Part 17

"3. As for John Reeve, he was born in Wiltshire; his father was clerk to a deputy of Ireland, a gentleman as we call them by his place, but fell to decay.

"4. So he put John Reeve apprentice here at London to a tailor by trade. He was out of his apprenticeship before I came acquainted with him; he was of an honest, just nature, and harmless.

"5. But a man of no great natural wit or wisdom; no subtlety or policy was in him, nor no great store of religion; he had lost what was traditional; only of an innocent life.

"7. And I, Lodowick Muggleton, was born in Bishop-gate Street, near the Earl of Devonshire's house, at the corner house called Walnut-tree Yard.

"8. My father's name was John Muggleton; he was a smith by trade--that is, a farrier or horse doctor; he was in great respect with the postmaster in King James's time; he had three children by my mother, two sons and one daughter, I was the youngest and my mother loved me."

His mother died, his father married again, whereupon the boy was sent into the country--boarded out as we say--and kept there till his sixteenth year, when he was brought back to London and apprenticed to-a tailor--one John Quick--"a quiet, peaceable man, not cruel to servants, which liked me very well." Muggleton took to his trade and pleased his master. The journeymen were a loose lot, "bad husbands and given to drunkenness, but my nature was inclined to be sober." Hitherto the young man had received no religious training; when he had served his time, however, "hearing in those days great talk among the vulgar people and especially amongst youth, boys, and young maids, of a people called Puritans.... I liked their discourse upon the Scriptures and pleaded for a holy keeping of the Sabbath day, which my master did not do, nor I his servant."

This must have been about the year 1630--for Muggleton was born in June 1610--when the Sabbatarian controversy was at its height, and the feeling of the country was approaching fever heat, and when Charles the First had resolved to try and govern without a Parliament, and when Archbishop Abbot was in disgrace, and Laud had begun to exercise his predominant influence. Muggleton was but little impressed by "the people called Puritans," and he went on his old way. When he had nearly served his time, he began to look about him. The tailor's trade did not seem likely to lead to much, unless it were combined with something else, and a brilliant opening offered itself, as he was at work for a pawnbroker in Hounsditch. "The broker's wife had one daughter alive. The mother, being well persuaded of my good natural temper, and of my good husbandry, and that I had no poor kindred come after me to be any charge or burthen to her daughter, ... proposed to me that she would give me a hundred pounds with her to set up.... So the maid and I were made sure by promise, and I was resolved to have the maid to wife, and to keep a broker's shop, and lend money on pawns, and grow rich as others did." Muggleton had not yet been admitted to the freedom of the city, and the marriage was arranged to take place after he should have done so. In the meantime he found himself working side by side with William Reeve, Prophet John Reeve's brother, at this time a "very zealous Puritan," with whom he talked of his prospects. "I loved the maid, and desired to be rich," he tells us; but these Puritan people were horrified at his deliberately intending to live the life of a usurer, and they "threatened great judgments, and danger of damnation hereafter."

It is clear that the frightful eschatology of the time was exercising a far greater power upon the imagination of the masses than anything else. People were dwelling upon all that was terrible and gloomy in the picture of a future life; the one thought with the visionaries was this--Save yourselves from the wrath to come. "I was extremely fearful of eternal damnation," says Muggleton, "thinking my soul might go into hell fire without a body, as all people did at that time."

There was evidently a struggle between conviction and inclination, and it ended as we should have expected--the marriage was broken off. Then followed some years of vehement religious conflict; "Neither did I hear any preach in these days but the Puritan ministers, whose hair was cut short. For if a man with long hair had gone into the pulpit to preach, I would have gone out of the Church again, though he might preach better than the other." All through this time visions of hell and torment, and devils and damnation troubled him; now and then there were "elevations in my mind, but these were few and far between; a while after all was lost again." He soon consoled himself for his matrimonial disappointment; he married and had three daughters, then his first wife died. He throve in his calling, "only the spirit of fear of hell was still upon me, but not so extreme as it was before." He took a second wife, and the civil war began.

"And generally the Puritans were all for the Parliament, and most of my society and acquaintance did fall away and declined in love one towards another. Some of them turned to Presbytery, and some turned Independents; others fell to be Ranters, and some fell to be mere Atheists. So that our Puritan people were so divided and scattered in our religion, that I was altogether at a loss; for all the zeal we formerly had was quite worn out. For I had seen the utmost perfection and satisfaction that could be found in that way, except I would do it for loaves, but loaves was never my aim."

The civil war ran its course, but Muggleton cared nothing for the general course of events. What were kings and bishops and Lords and Commons to him? he was living in quite another world. As for Laud and Strafford, and Pym and Hampden, he does not even once name them. He makes not the slightest allusion to the death of Charles the First, though he was living within half a mile of Whitehall when the king's head fell on the block. Prophets of the Muggleton type are so busied about their own souls and their own spiritual condition, that the battles, murders, and sudden deaths of other men, great or small, give them no concern whatever.

A couple of years or so after the execution of the king, "it came to pass I heard of several prophets and prophetesses that were about the streets.... Also I heard of two other men that were counted greater than prophets--to wit, John Tannye and John Robins. John Tannye, he declared himself to be the Lord's High Priest, therefore he circumcised himself according to the law. Also he declared that he was to gather the Jews out of all nations,... with many other strange and wonderful things. And as for John Robins, he declared himself to be God Almighty. Also he said that he had raised from the dead several of the prophets, as Jeremiah and others. Also I saw several others of the prophets that was said to be raised by him, for I have had nine or ten of them at my house at a time, of those that were said to be raised from the dead."

Is madness contagious? Or is it that, while the sane can exercise but a very limited power over the insane, there is no limit to the influence which the insane can gain over one another? Living in a world of their own, where delusions pass for palpable facts, where the logical faculty accepts the wildest visions as of equal significance with actual realities, these dreamers have a calculus of their own which includes the symbols in use among the sane, but comprehends besides a notation which these latter attach no meaning to, reject, and deride.

"Would you be so kind as tell me, sir, what's a ohm?" said the worthy Mr. Stiggins to me the other day. "It's a modern term used in electricity, which I am too ignorant to explain to you." He looked full at me for more than five seconds without a word then he said, "I'm thinking that this man was a fool to talk about ohms when not even you knew what a ohm means. And he came from Cambridge College too, and he's got a vote! I reckon when a man can't talk the same as other folks he'd ought to be shut up." Indignant Stiggins! But are we not all intolerant?

John Robins had acquired an almost unlimited ascendency over his crazy prophets, and speedily acquired the like ascendency over Muggleton. What specially fascinated him was that all John Robins's prophets "had power from him to damn any that did oppose or speak evil of him. So his prophets gave sentence of damnation upon many, to my knowledge, for speaking evil of him, they not knowing him whether he was true or false." Muggleton was profoundly impressed, but according to his own account he was a silent observer, and waited. One of the prophets often came to his house and was welcome; he "spake as an angel of God, and I never let him go without eating and drinking," for Muggleton was a man of large appetite and demanded large supplies of food, nor did he stint himself of meat and drink or withhold creature comforts from those he loved.

Just at this time Muggleton "fell into a melancholy." He had arrived at the prophetic age--he had completed his fortieth year. "Then did two motives arise in me and speak in me as two lively voices, as if two spirits had been speaking in me, one answering the other as if they were not my own spirit." So that our noble laureate was anticipated by two centuries, unless indeed the "two lively voices" make themselves heard at times to most men who have ears to hear them. Muggleton's voices were not very high-toned voices; they were voices that spake of heaven and hell, nothing more. Love and duty never seem to have formed the subject of his meditations. "For I did not so much mind to be saved, as I did to escape being damn'd. For I thought, if I could but lie still in the earth for ever, it would be as well with me as it would be if I were in eternal happiness... for I did not care whether I was happy so I might not be miserable. I cared not for heaven so I might not go to hell. These things pressed hard upon my soul, even to the wounding of it."

The battle within him went on fiercely for some time, and it ended as we should have expected. "I was so well satisfied in my mind as to my eternal happiness, that I was resolved now to be quiet and to get as good a living as I could in this world and live as comfortably as I could here, thinking that this revelation should have been beneficial to nobody but myself." The "motional voices," and visions, and questionings, continued from April 1651 to January 1652; and it was during this time that the intimacy between Muggleton and Reeve became more closely cemented, for "John Reeve was so taken with my language that his desires were extreme earnest that he might have the same revelation as I had. His desires were so great that he was troublesome unto me, for if I went into one room, into another, he would follow me to talk to me." His persistence was rewarded, and just when Muggleton's visions ceased "in the month of January 1652, about the middle of the month, John Reeve came to me very joyful and said, Cousin Lodowick, now said he, I know what revelation of Scripture is as well as thee." Reeve's revelations increased, and never ceased for two weeks. "First visions, then by voice of words to the hearing of the ear three mornings together the third, fourth, and fifth days of February, 1652, and the year of John Reeve's life forty-two, and the year of my life forty-one."

Two men in this curious ecstatic condition obviously could not stop at this point. It was a critical moment--would they enter into rivalry or spiritual partnership? If the latter, then who was to be the leader, who would make the first move? It was soon settled.

"The first evening God spake to John Reeve he came to my house and said, Cousin Lodowick, God hath given thee unto me for ever, and the tears ran down both sides his cheeks amain. So I asked him what was the matter, for he looked like one that had been risen out of the grave, he being a fresh-coloured man the day before, but the tears ran down his cheeks apace." John Reeve was not yet prepared to deliver his commission with authority; it was coming, but not yet. Meanwhile he turned to Muggleton's children and pronounced them blessed, "but especially thy daughter Sarah, she shall be the teacher of all the women in London." Sarah was hiding on the stairs and was not a little afraid; she was a girl of fourteen, but she accepted her mission there and then.

She proved to be a valuable helper, "and several persons came afterwards to my house more to discourse with her than us, and they marvelled that one so young should have such knowledge and wisdom." Next day John Reeve came again, and Muggleton was pronounced to be the mouth of the new revelation, "as Aaron was given to be Moses' mouth."

The first thing to be done was to depose the other two prophets, Robins and Tannye, and to hoise them on their own petard. It had to be seen who could damn hardest. For one moment even Muggleton's stout heart failed, he would take another with him to be present at the great trial of strength. He called upon a certain Thomas Turner to accompany him, "else you must be cursed to all eternity. But his wife was exceeding wroth and fearful, and she said, if John Reeve came again to her husband that she would run a spit in his guts, so John Reeve cursed her to eternity." Whereupon Turner, appalled by the sentence, complied with the order and went. The three presented themselves before the other madman, and John Reeve uttered his testimony, denouncing him as a false prophet and gave him a month to repent of his misdeeds. When the month had elapsed Reeve wrote the sentence of eternal damnation upon him "and left it at his lodging, and after a while he and his great matters perished in the sea. For he made a little boat to carry him to Jerusalem, and going to Holland to call the Jews there, he and one Captain James was cast away and drowned, so all his powers came to nothing."

The day after the interview with Tannye, the prophets proceeded to deal with John Robins. He had been thrown into Bridewell by Cromwell, and there he lay, his worshippers still resorting to him for any one with money could visit a prisoner in gaol as often as he pleased. When the prophets appeared at the gate empty handed, the keeper as a matter of course refused them admittance. Then said John Reeve to the keeper, "Thou shall never be at peace." By and by they were shown where Robins's cell was; they summoned him to the window, and a strange interview took place, which is minutely described. It ended by Reeve delivering his charge and pronouncing his sentence. Many had been the crimes of John Robins. He had ruined and deceived men in a multitude of ways; among others "thou givest them leave to abstain by degrees from all kinds of food, thou didst feed them with windy things, as apples and other fruit that was windy, and they drank nothing but water; therefore look what measure thou hast measured to others we will measure again to thee."

John Robins was utterly mastered; "he pulled his hands off the grates and laid them together and said, It is finished; the Lord's will be done." In two months he had written a letter of recantation, was released from durance, and is heard of no more.

"Thus the reader may see that these two powers were brought down in these two days' messages from the Lord."

The world was all before them now. It remained that the new prophets should have some distinctive dogma, and that the printing press should be called in as an accessory to spread their fame. Again John Reeve took the lead, and in 1652 he wrote an account of his divine commission and published his first work, A Transcendant Spiritual Treatise, which told of his last revelation of the message to Tannye and Robins.

While the book was passing through the press the prophets lived by their trade, and made no attempt to preach before any assembly. They talked incessantly, and they cursed liberally. At last the children in the streets began to follow Reeve and pelt him, crying after him, "There goes the prophet that damns people!" Muggleton, meanwhile, was always ready to meet an inquirer, and to eat and drink with him. "On one occasion an old acquaintance would needs have me drink with him, that he might have some talk with me, and there followed a neighbour of his, a gentleman, as we call them; his name was Penson, and he sat down in our company." Soon Penson began to deride and abuse the prophet; whereupon Muggleton calmly "did pronounce this Penson cursed to eternity." Penson did not like being damned under the circumstances. "Then he rose up, and with both his fists smote upon my head... But it came to pass that this Penson was sick immediately after, and in a week or ten days after he died, much troubled in his mind, and tormented insomuch that his friends and relations sought to apprehend me for a witch, he being a rich man, but they couldn't tell how to state the matter, so they let it fall."

It is pretty clear that John Reeve was from the first disposed to go beyond his brother prophet; and shortly after the incident of Penson's death Reeve made a grand coup, which produced a profound impression. Muggleton had damned a gentleman. Reeve tried his power upon the same class, and succeeded in actually converting two of them, who were influential men among the Ranters. The Ranters were startled and puzzled. "And it came to pass that one of these Ranters kept a victualling house and sold drink in the Minories, and they would spend their money there. So John Reeve and myself came there, and many of them despised our declaration. So John Reeve gave sentence of eternal damnation upon many of them, and one of them, being more offended than all the rest, was moved with such wrath and fury that five or six men could hardly keep him off, his fury was so hot. Then John Reeve said unto the people standing by, 'Friends,' said he, 'I pray you stand still on both sides of the room, and let there be a space in the middle, and I will lay down my head upon the ground and let this furious man tread upon my head and do what he will unto me....' So John Reeve pulled off his hat and laid his face flat to the ground, and the people stood still. So the man came running with great fury, and when he came near him, lifting up his foot to tread on his neck, the man started back again and said, 'No, I scorn to tread upon a man that lieth down to me.' And the people all marvelled at this thing."

Though Muggleton does not make much of this incident, it appears to have been a very important one in the early history of the sect, for from this moment the numbers of Muggletonians began to increase, and they began to absorb a small army of wandering monomaniacs who were roaming about London and talking about religion, and visions, and revelations, and attaching themselves first to one body and then to another, according as they could get admission to the meeting-houses and be allowed to preach and harangue. Astrologers too, came and conferred with the prophets, and drunken scoffers laid bets that they would get the prophet's blessing; and on one occasion a company of "Atheistical Ranters" made a plot to turn the tables upon Muggleton, and damn him and Reeve. Three of "the most desperatest" agreed to do it. "So the time appointed came, and there was prepared a good dinner of pork, and the three came ready prepared to curse us." Part of the agreement was that the dinner should follow upon the cursing. But whether it was that the rogues could do nothing until they were fortified with drink, or that a sudden spasm of conscientiousness came upon them, or that they were like superstitious people who with blanched lips loudly protest that they do not believe in ghosts, but decline on principle to walk through a churchyard after dark, these three fellows all ran away from their engagements at the eleventh hour. "So they departed without their dinner of pork."