Anyone who does not know this, and who cannot from any perception think of God independently of time, is utterly incapable of conceiving of eternity other than as an eternity of time. In that case he also cannot help but think irrationally of God's being from eternity, for he thinks in terms of a beginning, and a beginning is characteristic solely of time. His irrational thinking continues to the point of judging that God originated from Himself, and from that it slips headlong into supposing the origin of nature to be from itself. From this idea he can be extricated only by a spiritual or angelic concept of eternity, which is one independent of time; and when thought of independently of time, eternity and Divinity are one and the same, the Divine being Divine in itself, and not from itself.
Angels say that they can indeed conceive of God's being from eternity, but not in any way of nature's being from eternity, still less of nature's originating from itself, and not at all of nature's being nature in itself. For what exists in itself is being itself, the origin of all else, and being in itself is life itself, which is the Divine love belonging to Divine wisdom and the Divine wisdom belonging to Divine love.
This to angels is eternity, being thus independent of time, as the uncreated is independent of the created, or the infinite independent of the finite, which do not have even a mathematical relation.
The Divine in the greatest and least of things is the same. This follows from the two preceding discussions showing that the Divine is present through all space independently of space and through all time independently of time; for intervals of space may be relatively great and immense, and they may be relatively small and minute. Moreover, because intervals of space and intervals of time accord, as said above, the case is the same with intervals of time.
The Divine is the same throughout these for the reason that the Divine is not variable and mutable as everything connected with space and time is, or as everything connected with nature is, but is invariable and immutable. Consequently it is everywhere and always the same.
It appears as though the Divine were not the same in one individual as in another, being seemingly of a different character in a wise person than in a simple one, for example, or of a different character in an elderly person than in a young child. But this is, owing to the appearance, a fallacy. The person may be of a different character, but the Divine is not of a different character in him. The person is a recipient, and a recipient or receiving vessel is variable. The wise person is a recipient of the Divine love and wisdom more amply, thus more fully, than the simple person, and the elderly person who is at the same time wise more than the young child or juvenile. But still the Divine is the same in the one and the other.
It is likewise, owing to the appearance, a fallacy that the Divine is not the same in angels in heaven as in people on earth, because angels in heaven possess an inexpressible wisdom that people do not. But the apparent difference lies not in the Lord, but in the recipients in accordance with the quality of their reception of the Divine.