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E PISTLE to the READER.

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Had thoughts when I writ the Interpretation of the eleventh of the Revelation, to have written no more books, thinking in myself that there were fufficient mysteries written to have satisfied the spirit of any man, as well as

myself, who came to understand the mysteries of the true God, and the right devil, as I myself did.

And because those heavenly things there treated upon were so strange, neither did I ever find, or read such a kind of language, not in all the ancient fathers writings, and all who have undertaken to interpret the scriptures, and especially this book of the Revelation of saint John,

In all my zeal in religion, which was very great, I found no satisfaction neither in their writings, nor in their preaching ; which was an evident sign to me, that those preachers and writers were not fent of God.

For certainly if they had, I should have found rest there, and so would many more ; but I see all our preachers and teachers of all opinions in religion, they did, and do come short of the glory of God, in that none of them hath, or can declare unto the people neither by writing, nor speaking, what the true God is in his form and nature, nor the right devil his form and nature, not with all their wisdom of reason, and great learning, and study of the scriptures.

When as to know God, is life eternal, so that I know now by experience, that there is a great deal of difference between knowledge, and thinking I know; for true knowledge it gives satisfaction to the spirit of man, and whoever knoweth the true God, must needs know the right devil: And can a man be more satisfied in his mind than he that knows the true God, and the right devil? for by this knowledge the spirit of man hath peace with God.

Also he knowing the devil, where he is, and what he is, he is not afraid of him, for the great trouble that lieth almost upon all men and women's fpirits, is, they know not God, therefore they do not love God, but fear his anger they do not know.

And as for the devil, they fear him to be some spirit flying in the air, even a fiction of their own brain : the imagination of reason through its ignorance hath created such a devil to itself, that the fear of it hath caused many men and women to loose their wits. When as indeed, and in truth, there is no devil but men and women, neither doth any devil commit fornication, neither temporal nor fpiritual with idols, but men and women ; neither doth any devil perfecute and kill the saints, or others, but men and women; so that there is no other devil to be damned to eternity, but men and women.

So that this is to be minded, that all the scriptures as they were spoken by the holy prophets and apostles, they were spoken to men and women ; that is, to saint and devil; for the scriptures were spoken to none but to these two. And these two are men, both saint and devil, and yet all the interpreters of scriptures cannot find what the devil is, nor where he is. And if they were well examined, they would hardly find where, and who are faints.

And all this ignorance that lieth upon the spirits of men and women, that produceth the trouble of mind, or that non-fatisfaction, it is because the teachers of the people are ignorant, and blind themselves in the knowledge of the true God, and the right devil, and of the true interpretation of the scriptures.

So the mysteries of the kingdom of eternal Glory is hid from their eyes, fo that they have not satisfaction in themselves, nor the people that hear them; fo that whilst they preach to others, they themselves are cast-aways, or as Christ faith, The blind leads the blind, and both fall into the ditch of eternal perdition.

Yet I confess they cannot help it, for it is the instinct of nature for the spirit of reason in man, to go to preach before he be sent ; ånd it is the instinct and nature of the spirit of faith not to be willing to go on God's messages, when he is fent of God

This I can experience to be truth in myself, for I was the unwillingest man in the world to be publick, either in temporal things, or in spiritual matters, so that I was forced by a curse from the Lord if I would not go.

But now I see the same curse did God lay upon all prophets and messengers whom he had chose, if they should not obey to go where God would send them: witness Mofes, Jeremiah, and divers other prophets, and us the Witnesses of the Spirit.

So that I would have the reader to understand thus much, that where a true minister is, he is fent of God, and the doctrine he doth bring, it giveth fatiffaction unto himself, and to all those that do truly receive it.

So on the contary, that minister that is not fent of God, his doctrine doth neither satisfy himself, nor him that receives him ; this most people's experience can witness unto..

Else, as Samuel said to Saul, What meaneth the lowing of the oxen, and bleating of the sheep in mine ears?

So in like manner, if men were true messengers of Christ, what meaneth the horror and torment of conscience, and the fear of eternal damnation in the souls both of minister and people ? this many a minister and hearer of them, can witness unto. And all is, because they were not sent of God, for it is counted as great a sin to run before a man is sent of God, as it is not to go when he is sent, which sin is called rebellion, which is as bad as the fin of whitchcraft.

I speak this only that the reader, the seed of faith, may see the difference between those messengers that are not sent of God, and their doctrine, from those that are sent of God, and their doctrine, and see which will satisfy the spirit beit, for I know some have tasted of both, therefore they can tell best.

For this is to be minded, that every true prophet, or messenger of Christ, can trace the footsteps of God in the scriptures, for the scriptures are the paths

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for God's spirit to walk in, and the "paths of God are but three paths, to wit, the three records in earth, water, blood, and spirit.

That is to say, the commission of Moses; the commission of Jesus and the apostles; and the commission of the Spirit; these are the three paths which God doth walk through, which every commissionated prophet could find out God in that path he walked in : Thus when God's fpirit walked through the law of Moses, that being the path for God's spirit to walk in, the prophets afterwards did find him out in that worship of the law. '. So likewise when God's spirit did walk in the path of the gospel, the apostles did find him out in the gospel, and could trace his steps in the paths of the law: So that the apostles found God out in those two paths, aforesaid.

Thirdly, the witnesses of the spirit have found God out in all his three paths, as thus: 1. The prophets kept close to the worship of the law of Moses, and therein they found God. 2. The apostles kept close to the worship of the gorpel, and therein they found God. 3. The witnesses of the spirit keep close to the worship of God in spirit and truth; these three records on earth, are the three paths for God to walk in, and whoever doth walk in them shall find him. Only I would have the feed of faith to mind, what advantage one commission hath over another; the commission of the gospel had great advantage of those in the law; in that the apostles knew the path of the law, and the path of the gospel also, so that they had proofs from Moses, and the prophets, that they were chosen to bear witness unto Jesus, and that worship set up by them, when as Moses had no books to prove he was chosen of God, but he had the power of miracles to prove he was fent of God, and the prophets after him had his writings, to prove that God had appeared to Moses; so that the prophets could go no farther than Moses, and he that could trace the steps of God until he came to Moses, he was fure to find God there, but if any man went any farther he could never find God at all.

So that the apostles advantage was great in that they had two paths to walk in, when as the prophets had but one: for the prophets in their time did see that God would become flesh, and the apostles did see that God is become flesh, so that their advantage was great. Thirdly, the commission of the spirit hath advantage above them both in this respect, in that the worship of the spirit is spiritual, without any outward ordinances, fo that the spirit of faith, or revelation, can walk through the path of the law, and can find that God was there, but he is not there now. Secondly, this commission of the spirit can walk through the worship of the apostles, and do find that God was there, but he is not there now. Thirdly, so that God is walking now in the third path, or third record on earth, even the commission of the spirit, and there is no assurance for any man to find God but there ; for there is the knowledge of the true God, and the true interpretation of the scriptures, so that this commission of the spirit, it hath a great advantage of the other two aforesaid, in that the knowledge of the spirit is a higher knowledge than that of the prophets and apostles, and the interpretation of scripture, more abundant than either prophet or apostle, and more especially the interpretation of heavenly visions.

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For this the feed of faith may mind, that heavenly visions are hard to utter by those men that see them, but it is more hard for a man to interpret that which he never saw; for any man's reason would tell him, that it was more easy for Pharoah and Belteshaazzar to tell their dreams and visions on their heads, than it was for Joseph and Daniel to interpret their dreams. Yet this gift was given them of God so to do. So likewise God hath given us, the chosen Witnesses of the Spirit, more knowledge in the scriptures, than all the men in the world at this day; and not only so, but God hath given me the gift of revelation and interpretation of many visions and revelations in the scriptures of truth, and more especially in this book of the Revelation of faint John. Which book doth consist of little else but heavenly revelation, and spiritual visions; which if the seed of faith do but mind, they will find in this treatise all the most considerable revelations and visions, and mystical sayings in the book of John's Revelation, opened and interpreted.

So that whoever doth truly understand the interpretation of them may receive much fatisfaction, as to discourse in the scripture language with any learned man in the world, that speaks the English tongue. And not only so, but much fatiffaction will arise from the true understanding of it, to their eternal peace, joy, and glory hereafter.

And though I had thoughts, as aforesaid, to write no more books after the Interpretation of the eleventh of the Revelation, yet I have writen two since; one the Quakers did extort out of me by their writing unto me : but this the revelation in opening many places of this book of the Revelation of John, it came fo powerfully upon me, that I thought it was better to break convenant with myself, than to bury those heavenly mysteries, and divine secrets with myself,

And being importuned by some to let it be publick, I did apply myself the inore serious unto it, so that I am now glad I did perfect the thing, for now. others will have it as well as myself, so that I make no question but many will receive benefit by it, which shall last to the end of their lives; and not only so, but the knowledge and benefit of this book of the Interpretation of all the chief mysterious sayings, and visions in the book of John's Revelation, it shall remain in fome to the end of the world, and happy will those be in whom it doth remain, and miserable will those be who despise and reject it, though I be laid in the duft, fo I shall leave the issue to my God, my King, and my Redeemer, the Lord Jesus Christ, God and Man, in one singular person, who is distinct of himself from angels, and men, and conclude this epistle.

Written by LODOWICK MUGGLETON, one of the last Witnesses of ike Spirit, unto the High and Mighty God, the Man Christ Jesus in Glory.

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HAP. I. What is meant by him that is, which was, and which is to come

and of the seven Spirits, or seven blesings of the seven churches of Afia.
Chap. II. What is meant by eating of the tree of life, and of not being hurt by

the second death; and of the bidden manna; and what is meant by ruling with a rod

of iron.
Chap. III. What is meant by not bloting a man's name out of the book of life ; and

by being a pillar in the temple of God; and by him that overcometb.
Chap. IV. Wbat is meant by the seven Spirits of God; and how those seven spi-

rits are but one spirit.
Chap. V. What is meant by the throne of God; and that there is a kingdom above

the stars, as there is here below.
Chap. VI. How Jesus Christ is call’d by the spirit the Alpha and Omega; and how

God was in a two-fold condition, and so made capable to suffer the pains of death.
Chap. VII. The resemblance and likeness of the seven churches of Europe, unto the

feven churches of Afia; how their ministry doth differ; and how their reward will

differ also.
Chap .VIIl. A farther interpretation of the throne of God in heaven ; and of the

seven lamps burning with fire; and of the seven Spirits of God.
Chap. IX. What is meant by the sea of glass in heaven; and of the four beasts

full of eyes; and how Christ is calld David's lord, arid David's Ton; and the

difference of the four beasts in their forms, yet all but men.
Chap. X. The interpretation of the fix wings the four beafts bad apiece; and what

is meant by their being full of eyes before and bebind; and of their giving thanks,

praise, honour, and glory to Christ, as he is the Creator.
Chap. XI. The difference of the power of God as he was the Creator, and his

power as he is a Redeemer, there being a two-fold state and condition in God;

what is meant by the book of life, and the seals on the back side.
Chap. XII. How John wept, because be could see none in heaven, nor in earth, that could

open the book of life; how the lion of the tribe of Judah doth prevail io open the
book, as he is the Redeemer, and not as he is the Creator; and what is meant by the

seven horns.

Chap. XIII. A farther interpretation of the seven horns; and what is meant by ten days

tribulation; and by the seven eyes; how Christ opened the book of life, as he is a Son,
Chap. XIV. The interpretation of the song of Moles, and of the Lamb; why

Moses's song may be calied an old song, and the song of the Lamb a new song ,
and what is meant by the golden vials and harps.

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