(formas) or Natures (species), in order to make it clear that we (continued)
22. Yet action, by which we use temporal things well, differs from contemplation of eternal things; and the latter is reckoned to wisdom, the former to knowledge. For although that which is wisdom can also be called knowledge, as the apostle too speaks, where he says, '""Now I know in part, but then shall I know even as also Iam known" (1 Cor. 13:12) ; when doubtless he meant his words to be understood of the knowledge of the contemplation of God, which will be the highest reward of the saints; yet where he says, "For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit," (1 Cor. 12:8) certainly he distinguishes without doubt these two things, although he does not there explain the difference, nor in what way one may be discerned from the other. But having examined a great number of passages from the Holy Scriptures, I find it written in the Book of Job, that holy man being the speaker, "Behold, piety, that is wisdom; but to depart from evil is knowledge." (Job 28:28) In thus distinguishing, it must be understood that wisdom belongs to contemplation, knowledge to action. For in this place he meant by piety the worship of God, which in Greek is called Jeoo€gBevw. For the sentence in the Greek MSS. has that word. And what is there in eternal things more excellent than God, of whom alone the nature is unchangeable? And what is the worship of Him except the love of Him, by which we now desire to see Him, and we believe and hope that we shall see Him; and in proportion as we make progress, see now through a glass in an enigma, but then in clearness? For this is what the Apostle Paul means by "face to face." (1 Cor. 13:12) This is also what John says, "Beloved, now we are the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." (1 John 3:2) Discourse about these and the like subjects seems to me to be the discourse itself of wisdom. But to depart from evil, which Job says is knowledge, is without doubt of temporal things. Since it is according to time that we are in evil, from which we ought to abstain, that we may come to those good eternal things. And therefore, whatsoever we do prudently, boldly, temperately, and justly, belongs to that knowledge or discipline wherewith our action is conversant in avoiding evil and desiring good; and so also, whatsoever we gather by the knowledge that comes from inquiry, in the way of examples either to be guarded against or to be imitated, and in the way of necessary proofs respecting any subject, accommodated to our use.
23. When a discourse then relates to these things, I hold it to be a discourse belonging to knowledge, and to be distinguished