(15) But its Body (which is the true Image of God, which God created) stands before the clear Deity, and is in and out of the holy pure Element; and the Limbus of the Element (out of which the Essences generate) is the Paradise, an Habitation of God the Holy Trinity. Thus was Man an Image and Similitude before God, wherein God dwells, in which (through his eternal Wisdom) he would manifest his Wonders.

(73) In an effort to set forth in an appropriate figure the Christian doctrine of the Trinity, it was necessary to devise an image in which the three persons--Father, Son, and Holy Ghost--were separate and yet one. In different parts of Europe may be seen figures similar to the above, wherein three faces are united in one head. This is a legitimate method of for to those able to realize the sacred significance of the threefold head a great mystery is revealed. However, in the presence of such applications of symbology in Christian art, it is scarcely proper to consider the philosophers of other faiths as benighted if, like the Hindus, they have a three-faced Brahma, or, like the Romans, a two-faced Janus.

(55) And now being to speak of the Holy Trinity, we must first say, that there is one God, and he is called the Father and Creator of all Things, who is Almighty, and All in All, whose are all Things, and in whom and from whom all Things proceed, and in whom they remain eternally. And then we say, that he is Three, and has from Eternity generated his Son out of himself, who is his Heart, Light, and Love; and yet they are not two, but one eternal Essence. And further we say, as the holy Scripture tells us, that there is a Holy Spirit, which proceeds from the Father and the Son, and that there is but one Essence in the Father, Son, and Holy Ghost, which is rightly spoken.

(31) And out of this expressing and revealing of Himself unto Himself, ariseth the distinction of Persons. But when God as God is made man, or where God dwelleth in a godly man, or one who is “made a partaker of the divine nature,” in such a man somewhat appertaineth unto God which is His own, and belongeth to Him only and not to the creature. And without the creature, this would lie in His own Self as a Substance or well-spring, but would not be manifested or wrought out into deeds. Now God will have it to be exercised and clothed in a form, for it is there only to be wrought out and executed. What else is it for? Shall it lie idle? What then would it profit? As good were it that it had never been; nay better, for what is of no use existeth in vain, and that is abhorred by God and Nature. However God will have it wrought out, and this cannot come to pass (which it ought to do) without the creature. Nay, if there ought not to be, and were not this and that—works, and a world full of real things, and the like, —what were God Himself, and what had He to do, and whose God would He be? Here we must turn and stop, or we might follow this matter and grope along until we knew not where we were, nor how we should find our way out again.

(9) Now the Question is; What is God's Image? Behold, and consider the Deity, and then you will light upon it. For God is not a bestial Man; but Man should be the Image and Similitude of God, wherein God should dwell. Now God is a Spirit, and all the three Principles are in him: And he would make such an Image, as should have all the three Principles in him, and that is rightly a Similitude of God; And he created him, &c. Whereby Moses may be rightly understood, that God created him, and not made him of a Lump of Earth.

(40) And after that this high princely angelical Creature, in the Twinkling of an Eye, in the Word and Holy Ghost (in the holy Element) was figured, [fashioned, formed, or made] a self-subsisting Creature (with perfect Life and Light) in the Word; then also in the same Twinkling of an Eye the four Elements (with the Dominion of the Sun and Stars) in the Tincture of the Blood, together with the Blood and all human Essences, which were in the Body of the Virgin Mary in her Matrix (according to the Counsel of God) in the Element, received the Creature, wholly and properly, as one [only] Creature, and not two.

(19) Thus, my very precious Mind, apprehend it right. This same Throne was made in Time (when the Time of his Covenant was revealed) an angelical Principality in the Mercy of God, in the holy pure Element, in the sacred Ternary, that is, in the holy Earth, wherein the Deity is substantially known; so that the whole Mercy of God (which is unmeasurable, and every where in the sacred Ternary; which is likewise so great in the holy Element, that it comprises Heaven and this World) became a Man; that is, a substantial Similitude of the Spirit of the Trinity, in which Likeness the Trinity dwells with complete fullness; and in this great angelical Throne and Principality stood in the Beginning, and from Eternity the Aspect in the infinite Multiplicity proceeding from all the Essences in the Limbus of the Father, and became truly illustrate [or manifest] in the Time of the Promise.

(64) And this now is the heavenly Virgin, of which the Spirit of God spoke, in the wise men of old; and Ternarius Sanctus is our true Body in the a Image which we have lost, which now the Heart of God has taken to him for a Body; and this noble Body (as also the Virgin of God) was put upon Mary, not as a Garment, but very powerfully in her Essences, and yet incomprehensibly as to the Essences of this World of Flesh and Blood in the Body of Mary, but comprehensible as to the Soul of Mary; for the Soul passed into the holy Ternary; and yet she could not so be severed from the fierce Wrath, but that was to be in the Breaking of the earthly Body from the heavenly, in the Death of Christ.

(63) For the Deity is incomprehensible, and invisible, yet perceptible; but the Virgin is visible like a pure Spirit; and the [one holy] Element is her Body, which is called Ternarius Sanctus [the holy Ternary,] the holy Earth; and into this holy Ternary the invisible Deity is entered, that she may be an eternal Espousal [or Union;] so that (in a Similitude) the Deity is in the pure Element, and the Element is the Deity; for God and Ternarius Sanctus is become one Thing, not in Spirit, but in Substance, as Body, and Soul. And as the Soul is above the Body, so also God is above the holy Ternary.