Par.

  1 Pre|      reflection, questions to which he had given no attention before.
  2 Pre|             wish to copy this work, he shall be careful to place
  3 Pre|             matter of this book, if he has taken note of the intention,
  4 Pre|       pronounce a rash judgment, if he shall find offered here
  5 1  |           existence is good; and if he has no knowledge of many
  6 1  |    regarding God and his creatures, he still believes that he can
  7 1  |              he still believes that he can at least convince himself
  8 1  |         reason alone.~And, although he could do this in many ways,
  9 1  |        these things are good, which he does not desire, except
 10 1  |          does not desire, except as he judges them to be good.
 11 1  |            up these considerations, he advances rationally to those
 12 1  |           of which, without reason, he has no knowledge. And if,
 13 1  |             is called good, because he is strong, and by virtue
 14 1  |             virtue of another, that he is called good, because
 15 1  |             is called good, because he is swift. For, though he
 16 1  |            he is swift. For, though he seems to be called good
 17 1  |             But if a horse, because he is strong and swift, is
 18 1  |        swift robber is bad, because he is harmful, so a strong,
 19 1  |        swift horse is good, because he is useful. And, indeed,
 20 4  |        things be perceives, whether he will or no, that not all
 21 4  |          inequality of degree. For, he who doubts that the horse
 22 8  |       regarding a dumb man, of what he speaks, the answer is given, "
 23 8  |               of nothing," that is, he does not speak at all. According
 24 8  |       afflicted without cause, that he is afflicted "over nothing."~
 25 8  |             from sickness; that is, he who was poor before, is
 26 8  |             before, is rich now, as he was not before; and he who
 27 8  |           as he was not before; and he who was ill before, is well
 28 8  |             before, is well now, as he was not before.~In this
 29 8  |           by some one, we say, "Lo, he has made that man out of
 30 10 |          forms in his mind for what he intends to make. ~BUT this
 31 10 |            the manner of his craft, he first expresses it to himself
 32 11 |          conceives in his mind what he afterwards actually executes
 33 11 |           bodily thing, except what he has in some way learned
 34 11 |            or part by part; nor can he perform the work mentally
 35 11 |     existence; yet, by no means has he the power to do this, except
 36 11 |            this idea the parts that he has gathered in his memory
 37 15 |           much better than gold, as he would be of inferior nature,
 38 15 |            of inferior nature, were he gold; while lead is something
 39 19 |         destined to follow it.~But, he who says that nothing existed
 40 25 |    relations toward him, as soon as he shall have been born, according
 41 25 |             been born, according as he shall grow, or undergo change
 42 28 |   nonexistence; and since, whatever he is himself, he is not through
 43 28 |             whatever he is himself, he is not through another than
 44 28 |         himself, that is, than what he is himself, ought not his
 45 29 |            of this Spirit, by which he conceives of (intelligit)
 46 29 |           but conceiving of it? For he does not, like man, ever
 47 29 |           ever fail to express what he conceives.~If, then, the
 48 32 |          there were no word in him, he would express nothing to
 49 32 |      express nothing to himself; if he expressed nothing to himself,
 50 32 |     conceiving of it (intelligere), he would not understand or
 51 32 |            conceive of anything; if he understood or conceived
 52 32 |             that Spirit, supreme as he is eternal, is thus eternally
 53 32 |         after its likeness. But, if he conceives of himself eternally,
 54 32 |     conceives of himself eternally, he expresses himself eternally.
 55 32 |     expresses himself eternally. If he expresses himself eternally,
 56 33 |                     CHAPTER XXXIII.~He utters himself and what
 57 33 |             utters himself and what he creates by a single consubstantial
 58 33 |          Creator expresses all that he creates, is suggested the
 59 33 |         suggested the word by which he, who creates all, expresses
 60 33 |             expresses himself. Does he express himself, then, by
 61 33 |         creates by another; or does he rather express whatever
 62 33 |             rather express whatever he creates by the same word
 63 33 |            by the same word whereby he expresses himself?~For this
 64 33 |            this Word also, by which he expresses himself, must
 65 33 |           true of the Word by which he expresses his creatures.
 66 33 |     existence of that word by which he expresses himself, what
 67 33 |           is nothing else than what he himself is? Therefore, if
 68 33 |           himself is? Therefore, if he expresses himself and what
 69 33 |          expresses himself and what he creates, by a Word consubstantial
 70 33 |           that of the Word by which he expresses himself, and of
 71 33 |            and of the Word by which he expresses the created world,
 72 33 |             therefore follows, that he does not express the created
 73 33 |            the word belong, whereby he expresses it, if he does
 74 33 |         whereby he expresses it, if he does not express it by a
 75 33 |       belonging to itself? For what he expresses, he expresses
 76 33 |              For what he expresses, he expresses by a word, and
 77 33 |       likeness of something. But if he expresses nothing but himself
 78 33 |        himself or his created world he can express nothing, except
 79 33 |           to something else.~So, if he expresses nothing by a word
 80 33 |             created world, whatever he expresses, he expresses
 81 33 |              whatever he expresses, he expresses by the Word corresponding
 82 33 |            and the same Word, then, he expresses himself and whatever
 83 33 |      expresses himself and whatever he has made.~ ~
 84 34 |                  CHAPTER XXXIV.~How he can express the created
 85 34 |           Spirit expresses himself, he expresses all created beings.
 86 34 |           Spirit expresses himself, he also expresses whatever
 87 35 |           conceiving or expressing, he must know all things that
 88 35 |           must know all things that he knows in the same way in
 89 35 |            in the same way in which he expresses or conceives of
 90 36 |          how incomprehensible a way he expresses or knows the objects
 91 36 |            Spirit expresses, or how he knows the created world,
 92 37 |        supreme Spirit bears to what he creates, this relation his
 93 37 |             one. Therefore, just as he is the creator and the beginning
 94 38 |         although, taken separately, he is perfectly supreme Truth
 95 38 |       remarkably clear that neither he, whose is the Word, can
 96 38 |           Word, nor can the Word be he, whose Word it is, although
 97 38 |            respect of the fact that he does not derive existence
 98 38 |        predicable of the other. For he, whose is the Word and image,
 99 40 |                         CHAPTER XL.~He is most truly a parent,
100 40 |             his offspring, the more he alone is sufficient to effect
101 41 |                        CHAPTER XLI.~He most truly begets, and it
102 41 |            unless, in equal degree, he most truly begets, and it
103 42 |          reach the conclusion, that he is most truly the Father,
104 43 |            it is so impossible that he who begets, and he who is
105 43 |             that he who begets, and he who is begotten, are the
106 43 |             it is so necessary that he who begets and he who is
107 43 |    necessary that he who begets and he who is begotten shall be
108 44 |           which man is wise, though he cannot be wise through himself,
109 44 |           essence or wisdom because he is an essence born of the
110 44 |           wisdom of the Father; but he would be a less perfect
111 44 |        perfect essence or wisdom if he did not exist through himself,
112 44 |            through his own, essence he exists; through his own
113 44 |              through his own wisdom he is wise; through his own
114 44 |          wise; through his own life he lives; so, by generation,
115 44 |           lives; so, by generation, he grants to his Son the possession
116 44 |          life, but through his own, he subsists, is wise, and lives;
117 44 |    existence from the Father, since he must have from the Father
118 44 |            which I formerly lacked, he might without impropriety
119 45 |             appropriate to say that he has the being of another
120 45 |            essence with his Father, he may most appropriately be
121 46 |       substance of the Father since he is no other than what the
122 47 |          the paternal substance, so he is the intelligence of intelligence,
123 48 |            respect of the fact that he remembers himself does he
124 48 |           he remembers himself does he exist in his own memory,
125 48 |        being the memory itself; but he so remembers himself that
126 48 |           so remembers himself that he is his own memory.~It therefore
127 48 |            wisdom of the Father, so he is that of the memory of
128 48 |       wisdom or understanding, this he likewise remembers. The
129 48 |              who is memory, just as he is the wisdom of the Father,
130 48 |          memory, born of memory, as he is wisdom, born of wisdom,
131 49 |       Spirit loves himself, just as he remembers himself, and conceives
132 49 |              loves himself, just as he remembers himself and conceives
133 50 |            to the rational man that he does not remember himself
134 50 |         conceive of himself because he loves himself, but he loves
135 50 |       because he loves himself, but he loves himself because he
136 50 |            he loves himself because he remembers himself and conceives
137 50 |      conceives of himself; and that he could not love himself if
138 50 |           could not love himself if he did not remember and conceive
139 50 |         proceeds from the fact that he remember himself and conceives
140 50 |           his intelligence by which he conceives of anything, the
141 52 |             Father and Son! But, if he loves himself as much as
142 52 |            loves himself as much as he remembers and conceives
143 52 |             his love is as great as he himself is.~ ~
144 56 |             means offspring or son.~He alone, therefore, may, or
145 56 |            whose is the Word; since he alone is Father and parent,
146 58 |            Father in the sense that he has the same essence or
147 58 |           Father, in the sense that he has the same essence and
148 59 |           as one supreme Being, but he same truth is no less capable
149 60 |           is another necessary that he may remember, conceive,
150 60 |         Wisdom that through himself he remembers and conceives
151 61 |             the Father, even though he is intelligence and love,
152 61 |          Spirit of any being; since he is not intelligence, begotten
153 61 |   proceeding from any, but whatever he is, he is only the begetter,
154 61 |            any, but whatever he is, he is only the begetter, and
155 61 |           only the begetter, and is he from whom the other proceeds.~
156 61 |             though by his own power he remembers and loves, is
157 61 |            the Spirit of any; since he is not memory as begetter,
158 61 |          Spirit, but whatever being he has he is only begotten
159 61 |           but whatever being he has he is only begotten and is
160 61 |             is only begotten and is he from whom the Spirit proceeds.~
161 61 |            sufficient to him; since he is not memory as begetter,
162 61 |       intelligence as begotten, but he alone, whatever he is, proceeds
163 61 |              but he alone, whatever he is, proceeds or emanates.~
164 62 |          the thought of a man, when he thinks of anything outside
165 62 |          his own word, just as when he is expressed by himself.
166 62 |           begets his own word, when he is expressed by himself
167 63 |           beholding as present what he knows and conceives of.
168 63 |       separately is so perfect that he is self-sufficient, needing
169 69 |       omnipotent Creator, that what he has made to exist that it
170 69 |             that it might love him, he should make not to exist,
171 69 |            loves him; and that what he voluntarily gave to a non-loving
172 69 |            that it might ever love, he should take away, or permit
173 69 |            no means be doubted that he himself loves every nature
174 69 |        troubles? For whoever, while he lives, is either through
175 69 |           by a false security, does he not live in misery? But,
176 69 |        freedom from these troubles, he lives in blessedness. But
177 70 |            made to appear true that he who is most just and most
178 70 |      neither existed nor loved him, he gave existence that it might
179 70 |             a loving being. For, if he makes no return to the loving
180 70 |           supremely loved, nor does he love the soul that loves
181 70 | inconsistent with his nature; hence he does make a return to every
182 70 |             is this return? For, if he gave to what was nothing,
183 70 |             loving soul, what shall he give to the loving soul,
184 75 |        Being.~For, if one says that he believes in it, he apparently
185 75 |             that he believes in it, he apparently shows clearly
186 75 |             through the faith which he professes, he strives for
187 75 |           faith which he professes, he strives for the supreme
188 75 |             supreme Being, and that he believes those things which
189 75 |            For it seems that either he who does not believe what
190 75 |         striving for that Being, or he who does not strive for
191 75 |            that Being, through what he believes, does not believe
192 76 |            in every thought and act he ought to strive for. Hence,
193 76 |       strive for that Being, except he believe in it; so to believe
194 76 |      believe it avails none, except he strive for it.~ ~
195 77 |            idle.~Hence, if not only he who has lost his sight is
196 77 |           is called blind, but also he who ought to have sight
197 78 |             any why they are three, he will say that they are Father
198 78 |         precisely appropriate term, he shall choose some one of
199 78 |             fitting language; as if he should say, for instance,
200 79 |           that is not God, and that he is to be worshipped of men
201 79 |             events alone. For it is he alone through whom it is
202 79 |            things.~Therefore, since he himself alone is not only
203 79 |              it is clear that it is he alone whom every other nature,
204 79 |          offered. Truly, therefore, he is not only God, but the