is from Esse, makes one with it. From this there is a uniting of the two into one; and from this each is the others mutually and interchangeably, and each is all in all things of the other as in itself.
16. From this it can be seen that God is a Man, and consequently He is God-Existing; not existing from Himself but in Himself. He who has existence in Himself is God from whom all things are.
17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY.
That God is infinite is well known, for He is called the Infinite; and He is called the Infinite because He is infinite. He is infinite not from this alone, that He is very Esse and Existere in itself, but because in Him there are infinite things. An infinite without infinite things in it, is infinite in name only. The infinite things in Him cannot be called infinitely many, nor infinitely all, because of the natural idea of many and of all; for the natural idea of infinitely many is limited, and the natural idea of infinitely all, though not limited, is derived from limited things in the universe. Therefore man, because his ideas are natural, is unable by any refinement or approximation, to come into a perception of the infinite things in God; and an angel, while he is able, because he is in spiritual ideas, to rise by refinement and approximation above the degree of man, is still unable to attain to that perception.
18. That in God there are infinite things, any one may convince himself who believes that God is a Man; for, being a Man, He has a body and every thing pertaining to it, that is, a face, breast, abdomen, loins and feet; for without these He would not be a Man. And having these, He also has eyes, ears, nose, mouth, and tongue; also the parts within man, as the heart and lungs, and their dependencies, all of which, taken together, make man to be a man. In a created man these parts are many, and regarded in their details of structure are numberless; but in God-Man they are infinite, nothing whatever is lacking, and from this He has infinite perfection. This comparison holds between the uncreated Man who is God and created man, because God is a Man; and He Himself says that the man of this world was created after His image and into His likeness (Gen. 1:26, 27).
19. That in God there are infinite things, is still more evident to the angels from the heavens in which they dwell. The whole heaven, consisting of myriads of myriads of angels, in its universal form is like a man. So is each society of heaven, be it larger or smaller. From this, too, an angel is a man, for an angel is a heaven in least form. (This is shown in the work Heaven and Hell, n. 51–86.) Heaven as a whole, in part, and in the individual, is in that form by virtue of the Divine which angels receive; for in the measure in which an angel receives from the Divine is he in complete form a man. From this it is that angels are said to be in God, and God in them; also, that God is their all. How many things there are in heaven cannot be told; and because the Divine is what makes heaven, and consequently these unspeakably many things are from the Divine, it is clearly evident that there are infinite things in Very Man, who is God.
20. From the created universe a like conclusion may be drawn when it is regarded from uses and their correspondences. But before this can be understood some preliminary illustrations must be given.
21. Because in God-Man there are infinite things which appear in heaven, in angel, and in man, as in a mirror; and because God-Man is not in space (as was shown above, n. 7–10), it can, to some extent, be seen and comprehended how God can be Omnipresent, Omniscient, and All-providing; and how, as Man, He could create all things, and as Man can hold the things created by Himself in their order to eternity.
22. That in God-Man infinite things are one distinctly, can also be seen, as in a mirror, from man. In man there are many and numberless things, as said above; but still man feels them all as one. From sensation he knows nothing of his brains, of his heart and lungs, of his liver, spleen, and pancreas; or of the numberless things in his eyes, ears, tongue, stomach, generative organs, and the remaining parts; and because from sensation he has no knowledge of these things, he is to himself as a one. The reason is that all these are in such a form that not one can be lacking; for it is a form recipient of life from God-Man (as was shown above, n. 4–6). From the order and connection of all things in such a form there comes the feeling, and from that the idea, as if they were not many and numberless, but were one. From this it may be concluded that the many and numberless things which make in man a seeming one, a Very Man who is God, are one distinctly, yea, most distinctly.
23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS COME.
All things of human wisdom unite, and as it were center in this, that there is one God, the Creator of the universe: consequently a man who has reason, from the general nature of his understanding, does not and cannot think otherwise. Say to any man of sound reason that there are two Creators of the universe, and you will be sensible of his repugnance, and this, perhaps, from the mere sound of the phrase in his ear; from which it appears that all things of human reason unite and center in this, that God is one. There are two reasons for this. First, the very capacity to think rationally, viewed in itself, is not man's, but is God's in man; upon this capacity human reason in its general nature depends, and this general nature of reason causes man to see as from himself that God is one. Secondly, by means of that capacity man either is in the light of heaven, or he derives the generals of his thought therefrom; and it is a universal of the light of heaven that God is one. It is otherwise when man by that capacity has perverted the lower parts of his understanding; such a man indeed is endowed with that capacity, but by the twist given to these lower parts, he turns it contrariwise, and thereby his reason becomes unsound.
24. Every man, even if unconsciously, thinks of a body of men as of one man; therefore he instantly perceives what is meant when it is said that a king is the head, and the subjects are the body, also that this or that person has such a place in the general body, that is, in the kingdom. As it is with the body politic, so is it with the body spiritual. The body spiritual is the church; its head is God-Man; and from this it is plain how the church thus viewed as a man would appear if instead of one God, the Creator and Sustainer of the universe, several were thought of. The church thus viewed would appear as one body with several heads; thus not as a man, but as a monster. If it be said that these heads have one essence, and that thus together they make one head, the only conception possible is either that of one head with several faces or of several heads with one face; thus making the church, viewed as a whole, appear deformed. But in truth, the one God is the head, and the church is the body, which acts under the command of the head, and not from itself; as is also the case in man; and from this it is that there can be only one king in a kingdom, for several kings would rend it asunder, but one is able to preserve its unity.
25. So would it be with the church scattered throughout the whole globe, which is called a communion, because it is as one body under one head. It is known that the head rules the body under it at will; for understanding and will have their seat in the head; and in conformity to the understanding and will the body is directed, even to the extent that the body is nothing but obedience. As the body can do nothing except from the understanding and will in the head, so the man of the church can do nothing except from God. The body seems to act of itself, as if the hands and feet in acting are moved of themselves; or the mouth and tongue in speaking vibrate of themselves, when, in fact, they do not in the slightest degree act of themselves, but only from an affection of the will and the consequent thought of the understanding in the head. Suppose, now, one body to have several heads and each head to be free to act from its own understanding and its own will, could such a body continue to exist? For among several heads singleness of purpose, such as results from one head would be impossible. As in the church, so in the heavens; heaven consists of myriads of myriads of angels, and unless these all and each looked to one God, they would fall away from one another and heaven would be broken up. Consequently, if an angel of heaven but thinks of a plurality of gods he is at once separated; for he is cast out into the outmost boundary of the heavens, and sinks downward.
26. Because the whole heaven and all things of heaven have relation to one God, angelic speech is such that by a certain unison flowing from the unison of heaven it closes in a single cadence - a proof that it is impossible for the angels to think otherwise than of one God; for speech is from thought.
27. Who that has sound reason can help seeing that the Divine is not divisible? also that