any old man
die in a gaol on your account; he never did you
any wrong/ ' I will venture that/ said he. * and
with that tell him from me, if he doth not leave off
his public discourses, that I bear he uses in prison, I
will confine him closer/ With this answer I
went to Newgate, and gave Mr. Muggleton an ac-*
count of what had passed, who, hearing of it, was
resolved to content himself with the condition he
was in some longer time. Mr. Muggleton remain*
ing thus silent caused the Sherifis to send to '
who sent one of the keepers of Newgate to tell
if he would make any fair proposals, the
would be very civil to him ; whereupon Mr, Mug-
gleton sent to them again, where it was referred to
Sir Thomas Stamp, who advised me to bring him
the ^500. and I sliould see how civil he woukl be to
me. * Sir/ said I,* I hope you do not take me to be
such a fool as to trust to the courtesy of a covetous

Sheriflfr

( lA >

Sheriff;' so I went away. After that Mrs; TiaQ

brouffbt a Habeai Cwfm to remove him to the
Kings Ben€h» but was strangely fruttrated ; 1
called upon the tip&taff, and noSody was there to
prove the Habeai Coifust altbouefa the Lord Chief
Justice Rainsford granted it, and he himself aat on
the bench ; yet did he suffer Jeiferys to say there
vas no Habeas Corpm graQted» and that this was Uk6
<me of MuggletWs tricks; so he was remanded
back to Newgate^ and remained there some time
after ; then X went and jtook out another HahtM
CorpuM^ and carried it myself to Guildhall* to the
Lord Mayor, SheriflB^ and Corurt of Aldermen ;
there I was oommanded to wait in the matted gaU
lery^ and after waiting there about an hour»
Mr. Tanner, tite Clerk of the Peace, came to me and
told me^ that the Lord Mayor and Court of Alder*
men had accepted the Habta^ Cwrpufy and wonld
be obedient to the Lord Chief Justioa'a order« ^ His
ordBr is, that you forthwith, deliver his body^ and I
demand it/ < Sir/ said Mn Tanner, ' there is a
great deat to be done before you can have it/ ^ Sir/
said I» * I know there is no more to be dona than
the return of the Habeas Cwjm* ^ The Lord Mayor
ordered me to tell you sc^' said he^ ^ therefore I can*
not help it/ So away I went» and the next morni^
ing called on Mr. Tanner, he being at Fishmonger's
lJall» who told me» I assist go and search tlie Conn*
teFs» to see if there was no detainer lodged again^
him; otherwise the Sheriffs*cannot safely deliver him
up. ^ Why/ said I, ' what liath theSheriffs to do with
him any mMethao what he is chargedwith in Kew*
^e» or if tliere be any thing against him in any tif

the

( 16 }

tie nouhters, (as I am sore there is not) and if not
charged upon him, in Newgate, the Sherifi» are
to take no cognizaince of it. ^ I have orders from
the Sherifik to tell you so/ said he ; I replied, * I
smell knavery in the Sheriffs/ which made Mr,
Tanner a little angry ; but, however, away I went
to the Poultry Counter, and searched there, and
found nothing, and from thence to Wood-Street
Counter, where the clerk said the books were
carried to Guildhall, and we must go there and
search; so we went to Guildhall, and when we
came tliere, ' they told us we could not see till the
court sat, which would not be till eleven o'clock ;
so there we waited, and when the court sat, thej
favoured us to search, (but not without our money)
where we found nothing entered there ; so we went
down again to Mr. Tanner, and acquainted him,
and desired a return of the Habeas Corpus, who
told tne it was superceded. ^ Who has done it,'
said I, ^ the Ijord Chief Justice/ said he. ^ How
dared he to do that injustice/ said I ; ^ You may-
go a^k/ said he. I answered * I would/ so away
goes Mrs. Hall and I ; but before 1 went to the
Chief Justice, we called at Newgate, and gave
Mr. Muggleton an account of what had passed,
who sent us to the Lord Chief Justice to know his
unjust proceedings against him; so we went and
told his Lordship we were come about a person his
lordship had granted a Habeas Corpus, for, and
since had denied it by a supercedure. ^ Who is
is that ?' said he ; ^ Mr. Muggleton/ said I. ^'Mr»
Muggleton/ said he, ^ shall not be removed out of
theoheriffs' custody/ • Pray, why so/ my Lord ;

^Why/

( 17- )^

^ Why/ said he, • you will not remove that for £S^^^
that lies for <£500/ * My Lord/ said I, * he is in
for no debt but ours' : * Go/ said he, * and pay the
<£500. and then you shall have your Habeas Cor--
pus giunted/ 'My Lord/ said I, '.would you
have us to pay £500. to secure c£30/ * I do be-
lieve Mrs, Hall doth act in kindness/ said he>
* which will be more hindrance than to act accord-
ing to the justice of the law/ MVhy, my Lord/
said he, ' whether it be kindness or not kindness,
is it law ? If it be law, my Lord,, I am a free-born
subject of the king; and, as such, I claim the be;
nefit.of the law; and if it be not law, my Lord,
why should you be so unjust as to put us to <£35\
charees to take it out. * What's that to you, sirrah V^
said he, *out of my chamber; about your business,
or I will send you to some other place/ So away
we went, and gave Mr. Muggleton an account in
Newgate, who, hearing all this his injustice, said,
•^ He must wait some other opportunity, he being
.so near got out of the Sheriflf of London's custody,
made him afraid he would find some other way/
Whereupon they sent to him again, to treat about
.the fine, and he ordered me to go and treat with
them ; in order thereunto, I went, and did agree
with them about the fine for <£lOp. After we
iiad agreed about the sum, I asked what time
they would give for the payment: they , said they
expected the money now ; I ^aid, I had not got
it ready, but would give them bond and secii*
rity for it ; v they asked me who was my security,
I said Mr. Cooper in Shoe Lane, and Mr. Symonds
in Cow Lane ; they bid me come to-morrow, and

\ E they

' - V

( 18 )

they would, in the mean time, enquire after thd
securities, to know if thejr were substantial. So
in the morning I went to meet them at the Lord
Mayor's, where they told me, they did not ap*

Srove of taking a security on a bond, but if Mr.
luggletoQ would assign over his houses, they
Would take them, and give him six months for
the payment I told them * No ; for when once
a Sheriff had got possession of a man^s estate, it
Was hard to get it again/ ^ Pray, then,' said Sir
Thomas Statnp, * let us have our money ; what
interest are you willing to allow me for the six
months, if I procure the money to-morrow : Sir
John Peak told me, he would allow me after the
rate of six per cent. I told him I would not have
it so ; but if he would allow me after the rate of
ten per cent. I would pay it on the morrow. • I
will allow it, then,' said he. With that I went
and told Mr. Muggleton what I had to do, who
approved of it very well, and sent me to borrow
the money ; accordingly I did, and the next morn^
ing went with the money to the Lord Mayor>
Sheriffs, and Court of Aldermen at Guildhall, and
took two men with me for bail foi^ his good behib-
viour. The Court beginning to fill, I went to Sir
John Peak, to have my business dispatched, who
immediately sent to Captain Richardson for the co-
py of the commitment, but word was brought the
Captain was out of town, and they could not get at
it ; then he sent to Mr. Tanner, the Clerk of the
Peace, and ordered him to send it ; his man sent
word he was not at home, and he dare not send
it without his order : whereupon I told Sir John

Peak

Peak 1 did believe all that was done a mere. trick,
^ for how dare your servants/ said I, * send you such
petty answers, if it were not by yout* consent/
• Pray/ said he, * stay a little, and yoii shall see to
I the contrary/ So away he sends another messen-

) ger to Mr. Tanner s, and bid him tell him if he did

hot send away the copy of Mr. Mnggleton's com-
piitment quickly he would send him to prison ; tliis
message brought his clerk ; but before he came, the

I Court of Aldermen broke up, and Sir John Pc«k

told me it could not be done till the sitting of the
next Court, which would not be till three weeks
time. ^ Sir/ said I, * if I have not him out this day
he shall lay there for ever/ * Why/ said he, * what
would you have me to do ?* * Sir/ said I/* invite the
I^ord Mayor and two or three Aldermen to a pri-
vate table, to drink a bottle of wine, and it may as
well be done before them as the whole Court/ * i
will do it/ said he, * because you shall see how wil-
ling I am to serve you / so to a private table he in*
rites the Lord Mayor and some of the Aldermen,
where they had bottles of wine and tobacco laying
Ibefore them; then I and the two people who were
to be bail went into the room :-^* What are you?'
isaid the Lord Mayor; I'replied, * My Lord, 1 am
come to bail Mr. Muggleton out of Newgate.' * Will
the bail/ said he, ' swear themselves worth ^'300.
'a-piece, and all their debts paid ?' • What necessity
is there for that/ said I, * Why/ replied the Lord
Mayor,*'* do you think Iwill take less than ^£300.
of two men for ot\500. ?' * I do not know what your
Lordship means by ^£500.' * Why/ said he, * is
Jiot his fine X500, r'r-r-' True, my LorJ ; ,but I do
'' ^ not

f 20 >

not put in bail for tbe fine ; I come to paj that : {
have money in Court ready for it : your Lordship
may ask the Sheriff that sits there, if he be not sa-
tisfied/ • Then' said the Lord Mayor to the bail,
' Mr. Butterill, and Mr. Clark the farrier, you shall
promise that Mr. Muggleton shall appear the first
day o( the general sessions of gaol delivery of New*.
gate, on pain of .£200. a->piece, to be levied on
your goods and chattels.' * No, but they shall not,^
said 1 :' * Why so ?' said the Lord Mayor ; I rcr
plied, * because it was contrary to law i with that
one of the Aldermen stood up in a passion and said,
* Will you pretend to teach my Lord Mayor law ?'
I told him that was none of my business, but I would

S refer my own memory equally with the Lord
fayor's, or his either, and that it was contrary to
the sentence he received, and that I would have
no secondary impositions laid upon him. ^ Pray/
»aid the Lord Mayor, * you that know so well, what
is the sentence V' ^ My Lord, his sentence was to
stand upon the pillory three times, and to pay a
fine of c£500* and to give security for his good bcr
haviour during life ; if during life no necessity for
appearance till a default be made.' ^ What,' said
the Lord Mayor^ are you one of his gang ? That is
no business of your's to ask, my Lord; neither did
] come here to be catchechised ; *You talk too saucy
to my Lord,' said one of the 41dermen. * Not at all^
Sir,' said [, * for I did not pome here to discourse on
religion, but law.' « Who is this man ?' said the Lord
Mayor to Sir John Peak, who replied, * he is Mr.
Muggleton's solicitor.' • Are you willing,' said the
I^rd Mayor, * that he shall qppear or no; I told him

I would

( 21 )

1 M'ould not go no other way than what the law
directed/ Upon which Sir Robert Hanson and Sir
John Peak whispered me out of the room, and
kept me in talk, while the Lord Mayor, and Mr.
Ijghtfoot, his attorney, persuaded my friends to
be bound for his appearance, at the Old Bailey ;
when I perceived this, I was extremely troubled^
but how to help it I could not tell : So having
done at Guildhall, I went with the Sheriff to
his house, to pay the money ; before 1 let him have
it, I fold him I expected he would promise me
that he should discharge Mr. Muggleton from
that appearance^ at the Old Bailey ; he told me
that could not be avoided now, but, at their ap-
pearance, he would discharge both him and his bail :
I told him that would not do, for unless he would
promise me he should not appear, 1 would carry
the money back again ; he hearing me say this,
made me a promise to discharge him without his
personal appearance. Dinner being over, and sonic
private discourse between Sir John and I, gave me
a release from the Lord Mayor, and an order signed
by both the Sheriffs, to Captain Richardson, for
his discharge, upon sight thereof: I told the
Sheriff I did believe the Captain would not obey
their order, he told me he would stay at home three
hours on purpose for me, and if in that tinpie I
could not have him discharged, desired me to
come and acquaint him, and he would go to New*

fate himself, and lay Captain Richardson by the
eels, and put Mr. Muggleton out ; so giving him
hearty thanks for his kindness, I took my leave,
and about four o'clock in the afternoon I got to

F Newgate,

( 22 )

Neufgate, where I went to the keeper aiul de-
manded Mr. M uggleton, the keeper vas a littic
surprised, thinking he had made all sure for his
longer confinement; so after a little pausing, he
told me hq would send to the Sheriffs', to know if
that was their hand writing, which, iftheyowaed^
I should have him discharged ; so away he sent a
messenger, but we hearcj no more of him till seven
o'clock ; then I went to the keeper again^ to know
the reason of his long stay, he told me he did be-
lieve Mr. Muggleton could not be discharged that
night ; I told him unless he did discharge him, both
him and his captain should sit in the stocks, in
their oifn prison, on the morrow, and that the
Sheriff had so promised me ; he hearing me say so,
within half aT| hour discharged him from the prison
of hell. The sessions coming on, it was much
talked of in the City of London, that Mr. Muggle*
ton was to be brought again to the Old Bailey : I
being then at Brain tree, in Essex, came speedily
up to London, to prevent it, and as I was going to
!^ir John Peak's, I met him accidejUallv near the
Poultry, who, seeing me, made his coach stop,. and
fook mc into it, where I began to attack him with
falsehood for his breach of promise ; he told me he
could not help it, the Lord Mayor would have it
so, or take the forfeiture of his recognizance : I
told him he suffered the recognizance to be for*
feited, and I would sue him for the money I paid
him, and besides, I told him Mr. Muggleton was
gone out of town, and I could not tell when he
would come back again. * Can't you get somebody
to appear for him, and I will or4er it so, that shall

e f3 >

do as nfcir/ ' If that wil! do, I will appear for him
myself/ said I : * You will do very well/ said the
Sheriff; • But, Sir/ said 1, * I have three request*
to make before the Court begins — the first is, that
the business may be d6ne as private as you can ; the
second is, that Sir George Jefferies may not be in
Court, by reason his foul tongue may raise my
passion, that may give offence to the Court ; and
the third is, that you would get Sir Robert Hanson
to sit upon the bench; for he did declare to the
Lord Mayor, that Mr. Muggleton was his next-door
neighbour ten years, in all which time he never
knew or heard that he ever swore an oath in his
life, or ever was drunk, or ever knew that he told a
lye, but was always a good man, making no differ^
cnce with his neighbours ; the Sheriff told me he
would do what lay in his power to grant my re-
quest/ so we parted for that time : the time being
come I was to appear in the Old Bailey, away I
went, and, going to the Sheriff, I asked him * When
would my business come on ?' — He said • now / so
coming down from his chair, takes me into the
passage, and told me, * He had obliged me in all
my requests, he had done my business very pri»
vately, and ordered Jefferies out 'of Court, and had
got Sit Robert Hanson on the bench / so taking a
catalogue of all the prisoners' names that were to
appear that day, out of his pocket, there was Lo«
dowick Muggleton discharged, acquitted, and re-
leased, by order 6f the Lord Mayor ; for which I
gave Sir John Peak my hearty thanks, and took
my leave.

Tims

(24, )

Thus I have given you a true and impartial ac-
count of the whole proceedings of Mr. Muggleton't
last trial and suflferipgs.

THl SND«

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Full text of "The works of John Reeve and Lodowicke Muggleton .."

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