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(14) Before the Times of the created Heavens, the Stars and the Elements, and before the Creation of angels, there was no such Wrath of God, no Death, no Devil, no Earth nor Stones, neither were there any Stars. But the Deity generated itself very meekly and lovingly, and formed, framed, and figured itself in Ideas, Shapes, and Images, which were incorporated according to the qualifying or fountain Spirits in their generating, wrestling, and rising up, and passed away again also through their Wrestling, and figured or framed themselves into another Form or Condition, all according to the Primacy or Predominance of each qualifying or fountain Spirit, as you may read before.

(63) Yet you must not therefore conceive, that in God there is Good and Evil, for God himself is the Good, and has the Name from Good, which is the triumphing eternal Joy: Only all the Powers proceed from him, which you can search out in Nature, and which are in all Things. Question.

(1) The Glory of all things is God, Godhead and Godly Nature. Source of the things that are is God, who is both Mind and Nature - yea Matter, the Wisdom that reveals all things. Source [too] is Godhead - yea Nature, Energy, Necessity, and End, and Making-new-again. Darkness that knew no bounds was in Abyss, and Water [too] and subtle Breath intelligent; these were by Power of God in Chaos. Then Holy Light arose; and there collected 'neath Dry Space from out Moist Essence Elements; and all the Gods do separate things out from fecund Nature.

(12) Thou must not here think, that God has made some new Thing, which never was before; for if that were so, then there had been another God, which is not possible to be. For without, or besides this one only God, nothing is at all, for the Gates of Hell are not any where without, beyond, or absent from this one only God; only there is a Partition or Distinction between the Love in the Light, and the kindled Wrath in the Darkness, so that the one cannot comprehend the other, and yet hang one to another as one Body.

(110) this was the second Enmity against God, from whence is exifted the four Quality in this World, for it was not so from Eternity; as you have an Example thereof in this, viz. if you let any sweet Thing in the Warmth, and let it stand therein, it grows sour of itself; as also Water, Beer or Wine in a Vessel will do; but none of the other Qualities alter, but only into a Stink, which is caused by the Quality of Water. Now thou wilt ask, Question. Why did God suffer Lucifer’s Evil Spirit, which proceeded out of the Body of Lucifer, to come into Him? Could he not hinder it? Answer.

(21) But neither is the Evil in things existing. For, if all things existing are from the Good, and the Good is in all things existing, and embraces all, either the Evil will not be in things existing, or it will be in the Good; and certainly it will not be in the Good, for neither is cold in fire, nor to do evil in Him, Who turns even the evil to good. But, if it shall be, how will the Evil be in the Good? If forsooth, from Itself, it is absurd and impossible. For it is not possible, as the infallibility of the Oracles affirms, that a "good tree should bring forth evil fruits," nor certainly, vice versa. But, if not from Itself, it is evident that it will be from another source and cause. For, either the Evil will be from the Good, or the Good from the Evil; or, if this be not possible, both the Good and the Evil will be from another source and cause, for no dual is source, but a Unit will be source of every dual. Further, it is absurd that two entirely contraries should proceed and be from one and the same, and that the self-same source should be, not simplex and unique, but divided and double, and contrary to itself, and be changed; and certainly it is not possible that there should be two contrary sources of things existing, and that these should be contending in each other, and in the whole. For, if this were granted, even Almighty God will not be in repose, nor free from disquietude, if there were indeed something bringing disturbance even to Him. Then, everything will be in disorder, and always fighting; and yet the Good distributes friendship to all existing things, and is celebrated by the holy theologians, both as very Peace, and Giver of Peace. Wherefore, things good are both friendly and harmonious, every one, and products of one life, and marshalled to one good; and kind, and similar, and affable to each other. So that the Evil is not in God, and the Evil is not inspired by God. But neither is the Evil from God, for, either He is not good, or He does good, and produces good things; and, not once in a way, and some; and at another time not, and not all; for this would argue transition and change, even as regards the very Divinest thing of all, the Cause. But, if in God, the Good is sustaining essence, God, when changing from the Good, will be sometimes Being, and sometimes not Being. But, if He has the Good by participation, He will then have it from another; and sometimes He will have it, and sometimes not. The Evil, then, is not from God, nor in God, neither absolutely nor occasionally.

(47) "But in the Out-speaking of his Word, wherein the Nature of the spiritual World exists, wherein Perceptibility or Sensibility is understood to consist, and wherein God calls himself an angry, zealous or jealous God, and a consuming Fire, therein indeed God has known the Evil from Eternity, and that in Case he should once move himself therein, that the Source or Quality thereof would become creaturely also, but therein he is not called God, but a consuming Fire. [† In that, according to which he is called a consuming Fire.]

(16) all the Powers which are in Nature proceed from God the Father; all Light, Heat, Cold, Air, Water, and all the Powers of the Earth; Bitter, Sower, Sweet, Astringent, Hard, and Soft, and more than can be reckoned; all have their Beginning from the Father.