32.⑸世上有众多事物能使被启示的理性看到神创造者的无限。我列举一些能使人的理性看到神的无限之物：
①整个受造宇宙中没有两样完全相同的事物。学者们凭理性已发现并确认，这种同一性并不存在于同时存在的事物中，尽管就个体而言，宇宙的实体和物质形式在数量上是无限的。相继发生在世上的事不会有两种完全相同的结果，这从地球的公转可以推断出来，因为地球两极的章动会永远防止回到先前的任何位置。这一点从人类的面孔清楚看出来，整个世界找不出两张完全相同的面孔，并且这种可能性永远不会有。若非通过神创造者里面的无限，这种无限的多样性是不可能的。
②没有哪两个人的性格是完全一样的，由此才有这样的说法：“十个人，十条心。”同样，也没有哪两个人的心智，即意愿和理解力是完全一样的。因此，也没有哪两个人的言语，无论是语气还是它所表达的思维，以及行为，无论动作行为，还是激发它们的情感行为，是完全一样的。这种无限的多样性就是反映神创造者的无限的一面镜子。
③所有种子，无论动物的还是植物的，天生具有某种无垠和永恒：无垠是因为它们能无限繁殖；永恒是因为这种繁殖能力自创世直到现在都未曾间断过，而且仍会不断持续下去。以动物界的海鱼为例：若任由这些鱼大量产卵、繁殖下去，它们在二、三十年内就会充满海洋，以致整个海洋全都成了鱼，结果海水会涨溢并摧毁所有陆地。不过，这是不可能的事，因为神规定，鱼类彼此为食。植物的种子也一样。如果植入很多种子，并且每株植物年年生长为新的植物，那么它们在二、三十年内不仅能覆盖一个地球，还能覆盖很多个地球。如灌木的每粒种子都会产生成百上千粒其它种子。试着计算一下，按照二十或三十次方计算一粒种子的产量，你就会明白。从这些例子可以领悟神的无垠和永恒的某种轮廓，这种形像必然会显现出来。
④被启示的理性也能通过一切知识和每个人聪明智慧的无限增长来理解神的无限。这二者都能象种子长成为树，树长成森林和花园那样生长，且没有止境。聪明智慧的土壤就是人的记忆，其理解力是它们生长发育之地，其意愿则是它们的结实之地。这两种能力，即理解力和意愿，就具有这种性质。它们在这个世上能被耕耘和完善，直到生命结束，然后直到永远。
⑤神创造者的无限也可从无数星辰看出来。它们各自都有太阳和自己的星系。存在于天上众星中的星球都有人类、动物、鸟类和植物存在。这一点在描述可见事物的小册子里已予以说明。
⑥神无限的更明显证据是通过天使天堂和地狱向我显明的。这两个地方是照着对善或恶之爱的一切种类被组织并排列为无数社群或集合体的。每个人照其爱的性质都有被指定的地方。因为自创世以来的所有人类都聚集在那里，并且以后世世代代还会聚在那里。尽管每个人在那里都有自己的地方或居所，然而，所有人都被联结起来，以致整个天使天堂呈现为一个神人，整个地狱呈现为一个畸形的魔鬼。这二者，连同他们所包含的无数奇事，将神的无垠和全能清晰地呈现出来。
⑦若稍微提升一下心智的理性能力，谁不能明白每个人死后所拥有的永生只能由永生神赐下？
⑧除了所有这一切外，在人内的属世或属灵之光范畴内的很多事物也有一种无限。属世层有各种能发展到无限的几何系列。高度的三个层级就能分别发展到无限：第一层，即所谓的属世层无法被完善并提升到第二层，即所谓属灵层的完美程度；第二层也无法被完善并提升到第三层，即所谓属天层的完美程度。目的、原因和结果之间的关系也一样。因为结果无法被完善到变得象原因的程度，原因也无法被完善到变得象其目的的程度。这一点可通过那里的三层大气来说明。至高层是灵气（aura），灵气之下是以太，以太之下是空气。空气的品质无法被提升到以太的品质；以太的品质无法被提升到灵气的品质。然而，它们各自的完美性都能无限提升。在属灵层面，动物所具有的属世之爱无法被提升到属灵之爱的层面，而属灵之爱自人类受造时就被植入在人里面。动物的属世聪明相对于人类的属灵聪明也是如此。但由于这些事迄今尚不为人知，故我会在别处解释它们。
由此可见，这个世界的共性就是神创造者的无限的恒常模式。然而，若要问具体事物如何反映这共性，那就是一个深渊，或人类心智似乎能航行其中的海洋了。不过，要当心属世人所产生的风暴，这风暴首先会袭击属世人自信满满所站立的船尾，然后使整条船，包括它的桅杆、船帆一起沉没。
32. (5)在世上眾多事物中藉著被啟發的理性能看見上帝創造者的無限。
從下列事情中, 人的理性可看到上帝的無限:(1)在被造的宇宙當中, 不能找到兩樣事物是同樣的。儘管實體的和物質的宇宙物體, 從個體角度來看, 在數量上是無限的, 但是在同時存在事物中不能發現這樣的同一性, 這個已由人類的知識理性地發現和證明。而且, 在世上連續的事上沒有兩個結果是相同的。這可從地球的公轉而推知, 因為它極點的轉變永遠避免重回到任何之前的位置。也可從人臉清楚得知, 因為遍行全世界都找不出哪張臉與其它臉相同或精確相像, 以後永遠也不會。除非是上帝創造者的無限, 這樣的無限分別是不可能的。
[2](b)沒有一個人的性格與他人精確相像或相同。由此有說法:"多人多思想"。因此沒有一個人的思想, 也就是他的所願和所想(或意志和認知), 與另一個人的思想精確相像或一樣。結果是, 任何人說話的聲調,或者言語的來源——認知, 又或任何行為,動作,感情, 永不會與另一個人精確相像。由此, 無限的分別能被看見, 猶如鏡子看上帝創造者的無限。
[3](c)在所有的種子裡, 無論是動物還是植物, 都會有內在固有的某種無垠和永恆——無垠在於有能力被無限繁殖, 永恆在於持續這樣的繁殖從創世至今不被中斷,仍不斷地持續下去。例如, 在動物王國, 海中有魚不斷被繁殖。如果按照它們產卵的數量來繁殖, 二三十年後它們會充滿海洋, 海洋會被魚群填滿, 海水會溢出摧毀陸地。然而這事並未發生, 因為上帝定規魚彼此為食物。植物的種子也是同理。如果許多種子種植,按著每年長成一顆植物, 二三十年後, 不僅是一個地球, 甚至更多星球將會被覆蓋。還有灌木叢, 每個種子產生成百上千其它灌木。試試計算這個, 設想一粒種子的這樣產物經過二三十個來回, 你就會明白。在所有這樣的例子中, 在某種普遍的方面, 神性的無垠和永恆成為明顯。
[4](d)開明的理性還能在所有知識,以至每個人的智力和智慧的無限增長中看見上帝的無限。兩者都能夠無限增長, 如同種子到樹, 從樹到園子和森林, 並無限制。智力與智慧生長的土壤是人的記性, 認知是它們發芽之地, 意志是它們結果之地。這兩樣能力-認知和意志, 令到它們能在這世上被種植以及完全,直到此生終了, 然後直到永遠。
[5](e)創造者上帝的無限還能從眾星的數目中看出, 如此眾多的恒星, 以至如此眾多的星系。而且浩瀚星空中, 還有眾多其它星球, 上面有人,牲畜,鳥類和植物存在。
[6](f)上帝的無限, 從天國和地獄的狀況能更明顯看到。因為天國和地獄是無數個按規定排列的社區或聚集的群體, 照著善惡偏愛的不同來排列。每個個體按其偏愛各有其所。那裡是聚集了創世至今的人類, 以後萬代之人都將聚集於此。儘管每一位都在那裡有其地方或住所, 然而所有人又聯結一起。以至於整個天國在主面前顯現為一個人; 整個地獄則顯為一個極可惡的魔鬼。從這二者, 以及它們其中包含的無限奇事, 可清楚顯明上帝的無限和全能。
[7](g)倘若人稍稍提升思想的理性能力, 誰不能明白人的永恆生命——就是每個人死後的命運, 由一位永恆的上帝所賜予的呢？
[8](h)除了這些以外, 還有許多事物的某種無限, 可以影射到人裡面屬世亮光和屬靈亮光的範圍內。在人的屬世亮光範圍之內, 按不同系列呈幾何增長到無限。按三個層次的層層提高持續發展到無限:第一層, 稱為屬世層, 無法完美到可以提升到第二層(屬靈層)的完全。而第二層也不能升至被稱為屬天層的第三層。目的,方法和結果, 與這三個層級同理。結果無論如何完全, 都不能變成方法; 方法也不能變為目的。這也可以用氣層來描寫, 氣有三個層次:有至高的靈氣, 靈氣以下是乙太, 再以下是空氣。空氣的性質不能提升到乙太的性質, 任何乙太的性質也無法抬升到靈氣的性質。然而在每一層中, 各自都有其無限完全的提升。同樣, 沒有哪樣屬世之愛——就是動物之愛, 能被提升至屬靈之愛。這屬靈之愛在人的屬靈亮光之範圍中。從創世之初, 人就被賦予這樣的屬靈之愛。動物的屬世智力與人的屬靈智力, 二者的關係也是同理, 前者無法提升至後者。不過, 至今為止, 這些事情尚不為人知, 將會在別處詳細闡述。從所有這些可看到, 世間所包含的最總體的內容都是創造者上帝的無限所表現出來的始終如一的類型。不過, 具體的內容如何模仿總體,來描繪上帝的無限, 就是人類思想要航行的海洋。
32. 5. From many things in the world, enlightened reason can see the infinity of God. I will list a number of things that human reason can view as evidence of God's infinity.
(a) In the entire created universe, no two things can possibly be the same. It is impossible for any two things to be identical at any given point in time, as human scholarship and reasoning have seen and verified. Yet the substantial and physical things in the universe viewed one by one add up to an infinite number. Neither can the world have two identical situations over time. As you can see from the wobbling of the earth caused by the misalignment of the axis to the poles, the earth never comes back to the same spot.
This is also provable from human faces. In the whole world, not one face exists that is the same as another or similar in every way. Nor will there ever be two identical faces to eternity. Infinite variety like this could occur only as the result of God the Creators infinity.
[2] (b) No one's character is completely like another's. As the saying goes, there are as many opinions as there are people. Therefore no mind, that is, no will and intellect, is the same as another or similar in every way. As a result, no one's speech is identical to anyone else's, either in tone or in the thought behind it. Nor does anyone's action copy another's to a T, either in manner or in the emotion and inclination behind it. This infinite variety as well is like a mirror in which we can see the infinity of God the Creator.
[3] (c) In all animal sperm and in all plant seeds there is an intrinsic kind of immensity and eternity - immensity because it can be replicated to infinity, and eternity because its replication has continued without interruption from the creation of the world until now and will continue perpetually. As an example from the animal kingdom, take fish in the ocean. If there were as many fish as there are fish sperm, within twenty to fifty years fish would fill the ocean to the point where it contained nothing else, causing the water to flood the whole planet and destroy it. To prevent this, God has provided that fish become food for other fish.
The same would happen with plant seeds. If all the seeds that one plant produces each year were planted, within twenty or thirty years they would cover the surface of not just one planet but many. In the case of some bushes, each seed will produce hundreds or even thousands of other seeds [in a year]. Calculate it for yourself, multiplying the production of one such seed twenty or thirty times over, and you will see.
The divine immensity and eternity cannot help but be reflected in some way. The two commonly experienced phenomena just discussed make these divine qualities visible.
[4] (d) To an enlightened reason the infinity of God can become apparent from the fact that every academic discipline can grow to an infinite extent. So, therefore, can our intelligence and wisdom. Both intelligence and wisdom are capable of growing from a seed into a tree, and from a tree into forests and gardens of trees - intelligence and wisdom have no end. Our memory is their soil. They germinate in our intellect; they bear fruit in our will. In fact, these two faculties, our intellect and our will, are capable of being cultivated and improved to the end of our lives in this world, and afterward to eternity.
[5] (e) You can also see the infinity of God the Creator in the infinite number of stars, which are all suns, and all have solar systems. Elsewhere, in a short work that I wrote as an eyewitness, I have shown that out in space there are planets that have people, animals, birds, and plants.
[6] (f) The angelic heaven and also hell have made the infinity of God even more obvious to me. God has arranged and ordered both places into countless communities and groups according to every type of love for good or love for evil, allotting every individual a location according to what she or he loves. All members of the human race have gathered there since the creation of the world; they will continue to gather there throughout the ages of ages. Although each person has his or her own place and situation, still all who are there have such a partnership with each other that the entire angelic heaven is like one divine human being, and the entirety of hell is like one monstrous devil. From the entirety of heaven and the entirety of hell and from the infinite number of astounding things in them, both the immensity and the omnipotence of God stand in plain view.
[7] (g) If we raise the level of our mental reasoning a little, surely we can all understand that the life to eternity we will all have after death is impossible unless God is eternal.
[8] (h) There are further aspects of infinity that become visible to us, some in physical light and others in spiritual light. As examples that become visible in physical light, there are various geometrical series that go on to infinity. On each of the three vertical levels as well, there is a progression to infinity. The first level, called the earthly level, cannot be refined and raised to the perfection of the second level, called the spiritual level. Neither can this level be refined and raised to the perfection of the third level, called the heavenly level. It is like the purpose, the means, and the result. No matter how developed the result becomes, it cannot take the place of the means to itself; nor can these means take the place of the purpose behind them.
Take the three levels of atmospheres as another illustration. The aura is supreme, the ether is below it, and the air is under the ether. No type of air can ever have such high quality that it becomes a type of ether, nor can any type of ether ever have such high quality that it becomes a type of aura. Yet the qualities of each of these atmospheres can be developed and improved to infinity.
As for examples that become visible in spiritual light, the earthly type of love an animal has cannot have such a high quality that it becomes the spiritual love that creation has endowed us with. Likewise an animals earthly intelligence cannot have such a high quality that it becomes human, spiritual intelligence. Because these last points are not yet known, they will be explained elsewhere [; 335].
From all the above examples you can see that features that are universal to our world are everlasting tokens of God the Creators infinity. As for the way specific things imitate those universal features, however, and reflect the infinity of God, this is an abyss; it is an ocean the human mind can navigate, as long as it remains watchful for storms arising from the earthly self that would sink the ship - masts, sails, and all - starting with the helm where the earthly self stands confident.
32. (v) THERE IS MUCH IN THE WORLD WHICH CAN ENABLE ENLIGHTENED REASON TO SEE THE INFINITY OF GOD THE CREATOR.
I shall list some of the things which enable the human reason to see the infinity of God.
(1) The whole of creation does not contain two things which are identical. Scholars have seen and confirmed by their reason that such identity does not exist among things simultaneously present, although there is no limit to the number of substances and forms of matter regarded individually. The rotation of the earth can prove that two identical effects cannot be produced in the world at successive times, because the eccentricity of the poles ensures that the same situation never recurs. The same is obvious from a consideration of people's faces; throughout the world there is no single face entirely similar and identical with another, nor can there be to eternity. This infinite variety could only arise from the infinity of God the Creator.
[2] (2) It is impossible for one person's opinion to be completely like another's, which is why there is a proverb 'many men, many minds.' Similarly it is impossible for one person's mind, that is, his will and understanding, to be completely like and identical with another's. Consequently neither can one person's speech, both in sound and in the thought it expresses, nor one person's actions, either in gesture or the affection that motivates them, be exactly equal to another's. This infinite variety is a kind of mirror showing the infinity of God the Creator.
[3] (3) There is a sort of immensity and eternity inherent in the seed of every animal or vegetable: immensity in that it is capable of infinite multiplication; and eternity, in that the process of multiplication has continued without interruption from the creation of the world down to the present day, and will continue perpetually. In the animal kingdom, take the fish of the sea: if they multiplied in accordance with the quantity of their seed, they would within twenty or thirty years 1 fill the oceans, so that they consisted of nothing but fish, and their waters would flood and destroy all the land. But to prevent this, God has provided that some fish should be food for others. It would be the same with the seeds of plants. If as many as each plant produces annually were to grow into new plants, within twenty or thirty years they would cover the surface not just of one earth, but many. For there are shrubs, every seed of which produces a hundred or a thousand plants each. Try multiplying these figures by themselves to the power of twenty or thirty, and you will see. From both these examples one can grasp a sort of outline of the immensity and eternity of God, which must inevitably produce their like.
[4] (4) An enlightened reason can also grasp something of the infinity of God from the absence of limits to the growth of any science, and so to the growth of an individual's intelligence and wisdom, each of which is capable of growth as a tree grows from seed, and woods and gardens from trees, for here there is no limit. The human memory is the soil in which they are planted, the understanding the medium in which they shoot, the will that in which they bear fruit. These two faculties, the understanding and the will, are such that they are capable of being cultivated and perfected throughout life in this world and afterwards to eternity.
[5] (5) The infinity of God the Creator can also be seen from the infinite number of the stars, each of which are suns, each having its own planetary system. The existence of planets among the stars of the sky, inhabited by human beings, animals, birds and plants, has been demonstrated in a small book of descriptions of things seen. 2
[6] (6) An even plainer proof of the infinity of God was afforded me by the heaven of the angels and also by hell; both of these are organised and mutually arranged into countless communities or groups depending upon all the varieties of love of good and evil in them. Every person is allocated his place according to the nature of his love. For here are gathered together all the members of the human race from the creation of the world; and here they will be gathered for ever and ever. Yet although each person has his own place or residence, all there are so linked that the whole of the heaven of the angels is a representation of one Divine Man, and the whole of hell is a representation of one monstrous devil. These two together with the countless wonders they contain provide a clear illustration of the immensity as well as the omnipotence of God.
[7] (7) Again, is there anyone who cannot understand, with only a slight rise in the level of his powers of reasoning, that everlasting life, which everyone has after death, is only possible as the gift of an everlasting God?
[8] (8) In addition to these matters there is a kind of infinity in many things which fall within the reach of a person's natural or spiritual enlightenment. On the natural level, there are various geometrical series which progress to infinity. There is progress to infinity in the three degrees of height: the first degree, called the natural, cannot be perfected and raised to the perfection of the second degree, called the spiritual; nor can this be raised to the perfection of the third, which is called the celestial. There is a similar relationship between end, cause, and effect; no effect can be so perfected as to become as it were its own cause, nor any cause so as to become as it were its own end. This can be illustrated by the atmospheres, of which there are three degrees. The highest is the aura, beneath this there is the ether, and air below this; nor can any quality of the air be raised to any quality of the ether, nor this to any quality of the aura; and yet in each one the raising of perfections is possible to infinity. On the spiritual level, natural love, which is experienced by animals, cannot be raised to the level of spiritual love, which is implanted in human beings from their creation. It is the same with the natural intelligence of animals compared with the spiritual intelligence of human beings. But since these matters are so far not generally known, they will be explained elsewhere.
[9] These examples will establish that universals in the world are permanent models of the infinity of God the Creator. If, however, we ask how the separate instances reflect the universals, that is an abyss, an ocean on which the human mind can as it were set sail; but beware of the storm which arises from the natural man, a storm which can sink the ship, mast, sails and all, stern first, where the natural man stands in all his self-confidence.
Footnotes:
32. (5) The Infinity of God can be seen by enlightened reason in very many things in the world. Some things shall be enumerated in which human reason can see the infinity of God: (1) In the created universe no two things can be found that are identical. That no such identity can be found among things simultaneous has been rationally seen and proved by human learning, although the substantial and material objects of the universe, viewed singly, are infinite in number. And that no two effects can be found that are identical among things successive in the world may be inferred from the earth's revolution, in that the nutation of its poles forever prevents a return to any former position. This is also clearly evident in human faces, in that throughout the entire world there can be found no one face that is precisely like or the same as another, nor ever can be to eternity. This infinite variety would be impossible except from an infinity in God the Creator.
[2] (2) No one person's disposition is precisely like that of another; from which comes the saying, "Many men, many minds;" and so no one's mind, that is, his will and understanding, is exactly like or the same as another's and in consequence the tone of any man's speech, or the thought in which it originates, or any act in regard either to movement or affection. Is never exactly like another's; from which infinite variety again can be seen as in a mirror the infinity of God the Creator.
[3] (3) In all seed, both of animals and vegetables, there is inherent a certain immensity and eternity-an immensity in its capacity to be multiplied to infinity, and an eternity in the continuance of this multiplication uninterrupted from the creation of the world until now, and its still unceasing continuance. In the animal kingdom take, for example, the fishes of the sea; if these were to multiply according to the abundance of their spawn they would in twenty or thirty years so fill the ocean that it would wholly consist of fishes, and in consequence its water would overflow and destroy all the land. But this does not happen, since God has provided that fish shall be food for each other. It would be the same with the seeds of plants. If as many seeds should be planted as one plant produces each year, in twenty or thirty years the surface not of one earth only, but even of many, would be covered. For there are shrubs, every seed of which produces others by hundreds and thousands. Try to calculate this, reckoning this product of one seed in a series of twenty or thirty terms, and you will see. In all these examples the Divine immensity and eternity become evident in a certain general aspect, an image of which must needs come forth.
[4] (4) Enlightened reason can also see God's infinity in the possible infinite increase of all knowledge, and consequently of everyone's intelligence and wisdom, both of which are capable of growing as a tree from seed, and as forests and gardens from trees, to which there is no limit. The soil of intelligence and wisdom is the memory of man, his understanding is where they germinate; and his will where they fructify. And these two capacities, understanding and will, are such that they may be cultivated and perfected in this world to the end of life, and afterwards to eternity.
[5] (5) The infinity of God the Creator can also be seen in the infinite number of the stars, which are so many suns, and therefore so many systems. That there are other earths in the starry heavens upon which men, beasts, birds, and plants exist is shown in a little work describing things seen
[6] (6) The infinity of God has been made still more evident to me both from the angelic heaven and from hell, in that these are ordered and arranged in innumerable societies or congregated bodies in accordance with all the varieties of the love of good or evil, each individual being allotted a place is accordance with his love; for there the whole human race from the creation of the world is gathered together, and to ages of ages will be gathered. And although each one has his own place or abode there, yet all are so joined together that the entire angelic heaven represents one Divine man, and the entire hell one monstrous devil. From these two, with the infinite marvels they contain, both the immensity and the omnipotence of God are clearly presented to view.
[7] (7) Who is not able to understand, if he will elevate a little the reasoning faculty of his mind, that an eternal life, which is the lot of every man after death, can be granted only by an eternal God?
[8] (8) In addition to all this there is a certain infinity in many things that fall within the range of the natural light and spiritual light in man. It is within the range of his natural light that there are various series in geometry which go on to infinity; that there is a progression to infinity in the three degrees of height, in that the first degree, which is called the natural degree, cannot be perfected and elevated to the perfection of the second, which is called the spiritual degree; nor this to the perfection of the third, which is called the celestial degree. It is the same with end, cause, and effect, in that the effect cannot be so perfected as to become like the cause, nor the cause so perfected as to become like its end.
This may be illustrated by the atmospheres, of which there are three degrees. There is a supreme aura, under this the ether, and below this the air; and no quality of the air can be raised up to any quality of the ether, nor any quality of the ether to that of the aura; and yet in each there is an ascent of perfections to infinity. It is within the range of man's spiritual light that no natural love, which is an animal love, can be raised up to spiritual love, with which from creation man has been endowed. The same is true of the natural intelligence of the animal in relation to the spiritual intelligence of man. But as these things have been hitherto unknown they will be explained elsewhere. From all this it can be seen that the most general contents of the world are constant types of the infinity of God the Creator; but how the particular contents emulate the general, and represent the infinity of God, is an abyss or an ocean which the human mind may sail, as it were, but it must beware of a puff of wind that may arise from the natural man, which striking from aft, where he stands self-confident, may swamp the ship with its masts and sails standing.
32. (5) EVERY ONE OF ENLIGHTENED REASON, FROM VERY MANY THINGS IN THE WORLD, MAY SEE THE INFINITY OF GOD.
The following are some of the considerations from which human reason may see the infinity of God. 1. In the whole of creation there are not two things the same. Human learning, supported by reason, has perceived and proved that there is no identity in things which exist simultaneously, and yet the substantial and the material things of creation, regarded individually, are infinite in number. It may be concluded from the rotation of the earth that no two results are identical in the succession of events in the world, because, owing to the inclination of her axis, the same position never recurs. Again, from a consideration of human faces it is clear that there is no identity, for in the whole of creation there is not one face exactly like another, nor can there be to eternity; and this infinite variety can only exist from the infinity of God the Creator.
[2] 2. The mind of one man is never exactly like that of another, whence arises the saying, "Many men, many minds." Therefore, the mind of one man, that is, his will and his understanding, is never exactly like that of another man. Consequently the speech of one man with respect to sound, and also to the thought from which it springs, likewise his actions with respect to gesture and affection, are never exactly the same as another's. From this infinite variety also the infinity of God the Creator can be seen as in a mirror.
[3] 3. In every seed, both animal and vegetable, there is implanted a certain immensity and eternity: an immensity, because it can be multiplied to infinity, and an eternity, because that multiplication has continued without interruption from the creation of the world, and still continues, and will continue for ever. As an example from the animal kingdom take the fish of the sea. If they multiplied according to the number of their seed, they would so fill the ocean within twenty or fifty years that it would consist of fish only, and the water would consequently overflow and destroy the whole earth. To prevent this, it was provided by God that some fish should be food for others. It would be the same with the seeds of plants; for if all those were sown which were produced from one plant each year, within twenty or thirty years they would cover the surface not of one earth only but of several. For there are some shrubs of which single seeds produce some a hundred and some a thousandfold. The truth of this would appear if the experiment were to be made of continuing the production of one plant successively for twenty or thirty times. Thus from a consideration of both plants and animals the immensity and eternity of God may be seen, for these qualities necessarily impart their own resemblance as a common feature.
[4] 4. The infinity of God may also appear to every one of enlightened reason from the infinity to which may extend every science, and consequently the intelligence and wisdom of every man, both of which may grow as a tree from seed, and as forests and gardens from trees. It is impossible to assign them limits, man's memory being their planting ground, his understanding their place of germination, and his will where they bear fruit. These twin faculties, the understanding and the will, are such that they can progress in culture and perfection to the end of life in the world and afterwards to eternity.
[5] 5. The infinity of God the Creator may also be seen from the infinite number of the stars, which are so many suns, with a like number of worlds. In a little work 1 describing things seen, it has been shown that in the starry heavens there are earths on which are men, animals, birds and plants.
[6] 6. The infinity of God has appeared still more evident to me from a consideration of the angelic heaven and also of hell. These are organized into innumerable societies or congregations according to all the varieties of the love of good and of evil, and every man finds a place according to his love. For all members of the human race are gathered there from the creation of the world, and will be gathered for all ages to come. Although each one has his own dwelling place, still all are so grouped there that the universal angelic heaven represents one Divine Man, and the universal hell one monstrous devil. From these two, and their innumerable wonders, there appears clearly visible the immensity of God, together with His omnipotence.
[7] 7. Every one, if he will but slightly elevate his rational faculty, may perceive that eternal life, which every man has after death, cannot be granted save by an eternal God.
[8] 8. Moreover, there is a certain infinity in many things some of which are perceived by man in natural light (lumen), 2 and some in spiritual light. In natural light (lumen), man may recognize geometrical series, which extend to infinity. Again, within the three degrees of altitude there is progression to infinity, for the first degree, called the natural, can never be perfected and raised to the second degree, called the spiritual, nor can this be raised to the perfection of the third degree, called the celestial. Similarly with end, cause and effect, for effect cannot be continued to become its own cause, nor cause to become its own end. This may also be illustrated from the atmospheres, of which there are three degrees: the aura is the highest, the ether is under it, and beneath this is the air. No quality of the air can be raised to any quality of the ether, nor can any quality of the ether be raised to any quality of the aura, yet in each there is progression towards the perfection of its own qualities to infinity. In spiritual light it may be seen that natural love, which is merely animal, cannot be raised to spiritual love, with which man has been endowed from creation. It is similar with the natural intelligence of the animal compared with the spiritual intelligence of man; but as these things are as yet unknown in the world, they will be explained in another place. From what has been said it is evident that all things in general in the world are perpetual types of the infinity of God the Creator; but how things in particular resemble things in general, and represent the infinity of God, is a matter not easily understood. It is like an ocean on which the human mind can sail; but it must beware lest a storm, arising from man's lower nature, should overwhelm the ship with its masts and sails from the poop, on which, confident in himself, stands the natural man.
Footnotes:
1. THE EARTHS IN THE UNIVERSE.
2. That is, in the light of his natural intelligence. By lumen, light, is meant not the physical light of the sun, but the intellectual light of natural intelligence that comes from human learning, from natural science, and from reasoning therefrom. Lux is used for physical light, light in general, and also for spiritual light, or the light of spiritual intelligence. When lumen is used in the original Latin it is translated by light followed by lumen in brackets, thus (lumen).
32. V. QUOD ILLUSTRATA RATIO EX PERMULTIS IN MUNDO VIDERE POSSIT INFINITATEM DEI CREATORIS. 1 Enumerabuntur aliqua, ex quibus Ratio humana Infinitatem Dei videre potest, quae sunt. I. Quod in Universo Creato non dentur duo quae Idem sunt; quod non detur illa Identitas, in simultaneis, Eruditio humana ex ratione vidit et confirmavit, et tamen substantialia et materialia ejus individuatim spectata infinito numero sunt: quod nec detur Identitas duorum effectuum in successivis in Mundo, concludi potest ex gyratione Telluris, quod excentricum ejus in polis faciat, ut nusquam aliquod idem redeat; quod ita sit, evidenter constat ex faciebus humanis, quod in Universo Mundo non detur una facies prorsus similis seu eadem cum alterius, et quod nec dari possit in aeternum; haec infinita varietas nequaquam potest existere, nisi ex Infinitate Dei Creatoris.
[2] II.Quod non detur unius Animus prorsus similis alterius, quare dicitur, quot capita tot animi; proinde, quod non detur Unius Mens, hoc est, voluntas et intellectus, prorsus similis seu eadem cum alterius; consequenter non unius loquela quoad sonum et quoad cogitationem ex qua, neque unius actio quoad gestum et quoad affectionem, ad amussim aequales alterius, ex qua infinita varietate etiam sicut in speculo Infinitas Dei Creatoris videri potest.
[3] III. Quod omni semini tam animalium quam vegetabilium sit insita quaedam immensitas ac aeternitas; immensitas, quod multiplicari possit in infinitum, ac aeternitas, quod multiplicatio illa a creatione Mundi absque interruptione huc usque perstiterit, et quod in perpetuum persistat: e Regno animali sume pisces maris, quae si secundum copiam seminum multiplicarentur, intra 20 aut 50 2 Annos implerent Oceanum, usque ut constaret ex meris piscibus, et inde Aqua ejus universam Terram inundaret et sic perderet; sed ne hoc fieret, a Deo provisum est, ut piscis cederet pisci in escam. Simile foret cum seminibus vegetabilium, quae si totidem, quot ex uno quotannis exsurgunt, plantarentur, 3 intra 20 aut 30 annos implerent superficiem non modo unius telluris, sed etiam plurium; dantur enim virgulta, quorum unumquodvis semen producit centena et millena alia; experire illud calculo, ducendo productionem unius continue in 20 aut 30, et videbis; ex his et illis potest Divina Immensitas et Aeternitas, ex quibus non potest non instar produci, in communi quadam facie, videri.
[4] IV. Infinitas Dei coram Ratione illustrata etiam potest apparere ex infinitate, in quam crescere potest unaquaevis scientia, et inde cujusvis intelligentia et sapientia, quarum una et altera crescere potest sicut arbor ex seminibus, ac silvae et horti ex arboribus, nam non datur finis illarum; memoria hominis est illarum humus, ac intellectus est ubi illarum germinatio, ac voluntas ubi illarum fructificatio; ac binae hae facultates, intellectus et voluntas, tales sunt, ut 4 excoli et perfici possint in Mundo ad finem vitae, et postea in aeternum.
[5] V. Infinitas Dei Creatoris etiam videri potest ex infinito numero Stellarum, quae totidem Soles sunt, et inde totidem Mundi; quod in Coelo astrifero etiam dentur Tellures, super quibus homines, bestiae, aves, et vegetabilia, sunt, in quodam Opusculo ex visis descripto ostensum est.
[6] VI. Infinitas Dei adhuc evidentius mihi constitit ex Coelo Angelico, et quoque ex Inferno, quod illa duo in innumeras 5 Societates aut Congregationes secundum omnes varietates amoris boni et mali, ordinata et coordinata sint, et quod unusquisque secundum suum amorem sortiatur locum; sunt enim omnes ibi ex Humano Genere, a Creatione Mundi collecti, et in Saecula saeculorum colligendi; et quod tametsi unicuivis est suus locus seu sua sedes, usque omnes ibi ita conjuncti sint, ut Universum Coelum Angelicum unum Divinum Hominem, ac Universum Infernum unum monstrosum Diabolum, repraesentet; ex his duobus et ex infinitis mirabilibus in illis, Immensitas una cum Omnipotentia Dei, manifeste sistitur videnda.
[7] VII. Quis etiam non potest intelligere, si parum elevat ratiocinium mentis suae, quod vita in aeternum, quae cuivis homini post mortem est, non dabilis sit, nisi a Deo Aeterno.
[8] VIII. Praeter illa est quaedam Infinitas in multis, quae cadunt in lumen naturale, et in lumen spirituale apud hominem; in lumen naturale, quod sint variae Series in Geometricis, quae vadunt in infinitum: quod inter tres gradus altitudinis sit progressio in infinitum, nempe quod Gradus primus qui vocatur naturalis, non possit perfici ac elevari ad perfectionem gradus secundi, qui vocatur spiritualis, nec hic ad perfectionem tertii, qui vocatur coelestis: simile est inter finem, causam et effectum, ut quod effectus non possit perfici, ut fiat sicut sua causa, nec causa ut fiat sicut suus finis: hoc illustrari potest per athmosphaeras, quarum tres gradus sunt, datur enim aura suprema, aether sub illa, et aer infra hunc; et qualitas aliqua aeris non potest elevari ad aliquam qualitatem aetheris, nec hujus ad aliquam qualitatem aurae; et tamen elevatio perfectionum in infinitum datur in unaquavis: In lumen spirituale, quod non possit amor naturalis, qui est bestiae, elevari in amorem spiritualem, qui a creatione inditus est homini; simile est cum intelligentia naturali bestiae respective ad intelligentiam spiritualem hominis: sed haec quia adhuc ignota sunt, explicabuntur alibi.
[9] Ex his constare potest, quod universalia Mundi sint perpetui typi Infinitatis Dei Creatoris: quomodo autem singularia aemulantur universalia, et repraesentant Infinitatem Dei, est Abyssus, et est Oceanus, in quo Mens humana potest sicut navigare, sed cavebit sibi a procella e naturali homine exsurgente, quae navem cum malis et velis, a puppi, ubi naturalis homo sibi confidens stat, submerget.
Footnotes:
1. Sic 27; DEI CREATORIS ubi in prima editione DEI.
2. Fortasse 30, sic Worcester.
3. Prima editio: pluntarentur.
4. Prima editio: at.
5. Prima editio: inumeras.