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(55) The Father is the one only Being, who himself is ALL, who continually generates his heartily beloved Son from Eternity, and in both of them the Holy Ghost is continually standing in the Flash, wherein the Life is generated.

(56) For behold, the Father is the original Essence of all Essences. And if now the second Principle did not break forth and spring up in the Birth of the Son, then the Father would be a dark Valley. And thus you see, that the Son (who is the Heart, the Love, the Brightness and the mild Rejoicing of the Father,) [in whom he is well-pleased,] opens another Principle in his Birth, and makes the angry and wrathful Father (as I may say, as to the Originality of the first Principle) reconciled, pleased, loving, and as I may say, merciful; and he is another [Manner of] Person than the Father; for in his a Center there is nothing else but mere Joy, Love, and Pleasure. And yet you may see that the Holy Ghost proceeds from the Father and the Son, for when the Heart or Light of God is generated in the Father, then there springs up (in the Kindling of the Light in the fifth Form) out of the Water-Source in the Light, a very pleasant sweet smelling and sweet tasted Spirit; and this is that Spirit which in the Original was the bitter Sting or Prickle in the Harshness [or Tartness;] and that makes now in this Water-Source many thousand of the Water.

(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.

(34) so now, where the Father is, there is also the Son and the Holy Ghost; for the Father every where generates the Son, his holy WORD, Power, Light, and Sound, and the Holy Ghost goes every where forth from the Father and the Son, even within all the angelical Gates, and also without, besides, or beyond the angelical Gates.

(19) No, but the Spirit shows that all the Powers in the Father are one in another as one Power.

(47) Which is not so: But the Father every where generates the Son out of all his Powers, and the Holy Ghost goes every where from the Father and the Son, and so there is but ONE only God in one Being, with three distinct Persons.

(71) And as the three Elements move in the Deep, as a self-subsisting Spirit, and cause Heat, Cold, and Clouds, and flow forth from the Power of all the Stars; and as all the Powers of the Sun and Stars are in the three Elements, as if they themselves were the Sun and Stars, from whence is the Life and Spirit of all Creatures, and it consists therein; just so the Holy Ghost proceeds from the Father and the Son, and moves in the whole Father, and is the Spirit and Life of all Powers of the whole Father. Observe here, the deep Mystery.

(79) And as in the Four Elements, there is the Power and Splendor of the Sun and all the Stars, so it is in the whole Deep of the Father, and that is, and is rightly called, the Holy Ghost, which is the third self-subsisting Person in the Deity. Of the Holy TRINITY.

(23) Again, they all generate the Light, and all are together alike the Father of the Light, and the Light generates no one Spirit, but makes them all Living and Joyful, that they always continually stand in the Birth.

(103) As the Deity in its Being is Threefold, in that the Exit out of the seven Spirits of God shows and generates itself as Threefold, viz. Father, Son, and Holy Ghost, One God; wherein the whole divine Power consists, and whatsoever is therein; and they are the three Persons in the Deity, and yet are not a divided Being, but in one another as one,

(44) so the Holy Ghost goes forth from the Father and the Son, and moves or acts, forms or frames, and images all that is in the whole God.

(66) As all Powers go forth from God the Father and Son, in the Holy Ghost, and so one touches the other, from whence exists the Tune or Mercurius, so that all the Powers sound and move themselves.

(35) all the seven Spirits of God together, are God the Father.

(21) thus it is with God the Father; for all the Powers are in the Father, one in another, as one Power; and all Powers consist in the Father, in an unsearchable Light and Clarity, or Brightness and Glory.

(5) The whole Divine Power of the Father speaks forth from all Qualities, the WORD, that is, the Son of God.

(119) The Meaning is not, that He is God the Father, who consists in the seven Spirits of the whole Deep, and is not creaturely; but the Meaning is, that in Nature among the Creatures there is also such a Kind of Creature, as is like God the Father, as he is in the seven qualifying or fountain Spirits, which is to reign among the Creatures. For when God made himself creaturely, then he made himself creaturely according to his Ternary: And as in God, the Ternary is the Ground and Object, and yet his wonderful Proportion, Form, and Variety, cannot be measured, in that he shows himself in his Operation so various and manifold; so also he has created three principal Angel-princes, according to the highest Primacy of his Ternary.

(54) Now thou canst not make of this one only Father, who is both angry and also full of Love, two Persons, but he is one only Father, which continually generates his heartily beloved Son, and from both these the Holy Ghost goes forth continually. Observe the Depth in the Center.

(28) For the Powers of the Father are every where, from and out of which the Son is generated, and from which the Holy Ghost proceeds forth; how should he then be generated only in the Center of these angelical Gates?

(45) All Growing or Vegetation, and Forms in the Father, arise and spring up, in the moving of the Holy Ghost; therefore there is but ONE only GOD, and three distinct Persons in one Divine Being, Essence, or Substance.

(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.