Par.

  1 Pre|        writings of the Holy Fathers, and especially nothing that
  2 Pre|          CERTAIN brethren have often and earnestly entreated me to
  3 Pre|      meditation on the Being of God, and on some other topics connected
  4 Pre|            style, with common proofs and with a simple argument,
  5 Pre|            by the cogency of reason, and plainly expounded in the
  6 Pre|          disdain to meet such simple and almost foolish objections
  7 Pre|           long refused to undertake. And, reflecting on the matter,
  8 Pre|      importunity of their entreaties and by the not contemptible
  9 Pre|             sincerity of their zeal; and reluctant as I was because
 10 Pre|            the difficulty of my task and the weakness of my talent,
 11 Pre|         writing to long remembrance. And, after frequent consideration,
 12 Pre|              s books on the Trinity, and then judge my treatise in
 13 Pre|            the mouth of one debating and investigating in solitary
 14 Pre|           given no attention before. And this method I knew to be
 15 Pre|          fulfil. But it is my prayer and earnest entreaty, that if
 16 Pre|         taken note of the intention, and the method according to
 17 1  |            is a being which is best, and greatest, and highest of
 18 1  |         which is best, and greatest, and highest of all existing
 19 1  |             its eternal blessedness, and which confers upon and effects
 20 1  |               and which confers upon and effects in all other beings,
 21 1  |             fact of their existence, and the fact that in any way
 22 1  |             their existence is good; and if he has no knowledge of
 23 1  |    necessarily believe regarding God and his creatures, he still
 24 1  |           the force of reason alone.~And, although he could do this
 25 1  |              as reason leads the way and follows up these considerations,
 26 1  |         reason, he has no knowledge. And if, in this discussion,
 27 1  |     experience by the bodily senses, and discern by our mental faculties,
 28 1  |           good one through one thing and another through another?
 29 1  |             sure, it is most certain and clear, for all who are willing
 30 1  |             be one thing in one case and another in another, but
 31 1  |           one thing in one instance, and another in another.~Since
 32 1  |          good, because he is strong, and by virtue of another, that
 33 1  |              virtue of his strength, and good by virtue of his swiftness,
 34 1  |             swiftness, yet swiftness and strength do not appear to
 35 1  |          horse, because he is strong and swift, is therefore good,
 36 1  |          good, because he is useful. And, indeed, nothing is ordinarily
 37 1  |               safety is called good, and those things which promote
 38 1  |              is reckoned to be good, and what promotes beauty.~But,
 39 1  |           which they themselves are, and this being alone is good
 40 1  |             which is supremely good, and supremely great, that is,
 41 2  |                wisdom, for instance. And since there can be nothing
 42 2  |             a being that is greatest and best, i. e., the highest
 43 3  |            which whatever is exists, and which exists through itself,
 44 3  |         which exists through itself, and is the highest of all existing
 45 3  |        through something that is one and the same, and all great
 46 3  |            that is one and the same, and all great things such through
 47 3  |        through something that is one and the same; but whatever is,
 48 3  |        through something that is one and the same. For, everything
 49 3  |            very power, which is one, and through which they are able
 50 3  |              though the terms master and servant are used with mutual
 51 3  |          used with mutual reference, and the men thus designated
 52 3  |     something other than themselves, and this alone through itself.
 53 3  |        through which all things are, and which alone exists through
 54 3  |         alone exists in the greatest and the highest degree of all.
 55 3  |            which is greatest of all, and through which exists whatever
 56 3  |           whatever is good or great, and, in short, whatever has
 57 3  |              must be supremely good, and supremely great, and the
 58 3  |           good, and supremely great, and the highest of all existing
 59 4  |      superior in its nature to wood, and man more excellent than
 60 4  |       natures than one of this sort, and they are of equal degree.~
 61 4  |            if they are more than one and equal, since they cannot
 62 4  |              some cause which is one and the same, that one cause,
 63 4  |             some nature which is one and single, and which is so
 64 4  |             which is one and single, and which is so superior to
 65 4  |              is such is the greatest and best of all existing beings.
 66 4  |           what it is through itself, and all existing beings are
 67 4  |         which exists through itself, and through which all other
 68 4  |       highest exists through itself, and all others through it; or,
 69 4  |         which is through itself good and great, and through itself
 70 4  |       through itself good and great, and through itself is what it
 71 4  |        through itself is what it is; and through which exists whatever
 72 4  |            has any existence at all; and which is the supreme good
 73 5  |        Nature exists through itself, and other beings through it,
 74 5  |       derives existence from itself, and other beings from it. ~Seeing,
 75 5  |         examine whether this Nature, and all things that have any
 76 5  |              through the same thing; and what exists through something
 77 5  |       derives existence from matter, and exists through the artificer,
 78 5  |             to exist through matter, and to derive existence from
 79 5  |              it exists through both, and derives existence from both.
 80 5  |             it exists through matter and from the artificer in another
 81 5  |             which it exists through, and from, the artificer.~It
 82 5  |          through the supreme Nature, and as that Nature exists through
 83 5  |            from this supreme Nature. And therefore, this Nature derives
 84 6  |              existence through self, and derived from self, is conceivable. ~
 85 6  |          what exists through itself, and what exists through another,
 86 6  |      whatever it is, through itself, and all other beings are what
 87 6  |         through another than itself, and is of later existence, and,
 88 6  |           and is of later existence, and, in some sort, less than
 89 6  |            to exist through nothing, and derive existence from nothing.
 90 6  |              existence from nothing. And although, in accordance
 91 6  |           brought me to an important and interesting point, I am
 92 6  |         advance toward what follows; and in order that if, perchance,
 93 6  |              whatever is is nothing. And, moreover, it does not exist
 94 6  |       without which nothing is good; and it is sufficiently clear
 95 6  |         through any efficient agent, and does not derive existence
 96 6  |           existence from any matter, and was not aided in being brought
 97 6  |       nothing; since, through itself and from itself, it is whatever
 98 6  |             to exist through itself, and to derive existence from
 99 6  |         lights or is lucent, through and from itself. For, as are
100 6  |        mutual relations of the light and to light and lucent (lux,
101 6  |            of the light and to light and lucent (lux, lucere, lucens),
102 6  |            the relations of essence, and to be and being, that is,
103 6  |      relations of essence, and to be and being, that is, existing
104 6  |    subsisting. So the supreme Being, and to be in the highest degree,
105 6  |            be in the highest degree, and being in the highest degree,
106 6  |             to another, as the light and to light and lucent.~ ~
107 6  |            as the light and to light and lucent.~ ~
108 7  |            exist through this Nature and derive existence from it. ~
109 7  |            should exist secondarily, and not primarily, through it.~
110 7  |      consists of earth, water, fire, and air. These four elements,
111 7  |         which exists through itself, and the universe of beings which
112 7  |            sort exist through itself and so through another than
113 7  |              existence from another, and exists later than that other.
114 7  |            good is subject to change and corruption. But this it
115 7  |          good is subjected to change and corruption through the supreme
116 7  |              except by its creation. And, since nothing else is or
117 7  |            except that supreme Being and the beings created by it,
118 7  |             by that supreme Essence, and derives existence from no
119 7  |         produced from nothing, alone and through itself, the world
120 8  |             what is created from it, and, necessarily, every cause
121 8  |             from no one by argument, and can scarcely be purloined
122 8  |       nothing, who can be convinced, and how, that anything is created
123 8  |               In three ways, then -- and this suffices for the removal
124 8  |     regarding what never has existed and does not exist at all, as
125 8  |           now, as he was not before; and he who was ill before, is
126 8  |          them, it created something, and that when they were created,
127 8  |             exalted with many riches and honors by some one, we say, "
128 9  |            the supreme Nature, what, and of what sort, and how, it
129 9  |              what, and of what sort, and how, it should be. Hence,
130 9  |            concerned, through which, and according to which, they
131 10 |           the same words in silence; and in another, when the mind
132 10 |               which I have put third and last, when they concern
133 10 |             well known, are natural, and are the same among all nations.
134 10 |              same among all nations. And, since all other words owe
135 10 |            recognition of an object, and where they cannot be, no
136 10 |            to which they correspond, and the more expressively they
137 10 |         called the especially proper and primary word, corresponding
138 10 |          that they might be created; and exists, now that they have
139 11 |            expression of the Creator and the expression of the artisan
140 11 |            established according to, and through, this same most
141 11 |            in the creative substance and in the artisan: that the
142 11 |        external source, but as first and sole cause, could suffice
143 12 |           nothing other than itself; and whatever.it created, it
144 12 |       Substance should be diligently and earnestly investigated.~ ~
145 13 |              that all creatures live and continue to exist, so long
146 13 |         alone exists through itself, and others through another than
147 13 |          alone lives through itself, and others through another than
148 13 |        created live through another, and that by which they have
149 14 |              Being is in all things, and throughout all; and all
150 14 |          things, and throughout all; and all derive existence from
151 14 |             derive existence from it and exist through and in it. ~
152 14 |            from it and exist through and in it. ~BUT if this is true --
153 14 |             It is, then, everywhere, and throughout all things, and
154 14 |           and throughout all things, and in all. But seeing that
155 14 |     immeasurableness of what creates and cherishes it, so the creative
156 14 |        cherishes it, so the creative and cherishing Being cannot,
157 14 |             itself, is what supports and surpasses, includes and
158 14 |              and surpasses, includes and permeates all other things.
159 14 |           same Being which is in all and through all, and from which,
160 14 |              in all and through all, and from which, and through
161 14 |         through all, and from which, and through which, and in which,
162 14 |            which, and through which, and in which, all exist.~ ~
163 15 |             of all; yet, we must try and see to what end reason will
164 15 |             greatness in any degree. And this truth is clearly seen
165 15 |          which is altogether greater and better than whatever is
166 15 |     understand the phrases, to be it and not to be it, in the same
167 15 |              I understand to be true and not to be true, to be bodily
168 15 |             to be true, to be bodily and not to be bodily, and the
169 15 |         bodily and not to be bodily, and the like. Indeed, to be
170 15 |          better than not to be true; and just is better than not
171 15 |             is better than not just; and to live than not to live.~
172 15 |             though both, namely, man and lead are not gold, man is
173 15 |            is nothing better at all, and which is better than all
174 15 |     themselves are not, is superior; and it should by all means,
175 15 |              living, wise, powerful, and all-powerful, true, just,
176 15 |              just, blessed, eternal, and whatever, in like manner,
177 15 |           which of all things it is, and which it is not?~ ~
178 16 |            that it is to be justice; and so with regard to attributes
179 16 |           expressed in the same way: and none of these shows of what
180 16 |              is so through justness, and so with other like cases,
181 16 |             is just through another, and not through itself. But
182 16 |            is at all, through itself and not through another. So,
183 16 |             except through justness, and cannot be just, except through
184 16 |           Nature is itself justness? And, when it is said to be just
185 16 |              is just through itself. And, when it is said to be just
186 16 |       supreme Being, that it is just and that it is justness; and,
187 16 |             and that it is justness; and, when it is said that it
188 17 |          said of its essence are one and the same in it: and nothing
189 17 |              one and the same in it: and nothing can be said of its
190 17 |              which it is compounded, and, indeed, owes to them the
191 17 |             is through these things; and they are not what they are
192 17 |            what they are through it, and therefore it is not at all
193 17 |              was shown above refutes and overthrows, through a clear
194 17 |             is by no means composite and yet is by all means those
195 17 |              essentially in one way, and by virtue of one consideration.
196 17 |          said to be a material body, and rational, and human, these
197 17 |         material body, and rational, and human, these three things
198 17 |               be is a material body; and in accordance with another,
199 17 |              with another, rational; and no one of these, taken by
200 18 |              It is without beginning and without end. ~FROM what
201 18 |          simple Nature which creates and animates all things existed,
202 18 |              is it without beginning and without end? For, if it
203 18 |              although it exists from and through itself. For it so
204 18 |        itself. For it so exists from and through itself, that by
205 18 |            essence which exists from and through itself, and another
206 18 |             from and through itself, and another through which, and
207 18 |           and another through which, and from which, it exists. But,
208 18 |             through nor from itself, and neither through nor from
209 18 |            is not supremely immortal and supremely incorruptible.
210 18 |             it is supremely immortal and supremely incorruptible.
211 18 |             Being is itself the true and simple, unmixed good. Therefore,
212 18 |           asserted it to be powerful and all-powerful. Therefore,
213 18 |              shall cease to be true, and shall not be true, namely,
214 18 |         suppositions is conceivable, and both these facts cannot
215 18 |             either beginning or end. And then, if truth had a beginning,
216 18 |            that truth did not exist, and after it shall be ended
217 18 |        existed before truth existed, and truth will exist after truth
218 19 |      confronted by the term nothing, and whatever our reasoning thus
219 19 |      concordant attestation of truth and necessity, has concluded
220 19 |              nothing existed before, and nothing will exist after,
221 19 |       nothing must have preceded it; and either something or nothing
222 19 |           time when nothing existed, and that there will be after
223 19 |            that Being did not exist, and when nothing shall exist,
224 19 |             nothing already existed; and the same Being shall no
225 19 |             Tr.], which precedes it, and yields its place to nothing,
226 19 |     reasoning be stormed by nothing; and the supreme good, which
227 19 |          good, which has been sought and found by the light of truth,
228 19 |            before the supreme Being, and that nothing will not exist
229 19 |             the foregoing arguments, and which, from the force of
230 19 |            that Being did not exist, and nothing did exist; but,
231 19 |            follow the supreme Being, and the conclusion is reached,
232 20 |             It exists in every place and at every time. ~BUT, although
233 20 |            Nature exists everywhere, and in all things, and through
234 20 |       everywhere, and in all things, and through all; and from the
235 20 |             things, and through all; and from the fact that it neither
236 20 |             that it always has been, and is, and will be; yet, I
237 20 |             always has been, and is, and will be; yet, I perceive
238 20 |         inquire more carefully where and when that Nature exists.~
239 20 |             exists either everywhere and always, or merely at some
240 20 |              or merely at some place and time, or nowhere and never:
241 20 |           place and time, or nowhere and never: or, as I express
242 20 |            it, either in every place and at every time, or finitely,
243 20 |              finitely, in some place and at some time, or in no place
244 20 |            some time, or in no place and at no time.~But what can
245 20 |              what exists most really and supremely exists nowhere
246 20 |             supremely exists nowhere and never? It is, therefore,
247 20 |         false that it exists nowhere and never. Again, since there
248 20 |             never is there any good, and nowhere and never is there
249 20 |          there any good, and nowhere and never is there anything
250 20 |            that Being exists nowhere and never.~It therefore exists
251 20 |        exists finitely, at some time and place, or everywhere and
252 20 |             and place, or everywhere and always. But, if it exists
253 20 |            some place or time, there and then only, where and when
254 20 |           there and then only, where and when it exists, can anything
255 20 |            can anything exist. Where and when it does not exist,
256 20 |             that there is some place and time where and when nothing
257 20 |            some place and time where and when nothing at all exists.
258 20 |           this is false -- for place and time themselves are existing
259 20 |              finitely, at some place and time, but that, through
260 20 |            its power, it is wherever and whenever anything is, this
261 20 |             it must exist everywhere and always, that is, in every
262 20 |              that is, in every place and at every time.~ ~
263 21 |             it exists in every place and at every time, or else only
264 21 |             transcending every place and time.~But, if in part it
265 21 |           But, if in part it exists, and in part does not exist,
266 21 |            not exist, in every place and at every time, it has parts;
267 21 |          therefore, exist everywhere and always in part.~But how
268 21 |         exist as a whole, everywhere and always? For, either it is
269 21 |              places or at all times, and by parts in individual places
270 21 |           parts in individual places and times; or, that it exists
271 21 |          whole, in individual places and times as well.~But, if it
272 21 |              exempt from composition and division of parts; which
273 21 |            as a whole, in all places and at all times that it exists
274 21 |           parts in individual places and times.~We are confronted,
275 21 |            in every individual place and time. This is doubtless
276 21 |               since the law of place and the law of time, the investigation
277 21 |            separate one from another and seem to avoid debate, as
278 21 |             not exist in that place. And that of which there is no
279 21 |              in the meantime no good and no existence in other places,
280 21 |               as a whole, separately and at distinct times for individual
281 21 |             whole yesterday, to-day, and to-morrrow; it is properly
282 21 |            properly said that it was and is and will be. Its age,
283 21 |              said that it was and is and will be. Its age, then,
284 21 |             this time present, past, and future. But what else is
285 21 |          eternity has past, present, and future, its essence also
286 21 |          consequence, past, present, and future.~But what is past
287 21 |            is not present or future; and what is present is not past
288 21 |       present is not past or future; and what is future is not past
289 21 |          which was proved with clear and logical cogency above, namely,
290 21 |              one thing, at one time, and another, at another, and
291 21 |             and another, at another, and has parts distributed according
292 21 |              is? But was means past, and will be future. Therefore
293 21 |           parts in individual places and times; nor so that it exists,
294 21 |           whole, in individual times and places, it is manifest that
295 21 |              in every time or place.~And, since, in like manner,
296 21 |              a part exists in every, and a part transcends every,
297 21 |              transcends every, place and time, it is impossible that
298 21 |            that it exists everywhere and always.~For, in no way can
299 21 |        conceived to exist everywhere and always, except either as
300 21 |              at all exist everywhere and always, it will exist either
301 21 |            or time, that is, nowhere and never does it exist. For
302 21 |            it exists through itself, and without beginning and without
303 21 |        itself, and without beginning and without end, but that without
304 21 |             it must exist everywhere and always.~ ~
305 22 |             it exists in every place and time, and in none. ~How,
306 22 |             in every place and time, and in none. ~How, then, shall
307 22 |         according to our exposition, and so necessary according to
308 22 |       supreme Nature exists in place and time in some such way, that
309 22 |            not more wholes than one; and that its age, which does
310 22 |     distributed among past, present, and future.~For, to this law
311 22 |            For, to this law of space and time, nothing seems to be
312 22 |              truth asserted that one and the same whole cannot exist
313 22 |            contains by including it, and includes by containing it;
314 22 |           includes by containing it; and that time is predicable
315 22 |           time ends by measuring it, and measures by ending it. Hence,
316 22 |          that no place is its place, and no time its time.~But, what
317 22 |              Substance which creates and is supreme among all beings,
318 22 |              which must be alien to, and free from, the nature and
319 22 |            and free from, the nature and law of all things which
320 22 |           than its essence, contains and includes under itself all
321 22 |            being present, as a whole and simultaneously, in more
322 22 |         lacking to no place or time, and no law of place or time
323 22 |            present at the same time, and in like manner in this,
324 22 |             expression regarding it, and regarding local and temporal
325 22 |              it, and regarding local and temporal natures, is the
326 22 |              present in those places and times in which they are
327 22 |           which they are said to be, and (2) that they are contained
328 22 |            contained by these places and times themselves.~But in
329 22 |        contained by no other at all. And yet it may be said, after
330 22 |             It exists in every place and time, because it is absent
331 22 |              it is absent from none; and it exists in none, because
332 22 |             it has no place or time, and has not taken to itself
333 22 |          restricted to things finite and mutable, which it is not.~
334 22 |            mutable, which it is not.~And yet, these properties of
335 22 |             these properties of time and place can, in some sort,
336 22 |          truly present in all finite and mutable beings as if it
337 22 |    circumscribed by the same places, and suffered change by the same
338 22 |            of all exists, everywhere and always, and nowhere and
339 22 |               everywhere and always, and nowhere and never, that
340 22 |              and always, and nowhere and never, that is, in every
341 22 |              that is, in every place and time, and in no place or
342 22 |             in every place and time, and in no place or time, according
343 23 |            by the truth of the fact, and is not forbidden by the
344 23 |    rationality is. For, though there and where are adverbs of place,
345 23 |             is merely in all places. And since, as the reasons set
346 23 |      existing things, that it is one and the same, perfect whole
347 24 |       Substance is without beginning and without end; that it has
348 24 |            than itself, is immutable and without parts. Is not, therefore,
349 24 |              it is the same to exist and to live, no better sense
350 24 |       nothing else than its own life and its own eternity, is in
351 24 |            is in no wise terminable, and does not exist, except as
352 24 |             exist, except as at once and perfectly whole, what else
353 24 |            life, existing as at once and perfectly whole?~For this
354 24 |             limitations of beginning and end; and this is proved
355 24 |    limitations of beginning and end; and this is proved to be consistent
356 25 |              by virtue of accidents? And, on the ocher hand, does
357 25 |       greater than all other natures and that it is unlike them seems
358 25 |             facts, called accidents, and natural immutability, if
359 25 |             shall be able to sustain and to lose all these relations
360 25 |           with supreme immutability; and yet there is no accident
361 25 | substantially identical with itself; and it is never in any way different
362 26 |             transcends all substance and is individually whatever
363 26 |          called substance for being, and so transcends, as it is
364 26 |       through itself whatever it is, and which creates every other
365 26 |            other being from nothing, and a being, which is made whatever
366 26 |            which are not what it is. And, since it alone, of all
367 26 |          whatever it is individually and apart from association with
368 27 |       treated, yet it is a substance and an indivisible spirit. ~
369 27 |        highest degree of all things; and since the essence of anything
370 27 |            our calling it substance.~And since no worthier essence
371 27 |         worthier essence than spirit and body is known, and of these,
372 27 |            spirit and body is known, and of these, spirit is more
373 27 |            that this Being is spirit and not body. But, seeing that
374 27 |            spirit has not any parts, and there cannot be more spirits
375 28 |           This Spirit exists simply, and created beings are not comparable
376 28 |              so wonderfully singular and so singularly wonderful
377 28 |          Spirit alone exists simply, and perfectly, and absolutely;
378 28 |        exists simply, and perfectly, and absolutely; while all other
379 28 |             are almost non-existent, and hardly exist at all. For,
380 28 |             is, it is, once for all, and simultaneously, and interminably.
381 28 |             all, and simultaneously, and interminably. Seeing, I
382 28 |              itself to exist simply, and absolutely, and perfectly.~
383 28 |              simply, and absolutely, and perfectly.~But since, on
384 28 |           will not be, at some time; and, since this former existence
385 28 |          theirs is no longer a fact; and that future existence is
386 28 |         existence is not yet a fact; and their existence in a transient,
387 28 |            existence in a transient, and most brief, and scarcely
388 28 |           transient, and most brief, and scarcely existing, present
389 28 |              that they exist simply, and perfectly, and absolutely;
390 28 |         exist simply, and perfectly, and absolutely; and it is asserted
391 28 |           perfectly, and absolutely; and it is asserted that they
392 28 |     themselves, but through another; and, since they return from
393 28 |            perfectly, or absolutely, and not rather to be almost
394 28 |              be almost non-existent.~And since the existence of this
395 28 |             what is in nonexistence; and since, whatever he is himself,
396 28 |              conceived of as simple, and perfect, and absolute?~But
397 28 |              as simple, and perfect, and absolute?~But what is thus
398 28 |             But what is thus simply, and on every ground, solely
399 28 |              solely perfect, simple, and absolute, this may very
400 28 |              be in some sort unique. And, on the other hand, whatever
401 28 |              through a higher cause, and neither simply, nor perfectly,
402 28 |        creative Spirit alone exists, and all creatures are nonexistent;
403 29 |              identical with himself, and consubstantial with him,
404 29 |              except through himself, and whatever was created by
405 29 |           except the creative Spirit and its creatures. But it is
406 29 |         through which it is created, and nothing exists later than
407 29 |          supreme Spirit is one only, and altogether indivisible,
408 31 |             What natures are greater and more excellent than others. ~
409 31 |          that is not easy to answer, and yet must not be left in
410 31 |              of them, are likenesses and images of the objects to
411 31 |            to which they correspond; and every likeness or image
412 31 |            all things are expressed, and through which all were created?
413 31 |              is not altogether true, and is merely a sort of likeness
414 31 |              some sort non-existent, and, yet were made something
415 31 |              made something through, and according to, that Word,
416 31 |            to what exists supremely, and is supremely great.~For
417 31 |              only exists, but lives, and is sentient and rational,
418 31 |           but lives, and is sentient and rational, it is clear that,
419 31 |           which is not alive at all; and what, in any way, even by
420 31 |              is not sentient at all; and what is rational, more than
421 31 |            like the supreme Essence. And I think that this can easily
422 31 |             substance that is alive, and sentient, and rational,
423 31 |              is alive, and sentient, and rational, to be deprived
424 31 |         sentience, then of its life, and finally of the bare existence
425 31 |         gradually brought to smaller and smaller degrees of existence,
426 31 |        smaller degrees of existence, and at last to non-existence?
427 31 |            reduce an essence to less and less degrees of existence,
428 31 |            order, lead it to greater and greater degrees.~It is evident,
429 31 |        sentient than a non-sentient, and a rational than a nonrational.
430 31 |          exists in a greater degree, and is more excellent, according
431 31 |     substance which exists supremely and is supremely excellent.~
432 31 |             likeness, but their true and simple essence; while, in
433 31 |       created, there is not a simple and absolute essence, but an
434 31 |          nature has a higher essence and dignity, the more it is
435 32 |           For, to what has not been, and is not, and will not be,
436 32 |            has not been, and is not, and will not be, then can be
437 32 |             but that supreme Wisdom, and conceive of that Wisdom
438 32 |              conceive of that Wisdom and of itself? For, if the human
439 32 |           from irrational creatures, and that Wisdom from the whole
440 32 |        eternally mindful of himself, and conceives of himself after
441 32 |             first place that Spirit, and the rational mind after
442 33 |            XXXIII.~He utters himself and what he creates by a single
443 33 |          himself, then, by one word, and what be creates by another;
444 33 |              if he expresses himself and what he creates, by a Word
445 33 |          which he expresses himself, and of the Word by which he
446 33 |            same substance with them, and yet is not the Word. But,
447 33 |           the mental concept itself. And the more truly it succeeds
448 33 |          think of the object itself; and, indeed, this fact is observed
449 33 |      something else which it is not, and especially when it thinks
450 33 |             through my ocular vision and this image is the word corresponding
451 33 |           with it, namely, its Word? And this Word, although of a
452 33 |              he expresses by a word, and a word must belong to something,
453 33 |     corresponding to himself. By one and the same Word, then, he
454 33 |           then, he expresses himself and whatever he has made.~ ~
455 34 |            different as the creative and the created being be expressed
456 34 |            himself is supreme Wisdom and supreme Reason, in which
457 34 |               but before it is made, and after it is destroyed, is
458 34 |            before they were created, and now that they have been
459 34 |              they have been created, and after they are decayed or
460 34 |             is the true first being, and the first reality of existence,
461 34 |             any way, the more really and excellently do they exist.
462 34 |              has been created by one and the same Word.~ ~
463 35 |          been created is in his Word and knowledge, life and truth. ~
464 35 |             Word and knowledge, life and truth. ~BUT, since it is
465 35 |             consubstantial with him, and perfectly like him, it necessarily
466 35 |             exist in him exist also, and in the same way, in his
467 35 |              in itself, is very life and truth in him.~But, since
468 35 |          things are in his Word life and truth, so are they in his
469 36 |              kind is that expression and that knowledge, which is
470 36 |              which is so much higher and truer than created substances;
471 37 |            which is the only creator and the only beginning of all
472 37 |          same his Word also creates, and in the same way.~Whatever
473 37 |        relation his Word also bears, and in the same way. And yet,
474 37 |          bears, and in the same way. And yet, both do not bear it
475 37 |            just as he is the creator and the beginning of the world,
476 37 |          world, so is his Word also; and yet there are not two, but
477 37 |             not two, but one creator and one beginning.~ ~
478 38 |         belong to the supreme Spirit and his Word. For, it is certain
479 38 |             each of these separately and in both simultaneously,
480 38 |        separately perfected in both, and yet does not admit plurality
481 38 |              perfectly supreme Truth and Creator, and his Word is
482 38 |           supreme Truth and Creator, and his Word is supreme Truth
483 38 |            his Word is supreme Truth and Creator; yet both at once
484 38 |       relation to the created world; and there is no dual expression
485 38 |            other, because it is Word and image only as it is the
486 38 |         image only as it is the Word and image of something; and
487 38 |              and image of something; and so peculiar are these attributes
488 38 |            For he, whose is the Word and image, is neither image
489 38 |              two, the supreme Spirit and the Word, although by certain
490 38 |            existence from the other, and the property of that other
491 39 |            supreme Spirit by birth. ~AND this truth, it seems, can
492 39 |             to be born of the other; and of the other, that the first
493 39 |            Being from supreme Being. And, to dispose of this comparison
494 39 |          with all brevity, it is one and the same being which derives
495 39 |           derives existence from one and the same being, and on such
496 39 |              one and the same being, and on such terms, that it in
497 39 |           the offspring of a parent; and that it does not derive
498 40 |              is most truly a parent, and that Word his offspring. ~
499 40 |            properly said to be born, and is so like him of whom it
500 40 |              is more truly a parent, and the Word his offspring,