Par.

  1 Pre|           God, basing his argument not on the authority of Scripture,
  2 Pre|           wish also, that I should not disdain to meet such simple
  3 Pre|        their entreaties and by the not contemptible sincerity of
  4 Pre|           that in this book I have not so much satisfied those
  5 Pre|          contrary to my hope, that not only the brethren mentioned
  6 Pre|     frequent consideration, I have not been able to find that I
  7 Pre|          with the truth, I ask him not to denounce me at once as
  8 Pre|       first seen this preface will not pronounce a rash judgment,
  9 1  |            are good, which he does not desire, except as he judges
 10 1  |          if necessarily, yet it is not, for this reason, said to
 11 1  |          mental faculties, must we not believe that there is some
 12 1  |      virtue of some fact, which is not understood to be one thing
 13 1  |      quality of justness, which is not one thing in one instance,
 14 1  |          swiftness and strength do not appear to be the same thing.~
 15 2  |          through itself. But, I do not mean physically great, as
 16 3  |       existing beings. ~THEREFORE, not only are all good things
 17 3  | inconceivable that anything should not exist by virtue of something.~
 18 3  |            Whatever is, then, does not exist except through something.
 19 3  |          being, then all things do not exist through more than
 20 3  |          it confers existence. For not even beings of a relative
 21 3  |      mutual relations, yet they do not at all exist mutually, the
 22 4  |        whether he will or no, that not all are embraced in a single
 23 4  |          the horse, assuredly does not deserve the name of man.
 24 4  |           of natures themselves is not limited by any bounds. But
 25 4  |          itself, just as they have not more than one essence, but
 26 4  |       single essence, so they have not more than one nature, but
 27 4  |         great. Therefore, they are not so great that there is nothing
 28 4  |            our reasoning showed us not long since, that which exists
 29 5  |           than it, just as they do not exist except through it.~
 30 6  |        CHAPTER VI.~This Nature was not brought into existence with
 31 6  |        external cause, yet it does not exist through nothing, or
 32 6  |          SINCE the same meaning is not always attached to the phrase, "
 33 6  |         exists through another, do not admit the same ground of
 34 6  |        assist it to be what it was not before.~What is to be inferred?
 35 6  |            Substance; yet, I would not neglect to give a connected
 36 6  |             And, moreover, it does not exist through nothing, because
 37 6  |        that this Being, then, does not exist before itself, by
 38 6  |           other nature, then it is not the supreme Nature, but
 39 6  |       discussion. Therefore, it is not even conceivable that this
 40 6  |            whatever it is, it does not exist through itself, or
 41 6  |      supreme Substance, then, does not exist through any efficient
 42 6  |          efficient agent, and does not derive existence from any
 43 6  |           from any matter, and was not aided in being brought into
 44 6  |      existence from itself: it did not create itself, nor did it
 45 6  |       itself to become what it was not before, unless, haply, it
 46 7  |      should exist secondarily, and not primarily, through it.~First,
 47 7  |        from any material. But I do not doubt that all this solid
 48 7  |          forms. -- I say that I do not doubt this. But I ask, whence
 49 7  |         any material, certainly it not only cannot be, but it cannot
 50 7  |            last, at any rate, does not exist. For, indeed, nothing
 51 7  |    universe of beings which exist, not through themselves, but
 52 7  |         has no existence at all is not the material of anything.~
 53 7  |         exist through another does not derive existence as if materially,
 54 8  |           means something, or does not mean something. But if nothing
 55 8  |            If, however, nothing is not something; since it is inconceivable
 56 8  |          be created from what does not exist, nothing is created
 57 8  |           something, or nothing is not something, it apparently
 58 8  |            have already determined not to neglect in this meditation
 59 8  |           created from nothing has not been created at all; just
 60 8  |         nothing," that is, he does not speak at all. According
 61 8  |         never has existed and does not exist at all, as to whence
 62 8  |            that is, from what does not exist at all, as if this
 63 8  |         created, but that there is not anything whence it was created.
 64 8  |       Being from nothing, that is, not from anything; just as this
 65 8  |             is rich now, as he was not before; and he who was ill
 66 8  |             is well now, as he was not before.~In this way, then,
 67 9  |        this extent, that they were not what they now are, nor was
 68 9  |          be created, yet they were not nothing, so far as the creator'
 69 10 |            or reason I mean, here, not the conception of words
 70 10 |   outwardly used, are sensible; or not by employing these signs,
 71 10 |           be, or already existing, not without reason it may be
 72 11 |           through the latter would not exist at all, unless it
 73 11 |          were something that it is not through this expression
 74 12 |          of this expression should not, in my opinion, be carelessly
 75 13 |         supreme Nature whatever is not identical with it has been
 76 14 |          that, where this Being is not, nothing is. It is, then,
 77 15 |          substance of this Being. ~NOT without reason I am now
 78 15 |          the supreme Nature, it is not significant of its substance.~
 79 15 |             be applied to it, does not describe its natural essence.~
 80 15 |       supreme or greater, it would not be conceived as either supreme
 81 15 |           or greater, yet it would not, therefore, be less good,
 82 15 |          can be so conceived of as not supreme, that still it shall
 83 15 |     supreme, taken by itself, does not describe that Being which
 84 15 |            better than whatever is not what it is. But, what these
 85 15 |          whatever there is that is not of a relative nature, either
 86 15 |          is in general better than not to be it, or such that,
 87 15 |          such that, in some cases, not to be it is better than
 88 15 |          the phrases, to be it and not to be it, in the same way
 89 15 |          understand to be true and not to be true, to be bodily
 90 15 |          be true, to be bodily and not to be bodily, and the like.
 91 15 |            in general, better than not to be it; as to be wise
 92 15 |          to be wise is better than not to be so; that is, it is
 93 15 |          is better to be wise than not to be wise. For, though
 94 15 |        though one who is just, but not wise, is apparently a better
 95 15 |          than one who is wise, but not just, yet, taken by itself,
 96 15 |             taken by itself, it is not better not to be wise than
 97 15 |           itself, it is not better not to be wise than to be wise.
 98 15 |            For, everything that is not wise, simply in so far as
 99 15 |          simply in so far as it is not wise, is less than what
100 15 |           since everything that is not wise would be better if
101 15 |          is altogether better than not to be so, that is, better
102 15 |           so, that is, better than not to be true; and just is
103 15 |            and just is better than not just; and to live than not
104 15 |         not just; and to live than not to live.~But, in some cases,
105 15 |          live.~But, in some cases, not to be a certain thing is
106 15 |           better than to be it, as not to be gold may be better
107 15 |           For it is better for man not to be gold, than to be gold;
108 15 |         something to be gold, than not to be gold -- lead, for
109 15 |           namely, man and lead are not gold, man is something as
110 15 |          may be so conceived of as not supreme, that supreme is
111 15 |     neither in general better than not supreme, nor not supreme
112 15 |       better than not supreme, nor not supreme better, in any case,
113 15 |            to be it is better than not to be it; as it is impious
114 15 |       anything, than which what is not it is in any way better,
115 15 |       general, better than what is not it. For, it alone is that,
116 15 |         than all things, which are not what it is.~It is not a
117 15 |          are not what it is.~It is not a material body, then, or
118 15 |         something better, which is not what they themselves are.
119 15 |          which they themselves are not, is superior; and it should
120 15 |         which everything, which is not what they themselves are,
121 15 |     absolutely better than what is not it. Why, then, should we
122 15 |      things it is, and which it is not?~ ~
123 16 |         anything like these, it is not shown what it is, but of
124 16 |           supreme Nature itself is not just, except through justness.~
125 16 |          just through another, and not through itself. But this
126 16 |            all, through itself and not through another. So, if
127 16 |      through another. So, if it is not just, except through justness,
128 16 |            possess justness, we do not conceive of a just man as
129 16 |          of as being justness, but not as possessing justness.
130 16 |         said to be justness, it is not said of what character it
131 16 |           it is called just, it is not said of what character it
132 16 |           is, the answer, Just, is not less fitting than the answer,
133 16 |          of it, then, it is shown, not of what character, or how
134 17 |             rather, that there are not more goods than one, but
135 17 |         these things; and they are not what they are through it,
136 17 |            it, and therefore it is not at all supreme. If, then,
137 17 |          necessarily all these are not more than one, but are one.
138 17 |             these three things are not said in one way, or in virtue
139 17 |           in such a way that it is not this same thing, according
140 17 |        what it is; hence, it would not be simple, but composite.~ ~
141 18 |            the supreme Nature does not begin through or from, itself.~
142 18 |           it is to have end, it is not supremely immortal and supremely
143 18 |  incorruptible. Therefore, it will not have an end.~Furthermore,
144 18 |        will. But certainly that is not a simple, unmixed good,
145 18 |   certainly the supreme good, will not die of its own will. If,
146 18 |            against its will, it is not supremely powerful, or all-powerful.
147 18 |   all-powerful. Therefore, it will not die against its will. Hence,
148 18 |          end or a beginning, it is not true eternity, which it
149 18 |            be true, or when it was not true, namely, that something
150 18 |        cease to be true, and shall not be true, namely, that something
151 18 |            was true that truth did not exist, and after it shall
152 18 |            be true that truth will not exist. Yet, anything that
153 18 |        said to have, or understood not to have, beginning or end,
154 19 |         logically necessary truth, not anything existed before
155 19 |            existed, that Being did not exist, and when nothing
156 19 |       shall exist, that Being will not exist. How is it, then,
157 19 |          is it, then, that it does not take inception from nothing
158 19 |          or how is it that it will not come to nothing? -- if that
159 19 |      nothing? -- if that Being did not yet exist, when nothing
160 19 |             then, that nothing did not exist before the supreme
161 19 |       Being, and that nothing will not exist after it, rather than
162 19 |          before the supreme Being, not anything existed. Just as,
163 19 |            itself, which signifies not anything, has taught me
164 19 |        false; or in this way, that not anything has taught me to
165 19 |           time when that Being did not exist, and nothing did exist;
166 19 |       before that Being, there was not anything. The same sort
167 20 |             Where and when it does not exist, moreover, there is
168 20 |      whenever anything is, this is not true. For, since it is manifest
169 20 |           it.~Since, then, it does not exist finitely, at some
170 21 |           exists, and in part does not exist, in every place and
171 21 |            which is false. It does not, therefore, exist everywhere
172 21 |  individual places or times, it is not exempt from composition
173 21 |     supreme Nature. Hence, it does not so exist, as a whole, in
174 21 |         there is no part that does not exist in that place. And
175 21 |         there is no part that does not exist in a given place,
176 21 |        believe. Therefore, it does not exist, as a whole, at one
177 21 |       places themselves, which are not nothing, but something.
178 21 |            the supreme Nature does not exist, as a whole, in individual
179 21 |            is evident that it does not at all exist, as a whole,
180 21 |          times, if these times are not themselves simultaneous?
181 21 |            than its eternity, does not exist, as a whole, simultaneously,
182 21 |        future.~But what is past is not present or future; and what
183 21 |             and what is present is not past or future; and what
184 21 |      future; and what is future is not past or present. How, then,
185 21 |           eternity. For why has it not a present, if it truly is?
186 21 |            will be. Hence, it does not exist at distinct times,
187 21 |    distinct times, just as it does not exist, as a whole, simultaneously
188 21 |           is manifest that it does not in any way exist, as a whole,
189 21 |            in part. But if it does not at all exist everywhere
190 21 |           irrefutably established, not only that it exists through
191 22 |          some such way, that it is not prevented from so existing
192 22 |           or times, that there are not more wholes than one; and
193 22 |           that its age, which does not exist, except as true eternity,
194 22 |        except as true eternity, is not distributed among past,
195 22 |         space or time that they do not transcend extent of space
196 22 |          of those beings which are not of this class, no such conclusion
197 22 |             seeing that place does not act upon it as place, nor
198 22 |            nor time as time, it is not irrational to say, that
199 22 |            which it created? Is it not impudently foolish, too,
200 22 |     restraint of place or time, is not compelled by any law of
201 22 |        present in one place, it is not therefore prevented from
202 22 |          with the future, which is not yet.~For, by no means is
203 22 |         space or time to exist, or not to exist, at any place or
204 22 |        namely, that it is present; not that it is also contained.
205 22 |          no place or time, and has not taken to itself distinctions
206 22 |           and mutable, which it is not.~And yet, these properties
207 23 |        that this supreme Nature is not more truly in all places
208 23 |            in all existing things, not as if it were contained
209 23 |      permeating all, why should it not be said to be everywhere,
210 23 |          truth of the fact, and is not forbidden by the proper
211 23 |         place to objects which are not places; as, when I say that
212 24 |    immutable and without parts. Is not, therefore, the term which
213 24 |          wise terminable, and does not exist, except as at once
214 24 |             as we have proved, was not created, but is the creator,
215 25 |          mutable being.] ~BUT does not this Being, which has been
216 25 |       immutable, if it can, I will not say, be, but, be conceived
217 25 |            the ocher hand, does it not partake of accident, since
218 25 |     accidents, some are understood not to be present or absent
219 25 |             while others are known not to effect any change in
220 25 |       thing either by occurring or not occurring -- certain relations,
221 25 |          younger than a man who is not yet born, nor equal to him,
222 25 |       their train, while a part do not impair at all the immutability
223 25 |        cause mutation, yet it does not disdain occasional expression
224 26 |            these beings, which are not what it is. And, since it
225 26 |            existence it has, is it not whatever it is individually
226 27 |               CHAPTER XXVII.~It is not included among substances
227 27 |       essence?~Yet, seeing that it not only most certainly exists,
228 27 |           this Being is spirit and not body. But, seeing that one
229 27 |         seeing that one spirit has not any parts, and there cannot
230 28 |             and created beings are not comparable with him. ~IT
231 28 |          be comparable with it are not so.~For, by diligent attention
232 28 |           simply that it is; it is not now, by mutation, anything
233 28 |       anything which it either was not at any time, or will not
234 28 |           not at any time, or will not be in the future. Nor does
235 28 |            mutation, what they are not now; or, are what they were
236 28 |             or, are what they were not, or will not be, at some
237 28 |        what they were not, or will not be, at some time; and, since
238 28 |           that future existence is not yet a fact; and their existence
239 28 |          in such mutability, it is not unreasonably denied that
240 28 |        non-existence to existence, not through themselves, but
241 28 |      perfectly, or absolutely, and not rather to be almost non-existent.~
242 28 |      whatever he is himself, he is not through another than himself,
243 28 |          what he is himself, ought not his existence alone to be
244 28 |         nonexistent; yet, they are not wholly non-existent, because,
245 29 |          with him, since there are not two spirits, but one. ~BUT
246 29 |          but that expression could not be created through itself.
247 29 |      conceiving of it? For he does not, like man, ever fail to
248 29 |            with him, that they are not two spirits, but one.~ ~
249 30 |          XXX.~This expression does not consist of more words than
250 30 |       supreme Nature that they are not two spirits, but one; assuredly,
251 30 |          former. It therefore does not consist of more words than
252 31 |          XXXI.~This Word itself is not the likeness of created
253 31 |          arises a question that is not easy to answer, and yet
254 31 |            to answer, and yet must not be left in any ambiguity.
255 31 |             Will it be, or will it not be, the likeness of the
256 31 |           of mutable things, it is not consubstantial with supreme
257 31 |            is false. But, if it is not altogether true, and is
258 31 |           Word of supreme Truth is not altogether true; which is
259 31 |          account, perhaps, -- nay, not perhaps, but certainly, --
260 31 |            to excel those that are not alive, the sentient to excel
261 31 |          unique manner of its own, not only exists, but lives,
262 31 |         Nature, than that which is not alive at all; and what,
263 31 |           this Nature than what is not sentient at all; and what
264 31 |            degree than one that is not living, a sentient than
265 31 |            things were created, is not their likeness, but their
266 31 |           things created, there is not a simple and absolute essence,
267 31 |         follows, that this Word is not more nor less true, according
268 32 |            objects, of which it is not the likeness? Since every
269 32 |            that object, if this is not the word corresponding to
270 32 |          creature, that Word would not exist at all, which is the
271 32 |          be the eternal Being, but not the Word, if nothing were
272 32 |            Being? For, to what has not been, and is not, and will
273 32 |          what has not been, and is not, and will not be, then can
274 32 |         been, and is not, and will not be, then can be no word
275 32 |             intelligere), he would not understand or conceive of
276 32 |        would it conceive? Would it not conceive of itself? But
277 32 |           Wisdom, at any time does not conceive of itself; since
278 32 |         rational mind can remember not only itself, but that supreme
279 32 |      Wisdom or of itself, it would not distinguish itself at all
280 32 |           of a rational mind; nay, not after the likeness of anything;
281 33 |         identity of substance does not compel us to admit a single
282 33 |    substance with them, and yet is not the Word. But, undoubtedly
283 33 |         something else which it is not, and especially when it
284 33 |    sufficient propriety, may still not inappropriately be called
285 33 |     expresses the created world is not at all, in the same way,
286 33 |         created world, since it is not this world's likeness, but
287 33 |    therefore follows, that he does not express the created world
288 33 |           expresses it, if he does not express it by a word, belonging
289 34 |         while the created world is not coeternal with him? Perhaps,
290 34 |        made after one of the arts, not only when it is made, but
291 34 |          way, they are ever in him not what they are in themselves,
292 35 |             then, whether alive or not alive, or howsoever it exists
293 36 |          while in our knowledge is not their being, but their likeness.~
294 37 |         also sustains: yet both do not simultaneously sustain this
295 37 |       things through his Word, did not the Word itself also create
296 37 |         same way. And yet, both do not bear it simultaneously,
297 37 |          than one, since there are not more supreme creative essences
298 37 |            also; and yet there are not two, but one creator and
299 38 |    perfected in both, and yet does not admit plurality in the two.
300 38 |      Creator; yet both at once are not two truths or two creators.~
301 38 |           of the fact that he does not derive existence from that
302 39 |            the supreme Spirit does not derive existence from him,
303 39 |           parent; and that it does not derive existence from him,
304 39 |             although the hair does not resemble the head, nor the
305 40 |          his parent? why should it not rather be declared, that
306 42 |          even this question should not be neglected: whether it
307 42 |    Spiritus, masculine); why is it not, with equal reason, consistent
308 42 |        true that this offspring is not a daughter, but a Son.~Hence,
309 43 |      Father and Son are, that I do not understand why they are
310 43 |         the Father and the Son are not two spirits, but one Spirit.
311 43 |      separate beings, plurality is not attributed, since they are
312 43 |         attributed, since they are not properties of two things,
313 43 |      separately.~For, as there are not two fathers or two sons,
314 43 |      separate beings, so there are not two spirits, but one Spirit;
315 44 |       nature is thus honored. For, not as one conceives of a man'
316 44 |           Son, as if the one could not be existent except through
317 44 |            himself.~For the Son is not the less perfect essence
318 44 |        essence or wisdom if he did not exist through himself, and
319 44 |          through himself, and were not wise through himself.~For,
320 44 |           life in himself; so that not through another's, but through
321 44 |           life in himself, so that not through an extraneous essence,
322 44 |   existence of Father and Son will not be the same, nor will the
323 44 |           the Father that they are not two essences, subsists,
324 44 |          ground that the one could not subsist through itself,
325 45 |          other than himself, it is not wholly appropriate to say
326 45 |     emphatic brevity, that the Son not only has the same essence
327 45 |          to assert that the Son is not a different essence from
328 46 |            interpretation as well, not inconsistent with this same
329 46 |           the truth of the Father, not only in the sense that the
330 48 |            since the human mind is not always thinking of itself,
331 48 |         his memory is himself. For not in respect of the fact that
332 50 |          rational man that he does not remember himself or conceive
333 50 |         himself; and that he could not love himself if he did not
334 50 |         not love himself if he did not remember and conceive of
335 50 |          and conceived of that are not loved.~It is evident, then,
336 54 |         from the Son, and yet does not exist except as one love. ~
337 54 |        other from the Son; or one, not proceeding as a whole from
338 54 |            that this love proceeds not from that in which Father
339 54 |           which they are one. For, not from their relations, which
340 54 |         essence itself, which does not admit of plurality, do Father
341 54 |         Father and Son at once are not two, but one Spirit; so
342 54 |          once from Father and Son, not as two, but as one and the
343 55 |           CHAPTER LV.~This love is not their Son. ~SINCE this love,
344 55 |            Father and Son, it does not at once show to one who
345 55 |         Son, regard for truth does not allow the relations of Father
346 55 |       words; therefore, the one is not its father, the other its
347 55 |            is, Father and Son, are not father and mother of the
348 57 |            and yet it is with them not three, but one uncreated
349 57 |           and the love of both are not more than one, but one supreme
350 57 |          yet all three at once are not more than one, but one uncreated
351 57 |      Father alone begets, but does not create, the Son; while Father
352 57 |            Father and Son alike do not create or beget, but somehow,
353 57 |     supremely immutable Being does not breathe after our fashion,
354 57 |            which proceeds from it, not by departing from it, but
355 57 |           Father and Son, they are not regarded as the spirits
356 57 |       between Father and Son, may, not unreasonably, take, as it
357 59 |            surpasses another. For, not only is each in such a way
358 60 |    understood that the Father does not need the Son, or the Spirit
359 61 |         CHAPTER LXI.~Yet there are not three, but one Father and
360 61 |           is it that the Father is not a Son and a Spirit of some
361 61 |          of some being? and why is not the Son the Father and the
362 61 |          of some being? and why is not this Spirit the Father of
363 61 |          intelligence and love, is not for that reason the Son
364 61 |          of any being; since he is not intelligence, begotten of
365 61 |            remembers and loves, is not, for that reason, the Father
366 61 |         Spirit of any; since he is not memory as begetter, or love
367 61 |      proceeds.~The Spirit, too, is not necessarily Father or Son,
368 61 |     sufficient to him; since he is not memory as begetter, or intelligence
369 61 |           one Son, one Spirit, and not three Fathers or Sons or
370 62 |          this assertion. It should not be doubted that the Father
371 62 |            this is true, are there not in the supreme Being as
372 62 |           the object thought of is not born of the object itself,
373 63 |      apparently are in that Being, not only many fathers and sons
374 63 |         that they truly exist, are not three expressive beings,
375 63 |            the three at once, does not admit of plurality. Now,
376 63 |          yet the three at once are not more knowing and conceiving
377 63 |      expressive, and yet there are not three expressive beings
378 63 |           or by another, there are not more beings than one expressed.
379 63 |          it follows that there are not more words than one, but
380 63 |           from itself. For it does not imitate itself, or take
381 63 |           of beings; while it does not imitate the spirit, nor
382 63 |           likeness, because it has not its existence from that
383 63 |      exists.~One Father, then, and not more than one Father; one
384 63 |           one Father; one Son, and not more than one Son; one Spirit
385 63 |          proceeding from them, and not more than one such Spirit,
386 63 |         one another, yet there are not among them more words than
387 63 |          and this Word corresponds not to each separately, nor
388 64 |         natural sublimity, they do not admit of explanation.~But
389 64 |         their assured certainty is not therefore shaken. For, if
390 64 |            by man? Hence, if it is not by virtue of the self-expression
391 65 |       argument; but since it could not be comprehended at all,
392 65 |           be attributable to it is not its property. How, then,
393 65 |        speak of things which we do not express with precision as
394 65 |          And often we see a thing, not precisely as it is in itself,
395 65 |           often express and yet do not express, see and yet do
396 65 |            express, see and yet do not see, one and the same object;
397 65 |          it through another; we do not express it, and do not see
398 65 |          do not express it, and do not see it by virtue of its
399 65 |         this Nature itself remains not the less ineffable, if we
400 65 |       applicable to that Nature do not reveal it to me in its proper
401 65 |            it were in a riddle, is not therefore necessarily false.~ ~
402 66 |      reasons already considered do not permit us to doubt.~It is
403 66 |            of this Being, so it is not the less this same rational
404 67 |            and loving itself, I do not see why it should be denied
405 68 |            a natural potency. For, not only does it owe its very
406 68 |           be more or less good, or not good, so it may love that
407 69 |           love him, he should make not to exist, so long as it
408 69 |         that necessarily it should not love; especially since it
409 69 |       important a matter, if it is not secure from the invasion
410 69 |            false security, does he not live in misery? But, if
411 70 |           soul, the most just does not distinguish between the
412 70 |         loves him; or else it does not avail to be loved by him;
413 70 |            loving soul, if it does not cease to love? If what waits
414 70 | incorruptibility, in such a way as not to wish to enjoy them? What
415 70 |            else it grants, it does not give in return, since all
416 70 |           to be loved and desired, not for its own sake, but for
417 70 |          sake of another; and does not wish to be loved itself,
418 70 |       blessedness, will it be able not to love it; nor will that
419 71 |   existence or life, since it does not employ itself to the end
420 71 |        supremely wise Justice will not distinguish between what
421 72 |          course the loving soul is not eternally blessed, nor the
422 74 |       Hence, devotion to effort is not more profitable to it than
423 75 |         out for it. ~BUT what does not believe cannot love or hope.
424 75 |            that either he who does not believe what is proper to
425 75 |         that Being, or he who does not strive for that Being, through
426 75 |     through what he believes, does not believe in it. And, perhaps,
427 75 |         for (tendendo in) it, will not remain without, but within
428 77 |    abundance of works, as it could not do without love, may be
429 77 |             without which it could not operate, is inherent in
430 77 |           is inherent in it; it is not absurd to say that operative
431 77 |        love without which it could not operate; and that idle faith
432 77 |             and that idle faith is not living, because it lacks
433 77 |          love, with which it would not be idle.~Hence, if not only
434 77 |       would not be idle.~Hence, if not only he who has lost his
435 77 |           to have sight and has it not, why cannot, in like manner,
436 77 |       without love be called dead; not because it has lost its
437 77 |           love; but because it has not the life which it ought
438 78 |   substance.~For three persons are not to be supposed, because
439 78 |           Being, just as there are not more substances than one,
440 78 |  substances than one, so there are not more persons than one.~So,
441 79 |         that what is called God is not nothing; and that to this
442 79 |         above every nature that is not God, and that he is to be
443 79 |            the Spirit himself does not rule the beings created
444 79 |          since he himself alone is not only the beneficent Creator,
445 79 |            Truly, therefore, he is not only God, but the only God,