Par.

  1 Pre|         matter of this book, if he has taken note of the intention,
  2 Pre|         opinion, too, that one who has first seen this preface
  3 1  |        from ignorance or unbelief, has no knowledge of the existence
  4 1  |       existence is good; and if he has no knowledge of many other
  5 1  |          which, without reason, he has no knowledge. And if, in
  6 2  |        continued. ~BUT, just as it has been proved that there is
  7 3  |            and, in short, whatever has any existence -- that must
  8 4  |    preeminent among these, that it has no superior. For, if the
  9 4  |           truly good, or great, or has any existence at all; and
 10 5  |           truth already discovered has been satisfactorily demonstrated,
 11 6  |           to be nothing, or, if it has any existence, to exist
 12 6  |            that this my meditation has suddenly brought me to an
 13 6  |         from nothing.~Hence, if it has any existence through nothing,
 14 7  |             this supreme Substance has merely aided in bringing
 15 7  |          is inconsistent with what has already been shown, that
 16 7  |           Being. Hence, that which has no existence at all is not
 17 7  |           since nothing else is or has been, except that supreme
 18 7  |            itself. But all that it has created, it has doubtless
 19 7  |            that it has created, it has doubtless created either
 20 8  |     nothing is something, whatever has been created from nothing
 21 8  |          been created from nothing has been created from something.
 22 8  |  apparently follows, that whatever has been created was created
 23 8  |          been created from nothing has not been created at all;
 24 8  |            or regarding what never has existed and does not exist
 25 8  |           contradiction, that what has been created by the creative
 26 8  |         frequently says a rich man has been made from a poor man,
 27 8  |            a poor man, or that one has recovered health from sickness;
 28 8  |          some one, we say, "Lo, he has made that man out of nothing";
 29 11 |       bodily thing, except what he has in some way learned from
 30 11 |            sort of animal, such as has no existence; yet, by no
 31 11 |        existence; yet, by no means has he the power to do this,
 32 11 |        this idea the parts that he has gathered in his memory from
 33 11 |          work. Therefore, whatever has been created through the
 34 11 |         expression, while whatever has been created through the
 35 13 |           is not identical with it has been created. But no rational
 36 13 |      reasoning to that by which it has been gathered that all existing
 37 13 |       necessarily, just as nothing has been created except through
 38 14 |           the sum of the things it has created; it is clear that
 39 18 |            without end? For, if it has a beginning, it has this
 40 18 |          if it has a beginning, it has this either from or through
 41 18 |             In no wise, therefore, has it had inception through
 42 18 |      itself.~Seeing, then, that it has a beginning neither through
 43 18 |         from nothing, it assuredly has no beginning at all. But
 44 18 | all-powerful. But cogent reasoning has asserted it to be powerful
 45 18 |       Again, if the supreme nature has an end or a beginning, it
 46 18 |            true eternity, which it has been irrefutably proved
 47 18 |             namely, that something has existed. But, if neither
 48 18 |        even to conceive that truth has either beginning or end.
 49 19 |            of truth and necessity, has concluded nothing to be.
 50 19 |         which follows it, whatever has been posited as true above
 51 19 |            the supreme good, which has been sought and found by
 52 19 |   supposing I should say, "Nothing has taught me to fly," I could
 53 19 |            signifies not anything, has taught me actually to fly --
 54 19 |        this way, that not anything has taught me to fly, which
 55 19 |          of the term nothing, that has been given, is carefully
 56 20 |            time. ~BUT, although it has been concluded above that
 57 20 |          it follows that it always has been, and is, and will be;
 58 21 |        place and at every time, it has parts; which is false. It
 59 21 |           division of parts; which has been found to be in a high
 60 21 |          investigation of which it has hitherto been possible to
 61 21 |        through periods of time, it has with this time present,
 62 21 | irrefutably prove; if its eternity has past, present, and future,
 63 21 |           future, its essence also has, in consequence, past, present,
 64 21 |           another, at another, and has parts distributed according
 65 21 |           or its eternity. For why has it not a present, if it
 66 21 |            then, as our discussion has proved, it neither so exists,
 67 21 |          since, in like manner, it has been demonstrated that it
 68 21 |           time, or in none. But it has already been proved, that
 69 22 |          time.~But, what evidently has no place or time is doubtless
 70 22 |           was, or is, or shall be, has any part of its eternity
 71 22 |           case the same expression has two meanings, namely: (1)
 72 22 |         exists in none, because it has no place or time, and has
 73 22 |          has no place or time, and has not taken to itself distinctions
 74 22 |     present, in which we live, nor has it existed, nor will it
 75 24 |           and without end; that it has neither past, nor future,
 76 24 |       perfect whole.~For, since it has already been shown that
 77 25 |         does not this Being, which has been shown to exist as in
 78 25 |           Nature in its simplicity has never undergone such accidents
 79 26 |      nature, whatever existence it has, is it not whatever it is
 80 27 |             seeing that one spirit has not any parts, and there
 81 29 |      created.~For, though all that has been ascertained regarding
 82 29 |    regarding this expression above has the inflexible strength
 83 31 |         which is absurd. But if it has no likeness to mutable things,
 84 31 |           but every created nature has a higher essence and dignity,
 85 32 |           that Being? For, to what has not been, and is not, and
 86 33 |         who speaks in these words, has the same substance with
 87 33 |    conceives of itself in thought, has with itself its image born
 88 33 |            himself and whatever he has made.~ ~
 89 34 |            also expresses whatever has been created by one and
 90 35 |             CHAPTER XXXV.~Whatever has been created is in his Word
 91 35 |         way, in his Word. Whatever has been created, then, whether
 92 37 |           one being. ~BUT since it has already been clearly demonstrated
 93 44 |         Father. For, as the Father has essence, and wisdom, and
 94 44 |        equal to the Father. But it has already been clearly proved
 95 44 |            other, that is, the one has the same existence with
 96 45 |         Son. For, since the Father has his being from none other
 97 45 |         appropriate to say that he has the being of another than
 98 45 |      himself; while, since the Son has his being from the Father,
 99 45 |         being from the Father, and has the same essence with his
100 45 |         Hence, seeing that neither has an essence, except by being
101 45 |     brevity, that the Son not only has the same essence with the
102 45 |       essence with the Father, but has this very essence from the
103 48 |         regarding whatever the Son has wisdom or understanding,
104 55 |             SINCE this love, then, has its being equally from Father
105 57 |        Father and Son, although it has its being from them.~ ~
106 58 |        Father in the sense that he has the same essence or wisdom
107 58 |          or wisdom that the Father has: so likewise the Spirit
108 58 |       Father, in the sense that he has the same essence and wisdom
109 58 |           Father and Son, since it has altogether the same essence,
110 61 |      Spirit, but whatever being he has he is only begotten and
111 63 |            but only of one.~For it has been proved that it is the
112 63 |           his likeness, because it has not its existence from that
113 63 |            him alone, from whom it has existence by generation,
114 65 |          conclusion our discussion has reached regarding it in
115 65 |        Spirit be valid? For, if it has been explained on true grounds,
116 65 |          be such as our discussion has shown? Or, could it be explained
117 65 |       shall we meet the truth that has already been established
118 65 |           its property. How, then, has any truth concerning the
119 65 |           been discovered, if what has been discovered is so alien
120 65 |        What is to be inferred?~Or, has there in some sort been
121 65 |           object, and in some sort has nothing been proved regarding
122 65 |   ineffable, if we believe that it has never been expressed according
123 66 |            this same Being. For it has already been acknowledged
124 67 |          beings. Hence, no faculty has been bestowed on any creature
125 68 |         love this Being, unless it has devoted itself to remembering
126 68 |          end it recognises that it has its very existence.~ ~
127 69 |   omnipotent Creator, that what he has made to exist that it might
128 70 |         will. Hence, the soul that has once begun to enjoy supreme
129 77 |         faith is alive, because it has the life of love without
130 77 |          Hence, if not only he who has lost his sight is called
131 77 |            ought to have sight and has it not, why cannot, in like
132 77 |        called dead; not because it has lost its life, that is,
133 77 |           is, love; but because it has not the life which it ought