he adds “in the womb of the mind,” this may refer figuratively to the fulness of knowledge, which belongs to the future state.  Of piety he says that “it satisfies the inmost heart with deeds of mercy.”  These words taken literally refer only to the present state:  yet the inward regard for our neighbor, signified by “the inmost heart,” belongs also to the future state, when piety will achieve, not works of mercy, but fellowship of joy.  Of fear he says that “it oppresses the mind, lest it pride itself in present things,” which refers to the present state, and that “it strengthens it with the meat of hope for the future,” which also belongs to the present state, as regards hope, but may also refer to the future state, as regards being “strengthened” for things we hope are here, and obtain there.

Reply Obj. 3:  This argument considers the gifts as to their matter.  For the matter of the gifts will not be the works of the active life; but all the gifts will have their respective acts about things pertaining to the contemplative life, which is the life of heavenly bliss. ________________________

SEVENTH ARTICLE [I-II, Q. 68, Art. 7]

Whether the Gifts Are Set Down by Isaias in Their Order of Dignity?

Objection 1:  It would seem that the gifts are not set down by Isaias in their order of dignity.  For the principal gift is, seemingly, that which, more than the others, God requires of man.  Now God requires of man fear, more than the other gifts:  for it is written (Deut. 10:12):  “And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God?” and (Malachi 1:6):  “If . . .  I be a master, where is My fear?” Therefore it seems that fear, which is mentioned last, is not the lowest but the greatest of the gifts.

Obj. 2:  Further, piety seems to be a kind of common good; since the Apostle says (1 Tim. 4:8):  “Piety [Douay:  ‘Godliness’] is profitable to all things.”  Now a common good is preferable to particular goods.  Therefore piety, which is given the last place but one, seems to be the most excellent gift.

Obj. 3:  Further, knowledge perfects man’s judgment, while counsel pertains to inquiry.  But judgment is more excellent than inquiry.  Therefore knowledge is a more excellent gift than counsel; and yet it is set down as being below it.

Obj. 4:  Further, fortitude pertains to the appetitive power, while science belongs to reason.  But reason is a more excellent power than the appetite.  Therefore knowledge is a more excellent gift than fortitude; and yet the latter is given the precedence.  Therefore the gifts are not set down in their order of dignity.

On the contrary, Augustine says [De Serm.  Dom. in Monte i, 4]:  “It seems to me that the sevenfold operation of the Holy Ghost, of which Isaias speaks, agrees in degrees and expression with these” (of which we read in Matt. 5:3):  “but there is a difference of order, for there” (viz. in Isaias) “the enumeration begins with the more excellent gifts, here, with the lower gifts.”