212.  That the outmost degree is the complex, containant, and base of prior degrees, is clearly seen from progression of ends and causes to effects.  That the effect is the complex, containant, and base of causes and ends can be comprehended by enlightened reason; but it is not so clear that the end with all things thereof, and the cause with all things thereof, are actually in the effect, and that the effect is their full complex.  That such is the case can be seen from what has been said above in this Part, particularly from this, that one thing is from another in a threefold series, and that the effect is nothing else than the end in its outmost.  And since the outmost is the complex, it follows that it is the containant and also the base.

213.  As regards love and wisdom:-Love is the end, wisdom the instrumental cause, and use is the effect; and use is the complex, containant, and base of wisdom and love; and use is such a complex and such a containant, that all things of love and all things of wisdom are actually in it; it is where they are all simultaneously present.  But it should be borne in mind that all things of love and wisdom, which are homogeneous and concordant, are present in use, according to what is said and shown above (in chapter, n. 189-194).

214.  Affection, thought, and action are also in a series of like degrees, because all affection has relation to love, thought to wisdom, and action to use.  Charity, faith, and good works are in a series of like degrees, for charity is of affection, faith of thought, and good works of action.  Will, understanding, and doing are also in a series of like degrees; for will is of love and so of affection, understanding is of wisdom and so of faith, and doing is of use and so of work; as, then, all things of wisdom and love are present in use, so all things of thought and affection are present in action, all things of faith and charity in good works, and so forth; but all are homogeneous, that is, concordant.

215.  That the outmost in each series, that is to say, use, action, work, and doing, is the complex and containant of all things prior, has not yet been known.  There seems to be nothing more in use, in action, in work, and in doing than such as there is in movement; yet all things prior are actually present in these, and so fully that nothing is lacking.  They are contained therein like wine in its cask, or like furniture in a house.  They are not apparent, because they are regarded only externally; and regarded externally they are simply activities and motions.  It is as when the arms and hands are moved, and man is not conscious that a thousand motor fibers concur in every motion of them, and that to the thousand motor fibers correspond thousands of things of thought and affection, by which the motor fibers are excited.  As these act deep within, they are not apparent to any bodily sense.  This much is known, that nothing is done in or through the body except from the will