Chapter

 1 3 |  shows that (so to abide) is "better," what, pray, does he demonstrate
 2 3 |      what he has premised is "better?" And thus, if he permits
 3 3 |       Finally, when he says, "Better it is to marry than to burn,"
 4 3 |     understood to be which is better than a penalty? which cannot
 5 3 |   penalty? which cannot seem "better" except when compared to
 6 3 | condition, so as not to say, "Better it is to marry than to burn;"
 7 3 |   have the hardihood to say, "Better (it is) to marry," not adding
 8 3 |    not adding than what it is better. This done, then, it becomes
 9 3 |   done, then, it becomes not" better;" and while not "better,"
10 3 |       better;" and while not "better," not "good" either, the
11 3 |       which, while making it "better" than another thing, in
12 3 |      to be considered "good." Better it is to lose one eye than
13 3 |   either evil, it will not be better to have one eye, because
14 3 |       mentioned, inasmuch as "better it is to marry than to burn?"
15 6 |     are bidden to "follow the better things;" and you have withal
16 6 |   this score I venture to say better than his father; you have
17 8 |       where the apostle could better have named some particular
18 10|  because we are destined to a better estate--destined (as we
19 12|      that the laity might the better know that they must themselves
20 14|    extermination against the "better things?" The time for its
21 17|     will be bound to be (yet) better. Exhibit (to us) a third