_S. Augustine:_ Two virtues are set before the human soul, the one active, the other contemplative; the former shows the path, the latter shows the goal; in the one we toil that so the heart may be purified for the Vision of God, in the other we repose and we see God; the one is spent in the practice of the precepts of this temporal life, the other is occupied with the teachings of the life that is eternal. Hence it is that the one is a life of toil and the other a life of rest; for the former is engaged in purging away its sins, the latter already stands in the light of the purified. Hence, too, during this mortal life the former is occupied with the works of a good life, whereas the latter rather stands in faith, and, in the case of some few, sees _through a mirror in a dark manner_, and enjoys _in part_ a certain glimpse of the Unchangeable Truth (_De Consensu Evangelistarum_, I., iv. 8). "The Lord is the portion of my inheritance and of my cup; it is Thou that wilt restore my inheritance to me. The lines are fallen unto me in goodly places; for my inheritance is goodly to me."[301] _S. Augustine:_ There is another life, the life of immortality, and in it there are no ills; there we shall see face to face what we now see _through a glass and in a dark manner_ even when we have made great advance in our study of the Truth. The Church, then, knows of two kinds of life Divinely set before Her and commended to Her; in the one we walk by faith, in the other by sight; the one is the pilgrimage of time, the other is the mansion of eternity; the one is a life of toil, the other of repose; in the one we are on the way, in the other in Our Father's Home; the one is spent in the toil of action, the other in the reward of contemplation; the one _turneth away from evil and doth good_, the other hath no evil from which to turn away, but rather a Great Good Which it enjoys; the one is in conflict with the foe, the other reigns--conscious that there is no foe; the one is strong in adversity, the other knows of no adversity; the one bridles the lusts of the flesh, the other is given up to the joys of the Spirit; the one is anxious to overcome, the other is tranquil in the peace of victory; the one is helped in temptations, the other, without temptation, rejoices in its Helper; the one succours the needy, the other dwells where none are needy; the one condones the sins of others that thereby its own sins may be condoned, the other suffers naught that it can pardon nor does ought that calls for pardon; the one is afflicted in sufferings lest it should be uplifted in good things, the other is steeped in such fulness of grace as to be free from all evil that so, without temptation to pride, it may cling to the Supreme Good; the one distinguishes between good and evil, the other sees naught save what is good; the one therefore is good--yet still in miseries, the other is better--and in Blessedness (_Tractatus_, cxxiv. 5, _in Joannem_).