to be preserved in life by it; so also I think that the mind, when it has attained perfection, eats and avails itself of suitable and appropriate food in such a degree, that nothing ought to be either deficient or superfluous. And in all things this food is to be understood as the contemplation and understanding of God, which is of a measure appropriate and suitable to this nature, which was made and created; and this measure it is proper should be observed by every one of those who are beginning to see God, _i.e._ to understand Him through purity of heart. Footnote 330: Repromissionibus. Footnote 331: Carnes. Footnote 332: Matt. xxvi. 29. Footnote 333: Matt. v. 6. Footnote 334: Cf. Luke xix. 19 and 17. Footnote 335: Cf. Prov. ix. 1-5. Footnote 336: Opera probabilia. Footnote 337: Deut. viii. 3. Footnote 338: The passage is somewhat obscure, but the rendering in the text seems to convey the meaning intended. Footnote 339: Versatur in sensu. Footnote 340: Luke xix. 26; cf. Matt. xxv. 29. Footnote 341: Phil. i. 23. Footnote 342: Virtutes. Footnote 343: Eph. ii. 2. There is an evident omission of some words in the text, such as, “They will enter into it,” etc. Footnote 344: 1 Thess. iv. 17. Footnote 345: John xiv. 2. Footnote 346: Virtutem suæ conditionis. Seine Schöpferkraft (Schnitzer). Footnote 347: In id: To that state of the soul in which it gazes purely on the causes of things. BOOK III. PREFACE OF RUFINUS.