(72) And though it is written in Moses, "I am an angry zealous God," yet the meaning of it is not, that God is angry in himself, and that there rises a Fire of Anger in the Holy Trinity. [x Exod. 20. Deut. 4. 24.]

(15) Concerning this Kindling in this Circumference or Extent, it is that God calls himself “an angry, zealous, or jealous God against those that hate him,” that is, against those who kindle his Wrath and Fierceness still more with the diabolical Spirits, with Swearing, Cursing, Blaspheming, and all Manner of furious Fierceness and Wrath, which stick in the Heart, with Pride, Covetousness, Envy, and Anger; all that whatsoever is in thee, thou castest into God; [“that is, into the Genitrix of Nature, and therefore thou must be proved and tried through the Fire, and the Soul’s Spirit also, and the Wickedness or Malice must abide and remain in the Fire.”] [Which is every where in this World, in every Creature.] Now thou askest, How can that be? Answer.

(11) For God saith in the Prophet: “As true as I live, I have no Delight or Pleasure in the Death of a Sinner, but that he turn and live;” and in the Psalms it is thus; “Thou art not a God that hast Pleasure in Wickedness.” [b Psalm 5. 4.] [a Ezek. 33.11.]

(54) Man cannot be absolutely or wholly pure without Wrath and Sin, for the Births of the Depth in this World are not fully pure before the Heart of God; but always Love and Wrath wrestle one with another, whence God is called "an angry zealous God." [Job 15:15. Exod. 20:5. Deut. 5:9.]

(21) Now the Question is: What is the Wrath of God in Heaven? And whether God be angry in himself; or how is God moved to Anger? Answer. Here there are chiefly Seven Sorts of Qualities or Circumstances to be observed. Of the First Species or Circumstance.

(70) But seeing it runs counter, quite contrary to the Love and Meekness of the Birth or Geniiture of God, and is a contrary or opposite Will in the Love of God, so that he is unwilling, unless pressing Necessity drives him to it, to hurt Man, therefore will the Spirit have the Wrath-Bath, or Lake of Nature, set apart to be an eternal Parching or drying Place, for Jugglers, Perverters or Changers of God’s Ordinance or Order: And therein they may practise and show forth their new Deity. Of the kindling of the Wrath-Fire.

(16) For thus saith the Spirit in its Zeal, or in the Jealousy of God's Wrath in this World: While thy Spirit and Will qualifies or co-operates with and in the four Abominations of the Devil, thou art not one Spirit with God: And saith the Spirit, Though thou presentest me every Hour with thy Lips, and prayest and bowest thy Knees before me, yet I will accept none of thy Labour: Is not thy Breath however continually before me? What shall thy Incense be to me in my fierce Wrath? Dost thou think, I will receive the Devil into myself, or exalt Hell into Heaven?

(60) They who stir up the Wrath of God upon themselves, that Wrath stands also in all the Spirits of God, in that Place where it is awakened, stirred up, or provoked. On the other Side, where the Love of God is awakened or stirred up, there it stands also in the full Birth or Geniture of the whole Deity, of or in the Place or Thing, wherein it is awakened. And

(73) Thou must not think, that the Devil has thus powerfully and mightily overcome the Deity. No; but he has kindled the Wrath of God, which, indeed, had otherwise rested eternally in secret, and so he has made the Salitter of God to be a murderous Den; for if Fire be cast into a Heap of Straw, and kindled, it will burn.

(97) Should God withstand him then with Anger or Wrath, which indeed must be done at length, then God must have kindled himself in his Qualities in the Salitter, wherein King Lucifer dwelt, and must in the strong Zeal or Jealousy strive and fight against him, which he did; and to this Striving made his Kingdom so dark, evil, and evil, that another Creation must needs afterwards follow upon it.

(36) Further ye shall mark: when it is said that such a thing or such a deed is contrary to God, or that such a thing is hateful to God and grieveth His Spirit, ye must know that no creature is contrary to God, or hateful or grievous unto Him, in so far as it is, liveth, knoweth, hath power to do, or produce ought, and so forth, for all this is not contrary to God. That an evil spirit, or a man is, liveth, and the like, is altogether good and of God; for God is the Being of all that are, and the Life of all that live, and the Wisdom of all the wise; for all things have their being more truly in God than in themselves, and also all their powers, knowledge, life, and the rest; for if it were not so, God would not be all good; And thus all creatures are good. Now what is good is agreeable to God, and He will have it. Therefore it cannot be contrary to Him. But what then is there which is contrary to God and hateful to Him? Nothing but Sin. But what is Sin? Mark this: Sin is nothing else than that the creature willeth otherwise than God willeth, and contrary to Him. Each of us may see this in himself; for he who willeth otherwise than I, or whose will is contrary to mine, is my foe; but he who willeth the same as I, is my friend, and I love him.

(74) if God should be angry in Himself, then the whole Nature would be on Fire, which will come once to pass on the last Day in Nature, and not in God, but in God the triumphing Joy will burn; it was never otherwise from Eternity, nor will it ever be otherwise. But now

(117) But that the astringent and bitter Spirit does so grumble and murmur, when the Spirit from the Heart goes through its House, and rules powerfully, it signifies, that the Wrath of God, together with the Devils, are in the House of this World, set in Opposition to the Love, so that both these, all the Time of this World, must fight and strive one against the other, as two Armies in the Field; from whence also Wars and Fightings among Men, and among Beasts, and all Creatures, have their Original.

(37) In God, as God, neither sorrow nor grief nor displeasure can have place, and yet God is grieved on account of men’s sins. Now since grief cannot befall God without the creature, this cometh to pass where He is made man, or when He dwelleth in a Godlike man. And there, behold, sin is so hateful to God, and grieveth Him so sore, that He would willingly suffer agony and death, if one man’s sins might be thereby washed out. And if He were asked whether He would rather live and that sin should remain, or die and destroy sin by His death, He would answer that He would a thousand times rather die. For to God one man’s sin is more hateful, and grieveth Him worse than His own agony and death. Now if one man’s sin grieveth God so sore, what must the sins of all men do? Hereby ye may consider, how greatly man grieveth God with his sins. And therefore where God is made man, or when He dwelleth in a truly Godlike man, nothing is complained of but sin, and nothing else is hateful; for all that is, and is done, without sin, is as God will have it, and is His. But the mourning and sorrow of a truly Godlike man on account of sin, must and ought to last until death, should he live till the Day of Judgment, or for ever.

(39) Neither ought any Man to say, that he is generated in the Wrath-fire of the total Corruption, or Perdition, out of God's predestinate Purpose. No; the corrupted Earth does not stand neither in the total Wrath-fire of God, but only in its outward Comprehensibility or Palpability, wherein it is so hard, dry, and bitter.

(76) When he is wroth, no god can withstand his indignation

(106) But God has therefore kindled Nature so much and so hard, and did so kindle the Burning in his Wrath therein, that he might thereby build a Dwelling-House for the Devils, and keep them Prisoners therein, in that they were the Children of Wrath, in whom he rules with his fierce Zeal or Jealousy, and they also in the Wrath of God.

(71) The outward Earth is a bitter Stink, and is dead, and that every Man understands to be so. But the Saltiter is destroyed or killed through the Wrath; for thou canst not deny, but that God's Wrath is in the Earth, otherwise it would not be so astringent, bitter, sour, venomous and poisonous, neither would it engender such poisonous, venomous, evil Worms and creeping Things. But if thou shouldst say, that God has created them thus out of his Purpose, that is as much as if thou shouldst say, that God himself is Evil, Malice, Malignity or Wickedness.