(40) This is but a type [see ch. 4. v.15] or glimpse of the Son of God in man, whereby faith is strengthened and preserved: For the joy cannot be so great in an earthen vessel as in a heavenly, wherein the perfect power of God is, fully. Now here I must write a Similitude.

(49) Even so the Son of God in the Father is the Heart of the Father, and shineth in all the powers of the Father; his power is the moving springing joy in all the powers of the Father, and shineth in the whole Father, as the sun does in the whole world.

(80) The Temptation of Christ rightly shows us his Person; therefore open thy Eyes, and let not Babel trouble thee, it is the Price of thy Body and Soul; for that [Temptation] in the hard Combat of Adam in the Garden of Eden, which Adam could not hold out in, here the worthy Champion went through with it, and has obtained Victory, in his Humanity in Heaven, and over this World. 8 1. As we have demonstrated the true Christ, who is God and Man in one undivided Person, so we must now show what Kind of Man he is, according to the Kingdom of this World; for the great Wonders cannot sufficiently be described, they are still greater; there is need of an angelical Tongue as well as of an earthly, and because we have but an earthly, therefore we will write from an angelical Mind, and speak the great Wonders of God with the earthly Tongue.

(54) So the Son of God is continually generated from all the powers of his Father from eternity, and is not made, but is the heart and lustre shining forth from the powers of his heavenly Father; a self-subsisting Person, the centre or body of the lustre in the deep.

(42) For it lies not in thy unbelief [or ignorance] to hinder it; thy unbelief does not take away or make void the truth of God: but faith bloweth up the spirit of hope, and testifieth that we are God's children. The faith is generated in the flash, and wrestleth so long with God till it overcometh and gets the victory.

(52) So the Son in the Father is a self-subsisting Person, and enlighteneth all the powers in the Father, and is the Father's joy or Heart in his centre, or in the midst of him. Observe here the great Mystery of God.

(140) That fire is the very Son of God, who 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.

(5) From all qualities the whole divine power of the Father speaketh forth the WORD; that is, the Son of God.

(84) The Son is also another Person than the Father, but not externally, without or severed from the Father, nor is he any other God than the Father is; his power, splendour, and omnipotence, are no less than the whole Father.

(4) But Almighty God is celebrated in the holy Oracles as "Logos"; not only because He is provider of reason and mind and wisdom, but because He anticipated the causes of all, solitarily in Himself, and because He passes through all, as the Oracles say, even to the end of all things; and even more than these, because the Divine Word surpasses every simplicity, and is set free from all, as the Superessential. This "Logos "is the simple and really existing truth, around which, as a pure and unerring knowledge of the whole, the Divine Faith is-- the enduring foundation of the believers--which establishes them in the truth, and the truth in them, by an unchangeable identity, they having the pure knowledge of the truth of the things believed. For, if knowledge unites the knowing and the known, but ignorance is ever a cause to the ignorant person of change, and of separation from himself, nothing will move one who has believed in the truth, according to the sacred Logos, from true Faith's Sanctuary upon which he will have the steadfastness of his unmoved, unchangeable identity. For, well does he know, who has been united to the Truth, that it is well with him although the multitude may admonish him as "wandering." For it probably escapes them, that he is wandering from error to the truth, through the veritable faith. But, he truly knows himself, not, as they say, mad, but as liberated from the unstable and variable course around the manifold variety of error, through the simple, and ever the same, and similar truth. Thus then the early leaders of our Divine Theosophy are dying every day, on behalf of truth, testifying as is natural, both by every word and deed, to the one knowledge of the truth of the Christians, that it is of all, both more simple and more Divine, yea rather, that it is the sole true and one and simple knowledge of God.

(37) And the Son is the Heart in the Father; all the powers which are in the Father are the propriety of the Father; and the Son is the Heart, or the kernel or pith in all the powers in the whole Father, and he is the cause of the springing joy in all powers in the whole Father.

(96) But here his Valour is seen; though he stood (with his earthly Body) upon the Pinnacle of the Temple, yet he committed his earthly Body to God, and trusted in him, and that he was every where in God; and said to the Devil; It is written, thou shalt not tempt the Lord thy God. Here the Devil's Pride (in the Kingdom of Wrath) was rightly overcome; and the Humility, the Strength, and the Might remained to be our Christ's; and the Soul of Christ is entered into the holy Ternary, as into the humble Love, and espoused itself with the humble chaste Virgin of the Divine Wisdom.

(25) But the splendour and the power of the Son of God, or Heart of God, which is the light or source and fountain of joy, taketh up his fairest and most joyful original in the centre or midst of these kingdoms, and shineth into and through all the angelical gates.

(34) This light is the true Son of God, whom we Christians worship and honour, as the second Person in the Holy Trinity.

(14) First Man is 'Faith' ('pistis') for those who will come afterward. He has, within, a unique mind and thought - just as he is it (thought) - reflecting and considering, rationality and power. All the attributes that exist are perfect and immortal. In respect to imperishableness, they are indeed equal. (But) in respect to power, there is a difference, like the difference between father and son, and son and thought, and the thought and the remainder.

(64) Which is also the principal point most necessary for man: For when he layeth hold on true faith, then he presseth through the wrath of God, through death into life, and reigneth with God.

(42) Therefore the Body of Christ is inferior to the Deity; and in these our human Essences he suffered Death, and his Deity of the holy Man in the pure Element entered together also into Death, and bereaved Death of its Power, and separated the natural Soul (which Christ commended to his Father, when he died on the Cross) from the Kingdom of this World, also from Death, from the Devil, and from Hell, in the strong divine Might [or Power,] and opened a Gate for us all, who come to him and Or by. incline ourselves (with Mind and Thoughts) to him; then the Father draws our Soul (which is in him) into the pure Love of Christ; where then it puts its Imagination again through Christ P forward into the holy Trinity, and is fed again from the Verbum Domini [the Word of the Lord,] where then it is an Angel again, quite separated from the Kingdom of the Devil, and of this World, in the Death of Christ.

(61) The Son seeth, tasteth, heareth, feeleth, smelleth and comprehendeth all, as the Father does; in his power all liveth and is, whatsoever is good, as in the Father; but that which is bad or evil is not in him. Of GOD the HOLY GHOST.