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.