degrees, by the things above mentioned, that is, by what pertains to
love and wisdom, to will and understanding, to affection and thought,
and to charity and faith.

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