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