Sect. VIII.
WHich three names are promiscuously used upon these grounds: In God we understand first his Excellence, which as Cause, he hath above all his effects; for this he is called Coelus. Secondly, the production of those effects, which denotes conversion towards inferiours; in this respect he is sometimes called Iupiter, but with an addition, Optimus, Maximus. The first Angelick nature hath more names, as more diversity. Every crea∣ture consists of Power and Act: the first, Plato in Philebo, calls In∣finite: the second, Finite: all imperfections in the Mind are by reason of the first; all perfections, from the latter. Her operati∣ons are threefold. About Superiours, the contemplation of God; about the knowledge of herself; about inferiours, the production and care of this sensible World: these three proceed from Act. By Power she descends to make inferiour things; but in either re∣spect is firm within her self. In the two first, because contempla∣tive, she is called Saturn: in the third, Iupiter, a name principally applyed to her power, as that part from whence is derived the act of Production of things. For the same reason is the soul of the World, as she contemplates her self or superiours, termed Sa∣turn; as she is imployed in ordering worldly things, Iupiter: and since the government of the World belongs properly to her; the contemplation to the Mind; therefore is the one absolutely called Iupiter, the other Saturn.