Par.

  1 Pre|         have prescribed such a form for the writing of this meditation;
  2 Pre|           grounds to excuse myself; for the more they wanted this
  3 Pre|            upon the work they asked for. But it is with pleasure
  4 Pre|          with some worthless thing. For I know that in this book
  5 Pre|            others, by making copies for their own use, condemned
  6 Pre|           persons in one Substance. For they designate by the word
  7 Pre|           of the meditation itself. For I believe that one will
  8 1  |            which I consider easiest for such a man. For, since all
  9 1  |             easiest for such a man. For, since all desire to enjoy
 10 1  |         necessarily, yet it is not, for this reason, said to be
 11 1  |        merely that it can appear so for the time being.~It is easy,
 12 1  |            being.~It is easy, then, for one to say to himself: Since
 13 1  |             most certain and clear, for all who are willing to see,
 14 1  |            equal or unequal degree. For, whatsoever things are said
 15 1  |         other by virtue of another. For, apparently it is by virtue
 16 1  |          good, because he is swift. For, though he seems to be called
 17 1  |     regarded as good, except either for some utility -- as, for
 18 1  |             for some utility -- as, for instance, safety is called
 19 1  |           which promote safety --or for some honorable character --
 20 1  |          honorable character -- as, for instance, beauty is reckoned
 21 1  |          alone good through itself. For it is supreme, in that it
 22 2  |          the more worthy, --wisdom, for instance. And since there
 23 3  |           that is one and the same. For, everything that is, exists
 24 3  |             exists through nothing. For it is altogether inconceivable
 25 3  |         which it confers existence. For not even beings of a relative
 26 3  |          the one through the other. For, though the terms master
 27 4  |            by inequality of degree. For, he who doubts that the
 28 4  |            that it has no superior. For, if the distinction of degrees
 29 4  |        nature, but a single nature. For I here understand nature
 30 4  |            which they are so great. For, whatever is great through
 31 4  |           what they are through it.~For since, as our reasoning
 32 5  |          derives existence from it. For instance, what derives existence
 33 6  |           derive existence from it. For, what exists through itself,
 34 6  |            it exist through itself? For, what is said to exist through
 35 6  |             What is to be inferred? For that which cannot have come
 36 6  |       demonstration of this matter.~For, seeing that this my meditation
 37 6  |            through and from itself. For, as are the mutual relations
 38 7  |            was the material of all. For, there is no need to inquire
 39 7  |       whether all exist through it, for this reason, namely, that
 40 7  |              derives its existence. For, if there is some material
 41 7  |           any rate, does not exist. For, indeed, nothing is even
 42 8  |        regarding this term nothing. For, from whatever source anything
 43 8  |             created from something; for it is created either from
 44 8  |             degree will be nothing. For, from the discovery of a
 45 8  |             of the term nothing? -- For I have already determined
 46 8  |           then -- and this suffices for the removal of the present
 47 8  |         nothing, are now something. For, indeed, from the very word
 48 8  |          created only as something. For so, beholding a man of very
 49 9  |      nothing before their creation. For, in no wise can anything
 50 10 |           artisan forms in his mind for what he intends to make. ~
 51 10 |            be, or already existing.~For, from frequent usage, it
 52 10 |          same object in three ways. For we express objects either
 53 10 |           these objects themselves.~For I express a man in one way,
 54 10 |             other word is necessary for the recognition of an object,
 55 10 |            other word is of any use for the description of an object.~
 56 10 |           description of an object.~For, without absurdity, they
 57 10 |         they signify these objects. For, with the exception of those
 58 10 |        certain sounds , the vowel a for instance -- with the exception
 59 11 |         analogy is very incomplete.~For the supreme Substance took
 60 11 |   premeditated cannot be performed. For, though a man can, by meditation
 61 11 |         could suffice the Artificer for the performance of his work,
 62 11 |         sole, nor sufficient, cause for the inception of the artisan'
 63 13 |           existence that they have. For, by a like course of reasoning
 64 15 |           this so wonderful Nature. For, though I should be surprised
 65 15 |       describe its natural essence.~For, if none of those things
 66 15 |           wise than not to be wise. For, though one who is just,
 67 15 |            be wise than to be wise. For, everything that is not
 68 15 |             better than to be gold. For it is better for man not
 69 15 |           be gold. For it is better for man not to be gold, than
 70 15 |         although it might be better for something to be gold, than
 71 15 |             not to be gold -- lead, for instance. For though both,
 72 15 |         gold -- lead, for instance. For though both, namely, man
 73 15 |             since it is sufficient, for my purpose, that undoubtedly
 74 15 |         better than what is not it. For, it alone is that, than
 75 15 |          the bodily senses discern. For, then all these there is
 76 15 |           what they themselves are. For, the rational mind, as to
 77 15 |            it is than any of these. For by no means should this
 78 16 |                        CHAPTER XVI.~For this Being it is the same
 79 16 |      character, or how great it is. For every such term seems to
 80 16 |            itself justness is just. For, since a man cannot be justness,
 81 17 |            described by many names? For, everything which is composite
 82 17 |         which is composite requires for its subsistence the things
 83 17 |        virtue of one consideration. For, when a man is said to be
 84 17 |        virtue of one consideration. For, in accordance with one
 85 17 |             in terms of what it is. For, whatever it is in terms
 86 18 |          beginning and without end? For, if it has a beginning,
 87 18 |            from and through itself. For it so exists from and through
 88 18 |        neither will it have an end. For, if it is to have end, it
 89 19 |            concluded nothing to be. For, if the propositions duly
 90 19 |       nothing will exist after, it. For, either something or nothing
 91 19 |         demolishes their structure? For, if it is established that
 92 19 |             light of truth, be lost for nothing. Let it rather be
 93 19 |         through nothing to nothing.~For this one assertion, namely,
 94 19 |        Being, carries two meanings. For, one sense of this statement
 95 20 |        seeing that this is false -- for place and time themselves
 96 20 |      anything is, this is not true. For, since it is manifest that
 97 21 |              everywhere and always? For, either it is to be understood
 98 21 |             individual place, then, for each individual place there
 99 21 |             is an individual whole. For, just as place is so distinguished
100 21 |         there are indiviual wholes. For, of what exists as a whole,
101 21 |         same time, it follows that, for individual places, there
102 21 | simultaneously or at distinct times for individual times.~But, how
103 21 |    separately and at distinct times for individual times, just as
104 21 |           to the divisions of time. For, if its age is prolonged
105 21 |            its age or its eternity. For why has it not a present,
106 21 |       exists everywhere and always.~For, in no way can it be conceived
107 21 |            and never does it exist. For it cannot exist, except
108 22 |          past, present, and future.~For, to this law of space and
109 22 |             is necessarily reached.~For it seems to be rightly said,
110 22 |             is properly attributed. For, seeing that place does
111 22 |           individual place or time. For, because it is present in
112 22 |         with the present, which is, for an instant; nor is it to
113 22 |           future, which is not yet.~For, by no means is that Being
114 22 |         existence in space or time. For, when the supreme Being
115 22 |          the objects of discussion. For in the latter case the same
116 22 |            exists in place or time. For the statement that a thing
117 23 | signification of the word of place?~For we often quite properly
118 23 |         soul, where rationality is. For, though there and where
119 24 |             to exist always; since, for it, it is the same to exist
120 24 |            a perfect whole at once. For its eternity apparently
121 24 |            once as a perfect whole.~For, since it has already been
122 24 |           once and perfectly whole?~For this truth is, at any rate,
123 25 |      substance undergoes no change?~For, of all the facts, called
124 25 |             accident -- all colors, for instance -- while others
125 25 |     occurring -- certain relations, for instance. For it is certain
126 25 |            relations, for instance. For it is certain that I am
127 26 |   established, how is it substance? For, though every substance
128 26 |           as it is called substance for being, and so transcends,
129 26 |             above, every substance? For, as great as is the difference
130 27 |           be an indivisible spirit. For since, as is shown above,
131 28 |      comparable with it are not so.~For, by diligent attention it
132 28 |            and hardly exist at all. For, seeing that of this Spirit,
133 28 |         whatever it is, it is, once for all, and simultaneously,
134 29 |            all things were created.~For, though all that has been
135 29 |             supreme Spirit himself. For, if this Spirit created
136 29 |      included among created beings; for every created being was
137 29 |             created through itself. For nothing can be created through
138 29 |             intelligit) all things. For, to him, what is expressing
139 29 |   expression, but conceiving of it? For he does not, like man, ever
140 30 |          words than one, or of one? For, if it is so consubstantial
141 31 |           be left in any ambiguity. For all words of that sort by
142 31 |             created through itself? For, if it is itself the true
143 31 |           supreme Essence is found.~For, in this way the Word of
144 31 |             and is supremely great.~For on this account, perhaps, --
145 31 |            rational the irrational. For, since the supreme Nature,
146 31 |         reasoning.~But it is clear, for a like reason, that certain
147 31 |            less degree than others. For, just as that is more excellent
148 32 |           sure that it is the Word? For every word is a word corresponding
149 32 |         created through that Being? For, to what has not been, and
150 32 |          nothing to himself, since, for him, expressing anything
151 32 |             What is to be inferred? For, if it conceived of nothing,
152 32 |          that Wisdom and of itself? For, if the human mind could
153 33 |       whereby he expresses himself?~For this Word also, by which
154 33 |            expresses his creatures. For since, even if nothing but
155 33 |             to admit a single Word. For the Creator himself, who
156 33 |            likeness of that Wisdom.~For, on no ground can it be
157 33 |         formed from its impression. For, whatever object the mind,
158 33 |          thinks of a material body. For, when I think of a man I
159 33 |          word, belonging to itself? For what he expresses, he expresses
160 34 |       expresses all created beings. For, both before they were created,
161 34 |             this Spirit himself is. For, in themselves they are
162 36 |    comprehended by human knowledge. For none can doubt that created
163 36 |   themselves than in our knowledge. For, in themselves they exist
164 37 |             also create all things? For, since it is consubstantial
165 37 |            which have been created. For this Essence, through no
166 38 |        supreme Spirit and his Word. For, it is certain that in each
167 38 |         admit plurality in the two. For although, taken separately,
168 38 |    plurality, ineffable, certainly, for although necessity requires
169 38 |         explained why they are two.~For although they may perhaps
170 38 |             lines, or two like men. For, neither are there two equal
171 38 |           two words nor two images.~For the Word, by virtue of the
172 38 |            predicable of the other. For he, whose is the Word and
173 38 |             are required to be two. For it is the property of the
174 39 |           the first is born of him. For it is now clearly proved,
175 39 |         Spirit by birth (nascendo).~For, innumerable objects are
176 39 |             to a parent. -- We say, for instance, that the hair
177 40 |             expresses his likeness? For, among other beings which
178 42 |           is no distinction of sex.~For, if it is consistent with
179 42 |          Spirit father than mother, for this reason, that the first
180 42 |            is always in the father. For, if the maternal cause is
181 42 |             that parent with which, for the generation of offspring,
182 43 |             unfathomable a mystery.~For observe: although it is
183 43 |           mystery why they are two. For, in such a way is one the
184 43 |          two of whom I have spoken.~For, although the Father separately
185 43 |            spirits, but one Spirit. For, just as to separate properties
186 43 |           to them taken separately.~For, as there are not two fathers
187 43 |           to be the perfect Spirit. For so opposite are their relations,
188 43 |           the essence of the other. For they are so diverse by virtue
189 44 |             nature is thus honored. For, not as one conceives of
190 44 |         wise except through wisdom.~For, as the supreme Wisdom is
191 44 |            is wise through himself.~For the Son is not the less
192 44 |           not wise through himself.~For, there is no inconsistency
193 44 |          existence from his Father. For, as the Father has essence,
194 44 |         subsisting through himself. For, if a wise man should teach
195 45 |          the Father. ~AND although, for reasons we have noted, this
196 45 |             the essence of the Son. For, since the Father has his
197 45 |             the essence of the son. For this single explanation
198 46 |           with this same assertion. For it is proved that the Son
199 48 |             case of the human mind.~For, since the human mind is
200 48 |           be always born of memory. For, to think of an object of
201 48 |         that his memory is himself. For not in respect of the fact
202 49 |             feeling of mutual love. For how absurd it would be to
203 49 |      conceive of itself and of him; for idle and almost useless
204 50 |            and conceive of himself. For no object is loved without
205 54 |         that in which they are one. For, not from their relations,
206 55 |    apparently contradict all truth. For, since it proceeds in precisely
207 55 |             as from the Son, regard for truth does not allow the
208 56 |             is said to be begotten. For we often say of a thing
209 57 |           used, breathe their love: for, although the supremely
210 59 |             them surpasses another. For, not only is each in such
211 59 |           each is taken separately.~For the Father exists as a whole
212 59 |             Father, and in the Son; for the memory of the supreme
213 59 |            memory and intelligence. For the supreme Spirit conceives
214 60 |          while the Father remembers for him, and the Son conceives
215 60 |            understands (intelligit) for him.~For, since among these
216 60 |   understands (intelligit) for him.~For, since among these three
217 60 |             to conceive or to love. For, each taken separately is
218 61 |            I see a question arises. For, if the Father is intelligence
219 61 |          and the Son of some being? For it was understood, that
220 61 |        disclosed in our discussion. For the Father, even though
221 61 |       intelligence and love, is not for that reason the Son or the
222 61 |        remembers and loves, is not, for that reason, the Father
223 62 |           beings who are expressed?~For, if more men than one give
224 62 |            present to one another --for each one, as we have already
225 63 |          himself and the other two.~For, just as it is an inherent
226 63 |             knows and conceives of. For, to such a supreme Spirit
227 63 |          beings than one expressed. For what is therein expressed
228 63 |            one which is expressed --for it is one wisdom which expresses
229 63 |            and inexplicable factor. For observe: although it is
230 63 |             three, but only of one.~For it has been proved that
231 63 |          Spirit proceeding from it. For, neither of itself nor of
232 63 |             proceeding from itself. For it does not imitate itself,
233 64 |            the human intellect. And for that reason I think it best
234 64 |          explain how this thing is. For it is my opinion that one
235 64 |            is not therefore shaken. For, if a consideration, such
236 65 |          emanating Spirit be valid? For, if it has been explained
237 65 |             be comprehended at all, for that reason it would be
238 65 |           applied to other natures.~For what sense have I conceived
239 65 |           been proved regarding it? For often we speak of things
240 65 |          described through another.~For whatever terms seem applicable
241 65 |           it through some likeness. For, when I think of the meanings
242 65 |            all human understanding. For it is something much less,
243 65 |         this shadowy signification.~For, neither is the term wisdom
244 66 |            nearly through likeness. For the more like to it anything
245 66 |         made approaches that Being. For that every being, in so
246 66 |       discovery of this same Being. For it has already been acknowledged
247 67 |            cannot see face to face. For, if the mind itself alone
248 67 |             and loving, that Being. For, the greater and the more
249 68 |          through a natural potency. For, not only does it owe its
250 68 |         nothing else so especially.~For who can deny that whatever
251 68 |           to prevail with the will? For, to the rational nature
252 68 |         every rational being exists for this purpose, that according
253 68 |       rational creature was created for this purpose, that it might
254 68 |           loving, the supreme good, for which end it recognises
255 69 |           it must have been created for this end, that it might
256 69 |            have been created either for this end, that it might
257 69 |            that Being eternally; or for this, that at some time
258 69 |           supreme Wisdom created it for this end, that at some time,
259 69 |           then, that it was created for this end, that it might
260 69 |            forever wills to do that for which it was created.~Hence,
261 69 |           How, then, shall it live? For is long life so important
262 69 |           the invasion of troubles? For whoever, while he lives,
263 69 |        diligently observes that end for which it exists, it at some
264 70 |          able to be a loving being. For, if he makes no return to
265 70 |            But what is this return? For, if he gave to what was
266 70 |            character is the profit? For, if the rational creature,
267 70 |       preeminent among all natures.~For this same good, which demands
268 70 |         desired by the loving soul. For, who can love justice, truth,
269 70 |          desires it, except itself? For, whatever else it grants,
270 70 |           be loved and desired, not for its own sake, but for the
271 70 |           not for its own sake, but for the sake of another; and
272 70 |             through love to longing for supreme blessedness, shall
273 71 |            would be justly punished for such contempt if it lost
274 71 |            employ itself to the end for which it was created. But
275 71 |           was before all its guilt.~For, before it existed, it could
276 71 |             soul despising that end for which it was created, dies
277 72 |             it loves or scorns that for the love of which it was
278 73 |            judged as so loving that for the love of which they were
279 73 |        difficult or even impossible for any mortal to reach an understanding
280 73 |           good Creator of that good for which it was created, we
281 74 |        supreme Being is to be hoped for. ~BUT the human soul will
282 75 |         believing we must reach out for it. ~BUT what does not believe
283 75 |              the soul may reach out for it. And this truth can be
284 75 |          instead of saying, "strive for" the supreme Being, we say, "
285 75 |      believe in" the supreme Being.~For, if one says that he believes
286 75 |            he professes, he strives for the supreme Being, and that
287 75 |             are proper to this aim. For it seems that either he
288 75 |          what is proper to striving for that Being, or he who does
289 75 |           or he who does not strive for that Being, through what
290 75 |           as by believing to strive for it and toward it are the
291 75 |         have come to it by striving for (tendendo in) it, will not
292 75 |     familiarly if we say, "striving for" (in) it, than if we say, "
293 76 |          and act he ought to strive for. Hence, it is manifest that
294 76 |           as none is able to strive for that Being, except he believe
295 76 |       avails none, except he strive for it.~ ~
296 77 |            and living through love. For, that the faith which is
297 78 |           it is evidently expedient for every man to believe in
298 78 |        because of its three --what? For, although I can speak of
299 78 |       because of its one substance.~For three persons are not to
300 78 |      language; as if he should say, for instance, that this wonderful
301 78 |        three persons or substances.~For these two terms are more
302 78 |    especially subsist in plurality. For individual beings are especially
303 78 |          subject to, accidents, and for this reason they more properly
304 79 |         name God is properly given. For every one who says that
305 79 |         majesty, and to be appeased for man's own sake because of
306 79 |           of all and who rules all? For, as it is established that
307 79 |      confused flow of events alone. For it is he alone through whom
308 79 |            happiness is to be hoped for; with whom refuge from adversity
309 79 |        sought; to whom supplication for all things is to be offered.