Commiffion of the Spirit: This is a ftrait and narrow Gate, which few do enter in at.

And the fecond Commandment is like unto it, Thou shalt love thy Neighbour as thyself; because the Moral-Law is written in every Man's Heart, which Law doth fpeak in every Man's Mind: Do as thou wouldst another fhould doe to thee. For this I know, that there is never a Man in the World, but would have every Man to do justly and honeftly by him; but he will not do fo by others. For this Moral-Law, written in every Man's Heart, is on Man's Part to keep and perform; that is, whatfoever he would have another do unto him, let him do fo to another; for if all Men did walk by this MoralLaw, written in every Man's Heart, then there would be no Wickedness acted upon this Earth; for observe, there is no Man that hath his Senfes or in his Wits, and his Reason in him, that would willingly have another Man to commit Adultery with his Wife, whom he loves, or to commit Fornication with his Daughters. The Nature of Man doth loath and abhor this in another Man, yet himfelf will commit Adultery with another Man's Wife, and commit Fornication with other Men's Daughters.

This is not to do as he would be done unto; and fo of the Reft of the Particulars in the Moral Law, written in every Man's Heart; and he that breaketh one of these fix Commandments is guilty of the Breach of all the Moral Law written in his Heart, which is contained in the fecond Commandment, which is on Man's Part, to do as he would be done unto; which is this Moral-Law, written in Man's Heart, which if this Moral-Law were kept, performed, and done by all Men, there would be no Difobedience to Parents, no Adultery nor Fornication committed, no Murder, no Stealing, no Covetting his Neighbour's Wife, his Ox or his Afs, or any Thing that is his; fo that the Moral-Law is of great Ufe to the Believers of this Commiffion of the Spirit, and to all religious Men, as well as wicked, in all Ages. And especially fince Mofes publifhed this Law written; for where the Righteous doth break this Moral-Law, the Worm of Confcience will gnaw in the Righteous now in thefe Days, as it hath done in the Days of old. As David, for his Murder and Adultery, who brake the

Moral

Moral-Law written in his Heart, in a high Degree; he was loath that another fhould have done fo by him as he did to Uriah and his Wife, in that he gave Judgment himself; That another Man fhould die that did do as he had done, not thinking in the leaft, that he was the Man. It was a very bad Example of a Righteous Man, and to all Kings that fhould come after him; for the Breach of this Moral-Law caused him to make a great Outcry to the God of Heaven, and to his Prophet to take off this Burthen of his Soul. I have had the like Experience of fome that fhall be nameless, fince I have been in this Commiffion. So that the Moral-Law is of great Use both to Saint and Devil. And I could wish that all the Believers of this Commiffion of the Spirit might be obferved from the Breach of the Moral-Law in Act, as I have been from my Childhood: For this I fay, Millions of People are damned to Eternity for nothing elfe, but for the Breach of the Moral-Law, written in their Hearts, and Millions of Men and Women, who are legally righteous, and many of them never brak the Moral-Law in Act, yet being of the Reprobate Seed, have defpifed the Truth, and others being fhut up in Unbelief of the Truth, will perish to Eternity.

Query 5. What is that which gives Trouble and Distraction, in the Hour of Death, to fome Believers in this Commiffion, when as we know and believe, that being justified by Faith, we have Peace with God, and Peace with Death? What then, I fay, is it that feems to feparate us from that Peace and Joy we had in the Time of Health, to the great Dishonour of Truth?

Anfwer. It is Sin, after they have believed the Truth; I fay, it is the Breach of the moral Law, written in his Heart, in fome Kind or other, after he received the Truth, which gives the Trouble and Distraction in the Hour of Death, to fome Believers of this Commiffion, as I have had Experience of, in my Time, of several; and of fome I have taken off the Trouble of the Mind, and restored them to their former Peace and Affurance they had in their Health (as the Prophet Na

than

than did to David and others) that have fought to me, in the Trouble of their Minds, to ease them of their Burthen, but I would not, but left them to the moral Law written in their Hearts, and their Sin, after they received the Truth, to grapple together; fo that which got the Maftery, the Soul must be fubject unto. Their Perfons on both Sides shall be nameless.

Likewife, I do know that every true Believer in this Commiffion is juftified by Faith; they have Peace with God, but have no Peace with Death, but fight with it. Neither is Death at Peace with any Man that hath Life in him; for Death and Life is always at War, one with another; and Death is never at Peace with Life, until Death hath conquered and overcome Life; then is Death and Life at Peace one with the other; for Death is the King of Terrors; fo that the God of Heaven, when he was on Earth, was made capable of the Fear of Death, which caufed him to cry out, if it be poffible, this Cup of Death might pafs away from him; but he, knowing that he could not be Death's Death, no other Way but by fuffering of Death, to have the Conqueft of the Godhead Life for a Moment; fo that Death and the Godhead Life was at Peace, one with the other, for a Moment; but this Godhead Life, being the quickening Spirit, it quickened out of Death again, into a new and eternal Life; and this new eternal Life is Death's Death, and hath conquered Death, Hell, and the Devil; that is, by his quickening out of Death into an endless Life, he hath procured an eternal Death, that is, a living Death, and a dying Life; fo that Death fhall always live in Hell, and Hell fhall always live with Death, and the Devils, which are Men and Women in the Refurrection, fhall live with Death and Hell, in utter Darkness, to Eternity.

This did Chrift purchase, by his fuffering of Death, and his quickening again into Life eternal; elfe there would have been no Death eternal to the Seed of the Serpent, nor no Life eternal to the Seed of the Woman, which is the Seed of God.

Thefe Things are deep and fecret Mysteries, the Tongue of Men and Angels cannot exprefs.

This is more largely treated of in my two Books of the Revelations, and what that is that feems to feparate us from

that

that Peace and Joy we had in the Time of Health, to the great Dishonour of Truth.

To this I fay, it is the Guilt of fome Sin which is fecret and hid in a Man's Heart, which in his Health he would willingly hide from his Brethren of the fame Faith, left he should lole his good Reputation and Credit among his Friends, and of the World, that had a good Opinion of him, thinking in his Health that in Time he fhall order his Matters so as to fatisfy his own Confcience, and that none fhall know that he ever did any Evil at all to any Man. This was David's Cafe, he thought he hid his Sin of Adultery, by causing her Hufband to be killed; but Death appearing presently after the Act of Sin, Sin appeareth alfo; for Death and Sin always goeth Hand in Hand together, to accufe the Conscience, and Hell followeth at the Heels. As for Example, when Adam had finned his Sin, his Sin did not accufe him, but thought himself well enough, till the Voice of the Lord called, Adam, Where art thou? immediately after his Sin was committed, and faid, Haft thou eaten of the Tree of Knowledge of Good and Evil, which I forbad thee to eat of?

So likewife when Cain had killed his Brother Abel, he thought all would be well with him; but when God called unto Cain, and faid, Thy Brother's Blood crieth from the Ground unto me for Vengeance, then Sin and Death joined together in Cain's Confcience, which caufed him to fay, his Punishment was greater than he could bear.

And so it was with David, he thought himself well when Uriah was flain, till the Prophet Nathan in his Parable had convinced him of his two Sins in Act of Adultery, and Murder, then Sin and Death went Hand in Hand together againft his Confcience, which made him cry out, he had finned against the Lord.

And this is that, as I faid before, that doth feem to separate a true Believer in this Commiffion of the Spirit from that Peace and Joy they had in the Time of Health, which is to the great Difhonour of Truth, which no Prophet, nor God himfelf when on Earth, could prevent, the Fear of Death being not at Peace with Death in Health.

Query 6.

Query 6. Whether a Perfon dying fo, may be accounted true in the Faith, and may notwithstanding obtain a Crown of Righteousness from the God of our Hope at the last Day?

Anfwer. That a Perfon fo dying in Trouble and Distraction in the Hour of Death, if his Trouble and Diftraction of Mind doth arife through fome actual Sin, after the receiving of the Truth, then, except he can procure a Forgiveness from him that is the Head of that Doctrine which he received the Truth from; I fay, fuch a Perfon that hath dishonoured the Truth, and hath committed Sin in Act, after he received the Knowledge of the Truth, he may not be accounted true in the Faith, neither can he obtain a Crown of Righteousness from the God of our Hope at the laft Day, except he can procure Forgiveness of that Person as aforefaid.

Thus I have answered your fix Queries, according to your Request; and having no other Matter, at this Time, to write unto you, I shall take Leave, and remain, in that eternal Truth, which none knoweth, but those that truly believe in this Commiffion of the Spirit,

Your Friend,

London, June 13, 1682.

LODOWICK MUGGLETON.

A COPY of a LETTER written by the Prophet Lodowick Muggleton, to Colonel Phaire, and the rest of the Believers of the Commiffion of the Spirit. Dated in

London, February 16, 1680.

Loving Friend in the true Faith, Robert Phaire,

Having the Opportunity to fend unto you by our Friend Mary Stone, the Daughter of Mrs. Penfon, who came on purpose, as fhe faith, to fee me and Saddington; therefore it

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was