62# 必须谨记：对对立之物的觉知，与对关联之物的觉知全然不同。对立之物居于外部，持续抵挡内在之物。
对立之势由此而生：当一类存有彻底止息其本然性状，另一类事物便随之兴起，且带着抗拒前者的力量运行，好比两轮反向掣肘、两河逆向冲击。
至于关联之物，乃是g诸多品类各异的存在被安置于同一秩序之中，彼此适配、调和相融；如同王后胸饰绶带上色彩纷呈的宝石，又似花环里各色鲜花，共同造就眼目可见的美好。
故而每一组对立范畴之内，皆自有其关联之物：良善与邪恶之中各有配套关联，真理与伪谬之中亦是如此，天堂与地狱之内同样俱存。只是地狱里一切关联之物，全数与天堂中的关联之物两两相对。
上帝居于神性秩序之中，由此觉知、彻见并洞悉天堂一切关联之物；也凭此觉知、彻见地狱内所有与之对立的关联之物，前文已有推演。由此显明：上帝在地狱之中同样全然全知，一如祂在天堂；在世间众人身上亦是如此。
祂居于自身所是的良善与真理之中，由此觉知、彻见并洞悉世人的邪恶与伪谬；这良善与真理，究其本体便是祂自身。正如圣言所载：
“我若升到天上，你在那里；我若在阴间下榻，你也在那里。”（诗 139:8）
别处又记：“他们虽然挖透阴间，我的手必取出他们来。”（摩 9:2）
62# 必须记住的是，对对立物的感知不同于对相关物的感知，因为对立物是在外面的事物，并反对在里面的事物。当一个事物完全不复存在，努力反对它的另一个事物产生时，一种对立就出现了，如当一个轮子反对另一个轮子，或一股水流反对另一股水流时。但相关物属于对许多各种不同的部分按和谐一致的秩序所进行的排列，就像女王项链或胸饰上各种颜色的宝石，或像花环中排列的赏心悦目的五彩花朵。因此，对立双方的每一方都包含彼此相关的事物。良善那一方包含彼此相关的事，邪恶那一方也包含彼此相关的事物；真理那一方包含彼此相关的事物，虚假那一方也包含彼此相关的事物。彼此相关的事物既存在于天堂，也存在于地狱，但地狱里彼此相关的事物都与天堂里彼此相关的事物对立。由于神出于祂所在的秩序感知、看到和意识到天堂里的一切相关物，并由此感知、看到和意识到地狱里一切对立的相关物（这从刚才所说的可推知），所以很明显，神在地狱和天堂都是全知，对世人也是全知。因此，祂出于祂所处的，本质上就是祂自己的良善和真理来感知、看到和意识到他们的邪恶和虚假。因为我们读到：
我若升到天上，你在那里；我若在地狱下榻，你也在那里。（诗篇139:8）
阿摩司书：
他们虽然挖透地狱，我的手必从那里把他们揪出来。（阿摩司书9:2）
62. Keep in mind, however, that it is one thing to sense things that are opposite and another to sense things that are related. Opposites are things that stand outside and against the things that are inside. Something opposite first arises where one thing completely stops being anything and something else then arises that tries to act against the first thing, like one gear that opposes another gear, or a current that goes against another current. Related things, however, have to do with the arrangement of many different elements into a design so that they work together in harmony - for example, the gems of different colors in the sash across a queens chest, or the multicolored flowers used in a garland to please the eye. Each side, then, contains things that are related to each other. The side of good contains things that are related to each other, and so does the side of evil; the side of truth contains things that are related to each other, and so does the side of falsity. Things related to each other exist in heaven and they exist in hell, but the things related to each other in hell are all opposite to the things related to each other in heaven.
Now, because God is aware of, sees, and knows all related things in heaven based on the divine design in which he himself is, and as a result he is aware of, sees, and knows all the opposing related things in hell, as follows from what was just said, therefore it is clear that God is just as omniscient in hell as he is in heaven. He also has full knowledge of people in the world. He is aware of, sees, and knows our evils and falsities from the goodness and truth that he is in and that are essentially him. As the Word says, "If I ascend into the heavens, you are there. If I lie down in hell, behold, you are there" (Psalms 139:8). Elsewhere it says, "If they dig through into hell, from there my hand will take them" (Amos 9:2).
62. It must be understood that there is a difference between perceiving opposites and contrasts. Opposites are outside and contrary to what is inside. An opposite comes about when one thing totally ceases to exist, and another arises which acts in the contrary direction to the former, like one wheel rotating in the contrary direction to another, or two streams flowing in opposite directions. Contrasts, however, are concerned with the arrangement of numerous and complex elements into such an order that they agree and harmonise, such as precious stones of different colours in a sash worn on a queen's breast, or flowers of various colours arranged in a garland to make a pretty sight. Contrasts therefore exist in both opposites, in both good and evil, and truth and falsity, heaven as well as hell. But the things that are contrasting in hell are all the opposites of those in heaven. Now since God perceives and sees and thus knows everything contrasting in heaven as a result of the order in which He is present, and also as a result perceives, sees and knows all the opposite contrasts in hell, as follows from what was said above, it is plain that God is omniscient in hell just as He is in heaven, and equally among men on earth. Thus God perceives, sees and knows men's evils and falsities by the good and truth in which He Himself is, and which in their essence are God. For He says:
If I go up into the heavens, there you are; if I cast myself down in hell, behold, you are there, Psalms 139:8.
and elsewhere:
If they dig down into hell, from there my hand will rescue them. .
62. It must be remembered that the perception of opposites is different from the perception of relatives; for opposites are things without, and are opposed to things within. An opposite has its beginning where one thing wholly ceases to be anything, and another then arises with an effort to act against the former, as when a wheel acts against another wheel, or a current against another current. But relatives pertain to the arrangement of many and various parts in an order that is concordant and harmonious, like precious stones of various colors in the stomacher of a queen, or like flowers of different colors arranged in a garland to give pleasure to the sight. Therefore in both of these opposites there are relatives, that is, in what is good as well as in what is evil, in what is true as well as in what is false, thus both in heaven and in hell, all the relatives in hell being the opposites of the relatives in heaven. Since, then, from the order in which He is, God perceives and sees and is cognizant of all things relative in heaven, and thereby perceives, sees, and is cognizant of all the opposite relatives in hell (as follows from what has been said), it is clear that God is omniscient in hell as well as in heaven, and in like manner with men in the world; thus that He perceives, sees, and is cognizant of their evils and falsities from the good and truth in which He Himself is, and which in their essence are Himself; for we read:
If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there (Psalms 139:8);
and again:
Though they dig into hell, thence shall My hand take them (Amos 9:2).
62. It should be known that the perception of opposites differs from the perception of relatives, for opposites are without and are contrary to things that are within. An opposite arises when one thing ceases to manifest its existence and another becomes active whose motive energy is directed against it, like a wheel revolving against a wheel, and a stream flowing against a stream. Relatives, however, in their number and variety are so disposed as to fit together and harmonize, like precious stones of diverse colors in a queen's necklace, or like many-colored flowers arranged in a garden to please the eye. There are therefore relatives in every opposite, in good as well as in evil, in truth as well as in falsity, and thus in heaven as well as in hell; but relatives in hell are opposites to their relatives in heaven. Now, since God perceives, sees, and consequently knows all the relatives in heaven from the order in which He is, and since He therefore perceives, sees, and knows all the relatives that are their opposites in hell, which follows from what has been said above, it is evident that God is omniscient in hell as well as in heaven, and likewise with men in the world. It is evident also that He perceives, sees, and knows their evils and falsities from the good and truth in which He Himself is, and which, in their essence, are Himself for He says:
"If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there" Psalms 139:8;
and in another place:
"Though they dig into hell, thence shall My hand take them" Amos 9:2.
62. Tenendum est, quod perceptio oppositorum alia sit quam perceptio relativorum; opposita enim sunt quae extra sunt, et contra illa quae intra; oppositum enim exoritur, dum unum prorsus desinit esse aliquid, et alterum tunc exsurgit cum conatu agendi contra prius illud, sicut rota quae agit contra rotam, et flumen contra flumen: Relativa autem sunt dispositionis plurium et multiplicium in ordinem ut conveniant et concordent, sicut lapides pretiosi diversorum colorum in fascia super pectore Reginae, aut sicut flores diversicolores in serto ad procurandum amoenitatem visus; sunt ergo relativa in utroque opposito, tam in bono quam in malo, et tam in vero quam in falso, ita tam in coelo quam in Inferno, sed relativa in inferno sunt omnia opposita relativis in coelo: Nunc quia Deus percipit et videt, et inde cognoscit omnia relativa in Coelo ex Ordine in quo Ipse est, et inde percipit, videt et cognoscit omnia opposita relativa in Inferno, ut ex supradictis sequitur, patet, quod Deus omniscius sit in Inferno sicut in coelo, similiter apud homines in Mundo; ita quod percipiat, videat et cognoscat illorum mala et falsa ex bono et vero, in quibus Ipse est, et quae in sua essentia sunt Ipse: dicit enim, Si ascendero in Coelos, ibi Tu, si sternam me in Inferno, ecce ibi Tu, Psalm 139:8. Et alibi, "Si perfoderint in Infernum, inde manus mea recipiet eos," Amos 9:2-3.