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  1 1 |  impossible; because the mind of man, enclosed in the dark abode
  2 1 |          which the reflection of man is overspread, since, while
  3 2 |          are made by the hand of man. But the second step is
  4 4 |          anything impossible for man, which is peculiar to God,
  5 4 |  character of a wise and weighty man. But if he understood one
  6 4 |          disputation of the wise man extends thus far: he was
  7 5 |         anger is unbecoming to a man, provided he be of wisdom
  8 5 |        unbecoming to God! And if man, when he has authority and
  9 5 |     conciliate the whole race of man by divine and heavenly benefits!
 10 7 |                          VII. OF MAN, AND THE BRUTE ANIMALS,
 11 7 |         is no difference between man and the brutes. Nor has
 12 7 |          which it is impious for man to say. For who is so unlearned
 13 7 |     there is something divine in man? I do not as yet come to
 14 7 |        manifest affinity between man and God. Does not the position
 15 7 |       they do not look upon. But man, with his erect position,
 16 7 |           as Cicero says, except man, which has any knowledge
 17 7 |          only difference between man and the dumb animals. For
 18 7 |         appear to be peculiar to man, even if there are not such
 19 7 |   similar. Speech is peculiar to man; yet even in these there
 20 7 |     Laughter also is peculiar to man; and yet we see certain
 21 7 |           What is so peculiar to man as reason and the foreseeing
 22 7 |          resembling the skill of man, which are accustomed to
 23 7 |       are wont to be ascribed to man, there is found to be some
 24 7 |        other animal attains. For man alone bears rule; the other
 25 7 |       removed from the nature of man, will live the life of the
 26 7 |         brutes under the form of man. But since we differ from
 27 7 |        of nature, are subject to man on account of his wisdom.
 28 7 |          reason, if the force of man in this respect, excels
 29 10|       those things which no sick man could have uttered in his
 30 10|     invisible parts which are in man, or the parts which can
 31 10|        the sense and capacity of man, to what can it be more
 32 10|       statue, the resemblance of man, is made by the exercise
 33 10|       art, shall we suppose that man himself is made up of fragments
 34 10|       the body? Was the skill of man able to give to his production
 35 10|   fabricated either the heart of man, or the voice, or his very
 36 10|        his very wisdom? Does any man of sound mind, therefore,
 37 10| therefore, think that that which man cannot do by reason and
 38 10|       effects those things which man, though he is endowed with
 39 10|         stronger, and wiser than man." But man cannot make heavenly
 40 10|         and wiser than man." But man cannot make heavenly things;
 41 10|  produced these things surpasses man in art, in design, in skill,
 42 10|       which could not be made by man; and among these also man
 43 10|        man; and among these also man himself, to whom He gave
 44 10|       origin? For if the body of man was made from the ground,
 45 10|          from which circumstance man received his name; it follows
 46 10|           could not have come to man except from a wise nature.
 47 10|         they are able to come to man, unless it be from God."
 48 10|        the character of the wise man. But grant that they were
 49 11|         be described in words by man, or estimated by the senses.
 50 11|      that which the foresight of man was able to attain to, he
 51 12|          the brutes, is found in man alone; justice, because
 52 12|       what more unmerciful, than man, if, the fear of a superior
 53 12|       that fear is taken away if man is persuaded that God is
 54 13|        are adapted to the use of man. Man, accordingly, uses
 55 13|       adapted to the use of man. Man, accordingly, uses fire
 56 13|       made by God for the use of man, partly for food, partly
 57 13|    troublesome and pernicious to man? Is it that some medicine
 58 13|      manner. When God had formed man as it were His own image,
 59 13|          will be unnecessary for man. For if only good things
 60 13|       traces of virtue remain in man, the nature of which consists
 61 13|         proposed for the sake of man, as well evils as also goods.~
 62 14|                XIV. WHY GOD MADE MAN.~It follows that I show
 63 14|        for what purpose God made man himself. As He contrived
 64 14|        the world for the sake of man, so He formed man himself
 65 14|        sake of man, so He formed man himself t on His own account,
 66 14|         God, therefore, designed man to be a worship per of Himself,
 67 14|       such great gifts, and love man, who is united with us in
 68 14|      which it is understood that man was made for the sake of
 69 14|         that is, to have God and man as objects of their affection;
 70 14|         as a Father, and to love man as a brother: for m these
 71 14|       God or acts injuriously to man, lives unjustly and contrary
 72 15|          WHENCE SINS EXTENDED TO MAN.~Here perhaps some one may
 73 15|          Whence sins extended to man, or what perversion distorted
 74 15|          has a subject-matter in man, but it has none in God.
 75 15|          but it has none in God. Man, inasmuch as he is liable
 76 15|         of desire is manifest in man. For, inasmuch as he was
 77 15|        sure and manifest causes, man is liable, but to which
 78 16|      blame even in the case of a man. But, on the contrary, others
 79 16|   possessed of them, the life of man will be thrown into confusion,
 80 17|     moved with anger against the man who has broken or despised
 81 17|       either injures an innocent man, or spares an injurious
 82 17|     deserted: could he be a wise man who should not avenge the
 83 17|        it is to be restrained in man, lest he should rush to
 84 17|      injured; but it is found in man, inasmuch as he is frail.
 85 17|        and as it is necessary in man for the correction of wickedness,
 86 17|         whom an example comes to man. For as we ought to restrain
 87 17|       ought not to exist even in man, because it is altogether
 88 17|        not to be taken away from man; nor can it be taken away
 89 18|        as Plato says) no prudent man punishes because there is
 90 18|        evil an example this wise man put forth. For if slaves
 91 18|        the anger of the perverse man, and escape with impunity.
 92 18|          which we say respecting man, we also say respecting
 93 18|         respecting God, who made man like to Himself. I omit
 94 18|        excel, and of all animals man alone has these qualities,
 95 19|         evident that the soul of man, which is capable of divine
 96 19|        He can be angry with this man on account of his pride,
 97 20|       always to be looked for by man and no one ought to be called
 98 21|          OF THE ANGER OF GOD AND MAN.~There remains one question,
 99 21|         precepts He even forbids man to be angry. I might say
100 21|      might say that the anger of man ought to be curbed, because
101 21|          anger in the liver s of man, since it is believed that
102 21|        only, as is the case with man, who becomes inflamed with
103 21|          one who is guilty, that man may have the opportunity
104 23|          it is not allowable for man to forsake God, who is the
105 23|        pleasures do not render a man happy; nor does opulence,