Par.

  1 Pre|             authority of Scripture, but on the force of reason.
  2 Pre|      authority of Scripture itself, but that whatever the conclusion
  3 Pre|            the work they asked for. But it is with pleasure inspired
  4 Pre|           brethren mentioned above, but several others, by making
  5 Pre|            maintainer of falsehood; but let him first read diligently
  6 Pre|             was striving to fulfil. But it is my prayer and earnest
  7 1  |            be absolutely necessary, but merely that it can appear
  8 1  |             and another in another, but to be the same in different
  9 1  |        appear to be the same thing.~But if a horse, because he is
 10 1  |           and what promotes beauty.~But, since the reasoning which
 11 1  |             whatever that being is. But who can doubt this very
 12 1  |      neither equalled nor excelled. But that which is supremely
 13 2  |            same subject continued. ~BUT, just as it has been proved
 14 2  |            is great through itself. But, I do not mean physically
 15 2  |           material object is great, but that which, the greater
 16 3  |           that is one and the same; but whatever is, apparently
 17 3  |      something, or through nothing. But nothing exists through nothing.
 18 3  |          all things that are exist. But if there are more than one,
 19 3  |       mutually through one another.~But, if these beings exist through
 20 3  |        exist through more than one, but rather through that one
 21 3  |          exist each through itself. But, there can be no doubt that,
 22 3  |             this one, cannot exist.~But that these beings exist
 23 3  |          this alone through itself. But whatever exists through
 24 3  |          the highest degree of all. But that which is greatest of
 25 4  |           single degree of dignity; but that certain among them
 26 4  |          not limited by any bounds. But only an absurdly foolish
 27 4  |           they are of equal degree.~But, if they are more than one
 28 4  |         through any diverse causes, but only through some cause
 29 4  |         another than what they are.~But if it is nothing else than
 30 4  |          not more than one essence, but a single essence, so they
 31 4  |           not more than one nature, but a single nature. For I here
 32 4  |             else greater than they.~But if, neither through what
 33 4  |             it is inferior to none. But that which is such is the
 34 4  |             than one supreme being. But it is manifest that there
 35 5  |            exist except through it.~But it is clear that one may
 36 5  |       Nature exists through itself, but other beings through another
 37 5  |      derives existence from itself, but other beings from it.~ ~
 38 6  |            through some instrument. But, whatever exists in any
 39 6  |         which it obtains existence.~But, in no wise does the supreme
 40 6  |       should exist through nothing. But, if in any way it derives
 41 6  |        another, or through nothing. But it is evident that in no
 42 6  |          itself or through another.~But nothing can, through itself,
 43 6  |       derive existence from itself.~But if it is supposed to have
 44 6  |             not the supreme Nature, but some inferior one, nor is
 45 6  |          what it is through itself, but through another.~Again:
 46 6  |           it was the cause of good. But no good can be understood
 47 7  |        existence from any material. But I do not doubt that all
 48 7  |           that I do not doubt this. But I ask, whence this very
 49 7  |    certainly it not only cannot be, but it cannot even be supposed
 50 7  |            from some third being -- but this last, at any rate,
 51 7  |             not through themselves, but through this supreme Being.
 52 7  |             which all things exist. But all these suppositions are
 53 7  |     material existence from itself.~But if, from the material of
 54 7  |           to change and corruption. But this it is impious to suppose.
 55 7  |            to change or corruption. But, if any lesser nature derives
 56 7  |      instrument or aid than itself. But all that it has created,
 57 8  |           all things from nothing. ~BUT we are confronted with a
 58 8  |           what was created from it. But how could that which had
 59 8  |            does not mean something. But if nothing is something,
 60 8  |             created from something.~But, if this is posited as a
 61 8  |           is, it never was created. But this answer is unintelligible
 62 8  |             capable of supposition, but cannot be true; namely,
 63 8  |         something could be created. But, since this is always false,
 64 8  |         that it was indeed created, but that there is not anything
 65 9  |            thought of the Creator. ~BUT I seem to see a truth that
 66 10 |           what he intends to make. ~BUT this model of things, which
 67 10 |          himself through a concept? But by the expression of the
 68 10 |             signifying the objects, but the general view in the
 69 10 |             sensibly or insensibly, but by expressing the things
 70 10 |             language of one's race. But the words of that kind of
 71 11 |        artisan is very incomplete. ~BUT, though it is most certain
 72 11 |           from any external source, but as first and sole cause,
 73 12 |        Being is the supreme Being. ~BUT since, as our reasoning
 74 12 |             carelessly passed over. But before it can be discussed,
 75 13 |           with it has been created. But no rational mind can doubt
 76 13 |            another than themselves.~But, since it cannot but be
 77 13 |    themselves.~But, since it cannot but be that those things which
 78 14 |           exist through and in it. ~BUT if this is true -- rather,
 79 14 |             all things, and in all. But seeing that it is manifestly
 80 15 |         whatever is not what it is. But, what these considerations
 81 15 |            is better than to be it. But I here understand the phrases,
 82 15 |             though one who is just, but not wise, is apparently
 83 15 |           man than one who is wise, but not just, yet, taken by
 84 15 |           to live than not to live.~But, in some cases, not to be
 85 15 |             precious, were it gold.~But, from the fact that the
 86 16 |            character, or how great, but what this Being is. ~BUT
 87 16 |            but what this Being is. ~BUT perhaps, when this Being
 88 16 |            is not shown what it is, but of what character, or how
 89 16 |           Substance is called just. But, if this is so, it is just
 90 16 |             and not through itself. But this is contrary to the
 91 16 |             man cannot be justness, but can possess justness, we
 92 16 |         just man as being justness, but as possessing justness.
 93 16 |         that it possesses justness, but that it is justness, when
 94 16 |     conceived of as being justness, but not as possessing justness.
 95 16 |            of what character it is, but what it is, it follows that,
 96 16 |            of what character it is, but what it is.~Therefore, seeing
 97 16 |            character, or how great, but what it is.~But it is obvious
 98 16 |          how great, but what it is.~But it is obvious that whatever
 99 17 |            not more goods than one, but a single good described
100 17 |           must be applicable to it. But this impious falsehood the
101 17 |        these are not more than one, but are one. Any one of them
102 17 |             of quality or quantity, but only in terms of what it
103 17 |             it would not be simple, but composite.~ ~
104 18 |            to what time, it exists; but is it without beginning
105 18 |            from or through nothing.~But it is certain, according
106 18 |          and from which, it exists. But, whatever begins to exist
107 18 |            has no beginning at all. But neither will it have an
108 18 |            supremely incorruptible. But we have proved that it is
109 18 |      willingly or against its will. But certainly that is not a
110 18 |          the supreme good perishes. But this Being is itself the
111 18 |          powerful, or all-powerful. But cogent reasoning has asserted
112 18 |         that something has existed. But, if neither of these suppositions
113 19 |            exist after this Being. ~BUT here we are again confronted
114 19 |           be destined to follow it.~But, he who says that nothing
115 19 |         unsettled by empty nothing.~But, rather ought this nothing
116 19 |            a time when nothing was. But another understanding of
117 19 |             all reasoning as false. But there remains the other
118 19 |              and nothing did exist; but, so that it shall be understood
119 20 |           place and at every time. ~BUT, although it has been concluded
120 20 |            no place and at no time.~But what can be more obviously
121 20 |           is there anything at all. But there is no need to state
122 20 |           or everywhere and always. But, if it exists finitely,
123 20 |         when nothing at all exists. But seeing that this is false --
124 20 |              at some place or time. But, if it is said that it of
125 20 |             at some place and time, but that, through its power,
126 21 |        exists in no place or time. ~BUT, if this is true, either
127 21 |  transcending every place and time.~But, if in part it exists, and
128 21 |      everywhere and always in part.~But how does it exist as a whole,
129 21 |           places and times as well.~But, if it exists by parts in
130 21 |         individual places or times. But, since the law of place
131 21 |            time outside that place. But, of that of which no part
132 21 |          absolutely nothing exists. But the absurdity of this supposition
133 21 |              which are not nothing, but something. Therefore, the
134 21 |          places at different times.~But, if neither at the same
135 21 |         times for individual times.~But, how can anything exist,
136 21 |            themselves simultaneous? But, if this Being exists, as
137 21 |            a whole, simultaneously, but it is distributed in parts
138 21 |     according to the parts of time.~But its eternity is nothing
139 21 |          present, past, and future. But what else is its age than
140 21 |          past, present, and future.~But what is past is not present
141 21 |            is in no wise composite, but is supremely simple, supremely
142 21 |            present, if it truly is? But was means past, and will
143 21 |       either as a whole or in part. But if it does not at all exist
144 21 |          place or time, or in none. But it has already been proved,
145 21 |           or in some place or time.~But, on the other hand, since
146 21 |          beginning and without end, but that without it nothing
147 22 |        place, and no time its time.~But, what evidently has no place
148 22 |             some kind of restraint. But what rational consideration
149 22 |          different places or times; but whatever is in no wise confined
150 22 |        places and times themselves.~But in the case of the supreme
151 23 |      everywhere than in every place~BUT, since it is plain that
152 23 |             were contained by them, but as containing all, by permeating
153 24 |            proved, was not created, but is the creator, since true
154 25 |       changes in a mutable being.] ~BUT does not this Being, which
155 25 |           at any rate accidentally? But how is it supremely immutable,
156 25 |            can, I will not say, be, but, be conceived of, as variable
157 25 |           its case (illi accidere)? But what is the inconsistency
158 25 |         equal to him, nor like him. But I shall be able to sustain
159 25 |          itself, even accidentally. But, however it may be as to
160 26 |       individually whatever it is. ~BUT, if what we have ascertained
161 27 |         only most certainly exists, but exists in the highest degree
162 27 |             is spirit and not body. But, seeing that one spirit
163 28 |             that it was or will be, but simply that it is; it is
164 28 |            or will be, at any time; but, whatever it is, it is,
165 28 |          absolutely, and perfectly.~But since, on the other hand,
166 28 |             not through themselves, but through another; and, since
167 28 |          and perfect, and absolute?~But what is thus simply, and
168 28 |          perfectly, nor absolutely, but scarcely to exist, or to
169 29 |          there are not two spirits, but one. ~BUT now, having considered
170 29 |          not two spirits, but one. ~BUT now, having considered these
171 29 |           Spirit and its creatures. But it is impossible that the
172 29 |            through that expression; but that expression could not
173 29 |            this kind of expression, but conceiving of it? For he
174 29 |             what its expression is. But, since it is already manifest
175 29 |           they are not two spirits, but one.~ ~
176 30 |             of more words than one, but is one Word. ~WHY, then,
177 30 |           they are not two spirits, but one; assuredly, just as
178 30 |             of more words than one, but is one Word, through which
179 31 |         likeness of created beings, but the reality of their being,
180 31 |             excellent than others. ~BUT here, it seems to me, there
181 31 |       immutability; which is false. But, if it is not altogether
182 31 |   altogether true; which is absurd. But if it has no likeness to
183 31 |          created after its example?~But perhaps nothing of this
184 31 |          said to be the living man, but the likeness or image of
185 31 |            less like its creatures. But the necessary inference
186 31 |       perhaps, -- nay, not perhaps, but certainly, -- does every
187 31 |           its own, not only exists, but lives, and is sentient and
188 31 |             incapable of reasoning.~But it is clear, for a like
189 31 |           at last to non-existence? But the attributes which, taken
190 31 |              is not their likeness, but their true and simple essence;
191 31 |        simple and absolute essence, but an imperfect imitation of
192 31 |     likeness to the things created, but every created nature has
193 32 |       himself by a coeternal Word. ~BUT since this is true, how
194 32 |         still be the eternal Being, but not the Word, if nothing
195 32 |           be no word corresponding.~But, according to this reasoning,
196 32 |          there were never any being but the supreme Spirit, there
197 32 |            were in no wise anything but it, of what would it conceive?
198 32 |             not conceive of itself? But how can it be even imagined
199 32 |           remember not only itself, but that supreme Wisdom, and
200 32 |           the likeness of anything; but in the first place that
201 32 |            mind after its likeness. But, if he conceives of himself
202 33 |        single consubstantial Word. ~BUT here, in my inquiry concerning
203 33 |          For since, even if nothing but that supreme Spirit ever
204 33 |           one, are there two words? But, perhaps, identity of substance
205 33 |            and yet is not the Word. But, undoubtedly the word by
206 33 |             is called his likeness.~But the Word by which the Creator
207 33 |          not this world's likeness, but its elementary essence.
208 33 |          the likeness of something. But if he expresses nothing
209 33 |             if he expresses nothing but himself or his created world
210 34 |         created world by his Word. ~BUT how can objects so different
211 34 |           not only when it is made, but before it is made, and after
212 34 |             they are in themselves, but what this Spirit himself
213 35 |         knowledge, life and truth. ~BUT, since it is established
214 35 |         very life and truth in him.~But, since knowing is the same
215 36 |       knowledge is not their being, but their likeness.~We conclude,
216 37 |            as more than one being. ~BUT since it has already been
217 37 |            of which it is the Word. But there is no supreme Essence,
218 37 |          and yet there are not two, but one creator and one beginning.~ ~
219 38 |             truths or two creators.~But although this is true, yet
220 38 |      preserve an indivisible unity. But in respect of the fact that
221 38 |           existence from that Word, but that Word from him, they
222 39 |           have been created by him; but as Creator from Creator,
223 40 |           that Word his offspring. ~BUT if it is most properly said
224 41 |            is most truly begotten. ~BUT it will be impossible to
225 42 |         Word is most truly his Son. But I think that even this question
226 42 |             fact in most instances, but in some the contrary is
227 42 |            Father of his offspring. But, if the son is always more
228 42 |        offspring is not a daughter, but a Son.~Hence, just as it
229 43 |            Son are not two spirits, but one Spirit. For, just as
230 43 |            two fathers or two sons, but one Father and one Son,
231 43 |          there are not two spirits, but one Spirit; although it
232 44 |            no departure from truth; but the supreme simplicity and
233 44 |         ever exists through itself. But, the perfectly supreme Essence
234 44 |           the wisdom of the Father; but he would be a less perfect
235 44 |         that not through another's, but through his own, essence
236 44 |          essence, wisdom, and life, but through his own, he subsists,
237 44 |             be equal to the Father. But it has already been clearly
238 44 |            this very wisdom of his. But, although my wisdom would
239 44 |             subsist through itself, but must subsist through the
240 44 |          subsist through the other. But in order to indicate how
241 45 |            essence with the Father, but has this very essence from
242 46 |            as we have already seen; but in this sense, also, that
243 46 |    imitation shall be conceived of, but the complete truth of the
244 47 | intelligence and the Truth of truth~BUT if the very substance of
245 48 |          the Father and of memory. ~BUT what is to be our notion
246 48 |            being the memory itself; but he so remembers himself
247 48 |           the memory of the Father. But, regarding whatever the
248 49 |      supreme Spirit loves himself. ~BUT, while I am here considering
249 50 |           because he loves himself, but he loves himself because
250 50 |            himself (se intelligit). But if, by the memory of the
251 51 |             other with equal love. ~BUT if the supreme Spirit loves
252 52 |            it is to Father and Son! But, if he loves himself as
253 53 |            and the Son one spirit. ~BUT, what can be equal to the
254 53 |         which is the supreme Being. But, since there cannot be more
255 54 |     proceeding as a whole from one, but in part from the Father,
256 54 |          part from each separately, but one proceeding as a whole
257 54 |         whole from the two at once.~But the solution of such a question
258 54 |          and Son are more than one, but from that in which they
259 54 |            which are more than one, but from their essence itself,
260 54 |            Son at once are not two, but one Spirit; so from the
261 54 |         Father and Son, not as two, but as one and the same whole.~ ~
262 55 |             in no wise unlike them, but is altogether identical
263 55 |             their Son or offspring? But, as the Word, so soon as
264 55 |       father, the other its mother. But that there are two beings
265 56 |            to be wholly unbegotten, but it cannot so properly be
266 56 |         alone is Son and offspring. But only the love of both is
267 57 |             is with them not three, but one uncreated and creative
268 57 |          Spirit of Father and Son. ~BUT, since this love separately
269 57 |         both are not more than one, but one supreme Being, which
270 57 |         once are not more than one, but one uncreated and creative
271 57 |       begets or creates the Father, but the Father alone begets,
272 57 |            the Father alone begets, but does not create, the Son;
273 57 |             do not create or beget, but somehow, if such an expression
274 57 |           not by departing from it, but by deriving existence from
275 57 |            Being breathes its love.~But, if this expression is admissible,
276 59 |          only as one supreme Being, but he same truth is no less
277 59 |         conceives of it as a whole.~But we mean by the memory, the
278 60 |     inherent in the supreme Being. ~BUT, while this discussion engages
279 60 |            power, only to remember, but to conceive only through
280 60 |       intelligere) through himself, but remembered through the Father,
281 61 |            Yet there are not three, but one Father and one Son and
282 61 |  intelligence, and the Spirit love.~But this question is easily
283 61 |          love, proceeding from any, but whatever he is, he is only
284 61 |             likeness of his Spirit, but whatever being he has he
285 61 |           intelligence as begotten, but he alone, whatever he is,
286 62 |            sons than one are born. ~BUT perhaps the following observation
287 62 |          himself and the other two. But, if this is true, are there
288 62 |             are objects thought of.~But in the thought of a man,
289 62 |           from the view of thought, but of some likeness or image
290 62 |          the present object itself.~But in the supreme Being, Father
291 63 |          beings proceeding from it, but other necessary attributes
292 63 |           our human mind is nothing but the intuition of the thinker.~
293 63 |           intuition of the thinker.~But reasons already considered
294 63 |         conceiving beings than one, but one knowing and one conceiving
295 63 |          expressive beings at once, but one expressive being.~Hence,
296 63 |            not more words than one, but one alone. Hence, although
297 63 |       called the Word of all three, but only of one.~For it has
298 63 |             one being is concerned, but require plurality of beings;
299 63 |         existence from that Spirit, but the Spirit from it. It is
300 63 |           them more words than one, but one; and this Word corresponds
301 63 |    separately, nor to all together, but to one alone.~ ~
302 64 |           not admit of explanation.~But what is so incomprehensible,
303 65 |           of an ineffable subject. ~BUT again, if such is the character
304 65 |          the truth of our argument; but since it could not be comprehended
305 65 |       reason it would be ineffable?~But how shall we meet the truth
306 65 |         with precision as they are; but by another expression we
307 65 |       precisely as it is in itself, but through a likeness or image,
308 65 |            nature of its own being, but somehow described through
309 65 |            in its proper character, but rather intimate it through
310 66 |             own peculiar character, but only in terms of something
311 67 |         recognised to be its image.~But, it is utterly inconceivable
312 68 |           existence to its creator; but the fact that it is known
313 68 |       greater good from the lesser; but this power is altogether
314 68 |             good except through it.~But the rational being cannot
315 69 |          time in true blessedness. ~BUT there is no doubt that the
316 69 |           violence, lose this love.~But it is impious to suppose
317 69 |            supreme Being eternally. But this it cannot do unless
318 69 |         does he not live in misery? But, if any one lives in freedom
319 69 |            he lives in blessedness. But it is most absurd to suppose
320 70 |           perseveres in loving him.~But what is this return? For,
321 70 |      desired, not for its own sake, but for the sake of another;
322 70 |            wish to be loved itself, but wishes another to be loved;
323 70 |          may then see face to face. But it is most foolish to doubt
324 71 |           for which it was created. But reason in no wise admits
325 71 |            wills the greatest evil.~But it is plain enough that
326 72 |           some time truly blessed. ~BUT if the soul is mortal, of
327 72 |       created, it must be immortal. But if there are some rational
328 72 |            they mortal or immortal? But undoubtedly all human souls
329 72 |        human soul must be immortal. But since every living being
330 73 |         directed toward that good. ~BUT, which souls are unhesitatingly
331 73 |   understanding through discussion. But that no being is unjustly
332 74 |          Being is to be hoped for. ~BUT the human soul will by no
333 75 |             must reach out for it. ~BUT what does not believe cannot
334 75 |            will not remain without, but within it. And this is indicated
335 77 |    opportunity of operation offers, but rather exercises itself
336 77 |          his sight is called blind, but also he who ought to have
337 77 |            its life, that is, love; but because it has not the life
338 78 |         because of its one essence, but trinal and a trinity because
339 79 |            some imminent necessity.~But what should be so worshipped
340 79 |             or by no reason at all, but by the confused flow of
341 79 |             the beneficent Creator, but the most powerful lord,
342 79 |      therefore, he is not only God, but the only God, ineffably