IN the fore-going Psalm we may see the Prophet gloriously caught up, and ad­vanced to that high Majesty, and high administration, that were for the present revealed in him, and towards mankind in the fulnes of time to be revealed: And therefore in the fore­going Psalm, v. 1. he holds forth in respect of that glory in its glorious being revealed in mankind, what an alteration it will produce in the creature; as namely, Oh sing unto the Lord a new song: which by that new song that the Earth shall sing, is an al­teration [Page 2] of voice and language that shall be heard in the earth, and go throughout the world, to the destroying the earth, and famishing the gods of the earth; all which is nothing else but confounding and killing that old and rusty language and admi­nistrations, that is as it were the life now of the creature, and light of the whole earth; and there­fore being the life of the earth, he is said to famish the earth, as to starve the earth, and so become terri­ble to the world; as Zeph. 2.11. there is he said to famish the earth of that old idolatrous and rusty language that is now in the earth: and so in Zeph. 3.9 after he had famished the earth of all their con­ceived Gods, and imagined Idols: See how glori­ously he holds forth himself to be that One, and all your language, as v. 9. with a sweet harmony in worship and consent. Thus you have heard what I understand of this New Song, as namely, Gods appearing in the earth in a new and pure language, and therefore in v. 9. of this fore-going Psalm, he holds forth as it were, an Invitation to the earth, at the consideration of that glorious manifestation revealed, as namely, Worship the Lord in the Beau­ty of Holiness: So that it doth appear, that beauty is renewed, and darkness expelled, not in that beau­tiful way of darkness and blackness as before: but as beauty it self, and being self. So likewise to the end of this Psalm, the Prophet holds forth the glorious Majesty of God, making out himself in the abun­dance [Page 3] of himself. Thus have I thought good from the appearing of God in me to declare what I have heard and seen, and what I understand by the Pro­phet in this Psalm, making way for my other dis­course, in reference to those words God reigneth, and so forth.

1. For the opening of these words; as namely, that God reigneth; some few considerations may be considered, to carry me forward concerning this, being a reigne of God.

1. I understand from the Prophets Declaration in this first verse, that God is One, and All, and a­lone that reigneth. 2. I understand from those words, as namely, The Earth shall rejoyce, and the multitude of the Isles shall be glad thereof: thus, that where God reignes in the earth, and appears as he reignes, there is abundantly, and abundance of rejoycing in the earth. But, to open more plain­ly what I have to say concerning this Being, this Reigning of God, this golden seat, and scituation of his glory; and that is what may be understood by his reigning, in reference to his eternal and re­al Being: really in his own self; and that is, his in­finite, everlasting, eternal, absolutely himself, and altogether from himself, and therefore in divers places of Scriptures, he holds forth himself in the glory of himself, to be the first and the last in his infinite Being, as namely that of Esa. 45. he holds forth himself quite through, to be the one and alone [Page 4] everlasting strength, and in vers. 18.10. & 20. he holds forth himself to be onely One, and None besides him, doing all, being the Being of all, crea­ting the earth, and man upon the earth, and like­wise doing what he pleaseth with mankind, to his own wisdom, to his own glory: Much may be de­clared concerning this infinite being of God in general, but I shall desist, knowing assuredly this is an undeniable Truth, and so resteth as a Truth, as his glory in the scituation of his reigning on with his own Being.

Thus have I declared what I understand by this Reign of God in his own real Being, in reference to himself and glory.

The next thing in particular that I shall from word enquire after, and so declare, is, how this reign of God for the present, makes out its being in Mankind.

Two chief and general things to be considered, the first is a cleer manifestation, on with a large de­claration: and secondly, this reigning of God makes out it self to be that being of that non-manifesta­tion called darknes, and not light appearing.

For the first of these, as touching him to be a cleer manifestation, on with a large Declaration.

And therefore in Isa. 60.1,2,3. we may see how God cleers up himself, and shines in the Crea­ture, and brightens himself in his glorious appear­ing in the Creature, as namely v. 1. Arise, which [Page 5] implies a new Resurrection in the Creature, a new Station, new Being, new Heaven, new Earth, new Jerusalem, and all new, and renewed in thee a light shining, a God arising, killing thee, and yet living in thee.

So secondly, concerning a large Declaration ac­companying this Manifestation, as to be on with it in a large revelation; as first, it doth declare who is thy life, and that's made out by that infinite Be­ing to be really God in thee.

Secondly, it doth declare to thee at large how thou art kept alive, and how thou dost to live in thy all possession, and in thy all enjoyment, and so at large commands that word without thee, to be on with that word within thee; as namely, held out by the Apostle, Our Ierusalem which is above, is the Mother of us all, to nurse thee within, and suckle thee within, as to be largely and abundantly fed and satisfied in the enjoyment of him, and therefore he holds forth himself in the abundance of his Being, abundantly to satisfie thee in the flow­ing out of his glory to thee, as it is exprest Psal. 36.8. They shall be abundantly satisfied with the fat­ness of thy house, and thou shalt make them to drink of the Rivers of thy Pleasures: all which holds forth at large the glory of an eternal God, mani­fest in the flesh, declaring and appearing freely in his own beauty and fulness.

Thus much in general concerning that Being of [Page 6] that manifestation, as on with a large Declaration. But, furthermore in particular, first in declaring thee to be an utter lost creature, and to silence thee, and to lay thy hand upon thy mouth, having no­thing to say for thy self, as Iob did, as in his 11. Ch. v. 4. there we may see God holding forth himself in the glory and being of himself, to be the being of the whole world, as reigning Lord, Prince, King, and Power of all the world. And therefore at the consideration of this glorious manifestation, Job hath nothing to say, nothing to plead, but ut­terly laies his hand upon his mouth, as saying, Once have I spoken, yea twice, but I will proceed no fur­ther: as if he should have said, Lord, thou art, and none beside thee; I know thou ridest thy Circuite upon the earth, as being Power, Wisdom, Vnder­standing; Nay, I know (Lord) thou art all in the earth, and therefore will I lay my hand upon my mouth, and be silent, and be lost; lost in my Wis­dom, lost in my Strength, lost in all that were my former apprehension and station, and that at the consideration now thou my wisdom, thou my be­ing, power, understanding, apprehension, possessi­on, enjoyment, therefore will I be equal with dust, as Chap. 42. v. 6. and not onely equal with dust, but equal with earth; as to be nothing, but thee somthing, yea emptiness in all things whatsoever, and altogether fulness in thine own self and being.

Secondly, it silences thee at the consideration of [Page 7] him, reprobating the creature; and therefore is he said to give up the creature to a reprobate mind; not that he will give up the creature, or give over the creature, as not to have a being in the creature, but still he will have his being in the creature, though a reprobate; not that his being is reproba­tion really in himself, but as it makes out it self in the creature from the reallity of its being, to be according to a purpose, a being of blindness and darkness in the creature, and so becomes reproba­tion: and therefore is he said to lay a stumbling block of blindness before their eyes, and in Joh. 12.40. he is said to blind their eyes, as to be darkness, and also to make deaf their ears that they hear not, and likewise their understanding, that they under­stand not: All which is nothing else but himself being darkness to them, and in general damnation to the Creature. But I shall more at large discover this state and station of the creature in darkness and reprobation, when I shall come to speak som­thing of the non-manifestation of God made out from his being.

And therefore in reference to the creature, be­ing silent is in reference to their one all possession, and their one and all enjoyment; that is enjoying, possessing their all in all things, as well in damna­tion as salvation; as well in the being of darkness, as the being of light: now at the consideration of this their all working, and non-letting himself ac­complishing [Page 8] his Will in his own designe, and that in the creature, and in all mankind, this is their peace, this is their rest, this is their silence.

Thirdly, it likewise declares silence in respect of all the opposition of the world against this be­ing, this appearing of God in the creature, as sto­ning thee, reviling thee, reproching thee, and as branding with infamies and odious brands; yet at the consideration of them words of Christ which is now in us the hope of our glory, that you could not do this, but as you receive power from above, and so receiving power from above, is one with an everlasting will above; so though all is again thee, yet all is with thee; though thou art odious, yet thou art honorable; though thou art despised, yet thou art embraced; so though thou art alwaies sorrowing with that burden of opposition, and that yoke of familiar acquaintance, and being silent to this thy opposition; yet thou art alwaies rejoy­cing in thy all enjoyment, and in thy all possessi­on: So though thou lives alone in the world, as one of a Tribe, and two of a City; yet thou art not alone, and this thou knowest thy being is with thee, and thy possession is in thee, thy acquaintance forsaking thee, yet thy acquaintance within thee: therefore in the acquaintance of this thy rest, in this thy all, thou art in the land of thy promise on with thy all possession of that glorious station of an internal enjoyment, together with an external silent disposition.

Fourthly and lastly, it largely declares silence in thee, or at least reveals silence to thee in respect of bloud and war in a kingdom, as at the considerati­on of that in Isa. 45. v. 7. as namely, I create War, I create peace, I create light, I create evil; I the Lord Jehovah do all these things. And likewise in Amos 3.6. which is express, Is there any evil in a City, and I have not done it? and therefore at the consideration of him creating and doing what he pleaseth with kingdoms and worlds, and his own designe accomplished in his own will, wraps up the creature in a being of silence: At this consi­deration it is the Lord, let him do what he pleaseth: as if he should say, its that great Jehovah, that ever­lasting strength, as in Isae. 46. that works and none lets, that kils and makes alive, that wounds the earth and heals the earth; not the creature by his moody formes or duties, as hindering him, or let­ing him from the accomplishing of his own de­signe, but he will do whatsoever he will do; he hath purposed to do what he will do, in despite of kingdoms and worlds; its not mens praying, nei­ther mens duties, nor mens practises, nor admini­strations of love and old ordinances that will alter God in his design; but he himself carries out him­self in his Majesty and Glory, commanding the earth, and destroying the earth, and before him si­lences the earth at his appearing in the earth.

And therefore now my friends in the world, [Page 10] that walk as the world, and practise as the world, under notions and administrations held out in the world, what shall I say? Truly my friends, while I would say somthing, or exhort you to do som­thing, I am lost; and my spirit faileth me at the consideration of me speaking God appears, and he speaks, and he ariseth, declaring who art thou, or where wast thou when I laid the foundations of the earth, and my hands fashioned them? or who art thou besides me? I am the first and the last? There­fore at the consideration of this Gods appearing in me, I lay my hand upon my mouth with Job, Once have I spoke somthing, but now can speak nothing; and therefore my friends, what I should exhort you to in respect of this being and reigning of God making out himself as being silent to those his first fruits, that have this glory of his appearing reveal­ed in them; I am utterly wrapt up in silence, and have nothing to say, and that at the consideration of this, that none can be properly and really said to have life from an external dead letter or wri­ting, but only and alone from an eternal God, in an internal discovery, made out in an imediate re­velation, which becomes perfect exhortation, with a right information: and therefore he is said to write his Law in our inward parts, and cause us to walk in his waies; which is nothing else but him­self being in us our Law, our Scripture, our Gospel, our information, and indeed our all.

Therefore what use may be here considered, is in reference to that appearing and being in me, which is exhortation, information, and consolation, really giving me to see and understand. That for the generality of Kingdoms and Nations, as God in flesh declares to the Jews, that that time of their blindness and darkness was their hour, according to a purpose, the hour of darkness: So now do I look upon the generality of mankind according to a purpose, that this is their hour and power of dark­ness: And therefore being thus clouded and dark­ned, I for mine own part see but very little of that high administration and glorious appearing of his own self in the highness of glory, and that made out in the sons and daughters of Mankind: And hence it comes to pass, that the land is full of cries, troubles, terrors, and burthens; so that the earth in general is shaken, and a great earthquake is heard in the land: the sword hath bin, and that we have seen; and famine is a coming, and what shall we do? which argues abundance of blindness and darkness in thee; for I will tell thee, if thou were able to see, and enjoy God in these things, a sword would be glorious to thee, and a famine would be no trouble to thee; while others are troubled, thou wouldst be satisfied; while others are crying, thou would be alwaies rejoycing. Other men cry out they are poor, and that's their burthen; fain they would be rich, and yet they cannot: Oh saies [Page 12] one, my cattel dies, my house is burnt, my goods destroyed: Oh saith another, I am plundered, oh I am utterly undone, I am utterly undone, I am ut­terly undone; and these be the cries, and the ring­ing of the whole earth: which (oh my friend) if thou wert wrought up to such an enjoyment of that glorious possession in thee, these things would not trouble thee at the consideration of these words in Scripture, I make rich, I make poor, I the Lord Ie­hovah do all these things: and so likewise Iob in all his afflictions, in all his poverty it silences him, the Lord gives, and the Lord takes; and so acknow­ledgeth his name to be blessed and glorious in the midst of his calamity. Thus much in reference as touching that use and information made out in me.

The second thing is as touching this being of God, making out himself as to be non-manifestation to the creature: We hinted a little concerning this non-manifestation in our former discourse; but we shall speak more at large.

First, What I understand by this non-manifesta­tion of God, and that is the not appearing of him­self, as he reignes in himself: To open this more plainly, that the reigning of himself, and that in himself, is really the fulness of himself: Then I say, and it doth appear that until this reigning of God doth appear, that is, as he reignes, that is, in himself, and from himself, and this reigning being really the fulness of himself; I say until then, and [Page 13] this appearing be, which is the very fulnesse of God manifested in the flesh, that the creature is in reality without the manifestation of his own self & glory, and so comes to be in and under that station of non-manifestation called darknesse, and not the real light appearing: and therefore in the Prophet Isa. chap. 60. vers. 2. he holds forth the fulnesse of God arising and appearing in those who are his first fruits, according to his purpose, and withall holds forth two kinds of people, being under two kinds of darknesse, as namely vers. 2. he doth as it were make out a declaration together with a Nar­ration for such of his people as had his glorious manifestation, as in the first verse, Arise, shine, for my light is come, and the glory of thy God is risen upon thee: and therefore to thee take notice, and thee behold darknesse shall cover the earth.

Secondly, That grosse darknesse shall cover the People: From which words in the first close of the verse, as namely, Darknesse shall cover the earth. I understand that there should be a genera­tion of Mankind apprehending themselves to be the light of the earth, and imaginarily conceived to be under the highest administration in the World, as a chief and chiefest object, the light of the earth, as in general the Sun-light of Man­kind; in that respect of that fearing administra­tion that they are under; which to me appears as a great covering of darknesse, which doth celipse [Page 14] the real appearing and being of God in its glorious administration and being, and so remaining in that administration, so appearing plainly to be an admi­nistration of that non-manifestation, as namely the covering of darknesse, and that light, and real light of God not appearing, and therefore I under­stand by those words in Luke 21. as namely, the Sun shall be darkned; all which is in reference to the external administrations and elemental Ordi­nances; as namely, these being a chief object, the light of the earth seemingly and apprehensively made out to mankind, all which is black, dark and mad in respect of that clear and christal reigning of God in his glorious being.

Secondly, Further concerning those words grosse darknesse shall cover the People: Before we held forth a seeming light, as namely seeming formes, and seeming administrations appearing to the Creature thorow darknesse as hid administra­tion, and chief objects of light to the world under the same administration.

But now the Prophet holds forth here another kind of People, shut up in close chains of darknesse, as seeing no light, but a covering of grosse danger­ous darknesse; which I understand is the generali­ty of Mankind, and that is both deaf, dumb, and blind: But I shall desist from opening their condi­tion; but its best known to themselves in their sufferings, being deprived of that glorious happi­nesse [Page 15] of an All-appearing God; which insteed of a sentence of life, is pronounced against them the sentence of death, condemnation, and bitternesse: but I shall not speak much of this their wo, but we shall afterwards speak of their arrival; as namely, I will be eys to the blind, and cause the deaf to hear, and the dumb to speak. But further we shall speak somthing in reference to this Being of God; as namely, the extent of this being, making out him-himself as non-manifestation, that is to be the very being of Hell in the Creature, and that local pit of darknesse, where no light nor life appears, and therefore in the first of Iohns Revelations verse 18. he holds forth himself in the power of himself, and in the living of himself, to have the keys of that lo­cal pit of hell and death, which by those words Keys, I understand all Power, and only all, that he is in all the world, and therefore in the last of Matthew verse 18. he declares all power in him­self, both in heaven and earth, and therefore not this Power in himself particularly, acting in perti­cular Saints or fellowships in the world, but act­ing, moving, and accomplishing a will, on with that universal power in himself: and therefore Act. 17.23. the Apostle holds forth a generation of men idolatrous, and worshipping an unknown god; wherein he chargeth them with abundant superstition and darknesse: yet notwithstanding their worship was Idolatrie and superstitious; and [Page 16] were such, so apprehending it to be an idolatrous practise, he holds forth God himself, in the power of himself to be the being of this their practise, and therefore after the Apostle hath discovered their darknesse and ignorance, he holds forth the uni­versal power of God, as being darknesse and igno­rance, and therefore verse 24. he is said to be Lord and King of all beings, and in the 25 verse he holds forth himself, as dwelling in all Mankind, and in all the world, namely he gives to all crea­tures life and breath, and all things: and so in the 26 verse he holds forth the glorious dispensati­on of his own will and power, as determining and disposing of Mankind from his everlasting will and being on with his intended purposes of seve­ral stations and scituations of their particular bounds, and several habitations.

Thus much by the way concerning this power of God on with his will in all the world, and there­fore will come to that we were speaking of; as namely God being that local pit of Hell to the Creature: as namely I proved out of the Revela­tion, that those Keys there expressed is that power invisible in himself, and therefore his Power in that particular being on with himself is set out as a meraphor resembling a Key or Keys: as for in­stance, Keys in their proper station are locking or unlocking: as to say, locking in, or locking out: so it is with God in his glorious All-power, as to [Page 17] do with mankind what he pleaseth according to his decree and purpose; as to lock and shut the Creature, yea to fetter the Creature in that local pit and prison of darknesse called Hell and To­phet of old, which is nothing else but himself be­ing utter darknesse in that not appearing to the Creature: not that I say that God is darknes really in his own self or being, but he makes out himself to the Creature darknesse, and so becomes perfectly the being of darknesse: not that he is really Hell in the fullnesse of himself, but in himself he is di­stinct alone from any appearing of any vapors of darknesse in any shape or form whatsoever, and therefore hence it comes to passe that he being the only Being and creature of darknesse, as Esai. 45. vers. 7. which is called to be that Tophet of old, and really Hell in the Creature: Then I say in this Being of God being held forth as to be the Being of all beings essentially in himself, it doth appear that God is the Being of Hell, as well as the Being of Heaven, for Heaven is nothing else but a new world, with an high manifestation, together with a glorious possession of an all-Princely Jeho­vah; that is enjoying and possessing him as Lord, King, and Prince, in all, and all things whatsoever: and therefore in this world to come, in this Heaven and Heavenly Jerusalem, in the mount and moun­tain of God, in the 25. of Isai. vers. 6. there the Prophet sets forth Heaven to be that glorious pos­session [Page 18] of God in the Creature, and that in his all-appearing in, and to the creature: as namely, a feast and dyet; and shall be constantly in the Cre­ature; and therefore he is said to make a feast of fat things; full of marrow and wines to drink, purely refined; all which is nothing else but himself appearing the plentifullnesse of his being, and that in and to the creature: So then he being that one and all, and above the being of these se­veral enjoyments in the Creature; namely plentiful and bountifull of himself, & that in & to the Crea­ture, and so himself in his being becomes heaven to the Creature: So then, as he is in himself really Hea­ven, & so really all these several enjoyments on with his being. 2^ly. He is really all the torments in that Hell which is called Tophet of old, which is darknesse in the Creature. Now therefore in the first place we read much of Hell; and so commonly held forth among us to be some place or pit set a­part by the Devil, for the bodies of men to be cast into, and together with an Elemental fire alwaies burning; and likewise elemental brimstone scorch­ing the carkasses of men: but now we shall find and see the mystical meaning and sense of this Hell; together with that mystical meaning of that word fire and brimstone, in the 30 chapter of Isa. 33. verse, there the Prophet holds forth Hell to be that Tophet of old, which we formerly expressed: the words run thus, Tophet of old is prepared for [Page 19] the King. That is, from eternitie God hath pur­posed in himself to be Hell to the Creature as well as Heaven to the Creature; and therefore saith Solomon, There is no new thing created nor done in the Earth: Therefore, though it do appear as new to thee, yet not new in respect of God; Not that I deny and say that there is not a hell, but I say there is a hell, and that from Eternity, which is himself; being All in all the world, the Begining, the Ending, the First, the Last: and further, from eternity he hath damned Mankind, and hath saved Mankind; that is, still himself all in the Crea­ture, as being Damnation as well as Salvation; and therefore in Deuteronomie he is said to kill, and make alive; to damn and condemn the Creature, tody and to suffer death; as namely, to be depri­ved of that glorious life of himself, in respect of non manifestation of light and love.

The next thing that the Prophet declares, is in reference to a King here upon earth; as namely, God is as well darkness to a King, as to a Nation; as well hell to a King, as hell to his Subjects; and therefore saith the Prophet, Tophet of old is prepa­red for the King; therefore I say, though a King, yet he may be in darkness, yea in hell.

The next thing is the manner of hell, of this Tophet of old, and that he is said to make deep and large, about the middle of the verse; and there­fore I understand somthing concerning the word [Page 20] He, that is, God himself; not an imagined Devil but an eternal holy God, being One, and All.

But what may we understand by those words, Large, and Deep? Not that I understand a pit or place under the ground, or at least a place here re­mote upon the earth; that is, as the literal sense of the word holds forth, as to be deep and large; but indeed mystically it may well be called deep: First, Because those that are in it, that is, in this Tophet of old, are quite sunk down distant from the glorious appearing of God, and so is deeply plunged into the graves of nothing else but dark­ness far distant from an All-appearing God, distant in respect of Love, Distant in respect of Peace, Joy, Rest, Life, and Light.

Secondly, it may very well be said to be deep, because of that small quantity and number that shall be able to fathom the depth of it, or to know the height and real manner of it; that is, in respect of the turnings and windings of the right and real station, or being of it, which is hid from the genera­lity of generations, and so is become a great mistery.

Then again thirdly, it may very well be said to be large; because so many in it, and so few with­out it: and therefore well doth that mysterie ap­pear few, and very few that shall be saved, and therefore in Rev. 11.3. the holy Ghost holds forth such as shall be saved, to be of the smallest number of all Generations; as namely, set forth to be but [Page 21] two, as to be his Witnesses and first Fruits unto himself, in respect of his glorious appearing in them; not as two particular visible Bodies, accord­ing to the literal sense of the word, but in respect of the smallest number of people; as namely, one cannot be said to be a number, yet two a number, and the smallest number of all people; and there­fore in Isa. 5.14. Hell is there said to enlarge her self; that is, in spreading her darkness, and pouring out her torments over the General Fabrick of Mankind and Nations; and therefore hence it comes to pass it is deep, it is large, so many in it, and so few, so very few without it.

Again fourthly, what we understand this fire and brimstone to be that is alwaies burning, and that in hell not quenched: For this fire and brim­stone that is alwaies burning in hell, I understand it to be still from the same fountain and being that is the being of hell; that is, God being the One, and All-being of hell, is One-All really the tor­ments of Hell, which torments is One with him-himself being Hell; and therefore in this last verse of Isa. 30. you shall find, and how cleerly doth it appear, That he is All in Hell, that namely is Fire and Brimstone, which is nothing else but torment and wo, and that in the Creature: Nay further, he himself in that verse is said to kindle the fire in hell; that is himself, being as a flame of fire in the creature, alwaies burning and flaming, and no flesh able to quench it.

Object. That it cannot possibly be, that God is all in hell, for the devil reignes, and hath a being there, as well as altogether God; therefore in that respect there is somthing else beside God, God is not All.

To which Answer, and that is to thee that de­clares this Objection, together with high thoughts of light and real expressions: as namely, thy thoughts high in respect of light, and yet thy thoughts low, and thy light darkness; thy expres­sions real, and yet thy expressions common.

First, thou sayest that there is somthing else be­side God; and this somthing is a Devil, having his being as well as God in hell.

To which I answer, that to set up another som­thing besides him which is somthing, is in reality to set up another God: for, I say, and it doth ap­pear, that there is not any that can properly and re­ally be said to be somthing, but that Object really infinite God invisible; and therefore is he said to be All, and all things, in all, and to all, and by him, were all things made, and without him, nothing made that was made, all in him, to him, and from him. Again, thou must needs be in darkness, and thy light clouded and eclipsed, as when thou set­est up another Being more than that which was from Eternity: This I know, and thou canst not deny, but that God was All in the begining, and be­comes the first and last, and ending really in his All [Page 23] being: Therefore I say, for thee to hold forth som­thing besides him in reality now that were not before, as namely, somthing object beside him, or contrary to him, is plainly in the first place to weaken him in his Glory and Being, and is as much to say, He once was All, as being the First, but now a devil in Hell, and a will from man to­gether with a power in the Creature, as acting against God, and resisting his Will and Commands, which by all these expressions argue darkness, and not light in thee, and so in respect of God, it doth abundantly derogate, and take from the infinite being of God, as really for himself in his glory to cease to be infinite, which must needs be when an All-appearing God ceaseth to be that All, and an alteration is found in his glorious essential being, is as not to be the same at Last, as he was at First: which I understand the very strength of God in his being, and that as he was at first, there is not one thing altered, nor one whit changed, but the same yesterday, and to day, and for evermore; So that he is One in himself Strength, and One in himself Power, and One in himself Love, and indeed, One All; One God All, and that to All Beings.

Object. We do not deny but God is All, and All at first, and All at last.

To which I answer, Though thou dost not de­ny this All to be in general, yet thou dost deny him in particular, and so becomes very ignorant [Page 24] of him, as not to see him, nor to know him: As for instance, Thou say'st that the Creature as he hath a Will, hath a power to Act, and to do; when alas thou art blinded, thou seest not God, but plainly denies God; for I will tell thee, that which is said to be the Will of thee, is God really dwel­ing in thee; and so likewise, that which is said to be the power in thee, is really a divine Being in thee on with the Being of Eternal God: So it comes to pass thou art Passive, and God altogether in his real being active motions, Spirit, Breath, Life in thee, distinct in himself, and altogether One, and All himself.

Then again, me-thinks I hear another Objecti­on made, that is, notwithstanding these be high expressions, that is, in respect of God setting out himself All, and All Beings, yet you produce but few Scriptures to prove these your expressions, and I cannot believe them.

To which I Answer, That I do not express my self as my onely aim to satisfie thee, but to satisfie my self in the abundance of the appearing of God in me; therefore I say, Be it to thee as thou believes: But, because thou say'st this is not Scripture, I tell thee, thou knowest not Scripture: For, didst thou but know this infinite Being of God, it would be a satisfying Scripture to thee, and a satisfying Law in thee; so that thou wouldst not look upon a dead letter to be life, but altogether upon a li­ving [Page 25] letter, as God himself thy letter, as God him­self thy Scriptures, thy Life, thy Gospel, thy Law.

Then again another Objection is, If God be all Life, Motion, Power, being in all the World, and the Creature meerly passive, and altogether God active we conceive that God acts evil in the Creature.

To which I answer, that God hols forth himself in Scripture to create evil as wel as good; and therefore in Isa. 45. I create good, I create evil, I the Lord Jehovah do all these things. Then again in Amos, Is there any evil in a Citie, and I have not done it? Then again, He is said to bring evil upon Job: So that from hence God is said to do evil by his own Power and Actings.

But, whether or no may this properly and really be said to be evil in respect of himself, and really as his Power, acts and works in himself.

To which I answer, there is nothing can pro­perly and really be said to be evil, as done by his own self, and acted by his power, but as done by himself is his Will in himself, and so acted by his power is accomplishing his Will in his own Being, and so comes not to be evil in himself, but evil to the Creature in the making out himself in darkness in and to the Creature: For, did the Creature know God in his All-being, and All-appearing, that ve­ry object evil as conceived contrary, and oppofire against God, would really appear to be really God, carrying himself out in his own design, as being [Page 26] death and destruction to the Creature: So that hence it comes to passe that evil is, and evil is not; sin is, and sin is not; that as may not be, may be, and that as may be may not be evil sin, in respect of the Creature appearing, and yet not in respect of a will accomplishing, and a Divine power acting.

Thus much concerning the reigning of God as on with his being All, both Hell in the dis-in­joyment of himself, and Heaven in the enjoyment of him, All.

The next thing is whether or no is there not Hell, and a place of darknesse prepared after this Life.

To which I answer, that after death to all men, I understand that all visible created substances, and invisible spirits, (which is but one spirit really in its being, go to their proper Center and Ele­ment.

As to the first, in reference to the bodies of men, and created substances that is their Element and Center, from whence they came; that is, God is said to form Man out of the earth: and further, dust thou art, and to dust thou shalt return: that is the proper Element of the Creature, after annihil­lated, to return to dust, and there to molder as the earth, and so become dust and earth, and there­fore the Holy Ghost declares by the mouth of the Preacher, the state and condition of the sons of men, setting them forth to be but beasts, and [Page 27] withall desires that manifestation might appear, that they themselves may see and know it: that is in Ecclesiastes 3.18. the words run thus, I said in my heart, concerning the state of the sons of men, that God might manifest them, or make it appear to them that they themselves are beasts: not that the Holy Ghost means that their visible shapes and be­ing is equal in respect of visible likenesse: but he means in respect of that visible mettal that the Creature is made of; as namely, the dust of the earth, and so are equal with beasts, as at the 20. ver. both man and beast are all of the dust; and dust be­in the proper Center, both man and beast return to one place. Nay, he further holds forth man to have no preheminence above a beast, as verse the 19.

Now again, when he holds forth man to have no preheminence above a beast, is all because all have breath, and life, and spirit: So that Mankind for the present, God dwells in his being in Beasts as well as in Mankind, and so is as well glorified in himself in beasts as well as he is in Mankind: but yet I do not deny but the Creature is Lord over Beasts; that is in respect of the making out of God in Wisdom and manifestation, and so in that respect Mankind hath preheminence above a Beast. But here is the generallity of it, when man is said to have no preheminence above beasts, that is God univer­sally dwells in his glory, and being in beasts as well [Page 28] as universally dwelling in his glory in Mankind; And therefore saith the Holy God, Heaven and earth is full of his glory.

Thus much in reference to the proper element of the Creature; as namely, Dust; equal with beasts, as both returning to one place, to one Center.

The next thing is in reference to that invisible spirit or spirits of men, after the body is annihilla­ted and return'd to dust. And therefore in the first place I understand by the Spirit in the Creature to be really the Soul of man, which really remain af­ter the body is annihillated: and in generall, and in reallity this soul in the Creature is really God in his Being.

As first, I understand him to be the Soul really in the Creature, because he is that One and All soul, life, and being to the Creature, as the All One sole-Power, acting in every part and joynt of the flesh, and therefore saith the Apostle, great is the mercies of God: God manifested in the flesh.

Now I say, at the consideration of God being all in flesh; as namely, himself being the Soul, the spirit, the life, and all in the Creature: then it holds forth thus much to me, That the Soul of the Creature, and of all Creatures, being really God, it cannot dy, nor suffer after death; but is really alive in him­self, and so remains alive in his Glory, and so re­turns to its Center, to its fountain, to its element, [Page 29] that is in general suckt up into himself, without a­ny trouble, torment, or pain: and therefore saith Ecclesiastes, the last chapter, and 7 verse, there the Holy Ghost makes a distinction in reference to the body being annihilated; as namely, is respect of the proper Center and element of the body, and the proper element and Center of the soul; as namely, the Spirit of man, and therefore he be­gins thus, and then shall the dust return to the earth, as it was: that is of the earth: yea and even then and at that time of the annihilation of the body being dead, and thy spirit which is thy soul, being alive, returns, and so remains in that All, and great Iehovah, that is in himself, as himself.

But there may be some objection, in reference to Iobs Declaration: namely, my Redeemer lives, and though worms eat my body, I shal see my Redeemer with these eys; which may be understood the visible eyes upon his visible body, which to me it appears that it were not his visible eyes upon his visible body that he saw his Redeemer; but it were pro­perly and really an invisible God in Iob that was his eyes, his wisedom, his enjoyment, and so at the last day, he being suckt up into his possessions, and enjoyments he is properly and really said to see his possession, that is possessing, seeing, and enjoying all things with God, so to become One with God.

The next thing we speak of is; as namely, the earth, shall rejoyce, and the multitudes of Isles shall be glad thereof.

From which words we gather the sum in gene­ral, as namely, God in flesh declaring his being, and that was, where God reignes in the earth, and so appears as he reignes, there is abundantly, and a­bundance of rejoycing in the earth: But, what I understand by Earth and Isles? By Earth and Isles I understand two kinds of people; as one having partly a seeming light, the other being shut close into chains of darkness, as no light appearing. But for the first, as namely, the Earth having a seeming light, that is together with my former exrpessions of that generation, attributing their lives in exter­nal forms and duty, together with elemental ad­ministrations of old Ordinances; and therefore I proved it out of the 21 of Luke, that this genera­tion of men are here called Earth, that should be as it were the chief object and Sun-light of the earth, as namely, their Fellowship, Brethren, and by name called the rest of the Saints, and none beside them; and yet saith the holy Ghost, this Sun shall be darkned: So that here we see, that a real light in them, and in their practise appearing, is darkness in that light, and a seeming light their enjoyment, as Saints in reality, and yet Saints in darkness; as Saints by name, and yet confusion in practise.

In the second place, what may be understood by Isles, as being said to be glad thereof? and that is, those of the Earth called the Sea; as the Sea is far from land and earth, so it is in respect of those peo­ple [Page 31] called to be Isles; that is, far, remote, and di­stant from God in his all-appearing, as to be shut up in darkness, and being dead, as it is in the Reve­lation, Every thing died in the Sea: and there­fore saith the holy Ghost in Isa. 49.1. Hearken unto me all ye Isles, and people afar off: that is, you that are strangers, and have not known me, that are far and distant from me; and therefore in Isa 60.5. he holds forth the abundance of the Sea, and Isles, and Multitudes shall be brought in, and to the real light and appearing of God. Thus much for the discovery of these words, Earth, and Isles, and that in reference to two kinds of people.

The next thing is, in what may this earth that have this seeming light in them, that is far from a real light in a real being: I say, in what particular may they be said to rejoyce in? And that is, in re­spect of that transcendent Manifestation, and that most excellent Revelation, far above that low Ad­mistration that was before, that shall then appear, and therefore saith the holy-Ghost in the Revela­tion, at the All-Appearing of God in the Creature, All things became new, that is, new in the Crea­ture, the former came no more into mind, in re­spect of that glory revealed at the present: First, a new and another life; that is, thy former life that was in thy formal performance, and thy external ordinances, together with thy duty-forms, thou art utterly kill'd, slain, confounded, and ashamed, [Page 32] as in Isa. 24.23. speaking of that glorious life and being that shall then be revealed, That the Moon shall be confounded, and the Sun shall be ashamed, when the Lord shall reign in Mount Sion, and in Jerusalem, and before his Ancients gloriously: But, to take the words in the mystical sense, as namely, what may be meant by Sun being confounded, and the Moon being ashamed; For this I understand to be on with my former Discourse, as namely, a chief object of being a chief light, as the Sun to a generation of men, yet in darkness, and under a seeming light. But, how comes it to pass, or what is meant by that, he shall be ashamed? I understand by those words, that he shall be ashamed as to see all his Travel, Work, Performances, Duties, Preach­ing, Administration, and all his former pains and actings, as each against the Wall and dead in the Earths and perpetually buried in oblivion, as to see his former life, death; and his light, darkness; as emptiness in praying, emptiness in administrati­ons, and all fulness in his rejoycing, in his all ap­pearing, and therefore in Rev. 21.3. There was no need of the Sun, neither of the Moon to shine in it, that is, all external Ordinances ceased, and the Lamb onely was the light of the Citie; that is, his glory in his being, to be Life and Light to the Na­tions walking in it: therefore at this consideration there must needs be abundance of rejoycing.

Secondly, There must needs be abundance of [Page 33] rejoycing, and that because he is carried out by that glory revealed in him, to rejoyce in that glorious present enjoyment, on with his present possession, that is, enjoying him for the present, and so posses­sing him for the future, in all, and in all things,

Thirdly, Thou must needs rejoyce, because thy All, thy possession rejoyceth with thee, and in thee, as that of Isa. 65.18. there he holds himself to re­joyce in Jerusalem, and joy in his People.

Fourthly, Thou must needs rejoyce, and that because all trouble shall have an end in thee, and therefore is said to live in thee, and be thy rejoy­cing, and wipe away all tears from thine eys, so that thou shalt not weep any more, nor suffer pain any more.

Fiftly, Thou must needs rejoyce in respect of that plenty, as wanting nothing, siting under thy vine in quietness, and so in peace and rest, ly down and eat the fruit of thy labor without any opposi­tion, let, or molestation, as in Isa. 65.21,22,23. They shall build houses, and inhabite them, they shall plant vineyards, and eat the fruit of them; and so he goes on, They shall not labor in vain, or bring forth fruit for trouble: For as the daies of a Tree, shall be the daies of my people, and they shall long enjoy the work of their hands: So that here appears the abundance of plenty in the enjoyment of him in his glorious All-being, and therefore must be abundance of rejoycing.

Sixtly and lastly, There must needs be rejoycing in respect of those Armies of heaven following and being in love in a sweet harmony of a singing voice, and a pure language, being clothed with white and pure linnen, as Rev. 19.14. and altoge­ther comly and perfect in the cleer and bright righ­teousness of God: and altogether no divisions found, nor oppositions against, but a sweet harmo­nie of love, and unanimous consent.

Some objections may be made, how by your expressions you mean heaven above.

To which I Answer, It is true, I mean heaven above; but I will tell thee, I mean not that heaven above which thou speakest and declarest in thy E­lement and Language; as namely, heaven in thy thy Language as above the Elements and Clouds; but I mean and understand heaven to be in the language of God; that is, for the Creature to be entred into a present possession and enjoyment of an all-glorious Being; that is Our Heaven, Our Rest, Our Canaan; together with that Heavenly, Holy, New City, New Jerusalem, flowing and de­scending from himself, which prepares us, and a­dorns us to be matched and married to himself, as a Bride is prepared and adorned for her husband: Rev. 21.2. and therefore after this match is made up in respect of our heaven, in the third verse next news you hear is, God appearing and setting forth himself; as namely, His Tabernacle is with men, [Page 35] and he will dwell with them, so that there shall be no more death, neither sorrow, neither crying, and that because the former things are passed away, and all things become new, in respect of his all and pure appearing: And therefore thou sayest Heaven is above and that in the elements.

Truly, I shall answer thee that it is above, yet not still in thy language, but it is above; and only in that language of that great Princely Iehovah: Now therefore when he appears in his right and real language, that is even the very fullnesse of him­self, and that in the Creature, this is properly and really said to be Heaven, and that because he de­stroyes all other languages in the world, as below himself in his appearing, and so becomes above Nations, Worlds, and languages; and therefore is he said to be above hell, as to swallow up death and Hell in Victory, and so to destroy the language of Hell, which is darknesse, and that below himself in his essential Being.

Then again when he holds forth Heaven to be in his glorious appearing in the Creature: he holds forth houses to be built, and Vineyards to plant, and men eating and enjoying the fruit of them; which holds forth one generation going, and another coming, as from those words, they shall, long enjoy the fruit of their hands: and further, as the daies of a Tree, when this appearing shall be so are the dayes of my People; and as if he should [Page 36] say, I will establish them for ever; as in that of Isa. 65. And therefore in all this, I apprehend not Heaven in thy language: but Heaven altogether in that one and alone pure language of God in the Creature, and so to be the Creatures happines, Heaven, joy, peace and rest.

Again in brief, I think somewhat to say in what I understand by those words, the Moon shall be con­founded, together with the Sun being ashamed: fain would I speak something in clearing this dark Letter; as satisfying my self in the mystical sense and meaning: and therefore I understand those words as a metaphorical expression, in reference and likenesse of that elemental Sun in the element so called. For the Sun I have declared already, but for the Moon here exprest I understand to be a ge­neration of men, as drawing their light and pra­ctise in and from the Sun, which we formerly ex­prest to be their chief object of light: as for in­stance, the Sun is in its first station, the first admi­nistration in its proper place to be the chief light of shining in the world, and so administers light in the earth, to the view and beholding of Mankind, together in its place is the managing the times and seasons. So likewise the Moon, being the second administration, doth borrow its light and being from the Sun as an administration of light in the night.

So it is with this particular generation of Man­kind, [Page 37] as borrowing his light and being from that his chief object of light, called the Sunne, as is the being of his light in an instrumental way or cause. Now I say, at the consideration of this chief ob­ject and Sun-light of the Creature, as ashamed of his administrations at the consideration of that em­ptinesse that is in them, and altogether rullnesse in an higher administration of light. Now I say the chief object it self being ashamed in respect or a fur­ther manifestation, and that or all his former life as to be nothing else but darknesse, and he as dark­ned in the use and practise of them: Now I say at this consideration, the Moon is troubled, which is the creature eclipsed, the object of his light destroy­ed, together with his light being taken away, and the object of his glory eclipsed, and the power of his Heaven shaken, and his Stars as a light falling, as in the 21 of Luke, the Powers of Heaven shall be shaken, and the Stars under that seeming admini­stration of Heaven, there fallen. Therefore hence it comes to passe, the Sun hath forsaken the Moon, so that her light is eclipsed, it cannot be seen, there­fore is the Moon troubled, therefore doth the Moon lament, therefore is the Moon confoun­ded.

Again, a Question may arise, from that of the 14. of Mark, as namely, How may that Scripture as is there expressed be expounded, the Moon shall be turned into blood; and in that of the 24 of Isai, [Page 38] at verse 23. it holds forth the Moon to be confoun­ded, to which we shall hold forth as both expressi­ons on in the mystical sense of the word, and that as in reference to the Creature undergoing a cor­poral death, as to ly visibly dipt, and over and o­ver in his own bloud, and so being deprived of his life and being, as to say a being in bloud and kild.

So, I say, in respect of the Moon that is depri­ved of her light, which was her chief object of life, and her happines in the enjoyment of his light, as namely called the Sun, which now the Sun being ashamed of her practise in her life, leaves her na­tive Country, together with all her native Friends and Acquaintance far distant, and that in another Country, in a new life, and a new World there shining, and there remaining in the very mystery and Sun it self: so that it comes to pass that a great uproar and trouble is up in the Creature, as namely the Moon, as borrowing its light from the Sun; that is, the Sun is gone, is ashamed, light's gone, performance of Duties, Administrations confound­ed, nay life and all is lost: So that here it comes to pass, that the Moon is confounded in respect of her lights, and altogether lying in bloud, in the losing of her life. Thus much as concerning those words, The Sun shall be ashamed, and the Moon confound­ed, together with the Moon being turned into bloud, as appears what I understand from those words.

The next thing may be remembred, was in re­ference to the Isles being glad thereof; which was at the All-appearing of God.

We understand by these Isles, to be a people farther in darkness than they were before menti­oned, and therefore by the Isles I understand in general to be of such as are distant and a far off from God in his glorious All-appearing; and there saith God, Hearken unto me all you Isles that are afar off: then again in Isa. 4.6.12. Hearken unto me ye that are stout-hearted, and far from Righte­ousness. Now I say, God searching the earth, and the dark places of the earth with lights, and with candles, as he is said to search Ierusalem with can­dles; and so himself really appearing in his Be­ing to Prisoners and Captives, and proclaiming li­berty to these poor, blind, deaf, captivated sons of men: therefore well doth the word hold forth, that that at his appearing they shall be glad thereof; and it must needs be, because nothing but gladness will have its Being in this Manifestation. But I might speak more in general, but I shall desist, and so speak somthing in particular of the truth of this gladness in those that are afar off; as namely, first the Truth of it, it must needs be gladness to those afar off, and that in this particular, that as they were dumb, and could not speak, the Prophet Isai. holds forth, that then, at his appearing, he will cause the dumb to speak; that is, not in that lan­guage [Page 40] as being dumb, and so speaking a dumb language, but altogether the language of a glori­ous mysterie revealed, which was hid in ages, but revealed in us.

Secondly, they must needs be glad thereof, for they being dumb, shall not only be caused to speak, but being deaf, shall hear, and blind, shall see; in Isa. 29.18. In that day shall the deaf hear, and the blind see: and then again in Isa. 35.5. the words run thus, Then the eys of the blind shall be opened, and the ears of the deaf shall be unstoped, and at the 6. verse, Then shall the lame man leap as an Hart, and the Tongue of the Dumb shall sing; for in the Wilderness shall Waters break forth, and streams in the Desart: which All is the holding forth of a glorious day and time of refreshing, which shall be to those in the Wilderness, and in the Desert; and though barren as the Wilderness, and though as empty as the Desart, yet shall they be glad, re­joyce, and blossome as a Rose: Now therefore at the consideration of Isles afar off as Strangers and Forraigners come to be Citizens of God, in that holy City, and New World, with all manner of Dainties and Delicates whatsoever; here must needs be Gladness and Rejoycing.

Thus much in reference to the first verse, as namely Godreigneth, and so forth.

The next is from the second verse, Clouds and Darkness are about him, Righteousness and [Page 41] Iudgement is the habitation of his Throne.

From which words, I understand the full Ma­jesty and glorious scituation of God; as namely, Judgement and Righteousness, his Seat, his Throne, his Habitation.

• 1. That Iudgement and Righteousness is the Seat and Throne of God, as One, and All the habitation of his glory.
• 2. That round about his Throne and Habitation is a Mist, together with a great Mysterie.

First, What I understand by this Iudgement and Righteousness; that is, the real faithfulness of God, accomplishing in himself his first promises, and that altogether in his own glorious purposes.

But, what I understand by his glorious purposes, as on with his real faithfulness, as being Iudgement and Righteousness, together with his first promises.

Now then for the first, as in reference to his glo­rious purposes, and that is God in himself,

• 1. To be One and All God.
• 2. To be One and All Being.
• 3. One and All Love.
• 4. One and All Power.
• 5. One and All Will.

hath purposed in [...]is Glory, but further in general as One, and All God to be on with his own Being, and as One in Love, being One with his Power, and as One in Power on with his Will: so that hence it comes to pass in respect of the infinite [Page 43] being of God, as namely One God, One being, One Love, One Power, One Will, and in general, All God in himself, and in his glorious purposes: there­fore I say at the consideration of this righteousnes, as being One in his purposes, it doth appear his faithfullnesse in his first promises: as first being Faithfulnes in his being All God, Faithfulnes, in be­ing All Love, Faithfulnes in being one Power, toge­ther with one Will: So that in all this I see a full Map of his glorious Righteousnesse, as being his seat and habitation: But how comes this to be a seat of Judgement, as One with his first promise: that is he hath promised to be in this his habitation and scitu­ation, to be a seat of Iudgement, that is to judge and condemn the world, which is nothing else but all things below his Righteousnes, below his Fulnes: More particularly I understand that in this Habita­tion of God to be two distinct seats of Judgement; and yet in reallity but one in respect of his first promise and purpose; that is in himself one seat of Judgement with Righteousnes in that judgement, in that seat and scituation, and so it becomes alto­gether his Throne invisible, or God in his Glory.

But for the first, as God being two seats, of Judgement, is first judging and condemning the Creature to dy; as in his purpose from eternity, that was ordained of old to condemnation, having the sentence of death, being already judged to dy, as to be deprived of life, and that expresse image [Page 42] of his Glory, and withall laid in the graves with a covering of darknes, over-powering add covering them, and so it comes to passe that they are judged to dy, and that from Righteousnesse, and from that seat of Judgement which is really the habitati­on of God, so that it is in this respect the Judge­ment Day of God as One with his first Promise or Purpose, that is in himself to purpose Judgement in his faithfulnesse from his own Being and glory, together with the sentence of Death, aswell as the sentence of Life.

Thus much in respect of that Judgement and Righteousnesse of God; as judging the Creature at present on with his purpose from eternity.

The next is in reference of himself, being that One and All seate of Iudgment at the last day, as in reference to that of the 20. of the Revel. vers. 12. there is he said to be the seat of judgment, and that to small and great, that is superior and inferior, as namely, rich and poore, high and low, all, and all sorts whatsoever, according to his decree and pur­pose in himself: Not that he will judge and de­stroy the carcasses of men, and throw them down into a visible and local pit, as imagined to be hell, and there to live and lie in elemental flame of that elemental scorchings and torments of elemental fire and brimstone, no but that he will be a seate of Iudgment, together with a day of Iudgment, as in respect of a day of his all appearing, and coming in [Page 44] the creature, as to come in judgment to the crea­ture, that is, to judge and condemne all things in the creature below, the very life of his appearing, therefore is he said to come in flaming fire as to be avenged of his enemies; and this will plainly ap­pear what his enemies are, and how he will judge and avenge himself of these his enemies in the 1. of Isa. vers. 24. where he is said to avenge himself of his enemies, which he holds forth in the 25. ver. somthing in the creature that is held forth as con­trary and against the fulness of his All appearing, as namely, sin, concupisence, lusts, barren administrati­ons, that he accounts but all to be tin and drosse in respect of that glory of himself, then, and at that day revealed, therefore saith he in the 25. verse I will be so avenged of these mine enemies, that I will con­demne, judge, destroy them all, as namely, I will surely turn my hand upon thee and will purely purge away thy drosse, and take away all thy tin: and in the 26. ver. he holds forth himself to these his peo­ple that he will restore them as at first, that is unto himself, as in the beauty and clearness of him­self, and further at the latter clause of the verse thou shalt be called the City of righteousness, the faithful City. Then again, in the 60. of Isa. ver. 17. he holds forth that drosse and worst of mettal which now remaines in the creature, as distant from his appearing: as for instance, his appearing shall be the best and highest, far above all drosse that is now [Page 45] in the creature, so that it shall be gold it self, and silver it self, beautie, lovely, glorious, scituated-reigning and remaining in the creature, as Isa. 60.17. For brasse will I bring gold, and for Iron silver, which altogether holds forth the seat and judge­ment of God in the creature; and then again, he is said when he comes to judgement, to burn up the world, and the works thereof; which is not that I understand by that Scripture, that he will burn, and so consume habitations, and dwellings, scituated houses, or that I understand by World these stations of these generations of men is meant as World, but by World that here he is said to burn up, I under­stand Earth, that is one and the same with my for­mer Discourse, as below Heaven, and below his All appearing; as namely, earthly actions, and earthly Motions, earthly performances, and earth­ly Administrations, as the Creature acting as his works, and practising as his Life; therefore is he said to burn up the works of the World: which is in reality the works and actings of the Creature, which will appear nothing else in the day of his Judgement, and in the day of God appearing, but Tin, Drosse, Mud, and Dirt, in respect of that our All-revealed: And therefore in Isai, at the very Name of God appearing, and the glory of God re­vealed, and that in the Creature, how wonderfull he appears in judgement against the Creature; as namely, a cry of judgement against all flesh, and [Page 46] fleshly eatings. As for instance, Cry. What shall I cry? All flesh is Grasse, and as the flower of the Field. Here we at the appearing of God, flesh is withered, and altogether dryed up as emptynesse, nothingnesse is found: is the flower of the field to give a smell, as sweetnesse, which is in respect to the Creatures, some thing else besides God: there­fore, now I say, in respect of this seat of Judge­ment, and his Glory appearing in stead of sweet­nesse in this something it is judged and condem­ned to dy; it is burned, it is rotten, its dust, it stincks, all smell, taste, rellish, and all is gone, at this appearing of this Iehovah, this King, this Prince, this All, as taste, rellish, sweetnesse, plenty, all in all fulnesse.

In the second place, why is this Day called the last Day? and that is, it may very well be called the last Day, and together with a happy Day, in respect of glorious glad tidings coming that day: But why the last Day? First, because its the last Day of the Darknesse, and seeming lights and ad­ministrations, and the first Day of thy entrance in­to thy rest, as thy travel, barrennesse, captivitie, yoaks, and oppositions all ended. So that it comes to be thy last day, as to destroy Death in thee: and therefore he holds forth himself thus, O death, I will be thy death: O grave, I will be thy destructi­on: that is in respect of God appearing in the Ma­jesty and Power of himself to the judging and de­stroying [Page 47] of that Death and Darknesse in thee, and swallowing it up with the Victorious Banner of himself in his Glory, and then he is said to be the destruction of the graves: that is, riding his Cir­cuit upon his Banner and Cherubims of his strength; calling and thundering out his Voyce; as namely, Arise you dead, and come to judgement: which is nothing else but on with the other Scrip­ture, the dead which are in their graves shall hear his Voyce, and &c. that is, when he takes away the covering of Death and darknesse, and so sounds a Trumpet of life; which is his Voyce, causing dead Bones to live; not as living in death, but to swallow up death, and so become a living Voice, as living altogether in God, and so becomes the day of Gods Judgement and fire, together with the first day of Saints arival, that is into their Commu­nion, their rest, their inheritance, their redem­ption.

In the third place, there may be some difficulty in those words in the 20 of Revel. vers. 12. which may be imagined the Dead, that shall arise and stand before God at this judgement day, may be the visible bodies of men, in their shape and being, which I understand no such thing, or form, but as I expresse, was the dead of all sorts that this God coming in judgement; namely, as to high and low mountains, and hills: the words run thus, And I saw the dead both smal and great, stand be­fore [Page 48] God, and the books were opened: which I un­derstanp all sorts of people, high and low, that are in darknesse and seeming-administrations of light, and that in Scripture and Gospel; which now at this day of Judgement, and day of his ap­pearing, the books were opened; that is, their dark­nesse opened; their books of administration: as namely, their Light, Scripture, Gospel, performan­ces, duties, Ordinances, and all naked and open before them; that is, to see nakednesse, empti­nesse, the nothingnesse of all their practise and works, and withall we see how glorious­ly God appears in the life-himself; as namely, Death in all their administrations, to be open and naked before them, and life in another Book; as namely, another book was opened, which was the Book of Life; which was himself clearing up him­self, as to be now the only Book, the only Life, Scripture, Law, Gospel, all that was, and so goes, and arises to judgement against all those writings, administrations written in the books; and then he is said to judge the dead of all things written in the books according to their works; that is, as these administrations, these practises were altogether their works and duties in the use of them, and by them to be saved. So that now he riseth like a man of War, with his sword drawn, which is the strength of his Power and Majesty, and altoge­ther falls a cutting, and slashing, and judging, and [Page 49] passeth the sentence of Death against all these act­ing works and administrations that were found written in those books.

But further, there is something else clears the judgement of himself; as namely, they were judged out of the Books; that is, out of these books, as seeing nothing but death and darknesse; and so being set, stamped, and printed in an other book, which was the book of Life, as being open, clear­ing up himself in the Creature, as writing his Law, Gospel, Scripture, administration, and life: and therefore to this purpose the Prophet Isai holds forth the Seat and judgement of God, in the chap. 24. vers. 14. there we see how he ariseth like a man of Warre against all administrations of the Creature, as below himself; as he will appear in the last Day. in the 14 verse, the words run thus, I have long time holden my peace, I have been still, and refrained my self: now I will cry like a tra­velling woman, I will destroy and devour at once; in the 15 verse, I will make mountains and hills, and dry up all their hearbs; and I will make the rivers Islands, and dry up all their pooles. Much do these words hold forth in reference to that judgement Day, and Gods All-appearing in judg­ing and destroying those things below himself, which is the creatures glory; and therefore saith he I will dry up all their hearbs, that is, all their pleasant and delectable things, as their All-enjoy­ments, [Page 50] and possession, and further Rivers shall be in Islands: that is, of those that were dead, and a far off, rivers running altogether pleasant, and refresh­ing in the Creature, and at the 16 verse, how low­ly and gloriously doth he appear to poor blind men that are quite in ignorance, and know no­thing in respect of God, that are dispised and forsa­ken in the world; mark the words, I will bring the blind by a way they know not, and I will make darknesse light before them, and crooked things straight; these things will I do unto them, and not forsake them: in these words we see what God will do when he comes to judgement; as not to throw poor blind, ignorant ment to an imagined Devil in Hell, there to be tormented; but he will judge and destroy death in them, and gently lead them, and bring them to himself, and stamp and print them in his own book of life; and although their paths are crooked, and their knowledge dark­nesse, yet saith he, I will make crooked things straight: that is, himself being their guide, their straight paths, and as an high-way for poor way­faring men, and strangers to lodge there, that is in himself, and in the abundance of his plenty, and therefore saith the Psalmist, that thou maiest suck and be satisfied, of the breast of her consolation, and be delighted there.

Then again he is said to be a Seat of judgement to high Mountains and Hills: that is, to make them [Page 51] Waste, and to lay them plain, as great high Oaks, and tall Cedars, they shall altogether ly waste, as namely wits, wisdom, designes, policie, strength, power, will all be judged to dy, and to ly low in the vallies, and dark, and secret places of the earth, not to be seen; and therefore in Zachary, Who art thou, O great Mountain before Zorubbabel, thou shalt become as a Plain, and my servants shall lay grass unto it; and further, He will not do it by Might, nor Power, but onely by his own Self and Spirit: that is, when he begins to open the seventh Seal, and hath sounded his Mysterie, and gifts up­on his white Horse, which is his Cherubins and Strength, together with all Majesty and Power, judging, condemning, confounding great Moun­tains of Power, and mighty hils of Strength, as making them quake, yea shake at that fire of his ap­pearing, and the day of his judgement. And there­fore at this great day of his appearing in judge­ment in and against the Creature, Behold (saith he) the Kingdoms of the World are become the King­doms of the Lord, of his Christ, and he will reigne for ever and ever: that is, Confounding thee, O might, and mighty in the earth, and judgeing thee, O Strength and power of the earth, commanding thee to be arraigned, judged, and condemned, at the bar of my Tribunal Seat of Judgement, and there to be cast into that lake of fire and brimstone. And therefore Hell was cast into this lake of fire: [Page 52] which fire I understand to be God in the fierceness of himself, and in the burning of his strength, to burn up and consume for ever, that death and hell in the creature, and all those seeming powers of life, which in reality is death and darkness; and so death and hell to be buried in the Grave of obli­vion, as never to come in mind or memory; and therefore saith the holy Ghost in this appearing of God, there was no more death: and truly, it must needs be, because there was nothing but altoge­ther life. Some few considerations may be consi­dered, as likewise propounded, and mystically an­swered, as in reference to this Seat and Judgement day of God.

• 1. Thou say'st, The Habitation wherein thou now dwellest, shall be destroyed.
• 2. Thou say'st, Thy riches and thy possessions shall be together burned.
• 3. Thou say'st, Thy Trading, and thy Falla­cing in the World shall end.
• 4. Thou say'st, This day is a day of Doom and Blackness.

To which I answer to the first in reference to this mystical sense of God, in his judgeing in the world, as namely, Destroys thy Habitation, as not that Habitation without, where thou dwellest; but it is mystically an habitation within, wherein thou dwels as seemingly in light, and yet art sunk into death and darkness; so that thy dwelling is [Page 53] darkness, and yet to thee a mysterie to know this thy dwelling, this thy habitation.

2. Thou say'st, Thy riches, and thy possessions, and all shall be burnt up; yet I say still, not in the literal sense onely, thy riches and possessions with­out thee; but mystically, thy riches and possessions that is within thee, they shall be burnt at the day of his appearing; but for thy riches without, I shall speak of it by and by: But, to the first, as namely, thy riches within thee, thy performances, duties, precious Jewels, that is all of thy rich attire, as namely, Fellowships, Ordinances, and Admini­strations, as the rich man in the Gospel, must sell all that he had, and give to the poor: So mystically all these thy riches of this life, and enjoyment within thee, as namely, thy external Forms and Fellowships, all sold and disposed, and that by fire: And hence it comes to pass, that common Fellowships and Congregational Churches are shaken, they quake at the very appearing of this Judgement and Righteousness; so that when Righteousness appears and sounds, thou must depart with all thy forms and duties, thy admini­strations of the precious Jewels: Now therefore, at the consideration of this voice, this sounding in a Nation, and God All-appearing above all these riches, and causeth all those gallant, rich, and glo­rious buildings of the Creature to be impoverish­ed, and burned, and involved in bloud. Now I say, [Page 55] as the consideration of this voice sounding and al­together burning, what abundance, and how abun­dantly the powers of this the Creature heaven and earth is shaken, as to be troubled and burdened, and with the young man in the Gospel, departs, being very sorrowful.

3. Then again in the third place thou say'st, At this day of Iudgement, and in the day of Gods ap­pearing to judge the Earth, thy Trading and Transacting shall be ended; To which I shall an­swer not altogether still in that literal sense of the word; as namely, in thy Trading in the world, and living as buying and selling, and the like: But mystically, thy Merchandise, and costly apparel, and building within thee, ended, destroyed, and burnt up; as namely, all thy delicates and dainties that thy soul lusted after, adjudged and departed from thee, according to that of the Revelation 18.11. the words run thus, And the fruits that thy Soul lusted after, are departed from thee, and things that were goodly and dainty are gone from thee, and thou shalt see them no more: which all hold forth all thy Riches, Honor, and Glory that was within thee; thy Happiness thy Glory, thy All, as being below God in his own, and onely Glory, as all burnt, destroyed, adjudged, departed; and by the his all-appearing, though inestimable, yet detesta­ble in respect of that inestimable glory revealed.

4. Thou say'st, This Iudgement day is the day of [Page 54] Doom and Blackness, as it is set out in Ioel. To which I answer, not in the literal sense onely, but mystically; as namely, this Judgement day being a day of the light of God arising above all lights and objects in the world: it appears in this rising shining, nothing else but demi-darknes as formerly in all seeming objects of light, and high Admini­strations practised and acted by the Creature, Man­kind; and therefore well doth the holy Ghost say the Books were opened, that is, Administrations, Duties, Performances, Ordinances, as all open, black, doomy, yea nothing else but a day of darkness, at the consideration of Gods appearing in his light.

5. Thou say'st, We that are alive at his coming to judgement, shall be caught up into the Ayr, to meet the Lord Jesus (that is, God himself) and so shall ever be with the Lord. To which we answer not literally, but mystically; And therefore by those words We that are alive, I understand, We that are his first fruits, as living in our All and all possession; We are alive, as prepared for him, as to be matched to him, as adorned, prepared as a Bride for her Husband, and so are caught up into the Ayr, that is, into the breathings out of himself, and the flowings out of his glory. And therefore in Cant. 4.16. this appearing of God in the Crea­ture, is set forth to be as the Wind and the Ayr, as, namely, Awake O North, and come O thou South [Page 56] wind, blow upon my Garden, that the spices thereof may flow out, and let my Beloved come into my Garden, and eat his pleasant fruits: all which is those pleasant and fruitful things that this Ayr and Winds bring forth, which we being caught up into himself, and ever remaining with himself; and so saith the Word, We shall be ever with the Lord, that is acquainted, and alwaies walking in his garden of fruitful Spices, as to smell the sweet Odours of himself, and to tast the fruitful Spices of his own self and glory, as altogether fair, lovely, and beautiful, which is being caught up into the Ayr.

But why is it said caught up into the Ayr?

To which I answer, that We being up and above, that is into God.

We are above all things, as practised below himself in his glory. Hence it comes to pass, being caught up into himself, we are caught up into Heaven, as to be in the Ayre, and breathing out of himself and gloryr

Thus have I declared what I understand by the Mystical sense of the Word, as distant and different from the literal sense.

The next thing is in the literal sense of these particulars, as aforesaid, expressed, and [Page 57] so to be held forth; as namely, thy riches without materially; not as the World holds forth, with Elemental Fire being burnt up and consumed; But first, thy Riches as not thine owne shall be judged, and so become an­others, as thou didst account it thy God, thy Glory, and so lying down, and bathing thy self in the abundance of them, and so becom­est Tyrants to the Poor, and Oppressors to the Needy, as grinding the faces of the Poor, and no Pitie, Love, nor Charity; but boast­ing in thy Wealth, and glorying in thy pride: Therefore know this thou Tyrant great, and great Oppressour, in that thy glory of thy Self, the Lord, the King, the great Jeho­yah doth now begin to Reigne, as Judgeing thee of all thine owne, and setting up him­self as being King, turning thee out of all thy Riches and Possessions, the House of his Being, and sits as Lord in the Seat of His Judgement and Righteousness, sounding out his voice of misery to thou Rich and Mighty Tyrant; as namely, Go to now ye Rich men, Weep and Howl; For your Gold and Silver is cankered, and the rust of them shall be a wit­ness against thee. So that Vengeance from Heaven afflicts upon the Earth, and Earth­wormes; As if he should say, thou shalt never en­ter into my kingdom with this thy cankerd riches, [Page 58] for the earth is mine, and all that is therein; thy goods, thy cattle mine, and all at my dispo­sing: Therefore now weepe you rich, and howl ye Tyrants, I have been still a while, and ye have eaten up the poor, as ye eat bread, and have not called upon my Name. But now I will arise like a man of War against you, and the fatnesse of thy House shall no more be said the fatnesse of thee, or the riches of thee, but the fatnesse of God, and the plentifull Rivers of God, and so dispose them to the poor despised in the earth, to the Israel of God, and towards the plenty of Canaan.

Now therfore, O thou great and mighty, eat no more thy bread with Might, come down, come down thou high exalted man, sit in the dust, ly up­on the ground, see thy gold and silver as drosse, and eat thy bread with the poor, and drink thy rivers of plenty, as being thine no more; but altogether thy plenty in me, and in my glory feeding not from thine, but altogether with the poor feeding upon mine: therefore thou great and mighty, thou haply at this consideration maist be shaken, and greatly stir'd in opposition to which I sleight and dis-regard, as not to be within my brests, and I will tell thee, thy private secret treasury shall no more be called Private, but altogether publique Treasury, Act. 4. chap. verse 32. to the 34, and 35. as being the glory of God, so to become the glo­ry of the earth; and so to feed the earth with plen­ty [Page 59] and glory; and therefore hence it comes to passe there was no beggar found in Israel, neither any speaking lies, neither was there a deceitful tongue found. In Zeph. 3.12. speaking of the pride of the Creature being brought down, and withall holds forth a poor despised remnant as the Israel of God, and therefore are they called a people trusting in the Name of the Lord, and withal shall do no iniquity, nor speak lies, nor a deceitful tongue found in their mouth; for they shall feed, and ly down, and none shall make them afraid. And therefore now Sing O Daughter of Sion, Rejoyce, the King be­gins to reign, and scatters all thine enemies, thou shalt not see evil any more, its time for thee to live in strong possessions, and in seeled houses, and let the Houses and Possessions of the Earth be waste, its time for thee to plant, and inhabite all the waste places of the Kingdom. Haggai 1.4. Rejoyce there­fore all ye that are his first fruits unto himself, as having the New Name, the white stone, as written and being the glory of the earth, and the Armies of Heaven: I say to you that are this Army, and to you that have the strength of his Banner to be your Arms, fear nothing, but go on with Haleluiah and singing, The Lord is coming to judge the earth, and Tyrants great that dare not stir, nor come in sight, but runs about in Dens and Caves, stand­ing afar off, crying afar off, at this judgement day of God, as dispossessing thee of all and glorious rich [Page 60] attire, and all thy costly buildings become the plen­ty and possessions of the earth. And therefore in Isa. 65. in the day of Gods judging the Earth, Hear O Tyrants and rich Fraternity of Mankind, my Servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of Spirit, my servants shall eat, but ye shall be an hungry; Behold, my servants shall drink, but ye shall be a thirst. Therefore now you Multitudes and Isles afar off, you blind men and poor men, you lame men and deaf men, rejoyce thou blind man in thy sight, be glad ô poor man at thy treasures, and leap ô lame man at the strength of thy limbs, nay rejoyce the whole earth, for he makes the treasury of the earth plenty and common.

The next thing is in reference to those Clouds and thick mists that are round about, and compas­sing this habitation of God, together with a great Mysterie.

By this Mist and Clouds I understand to be that vail that he casteth over that light in himself; and therefore saith the Apostle, The vail remains as yet untaken away, which is vailing himself, and cloud­ing himself from the All-appearing of himself to the creature; not that I say as I formerly said, that he is thickness, or a cloud in himself, as his glory and light eclipsed in himself; but altogether in himself, as cleer as the Sun shining in its real pros­pect and glory; And therefore to that purpose he [Page 61] hides and vails himself to the Church in the Canti­cles, as absenting himself from her, in causing her to make enquirie after him: as namely, going a­bout the streets of Jerusalem, saying, Saw ye him whom my Soul loveth? and so very darkly appears to her, but yet really his being of Love in her.

But more particularly in respect of his comming to Judgement in the Creature; and therefore I shall declare now when he comes to Iudgement: He is said to come in the Clouds, (as here expres­sed) to be round about him. To which I under­stand, that the coming of God in the clouds, is to expell Darknesse by his glorious Light appearing, and so to expell those thicknesse, clouds, and mists, that are round about him, in his seat and habitati­on, that is, by the strength and Power of his ap­pearing to break thorow clouds and mists, and by the Banner of his Glory to make them all fly before him; and so is he said to take the covering of that vail cast over People, and so in himself shines brightly, and arises clearly without any mists be­fore him, or clouds about him; And then again, when as the literal sence of the word holds forth God coming in the clouds: it is nothing else but God coming, and consuming all things; as name­ly, thicknesse, mists, and darknesse in the Creature, as below himself in his All-appearing.

2. I expresse there was not only a great mist round about his habitation, but together with a [Page 62] great mystery, is to know darknesse in light, and light in darknesse: to know darknesse in light is to know light, darknesse, and that must needs be a great mysterie: not that I say or understand that I mean darknesse really in that real Glory of that great Princely Jehovah.

But, this is that mystery, as to know those ad­ministrations, and external Ordinances acted by the Creature, as to be the chief light and object of the Creatures enjoyment and possession. Now I say, in this enjoyment and in this possession as be­ing their All, in realitie it is a great mystery to know this their light darknesse. As for instance, Let us but look upon the Congregational Church­es here and else-where, how glewed and fastned, they are to their practise and light, together with their administrations, being life, denying light and life in any but in their light all light. I condemn them not, but I see their Light, Darknesse, and this is their mystery, together with a great mystery, they know it not, and so the vail as yet in them re­mains untaken away.

Secondly, As it is a great Mystery to see the creatures light in darknesse; so is it a great myste­ry to see Light as a real Light in that darknesse: for, being in darknesse, darknesse cannot compre­hend the Light: and therefore saith the Holy Ghost, in thy Light shall we Light: that is, himself being our All, our Life, and our Light, we come to see [Page 63] lights, not by low administrations, and below himself, come we to see him in his Glory; but by an internal revelation, together with a high eter­nal manifestation.

And therefore to end my discourse at this time, as holding forth God to be All, and the Creature Nothing; God active, the Creature passive, I am carried out at the consideration of God in All; carrying out himself in the glory of himself, ac­complishing his Will, to be still in particular forms, duties, as sleighting, not regarding any, or exhor­tation from any, but altogether waiting, expe­cting deliverance from burthens and opposition to be brought in amongst the glorious liberty of the sons of God; and thereto see nothing else but the salvation of God in his Glory, together with my happy arrival into mine inheritance, and with the prosperity of Canaan, and the day of my rest.

Thus much in reference to those material ex­ternal objects that shall be burnt up by sire by the day of Gods apearing, and together with that Day called the Day of Judgement; so that we see the literal sense of the word branches out into a great Mistery to the World, and so be altogether in the infinite Being and Reinging of God mistically.

Having thus ended my discourse, I shall expresse my self in particular in Considerations and Obje­ctions, which may somewhat clear my former dis­course in reference to the being of God to be All.

The first Objection is, Methinks these things are very secret things of God, and we ought not to meddle with them.

To which I answer, That secret things with God, are in God not revealed in the creature, and so resteth secretly in himself for his time, according to his purpose. So then, if not kept in himself, but a Revelation from himself it is not a secret thing in himself, but altogether revealed from himself, and so becomes the object of my light internally re­vealed, producing my externall declaration of what I have seen, and of what I have heard, and so perfectly not secret, but altogether revealed.

2. Object. The Scripture is the revealed Will of God, and I beleeve no other, and we ought to look into that, and no other.

To which I answer, I know not what thou meanest by Scripture: but I shall tell thee, there is nothing that can properly and really but God, as a Law in the Flesh, is said to be the Spirit: and therefore is his Word, his Law; and his Law, his Word.

Quest. But do you think that the Old Testament and the New Testament is not the revealed Will of God, and Scripture?

To which I answer, that it was a Law in them, and that before written, which was their Revelati­on and Scripture, which was God, making out himself to Patriarchs and Prophets; and in that [Page 65] Law did they speak as God himself moving in them, therefore I say if thou lookest at a Scripture without thee, before that Scripture within thee, thou canst not experimentally know God, neither know Scripture: but now I say, at the appearing of this Law within thee, as thy Scripture, it learns thee to see all things without thee, to be One and All with that Scripture within thee: and therefore Christ is set forth to be no more in the Flesh, but in Us, as our Scripture, Law, Gospel, Glory, as annointing us, and teaching us all things.

A question may arise in reference to my former Discourse; Whether or no may there be two Wills in God?

To which I answer, That to hold forth two Wills in God as different from himself, is cleerly to divide him in his seat and scituation of his glo­ry: For being One in himself, his Will is properly and really One with his Glory. So that dividing his Will as being different from Himself is divi­ding him in his Glory. So that looking upon all his particular Attributes, as Mercy, Iustice, Will, Power, Being, Suffering, Permission is All One in Himself, as compleatly in Himself, his One, and All-being in Glory.

Object. God may suffer the Creature, as to per­mit to do some evil Act, as may not be One with himself.

Answ. If thou canst properly and really find a [Page 66] power in the Creature, as really called the Crea­tures power, as distant from God, then there may be a probability of the Creatures doing somthing without God: But, I think thou, nor all the Pul­pit men in the World, are never able to find, or make out any other power in the Creature, but really that which is a real power, which was God infinite at first, and none besides him; and so conti­nues to the last, the perfect completeness of his be­ing All.

For, I will tell thee, as on with my former dis­course, that to find out another power beside God, as properly and really distant from God, is to make somthing Infinite besides God; for there is not any thing can properly and really be said to be a power but that which is properly and really Infinite; that is, God invisible, Infinite from the begining.

Object. Then it must needs be that God is the Author of Evil.

Answ. That He hath purposed in himself (as formerly I have expressed) to be All to the Crea­ture, as namely, Himself producing the Creature to act somthing in darkness as appearing contrary to God in his Glory, which at the consideration of this Act produced, and Actions of Evil perform­ed by the Creature, hell hath enlarged her self in the Creature, and torments of flaming and flashing is altogether ensuing, which is the purpose of God in himself to be suffering and misery in, and to the [Page 67] Creature. Now I say, when he is sayd to bring evil upon Iob, and Evil upon the Iews, and Create Evil in a Nation, and altogether Evil in a City, this is not really as I formerly expressed, as charge­ing him with Evil, but making out of somthing below himself, but shall not once be found in that new World and day of his Appearing, but all de­stroyed, and the fulness of himself Reigning.