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# , 









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

OF T.1IE spns:iT : 






or THE 

Onltf true God, our Lord Jesus Christ. 





v/. 3 






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. 


Loftdon, A.D. 1831. 




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



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- 


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 



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


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. 



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 . 

• • • 



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 



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. 


CHAP. 1. 


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 


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 


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. 


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. 



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


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, 


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- 




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 •••••••-••••••••• 


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 



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 


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 



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- 


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^ 


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.^ 


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



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 


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. 


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 



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 .... 





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 


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 




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 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. 


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 




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- 


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 




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 


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 




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 


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 




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 


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 



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- 


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 


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 


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- 





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 


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 



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. 



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 



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 




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, 


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 





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 


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- 




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 


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- 




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 


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 




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, 


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 





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 


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 




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 


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 



ENDOR, spoken of in the First Bookf of Samuel^ 
xxviii. chap, beginning at the lith verse. 


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 

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


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



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- 


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 


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 



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 


; 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 




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 


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 



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 

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. 


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. 




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 




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 


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. 





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 





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

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. 




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 

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 

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 



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 




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- 


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 




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


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





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 


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. 



John nplkd, that if they 
desfASMl as the pikst had 

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





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 

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 • • 





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, & 


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 




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 


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 




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- 


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 




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 


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 



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. 










* Wrote by the two last Witnesses of Jesus Christ. 


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 


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. 


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. 




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^ 

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 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 

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 


B a True 


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 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 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. 



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 



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


WritUn ty 


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« 


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; 


[ "] 

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 

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 


[ 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 


[ 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 

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- 


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. 


^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^ 


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 

^!/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 


[ 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 

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 


[ »■ ] 

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-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 

^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^ 



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 


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. 


^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, 


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 ??*? 



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 : 



£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 


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 

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 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« 



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. 


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 


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. 




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 

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 


[ 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 

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 


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 

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 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 


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 


[ 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. 


^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 ? 


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 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. 


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 


[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* 


[ 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 

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 


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. 



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 


t 4« 3 


» • 

A ljETTEKfr<m the Prophet Muggleton; 

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


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 



• * 

yourfelf and your Wife^ and all Friends elfe there with 

/ refi your Friend in the true Faitb^ 

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


^// 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 

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 



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 

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 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 



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 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 


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, 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 


[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. 


[ 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- 

[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. 


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 


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. 


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 

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 


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. 


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 




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- 

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. 




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 


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, 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 

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 


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- 


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 

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 


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 



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. 

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 



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. 



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- 

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 



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 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 


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. 


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, 


Sacred Remains: 

O R, A 


Divine Appendix : 





Originally Written above Fifty Years fince, 

By the L(vd'8 laft Immediate Meflenger 



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^ 


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 


^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 

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 



77fe Prophefs Anjwer to Mr. Sedg- 

wickV Replies. 


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 

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- 

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 


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 


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 : 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^ 


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 


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 

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 


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 


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 


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 


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 


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^ 



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 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 


Uncreated Gloryl -i^ 

ilcended into the Glory of the Father ag^n^ froth whebce he 

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 


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^ 

Mpreoycr,. IJ[ t; 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: ^^^^, 




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 

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. 


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 

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, 


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 

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 

. 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 

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 


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 


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, 
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, 


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* 

. 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 

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- 

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 

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 


« . 


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) 


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 

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- 


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 

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 


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 


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 


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. 


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; 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 





: • 



• . . 

* • 



• » ** # % 






.1 • • • 


■ ^^. 


' ' * 

1.^; ^ 

^•tKii oa 


• 1 < jA 11 



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 


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^^ 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 




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, 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» 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 ^ theJeaft Moar 


... 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 
Devi l God \ and fo the y beinp; l< ; ft| y illinft^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 


« 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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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 


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 

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 


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 

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 


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. 


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 

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 

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 

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 


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 

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 

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 

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' 


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 

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* 

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. 


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 ^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 



Of the ^t^i Records. 95 

infinite Power, Wifdoqp, or Glory, is fcen only to elcft Men 
^ Angels: Aa % is written, ff^UhGod aflTbit^^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 



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, 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 

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 


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 « 


( 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 

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,,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, 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* 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, 




lEopUft of lU^tttA %ttUtji 

wmimii BT 
7%e two hut PROPSETa and MBsassasBS of God, 



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 


A fnw BdUvtr qf Gt#f Imd CommMtm </ the Spbii, 


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. 



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. 





I I 

'I i». "• * 4 

t t 


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 

''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 


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 





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 


* 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. 


<. ' 

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 

• * • • 

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* . . 


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 
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. 


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 . 






■ 278' 











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 



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 
■P M — ,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 





»• 9 I ^''-r*^-.' 


F^ggetter, Mrs. Elizabeth, June 22, 1682 613 



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 I. 



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— 





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 



• Tompkinson 

• Tompkinson 

- Tompkinson 

- Tompkinson 

• Tompkinson 

• Tompkinson, 

- Tompkinson 

- TompkinsoUj 

• Tompkinson 

• Tompkinson, 

• Tompkinson 

• 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 . . • 











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 








OCTOBER 28, 16A3. 


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. 


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 

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 

Thine in all eternal excellencies, 


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. 


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, 


« « 

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, 


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- 

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 


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, 


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 

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, 


^ 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, 

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. 



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 

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. 



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 « 


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. 



Secondly. The commission of Christ and the 

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 


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 

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 


The last true Witness and Prophet mtto the Man Christ 

Jesusj glorijied. 


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 



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, 


My daughter remembers her love to yoti, and to 
Edward Frewterill, being glad to bear of your love to 


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 

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, 


London^ Feb. 17, 166L 


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 

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, 


Augufi 9, 1661. 


A Copy of a Letter tsyrote bjf the Prophet Lodowicke 
Muggletofij to Mrs. Ellen Sudbury, bearing date 
November 28, 1661 . 


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 

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, 


You may direct your letter to me as you did before, 
i^n Great Trinity-lane, over against the Lion and the 

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, 


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, 


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 


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, 


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 

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, 


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 

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 

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, 


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 

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 

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, 


CheOerfieldf Aug. 11, 1662. 

A Cojnf of a Letter torittea by ihe Trophet Lodatmcke 
Muggletotif to Mfs, Ihirothy Carter, Dated Seiftem- 

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, 



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, 


* » 


A Copy of a Letter from the Prophet Lodowkke Mug^ 
gleton, to Mr. Richard Sudbury^ dated Nov. 3, 

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, 

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 

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, 


I would willingly hear from you as soon as you 
can after you have delivered this letter to that 

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 

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, 


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^ 



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, 

, 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 


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. 



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 

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 

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 


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 ,<^ 

Sfkf with my love to youiftaa citilr'viAn): Aod t«5t>ur 
. wife; aA « truA bQU^er,, I nest, 


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 

' 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, 

« > 


< 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 

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, , 


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. 


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 

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 

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 

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 

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 

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, 


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 

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- 



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 

Na more at present, but my love to yourself. 

I rest your friend in the eternal truth, 


Aprils, 1663. 



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 


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. ^ 


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.' 


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, 


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 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 



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 


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 

No more at present, but my love to yourself* I 


Maj^ 19, 1663. 


-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 


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. • * :' 


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, 


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 


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 

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 


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»>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^ 



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 



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. 


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 


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 > 



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, 

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> 


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- 


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 


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 


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 



One of the two last Witnesses and Prophets unto the HigH 
and Mighty God, the Man Christ Jesus^ in Glory. 


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 



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- 


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 


tii^^rue, then this worship we have professed w 

. 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 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. 


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 


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. 


One of the two but Prophets unto the true God^ 


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 


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 

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. 



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, 



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 

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^ 



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 


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 

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 


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, 

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| 


■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 > 


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. 


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 


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, 


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 


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 
. 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 

And, sixthly. To understand the mortality of tlie 

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 


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 


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 

Written by 


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^ 


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 


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. 

■ » 


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 



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>»pei:s 
invoyne scate^ aitdtbe Scriptures ia^this. otWr^ »rt4 
3wU founds as I perceiye, tbepaj^its.lbPoJig^ti ii>;th« 


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 



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 

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« declare; bqUuchc^qfitbat^s^aas^il 


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 

^ 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^^^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 
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$ 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 


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.« 


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 



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 



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 ' . * - 


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 



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: 


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 


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 


.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 


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 



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 

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 


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 


Jti^ 11, IWk. 



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 


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. 


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 


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« 


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 


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, 


The Prophet of the Mott High Gody the Man Christ 

Jesus in Ghry. 
December 9^ iWk. 


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. 


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 


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 




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 

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, 


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 


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* 


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, 


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 


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- 


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 

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, 


We shall be glad to see your daughter according to 
the time you speak of. 

• ' • 

\ . 



; '' 

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 
^^ 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 


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, 


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 ; 


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 


LOlX>WiCKfi M^G(3LIiT0iNi i 

LoitiiMf JyrarcA 17, 1666. 

» . • . . • . - ■ . i I . 

■ I 
' > . . . ' . • I • 

,• . > -..,1., . , , 


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 

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 youf 
queri^S) though there is grea^ttr tnings aq prints and 
that whictiyrill satisfy the 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^ 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 


, . • • ♦ • 

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 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 


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. 


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! 

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. 


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 


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 


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^ 


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 

Your friend in the true iEsiith of Jesiis» the only 

true God I 


LoadoM, May 19, 1066. 



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 : 


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 




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 



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 


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 


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» 


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 

« • * « . 

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 


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 

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- 


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-- 

' 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 



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. 



• 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. 


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 



officers must put their wicked minister's intent in 

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 
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 


4>f . tbe'3pirit unto the High and-Mightf God^ the 
Man. Chnst Jesus in Gloiy. 

Written per me^ 


< . » • . 

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; 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^ 

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 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 


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 

> 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 


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 

* \ 


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. 


■JfaitASd, 166& 

A Copy of a Letter written hy the Prophet LodotDwke 
\ Miiggletony to one Mr. Fletcher , of London, June9.5i 


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 



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^ 


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 


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 



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,' 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 


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 


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 £ 


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. 



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. 


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 


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 



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 


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 

' i . ' 


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 


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 

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. 


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 


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 

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 


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 


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 


' This is all at present, but my wife's love ' renekn*^ 
bered unto you. 

I i ' 

I rest your loving friend, . . 

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 



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^ 

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 


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 

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^ 



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 


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 


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 


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. 



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. 


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 

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 

I rest your Friend in the true faith, 


The Pontertij Lmdtm^ 
May 25, 1668. 

My wife, though unknown, remewibers her lovs 
unto you. 

2 G 2 


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 


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^ 


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. 


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, 


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. 



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 


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 

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 



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 



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 


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, 


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. 


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 


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 


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 


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. 




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 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 ; 
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 


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 


CQlitented mind is more worth than ricbes, it maketb 
evety condition a man is in to be comfortable. 


* 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 


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 


^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, 
your tprinent, b^cau^^ 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 


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 


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^ 

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. 


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 



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 


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 


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 


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 


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 



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 



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 


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 



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 


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 


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 

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 


and believes, error, and strong delusion, ainl high 
impostures, and pretended revelations and commis- 

. 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* 

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 


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 



One of the Lord*s two last Witnesses and PropheU unto 
the High and Mighty God^ the Man Christ Jesut tfi 

< , « 

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 


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 



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, 


» . • • • • 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. 


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, 


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, 

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, 



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 


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, 


The Pottenif Lofidotit 
Dec. 14, 1668. 


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* 


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, . 


Posierny Odober^k^ 1668. 

It . . ^ - • 

• • s ' * > 

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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; 


I did intend the Answer to Isaac Pennington should 
have been printed also ; but it did miscarry in the 

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 


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, 


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 

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- 



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, 


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* 


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, an