(37) And indeed he has done somewhat, in that he has set the divine Power into a Burning, which appears even in the Sun and Stars; also the Fire in the Salitter in the Elements is often kindled, so that it seems as if the Deep was of a burning Fire; of which I shall speak in another Place. He slept back out of the Meekness into the anxious Fire-will, and fell into Darkness. The Reader is advertised, that he must not understand in any Place, as if the Devil had kindled or fired the Light of God; no, but the Forms of Nature only, out of which the Light shines. For he has not comprehended the Light, as little as the Fire does, which cannot lay hold on the Light: But he entered into the Fire, and is expelled into the Darkness, and has neither Fire nor Light, besides, without, or distinct from his Creature. [Or his own creaturely Existence.]

(69) therefore it is, that the Wrath-fire of God is yet in the Body of God which is in this World, till the End, and many a Creature is swallowed up and devoured in the Wrath-fire, of which much is to be written, but it is referred to its proper Place.

(1) There is above the Celestial Lights an Incorruptible Flame always sparkling; the Spring of Life, the Formation of all Beings, the Original of all things! This Flame produceth all things, and nothing perisheth but what it consumeth. It maketh Itself known by Itself. This Fire cannot be contained in any Place, it is without Body and without Matter. It encompasseth the Heavens. And there goeth out from it little Sparks, which make all the Fires of the Sun, of the Moon, and of the Stars. Behold! what I know of God! Strive not to know more of Him, for that is beyond thy capacity, how wise soever thou art. As to the rest, know that unjust and wicked Man cannot hide himself from the Presence of God ! No subtilty nor excuse can disguise anything from His piercing Eyes. All is full of God, and God is in All!

(26) I do not pass over Empedocles, who speaks thus physically of the renewal of all things, as consisting in a transmutation into the essence of fire, which is to take place. And most plainly of the same opinion is Heraclitus of Ephesus, who considered that there was a world everlasting, and recognised one perishable - that is, in its arrangement, not being different from the former, viewed in a certain aspect. But that he knew the imperishable world which consists of the universal essence to be everlastingly of a certain nature, he makes clear by speaking thus: "The same world of all things, neither any of the gods, nor any one of men, made. But there was, and is, and will be ever-living fire, kindled according to measure, and quenched according to measure." And that he taught it to be generated and perishable, is shown by what follows: "There are transmutations of fire, - first, the sea; and of the sea the half is land, the half fiery vapour." For he says that these are the effects of power. For fire is by the Word of God, which governs all things, changed by the air into moisture, which is, as it were, the germ of cosmical change; and this he calls sea. And out of it again is produced earth, and sky, and all that they contain. How, again, they are restored and ignited, he shows clearly in these words: "The sea is diffused and measured according to the same rule which subsisted before it became earth." Similarly also respecting the other elements, the same is to be understood. The most renowned of the Stoics teach similar doctrines with him, in treating of the conflagration and the government of the world, and both the world and man properly so called, and of the continuance of our souls.

(140) that Fire is the very Son of God, which is thus generated always from Eternity to Eternity: This I can demonstrate by the Heaven and the Earth, the Stars and the Elements, and by all the Creatures, Stones, Leaves, and Grass, yea in the Devil himself, and that not with dead, slight, insignificant Arguments, void of Understanding, but with clear, quick, living, and invincible firm Arguments, even above, beyond, and to the Refutation of all Men’s Reason, convincingly and undeniably, and, lastly, in Opposition against all the Devils and the Gates of Hell; and I would do it here, if it would not take up too much Room.

(30) The outward Comprehensibility or Palpability in the whole Nature of this World, and of all Things which are therein, stands all in the Wrath-fire of God, for it is become thus through the Kindling of Nature. And Lord Lucifer with his Angels has his Dwelling now in the same outward Birth or Geniture which stands in the Wrath-fire.

(48) For if the Earth be once kindled, then in the Wrath burns the Fire; and in the Love the Light; and then all will be separated, for the one cannot comprehend the other any more.

(133) There is Fire even in a Stone, but if you do not strike upon it, the Fire remains hidden, but if you strike it, then the Fire springs forth; and then if any combustible Matter be near it, that will take Fire and burn, and so it comes to be a large Fire; and thus it is also with Man, when he kindles the resting Wrath-fire, which is otherwise at rest. Of the Night. [Nacht.]

(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.

(29) Every Star has a several peculiar Property, which thou mayest perceive by the curious Ornament of the budding blossoming Earth. And the Creator has therefore rebuilt and revived again the old kindled Body into so many and various Powers, that through this old Life, in the Wrath, such a new Life might generate itself therein, through the Closure of Heaven, that that new Life might have all the Powers and Operations that ever the old had before the Times of Wrath, that it might qualify, mix, or unite with the pure Deity distinct from this World, and that it might be one holy God, together with the Deity without, distinct from this World.

(120) Whereby then, in many a Creature, the Wrath-fire would be so very hard kindled, that the Body together with the Spirit will afford and produce an eternal Wrath Saltiter in Hell.

(92) For the Fire will consume all, and causes a high Rising in the Source, and the Meekness of the Light causes Entity or Substantiality; viz. in the eternal Light it causes the Water-spirit of eternal Life: and in the third Principle of this World, it causes Water, together with the Existence or Original of the Air.

(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(26) But that the Fierceness does terribly burn now at present, it needs no Proof here, for it is known as clear as the Day by woeful Experience. Behold there rises up yet a little Fire, in the Opposition against the Wrath, out of a singular special Love-restraint of God: When this grows weak also, then is the End of this Time.

(78) If thy Heart be not bolted and barred up in Death, through thy stubborn Wilfulness and Blasphemy, and drowned in horrible Sins, purposing not to desist from them, or leave them, then awake, and behold; I take Heaven and Earth, also the Stars and Elements, and all the Creatures, and Man himself also in his whole Substance, to witness, and so I will prove it also plainly and clearly in its due Place, with all these forementioned Things, especially when we come to treat of the Creation of all the Creatures.

(12) When a house is burning, and the fire may fall upon the next house and seize upon the straw and like stuff within it, we carry this stuff away from it; and in like manner must we straightway cast out the things by touch whereof the spirit is inflamed with the fire of wrath, for fear lest the substance of our merit be consumed.