A brief DISCOVERY Of The particular making out the infinite Reigning and Being of God in Mankind. Together with a particular description of HELL, and the torments there ensuing and accompanying. And withall, the arrival of the Creature in the day of Gods judgement; together with the Day of his appearing, from those words in the 97. Psalm, 1, and 2. verses. 
God reigneth, let the Earth rejoice, let the multitudes of Isles be glad thereof; clouds and darkness are round about him: righteousness and judgement is the habitation of his Throne.   
By WILLIAM FOXON.  
LONDON, Printed by James and Joseph Moxon, for William Larnar, at the sign of the Black-more within Bishops-gate. 1649.   

To the end that Truths 

doubtful  
Manifest  
Pretended   may be 

Cleared,  
Justified.  
Discovered,  
Reproved.   And God alone be exalted and glorified in all, I say unto the ensuing treatise,  
Imprimatur.  
july 16. 1649. Theodore Jennings.   

To the Reader.  
INdeered Reader, to whom I present in an internal view, the thoughts of my eternal glory; wherein the life of my being subsists, and in the glory of my being resteth: And therefore at the consideration of this the being of my glory, and the hope of my arrival, I am carried out in the boldness of my glory, and in the wisdom of his being, to declare out of love to thee, from that love in me, my All, and my judgement in that All, not by an external dead letter, or writing as my aim to satisfy thee, but waiting for that day and acceptable time, which is an eternal salvation as on all, thy only satisfaction. And therefore, my endeered friend and reader, haply thou mayest not confided in me, nor understand my language, but bitterly oppose in the bitterness of thy Element, which all will be to thee, and nothing unto me, but all in love, I shal requited even from my All, who is all my might.  
And therefore, indeered Reader, if thou didst but once possess this All, thou wouldst find life in this my writing All, but being in darkness, thou canst not apprehended the light, and so art altogether deprived of life, for life is altogether in his light, and so the being in light is the being of life, and being deprived of life appearing, thou art deprived of love enjoying, and so becomes the object of mine enemy, to which I shall repay thee not in envy, and as an enemy, but altogether in love, as being thy friend: Therefore do I account it not as love from mine own, but altogether love in my glory, as feeding my enemy, and quenching his thirst. And being carried out in the love of my glory to be sensible of the unhappiness of my enemies, as having no breasts to suck from, neither any fatness of God to feed upon, but altogether sucking, yea feeding upon earth, as imaginary, contend to be God, and yet abundantly below God, in the fatness of his glory. And therefore, my indeered Friend and Reader, at the consideration of the haply being distant from God in the glory of himself and love, I am much troubled for thee as being my brethren and sisters in the world, as having one father, and a great burden is seized upon me with strong desires; as namely with the Church: Oh what shall I do for my Sisters and Brethren? As for instance, I have a little Sister, and Brethren, having no breast to suck from, nor life to live upon; Oh, what shall they do in the day they shall be spoken for? And therefore, Oh that I could see thee my Sister, and thee my Brother, come into the garden of my glory, there to gather and participate of the sweet flowers and fruits, which is the glory of my beloveds delight. Herein I end as the love of my glory.   

The Infinite reign of God in all Mankind.  PSALM XCVII. vers. 1, 2. 
The Lord Reigneth, let the multitudes of Isles be glad thereof: Clouds and Darkness are round about him, Righteousness and Judgement are the habitation of his Throne.  
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 fullness 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 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 itself, 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 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 reign 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 rejoice, and the multitude of the Isles shall be glad thereof: thus, that where God reigns in the earth, and appears as he reigns, there is abundantly, and abundance of rejoicing in the earth. But, to open more plainly what I have to say concerning this Being, this Reigning of God, this golden seat, and situation 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 quiter through, to be the one and alone 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 situation 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 inquire 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 clear manifestation, on with a large declaration: and secondly, this reigning of God makes out itself to be that being of that non-manifestation called darkness, and not light appearing.  
For the first of these, as touching him to be a clear manifestation, on with a large Declaration.  
And therefore in Isa. 60.1,2,3. we may see how God clears up himself, and shines in the Creature, and brightens himself in his glorious appearing in the Creature, as namely v. 1. Arise, which 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 jerusalem 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 satisfy thee in the flowing out of his glory to thee, as it is expressed 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 fullness.  
Thus much in general concerning that Being of 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 thyself, as job 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 pled, but utterly lays 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 circuit upon the earth, as being Power, Wisdom, understanding; 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 something, yea emptiness in all things whatsoever, and altogether fullness in thine own self and being.  
Secondly, it silemces thee at the consideration of 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 itself in the creature from the reality 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 something 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 his Will in his own design, 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, reproaching 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 honourable; though thou art despised, yet thou art embraced; so though thou art always sorrowing with that burden of opposition, and that yoke of familiar acquaintance, and being silent to this thy opposition; yet thou art always rejoicing 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 blood 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 design 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, itis that great Jehovah, that everlasting strength, as in Isae. 46. that works and none lets, that kills and makes alive, that wounds the earth and heals the earth; not the creature by his moody forms or duties, as hindering him, or letting him from the accomplishing of his own design, but he will do whatsoever he will do; he hath purposed to do what he will do, in despite of kingdoms and worlds; itis not mens praying, neither mens duties, nor mens practices, 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 silemces the earth at his appearing in the earth.  
And therefore now my friends in the world, 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 something, or exhort you to do something, 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 spoken something, 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 wrapped 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 immediate revelation, which becomes perfect exhortation, with a right information: and therefore he is said to writ his Law in our inward parts, and cause us to walk in his ways; 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 darkened, 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 burdens; so that the earth in general is shaken, and a great earthquake is heard in the land: the sword hath been, 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 always rejoicing. Other men cry out they are poor, and that's their burden; fain they would be rich, and yet they cannot: Oh says one, my cattle 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 jehovah do all these things: and so likewise job in all his afflictions, in all his poverty it silemces 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 reigns in himself: To open this more plainly, that the reigning of himself, and that in himself, is really the fullness of himself: Then I say, and it doth appear that until this reigning of God doth appear, that is, as he reigns, that is, in himself, and from himself, and this reigning being really the fullness of himself; I say until then, and this appearing be, which is the very fullness 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 darkness, and not the real light appearing: and therefore in the Prophet Isa. chap. 60. vers. 2. he holds forth the fullness 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 darkness, 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 darkness shall cover the earth.  
Secondly, That gross darkness shall cover the People: From which words in the first close of the verse, as namely, darkness 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 darkness, which doth celipse 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 darkness, 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 darkened; 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 crystal reigning of God in his glorious being.  
Secondly, Further concerning those words gross darkness shall cover the People: Before we held forth a seeming light, as namely seeming forms, and seeming administrations appearing to the Creature thorough darkness as hide 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 darkness, as seeing no light, but a covering of gross dangerous darkness; 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 itis best known to themselves in their sufferings, being deprived of that glorious happiness of an All-appearing God; which instead of a sentence of life, is pronounced against them the sentence of death, condemnation, and bitterness: but I shall not speak much of this their wo, but we shall afterwards speak of their arrival; as namely, I will be eyes to the blind, and cause the deaf to hear, and the dumb to speak. But further we shall speak something 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 darkness, 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 particular 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 darkness: yet notwithstanding their worship was idolatry and superstitious; and 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 darkness and ignorance, he holds forth the universal power of God, as being darkness 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 situations 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 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 darkness called Hell and Tophet of old, which is nothing else but himself being utter darkness in that not appearing to the Creature: not that I say that God is darkness really in his own self or being, but he makes out himself to the Creature darkness, and so becomes perfectly the being of darkness: not that he is really Hell in the fullness of himself, but in himself he is distinct alone from any appearing of any vapours of darkness in any shape or form whatsoever, and therefore hence it comes to pass that he being the only Being and creature of darkness, 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 of God in the Creature, and that in his all-appearing in, and to the creature: as namely, a feast and diet; 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 bountiful 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. 2ly. He is really all the torments in that Hell which is called Tophet of old, which is darkness in the Creature. Now therefore in the first place we red 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 always burning; and likewise elemental brimstone scorching the carcases 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 the King. That is, from eternity 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 beginning, 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 deuteronomy 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 something concerning the word 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 quiter 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 hide from the generality of generations, and so is become a great mystery.  
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 mystery 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 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 fabric 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 always burning, and that in hell not quenched: For this fire and brimstone that is always 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 clearly 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 flamme of fire in the creature, always 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 reigns, and hath a being there, as well as altogether God; therefore in that respect there is something 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 something else beside God; and this something is a Devil, having his being as well as God in hell.  
To which I answer, that to set up another something besides him which is something, 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 something, 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 beginning, and becomes the first and last, and ending really in his All being: Therefore I say, for thee to hold forth something besides him in reality now that were not before, as namely, something 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 of him, as not to see him, nor to know him: As for instance, Thou sayst 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 dwelling 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 myself as my onely aim to satisfy thee, but to satisfy myself in the abundance of the appearing of God in me; therefore I say, Be it to thee as thou believes: But, because thou sayst 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 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 merely 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 well 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 city, 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 death and destruction to the Creature: So that hence it comes to pass 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 darkness 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 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 likeness: 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 pre-eminence above a beast, as verse the 19.  
Now again, when he holds forth man to have no pre-eminence 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 pre-eminence above a Beast. But here is the generality of it, when man is said to have no pre-eminence above beasts, that is God universally dwells in his glory, and being in beasts as well 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 general, and in reality 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 joint 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, that is in general sucked 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 amnihilated; 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 jehovah, 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 eyes; 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 job that was his eyes, his wisdom, his enjoyment, and so at the last day, he being sucked 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 rejoice, 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 reigns in the earth, and so appears as he reigns, there is abundantly, and abundance of rejoicing 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 darkened: 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 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. harken 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 rejoice 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 killed, slain, confounded, and ashamed, 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 travail, Work, Performances, Duties, Preaching, Administration, and all his former pains and actings, as each against the Wall and dead in the Earths and perpetually butted in oblivion, as to see his former life, death; and his light, darkness; as emptiness in praying, emptiness in administrations, and all fullness in his rejoicing, 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 city; 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 rejoicing.  
Secondly, There must needs be abundance of rejoicing, and that because he is carried out by that glory revealed in him, to rejoice 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 rejoice, because thy All, thy possession rejoiceth with thee, and in thee, as that of Isa. 65.18. there he holds himself to rejoice in Jerusalem, and joy in his People.  
Fourthly, Thou must needs rejoice, and that because all trouble shall have an end in thee, and therefore is said to live in thee, and be thy rejoicing, and wipe away all tears from thine eyes, so that thou shalt not weep any more, nor suffer pain any more.  
Fiftly, Thou must needs rejoice in respect of that plenty, as wanting nothing, sitting under thy vine in quietness, and so in peace and rest, ly down and eat the fruit of thy labour without any opposition, let, or molestation, as in Isa. 65.21,22,23. They shall build houses, and inhabit them, they shall plant vineyards, and eat the fruit of them; and so he goes on, They shall not labour in vain, or bring forth fruit for trouble: For as the daies of a three, 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 rejoicing.  
sixthly and lastly, There must needs be rejoicing 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 linen, as Rev. 19.14. and altogether comely and perfect in the clear and bright righteousness of God: and altogether no divisions found, nor oppositions against, but a sweet harmony 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, 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 jehovah: Now therefore when he appears in his right and real language, that is even the very fullness of himself, and that in the Creature, this is properly and really said to be Heaven, and that because he destroys 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 darkness, 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 three, when this appearing shall be so are the dayes of my People; and as if he should say, I will establish them for ever; as in that of Isa. 65. And therefore in all this, I apprehended 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 happiness, 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 myself in the mystical sense and meaning: and therefore I understand those words as a metaphorical expression, in reference and likeness of that elemental Sun in the element so called. For the Sun I have declared already, but for the Moon here expressed I understand to be a generation of men, as drawing their light and practise in and from the Sun, which we formerly expressed 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, as borrowing his light and being from that his chief object of light, called the sun, 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 emptiness that is in them, and altogether rullnesse in an higher administration of light. Now I say the chief object itself being ashamed in respect or a further manifestation, and that or all his former life as to be nothing else but darkness, and he as darkened 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 pass, 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, 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 dipped, and over and over in his own blood, and so being deprived of his life and being, as to say a being in blood and killed.  
So, I say, in respect of the Moon that is deprived of her light, which was her chief object of life, and her happiness 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 itself: 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 blood, 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 blood, as appears what I understand from those words.  
The next thing may be remembered, 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, harken unto me all you Isles that are afar off: then again in Isa. 4.6.12. harken 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 jerusalem 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 something 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 as being dumb, and so speaking a dumb language, but altogether the language of a glorious mystery revealed, which was hide 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 eyes 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 desert: 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 desert, yet shall they be glad, rejoice, and blossom as a Rose: Now therefore at the consideration of Isles afar off as Strangers and foreigners 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 rejoicing.  
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 Iudgement is the habitation of his Throne.  
From which words, I understand the full Majesty and glorious situation 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 mystery.   
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 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 righteousness, as being One in his purposes, it doth appear his faithfulness in his first promises: as first being faithfulness in his being All God, faithfulness, in being All Love, faithfulness in being one Power, together with one Will: So that in all this I see a full Map of his glorious righteousness, 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 situation, to be a seat of Iudgement, that is to judge and condemn the world, which is nothing else but all things below his righteousness, below his fullness: More particularly I understand that in this Habitation of God to be two distinct seats of Judgement; and yet in reality but one in respect of his first promise and purpose; that is in himself one seat of Judgement with righteousness in that judgement, in that seat and situation, 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 express image of his Glory, and withall laid in the graves with a covering of darkness, unerring add covering them, and so it comes to pass that they are judged to dy, and that from righteousness, 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 faithfulness from his own Being and glory, together with the sentence of Death, as well as the sentence of Life.  
Thus much in respect of that Judgement and righteousness 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 seat 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 judgement, and that to small and great, that is superior and inferior, as namely, rich and poor, high and low, all, and all sorts whatsoever, according to his decree and purpose in himself: Not that he will judge and destroy the carcases of men, and throw them down into a visible and local pit, as imagined to be hell, and there to live and lye in elemental flamme of that elemental scorchings and torments of elemental fire and brimstone, no but that he will be a seat of Iudgment, together with a day of Iudgment, as in respect of a day of his all appearing, and coming in the creature, as to come in judgement to the creature, that is, to judge and condemn 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. something in the creature that is held forth as contrary and against the fullness of his All appearing, as namely, sin, concupiscence, lusts, barren administrations, that he accounts but all to be tin and dross 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 condemn, judge, destroy them all, as namely, I will surely turn my hand upon thee and will purely purge away thy dross, 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 dross 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 dross that is now in the creature, so that it shall be gold itself, and silver itself, beauty, lovely, glorious, scituated-reigning and remaining in the creature, as Isa. 60.17. For brass 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, situated 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, dross, 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 wonderful he appears in judgement against the Creature; as namely, a cry of judgement against all flesh, and fleshly eatings. As for instance, Cry. What shall I cry? All flesh is grass, and as the flower of the Field. Here we at the appearing of God, flesh is withered, and altogether dried up as emptiness, nothingness is found: is the flower of the field to give a smell, as sweetness, 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 sweetness in this something it is judged and condemned to dy; it is burned, it is rotten, its dust, it stincks, all smell, taste, relish, and all is gone, at this appearing of this jehovah, this King, this Prince, this All, as taste, relish, sweetness, plenty, all in all fullness.  
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 itis the last Day of the darkness, and seeming lights and administrations, and the first Day of thy entrance into thy rest, as thy travail, barrenness, captivity, yokes, 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 of that Death and darkness 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 voice; 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 voice, and &c. that is, when he takes away the covering of Death and darkness, and so sounds a Trumpet of life; which is his voice, 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 arrival, 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 express, 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 small and great, stand before God, and the books were opened: which I understanp all sorts of people, high and low, that are in darkness 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 darkness 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 nakedness, emptiness, the nothingness 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 practices 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 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 darkness; 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 war 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 myself: now I will cry like a traveling woman, I will destroy and devour at once; in the 15 verse, I will make mountains and hills, and dry up all their herbs; and I will make the rivers Islands, and dry up all their pools. 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 herbs, that is, all their pleasant and delectable things, as their All-enjoyments, 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 quiter in ignorance, and know nothing in respect of God, that are despised and forsaken in the world; mark the words, I will bring the blind by a way they know not, and I will make darkness light before them, and crooked things strait; 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 led 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 darkness, yet saith he, I will make crooked things strait: that is, himself being their guide, their strait 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 Waste, and to lay them plain, as great high Oaks, and tall Cedars, they shall altogether ly waste, as namely wits, wisdom, designs, policy, strength, power, will all be judged to dy, and to ly low in the valleys, 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 mystery, 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 hills 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 reign for ever and ever: that is, Confounding thee, O might, and mighty in the earth, and judging 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: 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 butted 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 sayst, The Habitation wherein thou now dwellest, shall be destroyed.  
2. Thou sayst, Thy riches and thy possessions shall be together burned.  
3. Thou sayst, Thy Trading, and thy Fallacing in the World shall end.  
4. Thou sayst, 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 judging 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 dwells as seemingly in light, and yet art sunk into death and darkness; so that thy dwelling is darkness, and yet to thee a mystery to know this thy dwelling, this thy habitation.  
2. Thou sayst, 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 blood. Now I say, 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 sayst, 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 sayst, This Iudgement day is the day of 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 sayst, We that are alive at his coming to judgement, shall be caught up into the air, 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 air, 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 air, as, namely, Awake O North, and come O thou South 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 air 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 always walking in his garden of fruitful Spices, as to smell the sweet Odours of himself, and to taste the fruitful Spices of his own self and glory, as altogether fair, lovely, and beautiful, which is being caught up into the air.  
But why is it said caught up into the air?  
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 air, 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 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 own shall be judged, and so become anothers, as thou didst account it thy God, thy Glory, and so lying down, and bathing thyself 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 pity, Love, nor Charity; but boasting in thy Wealth, and glorying in thy pride: Therefore know this thou Tyrant great, and great oppressor, in that thy glory of thyself, the Lord, the King, the great Jehoyah doth now begin to reign, as judging thee of all thine own, 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 earthworms; As if he should say, thou shalt never enter into my kingdom with this thy cankered riches, for the earth is mine, and all that is therein; thy goods, thy cattle mine, and all at my disposing: Therefore now weep 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 fatness of thy House shall no more be said the fatness of thee, or the riches of thee, but the fatness of God, and the plentiful 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 dross, 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 mayst be shaken, and greatly stirred in opposition to which I slight and dis-regard, as not to be within my breasts, and I will tell thee, thy private secret treasury shall no more be called Private, but altogether public 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 and glory; and therefore hence it comes to pass 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, rejoice, 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 inhabit all the waste places of the Kingdom. Haggai 1.4. rejoice therefore all ye that are his first fruits unto himself, as having the New Name, the white ston, 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 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, rejoice thou blind man in thy sight, be glad o poor man at thy treasures, and leap o lame man at the strength of thy limbs, nay rejoice 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 mystery.  
By this Mist and Clouds I understand to be that veil that he casteth over that light in himself; and therefore saith the Apostle, The veil remains as yet untaken away, which is veiling 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 clear as the Sun shining in its real prospect and glory; And therefore to that purpose he hides and vails himself to the Church in the Canticles, as absenting himself from her, in causing her to make enquiry 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 coming 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 expel darkness by his glorious Light appearing, and so to expel those thickness, 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 thorough 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 veil 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 sense of the word holds forth God coming in the clouds: it is nothing else but God coming, and consuming all things; as namely, thickness, mists, and darkness in the Creature, as below himself in his All-appearing.  
2. I express there was not only a great mist round about his habitation, but together with a great mystery, is to know darkness in light, and light in darkness: to know darkness in light is to know light, darkness, and that must needs be a great mystery: not that I say or understand that I mean darkness 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 reality it is a great mystery to know this their light darkness. As for instance, Let us but look upon the Congregational Churches here and else-where, how glued and fastened, 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, darkness, and this is their mystery, together with a great mystery, they know it not, and so the veil as yet in them remains untaken away.  
Secondly, As it is a great Mystery to see the creatures light in darkness; so is it a great mystery to see Light as a real Light in that darkness: for, being in darkness, darkness 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 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 slighting, not regarding any, or exhortation from any, but altogether waiting, expecting deliverance from burdens 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 appearing, 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 mystery to the World, and so be altogether in the infinite Being and Reinging of God mystically.  
Having thus ended my discourse, I shall express myself 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 external 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 believe 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 patriarches and Prophets; and in that 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 anointing 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 clearly to divide him in his seat and situation 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 completely 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 power in the Creature, as really called the Creatures power, as distant from God, then there may be a probability of the Creatures doing something 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 something 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 beginning.  
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 something 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 Creature. Now I say, when he is said to bring evil upon job, and Evil upon the jews, and Create Evil in a Nation, and altogether Evil in a City, this is not really as I formerly expressed, as charging him with Evil, but making out of something below himself, but shall not once be found in that new World and day of his Appearing, but all destroyed, and the fullness of himself Reigning.  
FINIS.