Book, Chapter

  1   1,   4|       with satisfaction in it for its own sake. To use, on the
  2   1,   8|          wisdom, was, previous to its attaining wisdom, unwise.
  3   1,   9|     nothing that the splendour of its light, so clear and so near,
  4   1,  13|         without being modified in its own nature by the change:
  5   1,  14|           binding, in addition to its mere usefulness, so our
  6   1,  16|          unity and love, which is its true health. Moreover He
  7   1,  19|           destroyed by repentance its former habits, is created
  8   1,  22|          thing is to be loved for its own sake, then in the enjoyment
  9   1,  22|           in whom your love finds its most worthy object, no other
 10   1,  22|         itself by whose diversion its own volume would be diminished. ~
 11   1,  23|         rule over itself and over its own body; and so it cannot
 12   1,  23|          but love both itself and its own body. ~
 13   1,  23|           is able to lord it over its companions, that is, other
 14   1,  23|        while itself will not obey its own superior; and most justly
 15   1,  23|           body, and be grieved at its corruption; and the immortality
 16   1,  23|           those who are by nature its equals, that is, its fellow-men,
 17   1,  23|       nature its equals, that is, its fellow-men, this is a reach
 18   1,  24|         it is not their body, but its corruptions and its heaviness,
 19   1,  24|           but its corruptions and its heaviness, that they hate.
 20   1,  24|        the lust of the body i.e., its evil habit and thus to make
 21   1,  24|           for the better, so that its inordinate affections may
 22   1,  24|         which it has derived from its parent stock, and which
 23   1,  30|       more eagerly do we long for its termination. But it is not
 24   1,  31|       only that which we love for its own sake, and that nothing
 25   1,  38|       satisfy the soul, which has its only true and sure resting-place
 26   2,   1|            so now, when I come in its turn to discuss the subject
 27   2,   6|        Scripture which arise from its figurative language~
 28   2,   6|  imitation of good men members of its own body; men who, as good
 29   2,  10|    written from being understood: its being veiled either under
 30   2,  12|            flesh" may be taken in its literal sense, so that a
 31   2,  16|          example, that to protect its head it will present its
 32   2,  16|          its head it will present its whole body to its assailants
 33   2,  16|         present its whole body to its assailants how much light
 34   2,  16|           the serpent gets rid of its old skin by squeezing itself
 35   2,  16|       have of piercing rocks with its roots, although it is a
 36   2,  23|           worshipping creation or its parts instead of God, or
 37   2,  24|          and prearrangement as to its signification; and so, any
 38   2,  29|      knowledge, so far as regards its utility. ~
 39   2,  31|  conclusions, by following out to its logical consequences the
 40   2,  32|         reason of things, and has its origin with God. For as
 41   2,  33|          of a statement stands on its own merits; the validity
 42   2,  33|     antecedent, when he sees that its logical consequences are
 43   2,  33|         he is good," and we admit its truth. Then he adds, "But
 44   2,  41|         and more penetrating than its roots; that being rooted
 45   2,  41|          the hands are stretched, its length by the part from
 46   2,  41|          head downwards is fixed, its height by the part from
 47   2,  41|          which the head lies, and its depth by the part which
 48   3, arg|    whatever can be shown to be in its literal sense inconsistent
 49   3,   5|   indicated by a proper word into its secondary signification;
 50   3,   7|         rivers." This husk shakes its rattling stones within a
 51   3,  10|         or to find assistance in, its vices. In the same way,
 52   3,  11|          dominion of lust. And if its meaning be clear, we are
 53   3,  12|           are to take not only in its historical and literal,
 54   3,  12|          and literal, but also in its figurative and prophetical
 55   3,  12|           a disgraceful outbreak, its own hideousness, which was
 56   3,  14|        but that every nation took its own custom for right; and
 57   3,  15|            charity reigns through its supremely just laws of love
 58   3,  17|        state must be cared for in its own state. ~
 59   3,  18|          the body of one wife for its own sake. For in the former
 60   3,  21| immoderate desire did not take up its abode with him, but was
 61   3,  22|           him refer the figure to its interpretation, but let
 62   3,  29|         which grammar itself gets its name (the Greek name for
 63   3,  29|       made for fish, and yet gets its name from fish? And this
 64   3,  29|        grove is called lucus from its want of light; or it is
 65   3,  34|          of the New Testament and its excellence in comparison
 66   3,  34|        believed would be given in its own time was to them, on
 67   3,  34|        which was to take place in its own time, and he himself
 68   3,  35|        the day on which he showed its fulfilment as two whole
 69   3,  36|         could not be said to have its own language if all had
 70   3,  37|      spread to be comprehended in its full extent by any one.
 71   4,   2|       that truth in the person of its defenders is to take its
 72   4,   2|          its defenders is to take its stand unarmed against falsehood?
 73   4,   6|           authors (not because of its majesty, but because of
 74   4,   6|           majesty, but because of its inflation), that all those
 75   4,   6|         not conspicuous either by its presence or its absence:
 76   4,   6|         either by its presence or its absence: for it did not
 77   4,   6|         where the learned do note its presence, the matters spoken
 78   4,   6|        wisdom were walking out of its house, that is, the breast
 79   4,   7|     confessing that he recognized its truth. If he had said, "
 80   4,   7|           it, this would have had its beauty: six separate clauses
 81   4,  10|       conveyed and apprehended in its integrity. ~
 82   4,  10|    instruction generally shows by its movements if it understands
 83   4,  12|         itself, when exhibited in its naked simplicity, gives
 84   4,  14|         is the more terrible from its purity, and the more crushing
 85   4,  14|        and the more crushing from its solidity! Assuredly it is "
 86   4,  19|          taught, temperately when its importance is being urged,
 87   4,  20|       them. For it is borne on by its own vehemence; and the force
 88   4,  20|          expression that comes in its way. It is enough for its
 89   4,  20|         its way. It is enough for its object that warmth of feeling
 90   4,  21|     virginity shall begin to reap its reward of honour." ~
 91   4,  21|           a lamp set inside sheds its radiance on the outside.
 92   4,  21|            the other rising above its powers? The latter has no
 93   4,  22|           again, has varieties of its own which prevent the hearer'
 94   4,  23|          aid of the majestic; for its object is to gratify, never
 95   4,  24|          silences the audience by its impressiveness, but calls
 96   4,  25|          beauty of style may have its influence in securing their
 97   4,  25|           speak persuasively, and its object is to persuade, an
 98   4,  25|         eloquence has not secured its object. Now in the subdued
 99   4,  26|    contrary, all speech, whatever its style, ought constantly
100   4,  26|          subdued style, again, in its own naked simplicity, when
101   4,  26|          opinion, which seemed at its first statement to be unassailable;
102   4,  26|     defense, and offers battle in its own naked simplicity, does
103   4,  26|           hinder it from crushing its adversary by weight of nerve
104   4,  26|           by the mere strength of its own right arm. How explain
105   4,  26|       make the giving of pleasure its sole aim, which is all it
106   4,  26|           hands of others; but in its encomiums and censures it
107   4,  26|          beauty, of course, being its primary object. ~
108   4,  31|            but is anxious to know its contents, may read it in
109   4,  31|           it need not complain of its length. I, however, give