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israelites 2
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isti 1
it 941
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1557 in
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937 a
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St. Augustine
On Christian Doctrine

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it

1-500 | 501-941

    Book, Chapter
1 pref, 0| this undertaking, I think it well to meet the objections 2 pref, 0| work themselves, will give it as their opinion that it 3 pref, 0| it as their opinion that it can be of no use to anybody. 4 pref, 0| their want of understanding. It is just as if they were 5 pref, 0| star, and I should point it out with my finger: if they 6 pref, 0| cannot see the stars at which it is pointed. And so both 7 pref, 0| to point out an object, it is out of my power to open 8 pref, 0| in God's great gift, yet it was from human teachers 9 pref, 0| they would hardly think it right that they should for 10 pref, 0| simply through prayer that it might be revealed to him; 11 pref, 0| own language by hearing it constantly from childhood, 12 pref, 0| the same way, by hearing it spoken, or from a human 13 pref, 0| unspeakable words, such as it is not lawful for man to 14 pref, 0| love. And without doubt it was possible to have done 15 pref, 0| soul into soul, and, as it were, mingling them one 16 pref, 0| apostle to an angel, nor was it an angel who explained to 17 pref, 0| wise plan, in whatever mind it might originate, was to 18 pref, 0| not to the man who devised it, but to Him who is the Truth, 19 pref, 0| And if we have received it, why do we glory, as if 20 pref, 0| as if we had not received it? ~ 21 pref, 0| who teaches reading, does it that others may be able 22 pref, 0| tell him what is written in it, so the man who is in possession 23 pref, 0| absurdity. And so although it will sufficiently appear 24 pref, 0| to be of service, yet as it seemed convenient to reply 25 1, arg | things and to signs, as it is necessary to know what 26 1, 1 | making known the meaning when it is ascertained. We shall 27 1, 1 | difficult to carry out, it is, I fear, presumptuous 28 1, 1 | enter upon. And presumptuous it would undoubtedly be, if 29 1, 1 | being shared with others, if it is possessed and not shared, 30 1, 1 | is not yet possessed as it ought to be possessed. The 31 1, 1 | the very act of breaking it, so those thoughts which 32 1, 3 | sometimes even led away from it; so that, getting entangled 33 1, 4 | rest with satisfaction in it for its own sake. To use, 34 1, 4 | obtain what one desires, if it is a proper object of desire; 35 1, 5 | is the cause of all. For it is not easy to find a name 36 1, 5 | great excellence, unless it is better to speak in this 37 1, 6 | if I have said anything, it is not what I desired to 38 1, 6 | But what I have said, if it had been unspeakable, could 39 1, 6 | what cannot be spoken of, it is not unspeakable if it 40 1, 6 | it is not unspeakable if it can be called unspeakable. 41 1, 6 | praise. For on this principle it is that He is called Deus ( 42 1, 7 | brightness, and think of it vaguely as infinite, or 43 1, 7 | conceivable; or they represent it in the form of the human 44 1, 8 | to them, recognize that it is by life it lives or does 45 1, 8 | recognize that it is by life it lives or does not live, 46 1, 8 | bodily form itself, however it may outshine all others 47 1, 8 | thing from the life by which it is quickened; and who look 48 1, 8 | quickened and animated by it. Then, when they go on to 49 1, 8 | life itself, if they find it mere nutritive life, without 50 1, 8 | of plants, they consider it inferior to sentient life, 51 1, 8 | compelled to place above it, again, that unchangeable 52 1, 9 | which he asks, how I know it? is unchangeably fixed in 53 1, 9 | the man who does not see it is like a blind man in the 54 1, 9 | blind man in the sun, whom it profits nothing that the 55 1, 10 | Wherefore, since it is our duty fully to enjoy 56 1, 10 | soul must be purified that it may have power to perceive 57 1, 10 | that light, and to rest in it when it is perceived. And 58 1, 10 | and to rest in it when it is perceived. And let us 59 1, 10 | to our native land. For it is not by change of place 60 1, 12 | present to the inner eye when it is sound and clear, He condescended 61 1, 12 | by wisdom knew not God, it pleased God by the foolishness 62 1, 12 | already here, except that it pleased God through the 63 1, 14 | they bind up wounds, do it not in a slovenly way, but 64 1, 14 | class of opposite remedies it belongs, that our vices 65 1, 14 | hand, the following are, as it were, bandages made in the 66 1, 15 | great buttress of hope. For it clearly shows how freely 67 1, 15 | life for us when He had it in His power thus to take 68 1, 15 | in His power thus to take it up again. With what assurance, 69 1, 15 | judge of quick and dead, it strikes great terror into 70 1, 15 | approach, instead of quaking at it on account of their evil 71 1, 16 | s teaching shows us;and it is even called His spouse. 72 1, 16 | health. Moreover He exercises it in the present time, and 73 1, 16 | present time, and purges it with many wholesome afflictions, 74 1, 16 | when He has transplanted it from this world to the eternal 75 1, 16 | eternal world, He may take it to Himself as His bride, 76 1, 18 | Church, that whatsoever it should bind on earth might 77 1, 18 | in heaven, and whatsoever it should loose on earth might 78 1, 19 | just as the soul, after it has put away and destroyed 79 1, 19 | of no uneasiness because it can feel no want, shall 80 1, 21 | and we must believe that it is so in fact, that neither 81 1, 22 | above the beasts. And so it becomes an important question, 82 1, 22 | to love one another: but it is a question whether man 83 1, 22 | sake of something else. If it is for his own sake, we 84 1, 22 | own sake, we enjoy him; if it is for the sake of something 85 1, 22 | something else, we use him. It seems to me, then, that 86 1, 22 | then in the enjoyment of it consists a happy life, the 87 1, 22 | and to afford room, as it were, for the wish to enjoy 88 1, 23 | persecutors, although they used it to attain the favour of 89 1, 23 | all things, does so that it may rule over itself and 90 1, 23 | over its own body; and so it cannot but love both itself 91 1, 23 | Moreover, it thinks it has attained something 92 1, 23 | Moreover, it thinks it has attained something very 93 1, 23 | something very great if it is able to lord it over 94 1, 23 | great if it is able to lord it over its companions, that 95 1, 23 | that is, other men. For it is inherent in the sinful 96 1, 23 | correctly called hate. For it is not just that it should 97 1, 23 | For it is not just that it should desire what is beneath 98 1, 23 | should desire what is beneath it to be obedient to it while 99 1, 23 | beneath it to be obedient to it while itself will not obey 100 1, 23 | superior; and most justly has it been said, "He who loveth 101 1, 23 | mortal body. For, of course, it must love the body, and 102 1, 23 | unchangeable God. But when it aspires to lord it even 103 1, 23 | when it aspires to lord it even over those who are 104 1, 24 | not even those who abuse it~ 105 1, 24 | deceive themselves. For it is not their body, but its 106 1, 24 | that they hate. And so it is not no body, but an uncorrupted 107 1, 24 | this in the right spirit do it not that they may get rid 108 1, 24 | but that they may have it in subjection and ready 109 1, 24 | upon their own body as if it were a natural enemy. And 110 1, 24 | evil habit and thus to make it subject to the spirit, which 111 1, 24 | in this life we must make it an object to have the carnal 112 1, 24 | for the mastery, because it desires that what it loves 113 1, 24 | because it desires that what it loves should be subject 114 1, 24 | the bondage of habit which it has derived from its parent 115 1, 24 | which has grown in upon it by a law of nature till 116 1, 24 | by a law of nature till it has become inveterate. The 117 1, 24 | the flesh, is working as it were to destroy the ill 118 1, 24 | nourisheth and cherisheth it, even as the Lord the Church". ~ 119 1, 25 | body, so as to care for it wisely and within due limits. 120 1, 25 | and within due limits. For it is equally manifest that 121 1, 25 | also, and desires to keep it safe and sound. And yet 122 1, 25 | desires to heap up, but it is because he values more 123 1, 25 | which the bread sustains. It is superfluous to argue 124 1, 26 | themselves and their own bodies), it only remained necessary 125 1, 26 | prescribed in such terms that it is evident all other things 126 1, 26 | for ourselves; yet when it is said, "Thou shalt love 127 1, 26 | thy neighbour as thyself," it at once becomes evident 128 1, 27 | lives through the soul, and it is by the soul that we enjoy 129 1, 28 | and felt bound to give it away to somebody who had 130 1, 28 | somebody who had none, and that it could not be given to more 131 1, 29 | every way he can to remove it. Now, if this be so, what 132 1, 29 | if this be so, what does it become us to do who live 133 1, 29 | whom they love? And hence it is that we love even our 134 1, 30 | the more easy do we find it to bear our pilgrimage, 135 1, 30 | for its termination. But it is not irrational to ask 136 1, 30 | he is our neighbour whom it is our duty to help in his 137 1, 30 | help in his need, or whom it would be our duty to help 138 1, 30 | he were in need. Whence it follows, that he whose duty 139 1, 30 | follows, that he whose duty it would be in turn to help 140 1, 30 | be any other commandment, it is briefly comprehended 141 1, 30 | that the apostle thought it no sin, if a man were not 142 1, 30 | but a fool would say this, it is clear that every man 143 1, 30 | right called a neighbour, it is manifest that the command 144 1, 31 | the glitter of the things it has itself lit up. The Psalmist 145 1, 32 | to His own goodness. For it is because He is good we 146 1, 32 | only so far as He has given it to them to be so. That use, 147 1, 32 | a man and care for him, it is for his advantage we 148 1, 32 | we show to him who needs it to go without reward. Now 149 1, 33 | have joy of a man in God, it is God rather than man that 150 1, 33 | that we love is near us, it is a matter of course that 151 1, 33 | a matter of course that it should bring delight with 152 1, 33 | should bring delight with it. And if you pass beyond 153 1, 33 | beyond this delight, and make it a means to that which you 154 1, 33 | to rest in, you are using it, and it is an abuse of language 155 1, 33 | in, you are using it, and it is an abuse of language 156 1, 33 | language to say that you enjoy it. But if you cling to it, 157 1, 33 | it. But if you cling to it, and rest in it, finding 158 1, 33 | cling to it, and rest in it, finding your happiness 159 1, 33 | your happiness complete in it, then you may be truly and 160 1, 33 | and properly said to enjoy it. And this we must never 161 1, 34 | had now no further need of it; yet by this way all must 162 1, 34 | Holy Spirit binds, and as it were seals us, so that we 163 1, 34 | may learn how essential it is that nothing should detain 164 1, 34 | temporal things, and has set it down at the right hand of 165 1, 35 | and be able to act upon it; and we ought to use that 166 1, 35 | such love and delight as if it were a good to rest in, 167 1, 36 | mendacious, even though it be faulty. The interpreter, 168 1, 36 | ignorant man is practiced upon, it is quite clear that in any 169 1, 36 | who deceives, seeing that it is better to suffer than 170 1, 36 | be shown how much better it is not to quit the straight 171 1, 37 | are true and certain, then it follows that the meaning 172 1, 37 | be the true one: and so it comes to pass, one can hardly 173 1, 37 | permit that evil to creep in, it will utterly destroy him. " 174 1, 38 | much more shall we love it when we begin to see! And 175 1, 38 | much more shall we love it when we reach it! For there 176 1, 38 | we love it when we reach it! For there is this great 177 1, 38 | valued more before we possess it, and begins to prove worthless 178 1, 38 | worthless the moment we attain it, because it does not satisfy 179 1, 38 | moment we attain it, because it does not satisfy the soul, 180 1, 38 | with greater ardour when it is in possession than while 181 1, 38 | in possession than while it is still an object of desire, 182 1, 38 | no one in his longing for it can set a higher value on 183 1, 38 | can set a higher value on it than really belongs to it, 184 1, 38 | it than really belongs to it, so as to think it comparatively 185 1, 38 | belongs to it, so as to think it comparatively worthless 186 1, 38 | worthless when he finds it of less value than he thought; 187 1, 38 | value any man may set upon it when he is on his way to 188 1, 38 | is on his way to possess it, he will find it, when it 189 1, 38 | possess it, he will find it, when it comes into his 190 1, 38 | it, he will find it, when it comes into his possession, 191 1, 39 | whether there be knowledge, it shall vanish away." Yet 192 1, 40 | faith, as far as I thought it necessary for my present 193 2, arg | shows the spirit in which it behoves us to address ourselves 194 2, 1 | and above the impression it makes on the senses, causes 195 2, 1 | for example, smoke when it indicates fire. For it is 196 2, 1 | when it indicates fire. For it is not from any intention 197 2, 1 | any intention of making it a sign that it is so, but 198 2, 1 | of making it a sign that it is so, but through attention 199 2, 1 | the intention of making it known. This class of signs 200 2, 1 | class of signs however, it is no part of my design 201 2, 1 | discuss at present. But as it comes under this division 202 2, 1 | could not altogether pass it over. It will be enough 203 2, 1 | altogether pass it over. It will be enough to have noticed 204 2, 1 | be enough to have noticed it thus far. ~ 205 2, 2 | as men are concerned with it, because even the signs 206 2, 3 | And all these signs are as it were a kind of visible words. 207 2, 3 | thoughts of the mind. Our Lord, it is true, gave a sign through 208 2, 4 | means of certain signs. It has been found impossible, 209 2, 4 | ungodly men concerned in it justly earned the punishment 210 2, 5 | And hence it happened that even Holy 211 2, 5 | language, by means of which it could at the fit season 212 2, 5 | salvation. And in reading it, men seek nothing more than 213 2, 5 | and will of those by whom it was written, and through 214 2, 6 | without difficulty. For why is it, I ask, that if any one 215 2, 6 | redeeming those who come to it from all kinds of superstitions, 216 2, 6 | their neighbour; how is it, I say, that if a man says 217 2, 6 | passage in Canticles, where it is said of the Church, when 218 2, 6 | said of the Church, when it is being praised under the 219 2, 6 | masticated by the teeth. It is with the greatest pleasure, 220 2, 6 | about the facts, both that it is pleasanter in some cases 221 2, 7 | First of all, then, it is necessary that we should 222 2, 7 | nailed to the tree. Next it is necessary to have our 223 2, 7 | whether when understood it strikes at some of our sins, 224 2, 7 | there written, even though it be hidden, is better and 225 2, 7 | was treating about things. It is necessary, then, that 226 2, 7 | desires, from the filth it has contracted. And at this 227 2, 7 | and so far as they live to it they see Him not. But yet, 228 2, 7 | even more delightful, still it is only through a glass 229 2, 8 | step here mentioned, for it is about it that I have 230 2, 8 | mentioned, for it is about it that I have set myself to 231 2, 8 | weak mind, nor, cheating it with dangerous falsehoods 232 2, 8 | falsehoods and delusions, fill it with prejudices averse to 233 2, 10 | use the Latin tongue call it by this name. Signs are 234 2, 10 | apostle's explanation, when it says: "Thou shalt not muzzle 235 2, 11 | authority that attaches to it, as for example, Amen and 236 2, 11 | few words like these which it is very easy to mark and 237 2, 11 | had any knowledge, were it ever so little, of the two 238 2, 12 | to be found in each. For it is difficult for interpreters 239 2, 12 | sort. For the same reason it is, that because the Greek 240 2, 12 | that you can hardly find it written in any other way. 241 2, 12 | meaning is very clear; for it is made evident by the words 242 2, 13 | judgment, unless we examine it in the language which they 243 2, 13 | Latin before us pronounced it? For whether the word ignoscere ( 244 2, 13 | that of signs, by which it is hard not to be puffed 245 2, 13 | often set up our neck, if it were not held down by the 246 2, 13 | our Master. For how does it prevent our understanding 247 2, 13 | prevent our understanding it to have the following passage 248 2, 13 | that they dwell in, whether it be good or bad: and what 249 2, 13 | lips of the people who sing it: "Super ipsum autem floriet 250 2, 13 | to avoid them altogether, it is easy to treat with indifference, 251 2, 13 | either would not understand it at all, or would put an 252 2, 13 | false construction upon it. For not only is such a 253 2, 13 | in the Latin tongue, but it is ambiguous too, as if 254 2, 13 | from ambiguity, even though it be free from solecism. For 255 2, 13 | reference to the meaning. It would be better then to 256 2, 14 | them. There is nothing that it is better to commit to memory 257 2, 14 | matter and learn all about it. So great, however, is the 258 2, 15 | preferred to the others, for it keeps closer to the words 259 2, 15 | Testament is concerned; for it is reported through all 260 2, 15 | of preferring anything to it? And even if they conferred 261 2, 15 | judgment of them all; even so, it would not be right or becoming 262 2, 15 | these men have expressed it, I think we must give way 263 2, 15 | used these men to bring it about, that books which 264 2, 15 | believe in the Lord. And thus it is possible that they translated 265 2, 16 | that to protect its head it will present its whole body 266 2, 16 | assailants how much light it throws upon the meaning 267 2, 16 | Christian faith should, as it were, be destroyed in us, 268 2, 16 | strength how appropriately it fits in with the direction 269 2, 16 | put on the new; and to put it off, too, by coming through 270 2, 16 | places in books too, where it is used metaphorically; 271 2, 16 | only reason why we find it easy to understand that 272 2, 16 | which the dove brought with it when it returned to the 273 2, 16 | dove brought with it when it returned to the ark, is 274 2, 16 | not knowing the virtue it has in cleansing the lungs, 275 2, 16 | the lungs, nor the power it is said to have of piercing 276 2, 16 | with its roots, although it is a small and insignificant 277 2, 16 | plant, cannot make out why it is said, Purge me with hyssop, 278 2, 16 | and the whole mind; and it is very clear that in the 279 2, 16 | are four elements of which it is made up. In this number 280 2, 16 | number ten, therefore, when it is placed before us in connection 281 2, 16 | with time, that is, when it is taken four times, we 282 2, 16 | ordinary sacredness attached to it on account of the Pentecost, 283 2, 16 | psalters and the harp. And it is a question which it is 284 2, 16 | And it is a question which it is not out of place for 285 2, 16 | number, we can only refer it to the Creator and the creature), 286 2, 17 | select and purchase from him. It so happened that these artists 287 2, 17 | gave names to them all. It was not Jupiter, therefore, 288 2, 17 | order for three, not because it had seen them in visions, 289 2, 17 | the citizens, but because it was obvious to remark that 290 2, 17 | nature of three kinds. For it is either produced by the 291 2, 18 | be despised even though it come from a profane source~ 292 2, 18 | can derive anything from it that is of use for the understanding 293 2, 18 | Holy Scripture; nor does it follow that we must busy 294 2, 18 | wherever truth may be found, it belongs to his Master; and 295 2, 19 | fully this whole topic (for it is one that cannot be omitted), 296 2, 20 | created or of some part of it as God, or to consultations 297 2, 20 | kicking of a stone, as if it were a divider of friends, 298 2, 20 | walking side by side. But it is delightful that the boys 299 2, 20 | That is not strange, but it would have been very strange 300 2, 21 | may sometimes even find it out, yet in so far as they 301 2, 21 | into this error, and handed it on to posterity, have given 302 2, 21 | And when any one is born, it is easy to observe the point 303 2, 22 | more wretched dupes. Now it may happen that, in the 304 2, 22 | the constellations. Whence it necessarily follows that 305 2, 22 | Nor is it to the point to say that 306 2, 22 | although I may grant that it does produce the greatest 307 2, 22 | the constellations, and it is by looking into these 308 2, 22 | or his brother, what does it profit him that there is 309 2, 23 | For in this way it comes to pass that men who 310 2, 23 | fornication of the soul; and it does not warn the soul against 311 2, 23 | profess them speak lies, but it says, "Even if what they 312 2, 23 | account, but rebuked and cast it out, and so made the woman 313 2, 24 | in the mind which is, as it were, the common language, 314 2, 24 | and deadly slavery. For it was not because they had 315 2, 24 | they were attended to, but it was by attending to and 316 2, 24 | from that in which he uses it when writing to a Latin. 317 2, 25 | pantomime was dancing, what it was he meant to express, 318 2, 25 | we have frequently heard it. And we may well believe 319 2, 25 | devices of men, unless when it is a matter of importance 320 2, 25 | and by whose authority it was made. Finally, the thousands 321 2, 28 | the Scriptures, even if it be learnt without the pale 322 2, 28 | actions together we can make it out, yet that no shadow 323 2, 28 | history with the gospel. It will still be evident, however, 324 2, 28 | be evident, however, that it was not without a purpose 325 2, 28 | was not without a purpose it was said that the temple 326 2, 28 | referred to our Lord's age, it may be referred to the more 327 2, 28 | Plato because (they urged) it cannot be denied that Plato 328 2, 28 | prophet was there, show that it is much more likely that 329 2, 28 | reflect upon the dates, it becomes much more probable 330 2, 28 | of Plato, a thing which it is the height of folly to 331 2, 28 | author and governor. For it is one thing to tell what 332 2, 29 | those who are ignorant of it. To this species belongs 333 2, 29 | kind now spoken of. For it is one thing to say: If 334 2, 29 | down this herb and drink it, it will remove the pain 335 2, 29 | this herb and drink it, it will remove the pain from 336 2, 29 | this herb round your neck, it will remove the pain from 337 2, 29 | and marks are not used, it is frequently doubtful whether 338 2, 29 | way to the body to cure it, acts by a natural virtue, 339 2, 29 | natural virtue, in which case it may be freely used; or acts 340 2, 29 | of charm, in which case it becomes the Christian to 341 2, 29 | becomes the Christian to avoid it the more carefully, the 342 2, 29 | carefully, the more efficacious it may seem to be. But when 343 2, 29 | the intention with which it is used is of great importance, 344 2, 29 | knowledge, although in itself it involves no superstition, 345 2, 29 | hindrance rather; and as it is closely related to the 346 2, 29 | the diviners of the fates, it is more convenient and becoming 347 2, 29 | and becoming to neglect it. it involves, moreover, 348 2, 29 | becoming to neglect it. it involves, moreover, in addition 349 2, 29 | rule their past movements. It involves also regular anticipations 350 2, 30 | Scripture means to convey when it employs figures of speech 351 2, 31 | Scripture, only in the use of it we must guard against the 352 2, 31 | detestation in that place where it is said, "There is one that 353 2, 31 | in vain who had believed it. But all these false inferences 354 2, 31 | being repudiated as false, it follows that since they 355 2, 32 | able to learn and teach it; for it exists eternally 356 2, 32 | learn and teach it; for it exists eternally in the 357 2, 32 | he does not himself make it so, he only points out that 358 2, 32 | he only points out that it is so. And it is upon this 359 2, 32 | points out that it is so. And it is upon this rule that the 360 2, 33 | If a snail is an animal, it has a voice. This being 361 2, 33 | being admitted, then, when it has been proved that the 362 2, 33 | the snail has no voice, it follows (since when the 363 2, 33 | conclusion is false, but it is a true and valid inference 364 2, 33 | utterly untenable. And hence it is easy to understand that 365 2, 33 | inference is unsound. For it is not true that, as when 366 2, 34 | chap. 34. It is one thing to know the 367 2, 34 | Therefore it is one thing to know the 368 2, 34 | man who only knows that it follows that if there is 369 2, 35 | definition is not false, though it may be applied to falsities~ 370 2, 35 | and of partition, although it is frequently applied to 371 2, 35 | although poets have applied it to their fictions, and false 372 2, 35 | doctrines, that is no reason why it should be false, for example, 373 2, 35 | which is not as we declare it to be; and this definition 374 2, 35 | true. We can also divide it, saying that there are two 375 2, 35 | things that are not, though it is possible they might be, 376 2, 35 | circumstances; but he who says that it rained on the kalends of 377 2, 36 | enforce the truth as well, it is not the faculty itself 378 2, 36 | perversity of those who put it to a bad use. Nor is it 379 2, 36 | it to a bad use. Nor is it owing to an arrangement 380 2, 36 | or that a narrative, when it is short and clear, is effective, 381 2, 36 | without wearying them. And it is the same with other directions 382 2, 37 | This art, however, when it is learnt, is not to be 383 2, 37 | setting forth the meaning when it is ascertained. But the 384 2, 37 | of a happy life. Still, it sometimes happens that men 385 2, 37 | discipline of such rules. It is just as if a man wishing 386 2, 37 | other way; but men find it easier to walk by executing 387 2, 37 | apprehends the rules for it. A dull man, on the other 388 2, 37 | not at the same time make it more inclined to mischief 389 2, 38 | to the science of number, it is clear to the dullest 390 2, 38 | the ancients pronounced it short, it is not in any 391 2, 38 | ancients pronounced it short, it is not in any man's power 392 2, 38 | the number six, or that it is not true that they are 393 2, 38 | of man, and finding that it too is changeable (for it 394 2, 38 | it too is changeable (for it is sometimes instructed, 395 2, 38 | uninstructed), although it holds a middle place between 396 2, 38 | unchangeable truth above it and the changeable things 397 2, 38 | changeable things beneath it, does not strive to make 398 2, 39 | Accordingly, I think that it is well to warn studious 399 2, 39 | matters of this kind, making it unnecessary for the Christian 400 2, 39 | explained and written down. And it may happen that some or 401 2, 39 | theory of reasoning; but it seems to me it cannot, because 402 2, 39 | reasoning; but it seems to me it cannot, because this runs 403 2, 40 | only not to shrink from it, but to claim it for our 404 2, 40 | shrink from it, but to claim it for our own use from those 405 2, 40 | have unlawful possession of it. For, as the Egyptians had 406 2, 40 | the same thing; for of him it is written that he was learned 407 2, 40 | against the yoke of Christ, it was persecuting the Christians) 408 2, 40 | furnished branches of knowledge it held useful, if it had suspected 409 2, 40 | knowledge it held useful, if it had suspected they were 410 2, 41 | burden is light." To whom is it light but to the meek and 411 2, 41 | immediately adds, to show that it is purifying from pride 412 2, 42 | learnt from other sources, if it is hurtful, it is there 413 2, 42 | sources, if it is hurtful, it is there condemned; if it 414 2, 42 | it is there condemned; if it is useful, it is therein 415 2, 42 | condemned; if it is useful, it is therein contained. And 416 3, 1 | can give him instruction (it may happen however, that 417 3, 2 | is given to the passage, it shall appear to be uncertain 418 3, 2 | be uncertain in what way it ought to be punctuated or 419 3, 2 | harmony with the faith, it remains to consult the context, 420 3, 2 | many that offer themselves, it pronounces for and permits 421 3, 2 | faith in either way you take it, and therefore must be decided 422 3, 2 | decided from the context. It is where the apostle says: " 423 3, 2 | more needful for you." Now it is uncertain whether we 424 3, 2 | enim magis optimum" [for it is far better], it is evident 425 3, 2 | for it is far better], it is evident that he says 426 3, 2 | enim magis optimum" [for it is far better]. Why, then, 427 3, 2 | we have wronged no man." It is doubtful whether we should 428 3, 3 | Jesus who died." But as it would be the height of madness 429 3, 3 | of an interrogative, "Is it Christ who died? yea, rather, 430 3, 3 | attained to righteousness;" it would not be in harmony 431 3, 3 | Thou didst make in secret," it is not clear to the reader 432 3, 3 | short or long. If he make it short, it is the singular 433 3, 3 | long. If he make it short, it is the singular of ossa [ 434 3, 3 | ossa [bones]; if he make it long, it is the singular 435 3, 3 | bones]; if he make it long, it is the singular of ora [ 436 3, 3 | a syllable is doubtful, it is decided by a word near 437 3, 3 | is decided by a word near it belonging to the same sentence. 438 3, 3 | pronounced long or short. But as it is, it is clear that it 439 3, 3 | or short. But as it is, it is clear that it should 440 3, 3 | it is, it is clear that it should be pronounced long; 441 3, 4 | sumus fratres in vobis". Now it is doubtful whether "fratres" [ 442 3, 4 | or accusative case, and it is not contrary to faith 443 3, 4 | contrary to faith to take it either way. But in the Greek 444 3, 4 | dangerous liberty to take. It has been taken, however 445 3, 4 | For one translator has it, "per vestram" juro "gloriam", 446 3, 4 | Greek without any ambiguity. It is therefore very rare and 447 3, 5 | chap. 5. It is a wretched slavery which 448 3, 5 | figuratively is taken as if it were said literally, it 449 3, 5 | it were said literally, it is understood in a carnal 450 3, 5 | the soul than when that in it which raises it above the 451 3, 5 | that in it which raises it above the brutes, the intelligence 452 3, 5 | fruits of the earth. Now it is surely a miserable slavery 453 3, 5 | corporeal and created, that it may drink in eternal light. ~ 454 3, 6 | differed widely from what it was in the case of the other 455 3, 6 | bondage to temporal things, it was in such a way that in 456 3, 6 | hence their leaders brought it as a charge against Him 457 3, 6 | clinging to these signs as it they were realities, could 458 3, 6 | clearly how great an advantage it had been to be so guided 459 3, 6 | Now it is not recorded that any 460 3, 7 | them endeavoured to make it out that their idols were 461 3, 7 | creature. What difference does it make to me, for instance, 462 3, 7 | spring out of fountains? As it is described by a poet of 463 3, 7 | sweet covering, and yet it is not food for men, but 464 3, 7 | what I mean. What profit is it to me, then, that the image 465 3, 7 | reference to this explanation of it, unless indeed the result 466 3, 7 | of the thing itself which it was designed to signify, 467 3, 7 | flesh, how much more so is it to take signs intended to 468 3, 8 | by Christ took those whom it found under bondage to useful 469 3, 8 | were (so to speak) near to it, and, interpreting the signs 470 3, 8 | on the other hand, whom it found in bondage to useless 471 3, 8 | bondage to useless signs, it not only freed from their 472 3, 9 | object without knowing what it signifies: he, on the other 473 3, 9 | time of his bondage, when it is not yet expedient to 474 3, 9 | signifies, but yet knows that it is a sign, is not in bondage. 475 3, 9 | is not in bondage. And it is better even to be in 476 3, 9 | of bondage only to insert it in the coils of error. ~ 477 3, 10 | metaphorical form of speech as if it were literal, we must also 478 3, 10 | literal form of speech as if it were figurative. In the 479 3, 10 | reference to their own customs, it frequently happens that 480 3, 10 | his companions; and thus it comes to pass, that if Scripture 481 3, 10 | past, future, and present. It is a narrative of the past, 482 3, 10 | is called vice; but what it does to injure another is 483 3, 10 | exhausted the soul, and reduced it to a kind of poverty, it 484 3, 10 | it to a kind of poverty, it easily slides into crimes, 485 3, 10 | advantage is prudence; but what it does with a view to a neighbor' 486 3, 11 | clear, we are not to give it some secondary reference, 487 3, 11 | secondary reference, as if it were spoken figuratively. 488 3, 11 | overturned in a man over whom it had held sway, this plain 489 3, 11 | obscure the sense, and make it allegorical or enigmatical, 490 3, 12 | sinful. In all such matters it is not the use of the objects, 491 3, 12 | with precious ointment, it was for the same purpose 492 3, 12 | example, is one thing when it is the result of abandoned 493 3, 12 | the prophet Hosea. Because it is a shamefully wicked thing 494 3, 12 | drunken and licentious, it does not follow that it 495 3, 12 | it does not follow that it is a sin to be naked in 496 3, 12 | charge men with sins. For it is possible that a wise 497 3, 12 | commoner kinds of food, but it does not follow that they 498 3, 12 | all matters of this kind it is not the nature of the 499 3, 12 | and for the same reason it was not proper for one woman 500 3, 12 | fruitful, but, on the contrary, it is base harlotry to seek


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