Lodowick Muggleton John Reeve.

A volume of spiritual epistles: being the copies of several letters written ... online

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others untQ endless, miSftSyi/Or^ifltpK') . .:.-... . :; i I

Answer. As to this I say,;;That Qft^ktHh elActed
9ome;raen and womfiin^to ^t£xna|:happiQC)}s^;tod k«-
probated others to ^diess mi^l^. >m // d

Thbwas the faith of JV(osc9S^,.,the prophets atid
apostles; ^^o it is the^^faiiJa pC v/i$ tj^e MpfmHb of
the 3pirit: for Qod;g^i^ ,ijaitp,,Ji(foseP, f\xfULh>ime

W<^''. u] 1 . 'ioi.'.'l .i;.;> .:■> ■ .:',;LA 'io <.:<>« Oil.'

This -:^8ft spo^ept m jrgl#i<^;tp Phajr^^h^ gpd .<|9 rcr:
^ePjavv»:j8ff»eifc . smd withrel^qn to Jacob 4m4 iBiau.



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Therefol'^ it is that ; the ap65llb Paul dotb instance
Jacdb abd'>£$au, to- those Jews id hi« timb that did
qtiestiiM XJiid^s election. : : '/:.:.

': Ali tbei aipostles preached cf election^ but mors
especially -the apostle Paul doth use many ai^mentB
for it, as may be read in the epistle to the Romans ;
Mt\adt ftfe^'tras mighty ^troing in his^ fqith for election
and repbodbdtion; for who s&alll lay any thitig to this
charge otfGod^s elect? - /. .

/ iSo thari yott^tmist mind^ tbtt if there be A nnttbe^
of pbo[ile eleptbd of God, there must of necessity .thd
other ntunber of people be. reprobated of God ; for if
all were elected, what need there be any- talk of re^
prdbationy or eternal damttation^

And if attyi shalt say'it was a^tethporal reprobatidn;
^B.mBiiy bai^' done.

To that I say, the election and reprobation the
Scripture speoketh of^ it was altogether in relation to
bi spiritual and eternal happiness; for if God loved
Jacob and his seed> and hated Esaii and bis seed, ^ hie
was reprobated. '- ^ - . .

So that there is two seeds, namely, the iseed of
AdamJ abd! the seed of >*the serpent ; Esau being the
teridfof I th^ serpent, I ^th^refote reprobated j Jacob
being the seed o^ %hfe iWomfeto, that is, the sefed of
Ijkdamv <ihei<efoi^eJedtyd: . . • .

- 'S<l> itha* 'there. being* two *s^s, there must needs
be election and reproba^oh^ for both cannot be saved.
This wat ;tbfe^ ^ith ^of Ihe ^ophets and apostles, and
is>thft-feith'of4« the witriessesoftlie Spirit. '^f^'

•^ ^^coto^ ^uery. -And as'for thote Who are- so electfedj
Vtteth A- fey generation ttcifordihg^t^ birtW wbV are
the sons of Adam to eternal felicity, and those ykith
are the son^ of Cain to endless miserjf^ or ndt? -
• Answer- 'To this I sayV That the dectton of God



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it Jieth m the seed ; that is, the seed of faith. Who
arc the sohs of Adam, are all elected ; for all the
seed of Adam, Which do become persons, so as to be
bom, they are all elected. Only this is to be minded,
that election comes by generation; not that God
doth elect persons after they are born, but in the
seed : so that when the seed of faith doth get the
pre-eminency in the conception, and so a man ot
woman comes to be born, they may be said to be of
the elect seed4 But no person can know his parti-
cular person elected, but by feith in the true God ^
which true God cannot be known but by a prophet,
as Moses, the prophets^ and apostles, and us the wit^
nesses of the Spirit, who were chosen witnesses of God*
. So that election comes by generation, but no man
or woman can know they are of the elect seed but by
believing in those messengers whom God doth send ;
and their doctrine and declaration being true, the be-
lievers of them do come to the certain assurance of
their election, both in the seed and of their persons.
So likewise it is on the contrary with the reprobate ;
tliat is, when the seed of reason gets the upper-hand
in the conception, and so a man or woman comes to
be bom, they may be said to be reprobated persons,
they being reprobated in the seed, for reason is the
seed of the serpent ; so that the whole person is so to
be reprobated, being the serpent's seed, though he
knows it not. But he that doth know his own elec*
tion, shall as certainly know another to be jsl repro*-
bate ; for he that doth not know certainly another to
be a reprobate, I say he doth not know certainly h\^
own election. I speak not this of children, but of
those capable of men and womens estates.

Third question. How a man may knoAV whether he
be of the elect seed or not ?

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Answer. To this I §ay, as before, that it is known
in believing the true messepgfsrs of God. So a man
comes to know his own electipq, and ai^qthor's repro^
bation ; and in knowing a map's own electionj be h^^th
certain assurance of his own eternal h^ppipess, and
certain assurance of the reprobate's eternal misery.

Fourth question. Whether aftef the l^elief of this
commissioni there will be any divine liglit^ as a ti^tir
moqy evidencing in the believer's spirit a perfe<?t
assurance of his election, or pot ?

Answer. As to this I s^y, t)iat thprpi^ in the ^^
belief of this commission a divine Ught5 that doth
witpess and evidence in the spirit of true believers qi
it, that doth give perfect assprance, both qf their
election, apd of their eternal salvation. This many
can witness untq at this day in JE^igland, and some m
those parts where thev five beyond the seas.

Fifth question. Whether for resolution of any spi-^
ritual doubt, or removal of any eternal calamity, a
mail may address himself, by prayer, tp the diyine
majesty, or not ? ..

Answer. To this I say, we lay no bonds upon any
believers in that case, but leave it to their own free-
doms. For this I see by experience, tjiat spn^e be-
lievers, whose faith is weak in the time of temporal
calamities and troubles iii eternal things, will make
sonie application unto God, and it doth procure some
satisfaction to their spirits, either to bear it more
patiently, and willingly submit unto it, or else tl^ey
find deliverance from it ; yet God takejih aq ^;^oticeoif
their prayer, for the deliverance, it doth cqm^ from
the seed within them ; for God doth pot ^orlj by
outward and visible deliverance, as h^ ^id forn%erly>
but more spiritual and invisible, becsLi<se thisi }$ the
commission of the Spirit. '



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So likewise some believers of this commission, their
faith is so strong that they do not make any supplica-
tion unto God in the time of temporal calamity, and
by faith they bear it, and do find as good deliverance
as those that do pray.

So that whetlier you pray, or pray not, it is faith
and knowledge that doth deliver in the day of trouble;
so tliat you, or any believer of this commission of the
Spirit, DMy do what they will in the matter, even as
their spirits ate moved unto, or their understandings
ate informed ; for it will do no hurt, if it do them
BO good, if they know not how to satisfy themselves
Qthcrwise.

Sixth question. Whether this commisSioti dotli'
require the observing^ or keeping any one day parti-
culiirijy or particularly apart, for the service of God, '
as the two former commissions, or not ?

Answer. To this I say, that this commission doth
not observe any one particular day, for any worship,
or service of God, as the former did; because the
beiieversof thisconnnissiondo worship God in spirit
and truth. For no people under the sun doth worship
God in spirit and truth, but the believers of this
commission only : so that every day is a sabbath unto
Us^; As to the rest of 6ur minds concerning our eter-
nal bapptness, we can say we have rested from all our
labour, as God did from his creation : so that we are
not bounl' up in our minds, as all outward worship-
pers are, to meet every first day, and so bring them-
selves into trouble, for that which God doth not
coBftiQand * For though God commsinded the apostles
to observe the first day, and they laid the same upon
their believers, that is nothing to Englishmen ; for
this is to mind that people are to observe every com-

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mission in its time and place. So that when Moses
and the prophets commission was in being, the peo-
ple ought to obey it; every commission in its time
and place ; so when Christ and his apostles commis-
sion was in being, the people in that time ought to
obey it ; sp now the commission of the Spirit is in
being, that ought to be oibeyed. And look what
worship is set up by these three commissions, in their
- time and place they ought to be obeyed, though they
diflFer one from another ; nay, they are observed and
obeyed by the true believers of them, and not as all
the world doth, to observe them traditionally ; for
Quakers and all other opinions do observe the sabbath^
or first day, but traditionally.
I Seventh question. Whether it may be any matter
of conscience for a man to put off his hat, or to use
the language of thee and thou, or to give titles of
honour to the great men of the earth ?

Answer. To this I say, that it is no matter of con-*
science for a man to put off his hat, but is only a civil
custom used in the nation where we live ; neither is
it any tie laid upon the conscience of any man, neither
by Christ himself, neither by any prophet or apostle;
neither do we read any where in Scripture, that men
were required to keep on their hats, though the blind
Quakers do make it one of the chiefest articles of
their faith ; and as for the language of thee and #Aoti,
that may be used or not ; for a man to tie himself to
thee and thou to all persons, as kings and ms^trates,
this is but a traditional practice, imitating prophets
of old, who were equal with kings, nay, whom princes
have called them Lord, yet every sHly man and wo-
man, if they get to be Quakers, they will cry thee and
tbgu to kings and magistrates of the earth ; nay, they
Vould count it a great sin if they should do otherwise.



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This is a mere taking up of prophets and apostles^
words by tradition.

And as for giving titles of honour to the great men
of the earth, to that I say, that great men of the
earth, as kings, princes, and magistrates, they are
called, in Scripture, Gods, though they die like men.
And we find in Scripture, that prophets and apostles
have given titles of honour unto kings and magistrates,
as prophets have said to kings, O king, live for ever :
As Daniel and Paul said, Oh king^ Agrippa! and
nobie Festus : so that prophets and apostles did give
titles of honour to magistrates. But if it be your lot
to see that letter which I have sent to Thomas Taylor,
in Stafford, that would inform you further in these
things. If you do enquire for Thomas Barnet, of
UtOxeter, perhaps he will shew it you ; and if you
did but see that book of mine, called The Quakers
Neck Broken, you would see further in those things.
I suppose William Newcombe, of Derby town, a
bookseller, can help you to it.

Eighth question. Whether, after the belief in this
commission of the Spirit, a man may fall back, or
not ; if so, whether there be a possibility of return-
ing again, or not }

Answer. As to this I say, after a true belief in this
commission of the Spirit, there is no possibility to
fall away, (that is) if there be true feith in the
heart ; but if it be but a brain-knowledge, or only
in the head, he may fall back away, and never
be renewed again. For this I must tell you, that all
those that did seem to own the apostlfes doctrine of
the gospel, and did afterwards decline from it, and
turn to the law of Moses, they may be said to hare
faith in the headj and not in the heart. For node
can be^uly said to fall away, but thbse that fell away



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from the truth ; and none can declare truth but he
that is sent of God. Now the apostles bekig sent of
God, all those that did seem to own theif doctrine in
their time, and did afterwards decline from it, and
turn to the law of Moses, they may be said to fall
away, that they had no trufi faith in the iieaf t, but
in the beM oiily. For there can be no falling away,
not properly, but they that fall away from truth, or
from a true commission, when it is in being upon the
earth.^ For men may fall away from all opinions of
religion, or faith, upon the earth, and yet be safe
enough ; because aH opinions in religion in the whole
world are taken up by tradition from the letter of the
Scriptures,

And so mens faith become traditionai also : set
that meft may easily fipill away from that traditional
faith, and yet be never the woirfee** But if any shall
fall from that faith he did seem to- have in a true
commissionated prophet, he shall i^ver return again,
but will certainly be damned to eternity. But if true
foith doth arise out of the heart, he shall stand sure,
and never fall ; but shall have the testimony and
assurance in hink<>elf of eternal salvation. For this I
have observed by experience, since God made me a
messenger to declaare his will, I have observed tbtee
sorts of fsiitb) or conditions in i^an. Some men 1
have seen to have faith and knowle<)ge in the
^ad, and not in the heart: others again J: ha:ve
observed to have faith and true knowledge in the
befurt, and not u^ the head. Others again I have ob-
served to have true faith and true knowledge tn the
head and the heart. All these things I know by es>
p^ence. Now there is bvt one ojf these three that Js
capable to fall away^ namely, he that h4th it in tt^
head pnly ; yet if a true prophet hath but charitable



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191

thoughts of him that hath it in tha head onlyi he shall
stand the longer. But if thQ pro phets good thoughts
shall be t^isn from him, he will ^1 immediately, and
his hopes within him will perish and die. But if men
shall have true faith in the heart and head hotb, or in
the heart oqly in this conmiission of the Spirit, they
shall never ^11 away, but shall have the assu^^auee of
eternal life abiding in them. This many believers in
this commission can witness so at thit day«

Thus, as short as I can, I have given you an answer
to your queries, which may somewhat more satisfy
your mind as to your queries; but in the reading of
the books, as to the true doctrine conc^ning the true
God and the right devil, and the interpretation of
Scripture, the books will give a great deal better
satisfaction to the spirit if understood.

There is a young man of this faith that saw your
letter, hath sent you a book, called. The Interpreta-
tion of the 11th of the Revelation, by your friend
John Terry, with a letter also; his name is John
Saddingtoq : so that if satisfaction be not found in
the commission of the Spirit, 1 say it will be found
no where. For this I must tell you, that whoever
owns free-will, as to the saving of his soul, afiter he
hath heard of this commission of the Spirit, and of
the doctrine of eleo^ioq.CKi^ pepfob^tipn, declared by
us, the witnesses of th$ Spirit, I^ss^ such \y:ill pieiish
toe ... . 'j^^ygjj^^ be ev^r so grea^

or t hat they will, For Mqkp

did le pf election and reprQbAr

tion against ftee-pwill^ sayingj,

i' « k flr in kirn (h»t t1*me1hi }f^t

^Wik* i ... : . • ' • r .



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Also it is the fkith of us the witnesses of the Spirit,
and of the believers of it, who can witness in their
own spirits, that they are elected, and have certain
and full assurance of their eternal salvation, and as
certain that others are reprobated to endless misery.

But I ahall say no more at present, but rest and
remain.

Your friend in the true faith of Jesus, the ooly
true God,

LODOWICKE MUGGLETON.

Lo9i4w, May 19, 1665.



A Copy of a Letter written by the Prophet Lodowicke
Muggleton, to one John Hyde, living m Jewen, a
bookseller, bearing date October 27, 1665.

JbhnHydcy

I AM informed that you have very much ex-
Maimed a^inst me, as if I had dealt unjustly with
eyoo, as if I had done you a great deal of wrong, and
not only so, but that I did gripe and exercbe lordshi)>
over the consciences of others to keep myself in idle*
iiess. These are the best of your expressions ; so
that I shall not take much notice of them, though
you have shewed the naughtiness of your heart, and
a lie in it. But the thing I would discover unto you,
and wherein your heart hath not been right is thb :



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did not you proflfer to bind me a quarter of a hundred
of books single towards the printing, because you
could not spare money, and that you would have one
for yourself; indeed I was unwilling you should do
it, and was loth to accept of it, and I said I would
pay you for what you did bind for me, not expecting
that you should be at the charge, no not so much as
to buy onCy or to work one out in binding ; but you
pressed upos/ me again and again to make up the
quarter of a hundred. And you may remember I did
ask vou, in Mr. Medgate*s shop, whether you did in-
tend to have one of them altogether for the binding
of a quarter of a hundred ? and you said you would
have one single. Mr. Medgate doth remember it.
But if you would have had them altogether, you
should have had them altogether, for that would
very near have been worth the binding of them, for
you did ask me but 5d. apiece to bind them, neither
are they worth any more.

Likewise, did not you, when I was with you, with
Mrs. Carter's book concerning the silver bosses, when
I paid you lU.'for her book, and my wife's book, did
you not then ask me to send so many books as would
make up the quarter of a hundred, which was fifteen
then wanting. So, through your pressing of me unto
it, I did send by my wife, fifteen to makje it up ; for
this I must tell you, if you had not pressed me to it,
I would have bound no more than what I had present
need of, but would have paid you for those ten that
were done before, and there would have been an end
of that business. For you might have had so much
reason in you, that I would not go bind so many
books to lie by me, for they will go off as well un-
bound as bound. So that the thing would have been
no benefit to me to lay out so much money, and take

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it in by 6dL at a time, perhaps it may be a year or
two before I receive the money in again.

Again, if you did not intend to perform your pro-
mise, why did you keep back that one book, accord*
ing to your agreement, as if you meant to perform
your promise ; for if you did repent of your promise,
you should have sent that book also, and a line or
two, that you tiid repent of your promise, and I
would have sent you money to tlie full, though they
were bound contrary to my desire- But through the
wicked hypocrisy of your heart, you take ofienceiit
me, and rage and rail against me, as if I were an un-
just n»n^ or had done such an unjust deed to you, by
cutting off such a sum which you did expect* But
this I would have you to know, that it was never my
nature, when I was in my lowest estate in this worldf,
to covet or encroach upon any, to get any thing from
them, no not to the rich ; and as to the poor, I was
always tender of taking any thing from them, but
would rather add unto them, even of that little that
I had ; though I had power, and now have power,
to command what I think iit of those I know can or
mteyr perform it, yet I never did in my poverty, much
less now in my plenty ; for I considered their condi-
tion to be mine own, and that I would not have been
dealt so by ; so that the power I now have, did no
ways alter my natural temper in this matter •, nditlier
have I got this plenty, whereby I stand in no need of
any man, but all men do stand in mone need of me,
than I do of them* I say I did not get this plenty
out of the saints, but Providence hath given it me by
my wife, else perhaps I might have been more ferott^
biesome to some of the richer sort of saints than now
I am. But to let that pass : I will shew you wherein
y(*u have shewed the greatest pitee of hypocrisy^



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that I have found in any man or woman, since I came
to know truth : for you have acted ju^t like Ananias
and Saphira the Scripture speaketh of, who pretended
to bripg in their whole estates^ and lay it at the
apostle's feet, as if they were true believers of the
apostle's doctrine, but the root of bitterness was in
their hearts ; they pretended one thing, but did ano-
ther; that is, kept back part of what they pretended
^o give unto God. For whoever maketh a covenant
with ajn apostle or prophet, he maketh covenant with
God; and so Ananias became a liar unto the Holy
Ghost, in that he did not perform what he pretended
to do. And you may read what the eflfect o£ that sin
4id amount unto ; for if he had not freely and volun-
tarily pretended such a thing, he might have kept
bis estate and his life both ; for who required that
thing at his hand ? For he might have done with
his own estate what he would, but when it was given
ijnto God he could not; even so it is with you. Did
I require any thing of you towards the printing of this
book ? Was it not your own proffer ? Who required
these things at your hands ? But you pretejnding, as
Ananias did, to be one that did believe, you would»
88 other saints did, offer up a sacrifice unto Grod, to
help to promote th^ truth. And because I did accept
of it, you revile and speak evil of me, as if I had done
you wrong. Have you not ^one as Cain did, offered
up a saopfice uptp God, that God will not accept of,
but reject it altogether? For if the messenger of
God doth reject it^ it is as if God did reject it ; for
jmy sou) doth abhor such a piece of hypocrisy, that
shall pi:etei;id to give any thing for the honour and
gk>ry of God, and then repent of that deed, and not
only so, but revile and speak evil of those they give
it unto ; ^r this I iqus^ t?ll you, that your ain ia as

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bad as Ananias his sin was to Peter ; for you have not
only lied unto the Holy Ghost, but have spoken evil
of it also ; for I am as true a prophet as Peter was an
apostle ; so that Ananias did tell a lie unto the Holy
Ghost no otherwise than what was in Peter, And
have you not done the same unto me, though not in
the same manner : for this I must tell you, it is a
dangerous thing to dally with edge-tools ; that is to
say, it is a dangerous thing to make covenant with
prophets, and not to perform your covenant, though
you lose thereby. You must not think to deal
with them as you did with other men. But seeing
you have, through the hypocrisy and deceitfulness of
your heart, acted like Ananias and Cain, as aforesaid,
your sacrifice is rejected of me, and of God also ; for
I shall not accept of it, neither will God afford you
any peace in it, but altogether on the contrary.

But this is not all : I understand that you, out of
the pride, malice, and stubbornness of your heart,
even with great wrath and gnashing your teeth, you
expressed yourself thus, that if I did damn you, you
would damn me, and that you had as great power to
damn me as I had to damn you, if not greater, or to
that purpose. Likewise you said, that I could not
damn God's elect. I cannot damn God's elect ; but
if you had been one of God's elect, he would never
have suffered you to have fallen into such a deep
pit of eternal destruction ; neither can any man be
sure of his election, but by faith in the commission
of God. But I will not stand to dispute that now,
though I could give many reasons for it. Also you
did threaten, that if I did damn you, then you would
discover me what I am, as if you would persecute
me, and those of this faith, but in what manner, arid
how, I know not But because you may execute



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your ihalice, I shall give vou occasion enough to do
it, for I had as lief you should do it as any other, if
you can ; for I shall serve you as Christ did Judas,
be gave him a sop, on purpose that Judas might- be-
tray him ; so likewise you shall have a sop given you,
that if it is possible you may do as Judas did ; so that
your own fears and words may come upoil you ; for
you have said many times, that you thought you
should be damned bv me, when as I thought not of
any such thing, so that you said you had as good be
damned at first as at last. This fear hath been in
your heart ever since that business of Mrs. Harris,
ever since your heart hath fallen ; and according to
the thoughts of your heart, it is now come upon you.
Therefore, for this wicked piece of hypocrisy, about
the books, and not only so, but for your unjust be-
lying me, as if I had a desire to encroach upon you,
and upon others, and your proud, malicious, inso-
lent speeches against this commission of the Spirit,



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