Par.

  1 1 |           sufficient to itself in its eternal blessedness, and
  2 1 |         all other beings, through its omnipotent goodness, the
  3 4 |          the horse is superior in its nature to wood, and man
  4 6 |           nor did it spring up as its own matter, nor did it in
  5 7 |        all this solid world, with its parts, just as we see, consists
  6 7 |         the mundane mass, derives its existence. For, if there
  7 7 |        material of anything.~From its own nature the universe
  8 7 |     through this Being, except by its creation, or by its existence
  9 7 |     except by its creation, or by its existence as material, it
 10 7 |      besides it exists, except by its creation. And, since nothing
 11 8 |    existence of anything ever had its source in nothing, who can
 12 11|          model in itself, or make its creatures what they are;
 13 12|       created, it created through its own most intimate expression,
 14 13|      nothing lives except through its preserving presence.~ ~
 15 15|          it is not significant of its substance.~Therefore, it
 16 15|          to it, does not describe its natural essence.~For, if
 17 15|            or suffer detriment to its essential greatness in any
 18 17|        things that can be said of its essence are one and the
 19 17|        and nothing can be said of its substance except in terms
 20 17|         is composite requires for its subsistence the things of
 21 17|          owes to them the fact of its existence, because, whatever
 22 18|       either willingly or against its will. But certainly that
 23 18|     supreme good, will not die of its own will. If, however, it
 24 18|           it is to perish against its will, it is not supremely
 25 18|           it will not die against its will. Hence, if neither
 26 18|          neither with nor against its will the supreme Nature
 27 19|           precedes it, and yields its place to nothing, which
 28 20|           time, but that, through its power, it is wherever and
 29 20|         since it is manifest that its power is nothing else than
 30 20|          itself, by no means does its power exist without it.~
 31 21|           was and is and will be. Its age, then, which is no other
 32 21|            which is no other than its eternity, does not exist,
 33 21|         to the parts of time.~But its eternity is nothing else
 34 21|        divisions of time. For, if its age is prolonged through
 35 21|          future. But what else is its age than its duration of
 36 21|         what else is its age than its duration of existence, than
 37 21|       duration of existence, than its eternity? Since, then, its
 38 21|        its eternity? Since, then, its eternity is nothing else
 39 21|     eternity is nothing else than its essence, as considerations
 40 21|       above irrefutably prove; if its eternity has past, present,
 41 21|        past, present, and future, its essence also has, in consequence,
 42 21|        the creative Being, either its age or its eternity. For
 43 21|          Being, either its age or its eternity. For why has it
 44 22|         wholes than one; and that its age, which does not exist,
 45 22|          to say, that no place is its place, and no time its time.~
 46 22|         is its place, and no time its time.~But, what evidently
 47 22|          time; since, more truly, its power, which is nothing
 48 22|        which is nothing else than its essence, contains and includes
 49 22|            or, that time measures its duration --truth, which
 50 22|         shall be, has any part of its eternity therefore vanished
 51 22|       which, in no wise, includes its own existence in space or
 52 22|           said, after a manner of its own, to be in every place
 53 22|       else exists is sustained by its presence, lest it lapse
 54 24|           in which we live; since its age, or eternity, which
 55 24|        perfect whole at once. For its eternity apparently is an
 56 24|    Substance is nothing else than its own life and its own eternity,
 57 24|        else than its own life and its own eternity, is in no wise
 58 25|        seems to be an accident in its case (illi accidere)? But
 59 25|    although the supreme Nature in its simplicity has never undergone
 60 25|         is no accident respecting its essence, whence it would
 61 26|       apart from association with its creatures?~Hence, if it
 62 26|       name is to be understood in its case.~ ~
 63 27|        anything is usually called its substance, doubtless if
 64 28|     singularly wonderful a way of its own is in some sort unique;
 65 28|           this Spirit, because of its immutable eternity, it can
 66 28| interminably. Seeing, I say, that its existence is of this character,
 67 29|           the creative Spirit and its creatures. But it is impossible
 68 29|         is nothing else than what its intelligence is, just as
 69 29|           as it is identical with its wisdom, necessarily, in
 70 29|         is nothing else than what its expression is. But, since
 71 31|           were they created after its example?~But perhaps nothing
 72 31|           it is more or less like its creatures. But the necessary
 73 31|          certain unique manner of its own, not only exists, but
 74 31|          by nature which, through its natural essence, is nearer
 75 31|       rational, to be deprived of its reason, then of its sentience,
 76 31|   deprived of its reason, then of its sentience, then of its life,
 77 31|         of its sentience, then of its life, and finally of the
 78 31|           less true, according to its likeness to the things created,
 79 32|           the rational mind after its likeness. But, if he conceives
 80 33|          may most fitly be called its Word on the former ground,
 81 33|         image of itself arises in its thought, or rather the thought
 82 33|     thought of the mind is itself its image, after its likeness,
 83 33|           itself its image, after its likeness, as if formed from
 84 33|       likeness, as if formed from its impression. For, whatever
 85 33|         least attempts to express its likeness, so far as it is
 86 33|          thought, has with itself its image born of itself that
 87 33|           born of itself that is, its thought in its likeness,
 88 33|           that is, its thought in its likeness, as if formed from
 89 33|       likeness, as if formed from its impression, although it
 90 33|       alone, separate itself from its image, which image is its
 91 33|         its image, which image is its word.~Who, then, can deny
 92 33|   consubstantial with it, namely, its Word? And this Word, although
 93 33|         the image of that Wisdom, its representation, just as
 94 33|        this world's likeness, but its elementary essence. It therefore
 95 39|          be entertained regarding its origin, than that it derives
 96 39|         to him, like a child's to its parent, through deriving
 97 40|        shows complete likeness to its parent.~If, then, the Word
 98 40|         supreme Spirit so derives its complete existence from
 99 40| completely derives existence from its parent, and none is so like
100 40|       parent, and none is so like its parent, certainly the relation
101 40|         be most truly parent, and its to be most truly his offspring.~ ~
102 44|   although my wisdom would derive its existence and the fact of
103 44|         existence and the fact of its being from his wisdom, yet
104 44|          be no other essence than its own, nor would it be wise
105 48|         always thought of itself, its word would be always born
106 48|        eternal remembrance of it, its coeternal Word is born.
107 55|        SINCE this love, then, has its being equally from Father
108 55| displaying a manifold likeness to its parent; so love plainly
109 55|  offspring, either one of them is its father and the other its
110 55|          its father and the other its mother, or each is its father,
111 55|      other its mother, or each is its father, or mother, -- suppositions
112 55|         therefore, the one is not its father, the other its mother.
113 55|         not its father, the other its mother. But that there are
114 56|         of fire, or any effect of its cause.~On this ground, then,
115 57|           Being sends forth this, its love, which proceeds from
116 57|          that this Being breathes its love.~But, if this expression
117 57|           of the supreme Being is its Son, so its love may fittingly
118 57|      supreme Being is its Son, so its love may fittingly enough
119 57|        fittingly enough be called its breath (Spiritus). So that,
120 57|    unreasonably, take, as it were its own, some name which is
121 57|         by the name Spirit, as by its own name, since this name
122 57|          and Son, although it has its being from them.~ ~
123 59|      Being exists, as a whole, in its intelligence and in its
124 59|           its intelligence and in its love, and the intelligence
125 59|           and the intelligence in its memory and love, and the
126 59|         and love, and the love in its memory and intelligence.
127 59|         conceives of (intelligit) its memory as a whole, and loves
128 59|           loves it, and remembers its intelligence as a whole,
129 59|         as a whole, and remembers its love as a whole, and conceives
130 63|           it born, nor does it in its existence imitate itself
131 63|      likeness, because it has not its existence from that Spirit,
132 64|          way supreme Wisdom knows its creatures, of which we necessarily
133 65|          such is the character of its ineffability, -- nay, since
134 65|         attributable to it is not its property. How, then, has
135 65|           not see it by virtue of its own proper nature.~On these
136 65|         to the peculiar nature of its own being, but somehow described
137 65|         do not reveal it to me in its proper character, but rather
138 65|         that Being which, through its unique elevation, is far
139 65|           all things, and through its peculiar natural character
140 66|           this Nature in terms of its own peculiar character,
141 66|        Hence, this being, through its greater likeness, assists
142 66|        supreme Truth; and through its more excellent created essence,
143 66|        devotes itself to learning its own nature, the more effectively
144 67|          most fitly be said to be its own mirror wherein it contemplates,
145 67|         that being which, through its memory and intelligence
146 67|        the image of that Being by its power of remembering, conceiving
147 67|      truly it is recognised to be its image.~But, it is utterly
148 68|         For, not only does it owe its very existence to its creator;
149 68|         owe its very existence to its creator; but the fact that
150 68|          creature ought to devote its whole ability and will to
151 68|         it recognises that it has its very existence.~ ~
152 69|         soul is never deprived of its life, if it forever devotes
153 70|       make some other return than its love, it wishes to be loved
154 70|        loved and desired, not for its own sake, but for the sake
155 71|         be what it was before all its guilt.~For, before it existed,
156 71|          as to be nothing at all, its condition will be the same
157 77|           seeing that the fact of its operation shows that life,
158 77|           not because it has lost its life, that is, love; but
159 78|        one and a unity because of its one essence, but trinal
160 78|          and a trinity because of its three --what? For, although
161 78|        Being a Trinity because of its three persons, just as I
162 78|        call it a unity because of its one substance.~For three
163 79|     worshipped in accordance with its majesty, and what should
164 79|      through the supreme Good and its supremely wise omnipotence
165 79|        other nature, according to its whole ability, ought to