The consideration of man has been reserved, because, although he is inferior to the angels in intelligence, he sums up in himself the three grades of existence, and therefore the consideration of the three as distinct ought to precede the consideration of their composition in the complex human nature. The human nature includes in itself the material, vegetative, animal, and intelligent natures, which represent respectively the divine _esse, vivere_, and _intelligere_. For this reason man is called a microcosm or universe in miniature. In certain special perfections of the material, sentient, and intelligent natures, he is inferior to each; but the combination of all gives him a peculiar excellence and completeness, and qualifies him to stand in the most immediate relation to the final cause of the universe, or to the consummation of its end. What this end is, we must now more closely examine. It is plain at first sight that this end must be attained by creation through its intelligent portion, or through the angelic and human natures. As God is final cause as well as first cause; of necessity, these intelligent natures in themselves, and all inferior natures through them, must, in some way, terminate on God as their ultimate end. God is final cause as the supreme good participated in and attained to by the creation, through the overflow of the plenitude of the divine being. The divine complacency in this voluntary overflow of the fount of being and good was the ultimate and determining motive to the creative act. The good of being thus given is a similitude of the divine _esse, vivere,_ and _intelligere_. As it is real, or existence in act, it must copy, as far as its grade of existence permits, the most pure act of God in the blessed Trinity. That is, the creature must reflect from its own essence an image of the divine essence, or a created similitude of the uncreated Word, in which its existence is completed and its act consummated. In the material world this is a mere dead image, like the representation of a living form made by a statue or picture. In the sentient world, so far as we can understand this most inscrutable and baffling of all parts of the creation, there is an apprehension by the sensitive soul of a kind of shadow of the intelligible object in sensible forms, and the imperfect resemblance of the life and felicity of an intelligent nature which corresponds to this imperfect apprehension. In the intelligent creature, its spiritual essence, by virtue of the rationality in which it is created, and is its constitutive principle, reflects an image of the divine Word in the contemplation of which its intelligent life is completed. So far as intelligent nature is merely potential, it is potential to this act of intelligent life; and when its potentiality is reduced to act, so as to produce the nearest similitude to the divine intelligence in act, which God has determined to create, intelligent nature, and in it all