bearable to his increasing weakness. Whence he begins to be unable to see that which, in the highest degree, IS.— On Free Will, i. § 43.

XXV.

ACTION, whereby we use aright

things temporal, is different from the contemplation of things eternal; and contemplation is assigned to wisdom, action to knowledge. For although that also, which is wisdom, may be called knowledge, as the Apostle also speaks when he says, 'Now I know in part, then shall I know like as also I am known,' where by knowledge he means the contemplation of God, which will be the highest reward of the saints; yet when he says, 'To one is given by the Spirit the word of wisdom, to another the word of knowledge, according to the same Spirit,' without question he means two distinct things, although he does not there explain what the difference is, or

But

how each may be distinguished. searching the manifold copiousness of the Holy Scriptures, I find that it is written in the Book of Job, where that holy man speaks, Behold, piety is wisdom, and to abstain from evil is knowledge.' In this distinction, it is to be understood that wisdom belongs to contemplation, knowledge to action. For 'piety' he has here set for the worship of God, in Greek θεοσεβεία. And what of things eternal is more excellent than God, whose nature alone is unchangeable? And what is His worship but the love of Him, whereby we now long to see Him, and believe and hope that we shall see Him, and in proportion to our advances do now see through a glass, in a figure, but then manifestly. On the Trinity, xii. § 22.

XXVI.

WHO comprehends the Almighty

Trinity? and yet who speaks not

of It, if indeed it be It?

Rare is the

soul which, while it speaks of It, knows what it speaks of. And they contend and strive, yet, without peace, no man sees that vision. I could wish that men would consider these three things that are in themselves. These three are, indeed, far other than the Trinity but

speak of

things in which men may exercise and prove themselves, and feel how far from it they are. Now the three things I speak of are, To Be, to Know, and to Will. For I Am, and I Know, and I Will; I Am Knowing and Willing; and I Know myself to Be and to Will; and I Will to Be and to Know. In these three, then, let him who is able discern how inseparable a life there is; even one life, and one mind, and one essence: finally, how inseparable the distinction is, and yet it is a distinction. Surely, a man has it before him; let him look into himself, and see, and tell me. But when he has found, and can say something of these, let him not think that he has found that which is

above these Unchangeable, which Is unchangeably, and Knows unchangeably, and Wills unchangeably. And whether, because of these three, there is there also a Trinity; or whether these three are in Each, so that the three belong to Each; or whether both ways at once, wondrously, simply, and yet diversely, Itself is in Itself a limit to Itself, yet illimitably; whereby It Is, and is Known unto Itself, and suffices to Itself, unchangeably the Self-same, by the abundant greatness of its Unity, who can readily conceive this? Who could in any wise express it? Who would in any way rashly pronounce thereon?—Conf. xiii. c. II.

XXVII.

SINCE these three, Memory, Under

standing, Will, are not three lives, but one life, nor three minds, but one mind, it follows that neither are they three substances, but one substance

Wherefore, these three are one, in that

they are one life, one mind, one essence. --On the Trinity, x. § 18.

BY

XXVIII.

what understanding shall man comprehend God, when he comprehends not his own intellect, whereby he would fain comprehend Him?—Ib. v. § 2.

xxix.

MOST lightly is the Holy Spirit, be

ing Himself God, called also the Gift of God. By which gift, what else is properly to be understood but Charity (or Divine Love), which leads up to God, and without which any other gift of God leads not up to God?-Ib. xv. c. 18.

XXX.

OUR Lord Jesus Christ is the Ruler

and Spouse and Redeemer of the Church, He our Head. And truly if He be a Head, He has a Body. Now His Body