, 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 ind