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(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.

(91) yet the Fire gives or represents to us a Mystery of the eternal Nature, and of the Deity also, wherein a Man is to understand two Principles of a twofold Source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming One in the Fire-source. And out of the Fire comes the II. viz. the Light, which dwells in the Fire, but is not apprehended or laid hold on by the Fire; also it has another Source then the Fire has, which is Meekness, wherein there is a Desire of Love, where then, in the Love-desire, another Will is understood than that which the Fire has.

(17) But seeing the Light in the outermost Birth was extinguished, the Heat also was captivated in the Comprehensibility or Palpability, and could no more generate its Life. From thence Death came into Nature, so that Nature or the corrupt Earth could no more help it, and thereupon another Creation of Light must needs follow, or else the Earth would have been an eternal indissolvable Death; but now the Earth generates or brings forth Fruit in the Power and Kindling of the created Light. Now one might ask: What is the Condition then of this twofold Birth or Geniture? Is God then extinguished in the Kindling of the Wrath-fire, in the Place of this World, so that nothing is there else but a mere Wrath-fire? Or is the one only God become a twofold God? Answer.

(32) In short, I would have you to understand, that God (in so far as He is good) is goodness as goodness, and not this or that good. But here mark one thing. Behold! what is sometimes here and sometimes there is not everywhere, and above all things and places; so also, what is to-day, or to-morrow, is not always, at all times, and above all time; and what is some thing, this or that, is not all things and above all things. Now behold, if God were some thing, this or that, He would not be all in all, and above all, as He is; and so also, He would not be true Perfection. Therefore God is, and yet He is neither this nor that which the creature, as creature, can perceive, name, conceive or express. Therefore if God (in so far as He is good) were this or that good, He would not be all good, and therefore He would not be the One Perfect Good, which He is. Now God is also a Light and a Reason,40 the property of which is to give light and shine, and take knowledge; and inasmuch as God is Light and Reason, He must give light and perceive. And all this giving and perceiving of light existeth in God without the creature; not as a work fulfilled, but as a substance or well-spring. But for it to flow out into a work, something really done and accomplished,41 there must be creatures through whom this can come to pass.

(9) It wrestles and fights together in its two-fold Source, as one Thing: It is also one Thing, but it has a double Source: The Light subsists in God without Heat, but it does not subsist so in Nature.

(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.]