the lowest condition; and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position” (Ruæus). Footnote 736: Cf. Rom. viii. 20, 21. Footnote 737: Dispersi. Footnote 738: Exinanivit semet ipsum. Footnote 739: Regendi regnandique. Footnote 740: 1 Cor. xv. 28. Footnote 741: Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientiæ et subjectione correcta reparataque humani generis Patri offerat instituta. Footnote 742: By a profession of faith in baptism. Footnote 743: Indubitatam ceperit salutem. Footnote 744: It was not until the third Synod of Toledo, A.D. 589, that the “Filioque” clause was added to the Creed of Constantinople,—this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter church denying that the Spirit proceedeth from the Father _and_ the Son. CHAPTER VI. ON THE END OF THE WORLD. 1. Now, respecting the end of the world and the consummation of all things, we have stated in the preceding pages, to the best of our ability, so far as the authority of Holy Scripture enabled us, what we deem sufficient for purposes of instruction; and we shall here only add a few admonitory remarks, since the order of investigation has brought us back to the subject. The highest good, then, after the attainment of which the whole of rational nature is seeking, which is also called the end of all blessings,[745] is defined by many philosophers as follows: The highest good, they say, is to become as like to God as possible. But this definition I regard not so much as a discovery of theirs, as a view derived from holy Scripture. For this is pointed out by Moses, before all other philosophers, when he describes the first creation of man in these words: “And God said, Let us make man in our own image, and after our likeness;”[746] and then he adds the words: “So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them.”[747] Now the expression, “In the image[748] of God created He him,” without any mention of the word “likeness,”[749] conveys no other meaning than this, that man received the dignity of God’s image at his first creation; but that the perfection of his likeness has been reserved for the consummation,—namely, that he might acquire it for himself by the exercise of his own diligence in the imitation of God, the possibility of attaining to perfection being granted him at the beginning through the dignity of the divine image, and the perfect realization of the divine likeness being reached in the end by the fulfilment of the [necessary] works. Now, that such is the case, the