Par.

 1 Pre|          in the same faith wherein we acknowledge three persons
 2 Pre|        that attribute of God which we designate by the word person.~
 3 1  |           many other things, which we necessarily believe regarding
 4 1  | innumerable, whose great diversity we experience by the bodily
 5 1  |         our mental faculties, must we not believe that there is
 6 1  |          since the reasoning which we have observed is in no wise
 7 4  |           one nature of this kind. We conclude, then, that there
 8 7  |       First, then, it seems to me, we ought to inquire whether
 9 7  |            with its parts, just as we see, consists of earth,
10 7  |          without these forms which we see in actual objects, so
11 8  |          things from nothing. ~BUT we are confronted with a doubt
12 8  |            way, according to which we wish it to be understood,
13 8  |         created from nothing, when we understand that it was indeed
14 8  |         before.~In this way, then, we can understand, without
15 8  |            from the very word that we use, saying that it created
16 8  |            that they were created, we understand that when this
17 8  |            and honors by some one, we say, "Lo, he has made that
18 10 |       usage, it is recognised that we can express the same object
19 10 |          object in three ways. For we express objects either by
20 10 |            of those objects, which we employ as their own names,
21 14 |     permeates all other things. If we unite this truth with the
22 14 |         truths already discovered, we find it is this same Being
23 15 |            names or words by which we designate things created
24 15 |           the creator of all; yet, we must try and see to what
25 15 |          not it. Why, then, should we make any further inquiry
26 16 |           be given, than Justness?~We must observe, then, how
27 16 |            must observe, then, how we are to understand the statement,
28 16 |          but can possess justness, we do not conceive of a just
29 16 |           Justness. Moreover, what we see to have been proved
30 18 |       supremely incorruptible. But we have proved that it is supremely
31 19 |        after this Being. ~BUT here we are again confronted by
32 21 |       individual places and times.~We are confronted, then, by
33 21 |          in each individual place. We must now examine, then,
34 22 |         fleeting present, in which we live, nor has it existed,
35 22 |          change by the same times.~We have sufficient evidence,
36 23 |          of the word of place?~For we often quite properly apply
37 24 |         transient present in which we live; since its age, or
38 24 |          substance which alone, as we have proved, was not created,
39 26 |      whatever it is. ~BUT, if what we have ascertained concerning
40 31 |        words of that sort by which we express any objects in our
41 31 |         ascertained as follows. If we should conceive any substance
42 32 |      created through it, how shall we be sure that it is the Word?
43 32 |        there would be no word.~Are we to conclude, then, that
44 36 |         being, but their likeness.~We conclude, then, that they
45 39 |          offspring to a parent. -- We say, for instance, that
46 40 |           among other beings which we know bear the relations
47 44 |          wise through himself, can we thus understand the statement
48 44 |         the essence of the Father. We cannot understand that the
49 45 |          AND although, for reasons we have noted, this is true,
50 46 |        with that of the Father, as we have already seen; but in
51 48 |        think of an object of which we have remembrance, this is
52 50 |      memory of the supreme Spirit, we understand the Father, and
53 56 |           said to be begotten. For we often say of a thing that
54 56 |         derives existence, as when we say that light or heat is
55 59 |    conceives of it as a whole.~But we mean by the memory, the
56 61 |    question is easily answered, if we consider the truths already
57 62 |         another --for each one, as we have already seen, exists
58 64 |            its creatures, of which we necessarily know so many;
59 65 |           ineffable?~But how shall we meet the truth that has
60 65 |            regarding it? For often we speak of things which we
61 65 |           we speak of things which we do not express with precision
62 65 |          but by another expression we indicate what we are unwilling
63 65 |        expression we indicate what we are unwilling or unable
64 65 |            with precision, as when we speak in riddles. And often
65 65 |        speak in riddles. And often we see a thing, not precisely
66 65 |         likeness or image, as when we look upon a face in a mirror.
67 65 |           mirror. And in this way, we often express and yet do
68 65 |           one and the same object; we express and see it through
69 65 |            see it through another; we do not express it, and do
70 65 |         not the less ineffable, if we believe that it has never
71 69 |          lose it by some violence. We infer, then, that it was
72 70 |       sustainer of love is such as we declare, of what character
73 73 |          for which it was created, we ought most assuredly to
74 75 |                      CHAPTER LXXV.~We must believe in this Being,
75 75 |       Being, that is, by believing we must reach out for it. ~
76 75 |            for" the supreme Being, we say, "believe in" the supreme
77 75 |          it is indifferent whether we say, "believe in it," or "
78 75 |       distinctly and familiarly if we say, "striving for" (in)
79 75 |     striving for" (in) it, than if we say, "toward" (ad) it.~On
80 75 |            more fitly be said that we should believe in it, than
81 75 |           believe in it, than that we should direct belief to
82 76 |                     CHAPTER LXXVI.~We should believe in Father
83 76 |         and in the three at once. ~WE should believe, then, equally
84 77 |          believes in that in which we ought to believe; while