1. God    2. Angel   3. Heaven    4. Man   5. Imagination
6. Senses   7. Vegetative   8. 4 Elements   9. Instruments
 

GOD  and Rule C
 91 With the firs species of rule C we ask: "What is God"? To gain better knowledge of god through his definitions, we want to define him with necessary and substantial definitions, in which the subject and predicate are converible as neither can be without the other on account of the natural conjunction between the two: like when we ask: "What is substance"? and the answer is that substance is  being that exists per se and equally, when we ask "What is being that exists per se"? and the answer is, that it is substance.

92 God is the being whose intrinsic reasons are convertible : the being whose intrinsic reasons are convertible is God.

God is the being whose divine reasons have infinite acts, like infinite goodnesss has an infinite act of optimization, infinite magnitude has an infinite act of magnoficence, etc. : and the being whose intrinsic goodness has an infinite act, etc. is God.

God is the being whose coessential goodness is its reason for doing infinite and eternal good, : the being whose coessential goodness is its reason for doing infinite and eternal good is God.

God is the being that cannot be without infinite reasons : the being that cannot be without infinite reasons is God.

God is the optimizing being that cannot be without an infinitely optimized being and an infinite act of optimization : the infinitely optimized being and the infinite act of optimization that cannot be without an infinite optimizer, is God.

God is substance free from any accident : substance free from any accident is God.

God is an absolute being, not dependent on anything : absolute being not dependent on anything, is God.

God is the being that needs nothing outside itself : the being that needs nothing outside itself, is God.

God is the being that cannot be otherwise than the way it is : the being that cannot be otherwise than the way it is, is God.

God is the being that fulfills its entire purpose with its whole being : the being that fulfills its entire purpose with ith whole being is God.

God is the being that can act entirely within itself and of itselF : the being that can act entirely of itself and in itself is God.

God is the being unsurpassed by any majority : the being unsurpassed by any majority is God.

God is the being that is aware of being in action with its entire being : the being that is aware of being in action with its entire being is God.

God is the being for whom it is impossible not to be : the being  for whom it is impossible not to be, is God.

93 We have defined God with 14 reasons in which the subject and predicate are necessarily convertible, as shown by rule B, and definitions like these greatly help clarify the human intellect's knowledge of the divine essence and its intrinsic and natural acts.

94 Accidental descriptions oF God can also be made, describing God as the creator and ruler and first cause, first mover, savior, etc. But these descriptions do not clarify understanding nearly as much as do the above substantial definitions.

95 With the second species of rule C we ask: What does God essentiallly and naturally have in himself? And the answer is that He has coessential, substantial and natural correlatives as for instance, on account of his goodness he has an infinite optimizing entity, optimized entity and act of optimization and on account of his greatness has an infinite magnifying entity, an infinite magnified entity and an infinite act of magnificence and on account of his eternity he has an eternizing entity, an eternized entity and an act of eternizing. Withouth these correlatives the above resons or definitins of God cannot be made, nor can our intellect know anything about the divine essence, because withou them the reasons or dignities would be empty, idle and defective and each one would be a privative habit and consequently divine being would be wanting in dignity because its reasons would lack perfection as the intrinsic natural relationship within Godhead would be destroyed if God did not intrinsically have these things. 

96 With the third species of rule C we ask: "What is God in other things"? And the answer is: that He is the first cause of His effect, as well as the prime mover, ruler and governor, who absolutely does whatever He pleases with his effect, without the least resistance from it.

97 With the fourth species of rule C we ask: "What does God have in other things"? And the answer is that extrinsically, God has absolute power and dominion over creatures with which He does whatever he pleases, like an absolute cause in its effect. God also has the ultimate judgment on creatures as their creator and ruler, disposed to judge sinners in accordance with their deeds. Now He created creatures to serve him, and this is the ultimate purpose of creatures.

The rules applied to angels
Rule C, first species
Angels are the creatures that most closely resemble God.
23 With the first species of Rule C we ask: What are angels? And the answer according to this species is that angels are the creatures that most closely resemble God, because they are pure spirits not joined to a physical body, and they can act upon things here below without using any physical organ, etc.

The rules applied to heaven
Rule C, first species
Heaven is that heavenly body through whose movement all local movement begins
27 With the first species of Rule C we ask: What is heaven? And the answer according to this  species is that heaven is the first movable, or that heavenly body through whose movement all local movement begins. Heaven is that body which has the greatest magnitude of size and movement and beyond it there is nothing to be moved. Heaven is an entity that moves on its own because its mobility is greater than any other mobility, and thus motion naturally begins in heaven and remains contained within it. Heaven is the source of all individual movements as they proceed from it like rivulets from a fountainhead. 

The rules applied to man
Rule C, first species
Man is the being of his essence.
19 To exist as a human being without knowing what man is, is to neglect one's own being. Therefore, to learn about what man is, let us define man with 30 broad definitions. Even though we can simply define man as the being of his essence, nonetheless we will define man in the following way to clarify our understanding of man. Twenty eight of the definitions relate to the 18 principles of the Art and to the 10 predicates. The last two definitions relate to man's efficient power.
20 And now, with the first species of rule C we ask: "What is man"? and  we first answer that :
1 Man is the animal about whom more different kinds of good things can be said than about any other animal.
2 Man is the animal who has more different kinds of greatness than any other animal.
3 Man is the animal with an immortal soul.
4 Man is the animal who has more different powers than any other animal.
5 Man is an animal who sends out intelligible signals with his organs.
6 Man is an animal who sends out lovable signals with his organs.
7 Man is the animal with virtues and vices.
8 Man is the animal who truly uses the liberal and mechanical arts.
9 Man is the animal with the greatest capacity for pleasure.
10 Man is the most different animal.
11 Man is the most concordant animal.
12 Man is the most contradictory animal. 
13 Man is the animal most affected by natural principles.
14 Man is the animal through whom all physical beings serve God.
15 Man is the animal with the greatest purpose.
16 Man is a member of the greatest of all the animal species.
17 Man is the most equal animal.
18 Man can sink lower than any animal.
19 Man is that substance which is compounded from more different things than any other substance.
20 Man is that substance which contains more different kinds of quantity than any other substance.
21 Man is a substance consisting of spiritual and physical qualities.
22 Man is the substance with the largest number of relations.
23 Man is a substance consisting of physical and spiritual activity.
24 Man is a substance consisting of physical and spiritual passivity.
25 Man is a substance clothed in either virtue or vice.
26 Man is an upright substance when walking and sitting.
27 Man is a substance that contains a part not subject to the flow of time.
28 Man is a substance where the rational soul and the body occupy the same locus within one another.
29 Man is a substance that produces human substance.
30 Man is a being who reproduces his species.

The rules applied to the imaginative power
Rule C, first species
21 The imagination is a power an animal uses to imagine external imaginable objects by imaginatively forming images of them in the animal's intrinsic imaginable matter and these objects are more or less accurate likenesses and associations of things previously perceived by the senses. 

Since the imaginative power is a difficult object for the intellect to grasp, we want to give it 10 broad definitions, to clarify it in our mind. The definitions are related to the ten predicates.
1 The imagination is the part of animal substance with which this substance imagines things.
2 The imagination is a power with which animals imagine number and quantity.
3 The imagination is a power with which an animal qualitatively imagines the qualities of things and when quality and quantity are joined then the animal imagines size and quality together, as for instance a long green stick.
4 The imaginative power is one with which animals use the correlatives of imagination to perceive their imagined object in their intrinsic imaginable matter.
5 The imagination is active inasmuch as it exists as an imaginative form moved by an animal moving the imagined object in the animal's intrinsic imaginable matter.
6 The imagination is passive in its own imaginable matter where the imagined object's characteristics are shaped. 
7 The imagination is a habit of animals with which they produce imaginary representations.
8 The imagination is a power situated on a screen inside an animal's head where the images of objects appear to the animal's imaginative power in the same way that the image of an eye appears in a mirror.
9 The imagination is a power that exists in time due to the subject it inhabits, without which it can neither exist nor perceive any objects.
10 The imagination is a power that exists locally so it can imagine objects locally.

The rules applied to the sensitive power
Rule C, first species
The sensitive power is a power with which animals sense things and are themselves sensed, and it exists in animals as the common sense with its particular senses.
 

The rules applied to the vegetative power
Rule C, first species
The vegetative power is a power that transmutes some species into other species, like in animals where it transmutes food into flesh and in plants where it transmutes the elemental power into vegetative power.

The rules applied to the elementative power 
Rule C, first species
The elementative power is a power with which elements enter compounds and exist in elemented things.

The rules applied to the instruments, or virtues and vices
Rule C, first species
Justice is a habit with which a just man acts justly.
Justice is a form whose function is to judge things.
Prudence is a habit with which a prudent man chooses greater good rather than lesser good and lesser evil rather than greater evil and makes himself available to good occurrences and turns away and shields himself from evil occurrences.
Fortitude is a habit that builds fortifications against vice.
Temperance is a virtue with which man tempers his behavior.
Faith is a God given virtue with which we can believe the things that we cannot understand unless we have faith. Faith is openness to higher understanding.
Hope is a habit of memory with which the memory can rise by hoping in the prime object in the same way that the intellect can rise through faith. Hope is a virtue whose function is to hope for things.
Charity is a habit of the will and through its goodness it elevates the will to loving divine goodness more than itself. Charity is a virtue that raises the will to love God and neighbor beyond its natural power.
Patience is a virtue that moves the will to love adversity more than it naturally can.
Compassion is a virtue with which the will moves itself to feel afflicted by the distress of one's fellow humans.
Vices:
Avarice is a sin that deviates good things from their rightful purpose.
Gluttony is a sin that makes gluttons eat and drink too much.
Lust is a sin that involves committing lustful acts.
Conceit is a sin that sinks just as low as it thinks it is high.
Accidy is a sin that makes one sorry to see others doing well, and glad to see them in trouble.
Envy is a sin with which envious people unreasonably crave to possess things that are not their own.
Wrath is a sin that makes the will hate good and love evil without any forethought.
Falsity is a sin on account of which people deceive and are deceived.
Inconstancy is a stream that deviates from constancy.

Contents of Ars Infusa