A true representation of the absurd and mischievous principles of the sect, commonly known by the name of Muggletonians Williams, John, 1636?-1709. 1694 Approx. 69 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66428 Wing W2735 ESTC R38943 18197227 ocm 18197227 107010 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66428) Transcribed from: (Early English Books Online ; image set 107010) Images scanned from microfilm: (Early English books, 1641-1700 ; 1137:8) A true representation of the absurd and mischievous principles of the sect, commonly known by the name of Muggletonians Williams, John, 1636?-1709. [4], 30 p. Printed for Ric. Chiswell ..., London : MDCXCIV [1694] Attributed to John Williams by Nuc pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Muggletonians. Christian sects -- England -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 John Pas Sampled and proofread 2008-04 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TRUE REPRESENTATIO● OF THE Absurd and Mischievous PRINCIPLES OF THE SECT , Commonly known by the Name of MUGGLETONIANS . LONDON , Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-Yard , M DC XCIV . THE PREFACE . AFter that I had , for the use and satisfaction of a private Friend , made some enquiry into the Principles of the contemptible Sect , known of late times by the name of Muggletonians , I threw the Papers aside , as thinking the time not at all well spent , that I had employ'd in reading their Books , and in the Examination of what is made up of Impiety , Nonsence , and Absurdities . But however , I was at last prevailed with to permit them to be made publick ; which I did submit to , not so much for the sake of those poor deluded Souls that are won over to that pernicious Sect , that having no shadow of Reason for its support , will not submit to the tryal of it ; and so are uncapable of Argument ; but for the sake of others : And to give the World an instance of the power of Enthusiasm , and how far it exposes Persons to be led away by the confidence or craft of any Pretender , how ignorant or selfish soever he be . And of this sort were the first Ring-leaders of this Sect , John Reeve and Lodowick Muggleton , in the year , 1651. a time of Universal Liberty ; and which gave an opportunity for the worst of Men to vent the absurdest and most infamous Errors . The former of these , J. Reeve , by Profession a Baker , pretended that the Lord Jesus spoke to him by Voice of Words three days together ; and with such a Godlike Majesty , that he saith of himself , I did not know whether I was a Mortal Man , or an Immortal God. That the Voice told him , that he had given him Understanding in the Scripture more than all the World besides : And that he had given L. Muggleton to be his Mouth , and that they two were the last Commissioners to the World ; and the two Witnesses spoken of Revelation 11th . who exercis'd a Commission of an higher nature than those of the Prophets and Apostles ; and that they knew more , and had a greater power than any of them ; as they could bless or curse , save or damn , to all Eternity irrevocably . And therefore , whosoever should oppose or vilifie this their Commission and Doctrine , would be guilty of the unpardonable sin against the Holy Ghost . Accordingly when these two were tried , 1653. at the Old Baily , before the Ld. Mayor Fowke ; and ordered to lie in Bridewell six Months , they gave Sentence against the said Ld. Mayor , the Recorder Steel , and the Jury , after this manner . In obedience to our Commission received from the Holy Spirit , &c. we pronounce you cursed and damned , Soul and Body , to all Eternity . Now if we come to enquire into their Doctrine , there is nothing more absurd , false , and precarious : As they tell us , God has a Body like that of a Man , of very flesh and bone ; and that the Trinity , or Father , Son , and Holy Ghost , are only variety of Names : That God the Father left Heaven for a time , and became an absolute mortal Man ; and died , and was buried ; and that during his absence from Heaven , Elias did there represent him ; and was the Protector of God , during his Minority in the Earth ; and that God was raised from the dead by a compact with Elias , who surrendred up all again to him . They say farther , that there was but one Angel that fell , and that he entred into the Womb of Eve by her consent , and there died ; and that Cain was the very Seed of that Serpent Angel ; and so was Brother to Abel , only on the Mother's side . And that from him sprung all the Carnal Seed of Reprobates , who were not of the Seed of Adam , such as Cain and Judas , &c. They hold farther , that there is no Devil at all without the Body of Man ; and that he is no other than Man's Spirit of unclean Reason , and cursed Imagination . Nay , sometimes they will determine as positively in matters of History and Philosophy ; and tell us from the Lord , that the Epistles of the Apostles were wrote in Hebrew , Greek , and Latin : That the Sun and Stars are but little bigger than they appear to be : That the Sun's Eclipse proceeds from its nearness to the Moon ; and that no one can foretell Eclipses but by Inspiration . Marvellous Discourses ! And which our Astronomers and Almanack-makers are much beholding to them for . For whilst Men of Learning in that way thought they went by a certain rule of Nature , and constant Observation , they think too meanly of themselves . These new Commissioned Men instruct them better ; and tell them , they write their Ephemerides and Almanacks by Revelation , if they therein infallibly foretell Eclipses , as what Astronomer doth not ? By this , we have a taste of these new Prophets pretences ; and may see that their History , Philosophy , and Divinity , are much alike , and the apparent Fruits of Ignorance , Confidence , and Imagination . But I shall leave these to be handled in the following Treatise . THE PRINCIPLES OF THE MUGGLETONIANS CONSIDER'D . IN the treating upon this Subject , there are two Questions to be taken into Consideration ; viz. 1. Whether John Reeve and Lodowick Muggleton are sent from God ? And , 2. Whether they are the Two Witnesses in the 11 th of the Revelation ? CHAP. I. Whether they are sent from God ? I Here premise , That a man may pretend to be sent , and to have a Commission from God , when he is not sent , and has no such Commission . So did John Robins , of whom J. Reeve and L. Muggleton say , that he is the last and great Antichrist spoken of in the Thessalonians . Such also were John Tanee , Bull , Varnum , Evans , as they confess . So they say the Ranters and Quakers were false Christs and false Apostles . Therefore they plead , That there was a necessity of the witness of the Spirit , because of late and at present so many several Antichristian Spirits are come forth . From hence I infer , That unless J ▪ Reeve and L. Muggleton can prove that they are sent and commissioned from God , more than those were whom they grant to be Impostors and Deceivers ; we have no more reason to believe they came from God , and were sent by him , than they themselves had reason to believe that the forementioned Deceivers came from God. For do they say they were sent from God ? So did the others also declare . 2. Therefore we must enquire into the Evidences and Proofs they bring of their Commission . This they grant a proper way . So [ in the Book call'd a Looking-glass ] ▪ If divers Men appear as Witnesses , or Prophets , immediately sent forth by a Powerful Commission from the Everlasting God , are there not certain Divine Seals to distinguish between those Embassadors which are infallible , and them that are but fallible ? In treating upon this , I shall enquire , Q. 1. What are the Evidences they bring ; and whether they are not such as other Deceivers have alike pretended to , and even exceeded them in ? Q. 2. Whether there are not as great Evidences against them , as they have against other Pretenders ? If we prove the former , we prove that they have no sufficient Evidence ; and they have not those Divine Seals , which ( as they say ) distinguish between those Embassadors that are infallible , and those that are fallible . If we prove the latter , then they are no better than Deceivers . Sect. I. Q 1. I shall consider what the Evidences are which they bring of their Divine Commission ? And they are these , as I find them scatter'd up and down in their Books . 1. A Voice to J. Reeve , three several Mornings , in the Year , 1651. 2. That their Commission is such as never was before , viz. wholly Spiritual . 3. That there is no contradiction , and that throughout there is no point in the Book call'd the Looking-glass , contradicting it self , nor one another . 4. Because it discovers all irrational Opinions concerning God , &c. 5. Because it allows no Man to murther another , to cut off the head Magistrate , &c. 6. Because it denies all Power , Spiritual or Natural , to be capable to act without a continued Light to proceed from a Spiritual Body , &c. 7. It 's from an unerring Spirit , because they were induced to write a Volume as large as the Bible , and as pure a Language as that is , without looking in any writing whatsoever . 8. That since the Apostles Worship ceased , which was in or at the end of the ten Persecutions , and above 1000 years ago , not a Man hath been commissioned till they , J. Reeve and L. Muggleton , were . These they call Infallible Grounds . These I shall examine , and try whether they are sufficient Evidences , and Infallible Proofs of a Divine Commission . I. Character . A Voice . Of this J. Reeve saith , The Lord Jesus by voice of words spake to me , saying , I have given thee understanding of my mind in Scriptures above all Men in the World , &c. This he makes a necessary and distinguishing Character of a true Commission ; so he saith of others , for want of a true Commission by voice of words from the God of Heaven and Earth , they do not declare , &c. It is God's speaking plain words to the outward Ear that doth make a Man a Commissioner . Now I shall shew this is no sufficient and distinguishing Character . 1. This is no distinguishing Character according to them ; for they say others had imaginary and lying Voices . But if Voices be common , both to true and false Apostles , how can it be a proof of the truth of a Commission ? and how shall we thereby distinguish the true from the false ? 2. This is no sufficient and distinguishing Character , according to the Apostle , if it be alone without other Evidence , and much more is it not so , if contradictory to Scripture , we have a more sure word of Prophesie , &c. saith St. Peter . 3. It 's not sufficient in it self ; not to the Persons to whom the Voice is said to come : for they may be imposed upon by Men ( as Pope Celestine and others were ) or by Evil Spirits , or by imagination , as they grant , when they call them imaginary Voices . And much less is it sufficient to others that heard not the Voice , but only have it from them that say they heard it ; and so are liable to be imposed upon by the Craft or Imagination of others . So that if they will pretend to a Voice for the proof of their Commission , we expect to have some proof that they had such a Voice , and that this Voice came from God. And especially , because they say that they Seal up Men to Eternal Life or Death irrevocably ; and that whoever speaks against this Commission of theirs , hath committed the unpardonable Sin , and so is by them pronounced cursed Soul and Body to all Eternity . Which being contrary to the temper of the Gospel , and what they have no written Authority for , they are oblig'd to shew such Proof for as is Infallible , or else are gross Deceivers . II. Character . Their Commission is such as never was before , as it 's all Spiritual ; and as they had more Spiritual Vnderstanding than all the World besides ; and such as never was reveal'd before . 1. I answer the pretence to its being Spiritual is no sufficient Evidence . For they grant that amongst those that were Deceivers , there was a great pretence to Spiritual and inward Voices of Power ; to Spiritual appearances in themselves ; to Spiritual Light and pure Worship ; to Spiritual Power and Signs , to the being Spiritual Officers and Embassadors . Which yet they themselves call Spiritual Witchcraft , and lying Wonders , and Counterfeits . And so theirs is no more true or Spiritual for their saying so , than those that they condemn . 2. To plead that they have more Spiritual Understanding , and that they reveal what was not before , is no more an Evidence that it is true , than it may be that it is false . John Robins pleaded that he came from God , nay , that he was the God and Father of the Lord Jesus Christ , and confirmed it ( as Reeve saith ) by great Signs and Wonders , such as the Popes could never shew , to the amazement of many deceived by him , &c. And , without doubt , he would as readily declare , that he had more Spiritual Understanding than all the World besides ; for the Letter of the Scripture is silent in it . And this they will grant was such Doctrine as never was before ; and consequently it s no sufficient Plea , nor by which they can prove their Commission to be true , more than J. Robins could prove that he was God the Father . It is not then what they profess to reveal that is sufficient ; but the point is , whether what they so profess is true ? And that is to be proved by somewhat else , such as Scripture or Miracles . This shews the Vanity of what they so often appeal to : As when they say , This is a true Testimony , that he hath sent us by his Holy Spirit ; because there is none upon this Earth that beareth witness unto that Man Jesus that was crucified at Jerusalem , to be the only God and Everlasting Father , but we only . For so might J. Robins have said , there is none that beareth witness but my self , that the Trinity of Persons is Adam , Abel , and Cain ( as J. Reeve saith he professed . ) And so might John Tanee have said , there is none that beareth witness , but my self , that there is no Personal God. It all rests upon their say so , but where is the proof ? Where is the Scripture , where the Miracles , that they prove their Commission , and their Doctrine by ? For to prove their Commission by their Doctrine , is much one as to Prove their Doctrine by their Commission . And yet this absurd way do they take . For ask them how they prove their Commission ? They say , Because there is none upon Earth that beareth witness that Christ crucified was God the Father , but we . Ask them again , how they prove the truth of their Doctrine ? They answer , by their Commission . 3. The matter of Fact is not true ; for there have been others before them of the same Opinion ; so little reason have they to claim the first discovery to themselves ; as I shall presently shew . 4. It 's an ill sign , that this should be the first discovery , and that for above 1600 years , the whole Christian World should know nothing of it , as they themselves acknowledge . III. Character , or Proof of their Commission , is , That throughout the Book , call'd the Looking-glass , there is no point contradicting it self , nor one another ; which he calls an Infallible Proof of the Truth of this Writing . If there was no other proof of a Point contradicting it self , than what is here asserted , that is sufficient . For he saith , That to have no point contradicting it self nor one another in a Book , is an Infallible Proof of the Truth of that Writing . By which Argument , every Book consistent with it self , would be necessarily true ; whereas nothing more evident , than that a Book may be consistent with it self , and yet be false . As for instance , They say that one Bull and Varnum , and others long before them , have pretended to be the two Witnesses in the 11th of the Revelation . Suppose we now that those two had wrote a Book ( as L. Muggleton has done ) and call'd it , a True Interpretation of the 11 th of the Revelation ; would that have been a sufficient proof of the Truth of that Writing , that there was no point in it contradicting it self nor one another ? I trow not ; and yet no one can deny but such a Book might have been so contrived . And I durst have put it to the venture , whether , if this be true , it would not have been as much a proof of their being those Witnesses ; and they might have alike Subscribed their Book , as he doth his ; viz. By — Bull and — Varnum , the two last Commissionated Witnesses . And as this is not an Infallible proof of the Truth of the Writing , so much less of the Divine Inspiration of it , and of their Commission : For a Book may in all points agree with it self , and contain nothing but Truth , and yet be of Humane Invention . If a Book be inconsistent with it self , it 's to be sure not of Divine Inspiration ; but it may be consistent , and yet be only of Man's Composition . And yet they fail in this point ; for it will be a difficult matter to reconcile it to it self : For they say they write from an Infallible Spirit , which implies the highest certainty , and yet say , I am perswaded in my Spirit , and I do rather believe that there was seven hundred thousand , than seven thousand , though the Revelation of John doth express it to be but seven thousand . To be perswaded , and to believe a thing to be so , are inconsistent with Infallibility ; for that admits no less than I am sure of it . So again , Muggleton saith of the Angel St. Matthew speaks of , that perhaps it was no more to his visible sight ; and speaking of St. John's Revelation , he explains it , so it may be said . Now these words perhaps , and it may be said , are doubtful Expressions , and not reconcileable to Infallibility . IV. V. VI. Suppose these Characters to be true for the matter , yet that follows not that they are of Divine Inspiration , and Infallible . 1. Because then it would follow that all good Books and true were infallible . 2. The 5th is what others have held as well as they . VII . If the largeness of the Book , and the not looking in any Writing , were Signs of an unerring Spirit , then the Writings of several Quakers , as Burroughs and G. Fox , &c. might pretend to it , if they may be believed , who often begin their Books with The Word of God. And so would those of Jacob Behem , who saith , he writ without Humane Assistance . And if the Purity of the Language be a Sign of Truth and Infallibility , then I am sure that the Writings of these two are far from being either true or infallible . This , it seems , was notorious in the former Edition of the Looking-glass , 1656. And therefore L. Muggleton doth wisely to lay it upon the Abuse it received in the Press . But if L. Muggleton was the Corrector , and was to rectifie those abuses by his own unerring Spirit , it would have escaped no better than his True Interpretation of the 11 th of the Revelation , which abounds with false English beyond number ; and of which I never read a Page that wanted it . And even , that very Book ( which this is immediately spoken of , viz. The Looking-glass . ) after his Correction of it , fails in the propriety of the Words , the Concord , the Connexion . In the Paragraph just before this bold Challenge and the Appeal he makes to the Purity of its Language [ n 45. ] we find the Word Tosticated , a vulgar , but a much mistaken word , and is for Intoxicated . Where is the Concord in the Phrase , Things of such Concernment requires . [ Epistle 1. prefixed by Reeve ] And Men takes upon them . [ p. 165. n. 29. ] My Brethren that hath . [ p. 207. n. 8 ] Secrets that hath not been reveal'd . [ p. 208. n. 17. ] Where is the propriety , in Neither did he know not what Power he was endued with . [ p. 127. n. 21. ] and confounded of Conscience . [ p. 96. n. 18. ] . These are passages I casually met with ; but if any one will have a Specimen , let him read L. Muggleton's Epistle annexed to that Book , and try what Purity and Elegancy is in it . It 's a sign these Persons did not understand true English , nor often the Sence of what they wrote , that would venture upon this , and produce the Purity of the Language as a Note of an unerring Spirit , in the compiling of it . VIII . Character , or Evidence is , That since the Apostles Worship ceased , which continued about 300 years , and which was in or at the end of the ten Persecutions , not a Man hath been commissioned till they were . How many things are here taken for granted , which there is not a Syllable of Proof for ? As , 1. That there was a time when the Apostles way of Worship was to cease , and actually ceased . 2. That this time was at the end of the ten Persecutions . 3. That none was Commissioned from that time . 4. That J. Reeve and L. Muggleton are now Commissioned . After all that has been said , where is the Evidence of these Mens Commission ? They did wisely to lay aside Scripture and Miracles : as they do . Of Scripture , they say , The Commission of the Spirit agreeing with , and explaining of the former Commissions of the Law and the Gospel , differing only in point of Worship . And as for Signs , they are for those that are Spiritual , Invisible Fire , and Burning within ; but as for Natural Visible Signs , they leave them to the first and second Commission , to Moses and Christ . But yet after all , we think we may as well say to them , as they to others ; If thou shalt imagine thy self fit to Minister , I would fain know of thee , whether thou art indued with a Ministerial Power ? Doth Christ immediately pour forth the Gift of his Spirit , or cure the Sick when thou prayest over them ? or doth he own thee in casting out Devils , by thy Word ? or doth he own thee by raising the Dead , curing the Lame , &c. Thus far we have considered the Evidences , which are such as are no distinguishing Characters , and what others may equal them in ; and so we have no more reason to accept them as Commissionated , than they had to accept Impostors ; and have as much reason to reject them , as they had to reject other Impostors . For what is there they pretend to , which Impostors have not , or might not have pretended to ? Nay , if either be accepted , they are so to be that exceed these in their Evidence , as did J. Robbins , who shewed many Signs , and presented his Person to some riding upon the Wings of the Wind , like unto a Flame of Fire , &c. and did plague the Bodies and Spirits of others at his pleasure , in a most dreadful manner , as they report . Here was a sensible Evidence ; it was conspicuous , he plagued the Bodies and Spirits of Men : But these Men pretend only to a Voice that one of them heard , and to a Power of pronouncing Men damned to all Eternity irrevocably . Sect. II. Q 2. I shall consider whether there be not as great Evidence against J. Reeve and L. Muggleton , as they had against other Pretenders ; which if it be , they are as much Deceivers as the others ? 1. They are Deceivers , and have no Commission , who contradict , and make void a former Commission , without sufficient Authority or Commission for it . 2. They are Deceivers , and have no Commission , who pretend to Inspiration and Infallibility , and yet have actually mistaken in what they pretend Infallibility and Inspiration for . 1. They have no Commission , who contradict and make void a former Commission , without Authority or Commission so to do . They say in the Title to the Looking-glass , The Commission of the Spirit agreeing with , and explaining of the two former Commissions of the Law and Gospel , differing only in point of Worship . 1. I shall consider how they differ in Worship from the former Commission ( as they call it . ) 2. I shall shew , That if they differ ( as they say ) only in point of Worship , yet in so doing they do contradict , and so far make void the former Commission . 3. That they differ from the former Commission in many other things , as well as Worship ; and which are of such consequence , that did they agree in Worship with the former Commission ( as they grant they do not ) yet those alone would be sufficient to shew that they do thereby make void the former Commission . Which if it be made good , then what remains for them , but to shew their Commission for so doing ; and if their Authority for it be not proved by as good , clear , and sufficient Evidence , as the former Commission was confirmed and established , we have good reason to think no better of them than they did of Robbins , Tanee , and other Impostors . 1. I shall consider how they differ in Worship from the former Commissions of Moses and Christ . Of this , let us hear them . This Commission of the Spirit doth hold forth no visible nor external outward Worship , as the other two Commissions [ of Moses and the Apostles ] did ; [ so Muggleton 's Epistle to Looking-glass . ] that is , All visible Worship from Mens Tongues , Eyes , and Hands , was to be done away ; and is now but as a Golden Calf of Mens own imaginations ; and no more accepted by Christ , than the cutting off of a Dog's neck . 'T is not outward Praying , Preaching , Fasting , or Thanksgiving , to be seen of Men , but it is an inw●rd , spiritual , silent Praying and Praising , &c. And yet they grant this Visible Worship was the way of the Apostles , which did last till the end of the ten Persecutions ; and which was then in great force so long as that Commission stood , as Muggleton acknowledges in the foresaid Epistle . So that in this point the Commission of the Apostles , and theirs , are inconsistent . 2. I shall shew , that supposing they thus differ from the second Commission ( that of Christ and his Apostles ) only in Worship , yet , in so doing , they so far make void the former Commission . This is granted : for they say , When God doth give a New Commission , the Old is made void , as with reference to the Visible Worship . Therefore you know , that the Apostles Commission did wholly thrust out the Visible Worship which was set up by Moses . So likewise it is with this Commission of the Spirit ; because this Commission of the Spirit doth hold forth no visible outward Worship , as the other two Commissions did . They own Christ's Commission did appoint a Visible External Worship , but this of the Spirit ( as they call it ) doth not , but forbids it ; and so the latter doth make void the former . Now then , since their Commission doth as much make void the Commission of Christ , as to External Worship , as Christ's Commission did that of Moses ; we may enquire who gave them this Commission , or how do they prove they received it from God ? For certainly , they who will make void the Commission of Christ and the Apostles , ought in Reason to give as good Evidence of a Divine Authority for so doing , as our Saviour gave of his ; and so much the more , as Christ is above Moses . Our Saviour did not expect the Jews should give credit to him further than he gave them Evidence ; and 't is surely then unreasonable to give credit to these persons without it . And our Saviour's Evidence would have been none , had he only that to say for himself , which these pretend to . Would it have been enough for our Saviour , when the Jews required a Sign , to have said , as these do , This is the old Serpent that arraigns the glorious God at the Bar of thy Carnal Reason ? No : Though our Saviour call'd the Jews an adulterous Generation , because they continued incredulous , after the Miracles wrought among them ; yet at the same time , he tells them that there was one in reserve which would convince them , or nothing would ; which was his own Resurrection . Matth. 12. 39. It is not necessary every one sent from God should , in every case , have this Testimony of Miracles , as it was with John Baptist , John 10. 41. But had John come to make void the former Commission of Moses , he must have produced the Evidence . And this our Saviour did , and so ought these to do ; or else must be reckoned among the false Christs , and false Apostles . 3. They differ from the former Commission in many other things as well as Worship ; and that of so great Consequence , that these alone would be sufficient to shew , that they thereby make void the former Commission ; and so must be Deceivers , if the former Commission ; be in force ; and it is in force , if they have no Authority to make it void ; and they have no Authority , if they have not sufficient Evidence for it . Sometimes they say , there are six Principles , viz. 1. The Person of God. 2. Person of Angels . 3. Person of the Devil . 4. Adam's Condition . 5. Joy of Heaven . 6. Eternal Death . At other times they say , there are two Foundations of all Spiritual Understanding , viz. The form and nature of the true God , and the form and nature of the right Devil . But the things of this kind I shall refer to these Heads , viz. God , Angels , and Men. 1. Let us take a view of their Principles that respect God , concerning whom they hold , 1. That God is not a Spirit , but hath a body ; and is very Flesh and Bone : and so they call an infinite Spirit an infinite nothing , a cursed , lying , and imaginary God , and a pretended Spiritual God. 2. That God was in the form of a Man , and like unto the first Adam from all Eternity . 3. That the words Father , Son , and Spirit , are only variety of Names , and are the same Godhead , in a three-fold Condition ; and that the Man Christ Jesus is the Father , Son , and Spirit in one Person ; and that by Declaration of the Spirit , the addition of two Persons more proceeds only from the Serpentine Antichristian Devil in Carnal Men. 4. That God the Father uncreated himself from his Eternal and Immortal Glory , and entered into the Virgin 's Womb , and became Flesh ; and for a Season became an absolute Mortal Man. 5. That the Man Jesus that was Crucified , is the only God ; and that the whole Godhead died , and was buried for a Moment . 6. That Elias was taken up bodily into Heaven , that he might represent God the Father whilst he went his journey into the Flesh ; a and so was the Protector of God for a Moment , when God became a Child , b and was an absolute Creature ; c and watch'd over him all the days of his Mortality , from his Birth to his Ascension : d and that fill'd him with all those great Revelations of his former Glory , when he was the Immortal Father . e That Elias was the God and the Father to whom Christ said , My God , my God — and Father , into thy hands — and to whom he prayed , Father , if it be possible , &c. f That Moses ( who was also Glorified , and never died , but was Translated g and Elias did represent the Person of God the Father in Heaven ; and were the Angels of whom it s said , He shall give his Angels charge over thee , lest at any time thou dash thy foot against a stone ; that is , lest he should at any time be overcome by the Temptations of Reason , which is the Devil . h That Christ was raised from the Dead by a Spiritual Compact with Elias i ; and that he surrendred all up to Christ when he ascended into the Right hand of all Power k : And all this , they say , they speak by Revelation from the Holy Spirit . l 2. As to their Opinions concerning the Holy Angels and Devils , they say , That the Angels are Persons in form like Men. As to Devils , they affirm , 1. That there was but one Angel fell . 2. That the Angels ( cast out with him ) were of his Seed and Generation , through his Union with the Entrails of Eve by her consent ; into whose Womb he presently enter'd , where he died , and became essentially one with her : That Cain was the very Seed of that Reprobate Serpent Angel ; and so Cain was Brother to Abel only on the Mother's side . 3. That Cain , and none but he alone , is Beelzebub the Prince of Darkness , and the Father of all the Angels of Darkness ; and so the two Seeds of Adam and Cain , though mixed together by Carnal Copulation , yet are distinct ; and so Cain and Judas were not of the Seed of Adam . 4. That there is no Devil at all without the body of a Man ; so that that Devil so frequently spoken of in the Letter of Scripture , that tempts Men to all Unrighteousness , is Man's Spirit of unclean Reason and cursed Imagination . 3. As to Men. They say , that the Spirit of a Man is Mortal , dies , turns into Dust , and is utterly annihilated until the Resurrection . And therefore , when Solomon said , The Spirit returns to God who gave it ; those words proceeded not from the Spiritual Knowledge of God in him , but from his own Carnal Reason . And though he was a wise Man , his Wisdom was not Prophetical , nor was he a Pen-man of Holy Writ . 4. By Inspiration from the unerring Spirit , they positively affirm the Substances of Earth and Water were from all Elements . I shall briefly reflect upon these . As to God. 1. He saith , God is not a Spirit , but hath a Body . I answer , 1. ) The Scripture makes a Body and a Spirit two opposite things ; so that a Body is not a Spirit , nor a Spirit a Body . Eccles . 12. 7. The Body returns to the Dust , and the Spirit to God. So a Spirit has not flesh and bones . Luke 24. 37 , 39. 2. ) The Scripture calls God a Spirit , but never a Body ; which it might do , if he was a Body and not a Spirit , or if a Body as well as a Spirit . 2. They say , God is in the form of a Man. I answer , 1. ) The Scripture saith , God is invisible , Heb. 11. 27. and as no Man hath seen him , so whom no Man can see , 1 Tim. 6. 16. 2. ) It especially takes us off from all such gross conceptions of him . John 5. 37. Deut. 4. 12. 3. That the words Father , Son , and Spirit are only various Names . I answer . If so , then Christ must be begotten of himself , and be in the bosom of himself . He must then send himself , and come by himself to himself ; and be an Advocate with himself , and be greater than himself . He must judge no Man , and yet commit and take all Judgment to himself . And after he has administred the Kingdom , he must deliver it from himself to himself . And to conclude this point , he must be the Father of himself . 4. God the Father became flesh . Answer . Quite contrary to Scripture ; which saith , God sent forth his Son , made of a Woman , Gal. 4. 4. And God sent his Son in the likeness of sinful Flesh , Rom. 8. 3. And the Word , the only Begotten of the Father , was made Flesh , John. 1. 14. And his Son was made of the Seed of David , Rom. 1. 3. 1 John 4. 9. But there is not one word , that the Father was made of a Woman , and was made Flesh , &c. and became the Son. 5. That the Godhead died , &c. Just contrary to Scripture ; which saith , God is immortal , 1 Tim. 1. 17. and that he only hath Immortality , 1 Tim. 6. 16. 6. Elias is all Fable . Let any one read the Divine Prayer of our Blessed Saviour , just before his Apprehension , John 17. and see how it would look , if applied to Elias . Did Elias give him Power over all flesh ? &c. Was Elias the only true God ? And would it be Eternal Life to believe in Elias , as the only true God ? Did Elias give him the Work he was to do ? And had he a Glory with Elias before the World was ? Did Elias give him the words he was to give to his ? and did the Apostles believe that he came out from Elias , and was sent by him ? was Elias in him , and he in Elias ? and were all Believers to be one in Elias and him ? &c. O horrid Blasphemy ! I think that Chapter alone is enough to rid any of this Frenzy . So one while they say Elias , had charge of God for a Moment , [ Transcend . p. 35. ] and yet elsewhere , from his Birth to his Ascension : [ Revelat. p. 130. n. 16. ] that he was quickned by the Compact of Elias ; [ Transcend . p. 37. ] and yet by his own Power [ General Epist . p. 5. ] As to the Devils , they say , 1. But one Angel fell . Just contrary to Scripture , which tells us of the Angels that fell , Jude 6. And this cannot be applied to Cain and his Posterity ; because , according to these Mens Principles , they never fell , being Devils by Extraction and Propagation , and not by Transgression and Apostacy . 2. That the Devil entred into the Womb of Eve , and there died ; and out of him came Cain , &c. The Scripture plainly saith , that Cain was the Son of Adam as well as Eve. Gen. 4. 1. Adam knew his Wife , and she conceived and bare Cain . Reeve wisely observes , that in the Genealogy of Adam unto Jesus , there is no mention made of Cain . This is said for want of Knowing that Jesus was descended from Seth ; and he might as well have said there is no mention of Abel : For as Abel died without Children , so all the Posterity of Cain perished in the Deluge : And it was only the Posterity of Seth that survived and peopled the World again . 3. That Cain , and none but he , is Beelzebub , &c. Answer . The same Scripture that speaks of Beelzebub , being Prince of the Devils , speaks of him as casting them out , and so supposes Beelzebub then in being in his own Person ; but that cannot then be applied to Cain , who is not in Being at all ( as they hold ) in his Person . 4. There is no Devil without the body of a Man , and Devils are only Mens Lusts and Imaginations . Answer . 1. Then the Devils which the Heathens and Israelites offer'd their Sacrifices and Children to , were their own cursed Imaginations . Levit. 17. 7. Psal . 106. 35. 2. Then the Devil that transported Christ , and argued with him , and that hurried him into the Wilderness , set him upon a Pinacle of the Temple , must be his own imagination . 3. Then the Devils that enabled the young Man to break his Chains ; [ Mark 5. 2. &c. ] and that tore and bruised the Child , [ Luke 9. 39. ] and that go about to and fro in the Earth , [ Job 1. 7. 1 Peter 5. 8. ] and that contended with Micbael ; were only the Lusts of Men ; that is , the Lusts of Men broke Chains , bruised and tore Persons , walk'd to and fro in the Earth , &c. which is irreconcileable . As to Man , they say the Soul is Mortal , and turns into Dust with the body . Answer . The Scripture on the contrary tells us , that the Souls of Men are alive after their Departure hence . So [ Matth. 22. 32. ] Our Saviour proves from that Saying , I am the God of Abraham , &c. that God is not the God of the Dead , but of the Living ; that is , God is said to be their God after they were Dead ; and that he could not have been , had they not been in Being after their Decease . This again our Saviour's argument shews , Mat. 10. 28. Fear not them which kill the body , but are not able to kill the Soul ; where he not only makes the Soul and Body two distinct things , but so really such , that the one may be killed , but the other cannot . But if the Soul was mortal and turn'd into Dust , they would as well kill the Soul as the Body ; and would kill the Soul , by killing the Body . So Luke 16. 22. The Beggar that died was carried into Abraham's bosom , and the Rich Man was in Hell. How ! not as to their bodies surely ; for they were left in this World , the Rich Man was buried . And this was before the Resurrection , for it was while their Brethren were alive , v. 28. And therefore it must be as to their Souls alone , that one was with Abraham , and the other in Hell. II. They are Deceivers ; That plead Divine Inspiratition and Infallibility , and yet have been guilty of Self-contradiction ; and have actually mistaken in Principles and matter of Fact. It has been just before shew'd , that they have grosly err'd in their Principles , which are contrary to the Word of God. Let us then now proceed to their Self-contradictions , to Errors in matters of Fact , by which it will appear that what they say of themselves , that they are infallible , and not guilty of any mistake , is one of the number . 1. I shall consider their Self-contradictions . In one place they say , If any man despise this writing of theirs , he commits the unpardonable Sin against the Holy Ghost . So the General Epistle , &c. And yet in another it is , To persecute others for the sake of Christ , is that Sin. At one time they tell us , that they two were the Forerunners of the End of the World , and that this was to be suddenly after they had delivered their Message . At another time it is , Whosoever shall live to see an end of them two , shall suddenly see the Dissolution of the World. By the first suddenly , they are to be understood of what was immediately to come to pass ; for they say John Robins , the Man of Sin ( as they make him ) was to appear a little before the Personal Visible coming of Christ . And that the Dissolution of the World was presaged by the many Fires then happen'd in London ; and by the Condition of the People . Now this Message of theirs ( which the end of the World was suddenly to follow ) was declared 1651 , as appears by their Remonstrance , which is above 40 years since : And Reeve has been dead above 30 years ; for it was before Muggleton reprinted the Book call'd his Looking-glass , 1661. But why should we wait the end of these two ? for if they be the Witnesses in the Revelation , they are to die by the hands of Violence , and to rise again , and to ascend up into Heaven in the sight of their Enemies . And Muggleton may as well tell us , that it was so with John Reeve ; as he doth that Moses was Translated ; of whom the Scripture saith , that he died and was buried . But let us proceed to their palpable mistakes , and which yet they affirm to be true , as well as themselves to be infallible . And this in the first place I take to be one , that they affirm , That they had more knowledge in the Scriptures than all the Men of the World besides ; and yet every where betray the grossest ignorance in them . 1. As first of all , when they say that Moses was Translated , who , the Scripture saith , died and was buried , Deut. 34. 5 , 6. 2. Muggleton supposes Matthew to have seen the Angel at our Saviour's Resurrection ; and gives it as a Reason why he speaks but of one ; saith he , perhaps he was no more to his ( Matthew 's ) Visible Sight . 3. He saith , that the Souldiers did see the natural Vail of the Temple rent from the bottom to the top : Whereas the Vail was in the most inward part of the Temple , and the Souldiers were at Mount Calvary , watching the Body of Jesus . 4. He saith , we read not of Cain in the Genealogy from Adam to Jesus : forgetting that Jesus was not descended from Cain , but Seth. 5. We may add to this , gross Ignorance , when he affirms , that the Apostles Epistles were written either in Hebrew , Greek , or Latin ; and for the most in Greek and Latin. [ Revelat. ch . 52. n. 6 , 7. ] Whereas those Epistles were written in Greek only . 6. He affirms , That the Roman Catholicks were the first Professors of the Faith of Christ , and of the Apostles . Whereas it is notorious in Scripture , that the Jews Converted were the first Professors of it ; and then the Gentiles in Judea . Let us proceed to another sort of mistakes . 1. They say , The first sort of Persons that affirm the Holy One of Israel to consist of three Persons , are Athanasius , Socinus , alias John Biddle . As if Athanasius and Socinus were of the same Opinion ; whereas Athanasius was a zealous Assertor of the Trinity ; and Socinus and Biddle Oppugners of it . And as for Socinus , he would not allow the Holy Spirit to be a Person at all ; and Biddle would have him only a Created Angel , and so not God. 2. They affirm that no one ever taught their Principles , as that God the Father died , and that God had a Body , and was in the form of a Man , &c. Whereas there is hardly any thing new , but that there have been some as wild and fanciful as themselves in past Ages . As , ( 1 ) The Anthropomorphites , and Audians , and Manichees held , that God had a Human body . ( 2. ) That there was but one Person in the Deity , only called by different Names ; so held the Noetians , Colarbasians , and Sabellians . ( 3. ) That the Father suffer'd ; so the Cataphrygians , Sabellians ( called therefore Patropassiani ) and that the Divinity of Christ suffer'd ; so the Theopaschites . ( 4. ) That the Soul died with the Body ; and that there was no Resurrection of the Body ; so the Valentinians , Manichees , &c. ( 5. ) That the Wicked are of the Posterity of Cain . So the Valentinians and Sethites . Without raking farther into this matter , this is sufficient to shew , that they are not the first Broachers of these Doctrines . 3. They affirm , That the Reason of the Eclipse of the Moon , is through her near Conjunction with the Sun ; whereas it 's manifest , that it is when it 's opposite to the Sun ; and that the Earth is between them . 4. They affirm , That no Man can know the time of Eclipses , but by Inspiration : whereas they may be as well foretold , as the time the Sun will rise at to Morrow . 5. He positively affirms from God , That the Bodies of the Sun , Moon , and Stars , are in compass not much bigger than they appear to our natural sight : whereas it's evident on the contrary , that every thing diminishes in its appearance according to the degree of its Elevation : And consequently those Heavenly Bodies , being vastly remote from the Earth , must be vastly greater than they appear to the Eye . 6. He affirms , That the Sun , Moon , and Stars neither borrow , nor lend light to one another : Whereas we see plainly that the Moon borrows light from the Sun ; and that , according as the Earth is between it and the Sun , so it 's proportionably obscured . 7. He affirms positively from the Lord , That the Sun , Moon , and Stars are only in one Firmament : Whereas it's evident on the contrary , 1. That the Moon is in an Orb lower than the Sun , and both of them lower than the Stars . 2. That there are different motions , a slower and swifter in the Planets ; and that those called fixed Stars only move all alike , and are in the same Firmament . Whether these are Errors or no , let all Men judge ; and if so , what becomes of their Infallibility ? what of their pretence to Divine Illumination ? CHAP. II. IT remains now to proceed to to the second Question , viz. Q. Whether J. Reeve and L. Muggleton are the two Witnesses spoken of in the 11th of the Revelation ? This they both do avow , and L. Muggleton has wrote a Comment upon that Chapter , in his way , foolish and absurd enough , to try how he can work it to his purpose . But like one that is not in himself over confident of his performance ; he sometimes shrinks from it , and comes off with a may be : as , We may be said to be those two Olive trees ; and the two Witnesses may be said to have finished , &c. Now what more sneaking and pitiful ! After they have boldly challeng'd this Character to themselves , to give it over again , and retire from it , as if they fainted under a distrust , and the fear of inconsistencies in it . As a Specimen of which , I shall compare the Text of Scripture and his Exposition together . Revelation , Ch. 11. TEXT . Chap. 78 , &c. EXPOSITION . Ver. 3. I Will give power unto my two Witnesses , and they shall prophesie one thousand two hundred and sixty days , cloathed in Sackcloth . V. 4. They are the two Olive-trees , and the two Candlesticks standing before the God of the Earth . WE , J. Reeve and L. Muggleton , shall prophesie concerning the Spiritual Estate of Mankind to Eternity , and of the end of the World. Olive trees , because of the Oyl of Joy in our Doctrine . Candlesticks , because God hath put the Commission of his Spirit into us , which is Light. V. 5. If any man will hurt them , a fire proceedeth out of their mouth , and devoureth their Enemies ; and if any man will hurt them , he must in this manner be killed . Fire proceedeth , to pronounce blessing and cursing to Eternity . V. 6. These have power to shut heaven , that it rain not in the days of their prophesie ; and have power over waters to turn them into blood , and to smite the earth with all plagues , as often as they will. To shut heaven ; that is , the Heaven of Mens hearts . That it rain not ; that is , after the Sentence of Eternal death , it prevents the motion of the Spirit . Turns water into blood ; that is , the motions of peace and hope of Mens Souls ( which are as water to drink ) into wrath , and so it becomes a Spiritual Plague . V. 7. And when they shall have finished their Testimony , the Beast that ascended out of the Bottomless Pit , shall make War against them , and shall overcome them , and kill them . Finished their Testimony ; that is , the Doctrine of Truth , which is , that Jesus Christ is God the Father , Son , and Spirit , &c. The Beast ; that is , the Spirit of Reason in the Lord Mayor , Aldermen , and Jury . Bottomless Pit ; that is , the Pit of their Imagination . Shall kill them ; that is , would have killed us , if their Law would have done it . V. 8. And their dead bodies shall lie in the streets of the great City , which spiritually is called Sodom and Egypt , where also our Lord was crucified . Dead Bodies ; that is , the Letter of Scripture . In the streets of the City ; that is , the Hearts of Men. V. 9. And they of the People , and Kindred , and Tongues , and Nations , shall see their dead bodies three days and a half , and shall not suffer their dead bodies to be put in Graves . For the meaning of this , he refers us to what was before , and that I find in ch . 51 , 52. The People ; that is , the Jews who owned the Letter of the Law. Gentiles ; that is , those that owned the Letter of the Apostles , that is , the Roman Emperours , which overcame the Nation of the Jews , which was in the Destruction of Jerusalem , which was in the ten Persecutions . Three days and a half ; that is , 1350 years ; for so long the Letter of Scripture lay dead . Not suffer their bodies to be buried ; because the Jews and Gentiles knew better what to do with the Letter than the Spirit . And so the Roman Catholicks , and those that sprung from them , have seen the dead bodies of the Scripture lie dead 1350 years . V. 10. And they that dwell on the Earth shall rejoyce over them , and make merry , and shall send Gifts one to another , because these two Prophets tormented them that dwelt on the Earth . They rejoyced over the Letter of the Scriptures ; the Spirit and Life of them being put to Death . And now they looked upon themselves as very sure , because there were none left upon Earth that had a Commission to torment them . V. 11. And after three days and a half , the Spirit of Life from God enter'd into them , and they stood upon their feet , and great fear fell upon them which saw them . The Spirit ; that is , the Commission of the Spirit enter'd into the Letter of the Law and Gospel ; and by a true Interpretation they made the dead Letter stand upon its feet , and that kills the Spirit of Reason with Death Eternal ; which it never did this 300 years , till the year 1651. Great fear ; so as to convince some , and make them silent : Others were filled so with wrath , as to be damn'd to Eternity ; others receiv'd it to Eternal Happiness . V. 12. And they heard a great Voice from Heaven , saying unto them , Come up hither . And they ascended up to Heaven in a Cloud , and their Enemies beheld them . Of this Blank . Here he seems to be at a loss . I shall now draw all this together , and the Sum of the whole is this . That J. Reeve and L. Muggleton are the two Witnesses , the Olive Trees , and Candlesticks spoken of in this Chapter . That these two were to prophesie 1260 days , beginning in February , 1651. And had power to save and damn irrevocably to all Eternity , &c. That upon declaring this Commission , the Beast out of the Bottomless Pit , that is , the Ld. Mayor Fowk , the Recorder , and Jury , out of the Pit of their Imagination , made War against these two aforesaid Witnesses , 1653. and killed them ; that is , the Letter of the Scripture . And their dead Bodies , which is the Letter of the Scripture , lay dead in the streets of the hearts of Men. And the People and Kindred saw the dead Letter of the Scripture lie dead three days and a half , or 1350 years , and rejoyced at it . But at the end of the 1350 years , in which the Bodies of the Witnesses , or the Letter of the Scripture , had lay dead , the Spirit entered into them , by the Commission given to J. Reeve and L. Muggleton , 1651. And so the Bodies of the Witnesses , or Letter of the Scripture , stood up again . And it should have been added , That the Witnesses ascended up into Heaven in a Cloud , and their Enemies beheld them . But soft — for J. Reeve has been long dead . Now reconcile all this who can ? For , 1. He saith that they two are the two Witnesses , and yet the Bodies of those two Witnesses are the Letter of the Scripture . 2. If the Letter of the Scripture is the Body of the Witnesses , and that lay slain 1300 years before these two say , they receiv'd their Commission ; then the Bodies of them were slain before , and 1300 years before , these two Witnesses were in being . 3. He saith , The body of the Witnesses , or Letter , was slain 1300 years before ; and yet makes it slain again by the Ld. Mayor . And if it was slain in his time , then the three days and a half was to begin after his time , and a new 1350 years was to follow . 4. Observe , That in the Revelation , the two Witnesses had their Commission before the Bodies were slain : but if the Bodies of the Witnesses is the Letter of Scripture , and was slain 1350 years ago ; then they were slain so long before these had their Commission , which was not till 1651. It 's plain , this Shifter knows not where to fix . He would fain , like Simon Magus , be accounted some great One , and he and his Partner would set up for Broachers of New Doctrines , how sordid and contradictious soever ; but he wants the skill to patch things cleverly together ; they are at the best but tatters , and can never be brought into one intire piece . And this Exposition of his is so sorry and pitiful an attempt , that he might as well have undertaken to have proved himself and Reeve to be the two great Lights in the Heavens ; and to as good purpose have in like manner wrote an Exposition on the first Chapter of Genesis . To conclude , If confusion and self-contradiction , may pass for Exposition ; if confidence and self-assuming may pass for Inspiration ; if nonsence and obscurity may pass for Illumination ; if cursing and damning others may pass for Charity ; if Blasphemy may pass for Religion ; then these two may be allowed to be what they pretend . But if these things will not pass among Mankind ; then they will no more be Prophets and Witnesses from God , than they will ascend into Heaven in a Cloud , in the sight of their Enemies FINIS . Notes, typically marginal, from the original text Notes for div A66428-e90 See Letter to Ld. Mayor , and the Remonstr . Notes for div A66428-e470 Remonst . p. 4. Transcend . Spir. Treat . p. 6 , 7. True Interpret . of Revelat. ch . 75. n. 3. 5. Look . glass . Ch. 22. n. 15. Ch. 27. n. 38. Look . glass . p. 60. n. 36. Look . glass . p. 60. n. 37. n. 38. n. 39. p. 112 n. 46. Joyful News , p. 49. See Transcendent Spir. Treatise , §. 1. p. 4. 5. Quakers neck . p. 67. Look . glass . p. 111. n. 43. Revelat. p. 40. n. 21. Look . glass . 1 Epist . and p. 112. 117. 168. n. 8. 169. n. 15. 195. n. 34. 197. n 34. 2 Peter 2. 17 , 18 , 19. Remonst . p. 9 , 11 , 12. Transcend . p. 3 , 6 , 8 , 9 , 41. Letter to Ld. Mayor , p. 3. Look . glass . p. 42. n. 10. Transcendent . p. 41. Revelat. p. 158. ch . 77. n. 1. Muggleton's Epist . to Look . glass . p. 3. Look . glass . p. 111. n. 43. 167. n. 1 , 2. Transc . p. 7. Revel . p. 156. n. 2 , 3. p. 157. n. 1 , 2 , 4. 158. n. 3 , 4 , 5. Look . glass . p. 168. n. 11 , 12. 171. n. 33. Transcend . p. 7. Transcendent . p. 41. Look . glass . p. 92. p. 93. n. 25. 99. n. 37. Transcend . p. 7. Remonstr . p. 4. Look . glass . p. 99. n. 37 , 38. Look . glass . p. 99. n. , 6. Look . glass . p. 14. n. 29. Revelat. p. 143. n. 11. Revelat. chap. 60. n. 8. 15. 19. Epist . prefixed to it . See p. 76. n. 2 , 4. p 92. n. 21. p. 108. n. 3. Look . glass . p. 98. n. 31. Transc . p. 6. p. 18. Title page to the Looking-glass . Transc . p. 4 , 5 , 6 , & 41. Look . glass . p. 158. n. 24. 186. n. 33. Revelat. p. 162. n. 4. Joyful News . p. 51. Transcend p. 9. Joyful News . p. 40 , 43. Muggleton's Epist . to Look . Glass . Look glass . , p 185. n. 26 , &c. Remonstr . p. 7. Transc . p. 14. Look . glass . c. 18. n. 9 , 10. Look . glass . p. 195. n. 34. Transcend . ibid. Look . glass . p. 79. n. 25 , 31. p. 49. n. 13 , 14. Look . glass . p. 12. n. 11. 81. n. 14. Look . glass . p. 36. c. 9. Rev. p. 164. n 4. Look . glass . p. 2. n. 10. Transcend p. 2. 11 , 23 , 26 , 28 , 29. Letter to Ld. Mayor . p. 23. Transc . p. 41. Gen. Epist p. 5. Look . glass . p. 64. n. 27. a Trans . p. 31. b p. 35. c p. 36. d Revel . ch . 60. n. 10. e Trans p. 35. f p. 36. 31. g Revel . ch . 59 n. 3. 5. h Trans . p. 31. Revel . ch . 60. n. 4. i Trans . p. 37. k p. 38. l p. 35 , &c. Look . glass . p. 96. n. 18. Look . glass . p. 9. n. 3. Look . glass . p. 8. n. 8. p. 130. n. 4. Quakers neck . n. 14. Transc . p. 21. Look . glass . p. 130 n. 5. 134. n. 26. 153. n. 15. Transc . p. 21. Look . glass . p. 154. n. 22 , 23 , &c. p. 156. n. 34 , &c. n. 44. Trans . p. 25. Remonstr . p. 8 Look . glass . p. 147. n. 21. 27 148 n. 31. Trans . p. 50. 54. Look . glass . p. 100 , 101. Joyful News . p. 10 , 12 , 13. Look . glass . ch . 30. n. 25 p. 126. n. 15. 128. n. 30 , 31. Look . glass . p. 5 , 6 , 28 , 29. John 1. 14 , 18. John 5. 37. 14. 6. 1 John 2. 1. John 14. 28. John 5. 22. 1 Cor. 15. 24. John 5. 18. Look . glass p. 158 n. 5● . Look . glass . p. 42. n. 11. Transcendent . Spir. Treat . Remonstr . p. 5. Remonstr . p. 6. Transcend . p. 6. Look . plass . p. 194. 28. Ibid. p. 198. n. 15. Revelat. c. 59. Revelat. ch . 9. n. 8. Revel . ch . 63. 5. See pag. 20. Revelat. ch . 53. n. 4. Look . glass . p. 41. n. 2. Look . glass . p. 33. n. 50 , 58. Ibid. p. 34. n. 59. Ibid. p. 31. n. 34 , 35. Ibid. p. 31 , 32 , 33. Interpret . of the Revelat. c. 79. n. 1. c. 82. n. 7.