Concerning the Judgements of God; for and against what they are decreed, and what Judgement is in itself. And also what is the eternal Judgement of God against the wicked and ungodly.  
THe Judgement of God is according to his mind and w●ll and is not against, but for his creature, and attends to his creatures preservation, and it never became painful to his creature, until he went from his Spirits guidance, and then into the unsoundness of Judgement for according to sound and true Judgement he wrought and established all his Decreeings, (in the council of 〈◊〉 Will, and working of his mighty Power) and therein his purposes and determinations are exalted; so that the Judgements of God are against nothing but what makes for his creatures hurt, and they that have such an eye of respect thereto, and faith and belief therein, are made sound in Judgement thereby.  
For the working of the Spirit of God is first in the Judgement of the creature, wherein it convinceth him of sin, and offence to the Spirit of God, and for that reproves him; and then of righteousness (in the same mind held and retained;) and as it leads from the one (the self-righteousness, etc.) so it leads to the other (the righteousness of God wrought by faith in him,) and then comes the Prince of the power of the Air to be judged: But in this work the judgement of the creature, in reference to what hath been first joined to,) comes forth torn and unsound; for God first breaks and tares the creature from other Lovers then Himself; the cause of the bruising being then in the creature, and as he submits to the Judgement of God, a short work is made in the Earth, without any struggle and strive of such the creature; for all the struggle and strive of the creature, is to keep life in that the Judgement is against, and therein is the pain, and wound, and bruises of the creature, and the weakness and nakedness of the creature comes thereby to be seen, which otherwise would be covered, hid, and healed, (as Judgement had its due on the wrong part in the creature,) and that which is for Judgement, either for the Sword, or the Famine, or the Plague, given up thereto.)  
And the plagues and torment ceaseth, & the creature than comes forth sound and wholesome in Judgement, and to be of a healing spirit, and saving nature, and the plague stays in the Earth, and good tidings, and the Gospel of peace springs up, and the storm is allayed, and all is quieted and calme● within and without; and then, How beautiful are their feet on the Mountains! and over every high hill they can walk pleasantly, that being under which was once over (when the Seed was in the Valleys of Israel;) but then comes to be raised, and truth to spring up over all.  
And thus are all the Judgements of God according to righteousness, and thereby is Zion redeemed, even by the spirit of judgement and burning; and so the Judgements are for a light, and then mercy and truth meets (in one,) and in that one righteousness and peace can, and doth embrace and kiss each other; and so Zion hath the Law of God, and his Word goes forth from Jerusalem, and Daughters of Zion a●e no more healed deceitfully, nor no smooth thing preached to the world, but Judgement laid to the Line, and Righteousness to the Plummet; and yet all at home quiet and well composed; but the uneven and rugged is abroad, and then the hew and plain goes on the uneven, and that according to true and sound Judgement, where nothing even is battered against, but the Line takes that in, but the rugged it leaves out, and the hewers sets on that.  
And so though the fire be eternal (that is kindled in such) and shall never go out, yet the pain is not eternal; but as the creature is made as willing to leave the evil (that God doth show unto him, and judge in him) as God is, so to discover and judge it, he dies from the evil, and so all pain in the Judgement of God ceaseth, and then come death or life, or any afflictions (though he seethe it come up under the sufferance of God's Spirit, and in judgement to the cause thereof,) yet the cause being removed in him, he hath learned content therein and there under, having a faith in the redeemed life, and the work of God therein, that hath kept from fainting by the way, and doth keep from desperation or sinking of spirit, under any outward afflictions, so the Creation of God shall be redeemed (in all the world,) and not without Judgement to that which hath caused it to suffer, and none that keeps in the sense of its sufferance and faith of the redemption thereof, shall ever be left to fail by presumption or desperation under this Judgement.  

The Ground of all the occasion of offence in the world, at this day (given or taken in the wrong Ground and Part) and how, and wherein many are offended in Christ, (it being the same mind that gives the just occasion of offence, that unjustly taketh occasion therein.)  
THe Ground of all the occasion of offence in the world, and at this day (given and taken in the wrong part;) is against Christ, that many are stumbling at (because he is become a Rock of offence to both the houses of Israel,) and offences will come, but woe unto them by whom they so come; yet herein is a consideration very great and weighty; that the whole man is not to be judged in the occasion given or taken (in this wrong part and ground;) for there may be a good ground from whence these tares cometh and proceedeth, and in this ground God sowed good seed, but this is the enemy's work (while the good man slept,) and he it is sowed all these tares, that cumbers the ground, and take heed of being too hasty, in the plucking them up, lest thou also offend the Lord of the Harvest (that art offended at the tares,) for both are to grow together until then.  
Now that which gives, or takes offence (in the wrong ground and part) is self; for self is high and will full, and cannot bear any thing it sees or imagines amiss in others, but presently falleth to judging, never considering where it be thy place to judge, and whether it be God's time, way, and manner (thou art giving sentence in;) that would have nothing judged before the secret of the heart be manifest? or rather whether something be not got up that would usurp the Seat and Authority of Judgement (for, and to self?) And then if the thing were really an evil thou may spy out or imagine, and so readily passest sentence on) it being thy place rather to bear and suffer it (until an Authority in God is raised to minister for the removing thereof) in the want of patience, and the wisdom of God to manage the matter thou undertakest, thou manifesteth thy own evil, and weakness in judgement, and it appears that it is the secret of thy own heart that the judgement of God is against, thou art so fiercely pouring out against others; and well thou mayest raise a Devil in that mind, and strengthen the evil thou wouldst seem to judge (when out of the Authority of God) but cast him out or allay him thou canst not (in that mind, blinded with self conceit), because that is first to be removed at home, and the judgement of God kept thereon there (against what defileth God's way and manner of ministering judgement to the world) ere the healing virtue of the spring of life can give forth, to the necessity of the creature of God, and that arise which is felt in God, and thou received in the Authority of Judgement against evil; but well thou mayest beat the Air, and sow wind, never will a true subjection attend that Ministry, that at best can but make subject for wrath, while the conscionable principle, and that which makes subject therefore, is, not come into, and dwelled in; but a mind continued in, would have fire come down from Heaven and consume such they are not in charity with, and secretly wisheth and desireth evil in their hearts, may befall their Adversary; as was seen of old, (and yet this once was a Prophets and Disciples state; as remember Jonah, that rather pitied a Gourd that came up in one night, and to morrow was not, than six score thousand persons; and the reason, because of a state of Prophecy, he was come to, and to have a word from the Lord, and therein was strengthened in the judgement of what God had shown him; but not in the life of pity; of that he was convinced by a weaker means;) well verily this is the greatest sign can be given to this Generation (even the repentings of the people at the preach of a Prophet, and of God in judgements against them;) were this read through, it would preach much in this Age.  
For it is commonly said, They hate not the persons, but the evil in the persons; and yet many would have the persons of men destroyed, rather than they lose the honour of a Prophet, yea and sorely strike at the whole man, and yet say it is for Conscience sake, and the Cause is Gods, they are so zealous for; and wherein doth it appear? canst thou then feed thy enemy? canst lay down thy life for him? canst stoop to be reconciled to him (to the abasing self to the death? to the crossing thy own will to the utmost?) this will try thy Cause or Zeal, whoever thou art, ●or I am no respecter of persons in this work: or rather art thou backbiting, and persecuting, and smiting with tongue or hand, or both? and yet is thy Cause God's? But such are Heretics (saith the world) they are enemies to truth, and such are Gods enemies, and not ours, and we cannot forgive them? Well then, Are ye Christians? Such that are Gods enemies, are Christ's; and such that were his, he laid down his life for, and prayed the Father to forgive; and the Cause was Gods, he came about, and in the name of, that he could have revenged himself (in) on his enemies; for He could have prayed the Father, and have had more than twelve Legions of Angels to deliver him.  
So this is to make an Argument to hold; but then thou mayest say, this life of forgiveness is on conditions of repentance (than indeed not only till seavan times, but seaventy times, thou canst be content to forgive, or as oft as thy brother may offend thee?) But hast thou used a means therefore, to take one or two with thee, if he will not hear thee, and reason of the thing between ye in love (Or is it really an evil thou art offended at?) else the occasion is in t●ee? that takest it so before it be justly given; for he must be convinced of an evil therein, before he can truly and rightly leave it; and if the practice or thing thou takest occasion at, be not absolutely an evil in its self, nor the practiser seethe no evil therein to him, in the use or practise thereof, he must needs be a hypocrite to leave it for another's words, and at best but a man-pleaser, and , (unless for Conscience sake it be a thing may be yielded to, and there be a spirit fitted thereto of God) And the God of peace and love persuade the upright hearted herein.  
Besides, Thou art to consider against whom, and what the offence is; and if it be against God only, may be there hath been, and is come up the life of repentance (which is more than words,) that hath been brought forth from what hath been wrought in secret in the hidden retired life of converse with God,) and than what matters it where a testimony be given to man or men (in words?) seeing it may be a matter of Conscience to the convert, to come under the censure of men, against whom he is not convinced of any just occasion of offence, but seethe the ground to be one (in them that took occasion at what was an offence to the Spirit of God, [with himself that gave it;] And then what took occasion (through an evil eye that hath watched for haltings) to magnify and exalt self [in the selfish creaturely Judgement] concerning what is spied out of the creatures weakness) he well knows will be further strengthened by such submissions of men and to men (that his converse with God hath altered his conversation toward; for which only he desires to be believed;) in that the offence was only and chief against God (though accidentally the creature hath been, or may be, or probably will make itself concerned therein;) and the life of repentance [from evil] is that which God looks at only. Yea,  
You High and Mighty of the earth, that are in the hard Judgements of the worldly spirit, and in the faultfinding nature [of what takes occasion against the innocent,] search what spirit ye are of (that would make a man offendor for a word, or lay a snare for him that reproves sin in the Gates, and would pervert the just for a thing of nought:) Consider your way before the Lord, whether ye are doing as ye would be done by (that so readily pass judgement against the creature of God (for and about outward things and outward Worships and Service] and yet pretend your zeal to be for God, that looks inward, and at the heart, and seeks and requires such worship, and such to worship him, that worship him in Spirit and in Truth;) will your imprisonments and cruel censures [think ye.] about such things as these, give ye ease (when Gods witness is awakened for himself [in all the world] as I am assured it shall? you are verily those that give just occasion to God against you, and are in the just cause of offence to his Spirit, and Spirits work and workings, though in the same mind ye take offence against him [that many are offended in,] for the day hath dawned, and the day light doth manifest the fulfilling of the words of Christ, that said, Me they hate (speaking of the world) because I bear witness against the deeds thereof, that they are evil; and it was not so much them that followed him as for his sake that came into the world to bear witness against the deeds thereof) that was the cause and ground of the world's hatred and offence (they take at and against them;) that he called blind-guides, that would seem to strain at a gnat, and swallow a Camel; and to find fault with a moat in their brother's eye, and could not see the beam in their own; which is the most dangerous estate in the world. And  
Therefore was these say given forth of old, that we might not be offended in what cometh to pass; but that self the offendor [against the Spirit and Life of God,] that first appeared [in the world] and still doth appear to be the offended, may be judged in all hearts (in reference to what is given or taken in the wrong part;) and God over all may be exalted for evermore: I say, that first appeared in the offence or enmity against the Spirit of God, and was offended thereat; for the Devil was a Liar from the beginning, and by the Spirit of the world [even lies and falsehood,] bewitched and deceived and betrayed the creature of God from its first and true guide, that abode not in the truth, but when he told a lie spoke of himself, and out of co●●●●t (in and with that condition God first placed and stated his creature in) into offence against the Spirit of God, was that first man lead, and his sense charmed asleep with and in the world's beauty and allurements (where things hath been falsely spelled to him) and therein he first brought forth the offendor against God's Spirit, & yet one that first took the occasion of offence (that was angry and full of wrath with his brother, about outward sacrifice of the worldly spirits worship, and risen up against him to slay him, because of sin that lay at his door, whereby was caused non acceptance with God;) wherefore he was not nor is not accounted and reckoned of the Seed of Adam, as him that was begotten in his own Image, but was and is the Seed of the envious one (where ever he reigns and rules end bears Dominion.) And this Seed is that Cham that delights to be uncovering the nakedness of that which is by nature its father, and rejoiceth in discovering and discoursing the creaturely weakness (where it is not in charity with the creature of God, and in the upbraiding insulting mind over its brother;) and on it is the father's curse (it was begotten by) that is awakened out of the sleep his son had mocked him in, and therefore hath caused him to be a servant of servants, that in their omission of duty to God, have therein neglected to do unto Christ whether sick or in prison, in his members, etc.) as he hath required and commanded, as that which they have done unto them (by imprisonments and cru●l usage, etc.) he taketh done unto himself; and so causeth them to be brought before him that would not he should reig● over them) that he might slay ●hem with the edge of the Sword of Justice, and so they never come to be eased of their servitude, and to come to the year of Jubilee (that sets free the captivated and enbondaged Seed and Prisoner of hope;) but stick in the birth [by the way,] and sit down in the worldly Judgements, and Confessions, and Repenting, and think they are heard for their much speaking, and large Professions and protestations (all which stands in the enmity against the Spirit of God, and well-being of his Creature;) for he hath been wearied out with words, and with the Confessions and Repenting of the world, either to those called their ghostly Father's [in private,] once or twice a year;) or in public every week to profess to come before God, and tell him, they have erred and strayed from his ways like lost Sheep, and done those things they ought not to have done, and left undone those things they ought to have done, etc. and that no soundness is in them from the crown of the head to the sole of the foot;) and thus to continue all their life-time (in the unsoundness, and unwholness, and unwholsomness of life and spirit, and judgement and conversation;) and yet to sit as Judges over their fellow-creatures in cases of Conscience, and to give sentence for the execution of justice (for that they themselves are ready to confess is but a sp●t in respect to that pollution the body of nature (in the ●all and transgression against God) is stained and corrupted with) needs must be to look at a meat in their brother's eye, not discerning the beam in their own; and this must be concluded hard measure, and the same must they expect from God, in this day of judgement.   
R. B.