Par.

  1 Pre|      practical use, the more was what they enjoined on me difficult
  2 1  |         reckoned to be good, and what promotes beauty.~But, since
  3 2  |   nothing supremely great except what is supremely good, there
  4 4  |          great, either is itself what they are, that is, the very
  5 4  |          else it is another than what they are.~But if it is nothing
  6 4  |          But if, neither through what they are nor through anything
  7 4  |          cannot be, unless it is what it is through itself, and
  8 4  |          all existing beings are what they are through it.~For
  9 4  |     great, and through itself is what it is; and through which
 10 5  |     clear that one may say, that what derives existence from something
 11 5  |      through the same thing; and what exists through something
 12 5  | existence from it. For instance, what derives existence from matter,
 13 5  |          all existing beings are what they are, through the supreme
 14 6  |         inquiry must be made, in what way all existing beings
 15 6  |          existence from it. For, what exists through itself, and
 16 6  |       exists through itself, and what exists through another,
 17 6  |         and all other beings are what they are, through it, how
 18 6  |       exist through itself? For, what is said to exist through
 19 6  |         anything assist it to be what it was not before.~What
 20 6  |          what it was not before.~What is to be inferred? For that
 21 6  |       strength to advance toward what follows; and in order that
 22 6  |         slight, may acquiesce in what it finds here.~That this
 23 6  |       utterly inconceivable that what is something should exist
 24 6  |          inferior one, nor is it what it is through itself, but
 25 6  |          assist itself to become what it was not before, unless,
 26 7  |                  CHAPTER VII.~In what way all other beings exist
 27 7  |          it is inconsistent with what has already been shown,
 28 8  |      that source is the cause of what is created from it, and,
 29 8  |       assistance to the being of what it effects. This is so firmly
 30 8  |         nothing was the cause of what was created from it. But
 31 8  |  anything should be created from what does not exist, nothing
 32 8  |  preceding chapter. Hence, since what was nothing will thus be
 33 8  |       supreme Being, is nothing.~What, then, is to be our understanding
 34 8  |        it to be understood, that what is said to have been created
 35 8  |         regarding a dumb man, of what he speaks, the answer is
 36 8  |      supreme Being, or regarding what never has existed and does
 37 8  |      nihilo ipso), that is, from what does not exist at all, as
 38 8  |          any contradiction, that what has been created by the
 39 9  |         distinguish carefully in what sense those things which
 40 9  |   thought of the supreme Nature, what, and of what sort, and how,
 41 9  |     supreme Nature, what, and of what sort, and how, it should
 42 9  |       extent, that they were not what they now are, nor was there
 43 10 |    artisan forms in his mind for what he intends to make. ~BUT
 44 10 |          thought of the creator, what else is it than a kind of
 45 11 |      first conceives in his mind what he afterwards actually executes
 46 11 |    itself, or make its creatures what they are; while the artisan
 47 11 |         any bodily thing, except what he has in some way learned
 48 11 |        former expression is only what it is through that expression,
 49 12 |       the utterance of one word; what conclusion can be more evidently
 50 14 |          the immeasurableness of what creates and cherishes it,
 51 14 |       that this Being itself, is what supports and surpasses,
 52 15 |                      CHAPTER XV.~What can or cannot be stated
 53 15 |           we must try and see to what end reason will lead this
 54 15 |        such expression describes what is essential to that in
 55 15 |      better than whatever is not what it is. But, what these considerations
 56 15 |          is not what it is. But, what these considerations show
 57 15 |        is not wise, is less than what is wise, since everything
 58 15 |          is anything, than which what is not it is in any way
 59 15 |          in general, better than what is not it. For, it alone
 60 15 |        all things, which are not what it is.~It is not a material
 61 15 |   something better, which is not what they themselves are. For,
 62 15 |        bodily sense can perceive what, or of what character, or
 63 15 |         can perceive what, or of what character, or how great,
 64 15 |         everything, which is not what they themselves are, is
 65 15 |        is absolutely better than what is not it. Why, then, should
 66 15 |        any further inquiry as to what that supreme Nature is,
 67 16 |       and none of these shows of what character, or how great,
 68 16 |     character, or how great, but what this Being is. ~BUT perhaps,
 69 16 |      like these, it is not shown what it is, but of what character,
 70 16 |         shown what it is, but of what character, or how great
 71 16 |           except through itself, what can be more clear than that
 72 16 |         Hence, if it is inquired what the supreme Nature, which
 73 16 |          question, is in itself, what truer answer can be given,
 74 16 |      justness, it is not said of what character it is, but what
 75 16 |        what character it is, but what it is, it follows that,
 76 16 |          just, it is not said of what character it is, but what
 77 16 |        what character it is, but what it is.~Therefore, seeing
 78 16 |    regarding the supreme Nature, what it is, the answer, Just,
 79 16 |      answer, Justness. Moreover, what we see to have been proved
 80 16 |        then, it is shown, not of what character, or how great,
 81 16 |     character, or how great, but what it is.~But it is obvious
 82 17 |     substance except in terms of what it is. ~Is it to be inferred,
 83 17 |         things; and they are not what they are through it, and
 84 17 |          itself, is the whole of what man is.~That supreme Being,
 85 17 |          any way, this is all of what it is. Therefore, nothing
 86 17 |   quantity, but only in terms of what it is. For, whatever it
 87 17 |     another element, in terms of what it is; hence, it would not
 88 18 | beginning and without end. ~FROM what time, then, as this so simple
 89 18 |         things existed, or until what time is it to exist? Or
 90 18 |          let us ask neither from what time, nor to what time,
 91 18 |   neither from what time, nor to what time, it exists; but is
 92 19 |                  CHAPTER XIX.~In what sense nothing existed before
 93 19 |    nothing shall still exist. Of what avail is so weighty a mass
 94 19 |    itself brought into existence what was nothing, should be reduced
 95 20 |        place and at no time.~But what can be more obviously contradictory,
 96 20 |         contradictory, than that what exists most really and supremely
 97 21 |        indiviual wholes. For, of what exists as a whole, in any
 98 21 |       given place, is no part of what exists at the same time
 99 21 |         time outside this place.~What exists as a whole, then,
100 21 |         any place, is no part of what exists at the same time
101 21 |    another place. How, then, can what exists as a whole, in any
102 21 |   present, past, and future. But what else is its age than its
103 21 |         present, and future.~But what is past is not present or
104 21 |       not present or future; and what is present is not past or
105 21 |          not past or future; and what is future is not past or
106 22 |       and no time its time.~But, what evidently has no place or
107 22 |      some kind of restraint. But what rational consideration can
108 24 |        once and perfectly whole, what else is true eternity, which
109 25 |        case (illi accidere)? But what is the inconsistency between
110 26 |         whatever it is. ~BUT, if what we have ascertained concerning
111 26 |      these beings, which are not what it is. And, since it alone,
112 28 |       Nor does it fail to be now what it was, or will be, at any
113 28 |         or will be, by mutation, what they are not now; or, are
114 28 |        they are not now; or, are what they were not, or will not
115 28 |       any deficiency rising from what is in nonexistence; and
116 28 |      than himself, that is, than what he is himself, ought not
117 28 |       perfect, and absolute?~But what is thus simply, and on every
118 29 | expression be anything else than what the Spirit himself is?~Furthermore,
119 29 |         all things. For, to him, what is expressing anything,
120 29 |        man, ever fail to express what he conceives.~If, then,
121 29 |      Nature is nothing else than what its intelligence is, just
122 29 |          it is nothing else than what its expression is. But,
123 31 |        of likeness of reality. --What natures are greater and
124 31 |        which it is the likeness.~What, then, is to be our position
125 31 |           the more like it is to what exists supremely, and is
126 31 |         is not alive at all; and what, in any way, even by a corporeal
127 31 |       more like this Nature than what is not sentient at all;
128 31 |         not sentient at all; and what is rational, more than what
129 31 |      what is rational, more than what is incapable of reasoning.~
130 32 |      since this is true, how can what is simple Truth be the Word
131 32 |      through that Being? For, to what has not been, and is not,
132 32 |   nothing; which is most absurd.~What is to be inferred? For,
133 32 |         wise anything but it, of what would it conceive? Would
134 33 |    XXXIII.~He utters himself and what he creates by a single consubstantial
135 33 |           then, by one word, and what be creates by another; or
136 33 |      which he expresses himself, what is more true than that his
137 33 |        Word is nothing else than what he himself is? Therefore,
138 33 |         he expresses himself and what he creates, by a Word consubstantial
139 33 |         to the created world. To what, then, does the word belong,
140 33 |         belonging to itself? For what he expresses, he expresses
141 34 |         itself nothing else than what that art is.~Hence, when
142 34 |         they are ever in him not what they are in themselves,
143 34 |      they are in themselves, but what this Spirit himself is.
144 36 |         human mind comprehend of what kind is that expression
145 37 |          supreme Spirit bears to what he creates, this relation
146 38 |         so far as regards either what they are substantially,
147 38 |       they are substantially, or what relation they bear to the
148 38 |       yet if it were to be asked what it is in these very relative
149 40 |         this birth, and the more what is born expresses his likeness?
150 43 |         cannot be any other than what the begotten is, nor the
151 43 |    properties of two things, so, what is common to both preserves
152 46 |        since he is no other than what the Father is.~ ~
153 48 |       Father and of memory. ~BUT what is to be our notion of memory?
154 51 |         and the other; and since what is loved, or loves in the
155 53 |        the Son one spirit. ~BUT, what can be equal to the supreme
156 53 |        love is nothing else than what the Father and the Son are,
157 53 |          than one supreme Being, what inference can be more necessary
158 61 |        is, proceeds or emanates.~What, then, forbids the conclusion
159 63 |        ever to regard as present what it knows and conceives of.
160 63 |        ever beholding as present what he knows and conceives of.
161 63 |          than one expressed. For what is therein expressed except
162 63 |        is one and only one, then what is expressed is one and
163 63 |       neither of the others; yet what they are is in such a way
164 64 |        admit of explanation.~But what is so incomprehensible,
165 64 |        it is incomprehensible in what way supreme Wisdom knows
166 65 |    applied to other natures.~For what sense have I conceived of,
167 65 |        Being been discovered, if what has been discovered is so
168 65 |          so alien to that Being? What is to be inferred?~Or, has
169 65 |   another expression we indicate what we are unwilling or unable
170 65 | naturally conceive in my mind of what I see in created objects,
171 65 |         created objects, than of what I conceive to transcend
172 66 |       teaches the more correctly what opinion the mind itself
173 66 |     likeness of natural essence. What is more obvious, then, than
174 67 |        so to speak, the image of what it cannot see face to face.
175 68 |          and superfluous, unless what it distinguishes it loves
176 69 |         omnipotent Creator, that what he has made to exist that
177 69 |        truly loves him; and that what he voluntarily gave to a
178 70 |       and the soul that despises what ought to be supremely loved,
179 70 |    perseveres in loving him.~But what is this return? For, if
180 70 |       return? For, if he gave to what was nothing, a rational
181 70 |          might be a loving soul, what shall he give to the loving
182 70 |       does not cease to love? If what waits upon love is so great,
183 70 |        is such as we declare, of what character is the profit?
184 70 |        the reward of love except what is preeminent among all
185 70 |       not to wish to enjoy them? What return, then, shall the
186 70 |       blessedness to enjoy, that what it now sees as through a
187 71 |      guilt it is condemned to be what it was before all its guilt.~
188 71 |          not distinguish between what is capable of no good and
189 71 |      good and wills no evil, and what is capable of the greatest
190 72 |     souls of infants seem to be, what opinion shall be held regarding
191 73 |        need of it; or how and on what ground those which it seems
192 74 |  despairs of being able to reach what it aims at. Hence, devotion
193 75 |      must reach out for it. ~BUT what does not believe cannot
194 75 |          he who does not believe what is proper to striving for
195 75 |          for that Being, through what he believes, does not believe
196 77 |                  CHAPTER LXXVII.~What is living, and what dead
197 77 |      LXXVII.~What is living, and what dead faith. ~HENCE, with
198 78 |   trinity because of its three --what? For, although I can speak
199 78 |      Being, in order to indicate what cannot be expressed in any
200 79 |     unhesitatingly declared that what is called God is not nothing;
201 79 |          imminent necessity.~But what should be so worshipped
202 79 | accordance with its majesty, and what should be so appeased in