Par.

  1 Pre|          by their affection that, so far as I was able, I have
  2 Pre|           in this book I have not so much satisfied those who
  3 Pre|       entreaties that followed me so urgently. Yet, somehow it
  4 1  |           judges them to be good. So that, as reason leads the
  5 1  |         merely that it can appear so for the time being.~It is
  6 1  |    himself: Since there are goods so innumerable, whose great
  7 1  |            because he is harmful, so a strong, swift horse is
  8 1  |         it is supreme, in that it so surpasses other beings,
  9 2  |           is good through itself; so it is necessarily inferred
 10 4  |  convinces us that some nature is so preeminent among these,
 11 4  |           of degrees is infinite, so that there is among them
 12 4  |  necessarily some nature which is so superior to some nature
 13 4  |    through which they are equally so great, either is itself
 14 4  |    essence, but a single essence, so they have not more than
 15 4  |           which these natures are so great is another than that
 16 4  |       that through which they are so great. For, whatever is
 17 4  |           Therefore, they are not so great that there is nothing
 18 4  |          and single, and which is so superior to others that
 19 5  |          other beings through it, so it derives existence from
 20 5  |          another than themselves, so all existing beings derive
 21 6  |   existence from nothing, it does so through itself, or through
 22 6  |   existence from nothing, it does so either through itself or
 23 6  |           existing or subsisting. So the supreme Being, and to
 24 7  |         we see in actual objects, so that their formless, or
 25 7  |          exist through itself and so through another than that
 26 7  |         world of material things, so numerous a multitude, formed
 27 7  |     beauty, varied in such order, so fitly diversified.~ ~
 28 8  |          what it effects. This is so firmly believed, as a result
 29 8  |    posited as a truth, then it is so posited in opposition to
 30 8  |        that all other beings were so created by this Substance,
 31 8  |          the preceding arguments, so, from it, nothing inconsistent
 32 8  |    created only as something. For so, beholding a man of very
 33 9  |        yet they were not nothing, so far as the creator's thought
 34 10 |        say, no other word appears so similar to the object to
 35 10 | expression of any object whatever so nearly approaches the object
 36 10 |       thought of any another word so like the object, whether
 37 13 |        through the supreme Being, so all live through it. ~IT
 38 13 |       live and continue to exist, so long as they do exist, by
 39 13 |          creative, present Being, so nothing lives except through
 40 14 |         creates and cherishes it, so the creative and cherishing
 41 15 |  substantially applicable to this so wonderful Nature. For, though
 42 15 |         the supreme Nature can be so conceived of as not supreme,
 43 15 |          is better than not to be so; that is, it is better to
 44 15 |       that is not wise, simply in so far as it is not wise, is
 45 15 |  altogether better than not to be so, that is, better than not
 46 15 |         the supreme Nature may be so conceived of as not supreme,
 47 15 |         Whether, however, any are so included, I refrain from
 48 16 |          it is to be justice; and so with regard to attributes
 49 16 |        everything that is just is so through justness, and so
 50 16 |          so through justness, and so with other like cases, in
 51 16 |      called just. But, if this is so, it is just through another,
 52 16 |          and not through another. So, if it is not just, except
 53 17 |          if the supreme Nature is so many goods, it will therefore
 54 17 |         yet is by all means those so many goods, necessarily
 55 17 |         supreme Substance is one; so this substance is whatever
 56 18 |          what time, then, as this so simple Nature which creates
 57 18 |        and through itself. For it so exists from and through
 58 19 |           exist. Of what avail is so weighty a mass of arguments,
 59 19 |        arguments, if this nothing so easily demolishes their
 60 19 |      nothing to be resisted, lest so many structures of cogent
 61 19 |           sense. Nor should it be so explained, that it shall
 62 19 |           nothing did exist; but, so that it shall be understood
 63 21 |         or else only a part of it so exists, the other part transcending
 64 21 |        Nature. Hence, it does not so exist, as a whole, in all
 65 21 |      whole. For, just as place is so distinguished from place
 66 21 |      there are individual places, so that which exists as a whole,
 67 21 |           whole, in one place, is so distinct from that which
 68 21 |   immutable? -- how shall this be so, if that Nature is one thing,
 69 21 | discussion has proved, it neither so exists, as a whole, in all
 70 21 |  individual places and times; nor so that it exists, as a whole,
 71 21 |      demonstrated that it neither so exists in every time or
 72 22 |      these prepositions, that are so necessary according to our
 73 22 |  according to our exposition, and so necessary according to our
 74 22 |          it is not prevented from so existing simultaneously,
 75 22 |           except the beings which so exist in space or time that
 76 23 |          exist otherwise, it must so be in all existing things,
 77 25 |          as being true accidents, so those facts, which lack
 78 26 |          substance for being, and so transcends, as it is above,
 79 26 |    through another, from nothing; so much does the supreme Substance
 80 28 |        the Spirit which exists in so wonderfully singular and
 81 28 |          wonderfully singular and so singularly wonderful a way
 82 28 |        comparable with it are not so.~For, by diligent attention
 83 28 |       existence to non-existence, so far as their own power is
 84 29 |       this his expression must be so consubstantial with him,
 85 30 |          or of one? For, if it is so consubstantial with the
 86 30 |       latter is supremely simple, so is the former. It therefore
 87 31 |           a man in his picture -- so the reality of being is
 88 31 |        Word, whose essence exists so supremely that in a certain
 89 31 |           created being exists in so much the greater degree,
 90 31 |         the greater degree, or is so much the more excellent,
 91 31 |         the most excellent Being, so certainly that nature exists
 92 31 |      rational than a nonrational. So, there is no doubt that
 93 33 |          to express its likeness, so far as it is able, in the
 94 33 |       Word, although of a subject so uniquely important nothing
 95 33 |     himself or to something else.~So, if he expresses nothing
 96 34 |        Word. ~BUT how can objects so different as the creative
 97 35 |          his Word life and truth, so are they in his knowledge.~ ~
 98 36 |          that knowledge, which is so much higher and truer than
 99 37 |           beginning of the world, so is his Word also; and yet
100 38 |        two, although they must be so. ~OUR careful attention
101 38 | simultaneously, whatever they are so exists that it is separately
102 38 |           Word it is, although in so far as regards either what
103 38 |           image of something; and so peculiar are these attributes
104 39 |        Word of the supreme Spirit so derives existence from him
105 39 |        absurdity said to be born, so much the more fittingly
106 40 |           said to be born, and is so like him of whom it is born,
107 40 |         of parent and child, none so begets as to be solely and
108 40 |         of offspring; and none is so begotten that without any
109 40 |        Word of the supreme Spirit so derives its complete existence
110 40 |      Spirit himself alone, and is so uniquely like him, that
111 40 |           him, that no child ever so completely derives existence
112 40 |           its parent, and none is so like its parent, certainly
113 40 |          be ascribed to no beings so consistently as to the supreme
114 41 |    supposition is evidently true, so the latter is necessarily
115 42 |         the other to be begotten, so it is the property of the
116 42 |          the other his offspring, so the one is most truly Father,
117 43 |     properties of each. ~Now that so many and so important properties
118 43 |       each. ~Now that so many and so important properties of
119 43 |    reflect, again and again, upon so unfathomable a mystery.~
120 43 |           observe: although it is so impossible that he who begets,
121 43 |          offspring are the same --so impossible that necessarily
122 43 |          the Son; yet, here it is so necessary that he who begets
123 43 |            and the other another, so that it is altogether evident
124 43 |       have spoken of two; and yet so identical is that which
125 43 |    perfectly supreme Spirit, yet, so are the Spirit-Father and
126 43 |         properties of two things, so, what is common to both
127 43 |        belong to separate beings, so there are not two spirits,
128 43 |           the perfect Spirit. For so opposite are their relations,
129 43 |        the property of the other; so harmonious are they in nature,
130 43 |           the other. For they are so diverse by virtue of the
131 43 |          the Father; and they are so identical, by virtue of
132 44 |         ever wise through itself, so the supreme Essence ever
133 44 |      wisdom, and life in himself; so that not through another'
134 44 |    through his own life he lives; so, by generation, he grants
135 44 |      wisdom, and life in himself, so that not through an extraneous
136 44 |         Father's eternal Son, who so derives existence from the
137 44 |        conceived, that the one is so identical with the other
138 44 |         the essence of the other, so the one is the essence of
139 45 |           the essence of the Son, so the Son may more fitly be
140 45 |          essence from the Father; so that, to assert that the
141 47 |           the paternal substance, so he is the intelligence of
142 48 |         the memory itself; but he so remembers himself that he
143 48 |          or wisdom of the Father, so he is that of the memory
144 49 | conception of any object, unless, so far as reason requires,
145 54 |           and Son equally produce so great a good.~Therefore,
146 54 |          not two, but one Spirit; so from the Father separately
147 55 |       from Father and Son, and is so like both that it is in
148 55 |      offspring? But, as the Word, so soon as it is examined,
149 55 |           likeness to its parent; so love plainly denies that
150 55 |           such a relation, since, so long as it is conceived
151 55 |           one who contemplates it so evident a likeness to him
152 56 |         be unbegotten, nor can it so properly be said to be begotten,
153 56 |         unbegotten, but it cannot so properly be said to be begotten
154 57 |       each uncreated and creator, so, too, love separately is
155 57 |         supreme Being is its Son, so its love may fittingly enough
156 57 |     called its breath (Spiritus). So that, though it is itself
157 58 |       wisdom that the Father has: so likewise the Spirit is the
158 58 |           virtue with the Father; so it may be conceived that
159 60 |        memory. The Father must be so conceived of as memory,
160 60 |           one taken separately is so perfectly the supreme Being
161 62 |           their Spirit are always so present to one another --
162 62 |         of the supreme Substance, so many Sons, according to
163 62 |   begotten of this substance, and so many spirits proceeding
164 63 |      Wisdom to know and conceive, so it is assuredly natural
165 63 |          attributes of his being, so his knowing and conceiving
166 63 |         and one conceiving being: so, each taken separately is
167 63 |         of him whose is the Word, so that it may be called his
168 63 |         although there are three, so that the Father is never
169 63 |            and each separately is so perfect that he is self-sufficient,
170 63 |       taken separately as plural, so, neither can it be attributed
171 64 |         to me that the mystery of so sublime a subject transcends
172 64 |          explanation.~But what is so incomprehensible, so ineffable,
173 64 |           is so incomprehensible, so ineffable, as that which
174 64 |        even though they cannot be so examined by the human intellect
175 64 |         which we necessarily know so many; who shall explain
176 65 |         that the supreme Being is so above and beyond every other
177 65 |       what has been discovered is so alien to that Being? What
178 66 |       form regarding the Creator. So, undoubtedly, a greater
179 66 |          For that every being, in so far as it exists, is like
180 66 |      investigation of this Being, so it is not the less this
181 67 |          wherein it contemplates, so to speak, the image of what
182 67 |  naturally endowed with any power so excellent and so like the
183 67 |        any power so excellent and so like the supreme Wisdom
184 67 |           on any creature that is so truly the image of the Creator.~ ~
185 68 |          devote itself to nothing so earnestly as to the expression,
186 68 |         is known to have no power so important as that of remembering,
187 68 |        ought to wish nothing else so especially.~For who can
188 68 |           less good, or not good, so it may love that thing in
189 69 |          either it should despise so great a good, or, though
190 69 |          it lives forever. It was so created, then, that it lives
191 69 |         should make not to exist, so long as it truly loves him;
192 69 |            from the loving being, so that necessarily it should
193 69 |         it live? For is long life so important a matter, if it
194 69 |          forever lives in misery. So, it is plain, that the human
195 70 |           what waits upon love is so great, how great is the
196 70 |          to be loved and desired, so as to make some other return
197 70 |         it is impious to suppose.~So, it is most true that every
198 71 |        which it was created, dies so as to feel nothing, or so
199 71 |         so as to feel nothing, or so as to be nothing at all,
200 71 |           that the soul of man is so constituted that, if it
201 71 |     rejoice in an eternal reward, so the soul despising that
202 71 |         an immutable sufficiency, so the latter shall feel an
203 73 |    unhesitatingly to be judged as so loving that for the love
204 73 |           some time, and which as so scorning it, that they deserve
205 76 |          except he believe in it; so to believe it avails none,
206 77 |          however great confidence so important a truth is believed,
207 77 |          is recognised as living, so that which is idle, through
208 78 |        sort be called Three. ~AND so it is evidently expedient
209 78 |           which are more than one so subsist separately from
210 78 |         more substances than one, so there are not more persons
211 78 |        not more persons than one.~So, if one wishes to express
212 79 |     necessity.~But what should be so worshipped in accordance
213 79 |       majesty, and what should be so appeased in behalf of any