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1 Pre| It contains nothing that is inconsistent with the writings 2 Pre| especially nothing that is inconsistent with those 3 Pre| The Greek terminology is employed in Chapter LXXVIII., 4 Pre| Chapter LXXVIII., where it is stated that the Trinity 5 Pre| of three substances, that is, three persons.~CERTAIN 6 Pre| meditation on these themes. It is in accordance with their 7 Pre| work they asked for. But it is with pleasure inspired by 8 Pre| in it any statement which is inconsistent with the writings 9 Pre| this work any thought that is either too novel or discordant 10 Pre| on that point, however, is put in the mouth of one 11 Pre| striving to fulfil. But it is my prayer and earnest entreaty, 12 Pre| method according to which it is discussed. It is my opinion, 13 Pre| which it is discussed. It is my opinion, too, that one 14 Pre| offered here any thought that is contrary to his own belief.~ ~ 15 1 | CHAPTER I.~There is a being which is best, and 16 1 | There is a being which is best, and greatest, and 17 1 | existence of one Nature which is highest of all existing 18 1 | all existing beings, which is also sufficient to itself 19 1 | any way their existence is good; and if he has no knowledge 20 1 | they suppose to be good, it is natural that this man should, 21 1 | to adopt, the conclusion is reached as if necessarily, 22 1 | as if necessarily, yet it is not, for this reason, said 23 1 | so for the time being.~It is easy, then, for one to say 24 1 | we not believe that there is some one thing, through 25 1 | another? To be sure, it is most certain and clear, 26 1 | virtue of some fact, which is not understood to be one 27 1 | different cases, whether it is regarded as existing in 28 1 | quality of justness, which is not one thing in one instance, 29 1 | another in another.~Since it is certain, then, that all 30 1 | virtue of something which is conceived of as the same 31 1 | another. For, apparently it is by virtue of one quality, 32 1 | one quality, that a horse is called good, because he 33 1 | called good, because he is strong, and by virtue of 34 1 | virtue of another, that he is called good, because he 35 1 | called good, because he is swift. For, though he seems 36 1 | But if a horse, because he is strong and swift, is therefore 37 1 | he is strong and swift, is therefore good, how is it 38 1 | is therefore good, how is it that a strong, swift 39 1 | that a strong, swift robber is bad? Rather, then, just 40 1 | as a strong, swift robber is bad, because he is harmful, 41 1 | robber is bad, because he is harmful, so a strong, swift 42 1 | so a strong, swift horse is good, because he is useful. 43 1 | horse is good, because he is useful. And, indeed, nothing 44 1 | useful. And, indeed, nothing is ordinarily regarded as good, 45 1 | as, for instance, safety is called good, and those things 46 1 | as, for instance, beauty is reckoned to be good, and 47 1 | reasoning which we have observed is in no wise refutable, necessarily, 48 1 | exist, whatever that being is. But who can doubt this 49 1 | itself, since ever other good is through it.~It follows, 50 1 | are, and this being alone is good through itself. Hence, 51 1 | itself. Hence, this alone is supremely good, which is 52 1 | is supremely good, which is alone good through itself. 53 1 | good through itself. For it is supreme, in that it so surpasses 54 1 | surpasses other beings, that it is neither equalled nor excelled. 55 1 | excelled. But that which is supremely good is also supremely 56 1 | which is supremely good is also supremely great. There 57 1 | also supremely great. There is, therefore, some one being 58 1 | therefore, some one being which is supremely good, and supremely 59 1 | and supremely great, that is, the highest of all existing 60 2 | has been proved that there is a being that is supremely 61 2 | that there is a being that is supremely good, since all 62 2 | through a single being, which is good through itself; so 63 2 | good through itself; so it is necessarily inferred that 64 2 | necessarily inferred that there is something supremely great, 65 2 | something supremely great, which is great through itself. But, 66 2 | great, as a material object is great, but that which, the 67 2 | that which, the greater it is, is the better or the more 68 2 | which, the greater it is, is the better or the more worthy, -- 69 2 | supremely great except what is supremely good, there must 70 2 | there must be a being that is greatest and best, i. e., 71 3 | CHAPTER III.~There is a certain Nature through 72 3 | Nature through which whatever is exists, and which exists 73 3 | exists through itself, and is the highest of all existing 74 3 | such through something that is one and the same, and all 75 3 | such through something that is one and the same; but whatever 76 3 | and the same; but whatever is, apparently exists through 77 3 | exists through something that is one and the same. For, everything 78 3 | same. For, everything that is, exists either through something, 79 3 | through nothing. For it is altogether inconceivable 80 3 | virtue of something.~Whatever is, then, does not exist except 81 3 | through something. Since this is true, either there is one 82 3 | this is true, either there is one being, or there are 83 3 | each through itself, there is, at any rate, some power 84 3 | through this very power, which is one, and through which they 85 3 | through this very being, which is one, than through these, 86 3 | reason can admit; since it is an irrational conception 87 3 | whatever exists through another is less than that, through 88 3 | degree of all things.~There is, then, some one being which 89 3 | degree of all. But that which is greatest of all, and through 90 3 | through which exists whatever is good or great, and, in short, 91 4 | who doubts that the horse is superior in its nature to 92 4 | convinces us that some nature is so preeminent among these, 93 4 | the distinction of degrees is infinite, so that there 94 4 | infinite, so that there is among them no degree, than 95 4 | multitude of natures themselves is not limited by any bounds. 96 4 | absurdly foolish. There is, then, necessarily some 97 4 | necessarily some nature which is so superior to some nature 98 4 | nature or natures, that there is none in comparison with 99 4 | comparison with which it is ranked as inferior.~Now, 100 4 | Now, this. nature which is such, either is single, 101 4 | nature which is such, either is single, or there are more 102 4 | through some cause which is one and the same, that one 103 4 | equally so great, either is itself what they are, that 104 4 | itself what they are, that is, the very essence of these 105 4 | these natures; or else it is another than what they are.~ 106 4 | what they are.~But if it is nothing else than their 107 4 | these natures are so great is another than that which 108 4 | so great. For, whatever is great through something 109 4 | great through something else is less than that through which 110 4 | than that through which it is great. Therefore, they are 111 4 | not so great that there is nothing else greater than 112 4 | conclude, then, that there is some nature which is one 113 4 | there is some nature which is one and single, and which 114 4 | one and single, and which is so superior to others that 115 4 | superior to others that it is inferior to none. But that 116 4 | to none. But that which is such is the greatest and 117 4 | But that which is such is the greatest and best of 118 4 | existing beings. Hence, there is a certain nature which is 119 4 | is a certain nature which is the highest of all existing 120 4 | it cannot be, unless it is what it is through itself, 121 4 | be, unless it is what it is through itself, and all 122 4 | all other things exist, is the highest of all existing 123 4 | either conversely, that which is the highest exists through 124 4 | one supreme being. But it is manifest that there cannot 125 4 | one supreme being. There is, therefore, a certain Nature, 126 4 | Substance, or Essence, which is through itself good and 127 4 | great, and through itself is what it is; and through 128 4 | through itself is what it is; and through which exists 129 4 | through which exists whatever is truly good, or great, or 130 4 | existence at all; and which is the supreme good being, 131 4 | subsisting as supreme, that is, the highest of all existing 132 5 | satisfactorily demonstrated, it is profitable to examine whether 133 5 | except through it.~But it is clear that one may say, 134 5 | existence from both. That is, it is endowed with existence 135 5 | existence from both. That is, it is endowed with existence by 136 6 | and derived from self, is conceivable. ~SINCE the 137 6 | SINCE the same meaning is not always attached to the 138 6 | through another.~Since it is evident, then, that this 139 6 | then, that this Nature is whatever it is, through 140 6 | this Nature is whatever it is, through itself, and all 141 6 | through itself? For, what is said to exist through anything 142 6 | another than itself, and is of later existence, and, 143 6 | exist through another, nor is it later or less than itself 144 6 | it was not before.~What is to be inferred? For that 145 6 | which no nature exists, is nothing, is as false as 146 6 | nature exists, is nothing, is as false as it would be 147 6 | absurd to say that whatever is is nothing. And, moreover, 148 6 | to say that whatever is is nothing. And, moreover, 149 6 | through nothing, because it is utterly inconceivable that 150 6 | inconceivable that what is something should exist through 151 6 | through nothing. But it is evident that in no wise 152 6 | existence from itself.~But if it is supposed to have derived 153 6 | some other nature, then it is not the supreme Nature, 154 6 | but some inferior one, nor is it what it is through itself, 155 6 | inferior one, nor is it what it is through itself, but through 156 6 | good, without which nothing is good; and it is sufficiently 157 6 | nothing is good; and it is sufficiently clear that 158 6 | good, without which there is no good, is the supreme 159 6 | which there is no good, is the supreme Nature which 160 6 | the supreme Nature which is under discussion. Therefore, 161 6 | discussion. Therefore, it is not even conceivable that 162 6 | existence from nothing, there is no doubt that either, whatever 163 6 | that either, whatever it is, it does not exist through 164 6 | from itself, or else it is itself nothing. It is unnecessary 165 6 | it is itself nothing. It is unnecessary to show that 166 6 | itself and from itself, it is whatever it is.~Finally, 167 6 | itself, it is whatever it is.~Finally, as to how it should 168 6 | that the light lights or is lucent, through and from 169 6 | and to be and being, that is, existing or subsisting. 170 7 | material of all. For, there is no need to inquire whether 171 7 | of all things: since it is inconsistent with what has 172 7 | existence. For, if there is some material of this material, 173 7 | this material, then that is more truly the material 174 7 | exist. For, indeed, nothing is even conceivable except 175 7 | has no existence at all is not the material of anything.~ 176 7 | Therefore, since nothing is other than itself, or later 177 7 | existence, the supreme good is subject to change and corruption. 178 7 | corruption. But this it is impious to suppose. Hence, 179 7 | Hence, since everything that is other than this supreme 180 7 | than this supreme Nature is less than it, it is impossible 181 7 | Nature is less than it, it is impossible that anything 182 7 | Furthermore: doubtless that is in no wise good, through 183 7 | through which the supreme good is subjected to change or corruption. 184 7 | Being, the supreme good is subjected to change and 185 7 | the supreme Being, which is itself the supreme good, 186 7 | itself the supreme good, is by no means good; which 187 7 | by no means good; which is a contradiction. There is, 188 7 | is a contradiction. There is, therefore, no lesser nature 189 7 | Nature.~Since, then, it is evident that the essence 190 7 | itself, nor from another, it is manifest that it derives 191 7 | Hence, seeing that whatever is exists through the supreme 192 7 | And, since nothing else is or has been, except that 193 7 | nothing.~Since, then, it is most patent that the essence 194 8 | CHAPTER VIII.~How it is to be understood that this 195 8 | whatever source anything is created, that source is 196 8 | is created, that source is the cause of what is created 197 8 | source is the cause of what is created from it, and, necessarily, 198 8 | of what it effects. This is so firmly believed, as a 199 8 | and how, that anything is created out of nothing?~ 200 8 | something. But if nothing is something, whatever has 201 8 | something. If, however, nothing is not something; since it 202 8 | not something; since it is inconceivable that anything 203 8 | does not exist, nothing is created from nothing; just 204 8 | evidently follows, that whatever is created is created from 205 8 | that whatever is created is created from something; 206 8 | created from something; for it is created either from something 207 8 | Whether, then, nothing is something, or nothing is 208 8 | is something, or nothing is not something, it apparently 209 8 | something.~But, if this is posited as a truth, then 210 8 | posited as a truth, then it is so posited in opposition 211 8 | supposed to be nothing, is something, whatever I supposed 212 8 | regarding the supreme Being, is nothing.~What, then, is 213 8 | is nothing.~What, then, is to be our understanding 214 8 | nothing be explained.~There is one way, according to which 215 8 | be understood, that what is said to have been created 216 8 | what he speaks, the answer is given, "of nothing," that 217 8 | given, "of nothing," that is, he does not speak at all. 218 8 | properly be given; that is, it never was created. But 219 8 | created. But this answer is unintelligible in the case 220 8 | actually were created.~There is another interpretation which 221 8 | another interpretation which is, indeed, capable of supposition, 222 8 | namely, that if anything is said to have been created 223 8 | itself (de nihilo ipso), that is, from what does not exist 224 8 | created. But, since this is always false, as often as 225 8 | always false, as often as it is assumed an irreconcilable 226 8 | contradiction follows.~There is a third interpretation, 227 8 | according to which a thing is said to have been created 228 8 | created, but that there is not anything whence it was 229 8 | was created. Apparently it is said with a like meaning, 230 8 | like meaning, when a man is afflicted without cause, 231 8 | afflicted without cause, that he is afflicted "over nothing."~ 232 8 | in the preceding chapter is understood in this sense, 233 8 | Being from nothing, that is, not from anything; just 234 8 | it, nothing inconsistent is inferred; although it may 235 8 | health from sickness; that is, he who was poor before, 236 8 | he who was poor before, is rich now, as he was not 237 8 | and he who was ill before, is well now, as he was not 238 8 | through it from nothing; that is, those things which before 239 8 | man out of nothing"; that is, the man who was before 240 8 | before reputed as nothing is now, by virtue of that other' 241 9 | created by any, unless there is, in the mind of the creative 242 9 | example, as it were, or (as is more fittingly supposed) 243 9 | or likeness, or rule. It is evident, then, that before 244 9 | should be. Hence, although it is clear that the being that 245 9 | as the creator's thought is concerned, through which, 246 10 | CHAPTER X.~This thought is a kind of expression of 247 10 | of the creator, what else is it than a kind of expression 248 10 | just as when an artisan is about to make something 249 10 | from frequent usage, it is recognised that we can express 250 10 | of sensible signs, that is, signs which are perceptible 251 10 | universal essence, which is a rational, mortal animal.~ 252 10 | these are, no other word is necessary for the recognition 253 10 | cannot be, no other word is of any use for the description 254 10 | to the object to which it is applied, or expresses it 255 10 | does that likeness which is expressed by the vision 256 11 | expression of the artisan is very incomplete. ~BUT, though 257 11 | incomplete. ~BUT, though it is most certain that the supreme 258 11 | I see that this analogy is very incomplete.~For the 259 11 | they are; while the artisan is wholly unable to conceive 260 11 | mentally conceived, if there is a lack of material, or of 261 11 | his work, while the latter is neither first, nor sole, 262 11 | through the former expression is only what it is through 263 11 | expression is only what it is through that expression, 264 11 | it were something that it is not through this expression 265 12 | expression of the supreme Being is the supreme Being. ~BUT 266 12 | our reasoning shows, it is equally certain that whatever 267 12 | expression of the supreme Being is no other than the supreme 268 13 | all live through it. ~IT is certain, then, that through 269 13 | supreme Nature whatever is not identical with it has 270 14 | CHAPTER XIV.~This Being is in all things, and throughout 271 14 | and in it. ~BUT if this is true -- rather, since this 272 14 | follows that, where this Being is not, nothing is. It is, 273 14 | this Being is not, nothing is. It is, then, everywhere, 274 14 | Being is not, nothing is. It is, then, everywhere, and throughout 275 14 | all. But seeing that it is manifestly absurd that as 276 14 | things it has created; it is clear that this Being itself, 277 14 | that this Being itself, is what supports and surpasses, 278 14 | already discovered, we find it is this same Being which is 279 14 | is this same Being which is in all and through all, 280 15 | made regarding anything is substantially applicable 281 15 | applied to the Substance which is the creator of all; yet, 282 15 | expression describes what is essential to that in regard 283 15 | that in regard to which it is relatively employed. Hence, 284 15 | any relative predication is made regarding the supreme 285 15 | regarding the supreme Nature, it is not significant of its substance.~ 286 15 | substance.~Therefore, it is manifest that this very 287 15 | expression, that this Nature, is the highest of all beings, 288 15 | in relation to which it is called supreme or greater, 289 15 | any degree. And this truth is clearly seen from the fact 290 15 | whatever there be that is good or great. If, then, 291 15 | greater or less than when it is conceived of as the highest 292 15 | highest of all beings, it is manifest that the term supreme, 293 15 | describe that Being which is altogether greater and better 294 15 | and better than whatever is not what it is. But, what 295 15 | whatever is not what it is. But, what these considerations 296 15 | term supreme or highest is found to be true, in like 297 15 | separately whatever there is that is not of a relative 298 15 | separately whatever there is that is not of a relative nature, 299 15 | relative nature, either it is such that, to be it is in 300 15 | it is such that, to be it is in general better than not 301 15 | some cases, not to be it is better than to be it. But 302 15 | Indeed, to be anything is, in general, better than 303 15 | to be it; as to be wise is better than not to be so; 304 15 | than not to be so; that is, it is better to be wise 305 15 | not to be so; that is, it is better to be wise than not 306 15 | wise. For, though one who is just, but not wise, is apparently 307 15 | who is just, but not wise, is apparently a better man 308 15 | better man than one who is wise, but not just, yet, 309 15 | yet, taken by itself, it is not better not to be wise 310 15 | wise. For, everything that is not wise, simply in so far 311 15 | simply in so far as it is not wise, is less than what 312 15 | so far as it is not wise, is less than what is wise, 313 15 | wise, is less than what is wise, since everything that 314 15 | wise, since everything that is not wise would be better 315 15 | the same way, to be true is altogether better than not 316 15 | than not to be so, that is, better than not to be true; 317 15 | not to be true; and just is better than not just; and 318 15 | not to be a certain thing is better than to be it, as 319 15 | than to be gold. For it is better for man not to be 320 15 | and lead are not gold, man is something as much better 321 15 | were he gold; while lead is something as much more base 322 15 | not supreme, that supreme is neither in general better 323 15 | supreme --from this fact it is evident that there are many 324 15 | from inquiring; since it is sufficient, for my purpose, 325 15 | Nature.~Since, then, it is true of whatever else there 326 15 | true of whatever else there is, that, if it is taken independently, 327 15 | else there is, that, if it is taken independently, to 328 15 | independently, to be it is better than not to be it; 329 15 | than not to be it; as it is impious to suppose that 330 15 | substance of the supreme Nature is anything, than which what 331 15 | anything, than which what is not it is in any way better, 332 15 | than which what is not it is in any way better, it must 333 15 | true that this substance is whatever is, in general, 334 15 | this substance is whatever is, in general, better than 335 15 | general, better than what is not it. For, it alone is 336 15 | is not it. For, it alone is that, than which there is 337 15 | is that, than which there is nothing better at all, and 338 15 | better at all, and which is better than all things, 339 15 | things, which are not what it is.~It is not a material body, 340 15 | which are not what it is.~It is not a material body, then, 341 15 | For, then all these there is something better, which 342 15 | something better, which is not what they themselves 343 15 | character, or how great, it is --the less this rational 344 15 | bodily senses, the greater it is than any of these. For by 345 15 | they themselves are not, is superior; and it should 346 15 | which everything, which is not what they themselves 347 15 | what they themselves are, is inferior.~Hence, this Being 348 15 | whatever, in like manner, is absolutely better than what 349 15 | absolutely better than what is not it. Why, then, should 350 15 | what that supreme Nature is, if it is manifest which 351 15 | supreme Nature is, if it is manifest which of all things 352 15 | manifest which of all things it is, and which it is not?~ ~ 353 15 | things it is, and which it is not?~ ~ 354 16 | CHAPTER XVI.~For this Being it is the same to be just that 355 16 | same to be just that it is to be justice; and so with 356 16 | great, but what this Being is. ~BUT perhaps, when this 357 16 | perhaps, when this Being is called just, or great, or 358 16 | anything like these, it is not shown what it is, but 359 16 | it is not shown what it is, but of what character, 360 16 | character, or how great it is. For every such term seems 361 16 | because everything that is just is so through justness, 362 16 | everything that is just is so through justness, and 363 16 | the supreme Nature itself is not just, except through 364 16 | participation in this quality, that is, justness, the supremely 365 16 | supremely good Substance is called just. But, if this 366 16 | called just. But, if this is so, it is just through another, 367 16 | But, if this is so, it is just through another, and 368 16 | through itself. But this is contrary to the truth already 369 16 | already established, that it is good, or great or whatever 370 16 | or great or whatever it is at all, through itself and 371 16 | through another. So, if it is not just, except through 372 16 | clear than that this Nature is itself justness? And, when 373 16 | itself justness? And, when it is said to be just through 374 16 | just through justness, it is the same as saying that 375 16 | the same as saying that it is just through itself. And, 376 16 | through itself. And, when it is said to be just through 377 16 | through itself, nothing else is understood than that it 378 16 | understood than that it is just through justness. Hence, 379 16 | through justness. Hence, if it is inquired what the supreme 380 16 | the supreme Nature, which is in question, is in itself, 381 16 | Nature, which is in question, is in itself, what truer answer 382 16 | statement, that the Nature which is itself justness is just. 383 16 | which is itself justness is just. For, since a man cannot 384 16 | possesses justness, but that it is justness, when it is called 385 16 | it is justness, when it is called just it is properly 386 16 | when it is called just it is properly conceived of as 387 16 | justness. Hence, if, when it is said to be justness, it 388 16 | said to be justness, it is not said of what character 389 16 | said of what character it is, but what it is, it follows 390 16 | character it is, but what it is, it follows that, when it 391 16 | it follows that, when it is called just, it is not said 392 16 | when it is called just, it is not said of what character 393 16 | said of what character it is, but what it is.~Therefore, 394 16 | character it is, but what it is.~Therefore, seeing that 395 16 | Therefore, seeing that it is the same to say of the supreme 396 16 | the supreme Being, that it is just and that it is justness; 397 16 | that it is just and that it is justness; and, when it is 398 16 | is justness; and, when it is said that it is justness, 399 16 | when it is said that it is justness, it is nothing 400 16 | that it is justness, it is nothing else than saying 401 16 | else than saying that it is just; it makes no difference 402 16 | no difference whether it is said to be justness or to 403 16 | be just. Hence, when one is asked regarding the supreme 404 16 | supreme Nature, what it is, the answer, Just, is not 405 16 | it is, the answer, Just, is not less fitting than the 406 16 | justness, the intellect is compelled to acknowledge 407 16 | Whatever such attribute is predicated of it, then, 408 16 | predicated of it, then, it is shown, not of what character, 409 16 | or how great, but what it is.~But it is obvious that 410 16 | but what it is.~But it is obvious that whatever good 411 16 | thing the supreme Nature is, it is in the highest degree. 412 16 | the supreme Nature is, it is in the highest degree. It 413 16 | in the highest degree. It is, therefore, supreme Being, 414 16 | Power, supreme Unity; which is nothing else than supremely 415 17 | CHAPTER XVII.~It is simple in such a way that 416 17 | except in terms of what it is. ~Is it to be inferred, 417 17 | in terms of what it is. ~Is it to be inferred, then, 418 17 | that if the supreme Nature is so many goods, it will therefore 419 17 | more goods than one? Or is it true, rather, that there 420 17 | names? For, everything which is composite requires for its 421 17 | subsistence the things of which it is compounded, and, indeed, 422 17 | existence, because, whatever it is, it is through these things; 423 17 | because, whatever it is, it is through these things; and 424 17 | through it, and therefore it is not at all supreme. If, 425 17 | supreme. If, then, that Nature is compounded of more goods 426 17 | Since, then, that Nature is by no means composite and 427 17 | means composite and yet is by all means those so many 428 17 | are one. Any one of them is, therefore, the same as 429 17 | Therefore, just as whatever is attributed to the essence 430 17 | of the supreme Substance is one; so this substance is 431 17 | is one; so this substance is whatever it is essentially 432 17 | substance is whatever it is essentially in one way, 433 17 | consideration. For, when a man is said to be a material body, 434 17 | accordance with one fact, be is a material body; and in 435 17 | these, taken by itself, is the whole of what man is.~ 436 17 | is the whole of what man is.~That supreme Being, however, 437 17 | supreme Being, however, is by no means anything in 438 17 | anything in such a way that it is not this same thing, according 439 17 | consideration; because, whatever it is essentially in any way, 440 17 | essentially in any way, this is all of what it is. Therefore, 441 17 | this is all of what it is. Therefore, nothing that 442 17 | Therefore, nothing that is truly said of the supreme 443 17 | said of the supreme Being is accepted in terms of quality 444 17 | only in terms of what it is. For, whatever it is in 445 17 | it is. For, whatever it is in terms of either quality 446 17 | element, in terms of what it is; hence, it would not be 447 18 | CHAPTER XVIII.~It is without beginning and without 448 18 | existed, or until what time is it to exist? Or rather, 449 18 | what time, it exists; but is it without beginning and 450 18 | through nothing.~But it is certain, according to truths 451 18 | itself, that by no means is there one essence which 452 18 | from or through something, is by no means identical with 453 18 | have an end. For, if it is to have end, it is not supremely 454 18 | if it is to have end, it is not supremely immortal and 455 18 | But we have proved that it is supremely immortal and supremely 456 18 | end.~Furthermore, if it is to have an end, it will 457 18 | will. But certainly that is not a simple, unmixed good, 458 18 | perishes. But this Being is itself the true and simple, 459 18 | that very Being, which is certainly the supreme good, 460 18 | own will. If, however, it is to perish against its will, 461 18 | perish against its will, it is not supremely powerful, 462 18 | will the supreme Nature is to have an end, in no way 463 18 | an end or a beginning, it is not true eternity, which 464 18 | neither of these suppositions is conceivable, and both these 465 18 | exist without truth, it is impossible even to conceive 466 18 | exist. Yet, anything that is true cannot exist without 467 18 | truth shall be ended, which is a most contradictory conclusion. 468 18 | conclusion. Whether, then, truth is said to have, or understood 469 18 | supreme Nature, since it is itself the supreme Truth.~ ~ 470 19 | Being will not exist. How is it, then, that it does not 471 19 | inception from nothing or how is it that it will not come 472 19 | still exist. Of what avail is so weighty a mass of arguments, 473 19 | their structure? For, if it is established that the supreme 474 19 | succeeds nothing [Nothing is here treated as an entity, 475 19 | existence. The fallacy involved is shown below. --Tr.], which 476 19 | been posited as true above is necessarily unsettled by 477 19 | than that, when a place is given before or after it 478 19 | sense of this statement is that, before the supreme 479 19 | understanding of the same statement is that, before the supreme 480 19 | interpretation, therefore, which is followed by the inconsistency 481 19 | inconsistency discussed above, is rejected by all reasoning 482 19 | of double signification is found in the statement that 483 19 | nothing, that has been given, is carefully analysed, most 484 19 | Being, and the conclusion is reached, that nothing existed 485 19 | truths already established is in no wise impaired by the 486 20 | it always has been, and is, and will be; yet, I perceive 487 20 | exists nowhere and never? It is, therefore, false that it 488 20 | never. Again, since there is no good, nor anything at 489 20 | never, then nowhere or never is there any good, and nowhere 490 20 | good, and nowhere and never is there anything at all. But 491 20 | anything at all. But there is no need to state that this 492 20 | need to state that this is false. Hence, the former 493 20 | the former proposition is also false, that that Being 494 20 | not exist, moreover, there is no existence at all, because, 495 20 | will follow, that there is some place and time where 496 20 | exists. But seeing that this is false -- for place and time 497 20 | place or time. But, if it is said that it of itself exists 498 20 | that, through its power, it is wherever and whenever anything 499 20 | wherever and whenever anything is, this is not true. For, 500 20 | whenever anything is, this is not true. For, since it