Book, Chapter

  1 pref,   0|        those who do not understand what is here set down, my answer
  2 pref,   0|         who think, therefore, that what I have undertaken to write
  3 pref,   0|        teaches another communicate what he has himself received
  4 pref,   0|             and did not understand what he read, was not sent by
  5 pref,   0|         angel who explained to him what he did not understand, nor
  6 pref,   0|         through speech or writing, what they understand, surely
  7 pref,   0|            likewise teach not only what they understand, but also
  8 pref,   0|            his own, except perhaps what is false. All truth is of
  9 pref,   0|        says, "I am the truth." For what have we that we did not
 10 pref,   0|             communicates to others what he has learnt himself. Just
 11 pref,   0|          finds a book, to tell him what is written in it, so the
 12   1, arg |            it is necessary to know what things we ought to teach
 13   1,   1 |            He will go on to supply what is yet wanting when once
 14   1,   1 |           once I have begun to use what He has already given. For
 15   1,   1 |          use freely and cheerfully what they have received, He will
 16   1,   2 |                           Chap. 2. What a thing is, and what a sign~
 17   1,   2 |            2. What a thing is, and what a sign~
 18   1,   2 |            hence may be understood what I call signs: those things,
 19   1,   2 |          sign is also a thing; for what is not a thing is nothing
 20   1,   2 |            carefully remember that what we have now to consider
 21   1,   2 |           consider about things is what they are in themselves,
 22   1,   2 |        they are in themselves, not what other things they are signs
 23   1,   4 |           one's disposal to obtain what one desires, if it is a
 24   1,   4 |          that is, that by means of what is material and temporary
 25   1,   6 |                        Chap. 6. In what sense God is ineffable~
 26   1,   6 |           said anything, it is not what I desired to say. How do
 27   1,   6 |            God is unspeakable? But what I have said, if it had been
 28   1,   6 |      because if the unspeakable is what cannot be spoken of, it
 29   1,   7 |                           Chap. 7. What all men understand by the
 30   1,   7 |        that either the heavens, or what appears to be most brilliant
 31   1,   7 |       shape and form, according to what each man thinks the pattern
 32   1,   8 |          does not live, and prefer what is living to what is dead;
 33   1,   8 |           prefer what is living to what is dead; who understand
 34   1,  12 |                       Chap. 12. In what sense the Wisdom of God
 35   1,  13 |                                 In what way did He come but this, "
 36   1,  13 |            we speak, in order that what we leave in our minds may
 37   1,  15 |          to take it up again. With what assurance, then, is the
 38   1,  15 |           of their evil deeds. And what tongue can tell, or what
 39   1,  15 |           what tongue can tell, or what imagination can conceive,
 40   1,  15 |         His Church, that we may do what He points out as right to
 41   1,  17 |          thorns barred against us, what could He, who was willing
 42   1,  23 |         just that it should desire what is beneath it to be obedient
 43   1,  24 |         mistaken interpretation of what they read: "The flesh lusteth
 44   1,  24 |            to the spirit, which is what the order of nature demands.
 45   1,  24 |            because it desires that what it loves should be subject
 46   1,  25 |     measure of loving, that is, in what measure he may love himself
 47   1,  25 |           is to be taught, too, in what measure to love his body,
 48   1,  25 |            plain, but this is just what the error of wicked men
 49   1,  26 |        that we love ourselves, and what is beneath us but connected
 50   1,  27 |           so that he neither loves what he ought not to love, nor
 51   1,  27 |            love, nor fails to love what he ought to love, nor loves
 52   1,  28 |            to which you would give what could not be given to both.
 53   1,  29 |            it. Now, if this be so, what does it become us to do
 54   1,  29 |           cannot take away from us what we love; but we pity them
 55   1,  30 |             is compelled to admit, what is at once most absurd and
 56   1,  31 |         love He has towards us. In what way then does He love us?
 57   1,  31 |        enjoy is either Himself, or what comes from Himself. And
 58   1,  31 |           at a loss to discover in what way He can love us. ~
 59   1,  32 |                       chap. 32. In what way God uses man~
 60   1,  33 |                       chap. 33. In what way man should be enjoyed~
 61   1,  36 |     deception the intention to say what is false; and we find plenty
 62   1,  37 |           love; for he cannot love what he does not believe to exist.
 63   1,  39 |          in them, that, holding to what is perfect, they do not
 64   1,  39 |      perfect, they do not seek for what is only in part perfect
 65   1,  40 |                          chap. 40. What manner of reader Scripture
 66   1,  40 |           both abstain from loving what is unworthy of our love,
 67   2, arg |            signs. He first defines what a sign is, and shows that
 68   2,   1 |          attending to anything but what they are in themselves,
 69   2,   1 |        direction, not to attend to what they are in themselves,
 70   2,   1 |        they are signs, that is, to what they signify. For a sign
 71   2,   2 |      conveying into another's mind what the giver of the sign has
 72   2,   6 |    generally holds in small esteem what is discovered without difficulty.
 73   2,   6 |           through figures and that what is attended with difficulty
 74   2,   6 |           at all because they have what they require just beside
 75   2,   7 |         the knowledge of His will, what He commands us to desire
 76   2,   7 |          commands us to desire and what to avoid. Now this fear
 77   2,  10 |           two causes which prevent what is written from being understood:
 78   2,  13 |        since we do not clearly see what the actual thought is which
 79   2,  13 |           in their own purity. For what is called a solecism is
 80   2,  13 |        facts. And in the same way, what is a barbarism but the pronouncing
 81   2,  13 |           out, to pardon his sins. What then is purity of speech,
 82   2,  13 |         inhabitant in ipsis?" (And what the land is that they dwell
 83   2,  13 |     whether it be good or bad: and what cities they be that they
 84   2,  13 |          Dei fortius est hominum" (What is foolish of God is wiser
 85   2,  13 |           God is wiser of men, and what is weak of God is stronger
 86   2,  16 |          Scripture, and telling us what Adam means, what Eve, what
 87   2,  16 |        telling us what Adam means, what Eve, what Abraham, what
 88   2,  16 |         what Adam means, what Eve, what Abraham, what Moses, and
 89   2,  16 |            what Eve, what Abraham, what Moses, and also the names
 90   2,  16 |          also the names of places, what Jerusalem signifies, or
 91   2,  16 |          for example, to ascertain what is meant by the fact that
 92   2,  20 |           either to the worship of what is created or of some part
 93   2,  21 |          law transfer to her heirs what she had never possessed,
 94   2,  22 |            equal fortune either in what they do or what they suffer,
 95   2,  22 |          either in what they do or what they suffer, but often meet
 96   2,  22 |            same constellation. But what a difference there was between
 97   2,  22 |        about Jacob or his brother, what does it profit him that
 98   2,  23 |        lies, but it says, "Even if what they tell you should come
 99   2,  23 |       fellowship with devils." Now what the apostle has said about
100   2,  25 |         the pantomime was dancing, what it was he meant to express,
101   2,  25 |          unless some one tells him what these movements mean, he
102   2,  25 |         regard to any of them, for what reason, where, when, and
103   2,  26 |                          chap. 26. What human contrivances we are
104   2,  26 |  contrivances we are to adopt, and what we are to avoid~
105   2,  28 |                       chap. 28. To what extent history is an aid ~
106   2,  28 |           passing over the Greeks, what a great question our own
107   2,  28 |            it is one thing to tell what has been done, another to
108   2,  28 |         been done, another to show what ought to be done. History
109   2,  28 |          be done. History narrates what has been done, faithfully
110   2,  28 |         same kind, aim at teaching what ought to be done or observed,
111   2,  29 |                       chap. 29. To what extent natural science is
112   2,  29 |           found out her age today, what her age was any number of
113   2,  29 |            number of years ago, or what will be her age any number
114   2,  29 |          bodies. And I have stated what my views are about all this
115   2,  30 |                          chap. 30. What the mechanical arts contribute
116   2,  30 |          not be wholly ignorant of what Scripture means to convey
117   2,  31 |   adversary. For there are many of what are called sophisms, inferences
118   2,  31 |         talking, the proposition, "What I am, you are not." The
119   2,  32 |          must also be false," says what is most true; but he does
120   2,  34 |           the former case we learn what is consequent, what is inconsequent,
121   2,  34 |          learn what is consequent, what is inconsequent, and what
122   2,  34 |          what is inconsequent, and what is incompatible. An example
123   2,  35 |         and three are eleven, says what cannot be true under any
124   2,  35 |           the fact is not so, says what possibly might have been.
125   2,  35 |            division, therefore, of what is false may be perfectly
126   2,  35 |           perfectly true, although what is false cannot, of course,
127   2,  36 |            used to persuade men of what is false~
128   2,  36 |         used for persuading men of what is false; but as they can
129   2,  37 |          the joints and knees. For what he says is true, and one
130   2,  39 |            should be given, and in what spirit~
131   2,  39 |                                    What, then, some men have done
132   2,  39 |        without interpretation; and what Eusebius has done in regard
133   2,  39 |        history for their solution; what, I say, these men have done
134   2,  40 |                                And what else have many good and
135   2,  40 |           done? Do we not see with what a quantity of gold and silver
136   2,  40 |         the service of Christ. For what was done at the time of
137   2,  40 |           doubt a type prefiguring what happens now. And this I
138   2,  41 |                          chap. 41. What kind of spirit is required
139   2,  41 |         comprehend with all saints what is the breadth, and length,
140   2,  42 |       third book, endeavour to say what the Lord shall be pleased
141   3,   2 |          appear to be uncertain in what way it ought to be punctuated
142   3,   2 |          consult the context, both what goes before and what comes
143   3,   2 |          both what goes before and what comes after, to see which
144   3,   2 |           where the apostle says: "What I shall choose I wot not:
145   3,   2 |        compellor autem ex duobus" [what I shall choose I wot not:
146   3,   3 |           in such a way as to make what follows an answer to this
147   3,   3 |            charge of God's elect?" what follows will be put as an
148   3,   3 |           where the apostle says, "What shall we say then? That
149   3,   3 |         unless after the inquiry, "What shall we say then?" what
150   3,   3 |           What shall we say then?" what follows were given as the
151   3,   5 |      spirit giveth life." For when what is said figuratively is
152   3,   5 |             and does not carry out what is indicated by a proper
153   3,   5 |          the eye of the mind above what is corporeal and created,
154   3,   6 |       people, differed widely from what it was in the case of the
155   3,   6 |         themselves, not knowing to what the signs referred, still
156   3,   7 |         adoration of the creature. What difference does it make
157   3,   7 |         who knows the gospel knows what I mean. What profit is it
158   3,   7 |          gospel knows what I mean. What profit is it to me, then,
159   3,   9 | significant object without knowing what it signifies: he, on the
160   3,   9 |            observances he knows to what they refer, and so reveres
161   3,   9 |            who does not understand what a sign signifies, but yet
162   3,  10 |           nothing blameable except what the men of his own country
163   3,  10 |          praise or approval except what is sanctioned by the custom
164   3,  10 |           Scripture either enjoins what is opposed to the customs
165   3,  10 |           the hearers, or condemns what is not so opposed, and if
166   3,  10 |           reference to God. Again, what lust, when unsubdued, does
167   3,  10 |          body, is called vice; but what it does to injure another
168   3,  10 |            vices. In the same way, what charity does with a view
169   3,  10 |         advantage is prudence; but what it does with a view to a
170   3,  12 |           has a further meaning in what he does, or is sinful. In
171   3,  12 |      therefore, consider carefully what is suitable to times and
172   3,  12 |            seeking them, that make what we do either praiseworthy
173   3,  15 |            minds and meditate upon what we read till an interpretation
174   3,  16 |           to do a kindness. But in what follows, "for in so doing
175   3,  18 |       guard against supposing that what in the Old Testament, making
176   3,  19 |          propagating the race; and what they themselves, who are
177   3,  21 |             but because he knew to what punishment so impious an
178   3,  21 |                           And with what moderation and self-restraint
179   3,  21 |       hence we may understand with what temperance he possessed
180   3,  25 |     suppose there is any rule that what a thing signifies by similitude
181   3,  25 |           which it is uncertain in what sense they ought to be taken,
182   3,  27 |           is founded on truth. For what more liberal and more fruitful
183   3,  28 |        evolved of such a kind that what is doubtful in it cannot
184   3,  29 |          mean the very opposite of what they say, as for example,
185   3,  29 |           indicate the opposite of what the words convey; but either
186   3,  29 |         when we ask in a place for what is not there, and get the
187   3,  29 |            we mean the opposite of what we say, as in the expression, "
188   3,  29 |         for he is a good man." And what illiterate man is there
189   3,  30 |           for example, he inquires what we are to understand in
190   3,  30 |  communicate it, without jealousy, what is shut shall be laid open,
191   3,  30 |            shall be laid open, and what is obscure shall be elucidated,
192   3,  30 |       secrets of the law," and not what he does say, "the secret
193   3,  30 |            and if he had not said "What is shut shall be laid open,"
194   3,  30 |          open," he would have said what was true, and he would not,
195   3,  30 |           I shall briefly indicate what these seven rules teach
196   3,  33 |           to discover in Scripture what escaped Tichonius, who,
197   3,  34 |       uneducated people understand what is laid down specially,
198   3,  34 |           laid down specially, and what generally, in any given
199   3,  34 |     against seeking in the species what he can find much better
200   3,  34 |          genus. Take, for example, what the prophet Ezekiel says: "
201   3,  34 |          that is here referred to. What immediately follows, too,
202   3,  34 |           into your own land," and what he says shortly afterwards,
203   3,  34 |      immutable purpose of God; for what the fathers believed would
204   3,  36 |            recapitulation, to tell what had before been omitted,
205   3,  36 |           the narrative reverts to what had previously been passed
206   3,  37 |            winnowing. For example, what is said in Isaiah, "How
207   3,  37 |         them accurately, but also, what is especially and before
208   4, arg |          mingled, and when and for what purposes they are mingled;
209   4,   2 |          trying to persuade men of what is false are to know how
210   4,   2 |            unable either to defend what is true, or to refute what
211   4,   2 |         what is true, or to refute what is false? That the former,
212   4,   3 |      ornaments of speech, you have what is called eloquence or oratory)
213   4,   3 |            we must be careful that what we have got to say does
214   4,   3 |            as far as they can? And what do we find from the examples
215   4,   4 |            of error, both to teach what is right and to refute what
216   4,   4 |        what is right and to refute what is wrong, and in the performance
217   4,   4 |          to tell the ignorant both what is occurring at present
218   4,   4 |           occurring at present and what is probable in the future.
219   4,   4 |         they may be diligent to do what they already know, and to
220   4,   5 |         the hearer is pleased with what is not worth listening to,
221   4,   5 |            the speaker is eloquent what he says must be true. And
222   4,   5 |       riches of Scripture, so that what he says in his own words
223   4,   5 |            unwholesome sweets. But what is better than wholesome
224   4,   6 |           all who truly understand what these writers say, perceive
225   4,   7 |              For who would not see what the apostle meant to say,
226   4,   7 |           sound asleep must notice what a stream of eloquence flows
227   4,   7 |                                For what is there that sober ears
228   4,   7 |         the invective itself; with what vehemence it throws itself
229   4,   7 |            addresses to themselves what it is right the voluptuaries
230   4,   8 |        understand them, or that if what they say should not be very
231   4,  10 |             and indifference about what sounds well, compared with
232   4,  10 |         sounds well, compared with what dearly expresses and conveys
233   4,  10 |           or length of vowels? And what advantage is there in purity
234   4,  10 |            to ask a question about what he does not understand;
235   4,  10 |        movements if it understands what is said; and until some
236   4,  10 |       speaker has ascertained that what he says is understood, he
237   4,  10 |           hear the truth, and that what he hears he shall understand.
238   4,  11 |          not in making people like what they disliked, nor in making
239   4,  11 |    disliked, nor in making them do what they shrank from, but in
240   4,  11 |          from, but in making clear what was obscure; yet if this
241   4,  11 |         the truth in words. For of what service is a golden key,
242   4,  11 |      golden key, if it cannot open what we want it to open? Or what
243   4,  11 |        what we want it to open? Or what objection is there to a
244   4,  11 |           can, seeing that to open what is shut is all we want?
245   4,  12 |           of necessity, depends on what we say; the other two on
246   4,  12 |           suppose that he has said what he has to say as long as
247   4,  12 |           understood; for although what he has said be intelligible
248   4,  12 |     thought in any shape no matter what, but for that purpose the
249   4,  12 |         your threats; If he reject what you condemn, and embrace
250   4,  12 |           you condemn, and embrace what you commend; if he grieve
251   4,  12 |          hearers, not telling them what they ought to do, but urging
252   4,  12 |          do, but urging them to do what they already know ought
253   4,  12 |       needful when people, knowing what they ought to do, do it
254   4,  12 |          teach is a necessity. For what men know, it is in their
255   4,  12 |        that it is their duty to do what they do not know? On the
256   4,  12 |          not give his consent. And what will be the use of gaining
257   4,  13 |            any profit from it. For what does it profit a man that
258   4,  13 |         gives careful attention to what he says? If the truths taught
259   4,  13 |          persuaded of the truth of what is said, it is useless to
260   4,  14 |          God avert from His Church what the prophet Jeremiah says
261   4,  14 |            love to have it so: and what will ye do in the end thereof?"
262   4,  14 |         such terrible madness! For what shall we do in the end thereof?
263   4,  14 |            preferable, even though what is said should be less intelligible,
264   4,  14 |          truth be spoken, and that what is just, not what is iniquitous,
265   4,  14 |         and that what is just, not what is iniquitous, be listened
266   4,  14 |          course, cannot be, unless what is true and just be expressed
267   4,  15 |    Christian orator, while he says what is just, and holy, and good (
268   4,  15 |           soul to God, to drink in what he is about to pour forth,
269   4,  15 |          to be himself filled with what he is about to distribute.
270   4,  15 |          of saying them, who knows what it is expedient at a given
271   4,  15 |            And who can make us say what we ought, and in the way
272   4,  15 |             Take no thought how or what ye shall speak; for it shall
273   4,  15 |        given you in that same hour what ye shall speak. For it is
274   4,  16 |         need not direct men how or what they should teach, since
275   4,  16 |         says, "Your Father knoweth what things ye have need of before
276   4,  16 |     Timothy and Titus as to how or what they should teach others.
277   4,  16 |         things command and teach?" What these things are, has been
278   4,  16 |            and powers," and so on. What then are we to think? Does
279   4,  16 |            them directions how and what they should teach? Or are
280   4,  17 |        speaking, aims at enforcing what is good, should not despise
281   4,  18 |   important; so much so, that even what the preacher says about
282   4,  18 |            to secular affairs (and what were these but matters of
283   4,  18 |            God is with us, so that what we say is not altogether
284   4,  19 |          Himself, or in His works, what a field for beauty and splendour
285   4,  20 |      teacher not only to interpret what is obscure, and to unravel
286   4,  20 |         cast doubt or discredit on what we say. If, however, the
287   4,  20 |           it is useless to disturb what we cannot remove. And besides,
288   4,  20 |   beautiful in which, as if paying what was due, things that belong
289   4,  20 |         opinion, however, is, that what has been translated to us
290   4,  20 |            them He also glorified. What shall we then say to these
291   4,  21 |          virginity, but to show of what character those who have
292   4,  21 |           corrupting and violating what is God's, thou provest thyself
293   4,  21 |       truth continue to exist when what is sincere is polluted,
294   4,  21 |           sincere is polluted, and what is true is changed by meretricious
295   4,  21 |          stains on their chastity. What folly it is to change the
296   4,  21 |        displeasing to herself. And what testimony to thine ugliness
297   4,  22 |            excited, we rather lose what we have already gained.
298   4,  23 |            importance to determine what style should be alternated
299   4,  23 |          should be alternated with what other, and the places where
300   4,  23 |         temperate style, no matter what may be the general tone
301   4,  24 |           but it was to teach them what they were ignorant of, or
302   4,  24 |             or to persuade them of what they thought incredible,
303   4,  24 |    incredible, not to make them do what they knew they ought to
304   4,  25 |         secure. On the other hand, what the temperate style properly
305   4,  25 |          an adequate end; but when what we have to say is good and
306   4,  25 |         persuades his hearers that what he says is true; in the
307   4,  25 |            he persuades them to do what they are aware they ought
308   4,  25 |            elegant and ornate. But what use is there in attaining
309   4,  25 |            this style of eloquence what we aim at effecting when
310   4,  26 |            For we do not like even what we say in the subdued style
311   4,  26 |           Again, why do we enforce what we teach by divine testimony,
312   4,  26 |         even in the subdued style, what does he wish but to be believed?
313   4,  26 |       after or hold more firmly by what it praises, and to avoid
314   4,  26 |           and to avoid or renounce what it condemns. On the other
315   4,  26 |      necessary when he admits that what you say is both true and
316   4,  26 |          if he does not understand what is said? And who will stay
317   4,  27 |      though not in truth, that is, what is right and true in itself
318   4,  27 |        Lord Himself, before saying what I have just quoted about
319   4,  27 |              compelled them to say what was good, though they did
320   4,  27 |          was good, though they did what was evil. And so they followed
321   4,  27 |          good to many by preaching what they themselves do not perform;
322   4,  27 |         Why do you not do yourself what you bid me do? And thus
323   4,  28 |         important than expression. What is meant by strife about
324   4,  28 |          words govern him. This is what the apostle says: "Not with
325   4,  28 |            the same effect also is what he says to Timothy: "Charging
326   4,  28 |          For where, then, would be what he says when he is describing
327   4,  29 |           to deliver to the people what has been written by a more
328   4,  29 |     deliver. Now, if such men take what has been written with wisdom
329   4,  29 |           For those who steal take what does not belong to them,
330   4,  29 |          how can they say in words what they deny in deeds? It is
331   4,  29 |            works; "that is to say, what ye hear from their lips,
332   4,  29 |          from their lips, that do; what ye see in their lives, that
333   4,  29 |          it would appear that even what they say, when they say
334   4,  29 |            they say, when they say what is good, it is not themselves
335   4,  29 |         will and in deed they deny what they say. Hence it happens
336   4,  29 |          former draws from himself what does not belong to him,
337   4,  29 |       latter receives from another what really belongs to himself.
338   4,  29 |      believers, both parties speak what is their own, for God is
339   4,  29 |        those who could not compose what they say make it their own
340   4,  30 |           the people or to dictate what others will deliver or read
341   4,  30 |          again, who are to deliver what others compose for them
342   4,  31 |            thanks to God that with what little ability I possess