fect 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 through
the thought; and because both of these act, it must needs be that each
and all th