THE FIRST PART OF PART NINE
Rule Nine - K
1. If there were any Minority in GOD's Glory, there could be no order in his Dignities; because Minority has Concordance with smallness, which is the opposite of Greatness & contrary to the order of Equality. And so there is both common & proper Order in GOD's Glory. Common Order exists because all of GOD's Dignities are one identical Essence, & one identical number. There is proper Order in GOD, because each one of his Dignities is a real reason: given that GOD is good by reason of Goodness, great by reason of Greatness, eternal by reason of Eternity, intelligent by reason of Wisdom, loving by reason of Will, & likewise with the other Dignities; & thus he is glorious without any Minority.
2. GOD ordained all creatures to know & love him, & to honor, fear, serve & obey him. And this Order is both common & proper. It is common, inasmuch as all corporeal creatures are created for the service of man, & man is created for serving GOD. It is proper, inasmuch as Angels & humans each have their proper order for understanding & loving GOD, for serving him with all their strength, for attaining his Glory, & for loving major glories more than minor ones.
1. Among real beings there is natural order in which nature delights, as it seeks to preserve this order in the Concordance of common & special things, so as to have Concordance with Majority.
2. In imaginary beings there is both common & proper Order which real powers enjoy as they reproduce imaginary beings from their own likenesses & from the likenesses of their objects. There is common Order, inasmuch as each power receives many objects in common. There is special & proper Order, inasmuch as each power is receptive to its specific likenesses. Given that these imaginary likenesses are closer to Minority than real beings, it is most astonishing to see how sinners find more pleasure in minor beings than in major ones.
1. The human intellect naturally delights in its own innate general & specific Order, as it follows its natural instinct to remove itself from Minority as far as it can. Accordingly, it reproduces species of real beings with its general intellective in its general intelligible part, which are of its own essence. And in this general intelligibility, it understands special intelligibilities which are not of its own essence.
2. Each Angel is ordained as a species on its own, in an order determined by its major or minor glory. And as angels are incorruptible, their species do not belong to a genus; however, their species are all similar in that they are of a spiritual nature.
1. In Motion there is both common & proper Order, & it exists potentially in common things, & proceeds with its own motion when it becomes actual. Consequently, without common & proper order there can be no motion in natural things, nor even in the acquired virtues through which man reaches for glory, & loves greater good more than lesser good.
2. In common Motion there can be more delight than in proper motion, inasmuch as in common motion there can be greater order than in proper motion; accordingly, public usefulness naturally has greater Concordance with charity than private usefulness.
1. There can be no Glory in Unity without Order among proper & common things, & neither community nor property can exist without Plurality. Therefore, there must be Plurality in Unity, so that Unity with Plurality can have Glory and delight in the order of the uniter, unitable & uniting; for without this Order, Unity cannot be removed from Minority.
2. There can be no Glory in Plurality without Order; & as Order cannot exist without community & property, in Plurality there must be an Order of proper & common things. In this community, Plurality must be in Concordance with Unity, & Unity in its own Order must be in Concordance with Plurality, so that Unity & Plurality have delight, & are removed from Minority in the Order of proper & common things.
1. In abstract beings there are common Orders from which descend the proper Orders sustained in Concretes. Accordingly, Concretes take delight in the common Orders; & through this Order they are distanced from Minority, smallness & contrariety.
2. In the Order among Concretes, The essence of Glory and Majority appears, & in the Order among Abstracts the Order among Concretes appears, & thus some kinds of Order signify & demonstrate others.
1. The essential Glory of the glorifier, glorifiable & glorifying is more intense than the Glory of the bonifier, bonifiable and bonifying. And this is because Goodness & Glory are not identical in creatures, so that the Order of Glory is greater in itself than in Goodness, & Goodness has greater Order within itself than in Glory. But in GOD, Glory & Goodness are identical. Therefore, GOD's Glory has as much Order by reason of Goodness as it has by reason of itself, & likewise with Goodness & GOD's other Dignities.
2. Extensive Order flows from extensive Glory, but neither intensive nor extensive Glory can flow from diminished order. And therefore, when men introduce Contrariety into the extended Order of proper & common things, they then incur punishment, cause disorder, & are harmful to both common and private persons.
1. Orders external to substance are likenesses of Orders internal to substance. And therefore, men take delight in the Order external to substance, but its contrary grieves them and draws them close to Minority.
2. Just as disorder is the Unlikeness of Order, punishment is the Unlikeness of Glory. Therefore, the religious who strive for greater Glory than others, observe greater orderliness than other men, & they do this with a greater Similitude of common things.
1. Without Concordance, Glory cannot be derived from the glorifier, glorifiable & glorifying, because a disorderly act cannot occur without minor benefit & major loss. Therefore, men who do not observe Order in proper and common things, generate disorder.
2. Whoever corrupts the orderly relation among proper & common things thereby corrupts the order of glorification, & generates a decrease in loving & understanding.
We are done with K and Rule Nine, now let us go on to K and Rule Ten.