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  1 Pre|             for a thing which could not be found. But when I wished
  2 Pre|            yet I thought they ought not to be sent forth without
  3 1  |             misery for which he was not made. He did not keep this
  4 1  |             he was not made. He did not keep this good when he could
  5 1  |         love him. The believer does not seek to understand, that
  6 1  |         unless he believed he would not understand.~Up now, slight
  7 1  |          find you.~Lord, if you are not here, where shall I seek
  8 1  |            are everywhere, why do I not see you present? Truly you
  9 1  |           you, O Lord, my God; I do not know your form. What, O
 10 1  |        eager to find you, and knows not your place. He desires to
 11 1  |       desires to seek you, and does not know your face. Lord, you
 12 1  |           the blessing I enjoy; and not yet do I know you. Finally,
 13 1  |             created to see you, and not yet have I done that for
 14 1  |             misery for which he was not made. That has departed
 15 1  |           sorrows, of which he knew not then. Alas! for the mourning
 16 1  |            remain empty.~Why did he not keep for us, when he could
 17 1  |             you, O Lord, that I may not lose hope in sighs, but
 18 1  |            I beseech you that I may not cease to hunger for you.
 19 1  |            have come to you; let me not go unfed. I have come in
 20 1  |           the Compassionate; let me not return empty and despised.
 21 1  |           the pit of iniquities may not close over me.~Be it mine
 22 1  |            and create it anew. I do not endeavor, O Lord, to penetrate
 23 1  |        believes and loves. For I do not seek to understand that
 24 1  |         unless I believed, I should not understand.~ ~
 25 2  |     understanding; although he does not understand it to exist.~
 26 2  |          understanding, but be does not yet understand it to be,
 27 2  |            it to be, because he has not yet performed it. But after
 28 3  |             God cannot be conceived not to exist. --God is that,
 29 3  |         That which can be conceived not to exist is not God.~AND
 30 3  |           conceived not to exist is not God.~AND it assuredly exists
 31 3  |         that it cannot be conceived not to exist. For, it is possible
 32 3  |           which cannot be conceived not to exist; and this is greater
 33 3  |          one which can be conceived not to exist. Hence, if that,
 34 3  |         conceived, can be conceived not to exist, it is not that,
 35 3  |       conceived not to exist, it is not that, than which nothing
 36 3  |            cannot even be conceived not to exist;. and this being
 37 3  |          Lord, my God, that you can not be conceived not to exist;
 38 3  |            you can not be conceived not to exist; and rightly. For,
 39 3  |             alone, can be conceived not to exist. To you alone,
 40 3  |           whatever else exists does not exist so truly, and hence
 41 4  |          goes, God can be conceived not to exist; in reality he
 42 4  |             his heart what he could not conceive; or how is it that
 43 4  |             how is it that he could not conceive what he said in
 44 4  |          said in his heart; and did not say in his heart, because
 45 4  |             heart, because he could not conceive; there is more
 46 4  |          then, God can be conceived not to exist; but in the latter,
 47 4  |           exist; but in the latter, not at all. For no one who understands
 48 4  |          can conceive that God does not exist; although he says
 49 4  |         being so truly exists, that not even in concept can it be
 50 4  |        cannot conceive that he does not exist.~I thank you, gracious
 51 4  |         that you do exist, I should not be able not to understand
 52 4  |         exist, I should not be able not to understand this to be
 53 5  |             it is better to be than not to be; and he, as the only
 54 5  |           nothing? For, whatever is not this is less than a thing
 55 5  |             it is better to be than not to be. For it is better
 56 5  |           is better to be just than not just; better to be blessed
 57 5  |           better to be blessed than not blessed.~ ~
 58 6  |          sensibilis) although he is not a body. --God is sensible,
 59 6  |             better to be these than not be. He who in any way knows,
 60 6  |            who in any way knows, is not improperly said in some
 61 6  |    compassionate, passionless, than not to be these things; how
 62 6  |            you sensible, if you are not a body; or omnipotent, if
 63 6  |           or omnipotent, if you has not all powers; or at once compassionate
 64 6  |          sensible, although you are not a body, but a supreme Spirit,
 65 6  |     whatever in any way cognises is not inappropriately said, in
 66 6  |            O Lord, although you are not a body yet you are truly
 67 6  |             the highest degree; and not as an animal cognises, through
 68 7  |          many things of which he is not capable. --To be capable
 69 7  |          corrupted, or of lying, is not power, but impotence. God
 70 7  |          you omnipotent, if you are not capable of all things? Or,
 71 7  |          all things? Or, if you can not be corrupted, and can not
 72 7  |           not be corrupted, and can not lie, nor make what is true,
 73 7  |             make what has been done not to have been done, and the
 74 7  |          capable of these things is not power, but impotence. For,
 75 7  |        things is capable of what is not for his good, and of what
 76 7  |          good, and of what he ought not to do; and the more capable
 77 7  |           who is thus capable is so not by power, but by impotence.
 78 7  |            by impotence. For, he is not said to be able because
 79 7  |            when we use "to be" for "not to be," and "to do" for
 80 7  |           to do" for what is really not to do, "or to do nothing."
 81 7  |          more proper to say, "It is not, as you say it is not."
 82 7  |            is not, as you say it is not." In the same way, we say, "
 83 7  |           does"; although to sit is not to do anything, and to rest
 84 7  |             or experiencing what is not for his good, or what he
 85 7  |          his good, or what he ought not to do, impotence is understood
 86 8  |        effect of compassion. God is not compassionate, in terms
 87 8  |          own being, because he does not experience the feeling (
 88 8  |             are passionless, you do not feel sympathy; and if you
 89 8  |             sympathy; and if you do not feel sympathy, your heart
 90 8  |             sympathy, your heart is not wretched from sympathy for
 91 8  |       compassionate. But if you are not compassionate, whence comes
 92 8  |           are you compassionate and not compassionate, O Lord, unless
 93 8  |        terms of our experience, and not compassionate in terms of
 94 8  |             experience, but you are not so in terms of your own.
 95 8  |           of compassion, but you do not experience the feeling.
 96 8  |            who sin against you; and not compassionate because you
 97 9  |           wicked good. If God ought not to pity, he pities unjustly.
 98 9  |             do you anything that is not just? Or, what justice is
 99 9  |         save the wicked, if this is not just, and you do not anything
100 9  |             is not just, and you do not anything that is not just?
101 9  |             do not anything that is not just? Or, since your goodness
102 9  |            be less good if you were not kind to any wicked being.
103 9  |      compassion appears, and yet is not clearly seen! We see whence
104 9  |          spring whence it arises is not seen. For, it is from the
105 9  |             Spare, in mercy; avenge not, in justice.~For, though
106 9  |   understand how your compassion is not inconsistent with your justice;
107 9  |           must believe that it does not oppose justice at all, because
108 9  |             be so good that you can not be conceived better; and
109 9  |             powerfully that you can not be conceived more powerful?
110 9  |            this? Assuredly it could not be that you should be good
111 9  |         requiting (retribuendo) and not by sparing, and that you
112 9  |             good only those who are not good, and not the wicked
113 9  |         those who are not good, and not the wicked also. In this
114 9  |           of evil.~Finally, what is not done justly ought not to
115 9  |            is not done justly ought not to be done; and what ought
116 9  |             be done; and what ought not to be done is done unjustly.
117 9  |          unjustly. If, then, you do not justly pity the wicked,
118 9  |          pity the wicked, you ought not to pity them. And, if you
119 9  |             them. And, if you ought not to pity them, you pity them
120 10 |             his goodness; but he is not just, according to our nature,
121 10 |             nature, because he does not inflict the punishment deserved.~
122 10 |             the wicked, it is just, not because it is compatible
123 10 |       according to your nature, but not according to ours, as you
124 10 |        according to our nature, and not according to yours; seeing
125 10 |              you are compassionate, not because you feel an affection (
126 10 |         effectum); so you are just, not because you requite us as
127 11 |          there any reason why it is not also just, according to
128 11 |             be so just that you can not be conceived more just;
129 11 |       render goods to the good, and not evils to the evil. For,
130 11 |           inconsistency: For, it is not just that those whom you
131 11 |           alone unjust which you do not will. So, then, your compassion
132 11 |             it is better to be than not to be.~ ~
133 13 |     everywhere and always. He alone not only does not cease to be,
134 13 |              He alone not only does not cease to be, but also does
135 13 |          cease to be, but also does not begin to be.~BUT everything
136 13 |          you alone among all beings not only do not cease to be
137 13 |        among all beings not only do not cease to be but also do
138 13 |             cease to be but also do not begin to be.~But how are
139 13 |            else as a whole, and yet not everywhere. And this is
140 13 |      spirits. For, if the soul were not as a whole in the separate
141 13 |       members of the body, it would not feel as a whole in the separate
142 14 |             why God is seen and yet not seen by those who seek him. ~
143 14 |            always.~For, if you have not found your God, how is he
144 14 |          him, why is it that you do not feel you have found him?
145 14 |          Why, O Lord, our God, does not my soul feel you, if it
146 14 |           has found you? Or, has it not found him whom it found
147 14 |             has seen you; if it has not seen you, it has not seen
148 14 |            has not seen you, it has not seen light and truth. Or,
149 14 |             truth; and still it has not yet seen you, because it
150 14 |           you only in part, but has not seen you as you are? Lord
151 14 |       except darkness. Nay, it does not see darkness, of which-there
152 15 |          THEREFORE, O Lord, you are not only that than which a greater
153 15 |            such a being, if you are not this very being, a greater
154 16 |          you there. Truly, I see it not, because it is too bright
155 16 |          shines too bright. It does not comprehend it, nor does
156 16 |       wholly present, and I see you not. In you I move, and in you
157 16 |            about me, and I feel you not.~ ~
158 17 |              For it looks, and does not see your beauty. It hearkens,
159 17 |       beauty. It hearkens, and does not hear your harmony. It smells,
160 17 |        harmony. It smells, and does not perceive your fragrance.
161 17 |      fragrance. It tastes, and does not recognize your sweetness.
162 17 |     sweetness. It touches, and does not feel your pleasantness.
163 18 |             is composed of parts is not wholly one; it is capable,
164 18 |         wisdom, eternity, etc., are not parts, but one, and the
165 18 |            God is, or unity itself, not even in concept divisible.~
166 18 |         back into my darkness. Nay, not only have I fallen into
167 18 |           we wish to seek it, we do not know; when we seek it, we
168 18 |              when we seek it, we do not find; when we find, it is
169 18 |           find; when we find, it is not that which we seek.~Do you
170 18 |             Lord, will I seek; hide not your face far from me (Psalms
171 18 |             is composed of parts is not altogether one, but is:
172 18 |             wisdom and the rest are not parts of you, but all are
173 19 |                CHAPTER XIX.~He does not exist in place or time,
174 19 |             be; and to have been is not to be destined to be; and
175 19 |        destined to be; and to be is not to have been, or to be destined
176 19 |          passes away, so that it is not now; and that nothing of
177 19 |       destined to be, as if it were not yet?~You was not, then,
178 19 |            it were not yet?~You was not, then, yesterday, nor will
179 19 |        without you, nevertheless do not exist in space or time,
180 20 |             while other things have not yet that part of their eternity
181 20 |           with you; while they have not yet that part of their eternity
182 20 |             that to which they have not yet come is ever present
183 22 |             any mutable element, is not altogether what it is. And
184 22 | non-existence, and can be conceived not to exist, and unless it
185 22 |          future existence, which is not yet, --this does not properly
186 22 |             is not yet, --this does not properly and absolutely
187 23 |             who utters it, which is not accomplished in the Word
188 23 |         from both. For this love is not unequal to you or to your
189 23 |          you and from him, which is not unequal to you and to him.
190 24 |      pleasantness of all goods; and not such as we have experienced
191 25 |       belong to him, and what shall not belong to him? At any rate,
192 25 |          his, and whatever he shall not wish shall not be his. For,
193 25 |             he shall not wish shall not be his. For, these goods
194 25 |             will be such as eye has not seen nor ear heard, neither
195 25 |             power certainly, though not in nature. If it is a long
196 25 |            before God. If it is any not impure, but pure, pleasure,
197 25 |             will. For, as they will not will anything else than
198 25 |        shall be sure that they will not lose it of their own accord;
199 25 |           God, who loves them, will not take it away from those
200 25 |           because you would rejoice not less for him than for yourself.
201 25 |              and all the soul shall not suffice for the worthiness
202 25 |              and all the soul shall not suffice for the fulness
203 26 |           will still remain. Hence, not all of that joy shall enter
204 26 |         ones shall rejoice, eye has not seen nor ear heard, neither
205 26 |            4; i Corinthians ii. 9). Not yet, then, have I told or
206 26 |            love you! Truly, eye has not seen, nor ear heard, neither