114.
115.What does virtuous duration consist of? We say it consists of itself with substantial and accidental virtue. What does the duration of contrariety consist of? The answer is as above, in Chapter 17 #110. What does the duration of majority consist of? We reply that it consists of the major endurer, durable and enduring, increaser, increasable and increasing.
When is there virtuous duration? We say it exists when it is really in the species of DH. When does contrariety endure? We say it endures whenever generation and corruption, contrary qualities or contrary moral values are present in subjects. When is there lasting majority? We reply that majority lasts whenever powers or substances have their acts.
116.
117.Duration is true. We ask: "What does true duration consist of?" We reply with the first species of rule D that it consists of itself, since duration and truth are primordial principles in their own genus. By the second species of D, it consists of its correlatives. What does the duration of contrariety consist of? The answer is as before, in Chapter 17. What does the duration of equality consist of? We say it consists of the equalizer and endurer, the equalized and endured with their equalizing and enduring.
Where is the duration of truth? We reply that it is in all the species of I. Where is the duration of contrariety? We say it is in subjects in which contrary qualities exist with their contrary acts, and it is in dispute. Where is the duration of equality? We reply that it is in the correlatives specified by the second species of rules C and D, as well as in modality and instrumentality.
118.
Duration is glorifiable. What does glory's duration consist of? We reply that it consists of the endurer, durable and enduring with the glorifier, glorifiable and glorifying. What does the duration of contrariety consist of? The answer is as above in Chapter 17. What does minority's duration consist of? We reply that it consists of the endurer and diminisher, the durable and diminishable, with their enduring and diminishing.
119.
Chapter 22How does glory's duration exist? We say it exists in the way that duration and glory act in the durable and glorifiable where the former enter actively while the durable and glorifiable are in the passive mode under duration and glory, and enduring with glorifying are in the neutral mode proceeding from active and passive correlatives. How does the duration of contrariety exist? We say that it exists in the way contrary qualities exist in one another. How does the duration of minority exist? We say that it exists with the modes of duration, division and corruption. With what glory's duration exist? We say it exists with the correlatives of duration and glory. With what does the duration of contrariety exist? We say it exists with influences from likenesses of mutually opposing parts. With what does the duration of minority exist? We reply that it exists with divided correlatives in subjects habituated with corruption.
120.
Power is knowable. Why can power be known? We answer that it can be known because the intellect and power have correlatives through which each principle communicates essentially and naturally with the other. We ask: "For what purpose is power a principle? Answer: it is a principle meant to enable the other principles to exist and act. Why can power be mediated? We answer that it can be mediated so its act of empowering can proceed jointly with, and between the empowerer and the empowered. Wisdom is powerful. How much power does wisdom have? Answer: as much as power is communicated to it and diffused in it. What quantity does a principle have? We reply that it has quantity inasmuch as it enters into a medium. How much medium is there? Answer: as much as the species of medium exist in subjects.
121.
122.Power is lovable. Why is it lovable? We say it is lovable because it makes the will powerful in existence and action. Why is power a principle? The answer is found above in Chapter 22. Why does power repose in an end? We reply that it does so in order to exist and act in its own genus.
What are the qualities of power? We say that power has proper qualities like empowerability, and appropriated ones like lovability. What are the qualities of principles? We say that some principles are substantial and others are accidental, and the substantial principles are habituated with the accidental ones. What kinds of end are there? We say that one kind of end is perfective, another is terminative and another is privative, as shown in the ladder of the second figure.
123.
Power is virtuous. Why is it virtuous? We say it is virtuous because it is situated in virtue and habituated with virtue. Power is major. Why is it major? We say it is major on account of its major correlatives and because it reposes in a major end. Why does power exist in time? We say that since it was created with time and in time, it acts within time.
124.
When does power exist? We say it exists when it is a cause enabling the other principles to exist and act. When does a principle exist? We say it exists when it has primordiality and its own correlatives. When does majority exist? We say it exists when powers have major acts or effects.
125.
Power is true. Why is it true? We say it is true because it is habituated with truth and with the species of truth. Why is power a principle? The answer is found above in Chapter 22 #120. Why does power have equality? Answer: because it is equally situated in its correlatives.
126.
Where is power? We say it is in its correlatives and in the truth with which it is clothed. Where is principle? Answer: it is in its own correlatives and power that enable it to exist and act, it is in truth because it is clothed with truth and also in equality because its correlatives are equal. Where is equality? We say it is in its intrinsic correlatives as well as in the correlatives of power, principle, truth, etc.
127.
128.Power is glorious. Why is it glorious? Answer: because its substantial correlatives are imprinted and habituated with glory. Why is power a principle? The answer is as before, in Chapter 22 #120. Why is power minor? We say it is minor because its correlatives are situated in and habituated with minority, and so it causes division and decrease, which belong the genus of minority just as increase belongs to the genus of minority.
129.How does power exist? We reply that it exists with the mode of modality when it is habituated with modality. How does principle exist? We answer that it exists in the mode it has in its innate constituent correlatives; and it has a mode for empowering when it is habituated with power that enables it to initiate things. Likewise, it has a mode for glorifying with glory when it initiates peregrine beings not of its own genus, in its own intrinsic initiable part. How does minority exist? We reply that its mode consists of initiating with division, inanition, corruption and annihilation.
With what is power glorious? We say that it is glorious with glory just as glory is powerful with power. What does principle exist with? We say that it exists with its correlatives and power without which it cannot exist. What does minority exist with? We say that it exists with division, corruption and annihilation.
130.
131.Wisdom is lovable. How lovable is it? We reply that it can be loved as much as the will can be known because they have equal correlatives. The medium is lovable. How lovable is it? We say it can be loved as much as loving joins and measures the will in which it exists. How much can the end be known? Answer: as much as science can repose in it.
We ask: "What kind of self-knowledge does the intellect have?" We say the intellect has its own kind of self-knowledge with which it knows its own intrinsic knowable part where intelligibilities arise whenever peregrine species are placed in the genus of intelligibility by the second species of rule G. What is the medium's proper quality? We say it is the medium's own passive or mediable part that contains peregrine or appropriated mediabilities. We ask: "What kind of end properly belongs to the intellect?" Answer: the kind where the things it has understood finally repose in its own innate intelligibility.
132.
The intellect is virtuous. How virtuous is it? We say it is virtuous inasmuch as it is habituated with virtue. How virtuous is the intellect's medium? We say it is as virtuous as its ladder of medium is habituated with virtue. How much majority does the intellect have? Answer: as much as the intellect passes through when it attains objects with major understanding.
133.
When is the intellect virtuous? Answer: when it is habituated with natural and moral virtue. When is virtue mediated? Answer: when virtue enters the middle and stands in the middle. When is majority understood? Answer: when the intellect attains the essential act of virtue.
134.
The intellect is true. How true is it? Answer: it is true inasmuch as it exists between the knower and knowing. How equal is the intellect? Answer: it is equal inasmuch as its constituent correlatives exist. Where is the intellect's truth? We say it is in its correlatives and in objects that it truly attains and understands. Where is the medium's truth? We answer that it is in its correlatives when they are situated in truth and habituated with truth. Where is the intellect's equality? We answer that it is in its correlatives outside of which there can be no equality.
135.
The intellect is glorious. How glorious is it? We say it is glorious inasmuch as its correlatives are habituated with the glory in which they repose. How glorious is the intellect's medium? Answer: as much as it measures glory with understanding. How much can intellect decrease? Answer: as much as it becomes habituated with minority.
136.
How does the intellect understand? We reply that it understands with the modes of the sensitive and imaginative powers to which it is joined, which have a mode for introducing peregrine species into its innate intelligible. How does the intellect measure its understanding? Answer: it measures it with its active and passive modes while attaining its object. How does the intellect decrease its understanding? We reply that it does this with the mode of belief, because belief does not belong to the genus of intellect. It also decreases its understanding by acquiring the habits of minor modalities.
137.
With what does the intellect understand? We say it is with its act of understanding and with species from the sensitive and imaginative powers, as these species are imprinted in its own intelligible. With what does the intellect attain species from the sensitive and imaginative powers? We say it does so with its act of understanding. With what does the intellect decrease its understanding? We say it is with close vicinity to ignorance and with idleness of the intellect, memory and will.
138.
Will is virtuous. What kind of will is virtuous? We say it is will separated from sin and habituated with virtue. In what kind of end does the will repose? We say it reposes in the supreme end by the second species of G and in its own end by the first species, but it needs its appropriated end as an instrument. What kind of will is major? We say it is will that has a major lover, major beloved and major loving, with major habits of virtue, goodness, etc.
139.
When does the will have major virtue? We say it is when it loves major virtue. When does the will have major repose? We say it is when it loves the greatest beloved with the greatest love. When is the will major? Answer: when its loving has major purpose and virtue.
140.
The will is true. What kind of will is true? We say it is will that has true innate correlatives and true goodness, greatness, etc. In what kind of end does the will repose? Answer: in a true and perfect end. What kind of equality does the will have? We say its equality is the same as the equality where its correlatives are habitually situated.
141.
Where can truth be loved? We say it is in the will's innate passion or lovability. Where does truth repose? We reply that it reposes in its own end and in the will's end. Where is equal truth? We say it is in its own correlatives and in the correlatives of equality.
142.
The will is glorious. What kind of will is glorious? We say it is will with correlatives clothed in glory. What kind of end does the will have? We say its end is good, etc. What kind of things decrease the will? Answer: things like lesser willing habituated with lesser truth and glory.
143.
How can the will be true? We say it is true with its way of loving truth. How does the will repose in its end? We say it reposes with its way of loving a true and glorious end. How does the will distance itself from minority? We say it does so by aiming for the greatest true and glorious beloved.
144.
With what is the will glorious? Answer: with its correlatives habituated with glory. With what does the will repose? Answer: with its innate desirer and desirability and with its desiring that introduces peregrine desirable things into its innate desirability. With what does the will decrease? We say it is with minor willing, minor goodness, etc.
145.
146.Virtue is true. When is it true? Answer: when it causes true virtues. When is virtue major? Answer: when it causes major virtues. When is virtue equal? Answer: when it causes virtuous understanding, remembering and loving.
Where is true virtue? We reply that it is in truth, outside of which it cannot be true. Where is major virtue? We say it is in substance as much as in accident. Where is virtue equal? Answer: in its substantial correlatives habituated with equality.
147.
Virtue is glorious. When is it glorious? Answer: when glory is imprinted in its correlatives. When is there major glory? Answer: when its glorifying is major. When is virtue equal? We say it is equal when it equally causes understanding, remembering and loving.
148.
How is glory virtuous? Answer: with its way of clothing its correlatives in virtue. How does glory increase? We say it increases with its way of causing major acts. How does glory decrease? We say that it decreases with its way of causing minor acts.
149.
With what is virtue glorified? Answer: with glory, to which it is habituated. With what is majority glorified? Answer: with major acts of glory. How is minority glorified? Answer: with its appropriated minor acts habituated with glory.
150.
Truth is glorious. Where is it glorious? Answer: in its correlatives located or situated in glory. Where is truth equal? We reply that it is in its substantial correlatives, outside of which it can have no equality at all. Where is minor truth? We say that it is in minor habits and acts.
151.
How is truth glorious? Answer: with its way of causing true and glorious acts. How is truth equal? We say that it is equal with the mode it has in its equal substantial correlatives. How is truth minor? We reply that it decreases with its mode for causing minor acts.
152.
What is minority glorified with? We say it is glorified with its repose in glory and the correlatives of glory. With what is truth equal? We say it is equal with the equality of its correlatives and habits. With what does truth decrease? We say it is minor with accidents and major with substance.
154. Further, each camera is general to all other peregrine questions relevant
to its general reasons. And moreover, each camera is general to particular
questions about God, Angels, etc. And finally we say that anyone well versed
in the doctrine we gave in the third figure is fully enabled to put the entire
general art into practice.