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(30) Also the Power of the kindled Body, in the Power proceeded forth without and beyond the Fire, qualifies, mixes, or unites gently, pleasantly, and very sensibly; and herein rightly is understood the Divine Being.

(35) For when Men speak of the Mercy of God the Father, they speak of his Power, or his Fountain: Spirits of the Qualities which are in the Salitter, out of which his most richly loving Heart or Son is generated. Observe here,

(10) All Power and Virtue is in God the Father; and proceeds also forth from him, as Light, Heat, Cold, Soft, Gentle, Sweet, Bitter, Sour, Astringent or Harsh, Sound or Noise, and much more that is not possible to be spoken or apprehended. All these are in God the Father, one in another as one Power, and yet all these Powers move in his Exit or going forth.

(42) This Fire-spirit, and right Devil’s spirit, elevated itself now also in the Center of the Heart, and would rule through the animated or soulish Spirit, [“Hereby is understood the Spirit of the Will, or of the Center, which is generated out of the Genitrix, viz. out of the seven qualifying or fountain Spirits, which is the Image of God,”] in the whole divine Power, and kindle the whole Salitter of God as a new and potent God; and so the Formings, and heavenly Imagings, should rise up in a horrible fiery Quality, and suffer themselves to be imaged and framed according to this Fierceness.

(34) Observe, when the gracious, amiable, blessed Joyful Glance and Light, together with the sweet Power out of the Son of God, shines into all Powers in the whole Father, then all the Powers are kindled by the gracious, amiable, blessed, lovely Light and sweet Power, in a triumphing and joyful Manner.

(77) But seeing the Power of all the seven Spirits stood in this one, therefore also all the seven were kindled in the Wrath, but yet only in the outward and comprehensible Qualification or Constitution.

(64) Now when the animated or soulish Spirit was generated in this severe and astringent Fire’s Birth, then it pressed very furiously forth from the Body into Nature, or the Saltiter of God, and destroyed the gracious, amiable and blessed Love in the Saltiter; for it pressed very fiercely, furiously, and in a fiery Manner, as a raging Tyrant through all, and supposed that itself alone was God; itself alone would govern with its Sharpness.

(7) In like Manner also the Spirit went forth from the Heart into all the qualifying or fountain Veins of the Body, and kindled all the seven Spirits, and so the royal Body was glorified in the Twinkling of an Eye, and there he stood as a King of God, in an unsearchable Clarity or Brightness, transcendently excelling the whole heavenly Host or Army. [Viz. the seven Spirits of Nature which they were constituted of.]

(114) Just in such a Way and Manner the first Mass also came to be, for the Love-Spirit in the Heart of God cast a Glance in the Body of the kindled wrathful Father on the Water of Life, whereby, and out of which, the Love in the Fire-flash arose or sprung up before the Time of the Wrath.

(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.]

(39) But if a Man here on Earth is enlightened with the Holy Ghost from the Fountain of JESUS CHRIST, so that the Spirits of Nature, which signify the Father, are kindled in him, then there rises such a Joy in his Heart, and it goes forth into all his Veins, so that the whole Body trembles, and the Soulfish animal Spirit triumphs, as if it were fitting in the holy Trinity, which is understood only by those that have been Guests in that Place. And

(59) In the three Names and Powers stand Heaven and this World, and all what- soever thy Heart can think upon, and though thou shouldst draw a little Circle, which thou canst hardly look into, or which thou canst hardly discern, even less than the smallest Point thou canst imagine; yet even in that is the whole Divine Power, and the Son of God is generated therein, and the Holy Ghost therein goes forth from the Father and the Son; if not in Love, then in Wrath, as it is written, 'With the Holy thou art holy, and with the Froward thou wilt show thyself froward.' [Psalm 18. 26.]

(136) For when the Love-Spirit out of the Heart of God glanced on the Salitter of the Mass, then the Salitter catched hold of it and conceived from it, and was impregnated in the Center of the Soul, and the Word stood in the Mass in the Sound; but the Light abode in the Center of the Mass, in the Firmament of Heaven, standing hidden in the unctuous Oil of the Heart, and did not move itself forth out of the Firmament of Heaven, in the Birth of the qualifying or fountain Spirits.

(7) The Father and the Son have one Will, and that Will is the Holy Ghost, Who gives Himself to the soul so that the Divine Nature permeates the powers of the soul so that it can only do God-like works. Just as a spring, which perpetually flows and waters the roots of the flowers, so that the flowers bloom and receive their colours from the water of the spring, so the Godhead imparts Itself to the capacities of the soul that it may grow in the likeness of God. The more that the soul receives of the Divine Nature, the more it grows like It, and the closer becomes its union with God. It may arrive at such an intimate union that God at last draws it to Himself altogether, so that there is no distinction left, in the soul's consciousness, between itself and God, though God still regards it as a creature. Wherefore let yourselves not be misled by the light of nature. The higher the degree of knowledge which the soul attains to in the light of grace, the darker seems to it the light of nature.

If the soul would know the real truth it must examine itself, whether it has withdrawn from all things, whether it has lost itself, whether it loves God purely with His love and nothing of its own at the same time, so that it may not be separated from Him by anything, and whether God alone dwells in it. If it has lost itself, it is as when the Virgin Mary lost Christ. She sought Him for three days, and yet was sure that she would find Him. All the while Christ was in the highest class in the school of His Father, unconscious of His mother's seeking Him. Thus happens it to the noble soul which goes to God to school, and learns there what God is in His essence, and what He is in the Trinity, and what He is in man, and what is most acceptable to Him. St Augustine saith that the righteousness of God in the Godhead and in the Trinity and in all creatures is the source of the chief joy which is in heaven. God in human nature is a lamp of living light, and "the light shineth in darkness and the darkness comprehendeth it not." The darkness must ever more flee the light, as the night flees day.

Thus the soul learns to know God's will. St Paul saith, "This is God's will, our sanctification." And this is our sanctification, to know what we were before time; what we are in time, and what we shall be after time. Thus the soul loses itself in these three, and recketh naught of the body, till it comes to it in the temple, and obeys it without murmuring. The Father is a revelation of the Godhead, the Son is an image and countenance of the Father, and the Holy Ghost is an effulgence of that countenance, and a mutual love between Them, and these properties They have always possessed in Themselves. The Three Persons have stooped out of pity down to human nature, and the Son became man, and was the most despised man on the earth, and suffered pain at the hands of the creatures whom He Himself created with the Father, through Whose will He became man. Thus was Christ till His death, and when He rose from the dead then was seen the most despised of all men united with the Godhead in the Person of Christ.

(63) But now when the Father kindled himself in the Body of the Sharpness, he did not by that means kindle the holy Source, wherein his most loving Heart generates itself, and so thereupon his Heart should sit in the Source of Wrath. No! that is impossible that it should be, for the sharp Birth cannot apprehend the holy and pure Birth, but the holy and pure presses quite through the sharp, and generates to itself a new Body, which stands again in Meekness.

(13) But in the Father all Powers are mild, soft, like Heaven, very full of Joy, for all the Powers triumph in one another, and their Voice or Sound rises up from Eternity to Eternity.

(11) How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trampets issued forth, breathed without instruments? For that which is called the descent on the mount of God is the advent of divine power, pervading the whole world, and proclaiming "the light that is inaccessible."