quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
it would seem that	2044
in so far as	1187
on the part of	696
on the other hand	642
therefore it seems that	572
the part of the	521
is said to be	517
on account of the	482
would seem that the	473
it is evident that	433
the son of god	421
so far as it	419
for it is written	401
of the holy ghost	393
for the sake of	287
is an act of	279
we must now consider	275
in the state of	260
the precepts of the	247
and in this way	238
it seems that the	238
at the same time	237
by reason of the	236
in the case of	224
is the cause of	224
in the same way	216
is a mortal sin	215
far as it is	215
according to the philosopher	214
in respect of the	208
the power of the	206
as the philosopher says	206
therefore it would seem	204
act of the will	202
so far as they	202
in the first part	199
as stated in ethic	194
the word of god	194
is a kind of	192
of the old law	188
an act of the	187
hence it is written	187
as stated in the	184
the act of the	184
therefore it is not	183
it is clear that	183
is not a sin	180
with regard to the	173
the soul of christ	173
it belongs to the	171
four points of inquiry	167
the body of christ	167
there are four points	164
are four points of	163
must now consider the	163
for the purpose of	162
is the same as	162
so far as the	157
the love of god	156
the state of innocence	155
one and the same	150
it is lawful to	150
precepts of the decalogue	143
as was said above	143
wherefore it is written	143
is not to be	142
the movement of the	140
would seem to be	139
the good of the	139
the object of the	138
to that which is	136
from what has been	135
is directed to the	133
is not a special	131
what has been said	131
by the power of	130
the substance of the	130
the end of the	130
the person of the	130
in the order of	130
the use of reason	129
of the new law	129
by reason of its	127
head there are four	125
that is to say	124
it does not follow	123
of the sensitive appetite	123
does not belong to	122
is not a virtue	122
it is not a	121
against the holy ghost	120
is the object of	120
are said to be	119
to the order of	117
stated in the first	117
ought not to be	117
the sacraments of the	116
now it is evident	116
to the common good	115
from the fact that	114
in regard to the	114
as is clear from	113
that it is not	113
as the philosopher states	113
the cause of the	111
under the first head	111
the nature of the	110
far as they are	110
it is in this	110
hence it is that	110
the perfection of the	109
in the first place	108
which head there are	108
inasmuch as it is	108
under which head there	108
so far as he	106
the image of god	106
and in this sense	106
does not follow that	105
is contrary to the	105
is not bound to	105
the order of the	105
as in the case	105
man is said to	104
the very fact that	104
the intention of the	103
is evident that the	103
first head there are	103
the first head there	103
to the perfection of	102
but it is not	101
would seem that it	101
the acts of the	100
in relation to the	100
this head there are	100
and for this reason	100
under this head there	100
the justification of the	99
for the same reason	98
in the name of	98
for the apostle says	97
may be considered in	97
so as to be	97
the same way as	97
there can be no	97
the goodness of the	97
justification of the ungodly	96
it would follow that	95
the worship of god	95
gifts of the holy	95
the same applies to	95
whether it is a	94
it was fitting that	94
to the love of	94
thing is said to	94
precepts of the law	94
is the principle of	94
it is manifest that	93
it is impossible for	93
and in this respect	93
the reply to the	93
to be found in	93
a thing is said	92
the name of the	92
to the gift of	92
passions of the soul	91
there is no need	91
those things that are	91
the gift of understanding	91
as we have said	90
the passions of the	90
would seem that there	90
in respect of its	89
sin against the holy	89
is a part of	89
on account of his	89
whether it is lawful	88
the nature of a	87
is not the same	87
as when a man	86
not the cause of	86
this suffices for the	86
those things which are	85
is a cause of	85
has been said above	84
is not in the	83
the kingdom of god	83
in accordance with the	83
is to be found	83
the debt of punishment	83
to the nature of	83
it is not the	82
is due to the	82
is a special virtue	82
the sacrament of baptism	82
the state of perfection	82
in a state of	82
does not seem to	81
to the good of	81
by the holy ghost	81
would seem that a	81
of the son of	80
there is but one	79
by means of the	79
hence the philosopher says	79
on account of its	79
is not a mortal	78
as it is in	77
is not the cause	77
according as it is	77
the union of the	77
is not contrary to	77
the son of man	77
the order of nature	77
should not be reckoned	77
said to be the	76
not a mortal sin	76
as the apostle says	75
under the aspect of	75
for the philosopher says	75
would seem that christ	75
it is lawful for	75
the beginning of the	75
for a man to	75
and this belongs to	75
part of the soul	74
the bread and wine	74
the works of the	74
of the will is	74
we have said above	74
the glory of the	74
it seems that it	73
in the old law	73
it follows that the	73
the holy ghost is	73
is more excellent than	72
the state of the	72
directed to the end	72
man is bound to	72
to the virtue of	72
in order to avoid	72
the gifts of the	72
is said to have	72
is the greatest of	72
in this way the	72
be the cause of	72
by a kind of	71
it is not lawful	71
the use of the	71
the form of a	71
of those who are	71
it has been stated	71
it seems that christ	71
it is to be	70
is that which is	70
a man is said	70
the lord thy god	70
for its own sake	70
the grace of the	70
to those who are	70
the mystery of the	70
is a matter of	70
therefore there is no	70
it is proper to	70
the order of reason	70
is not opposed to	70
a man is not	69
to the contemplative life	69
of the natural law	69
is not necessary for	69
this belongs to the	69
according to the order	69
the form of the	69
be the subject of	68
and this is the	68
it is in the	68
that there is no	68
it is contrary to	67
of the divine law	67
in the second part	67
substance of the bread	67
it is possible to	67
is clear from what	67
of the bread and	66
that the son of	66
things pertaining to the	66
it was not fitting	66
it does not seem	66
and thus it is	66
powers of the soul	66
the consecration of the	66
a matter of precept	66
as it is a	65
on account of their	65
the operation of the	65
by reason of his	65
to the worship of	65
of the human race	65
it is said that	65
in this way it	65
the first instant of	64
not belong to the	64
of the soul is	64
the replies to the	64
is nothing else than	64
and in like manner	64
which is contrary to	64
as though it were	64
a movement of the	64
in such a way	64
is subject to the	64
in the point of	64
in respect of his	64
in christ there was	64
at the time of	63
is not an act	63
person of the son	63
the action of the	63
on account of some	63
is to be understood	63
the words of the	63
there are six points	63
from the very fact	63
of that which is	63
the law of the	63
six points of inquiry	62
it seems that he	62
as is evident from	62
in respect of which	62
when a man is	62
not an act of	62
are six points of	62
it is said in	62
more excellent than the	62
is no need for	61
seem that it is	61
that which is in	61
the new law is	61
is the subject of	61
is opposed to the	61
the essence of the	61
is the end of	60
that a man is	60
wherefore the philosopher says	60
sacraments of the new	60
be considered in two	60
should not have been	60
the powers of the	60
there are two points	60
not a special virtue	60
it is the same	60
the observance of the	60
in the person of	60
is not a part	59
considered in two ways	59
hence it is evident	59
in the first instant	59
the law of nature	59
in like manner the	59
an act of virtue	59
love of our neighbor	59
of the appetitive power	59
it is possible for	59
it is not possible	59
in the midst of	59
the head of the	59
it must be observed	59
has the character of	58
we must say that	58
to the act of	58
if we consider the	58
are two points of	58
the object of faith	58
has been stated above	58
the sake of the	58
the will of the	58
but it does not	57
which is opposed to	57
but in so far	57
the same as the	57
the knowledge of the	57
are directed to the	57
the power of god	57
is ordained to the	57
it is impossible to	56
as we shall state	56
it is not necessary	56
not seem to be	56
on account of a	56
which is in the	56
the grace of god	56
are not bound to	56
power of the soul	56
is common to all	56
therefore it does not	56
as was shown above	56
not a part of	56
to the fact that	56
two points of inquiry	56
through the medium of	56
be said to be	56
except in so far	55
and under this head	55
the mother of god	55
is the effect of	55
the things that are	55
it is a sin	55
as it is written	55
after the manner of	55
there are eight points	55
to make use of	55
taken in two ways	55
in this sense that	55
object of the will	55
eight points of inquiry	55
the unity of the	55
in reference to the	54
not the same as	54
of the active life	54
are eight points of	54
he is said to	54
the very nature of	54
of which it is	54
says in a sermon	54
he is bound to	54
the fact that the	54
to the divine worship	54
hence the apostle says	54
to the knowledge of	54
is not always a	53
the judgment of reason	53
is moved by the	53
be taken in two	53
are not to be	53
matter of this sacrament	53
in the new law	53
is an effect of	53
in as much as	53
a more grievous sin	53
a part of justice	53
replies to the objections	53
but this is not	53
the truth of the	52
just as it is	52
are subject to the	52
the sensitive appetite is	52
would not have been	52
it is necessary to	52
of the present life	52
would seem that in	52
be a mortal sin	52
we were treating of	52
of the divine nature	52
the love of our	52
when it is said	51
an act of charity	51
the sin against the	51
is on the part	51
the kingdom of heaven	51
a man does not	51
we have now to	51
mystery of the incarnation	51
of the soul are	51
in the act of	51
to the active life	51
christ as man is	51
we ought not to	51
the life of the	51
movement of the will	51
in the sensitive appetite	51
the reason of this	51
the sin of the	51
for this reason the	51
the sacrament of the	50
a part of prudence	50
but that which is	50
said to be a	50
passion of the soul	50
we read in the	50
to the image of	50
it is a mortal	50
always a mortal sin	50
that it is a	50
is in this sense	50
is a special sin	50
to the eternal law	50
those who are in	50
and it is in	50
now it belongs to	49
does not pertain to	49
so that it is	49
the will is moved	49
it is necessary for	49
may be taken in	49
is evident from what	49
contrary to one another	49
to be in the	49
to the state of	49
when we were treating	49
therefore it was not	49
it seems that a	49
is the act of	49
for the good of	49
have now to consider	49
does not depend on	49
the old law was	49
the light of the	48
the right hand of	48
to the use of	48
to the end of	48
an act of religion	48
by reason of which	48
by reason of their	48
to the saying of	48
seem to be the	48
by reason of a	48
in the same subject	48
is caused by the	48
the effect of the	47
in a sermon on	47
and hence it is	47
the principle of the	47
the remission of sins	47
is clear from the	47
the species of the	47
since it is a	47
the cause of sin	47
is the last end	47
head there are two	47
to the law of	47
not subject to the	47
of the decalogue are	47
is proper to the	47
in the matter of	47
the grace of christ	47
now it has been	47
not a special sin	47
it is thus that	46
is derived from the	46
a thing may be	46
is not lawful to	46
of good and evil	46
the authority of the	46
does not consist in	46
that in christ there	46
hence it is clear	46
which pertains to the	46
to which it is	46
is said in the	46
augustine says in a	46
goodness of the will	46
act of the reason	45
does not apply to	45
as we have stated	45
in order that he	45
as may be seen	45
is in this sacrament	45
the body of the	45
it is not in	45
the work of the	45
in the form of	45
which is the principle	45
is a more grievous	45
not be reckoned a	45
it is opposed to	45
be said that the	45
a part of temperance	45
of the divine essence	45
is not subject to	45
the greatest of the	45
the baptism of john	45
it does not belong	44
an act of reason	44
we ought to love	44
which belongs to the	44
essence of the soul	44
it is unlawful to	44
is not a cause	44
of the human nature	44
a special kind of	44
first instant of his	44
it happens sometimes that	44
clear from what has	44
for that which is	44
there is only one	44
it may happen that	44
which is proper to	43
instant of his conception	43
the fulness of grace	43
is a sign of	43
it seems that there	43
hence it is said	43
according to the saying	43
not a cause of	43
the result being that	43
it has been said	43
the proper matter of	43
so far as a	43
there is a twofold	43
but there is no	43
is necessary for salvation	43
not on account of	43
to be understood as	43
is in the reason	43
seems to be the	43
is clear that the	43
wherefore it is evident	42
the irascible and concupiscible	42
the vision of the	42
since it is not	42
but if we consider	42
the effect of baptism	42
inasmuch as he is	42
from that which is	42
for the replies to	42
said to be in	42
of the same species	42
in order that the	42
stated in the second	42
what belongs to the	42
to the natural law	42
that which belongs to	42
suffices for the replies	42
is compared to the	42
a man is bound	42
would seem that one	42
the medium of the	42
outside the order of	42
at the beginning of	41
the will is not	41
and the holy ghost	41
the same as to	41
reply to the first	41
the contemplative life is	41
be found in the	41
since it is the	41
of the nature of	41
the object of hope	41
is a species of	41
there was no need	41
if we speak of	41
but on account of	41
a passion of the	41
in virtue of the	41
to the first objection	41
head there are six	41
it is better to	41
under the head of	41
is the beginning of	41
for the reason that	41
may be said to	41
is not distinct from	41
to the appetitive power	41
as augustine says in	41
was not fitting that	41
the command of reason	41
the spirit of god	41
that it should be	41
we shall state further	40
it is therefore evident	40
is therefore evident that	40
reckoned a part of	40
in keeping with the	40
for the reply to	40
that it is the	40
a sermon on the	40
is greater than the	40
is not essential to	40
the reason for this	40
the soul of the	40
is distinct from the	40
gift of the holy	40
is the head of	40
was said in the	40
of all the virtues	40
it should not be	40
the good of reason	40
of this sacrament is	40
shall state further on	40
would seem that no	40
according to a gloss	40
but this does not	40
the very essence of	40
are not subject to	40
head there are eight	40
said in the first	40
it is stated in	40
of the last end	40
is in the will	40
according to the flesh	40
suffices for the reply	40
for it is not	40
a man who is	39
effect of this sacrament	39
for the most part	39
must be observed that	39
is not the proper	39
the gift of knowledge	39
of which we are	39
at the right hand	39
according to the various	39
precepts of the old	39
has the nature of	39
parts of the body	39
but as regards the	39
the movements of the	39
sacraments of the old	39
the subject of the	39
that which is the	39
one ought not to	39
is contained in the	39
it belongs to a	39
as is plain from	39
in respect of a	39
to be subject to	39
that it was not	39
of the cause of	39
in the knowledge of	39
is to be observed	39
to be the same	39
in that which is	39
is necessary for the	39
he is not bound	38
to the divine will	38
in the old testament	38
things that are of	38
of the heavenly bodies	38
to the holy ghost	38
act of the intellect	38
of the body is	38
love of god and	38
the act of sin	38
according to the apostle	38
a man may be	38
to be able to	38
in order to show	38
we may say that	38
is more perfect than	38
the gift of counsel	38
the ceremonies of the	38
the moral virtues are	38
it would not be	38
this is to be	38
in the second place	38
of god is not	38
the vices opposed to	38
in this way that	38
which is the object	38
for it has been	38
to belong to the	38
that christ did not	38
the aspect of good	38
is included in the	38
it was fitting for	38
an act of justice	38
that there is a	38
is one of the	37
more grievous sin than	37
a man ought to	37
the condition of the	37
object of faith is	37
part of the object	37
is in this way	37
by the word of	37
hence it follows that	37
the act of faith	37
which is directed to	37
for the sin of	37
a part of fortitude	37
in the genus of	37
the priesthood of christ	37
which is an act	37
it seems that this	37
the motion of the	37
who is it that	37
of good or evil	37
the knowledge of truth	37
for this reason it	37
is not said to	37
the rule of reason	37
be referred to the	37
the adoration of latria	37
right hand of the	37
reason of this is	37
the subject of virtue	37
movement of the free	37
of the human body	37
as stated in de	37
fitting that christ should	36
in the power of	36
man is not bound	36
the other hand the	36
the grace of union	36
by way of a	36
from the beginning of	36
image of god is	36
to the human nature	36
in the definition of	36
augustine says in his	36
in accord with reason	36
to the power of	36
same applies to the	36
in his commentary on	36
part of the body	36
is a graver sin	36
now that which is	36
by means of a	36
the first of these	36
may be seen in	36
and this pertains to	36
head of the church	36
it is said of	36
form of this sacrament	36
son of god assumed	36
that a man should	36
is contrary to charity	36
may be understood in	36
of soul and body	36
be the same as	36
is a venial sin	36
the fulness of the	36
the death of the	36
it is natural to	36
it is an act	35
under the form of	35
to the last end	35
the gift of fear	35
it follows that it	35
sin of our first	35
the effect of this	35
now it is clear	35
a man who has	35
the last end of	35
body of christ is	35
a cause of pleasure	35
the gift of wisdom	35
the members of the	35
the precept of the	35
as is stated in	35
the perfection of charity	35
the fruits of the	35
wherefore the apostle says	35
to say that the	35
in like manner it	35
it is essential to	35
the good of virtue	35
the blessed virgin was	35
that the holy ghost	35
by virtue of the	35
as we read in	35
the manner in which	35
the glory of god	35
is made up of	35
in respect of their	35
fact that a man	35
the greatest of sins	35
in the mystery of	35
is signified by the	35
in which it is	35
in order to make	35
of the first man	35
son of god is	35
the matter of this	35
we must observe that	35
for it to be	35
such a way that	34
the person of christ	34
a graver sin than	34
of the other virtues	34
not only in the	34
is required for the	34
in the love of	34
and of the holy	34
with the intention of	34
to be understood of	34
and the same applies	34
is not an effect	34
of those things that	34
it was necessary for	34
in his human nature	34
of the love of	34
in this respect it	34
the other moral virtues	34
it is due to	34
vision of the divine	34
in the acts of	34
of this is that	34
the tree of life	34
be said of the	34
which is called the	34
that those who are	34
the sacrament of penance	34
fitting for christ to	34
of a thing is	34
without the help of	34
the saying of the	34
now it is not	34
the help of grace	34
the goods of the	34
it is written in	34
is the most grievous	34
intention of the end	34
to the mode of	34
that it belongs to	34
as is said in	34
the act of a	34
is based on the	34
but by reason of	33
as stated in phys	33
as though they were	33
but on the part	33
understood in two ways	33
it is a special	33
the natural law is	33
in accordance with reason	33
inasmuch as they are	33
grace of the holy	33
as was stated above	33
in order to be	33
as stated in metaph	33
prudence of the flesh	33
is not possible to	33
the law of god	33
is united to the	33
be understood in two	33
as it is the	33
is in respect of	33
that he should be	33
one is bound to	33
the articles of faith	33
name of the father	33
by the gift of	33
of the old testament	33
a species of lust	33
the power of his	33
by his own power	33
that which is done	33
of his own accord	33
the love of charity	33
it would seem to	33
the eternal law is	33
of the moral virtues	33
of the precepts of	33
movement of the appetite	33
loved out of charity	33
evident from what has	33
a power of the	33
than that which is	33
because it is not	33
not an effect of	33
hence it is not	33
hand of the father	33
it may be said	33
the ministers of the	33
in this sense the	33
whether it was fitting	33
the infusion of grace	33
concerning which there are	33
but it belongs to	33
the root of all	33
far as he is	33
in the passage quoted	33
the holy ghost are	33
the proper object of	33
more closely united to	33
it must be said	32
by its very nature	32
the inclination of the	32
be the son of	32
but also in the	32
which is common to	32
is attributed to the	32
of which he is	32
there is no reason	32
the common good of	32
seem that a man	32
and so it is	32
in the first way	32
is the sacrament of	32
as was said in	32
it is that the	32
part of the subject	32
we are bound to	32
not said to be	32
the will does not	32
seem that there is	32
that the blessed virgin	32
now the object of	32
the parts of the	32
by the spirit of	32
saying of the apostle	32
this would not be	32
the service of god	32
the person to whom	32
so far as we	32
the soul is the	32
and therefore it is	32
to be united to	32
of the blessed virgin	32
of the parts of	32
part of the person	32
assumed by the word	31
to do what is	31
as the philosopher observes	31
it is directed to	31
for it is said	31
that the act of	31
yet it does not	31
the children of israel	31
christ is said to	31
be the object of	31
the character of a	31
if one were to	31
there is nothing to	31
of the contemplative life	31
this is my body	31
therefore it should not	31
that it does not	31
of our first parent	31
this way it is	31
the disposition of the	31
is in accordance with	31
in those who are	31
the sin of our	31
in the same passage	31
in the sacrament of	31
which is the end	31
and this is what	31
gravity of a sin	31
of god is the	31
in a case of	31
now a thing is	31
is speaking there of	31
were treating of the	31
seems to belong to	31
is more grievous than	31
the matter of a	31
there is no comparison	31
is the son of	31
for the salvation of	31
in comparison with the	31
because it is the	31
by the fact that	31
is a movement of	31
the commandments of the	31
the life to come	31
it would seem unlawful	31
now it is manifest	31
so long as the	31
it seems to be	31
of the sin of	30
this argument considers the	30
the baptism of christ	30
as he is the	30
from this point of	30
in the soul of	30
therefore it is evident	30
by the grace of	30
the image of the	30
things to be done	30
of the ungodly is	30
in the sight of	30
to the words of	30
it is fitting that	30
subject to the eternal	30
is the law of	30
as appears from the	30
and this is to	30
the sins of the	30
of the act of	30
is to be done	30
to be moved by	30
not in the same	30
is no reason why	30
gregory of nyssa nemesius	30
in respect of that	30
and not in the	30
in a certain respect	30
in the presence of	30
and of the son	30
of the new testament	30
that christ should be	30
to which it belongs	30
the knowledge of god	30
man ought to love	30
must be said that	30
the other is the	30
to the command of	30
under the species of	30
is a gift of	30
in the sense that	30
of the effects of	30
hence it does not	30
than that of the	30
therefore it is lawful	30
a precept of the	30
for the perfection of	30
to the third objection	30
takes its name from	30
said to have been	30
goes on to say	30
what we have said	30
this point of view	30
ceremonies of the old	30
the apprehension of the	30
in this sense it	30
the movement of anger	30
the presence of the	29
yet it is not	29
since it is written	29
point of view of	29
not a sin to	29
is not proper to	29
what is to be	29
is due to a	29
is natural to man	29
the term of the	29
is manifest that the	29
the measure of the	29
it is moved by	29
with a view to	29
an operation of the	29
in this respect the	29
therefore there was no	29
so far as to	29
words of the apostle	29
the fact that he	29
for the use of	29
to be given to	29
according to the words	29
of grace and truth	29
belong to the same	29
the way in which	29
the working of miracles	29
is the root of	29
the active life is	29
are ordained to the	29
there is a certain	29
as much as he	29
gregory says in a	29
says in a homily	29
but as to the	29
to the judgment of	29
the object of fear	29
object of hope is	29
to the species of	29
the cause of our	29
for the reason given	29
of the concupiscible faculty	29
with the adoration of	29
are the matter of	29
there would be no	29
that he may be	29
the virtues and gifts	29
of the person who	29
that the soul of	29
in addition to the	29
and that which is	29
an act of faith	29
so as not to	29
may be gathered from	29
if a man were	29
stated in de anima	29
it is necessary that	29
is the form of	29
took place in the	29
seems to be a	29
it is not an	29
to be observed in	29
is in accord with	29
to the measure of	29
it would have been	29
the celebration of this	28
is not of the	28
operation of the intellect	28
and in the same	28
a cause of sin	28
hence there is no	28
a part of the	28
the case of those	28
is evident from the	28
in proportion to the	28
reckoned a species of	28
is the result of	28
to the son of	28
the idea of the	28
falsely ascribed to st	28
that the will is	28
the flesh of christ	28
the whole human race	28
the case of a	28
not necessary for salvation	28
a mortal sin to	28
therefore they are not	28
in christ there is	28
reply to the third	28
that which is not	28
directed to the common	28
it cannot be said	28
and yet it is	28
a gloss on ps	28
happens in two ways	28
cannot be said of	28
the result is that	28
as the philosopher declares	28
as a man is	28
an infinite number of	28
that it may be	28
for christ to be	28
in such a case	28
may be considered as	28
act of the appetitive	28
life of the body	28
seems that it is	28
it is unlawful for	28
is according to the	28
says in the same	28
we are to understand	28
the good of nature	28
the nature of an	28
things may be considered	28
not distinct from the	28
the matter of the	28
order that he may	28
not only to the	28
which consists in the	28
whereby a man is	28
is in the concupiscible	28
the contemplation of truth	28
god and our neighbor	28
now to consider the	28
the passion of christ	28
all the moral virtues	28
that he does not	28
there must needs be	28
can be considered in	28
the time of the	28
the excellence of the	28
the point of view	28
he ought not to	28
as the object of	27
for the justification of	27
in the second way	27
be understood of the	27
just as in the	27
such things as are	27
the gravity of a	27
of the lord is	27
far as a man	27
the gift of tongues	27
stands the authority of	27
fitting that he should	27
directed to the good	27
the gift of prophecy	27
things are subject to	27
the eyes of the	27
of those things which	27
from the point of	27
the beginning of his	27
rather than to the	27
the fomes of sin	27
full of grace and	27
the command of the	27
works of the flesh	27
sin is opposed to	27
the most grievous of	27
the mind of the	27
take their species from	27
ought not to have	27
if he were to	27
seem that it was	27
the first of the	27
to do with the	27
by the name of	27
is not the case	27
very nature of the	27
according to the measure	27
the preservation of the	27
of the law are	27
of the eternal law	27
to the second objection	27
that which is good	27
movement of the soul	27
the head of all	27
the cause of a	27
can be the subject	27
greatest of the virtues	27
be reckoned among the	27
whether there can be	27
because it is a	27
as much as it	27
the health of the	27
so far as one	27
of the flesh is	27
the form of this	27
which belong to the	27
it is stated that	27
to the essence of	27
vow to enter religion	27
the idea of god	27
nothing else than the	27
to the glory of	27
and this is called	27
as appears from what	26
of the seed of	26
all the precepts of	26
the souls of the	26
the man who is	26
the same as that	26
this sacrament is not	26
belongs to the perfection	26
it was not necessary	26
gift of understanding is	26
on account of scandal	26
it is not always	26
it is one thing	26
in the nature of	26
that there was no	26
by the action of	26
we may speak of	26
the vow of obedience	26
by the authority of	26
is not the greatest	26
now there is no	26
the same relation to	26
of whom it is	26
be subject to the	26
in the use of	26
united to the body	26
a distinct virtue from	26
is not possible for	26
the fact that a	26
is directly opposed to	26
is the case with	26
it is said to	26
the reason given above	26
of its very nature	26
at the end of	26
sin is contrary to	26
that he did not	26
by the divine power	26
the sake of something	26
to the divine nature	26
ought to love his	26
be loved out of	26
the father and the	26
to a certain extent	26
but in order to	26
is said of the	26
be reckoned a part	26
for a long time	26
be considered in the	26
cannot be in the	26
be understood as referring	26
now it is a	26
the greatness of the	26
irascible and concupiscible powers	26
that the old law	26
the order of charity	26
state of innocence man	26
there is a special	26
to the substance of	26
it seems that in	26
in the primitive state	26
is not a distinct	26
closely united to us	26
would seem that we	26
the formal aspect of	26
the glory of his	26
that they should be	26
not by reason of	26
what was said above	25
to the grace of	25
according to the law	25
of the word of	25
a thing to be	25
with regard to its	25
remain in this sacrament	25
it seems that they	25
that they may be	25
precepts of the natural	25
from what we have	25
is written in the	25
which a man is	25
not contrary to the	25
but for the sake	25
is not lawful for	25
the manifestation of the	25
for the common good	25
rectitude of the will	25
common good of the	25
as it is an	25
this is not the	25
to be the son	25
and in order to	25
in the same place	25
contrary to the love	25
more perfect than the	25
the objects of the	25
of the human soul	25
hence it seems that	25
according to the mode	25
as is the case	25
sacrament of the eucharist	25
ambrose says on luke	25
may happen in two	25
who are more closely	25
happen in two ways	25
in a general way	25
on account of which	25
precept of the decalogue	25
the knowledge of all	25
the part of man	25
in the fact that	25
most grievous of sins	25
moved by the will	25
of the order of	25
of god and the	25
of the will to	25
but according to the	25
the subject of sin	25
is not a passion	25
of the divine government	25
the subject of a	25
of god and man	25
considered on the part	25
do not belong to	25
the soul is not	25
an effect of love	25
the teaching of the	25
to do good to	25
the likeness of the	25
therefore in christ there	25
a gift of the	25
which is the cause	25
the instrument of the	25
reason for this is	25
are contrary to the	25
end of the world	25
sake of something else	25
parts of the soul	25
of the human will	25
will is moved by	25
two things may be	25
it is owing to	25
of the same nature	25
therefore there can be	25
it will be a	25
wherefore it is not	25
that the gift of	25
as referring to the	24
jerome says on matt	24
for it belongs to	24
god was made man	24
not to be understood	24
to be referred to	24
reply to the second	24
the religious state is	24
therefore the gift of	24
to those things which	24
to be hoped for	24
be contrary to the	24
those who are more	24
the rest of the	24
the use of free	24
to the sin of	24
the forgiveness of sin	24
is essential to the	24
the order of justice	24
thus it is that	24
from what was said	24
and in respect of	24
the case of the	24
both on account of	24
wherefore it is said	24
because it does not	24
so much the more	24
among the precepts of	24
committed through certain malice	24
to be in a	24
seem to pertain to	24
of the power of	24
the will is the	24
the will can be	24
belongs to god alone	24
the substance of bread	24
whether there is a	24
therefore the new law	24
to the salvation of	24
but it must be	24
is the matter of	24
this pertains to the	24
and this is not	24
but not as to	24
the good which is	24
was not fitting for	24
of which we have	24
the species of a	24
to whom it is	24
son of god in	24
is to be taken	24
this is done by	24
not a matter of	24
it is more difficult	24
the salvation of the	24
it would be a	24
not always a mortal	24
the heart of man	24
good of the whole	24
with respect to the	24
therefore it was fitting	24
the first man was	24
there are two ways	24
is bound to restore	24
the theological virtues are	24
is not a species	24
is contrary to a	24
the heavenly bodies are	24
beginning of the world	24
human nature in christ	24
the judgment of the	24
as man is a	24
letter of the law	24
the human nature in	24
all the parts of	24
which is the first	24
the fact that it	24
it was necessary that	24
is not due to	24
is always a mortal	24
he would not have	24
by an act of	24
this does not apply	24
in an act of	24
from the words of	24
the place of the	24
there would have been	24
the first cause of	24
sins through certain malice	24
but also to the	24
in the light of	24
the gift of grace	24
sanctified in the womb	24
the purpose of the	24
for just as the	24
consequently there is no	24
are not in the	24
the cause of another	24
whether we ought to	24
be an object of	24
the letter of the	24
works of the active	24
would seem that charity	24
that we ought to	24
whether the will is	24
of things to be	24
was no need for	24
may be called a	24
of the divine power	24
but not in the	24
of the man who	24
in the same sense	24
to the will of	24
is the power of	24
which is to be	24
not a species of	24
are to be understood	24
of which is the	24
ought to have been	24
for it is the	24
the object of his	24
is bound to do	24
all acts of virtue	24
did not take place	24
the divine nature is	24
according to their objects	24
the dimensive quantity of	24
subject to the command	24
as is proved in	23
has the aspect of	23
for it is stated	23
since it does not	23
that they are not	23
it was said to	23
that part of the	23
the truth of faith	23
good of the soul	23
the first principle of	23
as though he were	23
of the perfection of	23
the same thing is	23
is good or evil	23
the midst of the	23
the blood of the	23
for their own sake	23
this seems to be	23
the same is to	23
movement of the sensitive	23
that which is natural	23
of god in the	23
the mode of the	23
the body and blood	23
have the character of	23
is not a matter	23
he is able to	23
thus it is written	23
a sign of the	23
very fact that a	23
power of the sacrament	23
in those things which	23
which it belongs to	23
god is not the	23
and the same thing	23
as a gloss says	23
the sacrament of confirmation	23
not only of the	23
is a sin to	23
when we say that	23
nothing to do with	23
not according to the	23
not pertain to the	23
to the person of	23
in the sense of	23
not depend on the	23
as jerome says on	23
the most grievous sin	23
of god and of	23
the ministry of the	23
order of the divine	23
same is to be	23
to the precepts of	23
the virtue of hope	23
in the likeness of	23
passion of the sensitive	23
with the baptism of	23
the existence of god	23
the meaning of the	23
it must needs be	23
the blood of christ	23
the spirit of the	23
would seem that man	23
not the greatest of	23
of the father and	23
cannot be said that	23
it was becoming that	23
said to be good	23
of the external action	23
from the holy ghost	23
it may be considered	23
body and blood of	23
in the new testament	23
because he is the	23
there is not a	23
is a moral virtue	23
take place in the	23
precept of the law	23
in order to give	23
the end is the	23
not to be found	23
it is true that	23
therefore the act of	23
the sons of god	23
it is plain that	23
according to the different	22
than the good of	22
in the eyes of	22
the power of a	22
they are bound to	22
therefore it was unfitting	22
consists in a certain	22
therefore the sin of	22
the corruption of the	22
to the other virtues	22
which is not the	22
the intensity of the	22
the cure of souls	22
to the notion of	22
be the matter of	22
there is no sin	22
a defect in the	22
in matters of action	22
mediator of god and	22
act of faith is	22
is the first truth	22
man is directed to	22
all are bound to	22
opposed to the virtue	22
not take place in	22
concupiscence of the flesh	22
a state of grace	22
seems to have been	22
case of those who	22
is stated in the	22
we are said to	22
the quotation is from	22
understood as referring to	22
which we are speaking	22
ordained to the end	22
is more difficult to	22
same way as the	22
that he is a	22
the mean of virtue	22
was stated in the	22
is lawful for a	22
the charity of god	22
which is according to	22
the quantity of the	22
god is said to	22
is evident that it	22
not necessary for the	22
have been made known	22
a gloss says on	22
is the first of	22
on account of sin	22
but in the state	22
things are to be	22
can be the cause	22
fact that it is	22
are the cause of	22
the government of the	22
man is one who	22
the human nature is	22
this is contrary to	22
now the end of	22
falls short of the	22
of the unity of	22
than the sin of	22
only in respect of	22
whether it is the	22
is a principle of	22
to the unity of	22
the perfection of virtue	22
hence the comparison fails	22
this happens in two	22
he ought to have	22
its relation to the	22
that he is the	22
be moved by the	22
seem that in christ	22
for which reason it	22
the reality of the	22
it is not to	22
through the power of	22
this is clear from	22
a sin against the	22
the concupiscence of the	22
and at the same	22
the dignity of the	22
would seem that all	22
would have been born	22
is not the most	22
of the gift of	21
under the old law	21
from this it is	21
therefore it is unfitting	21
there is no other	21
can be directed to	21
power of the holy	21
there is a difference	21
from the eternal law	21
to the word of	21
good and evil are	21
original sin is not	21
the part of its	21
the children of god	21
the rectitude of the	21
as far as it	21
word of god is	21
in a certain order	21
in his book on	21
the honor due to	21
is it lawful to	21
the merit of faith	21
from the state of	21
for his own sake	21
to the contemplation of	21
they should not be	21
what is meant by	21
the beginning of wisdom	21
by the words of	21
begotten of the father	21
to the object of	21
should have been made	21
are necessary for salvation	21
nothing else than a	21
is part of the	21
not the subject of	21
reason of its being	21
part of the thing	21
takes its species from	21
of the will in	21
be directed to the	21
according as they are	21
something in common with	21
this reason it is	21
person of the father	21
not as though it	21
the authority of scripture	21
a cause of love	21
a thing is not	21
the contemplation of the	21
proper to the rational	21
one is not bound	21
a cause of sorrow	21
it was stated above	21
of the grace of	21
the other parts of	21
the surface of the	21
are more closely united	21
are not contrary to	21
a greater virtue than	21
the fact that they	21
but it was not	21
god above all things	21
is a general virtue	21
say that it is	21
so long as he	21
the virtue of truth	21
would not be so	21
and not to the	21
of which is that	21
are the object of	21
follows that it is	21
are contained in the	21
that he should have	21
as it proceeds from	21
the custom of the	21
sermon on the epiphany	21
for the first time	21
to a mutable good	21
may be said that	21
is given to the	21
given to understand that	21
may happen to be	21
is to be said	21
end of human life	21
this sense it is	21
is taken from the	21
by that which is	21
when a man does	21
in the works of	21
which it is written	21
to the movement of	21
to the blessed virgin	21
it may also be	21
in things that are	21
but it is evident	21
celebration of this sacrament	21
is the instrument of	21
for we do not	21
was the son of	21
that he might be	21
of his own will	21
the attainment of the	21
not as regards the	21
of the substance of	21
goodness and malice of	21
of a sin is	21
in the vision of	21
to the service of	21
in the celebration of	21
the same kind of	21
while the other is	21
be united to the	21
since it belongs to	21
goodness or malice of	21
of the council of	21
the order of generation	21
in order that they	21
the name of god	20
seem to be a	20
not as to the	20
the very act of	20
for a man is	20
the mind of man	20
is not only about	20
the mystery of christ	20
god is the cause	20
as a remedy for	20
in the opus imperfectum	20
ought to have assumed	20
on the one hand	20
therefore it is impossible	20
of his human nature	20
we speak of the	20
of the virtue of	20
to the action of	20
contrary to the nature	20
it is a part	20
the danger of death	20
for a gloss on	20
acts of the will	20
of this kind is	20
our lord said to	20
of the irascible faculty	20
of the divine persons	20
good and evil in	20
the proper cause of	20
consequently it is evident	20
the object of charity	20
the holy ghost in	20
for the object of	20
of the soul to	20
in the life to	20
which pertain to the	20
therefore original sin is	20
is the work of	20
among the supposititious works	20
our lord jesus christ	20
is less than the	20
we do not say	20
in the same book	20
does not arise from	20
the greatest of all	20
to receive this sacrament	20
it is not fitting	20
is given to us	20
in this sacrament the	20
the enjoyment of god	20
into the body of	20
blessed are they that	20
to be done in	20
christ there was no	20
we say that the	20
from the order of	20
that the precepts of	20
it be said that	20
what has been stated	20
in the higher reason	20
but it is a	20
that which is contrary	20
for as much as	20
is taken away by	20
the third objection is	20
order to show that	20
in the observance of	20
baptized with the baptism	20
is the author of	20
union of the incarnation	20
are more excellent than	20
would seem that god	20
was not necessary for	20
sacrament of baptism is	20
separated from the body	20
a case of necessity	20
an object of fear	20
as well as the	20
hypostasis of the word	20
the old law were	20
for it is a	20
in the contemplation of	20
not the effect of	20
that he should not	20
of a heavenly body	20
that christ was not	20
but there is a	20
the divine and human	20
he would not be	20
other passions of the	20
it is not essential	20
whether in christ there	20
whether it belongs to	20
one of which is	20
in the will as	20
ministers of the church	20
act of the sensitive	20
is the perfection of	20
the greatest of virtues	20
honor is due to	20
of the knowledge of	20
the children of the	20
therefore we should not	20
is in the intellect	20
it is by the	20
in this way a	20
to one who is	20
of faith is the	20
in the consideration of	20
sit at the right	20
in the concupiscible faculty	20
there will be no	20
that a man who	20
there are two things	20
in de anima iii	20
some have said that	20
fear is not a	20
would seem that an	20
the sense of the	20
of the human mind	20
be a cause of	20
movement of the appetitive	20
sacraments of the church	20
that the new law	20
hence a gloss on	20
is evident that a	20
this is what is	20
consequently it does not	20
would seem that not	20
is on account of	20
so far as man	20
from the power of	20
it is not unlawful	20
in one and the	20
the coming of christ	20
to be observed that	20
the goodness or malice	20
intention of the lawgiver	20
is in potentiality to	19
that is contrary to	19
is not the subject	19
who are in a	19
but this cannot be	19
of the ceremonial precepts	19
is impossible for the	19
to christ as man	19
which there is no	19
the fulfilment of the	19
with the holy ghost	19
moral precepts of the	19
is not the first	19
movements of the sensitive	19
be considered on the	19
in the human nature	19
the fear of god	19
the charity of the	19
not the use of	19
which is the effect	19
be a matter of	19
a gift of god	19
is proportionate to the	19
to be a sin	19
takes place in the	19
it is a matter	19
not always a sin	19
is proper to christ	19
to the rule of	19
into the kingdom of	19
been made known to	19
which is the proper	19
reason of a certain	19
ordained to the common	19
the goodness and malice	19
glory of the body	19
stated in the same	19
one is said to	19
the will depends on	19
of the subject of	19
we do not read	19
whether christ should have	19
as we have already	19
a determinate species of	19
united to the word	19
belongs to the will	19
are contrary to one	19
in the holy ghost	19
about things to be	19
of the body and	19
the vision of god	19
the sacrament of faith	19
and then it is	19
the human body is	19
therefore the will is	19
and it is written	19
prudence is in the	19
one thing to another	19
to the rational creature	19
in the majority of	19
should have been given	19
seem that in the	19
for this is that	19
not always bound to	19
the cause of all	19
in the way of	19
to a gloss on	19
virtue is a habit	19
the cause of love	19
the things which are	19
the thing to which	19
other things being equal	19
is opposed to magnanimity	19
of the will depends	19
of the object of	19
that the soul is	19
to the genus of	19
the sign of the	19
does not extend to	19
of god did not	19
that the sin of	19
said to be natural	19
is in the soul	19
it is impossible that	19
is always a sin	19
glory of the soul	19
and blood of christ	19
of the species of	19
stands in relation to	19
it follows that he	19
the being of the	19
the essence of god	19
the face of the	19
directed to an end	19
for this very reason	19
as long as the	19
thus it is clear	19
be taken away from	19
in a restricted sense	19
is contrary to nature	19
for the remission of	19
that which is common	19
the welfare of the	19
the needs of the	19
nothing else than to	19
that a thing is	19
as not to be	19
appears from what has	19
and consequently it is	19
the order of divine	19
commandments of the law	19
into active and contemplative	19
seems to be more	19
as they are in	19
due to the fact	19
is contrary to virtue	19
by the light of	19
it is useless to	19
we must therefore say	19
as to its essence	19
subject to the law	19
in the present life	19
about fear and daring	19
but those who are	19
in which they are	19
was fitting that the	19
be reckoned a species	19
distinguished according to the	19
made known to the	19
a man were to	19
is necessary for happiness	19
is a special kind	19
it is written of	19
rather than in the	19
but the object of	19
it was necessary to	19
are in the state	19
it ought to be	19
things that pertain to	19
the will as its	19
which are contrary to	19
as that which is	19
the fathers of old	19
the truth of his	19
disposition of the body	19
sin through certain malice	19
belongs to the nature	19
we must next consider	19
be more or less	19
the hands of the	19
such and such a	19
the stain of sin	19
is directed to god	19
in the divine law	19
bound to pay tithes	19
in such a manner	19
as was stated in	19
are in a state	19
is by way of	19
as it belongs to	19
the pleasure of contemplation	19
be an act of	19
for this reason he	18
all things that are	18
not the proper matter	18
that in the state	18
of the soul and	18
should not be called	18
to the preservation of	18
water and the holy	18
is reckoned among the	18
as it is moved	18
this may happen in	18
that which is proper	18
it seems that neither	18
the ceremonial precepts are	18
therefore we ought not	18
object of which is	18
was fitting that christ	18
the benziger brothers edition	18
the will is a	18
sins of the flesh	18
to that of the	18
are to be found	18
sign of the cross	18
should be reckoned a	18
the faith of the	18
that there should be	18
the hell of the	18
therefore it belongs to	18
it is a kind	18
can be in the	18
as may be gathered	18
the supposititious works of	18
in common with the	18
does not suffice for	18
is the term of	18
is a greater virtue	18
the act of reason	18
as soon as the	18
seem that there are	18
is in keeping with	18
aspect of the object	18
give to the poor	18
argument does not prove	18
whether it is necessary	18
be seen in the	18
was a figure of	18
of the intellect is	18
acts of the other	18
penance is not a	18
if thou wilt be	18
for those who are	18
are due to the	18
was fitting for christ	18
of the body are	18
is the reason for	18
we have stated above	18
the removal of the	18
it seems that we	18
in the worship of	18
that it cannot be	18
to have recourse to	18
of the common good	18
the forgiveness of sins	18
to pertain to the	18
treating of the passions	18
but if we speak	18
therefore the goodness of	18
in the same respect	18
in the same relation	18
is so called from	18
they would not have	18
of matter and form	18
god is to be	18
it does not appear	18
therefore in like manner	18
we must consider the	18
that the object of	18
does not remain in	18
that which is a	18
be a venial sin	18
seem that christ did	18
therefore we ought to	18
but this is false	18
and it is thus	18
son of god was	18
a gloss on rom	18
and for the same	18
but that it is	18
of the whole human	18
therefore it is a	18
there is no such	18
for there is no	18
is by reason of	18
their species from their	18
it is evident from	18
a man to be	18
the end and the	18
of the practical intellect	18
consequently it is not	18
that the word of	18
of the speculative intellect	18
by the very fact	18
does not mean that	18
is a sin against	18
in the consecration of	18
state of the old	18
he would have been	18
not of the same	18
in christ there are	18
that the moral virtues	18
as it is not	18
consecration of the matter	18
christ should not have	18
come under the head	18
christ is not the	18
it is not contrary	18
is not a capital	18
the operations of the	18
at the command of	18
which are directed to	18
just as a man	18
that he is not	18
of things pertaining to	18
that the union of	18
the same species as	18
the word of the	18
should be given to	18
belongs to the appetitive	18
must therefore say that	18
but only in the	18
has no place in	18
is a theological virtue	18
the will cannot be	18
acts of all the	18
it is natural for	18
in order that man	18
by vow to enter	18
for our lord said	18
as soon as they	18
cannot be said to	18
the things of god	18
belongs to the virtue	18
called the son of	18
with thy whole heart	18
those things in which	18
is not a habit	18
he is the head	18
is the love of	18
venial sin can be	18
he does not sin	18
it belongs properly to	18
for him to be	18
because he does not	18
with regard to his	18
to the condition of	18
the rule of the	18
on the third day	18
the interior act of	18
but if it be	18
to the man who	18
something of the kind	18
would follow that the	18
or on account of	18
of the bread or	18
fitting that god should	18
such a way as	18
but we do not	18
since it is an	18
hinders the use of	18
lawful for a man	18
one who is in	18
is opposed to fortitude	18
of the law of	18
this is due to	18
it is a greater	18
the precepts of charity	18
and then we have	18
in things pertaining to	18
the pleasures of the	18
according to the rule	18
the different kinds of	18
of the interior act	18
separated from his body	18
for this would be	18
the wisdom of god	18
the hypostasis of the	18
but this would not	18
is a capital vice	18
the majority of cases	18
is fittingly divided into	18
yet he does not	18
a sacrifice to god	18
which reason it is	18
we are not bound	17
caused in us by	17
is what is meant	17
be adored with the	17
but it is the	17
is the order of	17
is a daughter of	17
that to which it	17
the person from whom	17
we say that a	17
there are ten points	17
are opposed to the	17
the proper act of	17
a daughter of vainglory	17
are five points of	17
is not a vice	17
in a certain way	17
the sacrifice of the	17
when a thing is	17
in the powers of	17
is one thing to	17
seems to follow that	17
it seems to follow	17
they belong to the	17
is not taken away	17
seem that there was	17
therefore christ did not	17
of the spiritual life	17
of the end is	17
sacrament of the new	17
that which pertains to	17
god in his essence	17
to the intention of	17
not in respect of	17
the nature of virtue	17
that one ought not	17
happiness consists in the	17
those things to which	17
which is the last	17
in the natural order	17
the care of the	17
it is called a	17
is a disposition to	17
the manner of a	17
of water and the	17
does not differ from	17
knowledge of the end	17
the offering of sacrifices	17
conformed to the divine	17
the word of wisdom	17
whether this is true	17
is due to him	17
a vow is a	17
the equality of justice	17
things to be hoped	17
is concerned with the	17
to show that the	17
is made out of	17
to sit at the	17
is that by which	17
is stated in ethic	17
to the form of	17
the part of god	17
is said that the	17
he ought to love	17
the cause of fear	17
for the sins of	17
that the body of	17
we speak of a	17
by way of origin	17
for pleasures of touch	17
if we consider it	17
would seem unlawful for	17
not a capital vice	17
thou wilt be perfect	17
parish priests and archdeacons	17
is a hindrance to	17
and such is the	17
are given to understand	17
therefore the old law	17
to be separated from	17
diversify the species of	17
the creation of the	17
of the holy spirit	17
according to the divine	17
order to avoid scandal	17
is an object of	17
to be done by	17
the bread or wine	17
are distinguished by their	17
in the intellectual appetite	17
seem to belong to	17
passions of the concupiscible	17
so as to make	17
to know the truth	17
a sacrament is a	17
be in the same	17
by way of merit	17
would seem that prudence	17
be found in irrational	17
to be considered in	17
is a necessary condition	17
it was said above	17
so far as by	17
therefore the soul of	17
can be done by	17
the cause of his	17
christ is the head	17
that there are two	17
be observed in the	17
into the composition of	17
supposititious works of st	17
penance as a virtue	17
the angels of the	17
the other virtues are	17
being united to the	17
by the son of	17
therefore he did not	17
every sin is voluntary	17
that the contemplative life	17
ordained to one another	17
the other passions of	17
and this in two	17
of the same genus	17
not in the will	17
the temptation of god	17
that there can be	17
that charity is not	17
where there is no	17
and thus we have	17
of more or less	17
he that cometh to	17
should not be given	17
therefore charity is not	17
the consent of the	17
essential to the sacrament	17
faith is the first	17
the cause of sorrow	17