On the conditions of the principles. Folio 9.

...in equality without majority and minority. Condition 8. In difference original: "dūa" for "differentia" there is minority by reason of smallness term: "parvitas"; the state of being small, the logical opposite of Magnitude..

Magnitude is as Magnitude in Procordance.

Magnitude exists so that there may be concordance, etc. The "etc." refers to the Lullian triad of Beginning, Middle, and End. But this does not follow regarding contrariety.
C 2. It is impossible for a principle and an end to exist without the magnitude of procordance term: "procordantia"; a Lullian term for a preliminary or potential state of harmony between things..
C 3. To harmonize those things is a great middle, in which the principle and the end harmonize without contrariety.
C 4. No procordance is great without an end.
C 5. No procordance is greater than that which is magnitude itself.
C 6. It is impossible for equality to exist within the essence of magnitude without procordance.
C 7. That magnitude which harmonizes with minority participates in "beginning-ness" original: "pnitate"; referring to the nature of being a beginning or principle..

In Magnitude, Magnitude is Contrariety.

In the magnitude of contrariety, it is impossible for there to be a supreme principle.
C 2. It is unfitting for the "middle" to contradict the magnitude of the principles and the end.
C 3. It is impossible for the magnitude of contrariety to be the end.
C 4. Magnitude is divided into contrariety between majority and minority.
C 5. It is impossible for equality to be within the magnitude of contrariety.
C 6. Magnitude and contrariety are opposed through majority and minority.

Any Magnitude is Magnitude as a Principle.

Any magnitude can be a principle without a middle.
C 2. A principle, by reason of magnitude, can in itself "principiate" to act as a beginning or cause the end.
C 3. Magnitude, by reason of its disposition original: "ībe" for "habitudine", is a greater principle substantially than accidentally.
C 4. No principle can co-equal the magnitude of substance and the magnitude of accident.
C 5. Magnitude and principle contradict smallness and minority.

Magnitude by reason of the End is Magnitude as the Middle.

Magnitude, by reason of the end, consists in the middle.
C 2. In the middle in which majority consists, it is impossible to find magnitude without smallness.
C 3. That is a great middle in which equality is magnitude.
C 4. That middle is magnitude which is without minority.

It is impossible for Magnitude to be the End.

It is impossible for the magnitude of the end to be of the essence of majority.
C 2. Nor is there yet equality in the magnitude of the end.
C 3. The end stands apart from minority in magnitude.

It is impossible for Magnitude to be Majority.

It is impossible to find equality between magnitude and majority.
C 2. Just as majority is the image of magnitude, so minority is the image of smallness.

Magnitude and Magnitude as Equality.

Magnitude and equality contradict minority.

Magnitude without Magnitude as Minority.

Magnitude without justice is imperiled in minority.

It is not unfitting for Eternity to be Power.

It is not unfitting to understand that just as a being can be eternal by reason of power, so it can be powerful by reason of eternity.
C 2. The will cannot will from eternity and in eternity without the act of eternity and power.
C 3. Christ original: "x̄t⁹" in his power is the image of eternal power.
C 4. Power is eternally powerful because power and eternity are convertible original: "ɘuertant"; in logic, terms that can be used interchangeably..
C 5. The glorious Eternal One is not powerful without the "power-to-be" original: "posse".
C 6. If eternity and power differed essentially, it would be impossible for eternity to exist through itself.
C 7. Eternity and power are unconfused reasons in total original: "tonᵃ"; likely "tota" procordance, and of a certain unity of their essence, and of each of them.
C 8. It is impossible

for eternity and power to exist in contrariety. ¶ 9. Without a principle, the "powerful" and "power-to-be" do not belong to the essence of eternity. ¶ 10. Eternity and power are never in the end. ¶ 11. That power is infinite which can do the infinite in the infinity of the end, the immensity, and the eternity. ¶ 12. If eternity could produce anything outside its own essence, it would be greater than its own power, which cannot produce an infinite powerful thing outside its own essence by power. ¶ 13. If the "powerful" and "power-to-be" did not exist equally in eternity, there would not be infinite power in its end. ¶ 14. If power were in eternity without the "power-to-be," it would be in the infinity of duration with minority.

Eternity and Wisdom.

Just as the supreme will is eternal by enduring, so is supreme wisdom enduring in knowing. ¶ 2. It is not a knowable thing that eternal truth original: "v̄r"; likely "veritas" does not convert into an eternal thing in the end of eternity. ¶ 3. Quality is more knowable than falsehood, and eternity speaks against falsehood. ¶ 4. Glory is to know eternity. ¶ 5. Eternity and supreme wisdom are distinct reasons in the human intellect in reality, without a distinction of their essence and nature; and each of them is the same as the other, notwithstanding that distinction. ¶ 6. Eternity and wisdom harmonize in enduring and knowing. ¶ 7. Because eternity and wisdom harmonize, eternity is the reason for ignorance presumably meaning it is the ground that overcomes ignorance. ¶ 8. The "how much" original: "q̄ntū" of the principle is not knowable in eternity. ¶ 9. The succession of time is a mirror in which the speculative intellect measures eternity. ¶ 10. The end of intelligibility is to understand "eternizable" eternity. ¶ 11. It is impossible for there to be a majority between eternity and its faculty. ¶ 12. Because eternity and its wisdom are equal, they produce their likenesses equally: namely, duration and knowability. ¶ 13. Smallness and ignorance are minorities unlike eternity and wisdom.

Eternity and Will.

Just as the will has virtue by enduring, so also eternity has virtue by willing. ¶ 2. Eternity and will, because they exist, provide life. ¶ 3. Meanwhile, eternity is "willable" because it is glory, and it is entirely glory because it is will. ¶ 4. Just as the will, by willing, distinguishes the "willer" and the "willed" eternally, so also eternity, by "eternizing," distinguishes the "eternizer" and the "eternized" according to the will. ¶ 5. Eternity and will act harmoniously in the unity of essence. ¶ 6. If the will, by willing an eternal thing as the "willer," were to contradict eternity, eternity would contradict itself. ¶ 7. Because eternity and will are numerically the same, there is in the essence of eternity an "eternizing" personal principle, just as there is a "willing" personal principle in the essence of the will. ¶ 8. Eternity is so "willable" that the will wants eternity itself to be without extremities. ¶ 9. Just as the will wants eternity by reason of the end, so there is an "eternizing" eternity by reason of the end of the will. ¶ 10. It is impossible for eternity to be greater in "eternizing" than the will is in "willing." ¶ 11. By reason of nature, they are equalized; the will wants as much by reason of eternity as it does by reason of itself. ¶ 12. As the will does not desire minority to exist in eternity, so eternity does not deprive magnitude in the will.

Eternity and Virtue.

Virtue is a mirror in which eternity shows its existing and its acting to be virtuous. ¶ 2. Because eternity and...