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(10) And we know (in our deep Knowledge) that dthey have rightly taught and written, that there is one only God, which is threefold in personal Distinction, as is before-mentioned. And we also know that he is the Creator of all Things; that he has generated all out of his own Substance, both Light and Darkness, as also the Thrones and Dominions of all Things. Especially we know (as the holy Scripture witnesses throughout) that he has created Man to his own Image and Similitude, that he should eternally be, and live in the Kingdom of Heaven in him.

(3) This the Devils also see and know; for they also are out of the first Principle of God, which is the Source of God's original Nature. They wish also that they might not see nor feel it; but it is their own Fault that the second Principle is shut up to them, which is called and is God, one in Essence, and threefold in personal Distinction, as shall be mentioned hereafter.

(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.

(32) Thus now we may know, that God is All in All, and fills All, as it is written; Am not I he thatfilleth all Things? And therefore we know, that the holy pure Element in Paradise is his Dwelling, which is the second Principle, and is in all Things, and yet the Thing (as a dead dark Out-Birth) knows it [the second Principle] not, as the Pot [knows not] its Potter, so also that [Thing] neither comprehends nor apprehends that [second Principle.] For I cannot say (when I take hold of, or comprehend any Thing) that I take hold of the holy Element, together with the Paradise and the Deity, but I comprehend the Out-Birth, the Kingdom of this World, viz. the third Principle and the Substance thereof, and I move [or stir] not the Deity therewith. And so we are to know [and understand] that the holy new Man [is thus] hidden in the old, and not separated, but in the temporal Death.

(19) And here we give the Reader (that loves God) to understand clearly in the great Deep, what the pure Element is, wherein our Body (before the Fall of Adam) stood, and in the new Regeneration now at present stands also therein. It is the heavenly Corporeity, which is not barely and merely a Spirit, wherein the clear Deity dwells; it is not the pure Deity itself, but [it is] generated out of the Essences of the holy Father (as he continually and eternally goes in through the eternal Gate, in the eternal Mind in himself through the recomprehended Will) into the eternal Habitation, where he generates his eternal Word.

(36) Therefore it cannot be said, that the total God in all the three Principles is in one only Will and Essence; there is a Distinction [or Difference to be observed:] Though indeed the first and the third Principle be not called God, neither are they God, and yet are his Essence [or Substance,] out of which from Eternity the Light and Heart of God is always generated, and it is one Essence [or Being,] as Body and Soul in Man are.

(12) Seeing then God is all in all, and has created Man to his Image and Similitude, to live with him eternally in his Love, Light, Joy and Glory, therefore we cannot say, that he was merely created out of the Corruptibility of this World, for therein is no eternal perfect Life, but Death, and Perplexity, Anguish, and Necessity; but as God dwells in himself, and goes through all his Works incomprehensibly to them, and is hindered by nothing, so was the Similitude before him out of the pure Element; it was indeed created in this World, yet the Kingdom of this World should not comprehend that [Image,] but the Similitude (Man) should mightily, and in perfect [Power or] Virtue, rule through the Essences (with the Essences out of the pure Element of the paradisical holy Limbus) through the Dominion of this World.