Nor is the darkness of colour a proof of the earth's baseness; for the brightness of the sun, which is visible to us, would not be perceived by anyone who might be in the sun.

But if you search further, you find in yourself nothing similar to God, but rather you affirm that God stands above all this as cause, origin, and the light of life of your intellective soul.

It has been asserted that there is a separate species on the earth to correspond with each one of the stars. Now if the earth provides in each species a focus for the action of each star, why may not a similar provision be made among other heavenly bodies that are subject to the action of their fellows?

We see that God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature. To this end they are endowed with suitable faculties and activities; and by means of these there is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfilment in that object towards which it is attracted by the weight of its own nature.

There will be a machina mundi whose centre, so to speak, is everywhere, whose circumference is nowhere, for God is its circumference and centre and He is everywhere and nowhere.

Divinity is in all things in such a way that all things are in divinity.

If that one is already a great artist, who knows how to educe from a small piece of wood the face of a king or of a queen, an ant or a camel, how great then is the mastery which can form as actuality everything which is in all potentiality? Therefore, God, who is able to produce from the most minute piece of matter the similitude of all forms which can be in this world and in infinitely many worlds, is of admirable subtlety.