A 
 
 STREAM 
 
 FROM THE 
 
 TREE OF LIFE: 
 
 OR, THE 
 
 THIRD RECORD 
 
 VINDICATED. 
 
 BEING THE 
 
 COPIES OF SEVERAL LETTERS AND EPISTLES 
 
 Wrote by the two last Witnesses of Jesus Christ. 
 
 WHEREIN 
 TRUTH RIDES TRIUMPHANT AND IMAGINATION IS CONFOUNDED- 
 
 These were not included in the Volume of SPIRITUAL EPISTLES because of the 
 great expence. 
 
 Printed from the original Manuscript in the year of our Lord 
 M.DCC.LVIII.
 
 i ; ?.f 
 
 sL 
 
 -
 
 Stack Stack Annex 
 
 An fit- 
 
 To all those that fear not the sudden appearing 
 of JESUS CHRIST. 
 
 w\ f 1 [ \ 
 
 BRETHREN, 
 
 JT is a great pleasure to the only true Church of Christ, 
 i; to see so great a progress, in not only re-printing but 
 also putting in print what never was before, things of the 
 highest eternal consequences to the seed of faith, at a vast 
 expence. It is surprising how it is so far accomplished, con- 
 sidering what a handful we are, and how few of that handful 
 have substance sufficient to support so great an undertaking. 
 Notwithstanding all this, love hath carried on the work, inso- 
 much, that within these seven years, we have printed, besides 
 this, The Interpretation of the Eleventh Chapter of the Re- 
 velations, The Divine Appendix, The Soul's Mortality, The 
 Answer to William Penn, the volume of Spiritual Epistles, 
 [never printed before], The Transcendent Spiritual Treatise, 
 The Looking-Glass for George Fox, and The Neck of the 
 Quakers Broken. 
 
 So there is nothing now scarce, except The Acts, and The 
 Divine Looking Glass. And if we are preserved in the same 
 love and harmony we are in at present, their printing will 
 soon be effected also. 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 
 accounts 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 
 will remain unshaken to eternity. 
 
 JOHN FEAT.
 
 THE 
 
 CONTENTS. 
 
 PAGE 
 A Copy of a Letter to W. Madgate, proving that God 
 
 takes no immediate notice 4 
 
 To Walter Bohenan, on the same subject 9 
 
 To James Whitehead, answering six queries .... 17 
 To Colonel Phaire, concerning eating the flesh of devils ; 
 
 as also explaining the mustard grain, Luke xiii. 19. 26 
 To Edward Fewterell, concerning witchcraft ... SO 
 A discourse between John Reeve and Richard Leader, 
 
 wherein philosophy is confounded 89 
 
 To Thomas Tomkinson, relating, in part, the Prophet's 
 
 sufferings for declaring truth 48 
 
 An Epistle to a Quaker, showing the blindness of those 
 
 people 49 
 
 An Epistle of the Prophet Muggleton's, proving his 
 power to give sentences ; also explaining how the 
 
 devil entered into the herd of swine 57 
 
 To Christopher Hill, containing his own, Thomas Mar- 
 tin, William Young, and Elizabeth Wyles's blessings 63 
 To Alice Webb, containing the Six Principles, and her 
 
 blessing 64 
 
 To a Friend, concerning true and false preachers . . 66 
 
 An Epistle concerning Spirits 69 
 
 To Isaac Pennington, Esq. concerning God's visible 
 
 appearing in flesh 74 
 
 The death of Moses unfolded 80 
 
 An Epistle, proving Christ had inherent power to die 
 and live again, without assistance from any in hea- 
 ven or on earth 81 
 
 To Ann Adams, showing the peace of a pure life . . 87
 
 Here folltw&tb the Copies of feveral LET- 
 TERS and EPISTLES, taken from 
 the original Manufcript, for the further 
 Confolation of the EleEt. 
 
 Tie Prophet MuggletonV EPISTLE /* 
 the Believers of the Commijjion, touching 
 the Rebellion occafioned by the nine Affer- 
 tions. 
 
 AN D now I fhall fpeak a few Words unto him* 
 and the reft of Believers, as followeth : 
 And becaufe one of the Confpirators in Rebel- 
 lion hath repented of his Rebellion, and afked 
 Forgivenefs before it was too late, and I forgave 
 him his Trefpafs againft me, and againft God ; (namely, 
 Thomas Burton.} He did well to agree with his Adverfary 
 while he was in the Way, for the Prophet hf an Adverfary to 
 all Rebels againft God. 
 
 And this I would have you to know, though it be now too 
 late, that Obedience is better than Sacrifice; that is, Obe- 
 dience to the Prophet is better than all the legal Righteoufnefs 
 you have performed between Man and Man all your Days ; 
 yet this ought to be done, but not to leave the other undone. 
 And this you may know, that Rebellion is as the Sin of 
 Witchcraft, for Rebellion againft the Prophet is Rebellion 
 againft God -, for when King Saul rebelled againft the Prophet 
 Samuel's Words, he rebelled againft God, lor it was die Pro- 
 phet Samuel that gave the King a Command, and it was he 
 that reproved the King for his Difobedience and Rebellion, 
 
 B for
 
 for God never fpake to him, nor never gave Judgment upon 
 him, it was the Prophet only. Now ought not King Saul to 
 have minded the Prophet only ? But Saul minded God only, as 
 you have done, and rejected the Prophet Samuel -, and be- 
 caufe he minded God only, in that he thought to pleafe God 
 better by offering up the beft of the Cattle in Sacrifice to 
 God, he thought it was better to mind God than the Pro- 
 phet's Words : But how did God reject him for difobeying 
 the Prophet ? And his Sacrifice was rejected alfo. Now had 
 not Saul better have minded the Prophet only ? then would it 
 have been well with him; but he minded God only, and ciif- 
 obeyed the Prophet, and rebelled againft his Command. What 
 a woful Effect did fall upon him ! and fo it will upon all 
 Rebels againft Prophets. Thus it is with Men that think 
 themfelves wifer and more righteous than their Fathers ; for 
 whofoever difobeys a true Prophet, difobeys God, and it is 
 accounted fo of God ; therefore it is good for Men to mind 
 the Prophet only, and pin their Faith upon the Prophet's 
 Sleeve, elfe there can be no Peace nor Safety, becaufe no 
 Man can come unto God to reafon or difpute with him but 
 by his Prophet only. This hath been the Way God hath 
 walked in all Ages -, and now I being the laft Prophet of 
 all, God hath put me in his Place here upon Earth, and hath 
 raifed me up as he did that good Man Jofepb, Genefis 
 the Jaft, the igth Verfe, who faid unto his Brethren, Fear 
 not) 1 am in the Place of God; and Verfe 21, Now therefore 
 fear you not, I will nourijh you ; and he comforted them, and 
 fpake kindly unto them. 
 
 So God hath raifed me up to be his lafl Prophet, and hath 
 fet me in the Place of God, to nourim his People, who have 
 believed his Prophet's Report, with fpiritual and heavenly 
 Knowledge : For true Prophets, true Apoftles, true Minifters, 
 have made Saints in all Ages , fo that, without thefe, no 
 Saints at all ; they may be elect Veffels, but not Saints ; for 
 no Man or Woman can properly be faid to be a Saint, except 
 they come actually to believe in a true Prophet, true Apoftle, 
 or true Minifter of Cbrift. 
 
 And further I fay, that whoever doth not act well, by that 
 Law written in his Heart, and doth not ftand in Awe of that, 
 
 and
 
 [3 ]' 
 
 and fear to offend that Law of Confcience, as if God himfelf 
 did ftand by, and take notice of all his Actions , therefore he 
 doth well, becaufe God's Eye is over him, elfe not. I fay, 
 all his well-doing is but Eye-fervice, and refpected of God no 
 more than the cutting off a Dog's Neck. And that Man is 
 in the Depth of Daiknefs, who will do nothing that is good, 
 except God doth take notice of him, to reward him for every 
 good Deed he doth , but if he doth Evil, then he defireth God 
 to take no notice of it, but blot it out of his Remembrance, 
 as if God were beholden to Man to do well, when there is a 
 Blefling in the Deed doing, and a Curfe in evil-doing. 
 But this I fay, if there were no God to reward the Good, nor 
 to punim the Evil, yet could not I do any otherwife than I 
 do , for I do well, not becaufe I expect any Reward from 
 God, or refrain from Evil, becaufe God will punim me, or 
 {hat he doth mind me in it ; but I do well to pleafe that Law 
 written in my Heart, fo that I might not be accufed by that 
 Law in my Confcience, as God hath placed for his Watch- 
 man, to tell me when I do well : So am I juftified by Faith 
 in God, in my own Confcience, and being not condemned by 
 the Law written in my Heart, 1 have Boldnefs to the Throne 
 of Grace. Neither do I refrain from Evil for fear of God's 
 Perfon feeing me, and he feeing me will punifh me ; but I re- 
 frain from Evil, becaufe the Law written in my Heart feeth 
 all my Doings, and that Watchman God hath fet there to 
 watch me, will tell God of all my Doings ; fo that God need 
 not trouble himfelf to watch over every Man's Actions him- 
 felf, for he hath placed his Law a Watchman in every Man 
 and Woman, to give notice of all their Doings, whether good 
 or evil. 
 
 Thus, in the Original, God taketh notice by his Law, 
 written in every Man's Heart, both of Saint and Devil ; and 
 no otherwife doth God mind to take notice of his Saints in 
 particular at all. Not that 1 do own this Law written in 
 Man's Heart to be the very God, as the Quakers do 5 but 
 God is a diftinct Perfon of himfelf, and diftinct from this Law 
 written in Man's Heart. And in this Senfe, God may be faid 
 to take no notice of his Saints, nor doth not mind them at 
 
 B 2 True
 
 [4] 
 
 True Believers are my Brethren and Sifters, and the Pro-.' 
 phec hath fpoke-ri kindly unto them, and hath nou rimed their 
 Souls with Bread of Life, as Mofes, he hath fed them with 
 heavenly Manna; alfo the Prophet hath been like John Bap- 
 tiftt a burning mining Light m this la ft Age, as John Baptijl 
 was to his Time ; a fhimng Light that hath difcovered the 
 Darknefs in all the Work*, for it is Light that difcovereth 
 Darknefs ; and hath not the Prophet enlrgbtned the Under- 
 ftandings of many, that in Light they fee Light ? Hath not 
 the Prophet fed them with Bread of Life ? He hath given 
 them the Flefh of God to eat, he hath given them Water of 
 Life to drink, even the Blood of God to drink, to fatisfy 
 their thirfty Souls ; alfo, he hath brought them to the Know- 
 ledge of the true God, his Form and Nature ; he hath 
 brought them to feed upon the Flefh of God, and to drink 
 his Blood by Faith, whereby their Souls have never hungred 
 nor thirfted more after the Forgivenefs of Sins or Satisfaction 
 of Mind as to Things of Eternity ; for who hath fed the 
 People with the Knowledge of God, the Knowledge of the 
 right Devil, the Knowledge of Scripture, and all other hea- 
 venly Secrets which are hid from all the People in the World, 
 befides ? Hath not the Prophet taken the People by the Hand, 
 and pulled them out from the Spirit of Bondage, which kept 
 them under Fear, and hath pulled them out from under the 
 Talk-matters of Superftition in Egypt? The Prophet hath Jed 
 them through the Wildernefs of their Minds, and hath brought 
 them into the Paradife of Peace, and hath mewed them where 
 the Tree of Life flood in the Mid ft of the heavenly Canaan 
 above the Stars, and many of them have flretched forth the 
 Hand of Faith, and have taken of the Tree of Life, and 
 eat and live for ever, and fo are fet down at Reft there. And 
 doth not all the People in the World elfe perilh for Want of 
 Knowledge, but thofe few who are led and guided by the 
 Prophet ? He hath bleffed 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 oi: Mind, he 
 hath comforted them ; and when they have been weak in 
 Kncwledg-ei he hath ftrengthned them ; and when any of 
 their Brethrtn have been too ftrong one for another, he would 
 
 not
 
 IT** 
 
 not fuffer the Strong to trample upon the Weak and Feeble, 
 but * uld lift him up, and uphold him with his own Know- 
 r'-saE no People under the Sun live better for the 
 .:uy than thofe People who are obedient unto the Pro- 
 phet, or under him. Hath the Prophet been a Burthen, or 
 oppreOive to any of the Faith, let them fpeak, and lie will 
 reitore them two-fold , or hath he favoured the Rich, or 
 oppreffed the Poor ; nay, hath he not forced the Rich to 
 help the Poor ? Nay, the Yoke laid upon the Neck of thefe 
 People by the Prophet is eafier and better, both fpiritual and 
 temporal, than the Yoke of any other People whatibevcr. 
 
 And now I mail 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 WeakntiTes of fome of your 
 Brethren in the Faith, and had Companion on them, and 
 would not fuffer them to be fo much opprefled in Spirit for 
 the Guilt of their own Sins, and judged and condemned by 
 their own Brethren in the fame Faith, becaufe they were of 
 corrupt Natures, fo doth God himfelf 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 fome 
 corrupt Natures that believe him, to what Purpofe then fhouid 
 God fend him ? And will you find Fault with the Prophet for 
 being merciful to corrupt-natured Men, whofe Nature is more 
 corrupt than your's ? Yet the Prophet hath upheld you thefe 
 many Years. You may remember when you came acquainted 
 with me firft, that there was fome Difference between Claxton 
 and you. Claxton was high in Knowledge ac that Time, and 
 yourfclf 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 Comr 
 plaint to me I ftrengthned you againft him, and upon your 
 Rcqueft I "ble0ed you, and you became in my Favour -, and 
 
 when
 
 [6] 
 
 when any fpoke againft your wrathful Nature, Words and 
 Actions, I pleaded for you, and upheld you againft them ; 
 alfo I led you in a Way which you knew 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 Afiembly of Saints, 
 for there is no true Saints on Earth at this Day but thofe that 
 are under the Prophet ; I brought you with the reft of the 
 Saints from under Mount Sinai^ that is, from being under that 
 fiery Law written in your Hearts , i led you by your Hands 
 through the Wildernefs of your Minds ; I led you unto Mount 
 Sion, the City of the living God ; I fhewed you the holy Hill 
 of Sion ; the Habitation of the holy God is Mount Sion, the 
 City of the Living, and the holy Hill of Sion fignify the holy 
 God himfelf, from whence Prophets, Apoftles and Saints re- 
 ceive their moft holy Faith, Revelation and Prophecies in the 
 Original ; alfo I brought you to the Spirits of jutl Men made 
 perfect, as Noab, a Preacher of Righteoufnefs by Faith, he 
 built an Ark, and Lot by Faith received two Angels, there- 
 fore called righteous Lot j Abraham by Faith would have 
 offered up his Son, therefore called the Father of the Faith- 
 ful ; Ifaac and Jacrt, Mofes, the Prophets, David, the 
 Apoftles, thefc were all juft Men, made perfect by Faith, 
 yet feveral of thefe juft Men, whofe Spirits were made per- 
 fect by Faith, they committed Evil and Sin after the Blef- 
 jfing was given of God ; as, Noab he was drunken with 
 Wine, and difcovered his Nakednefs , Lot was drunken 
 with Wine, and committed Inceft with his two Daughters ; 
 Abraham told a Lie, becaufe of his Wife , Jacob lied to 
 his Father, when he ftole the Blefling ; David, a Man ac- 
 cording to God's own Heart, was guilty of Murder and Adul- 
 tery , Peter, the Rock upon whom Cbrift built his Church, 
 plaid the Hypocrite, and difiembled, when he circumcifed 
 yimotly ; Paul diflembled, and plaid the Hypocrite, when he 
 pretended a Vow, and fhaved the four Men's Heads. Thefe, 
 and feveral other juft Men, whofe Spirits were made perfect 
 by Faith, committed Evil, after the Blefling was given them 
 of Gcd , but their Faith never failed, and fhould not he up- 
 hold them that blefled them ? But this Prophet is blamed for 
 upholding fmaller Sinners than fome of thofe that believe. 
 
 Now
 
 [7] 
 
 Now if thefe Men's Spirits were made perfect by Faith, and 
 fo faid to be the Spirits of juft Men made perfect, fo are all 
 true Believers of this Commiflion of the Spirit, whofe Faith 
 holds out to the End, are counted of God the Spirits of juft 
 Men made perfect by Faith, and fo may be laid to come unto 
 the Spirits of juft Men made perfect. Alfo I led you into the 
 Paradife of Peace, where the Thief went that Day he believed 
 in Cbrijl : I brought you, with the Reft of Believers, to 
 the Tree of Life, which ftood in the Midft of Paradife , you 
 faid you faw it, and you liked it well ; and if you had 
 ftretched forth the Hand of Faith as others did, and have 
 taken and eat of the Tree of Life, and have lived for ever, 
 then had you not rebelled. I mewed you the Tree of Know- 
 ledge of Good and Evil, you faw it, and underftood what 
 you faw , I mewed you the New Jerufalem, 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 Flefli in the Virgin's 
 Womb, and its being four-fquare, the Length and Breadth 
 equal j it was when Chrift was nailed to the Crofs, his Arms 
 being fpread abroad were equal with his Head and Feet, and 
 fo may be faid to be four-fquare, and fo is every perfedt 
 Man : And fo the New Jerufalem that came down from 
 Heaven, the Perfon of Ckrifi, may be faid to be four-fquare, 
 the Length and Breadth equal. Likewife I brought you to an 
 innumerable Company of Angels, 1 mewed you their Forms 
 and Natures. Thefe Things I did for you, in the fpiritual, 
 and many more ; and the Prophet hath not been the leaft be- 
 neficial to you, in the temporal ; I have not been your Hin- 
 drance, but your Furtherance, in what lay in my Power ; I 
 never was beholden to you in any temporal Matters, and did 
 not fatisfy you for what you did. And when fevcral Believers 
 did complain of your rude Speeches, your wrathful Words, 
 your mercilefs Judgment, 1 have pleaded for you againft 
 them, and have upheld your corrupt Nature, elfe you would 
 have been forfaken of feveral Believers before now ; but thofe 
 I have done moft for, and have been the leaft beholden unto, 
 have lift up their Heel againft me, fo that you have been 
 
 offended
 
 8] 
 
 offended againft me, and rebelled agairfft 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 deiperate Wilhes 
 which you have uttered, come upon your own Head. 
 
 You fay, if Claxton were faved, you would be 
 damned i how do you limit God's Mercy to your Wrath ? 
 
 Secondly, You fay, that if God did not take notice of you, 
 then would you had been a Toad, a Dog, or a Serpent, or 
 any Thing but a Man. 
 
 Thefe are defperate Words, and it will be a Wonder if you 
 have not Caufe indeed, to wifti yourfeJf a Toad, Dog, or 
 Serpent, rather than a Man. 
 
 Thirdly, You call the Prophet, Devil ; Peter might as well 
 have called Cbrijt Devil, for calling him Sathan ; for Pettr's, 
 Offence was out of Love and Pity to Cbrijt ^ but your Offence 
 to me, was out of Pride and Rebellion ; for I was your 
 Matter and Judge, as Cbrijt was Peter's. 
 
 Fourtkty, You flighted 'the Blefiing from the Prophet, and 
 in a rude and uncivil Language, faid, you cared not a Fart 
 for ir. 
 
 Fifthly, When Burton bid you burn the AfTertions, and 
 humble yourfelf to the Prophet, as he did, you faid you 
 would perim firft. 
 
 Sixthly^ You defpifed the Government of the Com million 
 of the Spirit, faying, it is poorly and weakly managed. 
 
 Thefe are defperate Words againft God, and againft the 
 Prophet, and high Rebellion , 1 do not think it could be pa- 
 Talelled, not by all the Prophets and Apoftles, frnce the 
 World began. And if this Rebellion be forgiven, then let it 
 be faid, that this laft Prophet and Witnefs of the Spirit had 
 
 Power
 
 Power to do more than any Prophet or Apoftle ever did in 
 the Time of their Commiffions. 
 
 Written by 
 
 LODOWICK MUGCLETON, 
 
 One of the two lajl Prophets and Witmjjes of tbe Spirit unto 
 tie High and Mighty God, the Man Chrift Jefus in Glory. 
 Amen. In tbe Tear 1671. 
 
 A LETTER written by the Meffenger of 
 God, Lodowick Muggleton, to Walter 
 Bohenan, of Condemnation for Apoftacy, 
 January 23, 1671. 
 
 Walter Bohenan^ 
 
 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 Nonfenfe, and not good Englifo j and you have 
 laid down the Aflertions falfe Lies, and not true. Thofe nine 
 wrote by Medgate were well laid down, and I own them all 
 to be true as they are laid down , and I have given an Anfwer 
 to them all, but no Rebel (hall fee them if I can help it. 
 
 But it feems that you have undertaken, not only to anfwer 
 the Aflertions, but to give Judgment upon them ; and noc 
 only fo, but you vapour and threaten me, that you will force 
 me to give Anfwer to them, as if fo be you were commif- 
 fioned to judge me. I (hall not fpeak of many of your 
 wicked, nonfenfical, rebellious Words ; it would be too tedi- 
 ous, only thefe few : 
 
 Firft, You fay you do believe that I, and all the Devils in 
 
 the World, cannot hurt you j for my Power, you fay, you 
 
 C arc
 
 [10] 
 
 are not afraid of it, no more than of a Child of one Day 
 old. 
 
 Secondly, You fay, That if I do give Sentence upon you 
 before I have anfwered the Affertions, 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, 
 I do affirm that you are fallen from the Truth, and have gone 
 about to overthrow John Reeve, and have contradicted my- 
 felf : This is Devil like, to judge his Lord and Mafter. 
 
 Fourthly, You, fay you, will make me believe a Lie, and more 
 than one, but many Lies, contrary to all the Prophets and 
 John Reeve's Writings. Here is the Mark of a Reprobate, 
 to charge his Teacher with Lies from dead Men's Writings ; 
 thefe are but a few of the Fruits of your Rebellion, but there 
 is enough to condemn one Rebel to Eternity, if there were no 
 more ; but this I (hall fay unto you, that you have fhewed 
 yourfelf a right Scotchman, a diflembling falfe-hearted Man, of 
 theScottt/h Nature. And it would be a rare Thing to meet with 
 a true-hearted Scotch-Man or Woman, that is upright in Heart, 
 either to God or Man : For I have been in this Commifiion 
 almoft twenty Years , and I never knew but two, one a Scotch- 
 man, and a Scotch-Woman, that made a Profeffion of this Faith, 
 and they proved both falfe-hcarted, both to God and Man ; 
 for the Woman did fall from John Reeve in his Time, for 
 which he branded her with a Title of falfe-hearted Scot, and 
 you, the Man, is fallen from that Faith, you once had in me, 
 to Rebellion, for which I mail brand you with the Mark of 
 Reprobation, for you have fhewed yourfelf a Reprobate, a falfe- 
 hearted Man, a Caft-away. Did you not fay, that you did 
 believe that I had Power to give a BlefTmg unto you of 
 eternal Happinefs, elfe you would not have afked it of me. 
 
 And upon your Requeft, faying you did believe that I had 
 fuch Power, I gave you a Blefiing, and you continued in my 
 Favour, and in the Favour of many Believers, for a While .& 
 
 but
 
 but now you have defpifed the Blefling as Efau did his Birth- 
 right $ for the Blefling of a Prophet is a good Birthright, if 
 it be not defpifed ; but you have defpifed and difowned it, 
 and forfaken the Blefling of a living Prophet, and do cleave 
 unto dead Men's Words, and to the Doctrine of thofe 
 that are dead. John Reeve is dead, and thofe that wrote the 
 Scriptures are dead, but he that God hath preferved alive, to 
 be the Judge of John Reeve's Writings, and Judge of the 
 Writings of the Prophets and 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 lift up 
 yourfelf in Rebellion againft me, and have defpifed the Blef- 
 fmg, therefore you (hall have the Curfe of a Prophet in the 
 room of it, and fee, if that will flick more clofe unto you ; for 
 this I fay, you fhall never caft that off, as you have done the 
 Blefling, but it fhall remain upon your Spirit to Eternity ; 
 for your Condition is much like unto King Saul's : The 
 
 food Spirit of the Lord departed from him, and an evil 
 pirit was fent from the Lord to him ; that is, while he kept 
 in Obedience to the Prophet Samuel, the good Spirit of Peace 
 from the Lord in his Seed gave him Peace of Confcience ; 
 but his Rebellion and Difobedience to the Prophet Samue! 9 
 caufed that Peace of Confcience 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 Confcience, that never dies, and a Fire in his Confcience, 
 that will never be quenched. 
 
 This will be your Condition for your Rebellion and Dif- 
 obedience unto me; for while you were kept in Obedience 
 unto me, the Prophet of the Lord, the good Spirit of the 
 Lord in your Seed, that believed in his Prophet, it preferved 
 you in Peace of Confcience, in that I gave you the Blefling ; but 
 now, through your Difobedience to the Prophet of the Lord, 
 and Rebellion againft God, for it is all one, if God himfelf 
 were in my Place, you would fay as much to him as you do 
 to me; but the good Spirit of the Lord is departed from you, 
 and an evil Spirit, from the Lord, is fent unto you, even the 
 Fruit of your Difobedience and Rebellion, which is the Curfe 
 of God, you being rejected of God and of his Prophet, and 
 C 2 caft
 
 [ M] 
 
 caft out from the Society of the Faithful for ever ; fo that the 
 Worm of Rebellion will never die in your Conference, nor the 
 Fire of Hell will never be quenched in you , fo that you (hall 
 know this Torment is for nothing but yoXir Diibbedience and 
 Rebellion aga'mft the Prophet. 
 
 And as for your vapouring that I, nor all the Devils in the 
 World, cannot hurt you, and that my Power is no more feared 
 by you than a Child of a Day old, thefe 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 Mafter, 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 (hall pull, you down from thence ; and if 
 you go down into Hell, I mall find you out there, and your 
 Act of Rebellion (hall be executed, and my Judgment (hall 
 be executed upon you there. And if you go to theuttermoft 
 Parts of the Earth, you (hall not flie from that Curfe that (hall 
 follow you ; fo that you (hall know that the mod High hath 
 chofen me, and rejected you. And as for your threatning me 
 that you will force me to anfwer the Afiertions, if you and I 
 live in England^ and that you will bring me upon the Stage, 
 do you not (hew yourfelf a Cain and Judas Devil-, you would 
 both betray your Lord and Mafter, as Judas did his, and 
 kill, as Cain clid his Brother, bec.aufe he was accepted, and Cain 
 rejected. So, becaufe God hath accepted of me, and hath fet 
 me in his 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 Act of Parliament counted 
 a Vagabond, a Runagate, a Fugitive in a Nation which is not 
 your own, who is not free-born, nor free by Redemption ; yec 
 you will dare to bring me upon the Stage, becaufe I condemn 
 you for your Rebellion. And this I fay, if I were treacherous 
 in Heart, as you are, I would quickly caufe you to be removed 
 from Ware* if not out of England 5 but I (hall let that pafs; 
 
 and
 
 n .1 I woiikl fain know how you can force me to let you fee 
 the Anfwer to the Affertions, or to bring me upon the Stags -, 
 you may do what you can now, I provoke you to it, but here 
 you may fee the Pnde and Prefumption againft your own Sou), 
 in that you have lifted yourfelf up agjunlt your Lord amd 
 Mailer. 
 
 And whereas you fay and affirm that Tarn fallen from the 
 Truth, is not this the Word of a Rebel, that learned and was 
 taught the Way of Truth, and what Truth is -, neither had you 
 any Light or Truth at all, but what you received from me, 
 your Lord and Mafter ; and yet the Spiiit of Rebellion in you 
 is 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 expect 
 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 
 Lies, contrary to all the Prophets and John Reeve's Writ- 
 ings : 
 
 To this I fay, What have you to do with John Reeve** Writ- 
 ings, now he is dead ? Neither have you to do with the Pro- 
 phets nor Apoftles Writings ; they are all given into my 
 Hands, that is alive, and you ought all to be taught of me 
 that am alive, or elfe you cannot be taught of God. And 
 whereas you fay, I contradict John Reeve: 
 
 T-o this I fay, I have Power fo to do, and I had Power fo 
 to do when he was alive, and did contradict him in fome 
 Things, when he was alive , and John Reeve wrote fome 
 Things that was Error to m,e, and Error in itfclf, which I did 
 oppofe him in to his Face, and he could not deny it. And 
 yet notwithftanding John Reeve was infallible, and did write 
 by an unerring Spirit. This will feem a Riddle, except it be 
 unfolded thus : As to the doctrinal Part contained in our 
 Writings, the fix Principles were written by an unerring and 
 infallible Spirit in John Reeve, and the Interpretation of Scrip- 
 ture written by him was infallible , but John Reeve's Ex- 
 perience and Apprehenfion of God's taking immediate Notice 
 of every Man was Error; and that God did fupply every Man 
 
 and
 
 [ *+] 
 
 and Woman immediately from his own Perfon, this was Error 
 in John Reeve's Judgment and Experience, as 1 did prove to 
 his Face ; but the Things being written before, and they were 
 of no Confequence as to eternal Happinefs, they were let pafs. 
 Befides none can judge of a Prophet's Writing or Judgment, 
 but he that is equal in Power and Judgment with him. Being 
 chofen of God, I had Power to contndict 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 laft 
 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 contradict one 
 the other in fome Things, and yet both infallible Men in Doc- 
 trine, but not in Judgment and Practice. 
 
 As for Example, Peter was an infallible Man, and did 
 write by an infallible and unerring Spirit, as to the Doctrine of 
 Cbrift, yet he erred in his Judgment and Practice, and cir- 
 cumcifed Timothy, contrary to his Commifiion from Chrift -, 
 and it was a great Error in Peter, and Paul being an Apoftle, 
 and in equal Power, withftood him to his Face, and reproved 
 him of Error and Diflimulation. Now mould any Believer of 
 Peter'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 was equal in Power, I would not have 
 been in that Believer's Condition for all the World. 
 
 Again : Did not Paul write by an infallible Spirit ? As to the 
 Doctrine of Cbrift, Peter and he did agree in that , but Paul 
 committed an Error in his Judgment and Practice, when he 
 pretended a Vow ; this was a great Error in him, it had like 
 to have coft him his Life. And fhould any dare to fay that 
 he wrote his Epiftles by an erring lying Spirit ? So like- 
 wife Paul and James do abfolutely contradict qne another: 
 Paul faith, Rom. iii. 2S. Tou fee then by Works a Man is jujti- 
 fied, and not by Faith only. Here is a quite Contradiction to 
 Paul. And fhould any Believer, in their Time, dare to fay, 
 
 that
 
 [15] 
 
 that either of thefe did write Error and Lies, and that they 
 were not infallible Men, in their Doctrine of Cbrijt, becaufe 
 they differed in Judgment, in Point of Faith and Works ; 
 this was much like John Reeve's believing God did take 
 notice of every particular Man, and my Judgment that God 
 did not. 
 
 Now mail any dare to fay, that either of us are Liars, be- 
 caufe we differ in Judgment in fome Things ? Befides, this is 
 a common Thing in the Scripture, for Prophets and Apoftles 
 to differ in Judgment and Practice, but not in Doctrine ; as 
 the four Evangelifts, they contradict one another very oft, and 
 the Words of Cbrift himfelf contradict one the other, in many 
 Places, which would be too tedious to name now. Now be- 
 caufe Cbri/l's Words do contradict one the other, mall any 
 dare to fay he fpake Lies, and taught Error, and that 
 which he fpake was contrary to all Truth, or that he was not 
 a true Cbrift? None but Devils did fay fo, when he was upon 
 the Earth. And mould any, in the Apoftles, Matthew* Mark, 
 Luke, and John's Time, dare to fay that any of them wrote 
 Lies and Errors, becauk they contradicted one another, in 
 point of Judgment and Experience ? None but Devils did find 
 Fault and cavil with them, when they were alive. And fo it 
 is now, with John Reeve and me , none but Devils would have 
 made a Fraction and Difturbance 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 is 
 not, but the Prophet only that is alive ; and if Men will not 
 take Things upon his Words and Judgment, whoever refufeth 
 it upon his bare Word, will perifh to Eternity j therefore the 
 Spirit of Rebellion hath deceived you, and made you forfake 
 the Prophet that is alive, and to cleave unto John Reeve, that 
 is dead, and to truft to the Scriptures, that were never 
 fpoken to you, nor given unto you ; but thofe People they 
 were fpoken unto, did receive Benefit by them, if they did be- 
 lieve in Time, when that Faith was in Being. But John 
 Reeve's Writings, nor the Scripture, will do you no good, 
 now you have rebelled againft the Prophet that is alive ; 
 neither will that Faith in them deliver you at all from thofe 
 eternal Torments, neither will thofe dead Prophets deliver you 
 
 from,
 
 from your Rebellion, nor help you to the Knowledge of 
 Truth, now they are all dead ; but this live Prophet (hall tor- 
 ment you, and thofe dead ones {hall not deliver you from my 
 Power. 
 
 And as you have walked in the Steps of Korah, Datbanznd 
 AUram^ thofe notable Rebels, who rebelled againft Mofes and 
 Aaron : And what was the Fruits of their Rebellion ? Did 
 not Mofes^ the Prophet of the Lord, caufe the Ground to open 
 and fwallow them up alive. And this you fhall know, though 
 I 'cannot caufe the Earth to open its Mouth as Mofes did, yet 
 this I can do, by my Commiffion of the Spirit, I can open 
 Hell's Mouth, and that fhall fwallow you up alive, and keep 
 you there eternally, where your Worm of Confcience fhall 
 never die, and the Fire of Hell fhall never go our, that you 
 may know to your endlefs Pain and Shame, that you rebelled 
 and forfook the Bleffing of a true Prophet alive upon Earth 
 at this Day. And for all your Pride, Preemption, 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 Punifhment than any other Sin what- 
 foever, but Murder j and it would have been good for you and 
 Medgate, if you had never been born. Therefore, in Obedience 
 to my Commifiion, for this your Wickednefs, in falling from 
 the Faith you once had in the Prophet, now alive, to Rebel- 
 lion againft him and againft God, and for many bafe, proud 
 prefumptuous Speeches in your Letters, I do pronounce you 
 ctiifed and damned, in Soul and Body, from the Prefence of 
 God, Elect 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 ftrong< j r than mine ; or whether you have declared 
 Truth or I ; neither fliail any of this Faith eat or drink 
 wish you, or trade any more with you, if I can h&lp it ; for 
 you are cad out of God's Sight for ever, and caft out of the 
 Prophet's Sight, and caft out of the Affembly, or the Society 
 of the Believers, for ever ; and now you may feek new Acquaint- 
 ance
 
 tmce in the World, and fee if you can find a better Sort of 
 People than thofe you find Fault with. And you need not 
 fear as Cain did, that every one that meets you will kill you - f 
 but your own evil deceitful Heart to your Principles, and 
 rejected Spirit, may meet your Confcience, and kill the Peace 
 of it. 
 
 Written by 
 
 January 23, 1671. 
 
 LODOWICK MUGGLETON. 
 
 of a LETTER written by the 
 Prophet Lodowick Muggleton, to Mr. 
 James Whitehead of Brain tree in EflTex, 
 bearing Date June 13, 1682. 
 
 Loving Friend in tbe true Faith, James Whitehead, . 
 
 I Received a Letter as from you, but I fuppofe not of your 
 Hand- writing nor inditing ; but I perceive you do own 
 it as your's by the Direction of it, and your Name being at 
 the latter End of your Letter, being your own Hand-writing, 
 wherein your Defire and Requeft is, That I would anfwer thofe 
 fix Queries you have laid down, as followeth. 
 
 Query i . Whether there be fuch an Eftate attainable in 
 this Life, that a Man may be certainly afiured of eternal Life 
 on the other Side of Death ? 
 
 Anfwer. To this I fay, That the Scripture is full to prove, 
 that the Fathers of Old, as Mofes and the Prophets do declare, 
 and there was fuch an Eftate attainable of the full Afiurance of 
 their eternal Happinefs in the Kingdom of Glory after Death, 
 even while they were in this mortal Life 5 elfe how could 
 
 D Abraham,
 
 * Ifaac^ and Jacob have bleffed their Children ? Shall 
 any Man imagine, that their Bleffing did extend no further 
 than the Things of this Life? Or fhall any Man think, that 
 thofe they bleffed had not the Affurance of eternal Life jn 
 themfelves ? 
 
 As for Example, Chrift faid when on Earth, Whoever Re- 
 lieve th in me Jhall not pert/b, but have everlafting Life abiding 
 in him. So that, if Chrift, when on Earth, was affured of his 
 own eternal Life and Glory after his Refurrection, when he 
 had paffed through this firft Death, I fay the very fame Af- 
 furance Was attained unto in this Life in every true Believer in 
 that Commifiion, who continue ftedfaft to the End. 
 
 For this you muft underftand, that thofe Men God hath 
 chofen, and hath given Power to blefs and curfe, muft needs 
 have Affurance of eternal Life in themfelves, elie they could 
 not give a Bleffing of eternal Life to thofe that believe them : 
 So that Perfon that doth truly believe hath the fame Affurance 
 of eternal Life abiding in himfelf, as he hath that gave the 
 Bleffing, elfe what -Peace and Satisfaction can any Perfon have 
 in this Life; and if this Peace and Affurance be not attainable 
 in this Life or in this World, it will never be attained to in the 
 Life to come ; but I know that you and many others have 
 attained the Bleffing and the Affurance of everlafting Life in 
 yourfelves now in this prefent World, which will endure to 
 Eternity. 
 
 Query 2. If attainable, whether a Man having once 
 attained it, can finally fall away, and be reduced to a State of 
 Damnation ? 
 
 Anfwer. That if a Man hath attained the Affurance of eter- 
 nal Salvation, and that it doth abide in himfelf, he cannot fi- 
 nally fall away, nor be reduced to a State of Damnation ; but 
 if a Man do attain to the Affurance of eternal Salvation in hte 
 Head and in his Tongue only,fuch a one may finally fall away, 
 and be reduced to a State of Damnation. Why ? becaufc this 
 Affurance of eternal Life did not abide in him, that is, it did 
 not fink down into his Heart, it remained in his Head and 
 Tongue only, fo that it taketh no Root in the Heart; 
 fo that the Affurance of eternal Life in fuch Men it 
 
 fpringeth
 
 [ '9] 
 
 fpringeth up, and maketh a fair Shew quickly ; but a 
 Jittlc Oppofition caufeth it to wither, and finally to fall away, 
 and be reduced to a State of Damnation. 
 
 This I have had Experience of, by fome Perfons you know, 
 for he that hath attained the Afiurance of eternal Life after 
 Death, abiding in his Heart, then it is in himfelf j for it is faid, 
 'Thou Jhali love the Lord thy God with all thy Heart, with all 
 tby Soul, -with all thy Strength ; fo that, whoever hath attained 
 the Afiurance of eternal Life here in this World in his Heart, 
 fhall hold out to the End of this natural Life, and fhall not 
 fall away, nor be reduced to a State of Damnation. 
 
 Query 3. Whether our J unification and Peace of Mind 
 arifeth not purely from the Act of Faith from the true God ? 
 
 Attfwer. That the Juftification and Peace of our Mind, 
 it doth arife fir ft from the Act of Faith in the MefTenger of 
 God ; for a Man muft firft believe he is a Man of God, or 
 fent from God, elfe why mould any Man enquire of him after 
 heavenly Things : Therefore it was the Prophet faid ; Wko 
 bath believed our Report, or to whom is the Arm of the Lard 
 revealed ? So that if People do not believe the Prophet's 
 Report, that bringeth glad Tidings of Life and Salvation in 
 the firft Place, he cannot have any Act of Faith in the 
 true God, becaufe it is the Prophet that doth declare the true 
 God ; which is the Prophet's Doctrine , fo that our Act of 
 Faith doth firft arife in believing the true Prophet, and that 
 leads us to the Act of Faith in the true God 5 for there muft 
 be a receiving which is believing, which is an Act of Faith 
 in him that God fent in the firft Place, and then you fliall re- 
 ceive God that fent him. 
 
 And fo Juftification and Peace of Mind arifeth purely from 
 the Act of Faith in the true Prophet, who hath declared unto 
 you the true God, which is the Rock to build your Faith upon, 
 that will fay unto you in that Day Come, ye Blefied, becaufc 
 you believed my poor defpifed Meflenger, when on Earth, 
 enter into the Joys of Heaven, which is Life eternal, which 
 my MefTenger J fent declared unto you ; and in as much as you 
 believed him which I fent, you believed in me. 
 
 D 2 Thus
 
 [*>] 
 
 Thus do true Believers come to have Juftification and Peace 
 of Mind in this Life, by the pure Act of Faith that arifeth in 
 their Hearts while here on Earth. 
 
 Query 4. Of what Ufe is the Moral-Law to us who have 
 received the Commifiion of the Spirit in the Love of it, and 
 have yielded Obedience thereunto, and have chofe rather to 
 fuffer under the Odium that evil Men have laid upon it than 
 to enjoy the good Report the Men of this World give to falfe 
 Worfliippers. 
 
 Anfwer. That the obferving and yielding Obedience to the 
 Moral-Law is of great Ufe to all thofe who have received, 
 and that have Faith in this Commifiion of the Spirit, and that 
 have yielded Obedience unto it in the Love of it. Why ? Be- 
 caufe the Moral- Law is the fecond Commandment ; for as 
 Cbrift faid, when on Earth, There is but two Commandments ; 
 that is, one Commandment on God's Part, and the other on 
 Man's Part. 
 
 The Commandment that is for God, is evangelical, fpirr- 
 tual, and heavenly ; that is, Thou Jhalt love the Lord thy God 
 with all thy Heart, with all thy Soul, and with all thy Strength. 
 This Commandment no Man, in the World, can keep, or per- 
 form, but thofe that do truly believe in this CommifTion of the 
 Spirit : Why ? Becaufe no Religion in the World, at this Day, 
 doth know the true God in his Form and Nature, but thofe 
 that believe in this Commifiion of the Spirit. ' Therefore no 
 Man can love God with all his Heart, nor with all his Soul, 
 nor with all his Strength, becaufe he doth not know God. For 
 how can a Man love him with all his Heart, which he doth not 
 know, but by Reading the Scriptures or the Hiftory of a God, 
 a Man may know God in his Head by the Imagination of Reafon, 
 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 Profeffors of the Scriptures, as others , For none can love 
 God with all his Heart, but fuch as know God by Faith in this 
 
 Com-
 
 Commifllon of the Spirit : This is a ftrait and narrow Gate, 
 which few do enter in at. 
 
 And the fecond Commandment is like unto it, 'Thou Jhalt 
 love thy Neighbour as thyfelf - y becaufe the Moral-Law is writ- 
 ten in every Man's Heart, which Law doth fpeak in every 
 Man's Mind : Do as thou wouldft another fliould doe to thee. 
 For this I know, that there is never a Man in the World, but 
 would have every Man to do juftly and honeftly by him , but 
 he will not do fo by others. For this Moral- Law, written in 
 every Man's Heart, is on Man's Part to keep and perform; 
 that is, whatfoever he would have another do unto him, let 
 him do fo to another ; for if all Men did walk by this Moral- 
 Law, written in every Man's Heart, then there would be no 
 Wickednefs a<5ted upon this Earth , for obferve, there is no 
 Man that hath his Senfes or in his Wits, and his Reafon in 
 him, that would willingly have another Man to commit Adul- 
 tery with his Wife, whom he loves, or to commit Fornication 
 with his Daughters. The Nature of Man doth loath and 
 abhor this in another Man, yet himfelf will commit Adul- 
 tery with another Man's Wife, and commit Fornication with 
 other Men's Daughters. 
 
 This is not to do as he would be done unto; and fo of 
 the Reft of the Particulars in the Moral Law, written in every 
 Man's Heart ; and he that breaketh one of thefe fix Command- 
 ments is guilty of the Breach of all the Moral-Law written in 
 his Heart, which is contained in the fecond Commandment, 
 which is on Man's Part, to do as he would be done untoj 
 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 Difobedience to Parents, no Adultery nor For- 
 nication committed, no Murder, no Stealing, no Covetting 
 his Neighbour's Wife, his Ox or his Afs, or any Thing that 
 is his ; fo that the Moral- Law is of great Ufe to the Believers 
 of this Commifllon of the Spirit, and to all religious Men, as 
 well as wicked, in all Ages. And efpecially fince Mofes pub- 
 limed this Law written ; for where the Righteous doth break 
 this Moral- Law, the Worm of Confcience will gnaw in the 
 Righteous now in thefe Days, as it hath done in the Days of 
 old. As David, for his Murder and Adulcery, who brake the 
 
 Moral-
 
 I**] 
 
 Moral-Law written in his Heart, in a high Degree ; he was 
 loath that another fhould have done fo by him as he did to 
 t/r/V*&and his Wife, in that he gave Judgment himfelf ; That 
 another Man fhould die that did do as he had done, not 
 thinking in the leaft, that he was the Man. It was a very 
 bad Example of a Righteous Man, and to all Kings that 
 mould come after him , for the Breach of this Moral-Law 
 caufed him to make a great Outcry to the God of Heaven, 
 and to his Prophet to take off this Burthen of his Soul. I have 
 had the like Experience of fome that fhall be namelefs, fince I 
 have been in this Commiflion. So that the Moral-Law is 
 of great Ufe both to Saint and Devil. And I could wifh 
 that all the Believers of this Commiflion of the Spirit might be 
 obferved from the Breach of the Moral-Law in Aft, as I 
 have been from my Childhood : For this I fay, Millions of 
 People are damned to Eternity for nothing elfe, but for the 
 Breach of the Moral-Law, written in their Hearts, and Mil- 
 lions of Men and Women, who are legally righteous, and 
 many of them never brak the Moral-Law in Act, yet being 
 of the Reprobate Seed, have defpiftd the Truth, and others 
 being Ihut up in Unbelief of the Truth, will perifh to 
 Eternity. 
 
 5. What rs that which gives Trouble and Diftrac- 
 tion, 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 feparate us from that 
 Peace and Joy we had in the Time of Health, to the great 
 Difhonour of Truth ? 
 
 Anfwer. It is Sin, after they have believed the Truth ; I 
 fay, it is the Breach of the moral Law, written in his Heartj 
 in fome Kind or other, after he received the Truth, which 
 gives the Trouble and Diffraction in the Hour of Death, to 
 fome Believers of this Commiflion, as I have had Experience 
 of, in my Time, of feveral ; and of fome I have taken off the 
 Trouble of the Mind, and reftored them to their former Peace 
 and Affurance they had in their Health (as the Prophet Na- 
 
 than
 
 03] 
 
 than did to David and others) that have fought to me, in the 
 Trouble of their Minds, to eafe them of their Burthen, but I 
 would not, but left them to the moral Law written in their 
 Hearts, and their Sin, after they received the Truth, to 
 grapple together ; fo that which got the Maftery, the Soul 
 muft be fubject unto. Their Perfons on both Sides fhall be 
 namelefs. 
 
 Likewife, I do know that every true-Believer in this Com- 
 miflion is juftified by Faith 5 they have Peace with God, but 
 have no Peace with Death, but fight with it. Neither is Death 
 at Peace with any Man that hath Life in him ; for Death and 
 Life is always at War, one with another ; and Death is never 
 at Peace with Life, until Death hath conquered and overcome 
 Life -, then is Death and Life at Peace one with the other; for 
 Death is the King of Terrors ; fo that the God of Heaven, 
 when he was on Earth, was made capable of the Fear of 
 Death, which caufed him to cry out, if it be poffible, this 
 Cup of Death might pafs away from him ; but he, knowing 
 that be could not be Death's Death, no other Way but by fuf- 
 fering of Death, to have the Conqueft of the Godhead Life for 
 a Moment ; fo that Death and the Godhead Life was at Peace, 
 one with the other, for a Moment \ but this Godhead Life, being 
 the quickening Spirit, it quickened out of Death again, into a 
 new and eternal Life ; and this new eternal Life is Death's 
 Death, and hath conquered Death, Hell, and the Devil ; that 
 is, by his quickening out of Death into an endlefs Life, he 
 hath procured an eternal Death, that is, a living Death, and a 
 dying Life ; fo that Death (hall always live in Hell, and 
 Hell mall always live with Death, and the Devils, which are 
 Men and Women in the Refurreftion, (hall live with Death 
 and Hell, in utter Darknefs, to Eternity. 
 
 This did Chrift purchafe, by his fuffering of Death, and his 
 quickening again into Life eternal ; elfe there would have been 
 no Death eternal to the Seed of the Serpent, nor no Life eter- 
 nal to the Seed of the Woman, which is the Seed of God. 
 
 Thefe Things are deep and fecret Myfteries, the Tongue 
 of Men and Angels cannot exprefs. 
 
 This is more largely treated of in my two Books of the 
 Revelttions, and whac that is that feems to feparate us from 
 
 that
 
 that Peace and Joy we had in the Time of Health, to the 
 great Difhonour of Truth. 
 
 To this I fay, it is the Guilt of fome Sin which is fecret 
 and hid in a Man's Heart, which in his Health he would wil- 
 lingly hide from his Brethren of the fame Faith, left he mould 
 lole his good Reputation and Credit among his Friends, and 
 of the World, that had a good Opinion of him, thinking in 
 his Health that in Time he mail 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 David's Cafe, 
 he thought he hid his Sin of Adultery, by caufing her Huf- 
 band to be killed , but Death appearing prefently after the 
 Aft of Sin, Sin appeareth alfo; for Death and Sin always 
 goeth Hand in Hand together, to accufe the Confcience, and 
 Hell followeth 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, Haft thou eaten of the 'Tree of Knowledge of Good and 
 Evil, which I forbad thee to eat of? 
 
 So likewife when Cain had killed his Brother Abel, he 
 thought all would be well with him ; but when God called 
 unto Cain, and faid, by Brother's Blood crieth from the 
 Ground unto we for Vengeance, then Sin and Death joined to- 
 gether in Cain's Confcience, which cauled him to fay, his 
 Punifhment was greater than he could bear. 
 
 And fo it was with David, he thought himfelf well when 
 \Jriah was (lain, till the Prophet Nathan in his Parable had 
 convinced him of his two Sins in Aft of Adultery and Mur- 
 der, fheji Sin and Death went Hand in Hand together againft 
 his Confcience, which made him cry out, he had finned againft 
 the Lord. 
 
 And this is that, as 1 faid before, that doth feem to feparate 
 a true Believer in .this Com million of the Spirit from that 
 Peace and Joy they had in the Time of Health, which is to 
 the great Difhonour of Truth, which no Prophet, nor God 
 himfelf when on Earth, could prevent, the Fear of Death be- 
 ing not at Peace with .Death in Health. 
 
 gyery 6.
 
 6. Whether a Perfon dying fo, may be accounted 
 true in the Faith, and may notwithftanding obtain a Crown of 
 Righteoufnefs from the God of our Hope at the laft Day ? 
 
 Anfwer. That a Perfon fo dying in Trouble and Diftraclion 
 in the Hour of Death, if his Trouble and Diftraclion of 
 Mind doth arife through fome actual Sin, after the receiving 
 of the Truth, then, except he can procure a Forgivenefs from 
 him that is the Head of that Doctrine which he received the 
 Truth from , I fay, fuch a Perfon that hath difhonoured the 
 Truth, and hath committed Sin in Act, after he received the 
 Knowledge of the Truth, he may not be accounted true in the 
 Faith, neither can he obtain a Crown of Righteoufnefs from 
 the God of our Hope at the laft Day, except he can procure 
 Forgivenefs of that Perfon as aforefaid. 
 
 Thus I have anfwered your fix Queries, according to your 
 Requeft ; and having no other Matter, at this Time, to write 
 unto you, I (hall take Leave, and remain, in that eternal Truth, 
 which none knoweth, but thofe that truly believe in this 
 Commiffion of the Spirit, 
 
 Tour Friend^ 
 
 London, June 13, 1682. 
 
 Lo DO WICK. MUG OLE TOW. 
 
 A COPY of a LETTER written by the 
 Prophet Lodowick Muggleton, to Colonel 
 Phaire, and the reft of the Believers of the 
 Commiffion of the Spirit. Dated in 
 London, February 16, 1680. 
 
 Loving Friend in the true Faith, Robert Phaire, 
 
 I Having the Opportunity to fend unto you by our Friend 
 Mary Stone, the Daughter of Mrs. Penfon, who came on 
 purpofe, as flic faith, to fee me and Saddington \ therefore ic 
 
 E was
 
 was necefiary that I mould write a few Lines unto you, upon 
 her Requeft, to fignify unto you that (he hath been with me j 
 which Lines unto you are as followeth : 
 
 I have had great Experience of your ftedfaft Faith in the 
 true God, and in this CommifTion of the Spirit, ever fince you 
 firft heard of it, even above twenty Years , you have been, as 
 it were, the Corner- (lone, that was laid in that Kingdom of 
 Ireland^ which many have (tumbled at, and have darned their 
 Foot againft a Stone ; and others again have built their Houfe 
 upon this Stone, as upon a Rock, fo that no Winds nor 
 Storms of Perfecutions, Reproaches, Slanders, and Lies, 
 could make it fall, or (hake this Doctrine of the true God, in 
 his Form and Nature, and of the right Devil, in his Form 
 and Nature, which Reeve and Mugglettn have declared in our 
 Writings, which I perceive you and others are very well 
 fatisfied in, do truly underftand and believe ; for there can be 
 no true Faith in the Heart, except the Underftanding be en- 
 lightened firft. And thefe two Forms and Natures are two 
 Pillars ; the one Pillar bears up Heaven, and the other bears 
 up Hell. 
 
 Now, God's Form is fpiritual, heavenly, and glorious, yet 
 in the Form of Man, and his Nature is all pure Faith, which 
 is all Power : Therefore all true Believers do partake of the 
 Divine Nature of God, even the Seed of Faith, which is but as 
 a Grain of Muftard Seed , a very fmall Seecl ; yet is able to. 
 remove that Mountain of Ignorance, Darknefs, and Unbelief, 
 that lyeth before the Underftanding of every Man by Nature ; 
 fo that by Faith we come to know the Worlds were framed' 
 biy the Word of God ; that is, by the Power of Faith in 
 God. And by Faith in thefe our mortal Bodies, we come to 
 knpw God in his Form and Nature -, and by Faith we fee 
 Gfett hete m Mortality, as in a Glafs, as the Apoftles faith ; 
 and when this Faith is imfnorlaJized i-n the Refurrectiou, then 
 (hall our vile Bodies be madtf like unto his glorious Body, then 
 lhall Immortality appear, -and (hall fee the immortal God 
 in the Form of Man , Face TO Face -/even as we are feen of 
 him, according *o our Faith here in this Life, (hall it be unto us. 
 
 Ftifift her-mofe, by Faith 'we 'do feed upon the Flefti of, 
 God, and drink hjs Blood, >a& Gbrijl faid, when on Earth , j 
 
 Except
 
 Except you eat my Flefh, and drink my Blood, you have 
 no Life in you i for his Flefh is Meat indeed, and his Blood 
 Prink indeed. 
 
 And this I fay, None upon Earth, at this Day, doth eat 
 his Flefh, and drink his Blood, but thofe that do truly believe 
 the Dodlrine of this Commiffion of the Spirit : Why? Becaufe 
 no Man hath Faith to believe that God became Flefh, and 
 dwelt amongft Men here upon Earth, who doth not believe 
 that the Flefh of Cbrift was the Flefh of God, and the Blood 
 of Chrift to be the Blood of God ; and who hath not Faith to 
 believe, That the Godhead Life died when Cbrift was offered 
 up unto Death through the eternal Spirit ; no, not any but thofc 
 that believe our Report. 
 
 Therefore it is that all religious Men perifh for Want of 
 Faith in the true God, they cannot eat the Flefh of God, that 
 is Meat indeed, to fatisfy their hungry Souls -, neither can they 
 drink the Blood of God, which is Drink indeed, to quench the 
 thirfty Soul of Map. But bleffed are your Eyes that fee, and 
 Ears that hear, and have Hearts that underftand the Things 
 that belong to your Peace ; for God hath given you his own 
 Flefh to eat, and his own Blood to drink, which hath aflured 
 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 Cbrijl, our God, our King, and Re- 
 deemer, will drink a-new with his Apoftles, and us the WitnefTes 
 of the Spirit, and you the Believers, in the Kingdom of 
 eternal Glory. 
 
 And this I fay, all thofe, or all us, that have eat of the 
 Flefh of God, and drank his Blood by Faith here in the State 
 of Mortality, we fhall be gathered together in the Refurreo 
 tion (as the Fowls) to fly in the Midft of Heaven, being im- 
 mortalized, fhall come to the Supper of the great God, that 
 we may eat of the fame Flefh as he eateth of, which is the 
 Flefh of perfecting Kings, and the Flefh of Captains, 
 and the Flefh of mighty Men, even of Judges, and the Flefh 
 of Horfes, and of them that fit on them, and the Flefh of ali 
 Free- men and Bond- men, and of Small and Great ; that is, all 
 wicked reprobate Men, both fmall and great, that have per- 
 
 E 2 fecuted
 
 fecuted and hated the Lord's Prophets, Apoftles, and Mef- 
 fengers, which he fent in this World. 
 
 Oh ! how blefled are we thatlhall fup with the great God 
 of Heaven, in the Deftruction of our Enemies; for as God was 
 hated when he was on Earth, fo are we for his Sake , and as 
 God is pleafed to make his Supper with the Deft ruction 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 mould not we rejoice in this Supper which the 
 great God hath made, even in the Deftru&ion of this wicked 
 World ; for this Earth is a Habitation of Devils, while the 
 World doth endure. And for my Part, I could willingly fup 
 with the great God of Heaven, that hath redeemed my Soul, 
 in the Deftruction of this World, that I might eat the FJefh 
 of mighty Men; Mayors, Judges, Juries, fmall and great De- 
 vils, that have hated me without a Caufe. Oh ! how happy 
 are we that (hall fup with the great God, that is, in the Af- 
 furance we have, that God hath ordained wicked perfecuting 
 Kings, and high Captains, and Judges, and mighty Men, and 
 all other inferior Devils, both fmall and great, more than 
 the Sand of the Sea- more, which cannot be numbered, to 
 be damned to Eternity, to fuffer thofe eternal Torments. 
 
 Thefe I know mail be caft alive into a Lake of Fire, burn- 
 ing with Brimftone, to all Eternity ; and we, the Fowls of 
 Heaven, mail 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 Flelh. And in this we (hall eat 
 the Flefli of Kings, and the Flefti of high Captains, and the 
 Flefli of mighty Men-Devils, and the Fleih of fmall and great 
 Devils. And this Supper, I know, we mail have with the 
 great God in the Refurreftion, when we (hall 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 (hall be tormented Day and Night for ever, and ever- 
 more, even to Eternity. This is the true Interpretation of John's 
 Words, in the xixth Chapter of his Revelation^ concerning the 
 Supper of the great God, and the Fowls of Heaven ; for God 
 hath fowed in this World the Seed of Faith, which is counted 
 
 the
 
 the fmall Seed, even as one Grain of Muftard Seed, which 
 indeed, as Chrift faith, Matt, xiii, and 32, is the leaft of all 
 Seeds ; but, when it is grown, it is the greateft among Herbs. 
 And it is a Tree, fo that the Birds of Heaven came and built 
 in the Branches thereof : So in Mark the ivth, and 3 1 ft, 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, no bigger than a Muftard Seed, hath he done all his 
 Winders. By this Grain of Faith did he fow himfelf in this 
 Earth or Garden, which was in this World, which was in the 
 Virgin's Womb, and brought forth himfelf a Man-Child, 
 in pure Mortality. And this Grain of Faith, that was fown in. 
 the Field of this World, it grew up to be a Tree, that is, a 
 Man, whofe Branches fpread themfelves forth fo thick, that 
 the Fowls of Heaven do make their Ncfts in the Branches 
 thereof. 
 
 This Tree of Faith, which is compared to a fmall Grain of 
 Muftard Seed, was Chrift, the only God, become FJefli \ when 
 he was in the Glory of the Father, he was that Man that 
 fowed that Grain of Faith in the Field of this World, or in 
 the Garden of Eden, when he breathed into Adam and Eve the 
 Breath of Life, and they became living Souls : Then was 
 this little Grain of Faith no bigger than a Grain of Muftard 
 Seed, fowed in the Field of the elect World : So that, all that 
 are Partakers of this little Grain of Faith, they build their Nefts 
 in the Branches of this Tree, by having Peace, Salvation, and 
 Life eternal abiding in them. 
 
 Thefe are the Fowls of Heaven, that build their Salvation 
 upon ChriJPs Death, Refurrection, and Afcenfion, which. 
 
 none
 
 [30] 
 
 none in this World doth at this Day, but thofe that 
 truly believe this Doctrine declared by Reeve and Muggleton. 
 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 Nefts, and rtft quietly in the Branches of God's 
 free electing Love, in his Redemption and Salvation. 
 
 Thus I have given you the true Interpretation of the Ex- 
 cellency of this little Grain of Faith, as fmall as a Grain of 
 Multard 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 arc Partakers of this 
 precious Faith, and to all th^ Reft of our Friends in the true 
 Faith, in that Kingdom, I take Leave, and remain, 
 
 Tour Friend in the eternal Truth, 
 
 Feb. 1 6, 1680. 
 
 LODOWICK MUGGLETON. 
 
 A COPY of a LETTER written by the 
 Prophet Lodowick Muggleton, to Mr. 
 Edward Fewterell of Chefterfield., bearing 
 Date from London, March 29, 1660. 
 
 Friend* 
 
 {Received your Letter, wherein I perceive you are a Man 
 that hath been led through feveral Opinions, yet not fuf- 
 ed to join with any, but have been made to wait upon Je- 
 fusChriJi, the only God,forSatisfa6tion -,and now it hath been 
 his great Love, which he hath loved you, to let you have a 
 Sight of thofe infinite Truths written by the Hands of his two 
 .Witnefles, and Lawrence Claxton, which Writings of ours, I 
 
 perceive,
 
 perceive, by your Letter, have given you more Satisfaction than 
 any that ever you read before. 
 
 Only this I perceive, that you did, and do, ftill much ap- 
 prove of Jacob Bemon's Works, and for this Caufe ; becaufe 
 you were, as I perceive by his Writings, exhorted to refign 
 your Will unto God's Will, and to come unto that happy 
 State, neither to will or defire any Thing, but to abide in 
 the Will of God, which is Jefus Chrift, into which Eftate the 
 Lord did twice bring you in fome Meafure. 
 
 Alfo you fay, that it is a hard Thing to caft out that 
 Devil that is in us, nor can it be done, as we fay, or think, 
 but by that Refignation and Faith in the true God. 
 
 Likewife you fay, that you were a great Difputant againft 
 all Forms and formal Worfhip, till the Lord filenced you, and 
 did let you fee it was but a vain Thing to wrangle and jangle 
 with the Devil more. 
 
 But I fhall pafe by Part of your Letter, and I fhall anfwer 
 you to thofe Things that are of mod Concernment. 
 
 You fay, that there was that Portion of Scripture brought 
 into your Remembrance, of his Promife, 1 will fend the Spirit 
 of Truth, which Jhall guide you into all Truth ; and there 
 have you had your Reft repofed. 
 
 In the laft Place, I find that you would have fome Anfwer 
 to fome Doubts, concerning that Devil that doth appear to 
 Witches, and fuck of their Bodies and what that is that doth 
 appear to Conjurers, and the Authors of lying Wonders ofjobn 
 Robins, though you do believe there is no Devil but Man. You 
 do believe alfo, that the Soul of Man is mortal, and mud 
 needs die, and fo cannot appear, though you thought otherwife 
 in your Reafon. 
 
 You fay, Whether is there a Spirit in Man, that furviveth, 
 and is allured by them, or do they ftir upon awaking the Power 
 of the firft fallen Angel through their devilifh Faith ; or is 
 thefe Things from their vain Imaginations ? If fo, how ? If not, 
 v hat it is, is your Defire to know of me. 
 
 To which I (hall give you fome Anfwer, both to the firft 
 Part of your Letter, and alfo to the latter Part of ir. 
 
 Firft, You fay, That you have been . made to- wait upon 
 Jefus Chrift, the only God, for Satisfaction thereof.
 
 r 3*3 
 
 I would have you to confider, how could you wait and be 
 {atisfied 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 was the only God ; neither did God commiflionate no 
 Prophet nor Apoftle for to declare it, though their Declarations 
 was as neceffary to be believed, in their Time and Place, as 
 this Commiflion of the Spirit ; which Commifiion 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, 
 before he became Flelh ; if they did know it, they did not re- 
 veal it ; but he hath given it to his two laft fpiritual Witneffes 
 and Prophets, John Reeve'and Lodowick Muggleton^ who were 
 thofe chofen 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 
 confift of thefe fix Heads : 
 
 Fir/1, Of the Form and Nature of God, before he became 
 Flefh. 
 
 Secondly* Of the Form and Nature of the Devil, before he 
 became Flefh. 
 
 fbirdly, Of the Place and Nature of Heaven. 
 Fourthly, Of the Place and Nature of Hell. 
 Fifthly, Of the Nature and Perfons of Angels. 
 Sixthly? Of the Mortality of the Soul. 
 
 Upon the Knowledge of thefe fix Principles depends the 
 eternal Happinefs of many. And the Knowledge of the two 
 Seeds is thofe two Keys that doth open thofe two, namely, the 
 ftrait and narrow Gate, that leadeth unto Life, and the 
 broad and wide Gate, that leadeth to Deftru&ion. And thofe 
 
 two
 
 [33] 
 
 two Keys are given unto us two aforefaid, which hath the 
 Cominiflion 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 Commiflion doth open the Doors or Gates of Men's 
 Hearts, and lets them fee what Seed they are of. And fo 
 Men come to know the true God and the right Devil. And 
 then a Man may truly fay, that he can refign his Will to 
 God's Will, as you fay Jacob Bemon in his Writings doth 
 declare. 
 
 Yet this I would have you to know, that Jacob Bemon had 
 no perfonal God at all, not to refign his Will unto ; but his 
 God was an infinite, incomprehenfible formlefs Spirit, as all 
 the World hath ; neither had his Devil a Perfon, nor Form ; 
 neither had his Angels he fpeaketh fo much of any Body, or 
 Form at all , but they were all Spirits without Bodies, which, 
 in Conclufion was no more but fo many Letters, that is, three 
 Letters, G. O. D. And fo of the Devil and Angels. 
 
 And yet this Man would refign his Will unto God's Will, 
 and yet his God had no Form nor Nature at all. Therefore 
 there could be no Will in his God, whereby any Man mould 
 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 Jefus Cbrift^ 
 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 
 lading Peace in Man. 
 
 And as for your being a great Difputant amongft all formal 
 Worlhip, I do not queftion the Thing, becaufe I know that 
 the Wifdom of Reafon, which is the Devil, doth love to be up- 
 permoft in Difputes. 
 
 But, how can you fay, That the Lord did filence you, 
 
 and made you to fee the Vanity of all Difputcs, whereas you 
 
 did not know any other God, but what is generally believed 
 
 F on
 
 [34] 
 
 on in the World , that is, an infinite, incomprehenfible Spirit $, 
 not minding whether God had any Nature or Form at all ? 
 
 Therefore it could not be the true Lord that did filence 
 you, but it was fomething that did arife out of your own Seed, 
 which did mew you the Vanity of all Difputes. 
 
 In the next Place you fay, That there was brought into 
 your Remembrance that Portion of Scripture concerning his 
 Promife, that he would fend his Spirit of Truth, which mould- 
 guide you into all Truth, and there have you had your Reft 
 repofed. 
 
 Anfwer. That this Place of Scripture did not belong unto 
 you, nor to any Man in the World, at this Day j for that 
 Promife was given only unto his Difciples, which Difciples of 
 his, to whom thofe Words were fpoken, were afterwards made 
 Apoftles of Cbrift\ fo that the Promife which Cbrift 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 mould lead them into all Truth -, becaufe 
 they fhould witnefs unto the Truth, that is, unto his Death, 
 and RefurrecYion, and Afcenfion. 
 
 Therefore take Notice of this, That that Promife was ful- 
 filled upon his Apoftles after he was afcended up to Heaven, 
 as you may read in the fecond of the Acts, and not to every 
 Man, that doth read the Promifes, which God did make to 
 his commiflionated Apoftles, it doth not belong to every Man 
 that doth read them ; but every Man is to mind that Com- 
 mifiion which he is under. 
 
 Therefore, for you to repofe your Truth upon fuch Pro- 
 mifes as were given to other Men in their Com million, that 
 Peace will not endure to the End, but will vanifli like Smoak 
 in the Fire. 
 
 In the next Place, I mail give you fome Anfwer to thofe 
 Doubts which you fpake of, concerning that Devil which doth 
 appear to Witches and Conjurers, and how thofe lying Won- 
 ders were acted by John Robins. 
 
 Anfagr. There is a twofold Witchcraft, the one is natural, 
 the other is fpiritual. 
 
 Now
 
 [35] 
 
 Now this natural Witchcraft is acted by fuch as are called 
 Witches and Conjurers. Now as for thofe ignorant Women, 
 which are Witches, their Witchcraft lies in their wicked Na- 
 ture, by giving themfelves up to believe that there is no God 
 at all, but Nature only, and fo by that ftrong Faith that they 
 have in Nature, they have Power over thofe whofe Underftand- 
 ings are of a lower Capacity than themfelves ; and fo People 
 being ignorant and fearful of them, doth many Times difturb 
 and fearch their Blood with the Extremity of Fear, which they 
 have of one that is fufpected for a Witch, and fo by their own 
 Fear and Imagination they come to be bewitched. As a Man 
 being overcharged with extreme Grief, cr being prevented 
 by one that he loves, he goes diffracted, or runneth mad, 
 which is no other but his being bewitched. And fo it is with 
 all thofe that are ignorant and overcharged with Fear; and as 
 for thofe Children and Cattle that are bewitched, it is by 
 fome other Sorcery, which they do ufe, with Herbs and Plants, 
 and fome other Things of Nature, they having fome fmall 
 Knowledge of that Sympathy and Influence the Stars have 
 over thofe Bodies and Herbs , and fo mixeth their Faith and 
 Experience together, pretending to do all Manner of Good, but 
 intendeth nothing but Evil ; fo that there is no fuch Thing at 
 People do vainly imagine, as for Spirits to fuck Witches ; but 
 all the Devils that is, is their own dark Reafon, and that Spirit 
 that doth bewitch any Creature, it doth arife out of their own 
 Imagination. And as for Conjurers and Magicians, their 
 Reafon is more enlightened than the others is, becaufe they 
 do go altogether by the Figure, which is an Art by which the 
 Reafon of Man hath produced Characters and Figures for the 
 fevcral Stars and Planets ; and fo they came to imagine the 
 Influences of thofe Stars and Planets upon the Bodies of Men ; 
 and many Times they do affright, yet it is (till but Witchcraft, 
 for it is nothing elfe but the Imagination of Reafon, that 
 doth prye into the Secrets of Nature. And the firft Witch- 
 craft that ever was, it was produced by learning of Numbers 
 and Figures, I fay it was firft from the Egyptians Arts, and 
 from thence came Conjuration, and the Knowledge of the In- 
 fluence of the Stars and Planets, and the Knowledge of Phy- 
 fick, which arc no other in the Original but Witches j only this 
 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 World 
 bewitched with them, than there is with the other Sort of 
 Witches i that is, they are deceived both in Body and in 
 Mind, and Eftate , for when a Man is deceived in hisExpecl- 
 ations and Faith which he had in that Art, he may very well 
 be faid to be bewitched. But as for the raifing of Spirits, 
 without Bodies, there is no Witch, no Conjurer, or Magician, 
 nor the greateft Artift in the World, can do ; neither can any 
 Spirit aflfume any Body but its own. 
 
 So much for natural Witches. 
 
 And as for thofe lying Signs and Wonders which John 
 Robins did aft, 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 confill of fpiri- 
 tual and heavenly Matter -, and he having more Knowledge in 
 the Myftery of the Scriptures, at that Time, than all Men in 
 the World, therefore he had many that did fall down and 
 worfhip him, becaufe his Knowledge in the Scriptures did fur- 
 pafs other Men, and fo produced Voices in himfelf, and could 
 prefent lying Signs and Wonders unto all thofe that were de- 
 ceived by him, or that were afraid of him. Yet he did not 
 deal with Spirits that had not Bodies, but all that Wifdom 
 and Witchcraft that he did (hew, 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- 
 ftanding their feeming Holinefs , for they have many Times 
 fuch flefhly Fits falling upon them, which doth feem as if 
 they had the Falling- Sicknefs, and be as Men dumb, and will 
 not fpeak a Word for three or four Hours together, and upon 
 a fudden, they will break forth into a ftrong Language, as if 
 the Spirit did immediately move them to fpeak. This, I fay, 
 it is nothing elfe but an Influence of John Robins' 's fpiritual 
 Witchcraft, which is produced out of their own Spirit within 
 
 them,
 
 [37] 
 
 them, and not from any Spirit which hath no Body, without 
 them. And all this is becaufe they have no Knowledge of the 
 true God, or the right Devil. 
 
 Therefore it is that the greateft Part of the World doth lie 
 underWitchcraft, either a natural Witchrafc 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 thole that are 
 come to have Faith in this fpiritual Commiffion, which is now 
 extant in the World; for Faith in it doth lead Men to the Know- 
 ledge of the true God and the right Devil, with all thofe deep 
 Myfteries, which doth depend on them, the Knowledge of 
 which doth free a Man from all Witchcrafts whatfoever. 
 
 Therefore, I would advife you to read the Book of ours, 
 called The Divine Locking- Glafs ; for that you may fee there, 
 that there can be no Spirits without a Body ; neither can any 
 W 7 itch or Conjurer raife any Spirit without a Body : Buc 
 thefe Conjurers may do, through the Ignorance and Dark- 
 nefs of Man's Reafon, and that Fear and Belief that is in the 
 Ignorant, they may, by their ignorant Power, raife a Shadow of 
 Things, as if they were real Bodies, or Spirits, in the Shape 
 of Bodies,as the Egyptians did before Pharaoh, King of Egypt; 
 they did feem to raife Frogs and Grafshoppers in the Sight 
 of Pharaoh, King of Egypt $ but I fay they were not real Frogs 
 and Grafshoppers, but Shadows of fuch Things, which as foon 
 as ever thejr 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 were with thofe 
 which Mofes brought up, which went into their Houfes. And 
 now, if Mofes had not raifcd Bodies, as well as Spirits ; or if 
 he had raifed Spirits without Bodies, they would have been as 
 little troubled at thofe Things which Mofes did, as they were 
 at thofe Shadows, or feeming Things, which the Magicians of 
 Egypt did. There is fome more of the Letter -, but I have 
 not Time to writ it. Vale y fo refteth your Friend, 
 
 Linden, March 29, 1660, 
 
 LODOWICK MUGGLETON.
 
 ^Discou RSE between John Reeve and 
 Richard Leader, Merchant ; recited by Lodo- 
 wick Muggleton, one of the two laft Wit- 
 neffes and Prophets of the moft high God, 
 the Man Chrift Jefus in Glory. 
 
 THIS Richard Leader, notwithftanding he was well fa- 
 tisfied in fpirituul 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 Aftrology and Philo- 
 fophy -, for I afked him what it was ; he faid, you declare the 
 Sun is not much bigger than it feemeth to be, and our Art 
 faith, it is threefcore Times bigger than the Earth : Alfo, faid 
 he, you fay the Moon doth not borrow any Light of, nor from 
 the Sun : Likewife you fay, that the Heavens is not much 
 above fix Miles high from the Earth ; and we by our Art do 
 fay, the Heavens areThoufands of Miles high from the Earth ; 
 thefe Things, faith he, feemeth fomething ftrange. 
 
 Then I anfwered, and faid unto him, You are a Man, that 
 have travelled through many Parts of the World, and you 
 have been in that Place, called the equinoctial Line, where the 
 Sun is neareft to the Earth of any other Place, where the Heat 
 is fo great, that no Creature can fcarce live, the Sun is fo hot ; 
 did the Sun feem any bigger to your Sight, when it was 
 near to the Earth, than at other Times, when you were at a 
 Diftance ? You faw the full Proportion of it, did you not ? 
 He anfwered, and faid, he did. Then faid I, did the Sun feem 
 any bigger to your Eye-fight, where it was near to the Earth, 
 than at other Times ? He anfwered, no, not any bigger, as 
 he could difcern. Why then, faid I, will you believe your 
 lying Figure, before you will believe your own Eye-fight ? 
 You muft either fay, the Sight of your Eye is falfe, or the 
 traditional Figure you depend upon is falfe ; now hath not 
 God appointed the Sight of the Eye to be Judge of that it 
 
 fees ?
 
 [39] 
 
 /ees ? But Men hath chofe rather to believe their lying Ima- 
 gination, which they never faw, nor never can fee, nor knows 
 not what it is ; therefore it hath erected a Figure, that Man 
 might be led into Darknefs, imagine Things that are not, and 
 make People believe, that the natural Sight, that God hath 
 given Men in their Creation, to be Judge of what it fees, to 
 be a falfe Sight, and a falfe Judge , and your dark Imagination 
 and Figure to be a true Light, and a true Judge of the Big- 
 nefs of the Sun. Forconfider, 
 
 That the Imagination of Reafon in Man, doth always judge 
 God to be bigger than he is, or leffer 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; the Imagination of Man judgeth, 
 that God made this vait Earth and Waters of Nothing; 
 which is more than God could do, for he never made any 
 Thing of Subftance of Nothing, for of Nothing comes No- 
 thing , for what Thing or Creature, that God made of No- 
 thing, God will turn it to Nothing again. Then would 
 it be well for all wicked Men, if the Earth was made of 
 Nothing, and Men made of the Duft of the Earth ; then, 
 when this Earth is turned to Nothing, its Original alfo 5 
 but this Earth was an eternal dark Chaos, and (hall return 
 at the lad Day into Darknefs again, and wicked reprobate 
 Man mall live upon this Earth in eternal Torments, in 
 utter Darknefs, for ever and ever. 
 
 So that neither the Earth, nor wicked Man, the Seed of 
 the Serpent, mall neither of them both be turned to No- 
 thing, but mall be in utter Darknefs to Eternity. Again, 
 the Imagination judgeth the Sun, Moon, and Stars, to be 
 of vaft greater Bignefs, though they feem to be fmall Bo- 
 dies to us ; fo that the Imagination of Man, being blind, 
 judgeth every Thing bigger than it is, or lefs than it is ; 
 though God hath made the Sun, Moon, and Stars, little 
 Bodies, to give Light unto the Earth and Waters, and in 
 their Light, the Creatures here on Earth do foe Light ; and 
 God hath made thefe Lights, Bodies in Heaven, to anfwer 
 to that Light that is in little Bodies here on Earth. And 
 (hall a Man fay, the Light of his Eyes is no Ciue. Light, but 
 
 the
 
 [40 ] 
 
 the Imagination, that feeth not at all, is called true Light; 
 thus it is with Aftrology, and Philofophy, that judgeth God 
 to be bigger than he is, or lefler 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 
 trueGodmade them. But to tell the Imagination of Man of the 
 true God, tkat created Man in his own Image, he became Flefh, 
 and became a little Child, and grew to a Man, and fuffered 
 Death by his own Creatures. O ! no, faith the Reafon in 
 Man, God could not die, it is impoffible for God to die ; 
 here God's Power is looked upon, by the Imagination of 
 Men's Hearts, to be lefs than it is. 
 
 Objection i. Said he, The Sun may feem to be but a little 
 Body, becaufe of the great Diftance from us : As for Example, 
 fet a Man upon the Top of Paul's, and at a Diftance he will 
 fhew as little as a Crow. To this he suffered and faid, Indeed 
 a dark Body at a Diftance doth fhew Ids 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 pofiible, and it fhall fhew bigger a hun- 
 dred Miles Diftance from it. As for Example: 
 
 "When a Beacon is fet on Fire, it feemeth a greater Blaze 
 forty Miles Diftance, than it doth near at Hand, for it is but 
 a little Thing of itfelf,; yet neverthelefs, it is the Nature 
 of all light Bodies, to fhew rather bigger at a Diftance, 
 than they are of themfelves ; and it is the Nature of all 
 dark Bodies, to feem lefs at a Diftance, than they are in 
 themfelves. When he heard this, he was convinced ; 
 and did acknowledge, that it muft needs be fo in Nature, 
 that light Bodies did fhow bigger at a Diftance, and dark 
 Bodies lefs ; fo that the Sun being a bright Fire, light Bo- 
 dy, and running fo fwift in its Courfe, it could not be 
 much bigger than it feemeth to be, notwithftanding he had 
 long imagined the contrary. 
 
 ObjcGit*
 
 [ 4' ] 
 
 Objection 2. Satth he, We by our Art doth judge, that the 
 Moon doth borrow her Light of the Sun, becaufe, faith he, fo 
 fur as the Sun is right againft the Moon, fo far the Moon is 
 light, and when the Moon is at the Full, the Face of the Sun 
 is right over it ; fo that fometimes the Moon feems to have a 
 dark Body, only a Jittle Piece of it forked, why is it then, 
 faid he ? Bccaufc the Sun is right againft no more of the Moon, 
 and fo much of it as the Sun is againft it, it receiveth Light 
 from the Sun, and the reft of the Body of the Moon feemeth 
 dark : To this I anfwercd and faid, 
 
 If this fbould be fo, then that Saying of Scripture, Gen. i. 
 v. 1 6. mud be laid afide, where it is faid, God made two great 
 Lights^ the greater JJght to rule the Day, and the lejj'er Light to 
 rule tbeNight. Certainly the Moon hath Light in itfelf to rule 
 the Night, elfe thofe Words cannot be true j for if God made 
 the Moon a dark Body, and that it hath no Light in itfelf, but 
 what it receiveth from the Sun, then God made but one great 
 Light, and one dark Body, and not two great Lights ; for if 
 the Moon hath not Light in herfelf, but doth borrow of the 
 Sun, then the Moon had no Light in her Creation : A Man 
 may as well lay, That a Man is a living Man, that hath 
 ^10 Life in him ; for if a Man hath not Life in himfelf, he 
 cannot move no farther, than a Man that hath Life doth 
 carry him ; fo likewife if the Moon were a dark Body, and 
 had no Light in itfelf, how could it move to rule the Night? 
 The Sun, that hath always Light in itfelf, muft carry the Bo- 
 dy of the dark Moon, and move it about the Firmament 
 of Heaven, to rule the Night, which would be a great Trouble 
 to the Sun to do two Bodies Works; for God hath fet every 
 Thing in order, and every particular Thing (hall do it's 
 own Work; the Sun mall rule the Day, and the Moon 
 fhall rule the Night, and the Stars {hall give their Light ; 
 fo that every Thing that God hath made, mail do their own 
 Works, according to the Law God hath placed in their 
 Natures. If the Moon muft rule the Night according to 
 God's Command, certainly he gave the Moon a Light in 
 itfelf to rule with, elfe it could not rule ; for borrowed Lights 
 never ruleth well. A Man that is Stone-blind, may as well 
 
 G fay
 
 [4*] 
 
 fay to another Man that can fee, I would borrow your Eye- 
 fight, that I may fee the Light of the Sun, as you do : 
 This cannot be done, for in Light we fee Light , for there 
 mil ft be two L ; ghts, elfe a Man cannot tell that there is any 
 Light at all. 
 
 For that Man that was born blind, could not tell that there 
 was any Sun or Light at all in the Day-time, but as he heard 
 others fay ; but when drift ^ opened his Eyes, then he faw 
 Light, becaufe he faw Light in himfelf ; and when he received 
 his Light, was not this Light of his Eyes in himfelf ? Was 
 it any borrowed Light, or Light for Cbrift ? I trow not, for 
 God hath made every Creature, that hath Light in irfelf, to fee 
 another Light that is out of itfelf ; fo that in Light we fee 
 Light ; there muft be two Lights, elfe Things cannot be dif- 
 tinguifhed j for dark Bodies, that hath not Life and Light in 
 itfelf, cannot borrow Life and Light of any other ; neither 
 can the Moon borrow any Light of the Sun at all, for it hath 
 an inherent Light in itfelf in it's Creation, as the Sim hath in 
 it's Creation } ib that the Words of Mofes are true, that God 
 made two great L'gbts, the Sun to rule the Day-, find the Moon 
 to rule the Night-, only the Moon hath a leffer, but both hath 
 a Light in themfclves, and doth not borrow one Light of the. 
 other } elfe how could the Moon fight with the Sun in the 
 Eclipfe fometimes j if the Moon were a dark Body, and had 
 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 
 light with the Light of the Sun ? You may as well fay, that 
 a dark Body may fight with a living Man : But thefe Fictions 
 of Men's Imaginations, hath deceived the whole World, and 
 keepeth the People in Darknefs, and putteth out their own 
 Light of their Eyes, and calleth Darknefs Light, and Light 
 Darknefs, even in Things that are vifibly feen. 
 
 Objection 3. Thenfaid he, How comes it to pafs, that there is 
 fo many new Moons, and fometimes we fee but a Piece of the 
 new Moon, and do difcern the reft of the Body to be dark, 
 and fo the Moon doth intrace the dark Bodies filled up with 
 Light ; ib that in a Matter of fifteen D.iys, tli3 Mooms full 
 
 and
 
 L 43 
 
 and all Light, and in a little Time, it is quite gone^ and foen" 
 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 Aftrologers yourfelves 
 fay there is twelve Houfes and four Houfons, are you fure 
 there is no more Houfes in the Firmament of Heaven, but 
 twelve ? And do you know how many Lights there is in 
 every Houfe, and when thefe Lights do remove out of one 
 Houfe into another ? Or do you know whether one Star doth 
 take its Light from another Star ? Or hath every Star Light 
 in itfclf ? Or doth the Light of the Stars and Planets remain 
 in their own Bodies, and neither increafe nor decreafe their 
 Light, fince they were made and fit in the Firmament of 
 Heaven ? Is there any of thofe Stars or Lights in the Firma- 
 ment of Heaven miffing, that were made at firft ? Or hath 
 any of them loft their Light God put in them at firft, when 
 God created the Heavens and the Earth ? 
 
 If you can tell this, then you can fay fomething, as the 
 Moon borroweth Light of the Sun ; but to give you a little 
 further Satisfaction j 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 mine 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 ofr 
 Heaven, where they firft began to give Light , becaufe he 
 had meafured out the Firmament of Heaven, becaufe he 
 made it $ but Man doth not know, nor cannot know by h:s 
 Imagination, Art, and Figure \ alfo God hath given the!!- 
 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 Houfe, 
 yet they retain the fame Light in themfelves, whererer they 
 G 2 go.
 
 [44] 
 
 go. And if God hath made the Sun fo fwift and bright, to 
 run through all the Houfes of the Firmament of Heaven, in 
 twenty-four Hours, yet that is the Sun's own Houfc, where 
 it went firft from, and it is the Work God hath appointed 
 the Sun to do every Day and Night ; and when the Sun is 
 abfent, in its Place, the Moon fupplieth her Light, and the 
 Moon not being fo fwift as the Sun, it cometh not fo foon in- 
 to our Horizon as the Sun doth , befides, it paffeth xhrougjh- 
 out the fame Region as the Sun doth, but in a Region or a 
 lower Degree in the Firmament of Heaven, than the Sun 
 doth ; and the Caufe why the Moon fheweth the Light, but 
 a little Piece of her, when (lie is but a Quarter old, fo by 
 Degrees (he increafeth, till fhe is at the Full, fo that the Full 
 Face and Light of her, may be feen by the Light of the Eye. 
 The Caufe why we fee her by a little and a little, is, fhe 
 cometh out of one Chamber or Houfe of Heaven into an- 
 other, and as the Houfes and the Firmament of Heaven be 
 at fuch a Diftance one from another, fo we fee her Light the 
 more, and we fee her fometimes half light and half dark -, 
 now the Piece that feemeth dark, it is becaufe fhe is not 
 come out of that Houfe or Region ; but when fhe is come to 
 that Horizon, where ihe was at the Full, then fhe is all Light 
 and noDarknefs at all; not but that fhe was all -Light in her- 
 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 Hills before 
 him, at a Diftance one from the other, the Man (landing in 
 the Bottom, difcerneth a Man upon the Top of the farther 
 Hill, fo feeing him come down the Hill a pretty Way, but a 
 little lower he lofeth 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 perfect Man which I faw at firft, but this Hill be- 
 fore me hindred the Sight of him till he came to the Top of 
 it : So it is with the Moon, a Man cannot difcern the full Face 
 f her, till fhe hath pafled in her Journey thro' all thofe Houfes 
 of the Heavens, which lieth lower in that Region where fhe is, fo 
 
 that
 
 [45] 
 
 that the Hill and Mountain of the Earth doth hinder the Sight 
 of her, until (he cometh to the Top of the Hill of our Horizon, 
 then can we fee her whole Face ; for the Earth is as a Ball, 
 (landing upon and in the Air ; that is, the Power of God's 
 Word hath made the Air a Foundation for the Earth to ftand 
 upon -, therefore it is, that the Earth (landeth upon Nothing 
 as a Man can fee -, and this is the Foundation God hath laid 
 this vaft Earth upon : And who could lay the Foundation of 
 this Earth upon fuch a Foundation as the Air ? None but 
 God only, whofe Power is infinite and unfpeakable. Likewife 
 the Earth about with the Element, then the Earth muft needs 
 interpofe and (hadow the Light of the Moon, fo that fhe can- 
 not be feen in her perfect Light, untill fhe (lands upon the Top 
 of the Ball , but thole that are on every Side and underneath 
 the Ball cannot fee her, for (he is always at the Full in herfelf, 
 tho* a Man cannot fee her fo perfectly, but when (he is at the 
 Full ; yet the Moon is the fame Light in her(elf always, as 
 when fhe is at the Full, tho' thofe on the Sides and underneath 
 cannot fee her ; neither is there any Newnefs in her, but (he is 
 the fame To day, Yefierday, and fame for ever, as long as 
 the World laiKth , cvrr the great Light, which God created 
 and appointed to ruL tlvj Nighein one Place or other of this 
 World continually: 1 his is Truth, and Mofes's Words are 
 Truth, whatever Man by their Imaginations do fay to the 
 contrai y. 
 
 Objection 4. Well, faid he, how will you make it appear, 
 that the Heavens are not above fix Miles high from the 
 Earth ? 
 
 I anfwered and faid, that I will make it appear by Scripture 
 andReafon. That will do well, (faid he.) Then faid I, fee that 
 Scripture, Gen. xi. 4. And they faid, Goto, let usluild us a City, 
 ar.d a 'Tower ', whofe Top may reach unto Heaven : And in the 
 5th Verfe, And the Lord came down to fee the City and the Tower 
 which the Children of Men builded : And the 6th Verfe, And the 
 Lord faid, behold the People is One, and they have all one Lan- 
 guage, and this they begin to do, and now nothing will be reftrain- 
 cd from them, which they have imagined to do. Here, faid I, ic 
 is plain, that there was a Poflibility for the Sons of Men to 
 
 build
 
 1 46 j 
 
 build a Tower up to Heaven , now if Heaven had been Thou- 
 fands of Miles high, as the lying Arc of Aftrology faith, there 
 could have been no Poffibility to build up to Heaven, and that 
 ihele Men's Reafon know well enough, neither could they have 
 laid a Foundation to build Thoufands of Miles high , now the 
 Imagination of Reafon in thefe Men were more right, which 
 Went 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, \vhich the Philoibphers grant by their Art, the Clouds 
 10 be but three Miles high from the Earth ; fo they imagined 
 that the Firmament could not be above three Milts higher j 
 and we do imagine, faid they, in themfelves, that they might 
 Jay a Foundation to build fix Miles, and thought they, when 
 \ve come up to the Clouds in Building, we fhall fee then ho\v 
 far it is to the Firmament, and fo build up unto it. Now, the 
 Leid himfelf faid, it was poflible for them to do what they 
 had imagined, for (faith he,) Nothing wi/lreftrain them for what 
 they have imagined to do. So that God knew there was a Pof- 
 libility to build up to Heaven, elfe he would never come down 
 from Heaven himfelf, to prevent them, in confounding their 
 Language, if the Heavens had been Thoufands of Miles high : 
 Befides, faid I, do you think, when Chrift afcended up to 
 Heaven, after he was rifen from the Dead, that he afcended 
 with that Body thoufands of Miles high, from where he af- 
 cended up to Heaven ? It is faid, dffs i 9. While the Men beheld^ 
 a Clcitd 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 r 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 fure to live 7 or 800 Years upon this Earth, as they 
 did then, then a Man might as eafily build up to Heaven now, 
 as then j were it lawful, as I faid before. 
 
 So
 
 [47] 
 
 So that God hath not made the Heavens fo high, as the 
 lying Imagination of Reafon hath ; for Reafon imagineth the 
 IltMvensto be higher than th?y arc-, and Reafon imagines Hell 
 to be lower than it is i Ib 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 Bctionlefs Pif> when indeed 
 Hell is but fix Miles Diftance from Heaven to this Earth, 
 where Men afted all their Wickednefs, fhall be that Place of 
 Hell for all the Damned, and the Place where the Devil and 
 his Angels, which are wicked Men and Women, (hall be tor- 
 mented to Eternity. 
 
 But the Seed of Faith knoweth the Hcighth 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 Bottomless 
 Pit) fo much feared by Man, it is HI a Man, and not without 
 a Man : Therefore, faid i unto him, your Figure, Rule and 
 Art, mull be laid down , but Arithmetick and Numbers is 
 neceflury only for Things on this Earth, to meafure Land, and 
 other Accounts between Man and Man here on Earth j your 
 Arichmetick and Figures is not to meafure the Heighth of the 
 Heavens, nor the Depths of Hell, that bdongeth only to the 
 Seed of Faith, being God's own Nature. 
 
 Faith meafureth the Height of Heaven, and the Deepnefs 
 of Hell : Therefore, in thefe Things, you are to Jay afide your 
 Figure Art, and depend wholly upon Belief of what we have 
 faid in thefe Things, becaufe your Reafon, Skill and Art, lee 
 it be never fo great, cannot difprove a 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 j fo that every great 
 Man of his Acquaintance did fubmit to his Wifdom, and loved 
 him for his Knowledge ; fo he continued in it all his Life : But 
 about a Year or two after John &eevt died, he died at 
 
 A L E T-
 
 [ 48 ] 
 A LETTER from the Prophet Muggleton. 
 
 Lcving and kind Friend in the true Faith, Thomas Torn- 
 kinfon, 
 
 R. Delamaine would have written fooner, but being in 
 great Trouble, had not Leifure to write i for the 
 Shepherd being fmitten, the Sheep were all fcattered. Upon 
 the 1 7th Day of January lad pad, Judgment was given upon 
 me, to itand upon the Pillory in three feveral Places of the 
 City of London, and the Books they took away from me were 
 divided into three Parts, and were to be burnt before my 
 Face, thofe three Days I ftood on the Pillory. 
 
 So they offered up the Books as three Burnt-offerings, to 
 the unknown God ; and they offered me up as a Sacrifice, to 
 be (lain by the rude Multitude \ and it was a wonderful Pro- 
 vidence I was not (lain outright. 
 
 I was expoftd to the uttermoft Rigour of the Law, more 
 than any ever did, that fuffered in that Time , however, they 
 have fhed the Blood of the laft Prophet, although not to 
 Death. Oh! what fhall be done to this bloody City, for fhed- 
 ding innocent Blood ! The God of Heaven will fay unto this 
 bloody City, You fhall be punifhed with Poverty, Beggary, 
 and Imprifonment. 
 
 But thofe that have had a Hand in the Perfecution and 
 Blood of my Servant the Prophet, (hall be caft into that bot- 
 tomlefs Pit, in utter Darknefs, where mall be wailing and 
 gnafhing of Teeth for evermore, where they fhall never fee 
 bright Day, to Eternity. 
 
 This, I am fure, will be the Effect upon thofe that have 
 had a Hand in thefe Sufferings of mine. I cannot enlarge in 
 particular of thefe great Sufferings of mine, that hath hap- 
 pened to me of late, it would be too large a Volume, to relate 
 the Particulars of it ; but you may underftand by a little what 
 a great deal means. So being in Hade, I lhall take Leave, 
 and reft, only my Love to yourfelf, and my Wife's Love to 
 
 yourfelf
 
 [49] 
 
 yourfelf and your Wife, and all Friends elfe there with 
 you, 
 
 I reft your Friend in the true Faith, 
 
 From the Prefs-yard^ Xe 
 jpril z 3 , 1677. 
 
 LODOWICK MuGGLETOtf. 
 
 ^EPISTLE 
 To a U A K E R. 
 
 Dear and loving Friend, 
 
 I Shall not falute thee about periihing 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 the 
 Spirir, that we may be impowered to perform ourChriftian 
 Duties to each other, in the Things of Flefh -, which is that 
 which girts the Spirit, or ftrengthens the Soul with lafting 
 Peace. 
 
 Is it not a real Comprehenfion of him that made us, by 
 Virtue of his heavenly Light or Love abiding in us ? If this 
 be true, as I am certain it is, how is it pofilble then, that we 
 Ihould be one in Spirit, or in the Flefh either, until the 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 whatfoever. 
 
 And this Error arofe in me through a lying Doctrine, 
 founding in my Ears, of a pretended univerfal Love to the 
 whole Creation, from thofe People called Ranters, which 
 gilded Love I found at length to be nothing elfe but carnal 
 
 H Luft,
 
 [50] 
 
 Luft, in the Bottom of it ; why, becaufe it had no fpiritual 
 Foundation to build his Faith and Hope upon, but within 
 itfelf only. 
 
 Peradventure, thon at this prefent mayft imagine, that thy 
 Society, called Quakers, are endued with more excellent 
 Light than all others whatfoever ; but if I fhould condefcend 
 to fuch an Imagination, I muft belye the Light of all Things, 
 which, through his eternal free Love, hath lately fhined into 
 my dark Soul j but it hath not fo mined 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 worshipping of it with the holy 
 Name of eternal Jehovah, or Jefus, and sailing of it the 
 high and lofty One, or holy One of Ifrael, the only begotten 
 Son of God, the everlafting Father, the Daughter of Sion, 
 the Glory of all Perfections, with many other fuch like hea- 
 venly Expreflions, which indeed belongs only to a glorious 
 perfonal God, eternally living without me, and not to any 
 fpiritual God or Chrift, Light or Glory, that is, or may be 
 within me, in the leaft. 
 
 Fot whilft I groped after Light and Life, only within my- 
 felf, behold I met with nothing but thick Darknefs, and a 
 fecret Fear of an everlafting Vengeance ; but fince I came 
 really to undcrftand that all the fpiritual Godhead is wholly 
 abiding, remaining, or dwelling in the glorified Body of the 
 Man Chrift Jefus, and that by the Light or Virtue of his 
 Spirit only, he lives by his redeemed Ones, I have enjoyed 
 much fweet Peace, and pure Hopes of fpiritual Glories, in 
 that Life to come, which are eternal. 
 
 Moreover, though the Variety of fpiritual, or temporal 
 Joy and Glory, be of none Effect to the Creature, without an 
 inward Manifeftation of it, yet, when I feel a Want of new 
 and heavenly Confolations, to fatisfy my hungry Soul, thro* 
 the manifold Temptations of the FJefli, behold I feek not for 
 it from any fpiritual Light or Life that is within me, or with- 
 in Men or Angels, becaufe, by woful Experience, I certainly 
 know it is not there to be found ; but the Light in me afcends 
 wp on high without me, even into the glorious Body of the 
 
 everlafting
 
 f 
 
 everlafting God-Man Chrift Jcfus, the Lord both of Quick 
 and Dead, whofe fpiritual Godhead wholly died with its 
 Manhood, and lived again alone by kis own Power, and 
 from thence, from whence alone all fpiritual Excellencies 
 proceed, received I divine Satisfaction in this Life, accord- 
 ing to my prefent Neceflity, with a full Aflurance of a tran- 
 fcendent bodily Glory in that Life to come, at the Refur- 
 reclion of all the Souls and Bodies of Mankind that arfc 
 dead, afleep in the Duft of the Earth, when Time fhall 
 be no more. 
 
 I fay again, as aforefaid, that all the true Peace, Joy, or 
 Gloty, which the Creature doth or fhall enjoy in this Life, 
 or the Life that is to come, proceeds not from any fpiritual 
 God or Chrift, Light, or Life, or Glory, that is within the 
 Spirits of Men or Angels, in the lead ; but it flows only 
 from an infinite Fountain of fpiritual Glorie?, which are 
 wholly dwelling in the Man Chrift Jefus, that is without 
 them, the perfonal Majefty, in the Sight of many true 
 Witneffes, vifible afcended far above all imaginary bodilefs 
 Gods, Heavens, Angels, or Men. 
 
 Furthermore, notwithstanding all this, if thou fliouldft 
 ftill imagine, that both our Lights may or will produce 
 eternal Life in us at the laft, though we mould be at Va- 
 riance about the Knowledge of the true God and his divine 
 Worfhip, to our Lives End, I am not of thy Mind. Why t 
 becaufe as there is but only one true God, fo likewife I cer- 
 tainly know there is but only one true Light or Worfhip, 
 appertaining to his glorious Perfon, which Worfhip of his 
 is now only fpiritual and invifible, fuitable to an invifible 
 Glory. 
 
 Now thou may ft fuppofe thou art guided by an inward 
 pure Light, yet certainly know, that inftead of fpiritual 
 teaching, grounded upon a firm Foundation, thou art in 
 Bondage to outward Forms and empty Declarations, pro- 
 ceeding from Man's carnal Spirit, who, through flefhly 
 Guilt and Loftinefs of Spirit, with a pretended pure Lan- 
 guage and Practice above all other, Pope- like, arc violently 
 hurried about, to profelyte the whole World to themfelves, 
 which cunningly they endeavour to bring to pafs by the Sword 
 Hz of
 
 [5*3 
 
 of the Tongue, for Want of a Sword of Steel in their Hand, 
 'deluding their own Souls, and many of their Hearers, vainly 
 to imagine, that all Men and Women have fo much true 
 Light in them, which will make them eternally happy, if 
 they will. 
 
 But the Light in me witnefies the contrary , for by it I am 
 really informed, that there are felect 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 or Purpofe of the living God, 
 were ordained to an Eftate of Unbelief in his glorious Per- 
 fon, and the fpiritual Myfteries of his heavenly Kingdom, 
 that they might everlaftingly perifh, even for Want of the 
 Light of Life eternally mining 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 fheweth 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, 
 rior to any Speaker that hath handled a Sword of Steel to flay 
 Mankind, or hath defiled his Marriage Bed, under what Pre- 
 tence whatfoever. 
 
 Again, I fay unto thee, that the Light in me difowns thofe 
 Men to be fpiritual CommifTioners, or Witnefles unto the true 
 God, that fay they are guided by an infallible Spirit, through 
 which they fpeak againft all deceivable Preaching or Writings 
 to the People, and yet do the very fame Thing. 
 
 Moreover, the Light in me bears Witnefs againft all Kind of 
 publick or private Meetings in the World, in a miniftcriai 
 "Way of Worfhip, as not by a Commifiion from the Holy 
 One of Ifrael. Why? Becaufe of the great Ignorance I find in 
 
 them,
 
 [53] 
 
 them of the one fpiritual God, and perfonal Glory, prepared for 
 his Elet, and bodily Mifery ordained for the Reprobate, at 
 the laft Day ; the rt fore, as before, I certainly know, that 
 fuch Men have no Authoiity from the living God, to pro- 
 phecy, preach, or fpeak of heavenly Things to the People, 
 but only from their own lying Imaginations. 
 
 Furthermore, 1 fay again, the Light in me bears Witnefs 
 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 Darknefs of all Mankind, con- 
 cerning heavenly Things, or that worfhip the literal Word 
 Light, inftead of Jefus Chrift, the eternal Word, who alone 
 is both God and Man in one fingle Perfon, glorified as afore- 
 faid, whofe ever-bkffed Body is a fiery glorious Subftance, di- 
 ftinft from all Things and Places, that he alone is worthy, may 
 have the Pre eminency over all, and in all, who above all is 
 worthy, having purchafed it from himfclf, by Virtue of the 
 pouring forth of his Godhead-Life, Blood unto Death, and 
 quickening that divine Life again, in the very fame Body that 
 died, into tranfcendent ravifhing Glories, even out of filent 
 Death, or Darknefs itfelf. 
 
 Now I am compell'd from undeceivable Experience, to let 
 thee know, that thou haft never heard fuch a Language ot 
 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 
 Chrift is, both in his Nature, Form, and Eflence, from 
 whence they fuppofe they enjoy fuch fpiritual Confolatioti 
 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 ia 
 them, that will lead themjo the real Knowledge of the true 
 
 fpiritual
 
 [54] 
 
 fpiritual God, whereby they may attain everlafting Happinefs 
 if they will, by hearkening unto it with a diligent and obedi- 
 ent mind j Many are called, but few are cbofen, for all Men 
 bave not Faiib: Wherefore to this I anfwer, if this thy fup- 
 pofing of all Men poflefling fpiritual Light in them, were 
 as true as it is falfe, indeed then there would be no need of 
 any other fpiritual God to inftruct Mankind but what is with- 
 in them only. 
 
 Again, if every rational Soul were pofiell with never fo 
 little of Salvation Light in it, how is it pofiible that it mould 
 live and die in Wrath with God or Man, as commonly it doth ? 
 What, is Man principally guided in fpiritual Things, is it the 
 Light of his ownSpirit or another Spirit ? Now if you acknow- 
 ledge ittobetheLightof Gods Spirit that bears Rule in the Crea- 
 tures, what is it then that purifies the whole Man from all 
 Filthinefs of Flefli and Spirit, and leads it into Righteoufnefs ? 
 Js it the Light or Will of his own Spirit, or of the Spirit of 
 God, as aforefaid ? Now if it be the Light of another Man's 
 Spirit, that opens Man's dark Underftanding, 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 5 it is not then in the Power of any Man's 
 "Will, at his Pleafure to obey or difobey the Light that is in 
 him, as many Men vainly imagine. But it is the Power of 
 God's Will only by his moft blefled Spirit, to perfwade Man's 
 Spirit to be willing to yeild Obedience to the Light that he 
 hath freely given him, or fometimes it is his Pleafure to leave 
 him to his own Strength, through which he rebels againft the 
 Light that is in him, to the wounding of his own Soul, That 
 he may learn to know, that the Power by the Virtue of which 
 he is perfwaded from Eternal Ruin, is not in himfelf but in 
 the living God that made him, who freely gives the Light of 
 Life eternal, to whom it pleafeth him, but neither can nor 
 will give his Glory to Men or Angels, or to the Light that is 
 in them ; why, becaufe the Tree of eternal Life and Glory is 
 not within them, but the Fruit of that heavenly Tree only, as 
 abundantly aforefaid. 
 
 Wherefore, wbitber Spiritual Obedience^ Pratfe or Ckry be- 
 hngs to tbe fruit er to the Trtc, Judgtyt. 
 
 Now
 
 [553 
 
 Now thou mayeft know there is a twofold Light in Man- 
 kind, a natural and a fpiritual, the natural Light compre- 
 hends natural Things or Notions only, buc the fpiritual Light 
 comprehends heavenly Things that are pad, prelent, and to 
 come, and is not ignorant of natural Things neither ; for the 
 natural Light enthralls the Soul with flefhly Whimfics, literal 
 Obfervations, cenforious Madnefs, and what not. 
 
 But the fpiritual Light fets the Soul at perfect Liberty, from 
 inward Wrath and outward Rage, carnal Whimfies, or invent- 
 ted Formalities, leading the Soul into all fpiritual Lovelinefs 
 and Peace, to the utmoft of its Power, with all Mankind 
 even all its Days, not that it can have any heavenly Communi- 
 on, with any but thofe which enjoy its own Light. What 
 Communion hath Light with Darknefs, or Life with Death ; 
 Now in that perfonal God and his Light declared in this 
 Epiftle, I am thy loving Brother in the Flefh and in the Spirit 
 for ever. I do fully expect thy Anfwer to this Writing, and 
 fliall with Patience wait for it, that the true and faving Light 
 may diftinguifh between the Spirits that fet Pen to Paper. 
 
 JOHN REEVE, One of the Lord's two laftWilne/es unto tht Foun- 
 dations of all Truth and Pen-Man to this Epiftle. 
 
 An EPISTLE written ly the Prophtt 
 
 LODOWICK MUGGLETON. 
 
 TH E Occafion of this Writing, is in Anfwer to fomc 
 Objections made againft me. The firft is, that there is 
 no Power given of God unto Man, to give Sentence of Dam- 
 nation upon Man for his Wickednefs and Blafphemies againft 
 God and a true Prophet. In Anfwer to which, I fay, it is re- 
 corded in the Old Teftament, That he that defpifed Mofef* 
 Law died without Mercy 3 thefe are the Words of a mortal 
 Man, and where there is no Mercy, there remains nothing 
 but Condemnation Or Damnation, which is all one. Again, 
 
 ii
 
 is it not faid, Jacob have I loved, and Efau have Ihated^before 
 they lad 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 Actions : The other had the Seal of 
 God's everlafting Vengance from his wicked Actions. Is this 
 any other than Blefling and Curfing, or Salvation and Dam- 
 nation? And thefe are the Words of a Man, that had Power 
 from God to fet Life and Death before all Men , and this I 
 fay, Happy is that Man that hath the Seal of God's everlaft- 
 ing Love in his Soul ; and miferable is he, that is fealed up, 
 through the Evil of his own Heart unto eternal Condem- 
 nation, which all Men are that have committed the unpardon- 
 able Sin, by defpifing the Teachings of God's Holy Spirit, 
 and blafpheming againft it. By this you may fee there is a 
 prerogative Power in God, above all Law, to place his electing 
 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 will have as much Glory by reprobate minded Men, 
 as he hath by the Elect : 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 Wicked nefs , take away the one, and 
 you deftroy both. He that pleads againft this Doctrine and 
 Power oppofes an infinite Being-, and who art thou that con- 
 tended againft it ? For Infinitenefs is above all Law. The 
 Apoftle Paul hath fpoken pofitively and fully to this Point, 
 which I refer to your Confideration. This Doctrine 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 mail re- 
 turn to my firft Proportion, 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 that believes and 
 U baptized Jhall be faved t and he that believes not Jh all be damned. 
 
 Is
 
 [57] 
 
 Is Hot this a pofitlve Sentence of Blefling and Curfing, or 
 Salvation and Damnation? And thefe were Men who pro- 
 nounced it ; and this Power was given to the Apoftles when 
 the Keys of Heaven and Hell were given to Peter. Thefe 
 Keys were the Gofpel of Jefus, by which they opened the 
 Hearts of all fuch as had Faith in their Doctrine to Salvation ; 
 and to fhut the Gates of Heaven upon all fuch as defpifed' 
 and perfecuted it unto Condemnation. This was opening 
 the Gates of Hell in the Hearts of all defpifing, blafpheming 
 fpirited Men that villifye God's Prophets, Apoftles and Saints, 
 when Salvation is offer'd to them, by calling them Blafphe- 
 mers, Liars, Hereticks, and their Doctrine falfe Delufion, per- 
 fecuting the Name of Chrift afreih, and yet expect to be 
 faved by the fame Name which they perfecute, this is a 
 Sin not to be repented of, and will never be forgiven. 
 This I fpeak of Men that had their Commifllon from Heaven 
 given of God by Voice of Words, as Paul, and Mofes, and fe- 
 veral of the Prophets had ; and he that fpeaks Evil or per- 
 fecutes a falfe Prophet, will do the fame by a true Prophet, 
 for he knoweth not who is falfe and who is true, and all 
 Perfecution is of the Devil, and will be punifhed with eternal 
 Death ; as well he that perfecutes a falfe Chriftian, as he 
 that perfecutes a true Chriftian. 
 
 Note, The fame Power that was given to God's chofen 
 Meflengers in the two paft Records, the fame Power was 
 given to his two laft WitnefTes in this third and laft Record 
 that God will bare to this World, and which will laft to 
 the End of the World -, and that Miniftry that hath not 
 Power to blefs Men for their Faith and Obedience to God, 
 and to curfe Men that are difobedient to the Teachings of 
 his Holy Spirit in his chofen Meflengers is not of God. 
 
 The next Objection I fhall anfwer is, thefe Sayings in the 
 Scriptures where the Devil was caft out of the Man that had 
 an unclean Spirit, and fuffered to enter into the Herd of 
 Swine : But firft I fhall endeavour to dilcover the right Devil 
 from the imagined Devil, which Man hath created to affright 
 himfelf with all, how fain would Man have a Devil diftinct 
 from himfelf: But there is no fuch Thing, the right Devil 
 is the Seed or Spiritof Reafon in Man, from whence the Ima- 
 
 I gination
 
 [58] 
 
 gination flows which was firft feated in Cain, and runs in 
 the Line of his Seed to the End of the World, therefore 
 Cain is branded with the Title of a Devil, and Judas was a 
 Devil, and thofe Jews that pleaded they had Abraham to their 
 Father. Chrift tells them, they were of their Father the 
 Devil, which was a Murderer and a Liar from the Bcgin- 
 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 I can find no other Devils mentioned in Scrip- 
 ture. Efau was a Devil, and would have murdered his 
 Brother Jacob, 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 actual Evil, but all 
 luch 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 afflicted with them, and the 
 Man out of whom the unclean Spirit was caft, was a lu- 
 natick Perfon, and was diftracted in his Senfes, as may be 
 feen by his Breaking of Chains, fo that by his rageing Mad- 
 nefs, his Strength was doubled to him , and Chrift com- 
 manded this unclean Spirit to come out of him, whereby 
 his Senfes were reftored, and he became in his right Mind 
 as before this unclean Spirit, Devil or Difeafe took 
 Place in him, and went away praifing or giving Glory to 
 God for his Mercy toward him, fo likewife Chrift caft out 
 the Fever. Now I would not have Men think that Chrift 
 caft out a Spirit, an Exiftence in itfelf diftinct from the Body 
 of Man ; for there is no fuch Thing as Spirits without Bo- 
 dies, for Spirit and Body is one infeparable Being, and can- 
 not be parted from its own Body ; and as to the cafting out 
 this unclean Spirit, Chrift by his commanding Power, caufed 
 this Spirit or Difeafe to ceafe and have no longer Power in 
 him ; 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 Hogs, for there were 
 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 abrutifh, fwinifh Nature, a ftubborn, un- 
 
 governable.
 
 [59] 
 
 governable, unruly People, that would neither be obedient to 
 the Law ot God nor Man, but always refilling the Power of 
 Chrift, when he was upon this Earth, as you may fee, where 
 they accufed Chrift of catting out Devils by Beelzebub^ the 
 Prince of Devils j and thefe unclean Spirits that entered into 
 them, arofe out of their own Souls or Spirits j for Soul and 
 Spirit is all one. And it is faid, they run down a fteep Hill 
 into a Sea or Lake, and were drowned : Now this Sea or 
 Lake was not a Sea or Lake of natural Waters, neither was 
 that Hill a Hill of Earth ; but it was the Worfhip of the 
 Law of Mofes was that Hill they are faid to run down ; for 
 thefe Gadareans were a zealous People in the Worfhip of the 
 Law ; and thofe high and lofty Imaginations they had of that 
 Wormip, was that fteep Hill ; for that Wormip was efteemed 
 as a Mountain, overtopping all other Worfhips , and this was 
 that high Mountain the Devil tempted Chrift upon, where he 
 mewed him all the Glories of the World ; and thefe Waters 
 were fpiritual Waters, wherein they were choaked or drowned: 
 For the Teftimony that Chrift did bear, in declaring the Gof- 
 pel of Peace, and the Miracles he wrought, and with the 
 lunatic Man's declaring him to be the Son of God, it took 
 away or deftroyed their Peace they had in the Wormip of the 
 Law ; fo that no true Hope of Salvation remained in them : 
 Thus they may be faid to be drowned in the Fears of eter- 
 nal Death ; thefe were thofe fpiritual Waters they were 
 drowned in. 
 
 Again, I never read, that Chrift deftroyed any Man in his 
 temporal State, while he was upon this Earth : He came not 
 to deftroy, but to fave Sinners. I wonder that Men mould be 
 fo dark in their Imaginations, to think that the Devil entered 
 into Hogs. Were not all Things made for the Ufe of Man, 
 and to fupport him with Food whilft he is in a State of Mor- 
 tality, and fo to end and be no more ? The Beafts cannot fin, 
 nor be tempted of the Devil, nor fuffer erernal Torments : It 
 is the Devil and his Angels, or his angelical Seed of wicked 
 reprobate Men, that will be caft into Hell-Fire at the End of 
 Time. And now obferve ; this lunatic Man is faid often to 
 frequent, or have his Dwelling amongft the Tombs : Thefe 
 Tombs fignify a Burying-Place or Church- Yard, near unto 
 
 I 2 which
 
 [60 I 
 
 which might be an Aflembly of People to be inftructed in the 
 Worfhip of the Law of Mofes ; and for their Unbelief, and defpif- 
 fing Chrift's Power and Miracles, they are called a Herd of 
 SwTne ; for they were many in Number , and thofe Herdfmen 
 weretheir Teachers, which went to the City and told what was 
 done, which brought a Fear upon them ; fo they came 
 humbly to Chrift, and befought him to depart their Coafts. 
 Again, it is faid, Caft not your Pearl before Swine : It is not 
 meant, caft not natural Pearl before Swine j but thofe Pearls 
 they were forbid to caft before Swine, were thofe Salvation- 
 Secrets that tend to Mens everlafting Happinefs ; thefe are 
 thofe Pearls fuch fwinifh Men are not worthy of. Thus, if 
 your Eyes are opened, you may fee fomething into the fpi- 
 ritual Meaning of thofe Scripture Sayings. 
 
 And now I fhall difcover the Devil Man hath created out 
 of his lying Imagination of his own evil Heart. This Devil 
 is a Spirit without a Body, and hath no Form of his own, 
 but borrows fome other Form to reprefent himfelf in ; for he 
 can affume what Shape he pleafes ; he can whip into a Man, 
 and tempt him to all Manner of Evil, which once commit- 
 ted, he can whip out of him again, and leave the Man to 
 fuffer for his Sins j he is invifible, and yet vifible , he is in 
 Hell -Fire, and yet out of the Fire ; he is chained, and can 
 go no farther than God fuffers him -, and yet at Liberty, and 
 can tempt Millions of Perfons at the fame Time : He is a 
 Monfter of a Devil ; for he hath Horns and never a Head 
 to place them upon ; he hath Wings, and never a Body to 
 fix them to : I -have feen him reprefented with Claws to tear 
 and torment People with, but ftill hath no Body of his own. 
 This is the Devil Man hath made to affright himfelf withal. 
 
 The next Thing I infift upon is to diftiguifh a true Minifter 
 from a falfe, which I have in a Meafure explained before, as 
 thus; a true Minifter is one that God hath chofen and fitted for 
 his Purpofe, by infpiring him with the Revelation of his Holy 
 Spirit, and then giveth him a Commiffion to go forth in this 
 World, to propofe Terms of Salvation or Condemnation to 
 his People. Thus he is made Chrift's Ambaflador, and is 
 irttpowered to fet Life and Death before all Men, and this 
 Power is bleffing all fuch as believe, and are obedient to his 
 
 Doctrine
 
 Doctrine or Declaration to them, and a Curfe upon all fuch as 
 refufe to believe or rather dcfpife it : For God doth not come 
 now into this World himfelf to treat with his People, But 
 giveth Power to a mortal Man to bea Prophet, an Apoftle, Mi- 
 nifter, or Ambafiador of God, the King of Heaven; as thf 
 the Kings of this Earth do to their Minifters. And thefe com- 
 miffionated of God, Hand in God's Stead, and reprefent the 
 Perfon of God the King of Heaven, as an earthly King's Mini- 
 fter doth reprefent his Perfon and Power, and fuch Men are 
 true Minifters of Jefus Cbrift, and happy are thofe Men that 
 are made obedient to them, and miferable are all fuch as de- 
 fpife their Declaration. 
 
 A falfe Minifter is fuch a one as may be diftingulmed by the 
 Contraries of the foregoing Difcourfe, that hath no Com- 
 mifllon from Jefus ChrTft by Voice of Words, fpoken from 
 Heaven to the hearing of the outward Ears, but counterfiteth a 
 Commiffion from the Letter of the Scriptures, but have none 
 of the Spirit that declared them, nor no Authority from God. 
 Some of them juftify themfelves by the Authority of the 
 national Power, and if this will ferve their Turn at the laft 
 Day, it is well with them. Others think the Letter, which was 
 other Mens Words, that had their Commiffion from Heaven, 
 to be as good a Commifiion as that of the national Power ? 
 And if this will bare chem out, it is well with them alfo ; 
 others think themfelves as good Minifters as thofe befort 
 mentioned from the Light within them, thefe are the People 
 called Quakers ; but this Light I know to be only the Law 
 written in their Plearts, which no Man can keep, therefore 
 ferves only for Condemnation. So that when all thofe Mi- 
 nifters comes to plead in their Hearts and fay, Lord we 
 have preached in thy Name, prayed in thy Name, caft 
 out Devils, and done wonderous Things; their Anfwer 
 will be, Go ye Workers of Iniquity, 1 know you not, I 
 fent you not. Thus you may fee God will not own them, 
 becaufe he did not fend them ; there are fome of the Mi- 
 nifters have got away of whining and toning in their preach- 
 ing, as if their Words had not the fame Meaning, with- 
 out toning as with it. Again, they mall repeat one Word 
 or Ihort Sentence, three, four, or fix Times together. 
 
 Thus
 
 [6z] 
 
 Thus they go on, till they have filled their Noddles, topfui, 
 and when they have tired themielves and their Congre- 
 gations, then they depart, and in half an Hour or an Hour's 
 Time, their Sculls are as empty as before they came to- 
 .gether, and if they talk together as they go Home, they 
 fhall 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 Affections, 
 empty their Pockets, and fill their Heads and Hearts 
 with Nonfenfe. It was my Chance 'to hear a Clergyman 
 fay, if he had a Horfe or any other Goods to expofe to 
 Sale, and if this Horfe was all over Faults he was not 
 obliged to difcover any Fault at all, except it was de- 
 manded of him to difcover them, to which I agree ; by the 
 Laws of the Land, he may conceal them ; but by the 
 Law of Mofes, which is the Law of God, by which the Law 
 of the Land is made, I can find no Juflification for Man 
 to deceive his Neighbour by Concealment -, but becaufe Men 
 can find no pofitive Words to forbid this Deceit, there- 
 fore Men juflify 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, 
 will be found to deceive himfelf ; if Man was not corrupt in 
 his Nature by Sin or Evil, which is of the Devil, he would 
 abhor fuch Deceit in himfelf, and not encourage it in others. 
 There is a new Law givenj 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 inftructed Men 
 in the Chriftian Law, I mould have approved of it much 
 better. This Law of Chrift faith, love your Enemies, do 
 good to them that hate you, and evilly intreat you ; and fuch 
 Men that feek to pervert the Law of Chrift, or Chriftian 
 Law, are rather to be efteemed Minifters of Deceit, than true 
 Chriftian Minifters: Men are apt enough to take this Li- 
 berty to deceive their Brethren, although it difturb their Con- 
 fciences ; therefore they need not be encouraged in it. 
 
 He that perufes this Writing, and confiders it in his own 
 Mind, may fee that God doth give Power unto Man, to 
 judge, and give Sentence upon Men, of Salvation or Con- 
 demnation,
 
 f .? ] 
 
 demnation, according to their Obedience or Difobedience to 
 God and a true Prophet. Likewife he may fee, thar the Evil 
 that arifes out of a Man's Soul, is the Devil, and no Spirit 
 without hath Power to tempt him to any Evil. AgVn, he 
 may fee, that he that takes upon him to be a Mimfter of 
 Jefus Cbrifti and hath not a Commiflion from Heaven, as 
 Paul had from God's own Mouth, I fay, he commits fpiri- 
 tual High Treafon againft God, and will be punimed with 
 everlafting Death for fo doing, if he continues in it. 
 
 LODOWICK. MUGGLETON; 
 
 An PPISTLE 0/JoHN REEVE to his 
 loving Friend Chriftopher Hill. 
 
 Brother Hill, in tie Eternal Trutb, 
 
 MY Love to you and the Reft of our Friends. This is 
 a fpiritual Love Letter that I am moved to write unto 
 you, wherefore by Virtue of my Cbmmifiion I pronounce 
 thee Tho. Martin, William Toung, and Eliz. Wyles* the Blefied 
 of the Lord to Eternity , the Remembrance of this the Lord's 
 Blefling, will do you no harm when I am in my Grave ; in the 
 mean Seafon, our good God caufe you to love one another 
 more than your temporal Enjoyments, and that will become 
 a Heaven upon Earth in your innocent Souls ; Faith fetcheth 
 fpiritual Comfort, the Fountain to each particular Soul ; but 
 Love fulfilleth all Righteoufnefs both to God and Man. 
 Oh ! the tranfcendent Excellency of the Love of Chrift in 
 his new born People, it is not to exprefs'd by the Tongues 
 of Men or Angels. 
 
 JOHN REEVE. 
 
 ; 
 
 A Copy
 
 A Copy of a LETTER wrote by the Pro- 
 phet JOHN REEVE to Mrs. Alice Webb, 
 containing her Blejfing y and the Six Prin- 
 $iples) on Auguft 15, 1656. 
 
 Loving Friend, 
 
 DESIRING your Eternal Happinefs in that Place of 
 Glory above the Stars, I am moved from the Spirit of 
 the Lord to write thefe Lines unto your ferious Confi deration. 
 This I know asfure as God knows himfelf, that Jefus Chrift 
 from his Throne of Glory fpake to me by Voice of Words 
 three Mornings together, which Speaking of his hath opened 
 my dark Underftanding to declare fuch fpiritual Light to 
 the Chofen, of God, as never was fo clearly manifefted be- 
 fore, efpecially in thefe fix Foundations. 
 
 Firft, What the Perfoa of the true God is, and his Di- 
 vine Nature. 
 
 Secondly i What the Perfons of the holy Angels are, and their 
 Nature. 
 
 thirdly, What the Perfons of the Devils are and their 
 Natures, and what the Perfon of the Devil was before he 
 because a Devil, and begot Millions of dark Angels or 
 Devils, it being all one. 
 
 Fovtrtbly, In what Condition the Man Adam was created in 1 , 
 and by what Means he loft his firft Eftate and the Effects 
 of it. 
 
 Fifthly, What Heaven and Glory is, and the eternal Re* 
 lidencc of it. 
 
 Sixthly. What Hell and eternal Death is, and the Place 
 it fhall be to Eternity. 
 
 This
 
 This I know certainly, That before the Lord lent me to 
 declare his Pleafure unto his People, no Man upon this Earth 
 did clearly underftand any one of thefe fix fundamental 
 Truths, which to underftand is Life eternal, and to be ignorant 
 of them is Death eternal. Now the Lord hath fent his two 
 Meflengers to declare them, I mean, to all thofe that may 
 be informed in thefe fpiritual Things, and do reject us (that 
 are the Lord's Mefiengers of thefe Things of Salvation) 
 through the Love of carnal Things, they muft all perilh to 
 Eternity. 
 
 Again we know from the Lord by that infallible Spirit 
 that he hath given us, of divers Perfons that (hall be 
 eternally blefled with us : and all that we pronounce 
 Curled to Eternity are eternally Curfed, as fure as Jefus 
 Chrift the Lord of Life is Blefled, becaufe it is his Curie 
 and not ours. 
 
 Again, if the Lord Jefus do not bear Witnefs unto our 
 Teftimony, and make it evident that he hath fent us in a 
 few Months, than you may conclude, that there never was 
 any true Prophets nor Chrift, nor Apoftles, nor Scripture 
 fpoken from the Mouth of God to Men. But there is 
 nothing but the Wifdom of Men and Nature their God. 
 But this we know, that thofe that are joined with us, are 
 Partakers of thofe Truths, and mail be blefled for evermore, 
 and mall in the mean Time patiently wait for the fulfilling 
 of our Prophecy, and (hall have Power over their Thoughts, 
 Words, and Deeds, purifying their Hearts by Faith in the 
 Perfon of God even as he is pure, trampling all the Riches 
 and Honour of this World, under the Feet of their Souls 
 as Dung, becaufe they have tafted of that Glory to come, 
 that no Tongue of Men or Angels can expreis, and this 
 makes them not only love one another in carnal Things, 
 but for the Truth* s fake they are ready if (need require) 
 to forfake all Relations, and Life itfelf for one another , 
 and is that Power of that one only Faith and Truth, de- 
 clared from the Spirit of God, the Man Jefus by us, which 
 none enjoys but thofe of this Faith. 
 
 K Much
 
 [66] 
 
 Much more might I write, but fpeaking Face ta Face* 
 (if it may be) is far more profitable : Farewell. 
 
 JOHN REEVE, the trite Prophet , of the only true- Perfonal 
 God, the Lord Jefus Cbrift upon the T'hrone of immortal Glory 
 in the higheft Heavens. 
 
 An EPISTLE of JOHN REEVE to a 
 Friend, written in May, 1657. 
 
 
 Shewing, 
 
 THAT Elect Angels are diftinft from him who vifibly 
 beheld him Face to Face , and what that reprobate Ser- 
 pent-Angel was in his Creation, which by the fecret 
 Council and unfearchable Wifdom of God, fell from his* 
 created Glory like Lightning from the invifible Heaven 
 above, to this vifible Earth beneath; and through his fuper- 
 feeming God like Counfel, he overcame innocent Eve ; and 
 fbe yielding unto him,Jie wholly entred into her Womb, and 
 naturally changed himfelf into her Seed, and fo became the 
 firfl>born Son of the Devil, and afterwards a curfed Cain, and 
 the Father of all thofe Cananitijh Reprobate Angels, fpoken 
 of in the vifible Records of the Scriptures ; Not as Cain, who 
 was of that wicked one, and Jlew his Brother, the ift of John, 
 the 3d Chapter, and i8th Verfe. And the 'Tares are the Children 
 cf the wicked one, Math. i3th Chapter, and the i8th Verfe. 
 Alfo in what Condition Adam was created in, and how he 
 came to fall from his created Eftate, and what that Sin was 
 that Eve and he were guilty of, and how Sin came firft in. 
 their pure created Natures. 
 
 Again, what that heavenly Glory is and where it is, that 
 God's Elect Wheat, which are the Seed of Adam, and not of 
 Cain mall poflefs when time mall be no more, and what that 
 fhameful Eternal Death is, and where it is referved for the 
 Seed of Cain, and not of Adam, who are cither a Spirit given 
 
 up
 
 [67] 
 
 tip to perfection of Men's Conferences," or elfe they are 
 left in Darknefs to condemn the Things of Eternity, becaufe 
 they cannot comprehend them for want of a true diftinguifh- 
 ing Spirit, which is a Gift of the Holy Ghoft, unto him 
 which is immediately fent by the Lord of Glory, that he may 
 be diftinguiihed by the new born of God, from all thofe 
 counterfeit or deceived Preachers or Speakers in the World, 
 who are apt and ready to judge Men in Darknefs, if they fo- 
 berly aik them needful Queftions concerning things of Eter- 
 nity ; the underftanding of thofe glorious Excellencies, which 
 is the Saints Inheritance, being utterly hid from them, be- 
 caufe they went before they were fent. 
 
 Friend and Brother in the Eternal Truth, 
 
 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. 
 
 Ifafearching Speaker or Writer, deliver anything unto 
 thofe People that joyn with him, then for fear of his Weak- 
 nefs or Ignorance being difcovered, he will counfel the Hearers 
 to flick clofe to the Ordinances in the Word of God, or to 
 hearken to them,or to that in their Confciences, and to beware 
 of falfe Chrift's and falfe Prophets, and fuch like borrowing 
 Scriptures Languages, to prevent the People of ever hearing 
 the Glorious and dreadful Things of Eternity from the ever- 
 living God, revealed both by Voice of Words without, 
 and Infpiration within, unto his two laft dcfpifed true Mef- 
 fengers. 
 
 Thus it is clear, they have not the true Spirit of Paul in 
 them, who gave the true Saints Liberty to try all Things 
 or Opinions of Men, (for that was his Meaning) but to 
 hold faft to that which was good. 
 
 Again, that Speaker or Preacher to People, whether pub- 
 lick or private, that declares againfl all Appearances that are 
 contrary to his Way, difcovers himfelf to a difcerning Spirit 
 not to be of the Lord, unlefs he can demonftrate a Spiritual 
 Commiflion received by Voice from Heaven, from the Mouth 
 of the Lord Jefus Chrift, fo that no Man can difprove him> 
 though few from a true Underftanding received him. 
 
 K 2 Again,
 
 [ 53 ] 
 
 Again, he that preaches or teaches only of a God or (Thrift 
 in Men's Confciences, doth he not queflion the Scripture Re- 
 cords concerning the Refurrection and Afcenfion of the glo- 
 rious Body of the Lord Jefus Chrift, who through Faith in 
 his invaluable Bloodfhedding, the Confciences of the Elect 
 being fprinkled, are purified from the Power of all Unright- 
 oufnefs of Flefh and Spirit, and fo doth he not queftion the 
 Refurrection of Mankind after Death. 
 
 Again, if after Death there be no bodily Refurrection for 
 the Spirit to pofiefs an immortal God like Glory, or to 
 fuffer an eternal Devil-like Shame, according to their Deeds 
 done in their Bodies ; is it not one of the vaineft Babblings 
 under Heaven, for Men to talk of a God or Chrift, or of 
 Righteoufnefs, or Purity, or Mercy, or pure Love without 
 Envy, or of any Spiritual Excellency whatfoever, unlefs it be 
 for Gain or Glory amongft Men. 
 
 The eternal Spirit and alone everlafting Father, which ef- 
 fentially reigneth in the glorified body of our Lord Jefus 
 Chrift his eternal Son, and fpiritually, and motionally, or 
 virtually liveth or reigneth in elect Men and Angels, bear 
 Record between me and you for Everlafting, or World 
 without end, whether this Witneffing be not fent unto you, 
 and all the Elect that mail view it principally for the re-efta- 
 blifhing of your tender Spirit, upon that fpiritual Rock 
 of all Ages, the Lord Jefus God and Man, in one dif- 
 tinct Perfon Glorified and everlaftingly Honoured, with 
 all Variety of Spiritual new Songs and Praifes, from his 
 Redeemed or Elect Men or Angels, when all Time or 
 Times is fwallowed up into Eternity or Eternities. 
 
 JOHN REEVE. 
 
 Another
 
 Another EPISTLE <?/JOHN REEVED 
 
 SIR, 
 
 YOUR Replication to mine doth but ftill harp upon the 
 fame Matter as your former, and yet you fuppofe you have 
 given fuch Arguments as may quite filence my former Afier- 
 tions, were that there are no Spirits without Bodies, but fuch as 
 mere Shadows and that God is not a bodilefs Spirit, but hath 
 and ever had Form, Subftance, and Shape, and that is no other 
 but the Form of a Man. 
 
 This is Contradicted by you, and fo you affirm thefe Parti- 
 culars following. 
 
 i/?, You take at thofe my Words which faid, that if a Spi- 
 rit have no Body or Shape, then it is no more then a 
 meer Shadow : This you deny, by faying, that a Shadow is 
 only privative, but a Spirit, fay you, is pofiitive. 
 
 2dfy, You further fay, that there is fuch immaterial Sub- 
 fiances, which have a feparate Exiftence from fuch grofs 
 Bodies which we have about us 5 witnefs fay you the Soul of 
 Man, which is immaterial, and lives after the Body is dead, 
 which is, fay you, confirmed by Paul, 2 Tim. i. 10. which 
 faith, that the Gofpel brings Life and Immortality to Light. 
 
 3^/y, This Do&rine, fay you, was known by the Light of 
 Nature to the Heathen Philofophers, and hath fince been con- 
 firmed by Scripture of the New Teftament to us, and fo con- 
 clude it no ways repugnant to right Reafon. 
 
 You charge me with quoting the Scripture falfly, 
 when I faid, that Chrift reply'd to the young Man, faying, 
 That no Man was good lut one^ wbicb wai God ; therefore fay 
 you it is falfe that the Scripture faith, that God is a Man. 
 
 To
 
 To each of thefe take this particular Anfwer, i. If youf 
 Spirit have neither Shape nor Subftance, it is but a Shadow 
 and no more than what the Egyptians Sorcerers produced be- 
 fore Pharaoh, what Mofes brought up were real Subftances, 
 but their's no other but Shadows, but therefore a Spirit with- 
 out Subftance is not pofitive , for that which is privative can 
 have no Being without a pofitive, becaufe that which is pofi- 
 tive hath a Being or Subftance : Now he that will not admit 
 God to have a diftincl: Being of himfelf, his God that h6 
 worfhips is nothing but a Shadow. 
 
 zdfy, Where you fpeak of Spirits being immaterial Sub- 
 ftances ; if they be immaterial, how are they Subftances, and 
 what Exiftence can they have* and how can a Soul be immortal 
 in a mortal Body ; it is faid, the Soul that Sins, itjballdie ;yet 
 you, it is immortal and cannot die, and would prove it in 2 
 Vim. i. io. when as that Place fhews plainly, that it was 
 Chrift's Death and RefurrecYton which brought Life and Im- 
 mortality to Light , fo that if there be not a Refurrection, then 
 can there be no immortal Life. 
 
 Therefore it is, that the Scriptures doth affirm, that there 
 can be no Salvation without a Refurrectionj fo that if the Dead 
 fhould not rife* then were all Faith vain, and God the God of 
 the Dead (feeing Death is not abolifh'd) and not of the Living ; 
 fo that there is no Spirit that can fubfift or have any Exiftence 
 without a Body* either Spiritual or Natural. 
 
 Again, doth not the Gofpel bring Life aad Immortality to 
 Light? and is this Life and Immortality brought to Light 
 without a Body, but it will have a Spiritual Body fuitable to 
 that mortal Spirit made immortal. And doth not the Scripture 
 affirm, that it lhall have a Body like unto God's own glorious 
 Body, and yet you fay, God hath no Body* and a Soul hath 
 no Body. 
 
 Do you not read alfo, that Chrift had a Body, and that it 
 was after the exprefs Image of his Father 9 ! Perfon : Would you 
 trace fubftantial Truth into an Allegory, and fay Righteouf- 
 uefs, Knowledge* and Holinefs is the Image of God, and yet 
 rouft have no Body to aft forth itfelf in. When God faid, be ye
 
 in ] 
 
 holy, as T am bofy, muft we turn our Souls out of our Bodies, 
 to make them like your bodilefs God. 
 
 When we are faid to worfhip God in Spirit and Truth, is 
 this fpiritual Worfhip performed without a Body, although 
 there is a Mental, Privy, and Praife without a vocal Expreflion, 
 yet it muft arife from a Heart, and that Heart muft be placed 
 in a Body. 
 
 There is no Light without a Sun, no Stream without a Foun- 
 tain, and no Spirit without a Body. 
 
 , As to your third Particular, this I muft tell you, that 
 no Light of Nature can difcover Spiritual and Evangelical 
 Truths, and it is very grofs for any Man to fubject the Spiri- 
 tual Truths of the Gofpel, to the heathenifli Principles of Phi- 
 lofophers, making the New Teftament no other but for the, 
 Confirmation of the Principles of Nature, which Nature you- 
 call right Reafon, which fay, you never repugns the GofpeJ, 
 nor the Gofpel it. 
 
 By this your Difcourfe I find, that you own that Chrift came, 
 but to confirm the heathenifli Principles of Nature, as, that 
 God, and Spirits, and Angels, were all without Bodies, being 
 immaterial Beings, and you know not what. 
 
 Now give me leave to be plain with you, and to tell you, 
 that I could never read that the Gofpel of Chrift was ever fent 
 to enlighten Nature, Nature or Reafon hath no Intereft in ic 
 at all. In the moral Law it hath, and therefore it is written,. 
 the Law came by Mcfes ; and what to do, but only to enligh- 
 ten Reafon unto whom the Law was given: But as to the Gof- 
 pel, // came by Jefus Cbrift, and particularly belonged to ano- 
 ther Seed ; namely, to the loft Sheep of the Houfe of Ifrael; fo 
 that you can no more diftinguifli between the Law and the Gof- 
 pel than between the two Natures of Faith and Reafon it is alia 
 Myftery to you. Do you know what right Reafon is,, if you do, 
 you muft afcend up into the Kindom of Heaven, and view it in 
 the holy Angels ; for you will not find neither pure, nor right, 
 noruncorrupted Reafon any where in this Orb below the Stars: 
 For it is evident that Realbn's Notion can never be capable to 
 comprehend Spiritual Tiuths, as from the Power of its own 
 Nature, it only ferves to comprehend natural and temporal 
 
 Things*
 
 [ -7*1 
 
 Things, it being but natural itfclf ; but Gofpel Truths arc 
 comprehended by another Light, according as it is written by 
 David faying, in thy Light Jh all we fee Light, &c. 
 
 So that from what is faid, we need not fear (as the World 
 have) of the Heathens riling up in Judgment againft us, for 
 maintaining Gofpel Truths againft their Darknefs of Realbn. 
 
 , As to your fourth Point, where you charge me of 
 fathering upon the Scripture thofe things that are not, and you 
 make a Wonderment of it, that I fhould fay, that God was 
 a Man, and to quote Chrift's Words for it, telling the young 
 Man, that there was no Man good but one, which was God ; 
 this you tell me was falfe, for you fay, the Text faith that none 
 is good but one, which is God. Here your Ignorance appears 
 very great, and may be wonder'd at confidering your great 
 Learning and continual Study ; but it appears, it is but in thofe 
 heathenifh Philofophers ; for obferve for better Inftruction, 
 did not that young Man call Chrift Mafter, and own him to 
 be a Man and no more: Now to this you may find that Chrift's 
 Anfwer did tacitly imply, that if he was but a Man, he was 
 not perfectly good, and that no Man could be perfectly good. 
 
 And furthermore for a more full Anfwer in the Old Tranf- 
 lation, attending to mark it, is render'd thus Word for Word 
 that there is no Man good but tne, which is God. 
 
 This is plain Scripture, and yet you are ignorant of it ; I 
 perceive you are not very confervant in Scripture, your Philo- 
 fophy turns you out of all Scripture knowlege. But to proceed 
 farther, cannot you find by Scripture that God was ever called 
 a Man, did not you ever read that Scripture that faith, God 
 was a Man of War. 
 
 Much more might be faid of this, and feveral pofitive Proofs 
 from Scripture might be produced to confirm it withal, but 
 becaufe it is not the general received Opinion, therefore it muft 
 be quarrelled with , for the Honour of this World muft be 
 both fought after and fubmitted to. 
 
 And whereas you farther fay, that the Apoftles of Chrift did 
 erer teach after they had received their Com million, that Spi- 
 rits were immaterial and could fubfift without Bodies, now 
 anfwer to this : Is
 
 [73] 
 
 It Is moft certainly evident, that the Apoftles never taught, 
 that any Spirit could fubfift without a Body, but the contrary 
 altogether ; for their Doctrine was, that as the Soul and Body 
 lives together, fo it dies together, and at the Lad Day rifes 
 together, and is ever without Separation. 
 
 When the Apoftles faid, That many Spirits wen generate into 
 the World, which denied that Chriji was come in the Flejb, did 
 he mean Spirits without Bodies : And when Paul faid, that 
 the Spirit fpeaketb exprejly^ that fomejhall depart from the Faith: 
 Now what Spirit was that, but Prf/'s own Spirit of Faith, in 
 his own mortal Body ; for without a Tongue it could not be 
 exprefied. 
 
 And where the Apoftles tells of the Doctrine of Devils were 
 thofe Devils bodilefs, and teached damnable Doctrine ? 
 
 So that the Apoftles never taught that there was any Spirits 
 without Bodies, but always Spirit and Body went together, and 
 fo makes Longitude and Latitude profoundly, as your Philo- 
 fophical Notions teacheth, although you cannot apply it to 
 any fublime or fpiritual Thing, you knowing nothing of it 
 but all is nothing and of no Subftance ; and fo in that your 
 Darknefs I leave you, feeing you are no Friend to the Light; 
 and reft yours in all civil Refpects, 
 
 JOHN REEVE the only true Witnefs unto the very true God, 
 amongft many pretended Spiritual Me/engers in this confuftd
 
 [74] 
 
 An Epiftle wrote by the Prophet JOHN REEVE 
 to ISAAC PENNINGTON,/^; dated 165$. 
 concerning an Anfwer to a Book of his, with 
 feveral Myfleries and Divine and Spiritual 
 Revelations declared by the Prophet, concer- 
 ning God's vijible appearing in theFlejh. 
 
 IN your Self-return, you feem 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 Chrift. To 
 this I anfwer, a little Seafon will produce Mourning enough in 
 you, when you mail fee your angelical Motions like Light- 
 ning, caft down with Confufion of Fear, from their former 
 Perfection of imaginary Glory, rational Dreams and Vifions, 
 Revelations, Infpirations, Experiences, or Voices proceeding 
 from an incomprehenfible Spiric. 
 
 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 intellect deceived Perfons, exactly to write of the hidden 
 Myfteries of the Everlafting God. Again, you pretend unto 
 no fuch Revelations as I proceed upon, but fay you, there is 
 another Way more certain than Reafon or Revelation, which 
 whether as I prefume you were led into, the Lord will one 
 Day make manifeft, from the true Light of Life Eternal. 
 To this I anfwer, your Light as terming of the true Infpira- 
 tions of the Lord Jefus Chrift, written by me to you, is be- 
 caufe as yet his Holy Spirit viels them from your Eyes i but 
 as for your new Sound of teaching them from your God, more 
 certain than Reafon or Revelation, from the Divine Voice 
 fpokcn in the Ear, through the glorious Mouth of my Lord. 
 
 I de-
 
 [75] 
 
 I declare that in all Ages the Elect loft Shee p of Ifrael, did 
 never read or heard of any more than two original Ways 
 either natural or fpiritual in Mankind, whether you call them 
 Creature or Creator, Light or Darknefs, Truth or Error, 
 Revelation and Reafbn, Infpiration and Imagination, Truth 
 and Unbelief, Flefh and Spirit, and fuch like. 
 
 'Tis confefied, that vifible Appearances of God or any elfc 
 unto Morals is teaching of all, but he that expects that kind 
 of Teaching any more until Men are immortalized, lieth 
 under at pre/ent as great an imaginary Deceit, as ever yec 
 appeared in this Land. It is alfo granted that the mod holy 
 God fpeaketh to his Chofen MefTengers by Voice of Words, 
 even to the hearing of the Ear unto which Truth for Ends 
 beft known unto himielf, by his gracious Power only, can bear 
 Record in this prefent Generation, unto the Grief only of all 
 angelical Wife, envious, proud, inglorious, hypocritical 
 Reprobates that hear of it. 
 
 Moreover if your more fure Way of teaching from God 
 were Vifion itfelf, yet it is impofiibie for you to enjoy any true 
 and lafting Peace, unlefs it fwallows up all your former Writ- 
 ings produced from your own Spirit, without an immediate 
 Commiffion from God, and in the Room thereof, perfwadc 
 your Soul to pour in your Oil, into the natural Wounds 
 of opprefled Perfons, under what Opinions or Appearances 
 whatfoever. 
 
 Again, you fay, O Lord God, pity the Captivity of Man, 
 yea, pity the Captivity of thy own poor Seed, hear the Prayers 
 of that Spirit that interceedeth with thee for every Thing, not 
 according to any flelhly Imaginations, but according to Truth 
 and Righteoufnefs of thine own Ballance. From the God of 
 Truth, to this I anfwer, concerning that fpiritual Captivity 
 of the Elect, in Reference of a right Understanding of the 
 Creator, you need not trouble yourfelf about that, unlefs you 
 think through much importuning the unchangeable God, may 
 be perfwaded to loofe their Bonds before the decreed Time 
 thereof ; but if you think that Glory of God's eternal Love 
 towards them, will provoke to their fpiritual Darknefs through 
 the invifiblc Appearances of his own pure Light, then you 
 
 L 2 may
 
 may know, until his own glorious Seafon, that all the Defires 
 of Men or Angels are of no Effed, no nor of the Son him- 
 felf, if you imagine a Father befides. 'Tis confefled, when 
 the Time draweth near of fome great Deliverance of the 
 Chofen of God, ufually the Lord provokes his People to cry 
 unto him with Sighs and Groans, which cannot be uttered but 
 from the innocent Spirit of his fpiritual redeemed Ones, as 
 his Due, he may receive all Honour, Praife and Glory 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 eternal Happinefs, was never prin- 
 cipled upon a fpiritual Foundation of Truth, whatever fubtile 
 Expreffions of God's righteous Balknce procedeth from him, 
 Moreover, is it not the new heavenly Glances of Chrift Jelbs 
 in Man's dark Sou!, which upon an immortal Account, be- 
 comes all Light, Life, or ravifhing Glory in him , and of 
 the contrary, is it not the abfenting Voice or Virtue of the 
 uncreated Spirit of the Lord Chrift Jefus, that occafions Men's 
 Spirits to be full of fatanical afpiring Wifdom about the Crea- 
 tor ; and whence think you cometh this to pafs, or poflible 
 could be of the Spirit, if the Creator were, and Angels were 
 cfTentially living in one another there. 
 
 Again if your literal Requeft unto the Lord God, as in 
 Reference unto the miferable Captivity of poor Mankind, 
 lying under the miferable Yoak of unmerciful rich Tyrants^, 
 elpecially over his own innocent Seed or chofen People, then 
 this will moft necefiarily follow ; nay, you. cannot deny it, 
 if there be any Light in you, that all your conceived Spiri- 
 tual Speakings, or Writings, or Prayers, in the great Day 
 of the Lord Jefus Chrift, will become but fiery burning Death 
 in you of utter Darknefs, according to the true Saying If that. 
 Light in you be Darknefs, bow great is that Darknefs ? Un- 
 lefs as before faid, anlwerable to your Profeffion of Love 
 unto God, and Pity unto Man, you are a bountiful Re- 
 liever of his oppreffed Ones, according to his Bountifulnefs 
 towards you, then mind the Virtues of Chrift Jefus thus 
 fhining in you, will occafion from the refrefhed Bowels 
 
 cf
 
 [ 77 ] 
 
 of his own Seed new fpiritual Acknowledgments, and a lov- 
 ing Return in the Lord for you, Why ? becaufe it is rare to 
 find a merciful rich Man. 
 
 Friend, 1 certainly know that if you are one of God's Eleft, 
 you cannot be offended with me for writing the Truth, though 
 at prefent, I be contrary to you in Spirit. Again, you write 
 that you would beg unto the Lord for me, both with Tears 
 and Blood, and you would fpeak fomewhat concerning me, 
 but you are afraid to open the Spirit before theSeafon thereof. 
 Friend, As to that if ever the Lord of Life and Glory mani- 
 feft himfelf to your Soul, then you will fee clearly the Vanity 
 of thofe Words. 
 
 Moreover, if I (hould tell you, that in the pure Eyes of the 
 Lord Chrift Jcfus, that one handful of your Silver Tears, are 
 of more Value than a Horfe Load of your Tears and Blood, 
 you might account it a very ftrange faying from me ; truly 
 I unfeignedly believe it will be found a principal Truth, when 
 our Lord Jefus Chrift (hall fay in the Day of Judgment, 
 Come ye bleffed of my Father , inherit the Kingdom prepared for 
 you, for when I was hungry , you fed me j Go ye Curfed int9 
 everlasting Fire, when 1 was hungry ye fed me not: So that 
 without Controverfy, there is nothing in Man comparable to 
 Love, Mercy and Forgivenefs, even to his greateft Enemies. 
 
 Again, it is a marvellous Thing, if you or any other Man, 
 fliould have a Spiritual Gift to diftinguifh between divine and 
 diabolical Appearances, and yet defer the Examination thereof 
 to another Seafon, or did the mod wife God ever commiffion 
 any Man or Angel to make a Difcovery of any fpiritual Coun- 
 terfeits, and yet that Meffenger remaineth dark in his own 
 Underftanding, concerning the Creator that fent him. I re- 
 member fuch a like Scripture Saying as this, him whom you ig~ 
 norantly worjhip, declare I unto you. Moreover, if the moft 
 wife Creator, either vifible or invifible by himfelf or Angel, 
 hath appeared in your Spirir, whereby unto your thinking, I 
 was clearly difcovered as a deceived Perfon among the reft, 
 is it not a ftrange Thing that you mould have Power over that 
 Light above Men or Angels before you, for the Producing 
 of it at another Seafon, the Creator himfelf will vifible make 
 it manifeft, wenfo come Lord Jefut ChriV, for thy glorious 
 
 Name-
 
 [78] 
 
 Name- fake ) ccme quickly, and in the vifible Sight of Men and 
 slngels bear Record whether thj Holy Spirit fent me (as I have 
 declared almojl tbefe three Tears) or no. Again, when the 
 Lord made Choife of fuch a fimple poor Man as I was, 
 as many can witnefs in the City of London^ that have known 
 me about thefe twenty Years, that I might inftrumentally 
 diicover 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 j why becaufe (whether you can 
 believe it or no) his Voice was fo glorious in me, that it 
 fhone as the Sun, and it was of Motion fwif ter than Thought, 
 and fo pleafant to be declared by Tongue , yet for all that 
 Godlike Glory piercing in me, and through me there arofe 
 a Defire in me to be eafed of that Burden of the Lord com- 
 mitted to my Charg<*, becaufe of that fharp Sentence that I was 
 to declare againft any Man that Ihould defpife it ; then the 
 Lord fpake again unto my Soul, Words of burning Death, of 
 fenfible unutterable Darknefs, anfwerable to that Jonas-like 
 Rebellion in me, againft fo great convincing Glory ; and 
 truly I was compelled immediately Co cry unto him for De- 
 liverance from the Wounds or Anguifa of my Soul, that I 
 might prefently obey his Word that mined in me with fuch 
 Light, and Majefty, and Glory in whatfoever it mould com- 
 mand me. 
 
 Wherefore, Friend happy are you if preferred from flight- 
 ing an Appearance, that is contrary unto your Light, though 
 it ftrike at the Foundation on which is built all your Spiritual 
 Enjoyments ; for alas, you know in the End, all falfe Lights 
 will be made manifeft unto thofe that poflcfs the true Light 
 of Eternal Life in them 5 bleffed therefore are thofe, that in 
 Obedience unto the Creator from a purified Spirit are com- 
 pafiionate to all Men, but efpecially to thofe innocent Ap- 
 pearances, in the Name of the Lord, though they all differ 
 in their Declaration for them. If there be but one true Mef- 
 lenger from the Lord amongft the reft, they (hall as for- 
 merly, receive an Argel of God unawares, and with him 
 be Pa'rtakers of the glorious Secrets of the everliving God, 
 to their eternal Confolation : For this I know, from the Spirit 
 
 of
 
 C 79 ] 
 
 of Truth, that thofe that arc left under a Spirit of rejecting 
 and defpifing 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 bafe Appearance prefented 
 unto them, from that Spiritual Rock of all Agi-s, which is 
 our Lord Jefus Chrift, God and Man, is one dirtrict Body 
 or Perfon glorified ; for whatfcever Men dream from their 
 imaginary Gods, of two or three Perfons, or a vaft incom- 
 prehenfible Spirit, eflentially 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 Chri(t 
 Jefus, which was nailed to the Crofs, the which Glorious 
 God will one Day vifibly. appear with his mighty Angels, 
 to the everlalting Terror of thofe that reject his Perfon, as 
 to love a Thing for an infinite God to dwell in or to be ; yea 
 this very true God in Oppofition to all other Gods, Men or 
 Angels, is already come with his invifible pure piercing Light, 
 to make an everlafting Diftinction between the imaginary no- 
 tional Mifterics of Men in rational Darknefs, and the fpiritual 
 Mifteries of his everlafting Kingdom, by true Infpirations 
 from an holy and unerring Spirit. Even fo come Lord Jefus 
 Cbrift, vifibly alfo according to thine own f^ord, come quickly. 
 Amen. 
 
 Yours with all the Elect, in that only wife very true God, 
 which in the Sight of Men and Angels vifibly appeared in 
 Flefh, and in that very Body of Fle(h and Bone, is afcended. 
 far above all Gods, Heavens, Angels, or Men, and there to 
 remain until the Refurrection of all elect Things, or the 
 Judgment-Day, whofe uncreated Spirit of fiery Love, is all 
 Variety of immortal Crowns of new ravifhing Glories, pre- 
 pared for all thofe that long for his vifible appearing, to make 
 
 an
 
 [o8] 
 
 an everlafting Separation, between the merciful Elect, and 
 unmerciful Reprobate. 
 
 JOHN REEVE, the only true Wilnefs unto the very true 
 God) amongft many pretended Spiritual Mejfengers in this 
 confufed Age. 
 
 And Mofes was never buried. 
 
 THE Teftimony of the Prophet Mugglefon, concerning the 
 Death of Mofes, the firft CommifHoner from God to 
 the Children of Jfrael, he faith, That Mofes went into the 
 Mount, and there died, and God raifed him again in a 
 Moment of Time, and tranflated him into Heaven, but Enoch 
 and Elias were both tranflated, and did not taftc of Death, 
 and God not thinking fit to bury Mofes by the Hands of the 
 Children of Ifrael under the Earth, becaufe till he had laid 
 down his God-head Life himlelf, he could raife none from 
 the Grave. 
 
 As concerning who gave John the Baptift his Commiffion, 
 whether Elias, or Chrift, the Prophet Muggletotfs Teftimony is 
 that Elias gave it to him from Heaven, therefore faith the 
 Scripture, he came in the Spirit and Power of Elias. 
 
 Is fbtre any Evil in tbe City, and I the Lord bath not done 
 it ; the Interpretation is thus, when a finful Land committed! 
 all Manner of Sins and Wickednefs, which in the committing to 
 them is pleafant, but when God cometh and bringeth the Evil 
 of Punifhment, as Plagues, or Fire, or Sword, then he 
 bringeth the Evil upon them. 
 
 An
 
 [ 8i ] 
 
 An EPISTLE of the Prophet REEVE. 
 Written in the Year, 1656. 
 
 BLESSED are all thofe that mall read, or hear this Epiftic 
 with a meek Soul, and are kept from judging Things that 
 feem ftrange at firft Appearance, but by fober fearching of the 
 Scriptures, compare fpiritual Things with fpiritual, as thofe 
 noble born did in the Apoftles Time, being made patient to 
 wait the Lord's Leifurr, who reveals his Secrets to fuch only 
 who with a pure Confcience hearken to his Spirit , He that 
 lelieveth maketb not Hafte. 
 
 In the 6th Chapter of Sr. John 36th Verfe, are thefe Words, 
 The Words that Ifpeak unto you are Spirit and Life , and in the 
 loth, i7th, and j8th Verfes, it is thus written, / lay down my 
 Life that I may take it again : No Man taketh it from me, but 
 I lay it down ef niyfelf 1 have Power to lay it down, and Power 
 to take it again. Therefore, that you may increafe in your mod 
 holy Faith unto your eternal Glory, which are appointed to 
 believe in that diftinct glorified Body of the Lord Jefus Chrifr,, 
 the only God and everlafting Father, from the Holy Spirit, I 
 /hall mew you wherein that Power did confift of Chrift dying 
 and living again. 
 
 This his Power was fecretly hid in the Truth of his Word 
 fpeaking. Why ? Becaufe the Nature of drift's Soul within 
 his bleffed Body was only one Voice of fpiritual Faith and 
 Truth. Therefore, you may underftand, whatever he fpoke 
 in that Word fpeaking, was all Power to effect the Thing 
 fpoken of. The Words that Ifpeak unto ycu are Spirit and Life v 
 that is, as if Chrift mould have faid, "My Words tend not to 
 Joy in carnal Things that perifh, but in the rejoicing in fpiri- 
 tual Things which are eternal; or, as if the Lord fhould have 
 faid, "My Word is all fpiritual Light and Lore,. Meeknefs,. 
 * Patience, with all Variety of immortal glorious Joys beyond 
 ^ the Comprchenfjon of the Spirit of Men and Angels. 
 
 M
 
 Again, ChrirVs Words are faid to be Spirit and Life, be- 
 caufe all Spirits in the Creation were made by his Word 
 fpeaking only : Furthermore, becaufe his Word only, is the 
 original Caufe of all Light, Life and Glory in Heaven and 
 Earth, and in Men and Angels ; I have Power , faid Chrift, 
 to lay down my Life, and Power to take it again. I declare 
 from the Holy Spirit, none in Heaven and Earth could ever 
 truly fpeak thofe Words, but that Man Chrift only. 
 
 Again, it is as if Chrift mould 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 mould come to pafs, and that gave a Being 
 to the Thing fpoken of, and that made him to fay in the 24th 
 of St. Matthew, ver. 25. Heaven and Earth Jhall pafs away, 
 but my Word Jhall not pafe away. 
 
 So that Chrift being the only God of all Truth, you may 
 underftand that it was his Faith in -that living Truth, or 
 Virtue of his Word fpeaking, which gave him Power to 
 lay down that divine Soul, or fpiritual Godhead Life in the 
 Hell of the "Grave, and to quicken his fpiritual Life again 
 from Death, to reign in immortal Glory to Eternity, in that 
 very Body of 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 Joys, 
 the eternal Spirit of God the Father hath in that glorious 
 Garment of Flelh he hath clothed himfelf withal. 
 
 Again that divine Faith of Chrift in that living Truth and 
 Virtue of hh Word fpeaking gave him Power over Life and 
 Death, that by his precious Blood fhedding, he mig(it pur- 
 chafe from himfelf the Lordfhip of the Dead and Quick. 
 
 Again, If God had not been able to have made his Soul 
 to die in his Body, and by the living Virtue of that almigh- 
 ty Word of Truth, fpoken through his holy Mouth, to 
 quicken a new and glorious Life again, O then would it 
 be impofiible for him at the laft Day, by the Power of his 
 Word to quicken and make alive, all the Souls and Bodies 
 
 of
 
 [83] 
 
 of Mankind that are dead afleep, 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 aftoniming Wonder a^d 
 Admiration behold your God, that was abiblutely dead and 
 alive at one and the fa.ne Time. 
 
 Therefore Chrift fpoke thofe Words to his Apoftles of the 
 Power of Faith, Matt. xxi. 2 1 . and Jefus anfwered and faid 
 unto them, Verily If aid unto you, if yt have Faith, and doubt not, 
 ye Jkall not only do what I have done to the Fig-tree, but alfo if 
 you fay to this Mountain, take thyfelf away, and caft thyfelf 
 into the Sea, it Jhallbe done -, and in Matt. xix. and 26. But with 
 God all Things are pojjibls y and in Gen. x)y. Is any Tubing bard 
 to the Lord. 
 
 Woe, Woe, Woe therefore, to all that are left under the 
 Power of carnal Reafon, that they may ever war againft that 
 incomprehenfible Power of Ipiritual Faith and Truth eflfen- 
 tially reigning in the glorious Body of the only wife God, 
 your alone Redeemer, which long for his Appearance, which 
 by the almighty Power of his Word fpeaking of that Sub- 
 ftance of Earth and Water, created both Worlds, and all 
 living Forms that in them are, into that Order they appear 
 now to be, whether for a Time, or for Eternity, which 
 alfo twice changed the Condition of his glorious Form by 
 the almighty Power of the Spirit of Faith and Truth fpeak- 
 ing thro' his heavenly Mouth. 
 
 Moreover, his divine Godhead died in the Flefh and quick - 
 ned in the Spirit, not only to redeem his elecl: loft Sheep of 
 the Houfe of Ifrael, from the bitter Cup of eternal Death, but 
 alfo to prove his infinite Power and Wifdom of Truth fpeak- 
 ing, and for the difproving of all lying Reprobates, which 
 always either in Heart or in Tongue, fpeak againft that glo- 
 rious Power of their Creator. 
 
 You know, that it is a common Thing for them to fay, 
 that it is Blafphemy for any Man to fay, that God could pof- 
 fiUy die, with many fuch like curfed Speeches againft in- 
 comprehenfible Power. And why do atheiftical Hypocrites 
 M 2 fay
 
 C 84 ] 
 
 lay, that God could not die? Becaufe of their lying Imagi- 
 mation they oinnot comprehend by what Means God fhouid 
 poflibly 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 Chrift, they hate both him and his 
 Eled:, and call him a Liar to his Face, both in his Per- 
 ibn and in his Word, and in his Prophet, and in his People. 
 
 Moreover, becaufe they fee no Power in themfelves, neither 
 to live nor to die, prefumptuoufly they take upon them 
 to judge the God of all Power over Life and Death, by 
 their no Power at all. 
 
 Again, if that God that faid, I have Power to lay down my 
 Life, and Power to take it again, did not die, and was buried 
 both Soul and Body in the Grave, and after the decreed Time 
 of three Days and three Nights, by a quickening Spirit revive 
 a new and glorious Life again in Defpite of Death's Power, 
 then (angelical Reprobate) the following Scriptures were 
 Words of Truth, fpoken from the Spiritual Mouth of the 
 everlafting God, that fent me to declare this Secret, who 
 did die, but cannot pofiibly lie ; for lying is of a mortal Man, 
 like unto thyfelf.. In the Words of Ifa. Iv and the laft 
 Verfe, Becaufe he poured out his Soul unto Death. In Pfal. 16. 
 ver. 1 1 . For tbou wilt not leavt my Soul in Hell, neither wilt 
 thou fuffer thine holy One to fee Corruption. In Afts ii. 27, 31. 
 Becaufe thou wilt not leave my Soul in the Grave, neither wilt 
 thou fuffer thine holy One to fee Corruption ; he knowing that 
 he before fpoke of the Refurrection of Chrift, that his Soul 
 fhouid not be left in the Grave, neither fhouid his Flefli fee 
 Corruption. Rom. xiv. 9, For Chrift therefore died and rofe 
 again, and revived, that he might be Lord both of the Dead and 
 and Quick. In Rev, \. 17, 18. Saying unto me, Fear not, I am 
 the fir/} and laft I am he that liveth, and was dead, and behold 
 1 am alive for evermore, Amen ; and have the Keys of Hell and 
 Death. And Rev. ii. 8. fbefe Things faith the fir ft, and the 
 laft, which was dead and is alive. 
 
 If
 
 [85 
 
 If this Truth be not fufficiently cleared by the Letter of 
 t'le Scriptures concerning drift's Soul and Body being both 
 dead and buried in the Grave, and living again by his own 
 Power, 1 would i.: were. This I am certain of, that they 
 that deny this I . \;th, are not only naturally blind, but wil- 
 fully alfo do fliut their Eyes, and flop their Ears, and call 
 the Scriptures Lies, becaufe of the Crofs of Chriil, without 
 which there is no Crown of Glory. 
 
 Again, if the everlafting God tor a Moment could not have 
 died, and left himfelf void of all Light, or Life, fpiritual or 
 natural (as the Condition of all Mankind is, which are dead 
 afleep in the Duft of the Earth) then he could net pofiibly 
 have experimcntaJly known the Stare of the Dead, whether 
 elect or reprobate. Moreover, neither could he poflibly, in 
 his Creaturefhip Condition, be capable of entering into the 
 immortal Glory of his Creatorfhip again, but by his entering 
 into Death, that he might live again, and upon his- glorious 
 Head, inftead of a Crown of Thorns, wear a double Crowa 
 of eternal Glory. 
 
 Again, that he might alfo fliew unto his elect Men and An- 
 gels, his almighty Power and unfearchable Wifdom, by 
 quickening an immortal, tranfcendenr, glorious Life, out of 
 Death itfelf. 
 
 Thus the Lord of Life and Death, by fuffering all Con- 
 ditions in his innocent Soul and Body, did purchafe, at a dear 
 Rate, from himfelf, a prerogative Power of being Lord and 
 King over all Conditions whatfoever , and from hence he expe- 
 rimentally knows what immortal Crowns and Glory are mod 
 fuitable for all fuffering Conditions his blefled ones undergo ; 
 and, by Virtue of his unfpeakable Sufferings at the Hands of 
 Jewi/hy Canaanitijh Devils, he knoweth what Meafure 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 ail the Damned ; who 
 through the Decree of God, was caft out of Heaven into this 
 World, that he might bring forth his Generation of proud, 
 envious, fcoffing, perfecuting, wife Serpent-Devils ; not only 
 to war againft the Lord of Life and the Truth of Holy Scrip- 
 tures,
 
 [ 86 ] 
 
 turcs, but alfo againft his Holy Spirit of divine Faith or 
 Truth, in all the eledt loft Sons and Daughters proceed ing from 
 the Loins of Adam : So that their eternal perifhing by the 
 fecret Decree of God, being hid from them by his Wiidom, 
 they might juftly be damned in themfelves from the ever- 
 lafling Remembrance not only of all their Actions of vain- 
 glorious Hypocrify, but unmerciful Cruelties. 
 
 This will be that gnawing Worm of Confcience which 
 never dieth, and that fiery Curfe of the Law, of the Wrath 
 of God in Mens Souls, that never goeth out.* 
 
 And fo much concerning that everlafting Word of Truth 
 that was fpoken by the glorious Mouth of the everlafting 
 God, that Man Cbrijl Jefus, upon the Throne of all immor- 
 tal Crowns of Glory and Majefty, far above all Heavens, 
 Angels, and Men. 
 
 who love tie Lord Jefus, more tban this 
 perijhing World. 
 
 JOHN REEVE. 
 
 A Copy of a Letter written by the Prophet 
 LoDowicKMuGGLETON,^ ANN ADAMS 
 of Orwell, in Cambridgefhire, bearing Date 
 from London, March tie 17 th^ 1663. 
 
 My Dear axd Loving Friend, Ann Adams, the Wife of WiU 
 liam Cakebread, my ^Love remembertdmto you. 
 
 'TP H E S E are to certifie you, that I came well Home, 
 i therefore I thought it convenient to write thefe Lines 
 unto you, as followeth : Firft in that thou waft honoured of 
 God to be an Handmaid or Guide unto a Prophet, unto John 
 when thou waft but in thy Infancy concerning the 
 
 Know
 
 [87] 
 
 Knowledge of Things of Eternity, but the Seed of Hith 
 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 
 fhall find it no vain Thing to receive a Prophet in the Name 
 of a Prophet, and the reward is no lefs than Peace of Mind 
 here, and eternal Life hereafter in the Kingdom of Glory, let 
 the World efteem of it how they will. 
 
 There is one thing which I mall always have a Love to 
 rhee for, in that thou waft kept innocent in the Days ot 
 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 
 nowj becaufe the World cannot fayjuftly, 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 flolen, or whofe Afs have I taken 
 away ; fo I can fay whole 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 Satisfaction to all you 
 that are innocent ; and for others of the Seed of Faith, which 
 have been guilty in the Days of their Ignorance ; for this I 
 would have thce, and all the Seed of Faith to mind, that 
 almoft all thofe that have gone forth upon the Account of 
 Prophets, and Prophetefies, and Speakers of every Sect, they 
 have been for the generality of them guilty of Luft, many of 
 the Baptifts and Quakers have been guilty. Therefore impof- 
 fible they mould be Meflengers or Minifters of (Thrift's what- 
 foever they pretend, yet we the Witnefles of the Spirit can bear 
 with thofe that have been guilty , but it was always my na- 
 tural Temper to be more affectionate to that which hath 
 been kept undefiled from their Childhood, and as that Seed 
 of Faith lay fecretly hid in thy Nature. 
 
 The Declaration of the commifiion of the Spirit hath 
 brought it forth topublick View ; and as Nature hath beau- 
 tified, thy outward Form or Perfon, fo likewife hath that 
 Grace of Faith beautified thy Heart and Mind, in that your 
 Understanding is enlightened to difcern betwixt Faith andRea- 
 fon, God and Devil, with many more heavenly Secrets 
 
 which
 
 [88] 
 
 which is hid from the Eyes of the World ; and as thou 
 art Partaker of the like precious Faith with us the Wit- 
 nefies of the Spirit, fo likewife thou fhall be Partaker with 
 us of the like fpiritual and heavenly Glory , and the ftronger 
 thy Faith is in this Cornmiflion of the Spirit, the more bright 
 will you mine in that Kingdom of eternal Joys, where 
 Pleafure will run as a Stream or as a River out of your own 
 Perfon , and not only fo, but you mall 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 
 evermore. 
 
 I thought good to write thefe few Lines unto thee ; not 
 'but that I am well pcrfwaded before of thy eternal Happinefs, 
 but only that you mayft know that the Blefling of the true 
 Prophet is as if God had bleft thee him felfj and thy fo re- 
 ceiving of it will grow to a perfect Peace here, and to 
 eternal Happinefs hereafter. 
 
 No more at prefent but my Love to your Hufband, and 
 to your Mother, and Goody Candy, as being in the fame 
 Faith with you, and your Hufband's Brother Symonds. 
 
 I cannot enlarge, becaufe I have fo many Letters to write 
 and otter Bufinefs to do, becaufe of my long Abfence ; there- 
 fore I fhall take leave, and fubfcribe myfelf your dear and 
 loving Friend in the true Faith. 
 
 LODOWICK MUGGLETON, 
 
 My Daughter Sarah, and her Hufband with other Friends 
 in the Faith, remember their Loves to you, your Hulbanjj s , 
 and Mother, with all the reft in the Faith with you. 
 
 ^ Mqrcb 27, 1663. 
 
 FINIS,