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Alphabetical    [«  »]
optatus 1
optimum 2
option 1
or 431
ora 2
oracles 1
orator 12
Frequency    [«  »]
483 we
469 with
460 who
431 or
418 this
373 i
368 his
St. Augustine
On Christian Doctrine

IntraText - Concordances

or

    Book, Chapter
1 pref, 0| take exception to the work, or who would do so, did I not 2 pref, 0| understand Scripture well, or think they do, and who, 3 pref, 0| who, because they know (or imagine) that they have 4 pref, 0| were anxious to see the new or the old moon, or some very 5 pref, 0| the new or the old moon, or some very obscure star, 6 pref, 0| fact that I am pointing, or the object at which I point. ~ 7 pref, 0| thorough understanding of them; or by that barbarian slave 8 pref, 0| language we have learnt, Greek, or Hebrew, or any of the rest, 9 pref, 0| learnt, Greek, or Hebrew, or any of the rest, we have 10 pref, 0| way, by hearing it spoken, or from a human teacher. Now, 11 pref, 0| consider himself a Christian, or may at least doubt whether 12 pref, 0| hear the gospel itself, or to read a book, or to listen 13 pref, 0| itself, or to read a book, or to listen to another reading 14 pref, 0| listen to another reading or preaching, in the hope that 15 pref, 0| heaven, "whether in the body or out of the body," as the 16 pref, 0| lawful for man to utter, or see the Lord Jesus Christ 17 pref, 0| men by voices from heaven, or through the ministration 18 pref, 0| others, either through speech or writing, what they understand, 19 pref, 0| sense without any error, or at least without falling 20 1, 2 | instruction is either about things or about signs; but things 21 1, 3 | gratifications, we lag behind in, or even altogether turn back 22 1, 4 | conveyance, either by land or water, in order to reach 23 1, 5 | the cause of all objects, or indeed even if He is the 24 1, 6 | Have I spoken of God, or uttered His praise, in any 25 1, 7 | which nothing more excellent or more exalted exists. And 26 1, 7 | that either the heavens, or what appears to be most 27 1, 7 | brilliant in the heavens, or the universe itself, is 28 1, 7 | itself, is God of gods: or if they try to get beyond 29 1, 7 | it vaguely as infinite, or of the most beautiful form 30 1, 7 | beautiful form conceivable; or they represent it in the 31 1, 7 | superior to all others. Or if they think that there 32 1, 7 | but that there are many or even innumerable gods of 33 1, 8 | that it is by life it lives or does not live, and prefer 34 1, 10 | purification as a kind of journey or voyage to our native land. 35 1, 14 | cloth to a round wound, or an oblong cloth to an oblong 36 1, 14 | remedies, whether opposites or likes, employed in the medicine 37 1, 15 | And what tongue can tell, or what imagination can conceive, 38 1, 16 | His bride, without spot or wrinkle, or any such thing. ~ 39 1, 16 | without spot or wrinkle, or any such thing. ~ 40 1, 22 | whether men ought to enjoy, or to use, themselves, or to 41 1, 22 | or to use, themselves, or to do both. For we are commanded 42 1, 22 | by man for his own sake, or for the sake of something 43 1, 23 | relation to God, such as a man or an angel, or are so related 44 1, 23 | such as a man or an angel, or are so related to us as 45 1, 27 | to be loved either less or more, nor loves that less 46 1, 27 | more, nor loves that less or more which ought to be loved 47 1, 28 | by the accidents of time, or place, or circumstance, 48 1, 28 | accidents of time, or place, or circumstance, are brought 49 1, 28 | whom had either from need or relationship a greater claim 50 1, 29 | that we either give them or accept from them should 51 1, 29 | enjoys his art as a great or even as the very greatest 52 1, 30 | duty to help in his need, or whom it would be our duty 53 1, 30 | man were not a Christian or were an enemy, to commit 54 1, 30 | adultery with his wife, or to kill him, or to covet 55 1, 30 | his wife, or to kill him, or to covet his goods. And 56 1, 30 | to whom we ought to show, or who ought to show to us, 57 1, 30 | though he had been my friend or brother." But as the Divine 58 1, 31 | love us? As objects of use or as objects of enjoyment? 59 1, 31 | enjoy is either Himself, or what comes from Himself. 60 1, 31 | And no one can be ignorant or in doubt as to the fact 61 1, 32 | advantage we do so; but somehow or other our own advantage 62 1, 33 | hope of happiness in man or angel. Now the proud man 63 1, 33 | have received of God for us or for themselves; and then 64 1, 33 | Paul crucified for you? Or were ye baptized in the 65 1, 35 | we have towards the road, or carriages, or other things 66 1, 35 | the road, or carriages, or other things that are merely 67 1, 36 | understands the Holy Scriptures, or any part of them, but puts 68 1, 36 | useful (which is impossible), or a lie is never useful. ~ 69 1, 36 | sometimes take cross roads, or even go in the wrong direction 70 1, 40 | volumes, either by others or by myself. And so let this 71 2, arg | whether these be direct or figurative. Whilst exposing 72 2, 1 | that they are to advance or retreat, or do whatever 73 2, 1 | are to advance or retreat, or do whatever else the state 74 2, 1 | apart from any intention or desire of using them as 75 2, 1 | countenance of an angry or sorrowful man indicates 76 2, 2 | feelings of their minds, or their perceptions, or their 77 2, 2 | minds, or their perceptions, or their thoughts. Nor is there 78 2, 2 | by cooing calls his mate, or is called by her in turn; 79 2, 2 | signs, like the expression or the cry of a man in grief, 80 2, 2 | apart from any purpose, or whether they are really 81 2, 7 | of heart; seventh, stop or termination, wisdom~ 82 2, 7 | strikes at some of our sins, or, when not understood, we 83 2, 7 | place his neighbour before, or even in comparison with, 84 2, 7 | the sake of pleasing men or with a view to avoid any 85 2, 9 | to commit them to memory, or at least so as not to remain 86 2, 9 | them, whether rules of life or rules of faith, are to be 87 2, 10 | chap. 10. Unknown or ambiguous signs prevent 88 2, 10 | veiled either under unknown, or under ambiguous signs. Signs 89 2, 10 | Signs are either proper or figurative. They are called 90 2, 13 | are translated into Latin, or we must get hold of the 91 2, 13 | them to correct the freedom or the error of others, who 92 2, 13 | inter homines (among men) or inter hominibus, is of no 93 2, 13 | the third syllable long or short, is not a matter of 94 2, 13 | dwell in, whether it be good or bad: and what cities they 95 2, 13 | not understand it at all, or would put an utterly false 96 2, 13 | be, that the folly of men or the weakness of men is wiser 97 2, 13 | weakness of men is wiser or stronger than that of God. 98 2, 13 | the plural of the dative or as the plural of the ablative, 99 2, 14 | kinds. For either a word or an idiom, of which the reader 100 2, 14 | who speak those tongues, or if we have leisure we must 101 2, 14 | learn the tongues ourselves, or we must consult and compare 102 2, 14 | however, there are words or idioms in our own tongue 103 2, 14 | being accustomed to read or to hear them. There is nothing 104 2, 14 | of whom we can inquire, or with a passage that shows, 105 2, 14 | either by the preceding or succeeding context, or by 106 2, 14 | preceding or succeeding context, or by both, the force and significance 107 2, 15 | so, it would not be right or becoming for any one man, 108 2, 15 | either from religious scruple or from jealousy, to make known 109 2, 16 | what Jerusalem signifies, or Sion, or Sinai, or Lebanon, 110 2, 16 | Jerusalem signifies, or Sion, or Sinai, or Lebanon, or Jordan, 111 2, 16 | signifies, or Sion, or Sinai, or Lebanon, or Jordan, and 112 2, 16 | Sion, or Sinai, or Lebanon, or Jordan, and whatever other 113 2, 16 | the nature of the animals, or minerals, or plants, which 114 2, 16 | the animals, or minerals, or plants, which are frequently 115 2, 16 | the body we deny our God! Or again, the statement that 116 2, 16 | and ignorance of the beryl or the adamant often shuts 117 2, 16 | the law, and under grace, or perhaps on account of the 118 2, 16 | have just so many strings; or whether, if there be no 119 2, 16 | Creator and the creature), or with reference to the number 120 2, 17 | among them more curious or more learned in such matters. 121 2, 17 | mouth without an instrument; or by blowing, as in the case 122 2, 17 | of trumpets and flutes; or by striking, as in the case 123 2, 18 | is as Varro has related, or is not so, still we ought 124 2, 19 | as transacted in the past or as instituted by God. The 125 2, 20 | worship of what is created or of some part of it as God, 126 2, 20 | some part of it as God, or to consultations and arrangements 127 2, 20 | consist in incantations, or in marks which they call 128 2, 20 | which they call characters, or in hanging or tying on or 129 2, 20 | characters, or in hanging or tying on or even dancing 130 2, 20 | or in hanging or tying on or even dancing in a fashion 131 2, 20 | to certain signs hidden or manifest; and these remedies 132 2, 20 | on the top of each ear, or the rings of ostrich bone 133 2, 20 | ostrich bone on the fingers, or telling you when you hiccup 134 2, 20 | of the body should jump, or if, when friends are walking 135 2, 20 | walking arm-in-arm, a stone, or a dog, or a boy, should 136 2, 20 | arm-in-arm, a stone, or a dog, or a boy, should come between 137 2, 21 | to predict our actions, or the consequences of our 138 2, 21 | the slave either of Mars or of Venus, or rather, perhaps, 139 2, 21 | either of Mars or of Venus, or rather, perhaps, of all 140 2, 21 | their likeness to beasts, or of men with a view to confer 141 2, 21 | where a place was vacant, or not held in honour of any 142 2, 21 | compelled by royal power or impelled by human folly 143 2, 22 | fortune either in what they do or what they suffer, but often 144 2, 22 | is consulted about Jacob or his brother, what does it 145 2, 23 | therefore, are either nullities, or are part of a guilty superstition, 146 2, 23 | to the worship of idols, or to worshipping creation 147 2, 23 | to worshipping creation or its parts instead of God, 148 2, 23 | its parts instead of God, or which are connected with 149 2, 23 | from things that are born, or in any other way come into 150 2, 23 | mule brings forth young, or an object is struck by lightning, 151 2, 24 | pains not to see the flight or hear the cries of birds, 152 2, 25 | purpose of distinguishing sex or rank; and the countless 153 2, 25 | not be carried on at all, or would be carried on at great 154 2, 26 | involve us in superstition, or enervate us by luxury, if 155 2, 27 | either believe on testimony, or perceive when they are pointed 156 2, 27 | they are pointed out to us, or infer from experience. ~ 157 2, 28 | teaching what ought to be done or observed, using the boldness 158 2, 29 | certain signs as nostrums or the instruments of superstition; 159 2, 29 | whether the thing that is tied or fixed in any way to the 160 2, 29 | case it may be freely used; or acts by a sort of charm, 161 2, 29 | importance, at least in healing or in tempering bodies, whether 162 2, 29 | bodies, whether in medicine or in agriculture. ~ 163 2, 29 | any number of years ago, or what will be her age any 164 2, 30 | other things of that kind; or those which, so to speak, 165 2, 30 | agriculture, and navigation: or those whose sole result 166 2, 32 | the situations of places, or the natures of animals, 167 2, 32 | the natures of animals, or roots, or minerals, does 168 2, 32 | natures of animals, or roots, or minerals, does not describe 169 2, 32 | anything that he himself or any other man has ordained; 170 2, 33 | depends on the statement or the admission of the man 171 2, 35 | and false philosophers, or even heretics that is, false 172 2, 35 | the things to be defined or divided are not true. For 173 2, 36 | conciliates the hearer, or that a narrative, when it 174 2, 36 | which they are used be true or false, are themselves true 175 2, 36 | effective in producing knowledge or belief, or in moving men' 176 2, 36 | producing knowledge or belief, or in moving men's minds to 177 2, 37 | are going through them, or to understand when they 178 2, 37 | than assistance in arguing or forming opinions, except 179 2, 37 | more inclined to mischief or vanity, that is to say, 180 2, 37 | and catching questions, or make them think that they 181 2, 38 | times three are not nine, or do not make a square, or 182 2, 38 | or do not make a square, or are not the triple of three, 183 2, 38 | half times the number six, or that it is not true that 184 2, 38 | considered in themselves, or as applied to the laws of 185 2, 38 | to the laws of figures, or of sounds, or of other motions, 186 2, 38 | of figures, or of sounds, or of other motions, they have 187 2, 39 | about objects, either past or present, that relate to 188 2, 39 | it may happen that some or all of these things have 189 2, 39 | crowds of the careless, or are kept out of sight by 190 2, 40 | interpretation that may be as good, or better. ~ 191 3, arg | signs may be either direct or figurative. In the case 192 3, arg | punctuation, the pronunciation, or the doubtful signification 193 3, arg | comparison of translations, or a reference to the original 194 3, arg | an expression is literal or figurative; the general 195 3, arg | either with purity of life or correctness of doctrine 196 3, 1 | greatness of his intellect, or the greater clearness of 197 3, 1 | lies either in proper words or in metaphorical, classes 198 3, 2 | wrong in our punctuation or pronunciation. Accordingly, 199 3, 2 | it ought to be punctuated or pronounced, let the reader 200 3, 2 | things. But if both readings, or all of them (if there are 201 3, 2 | desire for two things], or "compellor autem ex duobus" [ 202 3, 2 | either by the rule of faith or by the context, there is 203 3, 2 | in body and in spirit," or, "mundemus nos ab omni coinquintione 204 3, 3 | either by the rule of faith, or by a reference to the preceding 205 3, 3 | reference to the preceding or succeeding context; or if 206 3, 3 | preceding or succeeding context; or if neither of these methods 207 3, 3 | answer must be either "No" or "Yes." The passage will 208 3, 3 | belongs to the interrogation, or with that of a man who asks 209 3, 3 | take the word "os" as short or long. If he make it short, 210 3, 3 | should be pronounced long or short. But as it is, it 211 3, 4 | relate either to punctuation or pronunciation, are to be 212 3, 4 | brethren] is in the vocative or accusative case, and it 213 3, 4 | doubt about the meaning; or, indeed, if he had added " 214 3, 6 | way the Jews did was God, or came from God. But those 215 3, 7 | heathen either as gods, or as signs and representations 216 3, 9 | bondage to a sign who uses, or pays homage to, any significant 217 3, 9 | other hand, who either uses or honours a useful sign divinely 218 3, 10 | whether a phrase is literal or figurative. And the way 219 3, 10 | either to purity of life or soundness of doctrine, you 220 3, 10 | nothing worthy of praise or approval except what is 221 3, 10 | customs of the hearers, or condemns what is not so 222 3, 10 | to remove hindrances to, or to find assistance in, its 223 3, 11 | cruelty, either in word or deed, that is ascribed in 224 3, 11 | in Holy Scripture to God or His saints, avails to the 225 3, 11 | and make it allegorical or enigmatical, which is the 226 3, 12 | again, whether only sayings or whether actual deeds, which 227 3, 12 | which are ascribed to God, or to men whose holiness is 228 3, 12 | lives, is either temperate or superstitious; whoever, 229 3, 12 | meaning in what he does, or is sinful. In all such matters 230 3, 12 | becomes, when ascribed to God or a prophet, the sign of some 231 3, 12 | without any sin of epicurism or gluttony, while a fool will 232 3, 12 | after the manner of Esau, or barley after the manner 233 3, 12 | we do either praiseworthy or blameable. ~ 234 3, 12 | harlotry to seek either gain or offspring by promiscuous 235 3, 12 | end of love towards God or our neighbour, or both. 236 3, 12 | towards God or our neighbour, or both. For as it was disgraceful 237 3, 13 | compelled by necessity, or undertake as a matter of 238 3, 13 | great men to some prudent or benevolent end, either directly, 239 3, 13 | directly, as is our duty, or figuratively, as is allowable 240 3, 14 | either in regard to marriage, or feasts, or dress, or the 241 3, 14 | to marriage, or feasts, or dress, or the other necessities 242 3, 14 | marriage, or feasts, or dress, or the other necessities and 243 3, 16 | either forbidding a crime or vice, or enjoining an act 244 3, 16 | forbidding a crime or vice, or enjoining an act of prudence 245 3, 16 | enjoining an act of prudence or benevolence, it is not figurative. 246 3, 16 | seems to enjoin a crime or vice, or to forbid an act 247 3, 16 | enjoin a crime or vice, or to forbid an act of prudence 248 3, 16 | forbid an act of prudence or benevolence, it is figurative. " 249 3, 16 | seems to enjoin a crime or a vice; it is therefore 250 3, 17 | a man who has attained, or thinks he has attained, 251 3, 18 | which anything was enjoyed or allowed~ 252 3, 18 | those times, is not a crime or a vice even if we take it 253 3, 19 | multitude of debaucheries, or even in regard to one wife 254 3, 19 | whether it appear prosperous or adverse, will carry them 255 3, 19 | into the whirlpool of vice or dash them on the rocks of 256 3, 19 | caught by the bait of praise, or pierced by the stings of 257 3, 22 | Therefore, although all, or nearly all, the transactions 258 3, 24 | is, whether it is literal or figurative. For when it 259 3, 24 | an expression is literal or figurative by attending 260 3, 25 | either from like objects or from objects having some 261 3, 25 | things that are contrary, or things that are only different. 262 3, 25 | is, "to the very dregs;" or whether it denotes the grace 263 3, 27 | interpretation, but two or more interpretations are 264 3, 27 | succeeds in this endeavour, or whether he draws a different 265 3, 28 | there is no controversy, or if a controversy arises, 266 3, 29 | other writings, can imagine or believe. Nevertheless those 267 3, 29 | from its want of light; or it is customary to use a 268 3, 29 | answer, "There is plenty;" or we add words that make it 269 3, 29 | about either the nature or the names of these figures 270 3, 29 | may not be used in this or that figurative sense which 271 3, 30 | the secrets of the law," or even "which hold the key 272 3, 30 | these seven rules teach or advise. ~ 273 3, 31 | from the head to the body or from the body to the head, 274 3, 32 | mixed body of the Lord, or the true and the counterfeit, 275 3, 32 | true and the counterfeit, or some such name; because, 276 3, 32 | has now come to address or speak of a different set 277 3, 32 | seems to be addressing or speaking of the same persons 278 3, 33 | question that originated, or at least greatly aggravated, 279 3, 33 | dealt with it, one place or another, very frequently. ~ 280 3, 34 | regard to a single province, or tribe, or kingdom. Not only, 281 3, 34 | single province, or tribe, or kingdom. Not only, for example, 282 3, 34 | example, about Jerusalem, or some of the cities of the 283 3, 34 | the Gentiles, such as Tyre or Babylon, are things said 284 3, 34 | and Egypt, and Assyria, or any other nation you choose 285 3, 34 | of which this is a part; or, as our author terms it, 286 3, 34 | evidently apply to it also, or perhaps even to it exclusively. 287 3, 34 | the Church, without spot or wrinkle, gathered out of 288 3, 35 | can frequently discover or conjecture quantities of 289 3, 35 | speech called synecdoche, or to legitimate numbers. The 290 3, 35 | the part for the whole, or the whole for the part. 291 3, 35 | favours, such as seven, or ten, or twelve, or any of 292 3, 35 | such as seven, or ten, or twelve, or any of the other 293 3, 35 | seven, or ten, or twelve, or any of the other numbers 294 3, 35 | sojourner among aliens); or when multiplied into themselves, 295 3, 36 | following the order of time, or the continuity of events, 296 3, 36 | tongues." For each family or nation could not be said 297 3, 36 | things he has given heed to or despised? And yet because 298 3, 37 | they depart from this life, or until the chaff is separated 299 3, 37 | just as men have got more or less from God of the gifts 300 3, 37 | the gifts of intellect, or as they have access to more 301 3, 37 | they have access to more or fewer external helps. And, 302 4, 1 | them either in this work or any other. ~ 303 4, 2 | enforcing either of truth or falsehood, who will dare 304 4, 2 | hearer into a friendly, or attentive, or teachable 305 4, 2 | friendly, or attentive, or teachable frame of mind, 306 4, 2 | to defend what is true, or to refute what is false? 307 4, 2 | enforcing either of wrong or right, why do not good men 308 4, 3 | what is called eloquence or oratory) may be learnt apart 309 4, 3 | all. Whether this be true or not, why need we inquire? 310 4, 3 | of more urgent necessity, or which ought evidently to 311 4, 3 | practice himself in writing, or dictating, and at last also 312 4, 3 | are either not understood, or if, after great labour has 313 4, 3 | they had ever learnt them, or whether they had never even 314 4, 4 | whether he has found them so, or has himself made them so, 315 4, 5 | Now a man speaks with more or less wisdom just as he has 316 4, 5 | just as he has made more or less progress in the knowledge 317 4, 5 | praised as having spoken, or as being accustomed to speak, 318 4, 5 | than wholesome sweetness or sweet wholesomeness? For 319 4, 6 | be considered wise only, or eloquent as well. A question 320 4, 6 | conspicuous either by its presence or its absence: for it did 321 4, 6 | them either to condemn it or to make an ostentatious 322 4, 7 | every Christian, learned or unlearned, laugh at him? 323 4, 7 | pursue the matter further, or to point out the same facts 324 4, 7 | says that he was a shepherd or herdsman, and was called 325 4, 7 | When, then, this rustic, or quondam rustic prophet, 326 4, 7 | and make six altogether, or whether he suspend his voice 327 4, 7 | continuously as one clause, or whether with more elegance 328 4, 8 | may be converted to piety or shut out from a knowledge 329 4, 8 | the mysteries, from one or other of these reasons they 330 4, 8 | does not understand them, or that if what they say should 331 4, 8 | should not be very easily or quickly understood, the 332 4, 9 | understood in their proper force, or are understood with great 333 4, 9 | length, however clearly, or with whatever eloquence 334 4, 9 | before the people at all, or only on rare occasions when 335 4, 9 | insisted upon, that our hearer or companion should have an 336 4, 10 | though good teachers have, or ought to have, so great 337 4, 10 | without becoming obscure or ambiguous, but which when 338 4, 10 | perception of the shortness or length of vowels? And what 339 4, 10 | there are no such words, or because they do not at the 340 4, 10 | whether with one person or with several, but much more 341 4, 10 | his address to a close, or pass on to another point. 342 4, 10 | who speaks be a speaker or a reader. For things that 343 4, 11 | what we want it to open? Or what objection is there 344 4, 12 | if he wishes to delight or persuade his hearer as well, 345 4, 12 | their own hands either to do or not to do. But who would 346 4, 12 | to one who simply teaches or gives pleasure. For this 347 4, 12 | make the truth pleasing, or that the style should of 348 4, 13 | are such that to believe or to know them is enough, 349 4, 14 | as would not be graceful or dignified even if used to 350 4, 14 | came there by accident, or else was inserted designedly 351 4, 15 | given moment for us to say, or to be heard saying, except 352 4, 15 | mind: "Take no thought how or what ye shall speak; for 353 4, 16 | need not direct men how or what they should teach, 354 4, 16 | need of before ye ask Him;" or that the Apostle Paul should 355 4, 16 | Timothy and Titus as to how or what they should teach others. 356 4, 16 | what they should teach? Or are we to understand, that 357 4, 16 | holy men be our helpers, or even holy angels assist 358 4, 16 | esteemed a work of mercy or benevolence; so the aids 359 4, 16 | man even without the help or agency of men. ~ 360 4, 17 | objects, either to teach, or to give pleasure, or to 361 4, 17 | teach, or to give pleasure, or to move, and should pray 362 4, 18 | matter relating to man's life or liberty comes up. Cases, 363 4, 18 | to get the hearer to do, or to pronounce judgment upon 364 4, 18 | account called middling, or moderate. For moderate things 365 4, 18 | it have reference to loss or gain, whether the amount 366 4, 18 | whether the amount be great or small, should not seem unimportant. 367 4, 18 | cases, either for themselves or for their connections, before 368 4, 18 | spoken of, whether in public or private, whether to one 369 4, 18 | private, whether to one or many, whether to friends 370 4, 18 | many, whether to friends or enemies, whether in a continuous 371 4, 18 | in a continuous discourse or in conversation, whether 372 4, 18 | conversation, whether in tracts, or in books, or in letters 373 4, 18 | in tracts, or in books, or in letters long or short, 374 4, 18 | books, or in letters long or short, they are of great 375 4, 18 | trivial and unimportant. Or that when a preacher takes 376 4, 18 | without either eloquence or power, but in a subdued 377 4, 19 | when he is giving praise or blame. When, however, something 378 4, 19 | to be learnt about Him? Or ought he who is teaching 379 4, 19 | ornaments instead of proofs? Or is the hearer to be moved 380 4, 19 | God, either in Himself, or in His works, what a field 381 4, 19 | if He be not worshipped, or if idols, whether they be 382 4, 19 | whether they be demons or any created being whatever, 383 4, 19 | be worshipped with Him or in preference to Him, then 384 4, 20 | confirmed, no man disannulleth, or addeth thereto. Now to Abraham 385 4, 20 | these should cast doubt or discredit on what we say. 386 4, 20 | be present to answer it, or lest, if it should occur 387 4, 20 | the proportion of faith; or ministry, let us wait on 388 4, 20 | wait on our ministering; or he that teacheth, on teaching; 389 4, 20 | that teacheth, on teaching; or he that exhorteth, on exhortation: 390 4, 20 | fault of the translators, or whether, as I am more inclined 391 4, 20 | words of equivalent meaning, or by retaining the words he 392 4, 20 | Christ? Shall tribulation, or distress, or persecution, 393 4, 20 | tribulation, or distress, or persecution, or famine, 394 4, 20 | distress, or persecution, or famine, or nakedness, or 395 4, 20 | persecution, or famine, or nakedness, or peril, or 396 4, 20 | or famine, or nakedness, or peril, or sword? (As it 397 4, 20 | or nakedness, or peril, or sword? (As it is written, 398 4, 20 | arranged antithetically, or of words rising gradually 399 4, 20 | rising gradually to a climax, or of sonorous clauses, and 400 4, 21 | ought to contain water only, or water mingled with wine. 401 4, 21 | humble, laugh at the weak, or shun the indigent? She is 402 4, 21 | denounced the women who colour, or rather discolour, their 403 4, 21 | not make one hair white or black;' and dost thou wish 404 4, 21 | thine own consciousness or in that of another? For 405 4, 22 | s attention from cooling or becoming languid. We can 406 4, 22 | other styles; the speech or writing as a whole, however, 407 4, 23 | instance, it is always, or almost always, desirable 408 4, 23 | the style of the speech or writing, when knotty questions 409 4, 23 | discourse, whenever praise or blame is to be given without 410 4, 23 | reference to the condemnation or acquittal of any one, or 411 4, 23 | or acquittal of any one, or to obtaining the concurrence 412 4, 23 | comes up to be settled, or when some points that are 413 4, 24 | people from that civil, or worse than civil, war which 414 4, 24 | besieging their hearts, or rather had complete possession 415 4, 24 | Christ, it is now eight years or more since anything of the 416 4, 24 | what they were ignorant of, or to persuade them of what 417 4, 24 | by the quiet style know or believe a truth which they 418 4, 25 | necessary either to instruct or persuade them, beauty of 419 4, 25 | their prompter compliance, or in making them adhere to 420 4, 25 | to instruct the hearer, or to persuade him to any course 421 4, 25 | need the vehement style; or if they have already begun 422 4, 26 | without either ornament or defense, and offers battle 423 4, 26 | the hearer to strive after or hold more firmly by what 424 4, 26 | it praises, and to avoid or renounce what it condemns. 425 4, 27 | says: "Whether in pretence or in truth Christ is preached." 426 4, 27 | who say in their hearts, or even go a little further, 427 4, 28 | speak quietly, temperately, or vehemently, uses words with 428 4, 30 | going to address the people or to dictate what others will 429 4, 30 | what others will deliver or read to the people, he ought 430 4, 31 | greater length than I expected or desired. But the reader 431 4, 31 | desired. But the reader or hearer who finds pleasure


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