THe God of gods hath cast me on this Subject, to the end he may take occasion to unfold himself what he is in himself, and how he maketh out himself in his Ap­pearance to the creature.

To that end, be pleased to peruse the precedent verses, and you will find what occasioned these terms in this Text; In brief, you may behold the Original thereof arise from the present state of the Gentiles, they being then as it were Prisoners, and in the state of darkness; So that in reference to their bondage, Christ called the Son of God was promised, to redeem them from the Region of Darkness; that notwithstanding they had wor­shipped that for God which was no god, yet now is the time come, now is the day that God will plunder them of their Idols, that God will enlighten their dark understandings, as in my Text, God will make darkness light before them.

Notwithstanding it may be supposed by some, that the con­nexion hereof doth only concern the Gentiles, yet let me tell thee, I find that God is not so limitted in his pen, inke, and paper, but that he can and will make the darkness of the Jew light, as well as the Gentile; yea, the darkness of you as any other: for never was there more superstition, more darkness in the Churches than now, therefore never more need to have the light of God expel those dark mists that at this time is spread over all opinions in the Kingdom: So that now doth the time draw neer [Page 2] that the sayings in this Text shall appear in the unfoldings of the Spirit, I will make darkness light before them.

Being now arived at the wished Haven, all the difficulty will be how to unload the Vessel fraughted with such hidden pearls, how to make merchandise of them, how to unfold this Subject to your capacity, how to give you the mind of God, in such terms as God appears in you.

And that the more, I find the unfoldings of God in this, seem to appear contrary to most that is quoted in the History; I will make darkness light; How is it possible, when there is no com­munion, no correspondency but enmity? Yea, so great, that they cannot dwell in one house, lodge in one bed, but devour one ano­ther; for where darkness is, light is not, and where light ap­peareth, darkness is gone; yet notwithstanding you hear, he will make darkness light.

So that the first thing I mind from hence is, That he will not take darkness away, and in the room thereof place light, but that which in Scripture is called darkness, and by the Creature be­lieved darkness, shall be made light.

Secondly we shall enquire, Whether that in Scripture, or by the Creature entituled darkness, be darkness with God or no?

To this end you may read Light and Darkness are both alike to God. So then it appeareth but a darkness in the Creatures ap­prehension, so but an imagined darkness; for saith the Text, God is light, and in him no darkness. So that you see, whatsoever or howsoever it is called darkness in Scripture, yet it is none with God Then

Thirdly, I shall search, Whether that in Scripture or by the Creature called God, admit of any other Title but unus (to wit) One himself, and if I find there is but one Being, one God, and that all that is be light with God, then shall I not cease till I find the Original of Darkness, what it is, and why it is called dark­ness, &c.

First, I find in his Divine Being, in his Essence, there is but one God; the history declareth the same. I am what I am: I am the Lord, and there is none else: There is no other God beside me: with varieties of Scriptures to this purpose. So then, it is [Page 3] cleer by the History, That the Being and Essence of God admits not of the plural but singular.

So that there is but one God, whose Name is Light, so called God; for, that which God is, is God (to wit) God is light, then that light is God; for what God saith he is, that is himself, but God saith, He is light, therefore Light is God; so from the Scripture where God said Let there be light, it is no more then if he had said, Let there be God, and there was God, for God is Light. For,

You have heard the Scripture holds forth but one God, which God is Light; yet the same Scripture holds forth not only light, but lights; as verse 14. Let there be Lights, and that Lights in the Firmament of the Heaven: So that God made two great lights, that is to say, The light of the Sun, the light of the Moon, Stars, fire, and candle. From hence take notice, that though but one God, yet divers Lights, and that all made by God; for he that said Let there be light, said Let there be Lights; there­fore he is called The Father of Lights, &c.

But then how shall we do with that place, For God is light, not lights; either he must be as well lights as light, or else, that all other lights but one hath a Being and Original besides God.

And if it appear that all lights, or that which is called light, though the light of the candle, be made by God, then the light of the candle is the light of God; but if all that is called light, to wit, the light of the Sun, Moon, Stars, Fire, and Candle, have not their being in God, then not made by God; So it will follow, that there is not onely one, but two gods.

But the Scripture saith, That God made the Light, and God made the Lights: So that both light and lights were made by God, then had they their being in God; for all that he made were in him, of him, and to him, as well the Sun as the Moon, the Stars, the Fire, and the Candle, as any of them; So that in making of these, he made nothing but himself; for God is light, as well the one as the other.

But then, If God be light, then lights; so that we may as well say Gods, as God; a God of the Sun, another of the Moon; for in that God is light, he must as well be the light of the Moon, as [Page 4] the light of the Sun, the light of the fire, the candle, as the stars.

Not denying but God is as well the light of the one, as the light of the other; yet notwithstanding that, God is but one light, and although called lights by God, yet they are but one light in God; to that end he is called The Father of Lights, but one Father, though many lights. So that why they are but one light in God, or God one light, and yet by God called lights, are in reference to their distinct appearance in those several bodies (to wit) the body of the Sun, the body of the Moon; that as you see notwithstanding several beams from one Sun, yet in their rise from the Sun, they were but one in the Sun; nay indeed, they were nothing but the Sun, but after they are issued out of the Sun, one this way, another that way from the Sun, then according to this divers appearance, it is no more called a Sun, but a Beam, not only Beam, but Beams, which when reduced to their being, they are no longer called a Beam, but a Sun.

So why they are called lights, and yet but one light with or in God, who is light, it is but according to its divers appearance, which in the being is but one appearance, because he that is the being of the light, is the appearance of the light, in what kind or degree whatsoever.

So that now you may take notice, and in some measure behold what God is, and what is to be understood by those terms, God is light, and light is God; which if it be that light is God, to wit, the light of the Sun, Moon, Stars, Fire, and Candle, which if the light appearing in these, and held forth by these, be the light of God, Why may not the whole Creation say with their brother Jacob, Surely God were in these, and we knew it not?

But may be you will say, the light that is there recorded, is not to be understood the light of the Sun, Moon, &c. but a light that is quoted in these several Scriptures, to wit, a divine and Spiritual light, by which a creature beholds and enjoy God.

However God that is light appeareth in you, discovering to you that the light in the creature is not the same light of the Sun, yet the appearance of light in me, sheweth me (and that from Scripture declareth to me) that one is as much divine as the other; no more precious (simply in it self) then the other: for [Page 5] as you have heard, though Lights, yet but Light with God: so that all that is light, is nothing but God; for Light is Light, and God is light: this may be will in some measure be beleeved. But now to the matter in hand, I will make darknesse light, and crook­ed things straight, &c.

Whether it is intended the darknesse of the night to become the light of the day, or it is the Dark, as in several portions of Scripture is recorded: yea it is intended that you call the dark­nesse in the Creature, which darknesse is sin, hell, and misery: this darknesse he will make Light, Heaven, and Felicity; for in God is no darknesse, sin, nor misery; yet this will he make Light. So that now I am come to the place where I told you I would shew you the rise of Darknesse, what it is, and why it is called Darknesse.

To this end you shall find in Scripture a two-fold Power, to wit, more Powers than one, yet notwithstanding there is no Power but of God, and the Powers that be, are ordained of God. From hence you may observe the connexion hereof run in the plural, not Power, but Powers; a Power of darknesse, a Power of light, a Power in the wicked, a Power in the Godly; yet you have held forth in the same Scripture but one God.

So then, as it hath been proved, and I beleeve by you all will be granted, that the Power of Light, Life, and Salvation, cometh from God; the Power that acteth in the Godly, hath its rise from God; but then, What shall we say to the Power of dark­nesse, that Power in the wicked? for in them is a great Power, as saith the Prophet, I have seen the wicked in great Power, (in­stance) the Power in Esau, in Pharoah, the Power in Herod and Pilat, by which they crucified Christ, from whom came this Power? the Scripture saith, from above, (to wit) from God: yet this was the Power of darknesse, of sin: was it not a sinfull act to crucifie Christ? that I know you will all conclude it was a wicked act; and yet this act was according to the will of God, as saith the History, By the Power of God the Kings of the earth stood up, and the Rulers were gathered together, against the Lord, and against his Christ. &c. What had they Power from God to destroy the Son of God? was this the will of God? so saith the [Page 6] Scripture, by the Power of God they gathered together: What to do? Nothing but what thy hand and thy Councel determined before to be done.

Well friends, consider this Power in Pilate, was a dark, sin­ful Power, yet it came from God; yea, it was the Power of God, as is recorded: I form light, I create darknesse, I form Peace, I create evil. So that let it be a Power, whatsoever, in whomsoe­ver, whether in Flesh or Spirit, wicked or Godly, it is the Pow­er of God, yea, came from God. So that in time, he will make this Power of darknesse a Power of Light; that whereas you have called and condemned one Power for a dark sinfull Power; you shall have it appear to you, as now it is to me, that it is a Power of Light; for you heard this Power came from God, this Power of darknesse: ye [...] [...]d is Light, and in him is no darknesse.

So that consider, though two Powers, yet they have but one womb, one bi [...]th; [...]o both Twins, both brethren, as Esau and Iaakob, then if Tw [...]s, if bre [...]hr [...]n, then one Flesh, one Nature, yea, of the self same Nature of God, from whom they came; as well Esau as Iaakob, Pharoah as Moses, Pilate as Christ: I say, although these be di [...]inct, in reference to their several operations, as two streams runneth contrary ways, yet they are but of one Nature, and that from one Fountain: Herein it appeareth but a seeming opposition; instance the Tide, what striving for Victo­ry; yet but one Water, yea and that from one Ocean. So is the case with these Powers, one opposite to the other, contending for Victory, till at last, one overcomes another, as the Tide the Stream.

Thus you may take notice from whence darknesse hath its rise, only from God.

Secondly, What Darknesse is; nothing but light with God.

Thirdly, Why it is called Darknesse, is but only in reference to the Creatures apprehension, to its appearance; so nothing but imagined Darknesse: therefore his meaning is, that which ap­peareth now under the form of Darknesse, shall ere long appear in a Visage of Light, as saith the Text, I will make darknesse light before them.

Again, it may be granted by you, as it hath been by some, that the Power or Powers are of God; yea that Power by which Pharaoh persecuted Israel; that Power by which Pilate crucified Christ, yet it will not be granted that God gave the Power so to do; neither was it the Power, but a corrupt thought, or sinful imagination arising from the Devil, and their own wicked in­ventions.

Answer. Being now surrounded with the black Regiment, whose Commander is the Devil, and the whole legion consisting of the imaginations of the whole Creation, I have no way to e­scape this Camp and bottomlesse gulf, but by breaking through the Bulwark and strong hold fortified against me.

So that being armed with a weapon of Majesty, I doubt not but that God in me shall cast down those strong holds and imagi­nations, yea every thing that exalteth it self against the Power of the most high.

To that end attend the nature of your objection, the sum there­of is to this effect, that a sinful act, or an act that is sinful, hath not its being in the Power of God, nor produced by the Power of God; no not that act of crucifying the Son of God, but from the Devil, and their sinful imaginations.

If thou by whom the Objection was raised, didst nakedly un­derstand the truth therein contained, I should not in the least mo­lest thee, but in that thou declarest Truth not knowing it, I am engaged to unfold the same, that thou maist know it, for where­as thou sayest a sinful act is not produced by the Power of God, its Truth: for that which is not in the Power, cannot be acted by the Power: but an act that is sinful is not in God, nor the Power of God, therefore hath not its being in God, nor acted by the Power of God, for God is light, and in him no darknesse: but sin is darknesse, therefore sin is not in God.

So that yet, notwithstanding that, I must tell you as before I have related, that as all Powers are of God, so all acts, of what nature soever are produced by this Power, yea this Power of God: so that all those acts arising from the Power, are as Pure as the Power, and the Power as Pure as God.

So from hence it comes, there is no act whatsoever, that is im­pure [Page 8] in God, or sinful with or before God.

Yet say you, there is a sinful act, or acts that are sinful; so that if all that is an act be produced by the Power of God, then why n [...]t the act that is sinful arise from the same Power, so sinful in and with God.

As I have said, so I say again, that those acts, or what act soever, so far as by thee is esteemed or imagined to be sinfull, is not in God, nor from God, yet still, as I said, all acts that be are from God, yea as pure as God.

And yet, notwithstanding that act, or so much of the act that thou apprehendest sin is not in God, nor simply in thy self: for indeed sin hath its conception only in the imagination; there­fore; so long as the act was in God, or nakedly produced by God, it was as holy as God: but after there is an appearance in thee, or apprehension to thee, that this act is good, and that act is evil, then hast thou with Adam eat of the forbidden Tree, of the Tree of knowledge of good and evil, then hast thou tasted of that fruit, which is not in God; for saith the Text, Out of the mouth of the most High proceedeth not evil, and good: good but not e­vil; for God is good, and good is God: therefore it was he made all things good: yea that which by you is imagined evil, he made good: so that thou apprehending that from God which is not in God doth of all his Creatures most abuse God, in making God the author of that which is not in God, (to wit) Sin. But to the matter in hand, Thou hast heard all acts that are, had their being and birth from God, yea acted by God, to be plain those acts by thee called Swearing, Drunkenesse, Adultery, and Theft, &c. These acts simply as acts, were produced by the Power of God, yea, perfected by the Wisdom of God.

What said I, a Swearer, a Drunkard, an Adulterer, a Theef, had these the power and wisdom of God, to Swear, Drink, Whore, and Steal? O dangerous Tenent! O blasphemy of the highest nature! what make God the author of Sin? so a sinful God! Well Friends, although the appearance of God in me be as terrible to you, as it were to Moses in the mount, yet notwith­standing, that what I have seen and heard, I do not in the least tremble, but rejoyce, that I have this opportunity to declare it [Page 9] unto you; however it may be received by you.

To that end consider what I said those acts called Swearing, Drunkennesse, Adultery and Theft, those acts, simply as acts, not as they are called (and by thee imagined) Drunkennesse, Adul­tery and Theft, that is in and from thy imagination; for there is no such act as Drunkennesse, Adultery, and Theft in God; though by his Power and Wisdom thou executest this act and that act, yet that appearance by which thou apprehendest and esteemest them to be acts of sin, that esteemation was not in God, though from God.

For indeed, it is but imagination, which is not, yea nothing in this, infinite being; for as I said before, so I say again, the very ti­tle Sin, it is only a name without substance, hath no being in God, nor in the Creature, but only by imagination; and therefore it is said, the imaginations of your hearts are only evil continually. It is not the body, nor the life, but the imagination only, and that not at a time, or times, but continually. Herein sin admitting of no form in it self, is created a form in the estimation of the Creature; so that which is not to God, is found to be in a some­thing creature; as you have it related, One man esteem­eth one day above another, another esteemeth every day alike: what to one is pure, to another is impure; herein it ap­peareth but a bare estimation.

To this end (saith Paul) I know and am perswaded, by the Lord Iesus, that there is nothing unclean of it self, but to him that esteemeth any thing to be unclean, to him it is unclean.

So that the extent thereof is in reference to all things, as well as meats and drinks; let it be what act soever. Consider what act soever, yea though it be the act of Swearing, Drunkennesse, Adultery and Theft; yet these acts simply, yea nakedly, as acts are nothing distinct from the act of Prayer and Prayses. Why dost thou wonder? why art thou angry? they are all one in them­selves; no more holynesse, no more puritie in one then the other.

But once the Creature esteemeth one act Adultery, the other honesty, the one pure, the other impure; yet to that man that so esteemeth one act unclean, to him it is unclean: (as saith the [Page 10] History) there is nothing unclean of it self, [but] but but to him that esteemeth it unclean: yea again and again it is record­ed that to the pure all things, yea all things are pure, but to the defiled, all things are defiled: yea the Prayer and Prayses of the wicked are defiled, as saith the History, The Prayers of the wick­ed are abomination to the Lord.

Observe not the act nakedly, as the act, for we find the Pray­er and Prayses of some to be pure, though to others impure: im­pure to those acting, in relation to the title his apprehension, his Conscience in the improvement of them is defiled and condem­ned for a Swearer, a Drunkard, an Adulterer, and a theef.

When as a man in purity in light, acts the same acts, in relation to the act, and not the title: this man [no this man] doth not swear, whore, nor steal: so that for want of this light, of this single pure eye, there appeareth Devil and God, Hell and Hea­ven, Sin and holynesse, Damnation and Salvation; only, yea only from the esteemation and dark apprehension of the Crea­ture.

I will make darknesse light, rough ways smooth; not half light and half darknesse, not part rough and part smooth; but as it is said, Thou art all fair my Love, there is no spot in thee. Observe, all fair my Love; in thee only is beauty and purity, without de­filement: my love my dove is but one, thou one, not two, but only one, my love: Love is God, and God is Love; so all pure, all, light, no spot in thee.

So that consider what act soever is done by thee, in light and love, is light, and lovely; though it be that act called Adultery, in darknesse, it is so; but in light, honesty, in that light loveth it selfe, so cannot defile it self: for love in light is so pure, that a whore it cannot indure, but enstranges it self from darknesse from whence whoredom has its first original. Light is so pure, that it will not lodge with two; but treads the steps of the Apostle, saying, Let every man have his own wife: when as darknesse is not ashamed to ly with his neighbours wife: for in light I declare that whoredom is the fruits of darknesse; therefore no compa­nion for light, who scornes the society of a whore indeed. Light is like Susanna, that had rather dy, then be desiled with harlots. [Page 11] Yea, innocent Susanna, uncorrupted Light, must be accused, ar­raigned and condemned, for that her accusers are guilty of: Yet fear not Susanna, thou shalt be vindicated, and thy accusers con­demned.

So that this is my Majesties pleasure to declare, again and a­gain, that what acts soever is done by thee, according as thou esteemest it, yea according as thou beleevest it, so be it done unto thee; that is to say, if thou hast committed those acts in Scripture recorded for swearing, drunkenness, adultery and theft; and so acting apprehendest them, let me deal plainly with thee; to thee it is Sin: and for so sinning, thy imagination will pursue thee, arraign thee, and condemne thee for a Swearer, an adulterer and a theef.

When as on the contrary, thou art perswaded that those titles in Scripture, and thy apprehension recorded, for swearing, adul­tery, and theft, be no such acts with thee, but only titles with­out thee; neither dost thou apprehend them any other, but pure acts, without title: then I declare, according to thy esteema­tion so is the act to thee, and for so doing, thy imagination, will not, cannot condemne thee, but say with the Apostle, We know that an Idol is nothing: what thou esteemest Idolatry, to us is none: So that whatsoever I act, though it be that act you call swearing, adultery, and theft, yet to me there is no such title, but a pure act, for there is nothing that I do that is unclean to me, no more then it is unclean of it self.

And yet notwithstanding this, my priviledge doth not in the least approbate thee, yea thee that apprehendest the title to sweare, whore or steal, &c. because to thee it is unclean, there­fore not lawfull for thee: neither canst thou upon the bare re­port hereof, say, Well, if it be but as man esteems it, then I will esteem it so too.

Alas friend, let me tell thee, whatever thy tongue saith, yet thy imagination in thee declares sad things against thee, in that thou esteemest them acts of sin, thy imagination will torment thee for this sin, in that thou condemnest thy self, thou art tormented in that condemnation; with endless misery: so that I say, Happy is the man that condemns not himself in those things he allow­eth of.

No matter what Scripture, Saints, or Churches say, if that within thee do not condemn thee, thou shalt not be condemn­ed; for saith the History, Out of thine own mouth, not anothers, will I judge thee: Therefore, remember that if thou judge not thy self, let thy life be what it will, yea act what thou canst, yet if thou judge not thy self, thou shalt not be judged; For, I came not into the World to condemn, but to save the World. But if the reproach and slander of Saints and Churches do cause thee to question thy self, then art thou ready to say within what they re­port without, I am guilty of what they accuse me: So that true is the saying, O Adam, thy destruction is of thy self.

But before I conclude touching how darkness is made light, sin holiness, and so all deformity converted into its own pure na­ture, it was my pleasure to treat somthing concerning the nature of this loss, that whether darkness in Scripture recorded, and by the creature believed, be cast out as distinct from light, and so said to be damned, in that it is not light, not pure, but defiled.

In answer to that, the Lord declares that those filthy abomina­ble works of darkness (by thee so apprehended) shall be destroy­ed and damned; But how, or where shall they be damned? that is in the sayings of this Text, I will make darkness light: Oh that this were purely minded, then thou wouldst see that sin must not be thrown out, but cast within, there being in the Vat, it is dyed of the same colour of the liquor; as Saffron converts milk into its own colour, so doth the fountain of light convert sin, hell, and devil into its own nature and light as it self; I will make rough waies smooth: Now it is damm'd and ramm'd into its on­ly Center, there to dwell eternal in the bosom of its only Fa­ther: This, and only this, is the damnation so much terrifying the Creature in its dark apprehension, that it shall be robbed and carried it knows not whither, cryeth out I am damned, I am damned, being carried out of its former knowledge, now know­eth not where it is, therefore lamenting, Master, Save me, I perish, perished in its own Apprehension, yet saved in the essen­tial. Thus much concerning I will lead the blind by a way that they know not, and in paths they have not known: I will make darkness light, crooked things streight, &c.

A Word from the Lord touching Resurrection, there being reports not a few that I should deny the Resurrection of that bo­dy consisting of Flesh, Bloud and Bone. [...], Reason would arraigne me for a mad man, [...] w [...]u [...]d de­clare me anti-Scripturist, in favouring [...] of Darkness, which if rightly understood, [...] the Resurrection of this Body: both which [...] body is made of, that is the life, perfection, and happin [...] of [...] body; but thy body consisting of flesh and bone, i [...] made [...] dust of the earth, therefore when thy body is reduced [...]o its c [...] ­ter, then (and not till then) is thy body alive, perfected in its happiness; now for thee to raise this body, it would declare thee a Tyrant; for as it is destructive for the Fowl to live in the wa­ter, or the Fish in the Firmament, so to raise thy body to a local place called Heaven, would to thy body become a Hell; for as the earth would become a Hell to the Spirit, so that place called heaven, would become a hell to the Body, for after laid in the grave, it is buried in its heaven, glory, and happiness, where it shall rot and consume into its own nature for ever and ever.

Yet not denying but that body quoted in the History shall rise, which body hath several denominations, as earthly, corru­ptible, dishonorable, weak, vile, and natural body; all which doth but make one cleer prosp [...]ct, in which you may take a full view of what that body is made of that shall rise, whether a visi­ble body consisting of flesh and bone, or invisible body, consist­ing of the Sensitive within this body; To this end the History speaketh on this wise, That we our selves groan within our selves, waiting for the redemption, to wit, our Body.

So that in light I declare, that the corrupt senses must put on incorruption, thy mortal apprehension must put on immortality, that whereas before thou wast alive to five, and dead to one, now thou shalt be dead to five, and alive to one, that lovely pure one who beholds nothing but purity, wheresoever it goeth, and what­soever it doth, all is sweet and lovely; let it be under what title soever, thou art risen from title to act, from act to power, from power to his name, and that only one name, pure and undefiled; so that now thou art of purer eys than to behold any iniquity, so [Page 14] that Devil is God, Hell is Heaven, Sin Holiness, Damnation Sal­vation, this and only this is the first Resurrection.

Yet here is no lodging, no safe inhabiting, in that thou art yet on the borders of Aegypt, only with Moses on Mount Hermon, only verbally, not practically, so short of the second Resurrection which is the life and power what thou saw, for till thou be de­livered of that thou wast risen to, thou canst not say, Death, where is thy sting? Grave, where is thy victory?

Wonder not at me, for without Act, without Birth, no pow­erful deliverance, not only the Talkers, but the Doers; not only your Spirit, but your Body must be a living and acceptable Sacrifice; therefore till acted that so called Sin, thou art not de­livered from the power of sin, but ready upon all Alarums to tremble and fear the reproach of thy body.

Therefore my beloved ones, that supposeth your service is per­fect Freedom, by having onely light into anothers life, know this, that if light without life, thy service will be perfect bondage; and therefore it is when a creature is drawn forth to act in ano­thers life, insteed of tryumphing over sin, he will be conquered in sin; so that I say, till flesh be made Spirit, and Spirit flesh, so not two, but one, thou art in perfect bondage: for without vail, I declare that whosoever doth attempt to act from flesh, in flesh, to flesh, hath, is, and will commit Adultry: but to bring this to a period, for my part, till I acted that, so called sin, I could not pre­dominate over sin; so that now whatsoever I act, is not in relati­on to the Title, to the Flesh, but that Eternity in me; So that with me, all Creatures are but one creature, and this in my form, the Representative of the whole Creation: So that see what I can, act what I will, all is but one most sweet and lovely. There­fore my deer ones consider, that without act, no life; without life, no perfection; and without perfection, no eternal peace and freedom indeed, in power, which is the everlasting Majesty, ruling, conquering, and damning all into its self, without end, for ever.