Par.

1001 46 |             is the same with that of the Father, as we have already
1002 46 |           shall be conceived of, but the complete truth of the substance
1003 46 |            but the complete truth of the substance of the Father
1004 46 |            truth of the substance of the Father since he is no other
1005 46 |             he is no other than what the Father is.~ ~
1006 47 |                       CHAPTER XLVII.~The Son is the intelligence
1007 47 |            CHAPTER XLVII.~The Son is the intelligence of intelligence
1008 47 |     intelligence of intelligence and the Truth of truth~BUT if the
1009 47 |            the Truth of truth~BUT if the very substance of the Father
1010 47 |             if the very substance of the Father is intelligence,
1011 47 |        consequently inferred that as the Son is the intelligence,
1012 47 |          inferred that as the Son is the intelligence, and knowledge,
1013 47 |            and wisdom, and truth, of the paternal substance, so he
1014 47 |         paternal substance, so he is the intelligence of intelligence,
1015 47 |        intelligence of intelligence, the knowledge of knowledge,
1016 47 |              knowledge of knowledge, the wisdom of wisdom, and the
1017 47 |            the wisdom of wisdom, and the truth of truth.~ ~
1018 48 |                  CHAPTER XLVIII.~How the Son is the intelligence
1019 48 |       CHAPTER XLVIII.~How the Son is the intelligence or wisdom of
1020 48 |  intelligence or wisdom of memory or the memory of the Father and
1021 48 |              memory or the memory of the Father and of memory. ~BUT
1022 48 |             our notion of memory? Is the Son to be regarded as the
1023 48 |            the Son to be regarded as the intelligence conceiving
1024 48 |          conceiving of memory, or as the memory of the Father, or
1025 48 |          memory, or as the memory of the Father, or as the memory
1026 48 |          memory of the Father, or as the memory of memory? Indeed,
1027 48 |             it cannot be denied that the supreme Wisdom remembers
1028 48 |            consistent than to regard the Father as memory, just as
1029 48 |            Father as memory, just as the Son is the Word; because
1030 48 |           memory, just as the Son is the Word; because the Word is
1031 48 |             Son is the Word; because the Word is apparently born
1032 48 |              is more clearly seen in the case of the human mind.~
1033 48 |          clearly seen in the case of the human mind.~For, since the
1034 48 |           the human mind.~For, since the human mind is not always
1035 48 |            when it thinks of itself, the word corresponding to it
1036 48 |           express it mentally; while the word corresponding to the
1037 48 |            the word corresponding to the object is the thought itself,
1038 48 |       corresponding to the object is the thought itself, formed after
1039 48 |         thought itself, formed after the likeness of that object
1040 48 |            be clearly apprehended in the supreme Wisdom, which always
1041 48 |           remembers itself, that, of the eternal remembrance of it,
1042 48 |          Word is born. Therefore, as the Word is properly conceived
1043 48 |             properly conceived of as the child, the memory most appropriately
1044 48 |           conceived of as the child, the memory most appropriately
1045 48 |             most appropriately takes the name of parent. If, then,
1046 48 |            name of parent. If, then, the child which is born of the
1047 48 |           the child which is born of the supreme Spirit alone is
1048 48 |              supreme Spirit alone is the child of his memory, there
1049 48 |       himself. For not in respect of the fact that he remembers himself
1050 48 |             like ideas that exist in the human memory, without being
1051 48 |          human memory, without being the memory itself; but he so
1052 48 |      therefore follows that, just as the Son is the intelligence
1053 48 |             that, just as the Son is the intelligence or wisdom of
1054 48 |            intelligence or wisdom of the Father, so he is that of
1055 48 |             Father, so he is that of the memory of the Father. But,
1056 48 |             is that of the memory of the Father. But, regarding whatever
1057 48 |              But, regarding whatever the Son has wisdom or understanding,
1058 48 |          this he likewise remembers. The Son is, therefore, the memory
1059 48 |               The Son is, therefore, the memory of the Father, and
1060 48 |             therefore, the memory of the Father, and the memory of
1061 48 |            memory of the Father, and the memory of memory, that is,
1062 48 |           memory of memory, that is, the memory that remembers the
1063 48 |            the memory that remembers the Father, who is memory, just
1064 48 |             is memory, just as he is the wisdom of the Father, and
1065 48 |          just as he is the wisdom of the Father, and the wisdom of
1066 48 |            wisdom of the Father, and the wisdom of wisdom, that is,
1067 48 |           wisdom of wisdom, that is, the wisdom wise regarding the
1068 48 |            the wisdom wise regarding the wisdom of the Father; and
1069 48 |              regarding the wisdom of the Father; and the Son is indeed
1070 48 |            wisdom of the Father; and the Son is indeed memory, born
1071 48 |        wisdom, born of wisdom, while the Father is memory and wisdom
1072 49 |                        CHAPTER XLIX.~The supreme Spirit loves himself. ~
1073 49 |            considering with interest the individual properties and
1074 49 |            individual properties and the common attributes of Father
1075 49 |      pleasurable to contemplate than the feeling of mutual love.
1076 49 |             it would be to deny that the supreme Spirit loves himself,
1077 49 |     conceives of himself! since even the rational human mind is convinced
1078 49 |           idle and almost useless is the memory and conception of
1079 49 |              far as reason requires, the object itself is loved or
1080 49 |        itself is loved or condemned. The supreme Spirit, then, loves
1081 50 |                           CHAPTER L.~The same love proceeds equally
1082 50 |            is, at any rate, clear to the rational man that he does
1083 50 |            It is evident, then, that the love of the supreme Spirit
1084 50 |               then, that the love of the supreme Spirit proceeds
1085 50 |         supreme Spirit proceeds from the fact that he remember himself
1086 50 |              intelligit). But if, by the memory of the supreme Spirit,
1087 50 |             But if, by the memory of the supreme Spirit, we understand
1088 50 |        supreme Spirit, we understand the Father, and by his intelligence
1089 50 |            he conceives of anything, the Son, it is manifest that
1090 50 |             Son, it is manifest that the love of the supreme Spirit
1091 50 |            manifest that the love of the supreme Spirit proceeds
1092 51 |               Each loves himself and the other with equal love. ~
1093 51 |             with equal love. ~BUT if the supreme Spirit loves himself,
1094 51 |              loves himself, no doubt the Father loves himself, the
1095 51 |            the Father loves himself, the Son loves himself, and the
1096 51 |           the Son loves himself, and the one the other; since the
1097 51 |           loves himself, and the one the other; since the Father
1098 51 |             the one the other; since the Father separately is the
1099 51 |             the Father separately is the supreme Spirit, and the
1100 51 |              the supreme Spirit, and the Son separately is the supreme
1101 51 |            and the Son separately is the supreme Spirit, and both
1102 51 |        equally remembers himself and the other, and conceives equally
1103 51 |     conceives equally of himself and the other; and since what is
1104 51 |           what is loved, or loves in the Father, or in the Son, is
1105 51 |           loves in the Father, or in the Son, is altogether the same,
1106 51 |            in the Son, is altogether the same, necessarily each loves
1107 51 |   necessarily each loves himself and the other with an equal love.~ ~
1108 52 |             This love is as great as the supreme Spirit himself. ~
1109 52 |         great, then, is this love of the supreme Spirit, common as
1110 53 |          This love is identical with the supreme Spirit, and yet
1111 53 |            and yet it is itself with the Father and the Son one spirit. ~
1112 53 |           itself with the Father and the Son one spirit. ~BUT, what
1113 53 |            BUT, what can be equal to the supreme Spirit, except the
1114 53 |           the supreme Spirit, except the supreme Spirit? That love
1115 53 |          Spirit? That love is, then, the supreme Spirit. Hence, if
1116 53 |            is, if nothing other than the supreme Spirit, the Father
1117 53 |             than the supreme Spirit, the Father and the Son, ever
1118 53 |       supreme Spirit, the Father and the Son, ever existed; nevertheless,
1119 53 |            is nothing else than what the Father and the Son are,
1120 53 |             than what the Father and the Son are, which is the supreme
1121 53 |            and the Son are, which is the supreme Being. But, since
1122 53 |              that Father and Son and the love of both are one supreme
1123 53 |       supreme Wisdom, supreme Truth, the supreme Good, and whatsoever
1124 53 |      whatsoever can be attributed to the substance the supreme Spirit.~ ~
1125 53 |          attributed to the substance the supreme Spirit.~ ~
1126 54 |             proceeds as a whole from the Father, and as a whole from
1127 54 |          Father, and as a whole from the Son, and yet does not exist
1128 54 |           loves, one proceeding from the Father, the other from the
1129 54 |          proceeding from the Father, the other from the Son; or one,
1130 54 |           the Father, the other from the Son; or one, not proceeding
1131 54 |           from one, but in part from the Father, in part from the
1132 54 |             the Father, in part from the Son; or neither more than
1133 54 |             likewise as a whole from the two at once.~But the solution
1134 54 |            from the two at once.~But the solution of such a question
1135 54 |           doubt, be apprehended from the fact that this love proceeds
1136 54 |          great a good.~Therefore, as the Father separately is the
1137 54 |             the Father separately is the supreme Spirit, and the
1138 54 |              the supreme Spirit, and the Son separately is the supreme
1139 54 |            and the Son separately is the supreme Spirit, and Father
1140 54 |              but one Spirit; so from the Father separately the love
1141 54 |           from the Father separately the love of the supreme Spirit
1142 54 |        Father separately the love of the supreme Spirit emanates
1143 54 |        emanates as a whole, and from the Son as a whole, and at once
1144 54 |           not as two, but as one and the same whole.~ ~
1145 55 |            Son or offspring? But, as the Word, so soon as it is examined,
1146 55 |      examined, declares itself to be the offspring of him from whom
1147 55 |            of them is its father and the other its mother, or each
1148 55 |             it proceeds in precisely the same way from the Father
1149 55 |          precisely the same way from the Father as from the Son,
1150 55 |              from the Father as from the Son, regard for truth does
1151 55 |             for truth does not allow the relations of Father and
1152 55 |          different words; therefore, the one is not its father, the
1153 55 |           the one is not its father, the other its mother. But that
1154 55 |          taken separately, bear each the perfect relation of father
1155 55 |             not father and mother of the love emanating from them.
1156 56 |                    CHAPTER LVI.~Only the Father begets and is unbegotten;
1157 56 |              and is unbegotten; only the son is begotten; only love
1158 56 |             said, in accordance with the usage of common speech,
1159 56 |              said to be begotten, as the Word is said to be begotten.
1160 56 |           said to be begotten as can the Word; since the Word is
1161 56 |      begotten as can the Word; since the Word is the most true offspring
1162 56 |              Word; since the Word is the most true offspring and
1163 56 |             and unbegotten, whose is the Word; since he alone is
1164 56 |          existence from another; and the Word alone should be called
1165 56 |              and offspring. But only the love of both is neither
1166 57 |          being. And it may be called the Spirit of Father and Son. ~
1167 57 |              this love separately is the supreme Being, as are Father
1168 57 |             once Father and Son, and the love of both are not more
1169 57 |             is true, necessarily, as the Father separately, and the
1170 57 |           the Father separately, and the Son separately, are each
1171 57 |           makes or begets or creates the Father, but the Father alone
1172 57 |              creates the Father, but the Father alone begets, but
1173 57 |         begets, but does not create, the Son; while Father and Son
1174 57 |            their love: for, although the supremely immutable Being
1175 57 |       breathe after our fashion, yet the truth that this Being sends
1176 57 |         expression is admissible, as the Word of the supreme Being
1177 57 |           admissible, as the Word of the supreme Being is its Son,
1178 57 |             they are not regarded as the spirits of anything, since
1179 57 |           anything, since neither is the Father born of any other
1180 57 |         Father born of any other nor the Son of the Father, as it
1181 57 |             any other nor the Son of the Father, as it were, by breathing;
1182 57 |             that love is regarded as the Breath or Spirit of both
1183 57 |            love, too, it seems, from the fact there is community
1184 57 |            is actually designated by the name Spirit, as by its own
1185 57 |          this name equally describes the Father and the Son: it will
1186 57 |             describes the Father and the Son: it will be useful to
1187 58 |                    CHAPTER LVIII.~As the Son is the essence or wisdom
1188 58 |         CHAPTER LVIII.~As the Son is the essence or wisdom of the
1189 58 |             the essence or wisdom of the Father in the sense that
1190 58 |              wisdom of the Father in the sense that he has the same
1191 58 |             in the sense that he has the same essence or wisdom that
1192 58 |          same essence or wisdom that the Father has: so likewise
1193 58 |              Father has: so likewise the Spirit is the essence and
1194 58 |            so likewise the Spirit is the essence and wisdom etc.
1195 58 |              and Son. ~ALSO, just as the Son is the substance and
1196 58 |             ALSO, just as the Son is the substance and wisdom and
1197 58 |             and wisdom and virtue of the Father, in the sense that
1198 58 |             virtue of the Father, in the sense that he has the same
1199 58 |             in the sense that he has the same essence and wisdom
1200 58 |           and wisdom and virtue with the Father; so it may be conceived
1201 58 |             it may be conceived that the Spirit of both is the essence
1202 58 |           that the Spirit of both is the essence or wisdom or virtue
1203 58 |              since it has altogether the same essence, wisdom, and
1204 59 |                         CHAPTER LIX.~The Father and the Son and their
1205 59 |          CHAPTER LIX.~The Father and the Son and their Spirit exist
1206 59 |           their Spirit exist equally the one in the other. ~IT is
1207 59 |             exist equally the one in the other. ~IT is a most interesting
1208 59 |       interesting consideration that the Father, and the Son, and
1209 59 |   consideration that the Father, and the Son, and the Spirit of both,
1210 59 |             Father, and the Son, and the Spirit of both, exist in
1211 59 |           only is each in such a way the perfectly supreme Being
1212 59 |             is taken separately.~For the Father exists as a whole
1213 59 |          Father exists as a whole in the Son, and in the Spirit common
1214 59 |             whole in the Son, and in the Spirit common to them; and
1215 59 |           Spirit common to them; and the Son in the Father, and in
1216 59 |              to them; and the Son in the Father, and in the Spirit;
1217 59 |            Son in the Father, and in the Spirit; and the Spirit in
1218 59 |               and in the Spirit; and the Spirit in the Father, and
1219 59 |            Spirit; and the Spirit in the Father, and in the Son;
1220 59 |         Spirit in the Father, and in the Son; for the memory of the
1221 59 |          Father, and in the Son; for the memory of the supreme Being
1222 59 |           the Son; for the memory of the supreme Being exists, as
1223 59 |    intelligence and in its love, and the intelligence in its memory
1224 59 |             its memory and love, and the love in its memory and intelligence.
1225 59 |         memory and intelligence. For the supreme Spirit conceives
1226 59 |              a whole.~But we mean by the memory, the Father; by the
1227 59 |           But we mean by the memory, the Father; by the intelligence,
1228 59 |           the memory, the Father; by the intelligence, the Son; by
1229 59 |         Father; by the intelligence, the Son; by the love, the Spirit
1230 59 |            intelligence, the Son; by the love, the Spirit of both.
1231 59 |  intelligence, the Son; by the love, the Spirit of both. In such
1232 60 |              necessarily inherent in the supreme Being. ~BUT, while
1233 60 |       carefully commended to memory. The Father must be so conceived
1234 60 |              conceived of as memory, the Son as intelligence, and
1235 60 |             Son as intelligence, and the Spirit as love, that it
1236 60 |              also be understood that the Father does not need the
1237 60 |             the Father does not need the Son, or the Spirit common
1238 60 |            does not need the Son, or the Spirit common to them, nor
1239 60 |           Spirit common to them, nor the Son the Father, or the same
1240 60 |          common to them, nor the Son the Father, or the same Spirit,
1241 60 |           nor the Son the Father, or the same Spirit, nor the Spirit
1242 60 |              or the same Spirit, nor the Spirit the Father, or the
1243 60 |          same Spirit, nor the Spirit the Father, or the Son: as if
1244 60 |            the Spirit the Father, or the Son: as if the Father were
1245 60 |            Father, or the Son: as if the Father were able, through
1246 60 |             to conceive only through the Son, and to love only through
1247 60 |             and to love only through the Spirit of himself and his
1248 60 |             himself and his son; and the Son could only conceive
1249 60 |               but remembered through the Father, and loved through
1250 60 |            alone only to love, while the Father remembers for him,
1251 60 |        Father remembers for him, and the Son conceives or understands (
1252 60 |           separately is so perfectly the supreme Being and the supreme
1253 60 |      perfectly the supreme Being and the supreme Wisdom that through
1254 60 |              necessarily inherent in the supreme Being.~ ~
1255 61 |             question arises. For, if the Father is intelligence and
1256 61 |          love as well as memory, and the Son is memory and love as
1257 61 |            well as intelligence, and the Spirit is no less memory
1258 61 |            than love; how is it that the Father is not a Son and
1259 61 |           some being? and why is not the Son the Father and the Spirit
1260 61 |               and why is not the Son the Father and the Spirit of
1261 61 |           not the Son the Father and the Spirit of some being? and
1262 61 |           and why is not this Spirit the Father of some being, and
1263 61 |            Father of some being, and the Son of some being? For it
1264 61 |              it was understood, that the Father was memory, the Son
1265 61 |          that the Father was memory, the Son intelligence, and the
1266 61 |            the Son intelligence, and the Spirit love.~But this question
1267 61 |             answered, if we consider the truths already disclosed
1268 61 |     disclosed in our discussion. For the Father, even though he is
1269 61 |               is not for that reason the Son or the Spirit of any
1270 61 |           for that reason the Son or the Spirit of any being; since
1271 61 |           whatever he is, he is only the begetter, and is he from
1272 61 |        begetter, and is he from whom the other proceeds.~The Son
1273 61 |             whom the other proceeds.~The Son also, even though by
1274 61 |             is not, for that reason, the Father or the Spirit of
1275 61 |           that reason, the Father or the Spirit of any; since he
1276 61 |        proceeding from another after the likeness of his Spirit,
1277 61 |         begotten and is he from whom the Spirit proceeds.~The Spirit,
1278 61 |            whom the Spirit proceeds.~The Spirit, too, is not necessarily
1279 61 |        emanates.~What, then, forbids the conclusion that in the supreme
1280 61 |       forbids the conclusion that in the supreme Being there is only
1281 62 |           one are born. ~BUT perhaps the following observation will
1282 62 |           should not be doubted that the Father and the Son and their
1283 62 |          doubted that the Father and the Son and their Spirit each
1284 62 |           each expresses himself and the other two, just as each
1285 62 |             understands, himself and the other two. But, if this
1286 62 |            is true, are there not in the supreme Being as many words
1287 62 |            there are thinkers; since the word corresponding to it
1288 62 |        corresponding to it exists in the thoughts of each separately.
1289 62 |           there are as many words in the mind of the thinker as there
1290 62 |            many words in the mind of the thinker as there are objects
1291 62 |           objects thought of.~But in the thought of a man, when he
1292 62 |       anything outside his own mind, the word corresponding to the
1293 62 |            the word corresponding to the object thought of is not
1294 62 |            thought of is not born of the object itself, since that
1295 62 |            since that is absent from the view of thought, but of
1296 62 |            some likeness or image of the object which exists in the
1297 62 |           the object which exists in the memory of the thinker, or
1298 62 |              exists in the memory of the thinker, or which is perhaps
1299 62 |       through a corporeal sense from the present object itself.~But
1300 62 |        present object itself.~But in the supreme Being, Father and
1301 62 |              already seen, exists in the others no less than in himself --
1302 62 |            they express one another, the one that is expressed seems
1303 62 |       himself. How is it, then, that the Son and the Spirit of the
1304 62 |               then, that the Son and the Spirit of the Son and of
1305 62 |            the Son and the Spirit of the Son and of the Father beget
1306 62 |             Spirit of the Son and of the Father beget nothing, if
1307 62 |              be proved to be born of the supreme Substance, so many
1308 63 |              one Word, and that from the Father alone. ~ON these
1309 63 |            one expresses himself and the other two.~For, just as
1310 63 |              an inherent property of the supreme Wisdom to know and
1311 63 |          conception, as it were, are the same, just as the expression
1312 63 |          were, are the same, just as the expression of our human
1313 63 |            human mind is nothing but the intuition of the thinker.~
1314 63 |         nothing but the intuition of the thinker.~But reasons already
1315 63 |              essentially inherent in the supreme Nature is perfectly
1316 63 |            perfectly consistent with the nature of the Father and
1317 63 |        consistent with the nature of the Father and the Son and their
1318 63 |             nature of the Father and the Son and their Spirit taken
1319 63 |               this, if attributed to the three at once, does not
1320 63 |      Necessarily, therefore, just as the Father separately, and the
1321 63 |           the Father separately, and the Son separately, and their
1322 63 |            conceiving being, and yet the three at once are not more
1323 63 |      nevertheless there cannot be in the supreme Being another Word
1324 63 |              be born of him whose is the Word, so that it may be
1325 63 |              is, Father and Son, and the Spirit of Father and Son
1326 63 |           expresses himself and both the others, and that there is
1327 63 |             can in no wise be called the Word of all three, but only
1328 63 |           has been proved that it is the image and Son of him whose
1329 63 |            properly be called either the image or son of itself,
1330 63 |              or son of itself, or of the Spirit proceeding from it.
1331 63 |            while it does not imitate the spirit, nor does it exist
1332 63 |      existence from that Spirit, but the Spirit from it. It is to
1333 63 |            one such Spirit, exist in the supreme Being. And, although
1334 63 |             there are three, so that the Father is never the Son
1335 63 |             that the Father is never the Son or the Spirit proceeding
1336 63 |           Father is never the Son or the Spirit proceeding from them,
1337 63 |            proceeding from them, nor the Son at any time the Father
1338 63 |              nor the Son at any time the Father or the Spirit, nor
1339 63 |            at any time the Father or the Spirit, nor the Spirit of
1340 63 |            Father or the Spirit, nor the Spirit of Father and Son
1341 63 |        Spirit of Father and Son ever the Father or the Son; and each
1342 63 |           and Son ever the Father or the Son; and each separately
1343 63 |  self-sufficient, needing neither of the others; yet what they are
1344 63 |              to them as plural, when the three are taken at once.
1345 64 |         belief. ~IT seems to me that the mystery of so sublime a
1346 64 |             a subject transcends all the vision of the human intellect.
1347 64 |         transcends all the vision of the human intellect. And for
1348 64 |              it best to refrain from the attempt to explain how this
1349 64 |           ought assured belief to be the less readily given to these
1350 64 |           cogent proofs, and without the contradiction of any other
1351 64 |         other reason, if, because of the incomprehensibility of their
1352 64 |           debated in connection with the supreme Being, have been
1353 64 |             cannot be so examined by the human intellect as to be
1354 64 |            if it is not by virtue of the self-expression of this
1355 64 |  self-expression of this Wisdom that the Father begets and the Son
1356 64 |           that the Father begets and the Son is begotten, who shall
1357 65 |              truth may be reached in the discussion of an ineffable
1358 65 |                BUT again, if such is the character of its ineffability, --
1359 65 |     therefore nothing would disprove the truth of our argument; but
1360 65 |     ineffable?~But how shall we meet the truth that has already been
1361 65 |             discussion, namely, that the supreme Being is so above
1362 65 |         applicable to other natures, the sense of these words in
1363 65 |              have thought of, except the common and familiar sense?
1364 65 |            familiar sense? If, then, the familiar sense of words
1365 65 |             has any truth concerning the supreme Being been discovered,
1366 65 |              yet do not see, one and the same object; we express
1367 65 |         there is nothing to disprove the truth of our discussion
1368 65 |       discussion thus far concerning the supreme Nature, and yet
1369 65 |            Nature itself remains not the less ineffable, if we believe
1370 65 |          been expressed according to the peculiar nature of its own
1371 65 |       likeness. For, when I think of the meanings of these terms,
1372 65 |       suggests to my mind, than that the conception of which my mind
1373 65 |       signification.~For, neither is the term wisdom sufficient to
1374 65 |             from nothingness; nor is the term essence capable of
1375 65 |             any other means; and, at the same time, an inference
1376 65 |              which can be reached by the instruction of reason or
1377 66 |                CHAPTER LXVI.~Through the rational mind is the nearest
1378 66 |         Through the rational mind is the nearest approach to the
1379 66 |              the nearest approach to the supreme Being. ~SINCE it
1380 66 |         nearly through likeness. For the more like to it anything
1381 66 |              beings is proved to be, the more excellent must that
1382 66 |            greater likeness, assists the investigating mind in the
1383 66 |            the investigating mind in the approach to supreme Truth;
1384 66 |             created essence, teaches the more correctly what opinion
1385 66 |          more correctly what opinion the mind itself ought to form
1386 66 |              ought to form regarding the Creator. So, undoubtedly,
1387 66 |               a greater knowledge of the creative Being is attained,
1388 66 |          creative Being is attained, the more nearly the creature
1389 66 |            attained, the more nearly the creature through which the
1390 66 |           the creature through which the investigation is made approaches
1391 66 |            far as it exists, is like the supreme Being, reasons already
1392 66 |            is evident, then, that as the rational mind alone, among
1393 66 |              is capable of rising to the investigation of this Being,
1394 66 |             this Being, so it is not the less this same rational
1395 66 |            mind alone, through which the mind itself can most successfully
1396 66 |            most successfully achieve the discovery of this same Being.
1397 66 |             obvious, then, than that the more earnestly the rational
1398 66 |              that the more earnestly the rational mind devotes itself
1399 66 |             learning its own nature, the more effectively does it
1400 66 |          effectively does it rise to the knowledge of that Being;
1401 66 |         knowledge of that Being; and the more carelessly it contemplates
1402 66 |              it contemplates itself, the farther does it descend
1403 66 |         farther does it descend from the contemplation of that Being?~ ~
1404 67 |                       CHAPTER LXVII.~The mind itself is the mirror
1405 67 |            LXVII.~The mind itself is the mirror and image of that
1406 67 |              that Being. ~THEREFORE, the mind may most fitly be said
1407 67 |           contemplates, so to speak, the image of what it cannot
1408 67 |            see face to face. For, if the mind itself alone among
1409 67 |          should be denied that it is the true image of that being
1410 67 |               it proves itself to be the more truly the image of
1411 67 |          itself to be the more truly the image of that Being by its
1412 67 |             loving, that Being. For, the greater and the more like
1413 67 |          Being. For, the greater and the more like that Being it
1414 67 |          more like that Being it is, the more truly it is recognised
1415 67 |             so excellent and so like the supreme Wisdom as this power
1416 67 |           conceiving of, and loving, the best and greatest of all
1417 67 |            creature that is so truly the image of the Creator.~ ~
1418 67 |             is so truly the image of the Creator.~ ~
1419 68 |                      CHAPTER LXVIII.~The rational creature was created
1420 68 |          seems to follow, then, that the rational creature ought
1421 68 |           nothing so earnestly as to the expression, through voluntary
1422 68 |        existence to its creator; but the fact that it is known to
1423 68 |           conceiving of, and loving, the supreme good, proves that
1424 68 |            deny that whatever within the scope one's power is better,
1425 68 |        better, ought to prevail with the will? For, to the rational
1426 68 |       prevail with the will? For, to the rational nature rationality
1427 68 |       rational nature rationality is the same with the ability to
1428 68 |         rationality is the same with the ability to distinguish the
1429 68 |           the ability to distinguish the just from the not-just,
1430 68 |            distinguish the just from the not-just, the true from
1431 68 |              just from the not-just, the true from the not-true,
1432 68 |              not-just, the true from the not-true, the good from
1433 68 |              true from the not-true, the good from the not-good,
1434 68 |              not-true, the good from the not-good, the greater good
1435 68 |              good from the not-good, the greater good from the lesser;
1436 68 |      not-good, the greater good from the lesser; but this power is
1437 68 |         condemns, in accordance with the judgment of true discernment.~
1438 68 |       purpose, that according as, on the grounds of discernment,
1439 68 |         therefore, most obvious that the rational creature was created
1440 68 |          purpose, that it might love the supreme Being above all
1441 68 |              as this Being is itself the supreme good; nay, that
1442 68 |          good except through it.~But the rational being cannot love
1443 68 |              It is clear, then, that the rational creature ought
1444 68 |           conceiving of, and loving, the supreme good, for which
1445 69 |                        CHAPTER LXIX.~The soul that ever loves this
1446 69 |           BUT there is no doubt that the human soul is a rational
1447 69 |              end, that it might love the supreme Being. It must,
1448 69 |              impious to suppose that the supreme Wisdom created it
1449 69 |              end, that it might love the supreme Being eternally.
1450 69 |            is most incompatible with the nature of the supremely
1451 69 |      incompatible with the nature of the supremely good, supremely
1452 69 |        permit to be taken away, from the loving being, so that necessarily
1453 69 |           Hence, it is manifest that the human soul is never deprived
1454 69 |             devotes itself to loving the supreme life.~How, then,
1455 69 |             if it is not secure from the invasion of troubles? For
1456 69 |        misery. So, it is plain, that the human soul is of such a
1457 70 |            gives itself in return to the creature that loves it,
1458 70 |          powerful makes no return to the being that loves him perseveringly,
1459 70 |             if he makes no return to the loving soul, the most just
1460 70 |           return to the loving soul, the most just does not distinguish
1461 70 |              not distinguish between the soul that loves, and the
1462 70 |             the soul that loves, and the soul that despises what
1463 70 |              loved, nor does he love the soul that loves him; or
1464 70 |          soul, what shall he give to the loving soul, if it does
1465 70 |            is so great, how great is the recompense given to love?
1466 70 |     recompense given to love? And if the sustainer of love is such
1467 70 |        declare, of what character is the profit? For, if the rational
1468 70 |     character is the profit? For, if the rational creature, which
1469 70 |             assuredly nothing can be the reward of love except what
1470 70 |       requires that it be desired by the loving soul. For, who can
1471 70 |             What return, then, shall the supreme Goodness make to
1472 70 |             supreme Goodness make to the being that loves and desires
1473 70 |         bestowals neither compensate the love, nor console the loving
1474 70 |     compensate the love, nor console the loving being, nor satisfy
1475 70 |            loving being, nor satisfy the soul that desires this supreme
1476 70 |            for its own sake, but for the sake of another; and does
1477 70 |     blessedness eternally; since, in the enjoyment of that blessedness,
1478 70 |           will be impossible to turn the soul aside by any fear,
1479 70 |              having once experienced the need of that blessedness,
1480 70 |              that blessedness desert the soul that loves it; nor
1481 70 |           against their will. Hence, the soul that has once begun
1482 71 |                        CHAPTER LXXI.~The soul that despises this
1483 71 |            certain consequence, that the soul which despises the
1484 71 |              the soul which despises the love of the supreme good
1485 71 |           which despises the love of the supreme good will incur
1486 71 |            does not employ itself to the end for which it was created.
1487 71 |            feel a penalty. If, then, the soul despising that end
1488 71 |           all, its condition will be the same when in the greatest
1489 71 |             will be the same when in the greatest guilt and when
1490 71 |          when without all guilt; and the supremely wise Justice will
1491 71 |               and what is capable of the greatest good and wills
1492 71 |              greatest good and wills the greatest evil.~But it is
1493 71 |           more confidently than that the soul of man is so constituted
1494 71 |            that, if it scorns loving the supreme Being, it suffers
1495 71 |         eternal misery; that just as the loving soul shall rejoice
1496 71 |             in an eternal reward, so the soul despising that Being
1497 71 |           eternal punishment; and as the former shall feel an immutable
1498 71 |            immutable sufficiency, so the latter shall feel an inconsolable
1499 72 |          time truly blessed. ~BUT if the soul is mortal, of course
1500 72 |            soul is mortal, of course the loving soul is not eternally