trigram

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

trigram	frequency
as stated above	2867
on the contrary	2326
i answer that	2214
it would seem	2206
would seem that	2044
it is written	1642
it seems that	1332
so far as	1330
in so far	1234
according to the	1222
it is not	1195
on account of	1158
is not a	1122
that which is	1103
the holy ghost	997
in order to	953
in respect of	845
of the soul	809
for it is	796
part of the	794
is said to	767
by reason of	760
said to be	755
which is the	712
the part of	711
as it is	711
the philosopher says	707
the cause of	707
there is no	704
on the part	699
on the other	677
it is a	673
belongs to the	654
is not the	650
the other hand	642
therefore it seems	632
hence it is	624
in two ways	609
the power of	609
an act of	599
is to be	597
of the will	593
the act of	592
in this way	586
the order of	580
that it is	579
of the body	577
in the same	569
the object of	565
as stated in	562
the son of	546
therefore it is	529
it belongs to	527
a mortal sin	520
a man is	520
the apostle says	519
it does not	517
as augustine says	511
those who are	509
is in the	507
account of the	495
in the first	494
seem that the	478
with regard to	477
as to the	477
of the divine	476
and in this	474
the state of	472
and this is	470
it is evident	466
not to be	465
it is the	465
son of god	462
a kind of	459
act of the	455
as regards the	452
the old law	451
as the philosopher	444
far as it	440
the nature of	436
of the holy	435
is evident that	433
in like manner	427
now it is	423
the gift of	418
by way of	411
the good of	410
points of inquiry	410
so as to	403
is contrary to	401
the use of	397
but it is	387
is opposed to	385
there is a	380
since it is	379
whether it is	378
should not be	377
by means of	376
the sin of	376
of the law	372
to be the	372
a thing is	369
when a man	365
that a man	364
because it is	363
wherefore it is	357
the perfection of	355
it follows that	353
the love of	351
of the church	349
the same as	348
the end of	345
belong to the	345
the knowledge of	337
it is said	334
it is in	333
things that are	332
as it were	331
precepts of the	331
in regard to	329
the new law	328
to the end	314
movement of the	313
just as the	311
head there are	311
the sensitive appetite	311
the precepts of	309
the fact that	308
for this reason	308
and it is	308
in this sacrament	307
in relation to	304
is an act	303
the effect of	301
in this sense	299
directed to the	290
to be a	289
the sake of	288
regard to the	288
the grace of	287
for the sake	287
power of the	287
is a sin	285
of this sacrament	282
of god is	281
contrary to the	281
we must now	281
seem to be	278
the name of	277
the form of	277
is the same	276
must now consider	275
ought not to	275
to the divine	274
seems to be	273
in the state	272
the movement of	272
the word of	271
a part of	271
the subject of	268
the body of	267
the will is	267
the law of	266
of the human	264
is directed to	264
in order that	262
is due to	261
the sacrament of	259
he does not	257
the species of	256
of the flesh	253
stated in the	251
and the same	251
reason of the	251
which is a	250
the matter of	250
is the cause	249
at the same	246
but in the	246
subject to the	246
this is the	246
the same time	245
would seem to	244
the soul of	244
it was not	243
in the case	243
the last end	243
it is lawful	242
of the old	242
in this respect	240
as they are	240
the purpose of	238
seems that the	238
de fide orth	236
is bound to	236
not in the	235
as in the	233
the substance of	232
inasmuch as it	230
ought to be	229
the case of	229
the principle of	228
and of the	228
the virtue of	227
question of the	227
the contemplative life	225
if a man	224
the natural law	222
which it is	222
the same way	222
therefore it would	221
it may be	220
the beginning of	220
the common good	219
if it be	219
the first part	218
of his own	218
it is clear	218
of all the	218
that he is	217
is a mortal	216
in the soul	216
of the same	216
to that which	216
those things which	215
to the philosopher	214
the human nature	213
it would be	213
of the world	213
one of the	212
respect of the	211
stated in ethic	211
as we have	210
that there is	210
of those who	208
first of all	208
the moral virtues	208
the soul is	208
the words of	208
a special virtue	208
is not in	207
word of god	207
to be in	206
is a special	206
would have been	205
far as they	205
we do not	205
they are not	205
the eternal law	202
good of the	202
he is not	200
love of god	200
it is that	198
of the lord	198
the person of	197
but this is	196
in accordance with	196
there are two	196
are said to	194
may be considered	194
as was said	193
is a kind	193
it must be	193
which is in	192
there can be	192
it has been	192
has been said	191
hence augustine says	191
of the father	191
the acts of	190
and in the	190
of the end	190
what has been	189
is a virtue	189
there are four	188
when it is	188
would not be	187
not a sin	186
to those who	186
the intention of	186
that of the	185
of the new	185
the active life	185
this is not	185
was said above	185
second article ii	185
first article ii	185
of the decalogue	184
to be done	183
is clear that	183
according to ps	183
is not to	182
of the other	182
to the same	182
that he should	181
the image of	181
relation to the	181
according to cor	180
is proper to	180
body of christ	179
for augustine says	179
the blessed virgin	179
good and evil	178
it is impossible	178
pertains to the	178
man is not	177
things which are	177
a cause of	176
which is not	176
soul of christ	174
not bound to	174
for the purpose	174
good or evil	173
is not an	173
now consider the	173
the divine law	172
cause of the	172
of the sensitive	172
the glory of	172
the spirit of	172
thus it is	171
of the son	171
that he may	171
of the bread	171
of the whole	170
as he is	170
they do not	168
of the first	168
there was no	168
according to rom	168
four points of	168
object of the	168
far as the	167
in the second	166
so that the	166
in four articles	165
are four points	164
is clear from	164
is subject to	164
to the will	164
the kingdom of	163
according to john	163
the worship of	163
in reference to	163
he did not	163
as to be	162
is that which	162
to one another	162
the truth of	162
a gloss on	162
of the person	161
a man to	161
of which is	161
be considered in	161
of the intellect	161
the character of	161
the will of	160
of a thing	160
use of reason	159
due to the	159
is in this	159
and the like	159
the aspect of	158
are to be	158
this belongs to	158
to the first	158
he is the	157
state of innocence	156
is necessary for	156
to have been	156
of the earth	156
nature of the	155
not belong to	155
to the common	155
the essence of	155
is lawful to	154
the head of	154
end of the	154
this sacrament is	154
the same thing	154
therefore it was	154
of the reason	154
of the mind	153
be in the	153
one and the	153
thou shalt not	153
we ought to	153
is not always	152
the light of	152
that is to	151
the divine nature	151
for a man	151
a man may	151
to the good	151
of the thing	151
one who is	151
must needs be	150
so that it	150
substance of the	150
a venial sin	149
a matter of	149
perfection of the	149
the other virtues	149
knowledge of the	149
in a certain	149
it is to	149
the works of	148
of human nature	148
is caused by	148
the goodness of	147
the authority of	147
pertaining to the	146
out of charity	146
the action of	146
are in the	146
the mode of	146
is called the	146
second article i	145
the appetitive power	145
that they are	145
it is possible	144
be said that	144
are bound to	143
it is necessary	143
those things that	143
to be found	143
does not seem	143
person of the	142
does not follow	142
of a man	142
a man who	142
in which the	142
that it was	142
in this life	141
passions of the	141
it was fitting	141
which belongs to	141
to the body	140
is greater than	140
first article i	140
the work of	140
it is more	140
third article ii	139
consists in the	139
as much as	139
out of the	139
opposed to the	139
say that the	139
the first place	139
in one way	138
by the power	138
we speak of	137
to the other	137
as to its	137
it is an	137
from what has	137
a species of	137
god is the	136
is the first	136
acts of the	136
ordained to the	135
the habit of	135
is the object	135
the time of	135
third article i	135
the man who	134
would not have	134
the sacraments of	134
for the same	134
the judgment of	134
not a special	133
in the old	133
of the word	133
fourth article ii	133
in the order	132
order of the	132
according to augustine	131
of god and	131
are subject to	131
the union of	131
the greatest of	130
moved by the	130
from the very	130
fourth article i	130
so long as	130
reason of its	130
and to the	130
of the sacrament	130
does not belong	129
depends on the	129
of the natural	129
things pertaining to	129
parts of the	129
man does not	129
the fulness of	128
that he was	128
sacraments of the	127
in such a	127
pertain to the	127
in christ there	127
our lord said	127
we have said	127
whereby a man	126
necessary for salvation	126
to the soul	126
of the act	126
the same reason	126
the life of	126
the body is	126
it cannot be	126
more or less	125
is to say	125
and for this	125
to the order	125
use of the	125
the philosopher states	125
could not be	125
operation of the	125
as is clear	125
from the fact	125
the parts of	125
is not bound	125
derived from the	124
the children of	124
of the angels	124
to say that	124
that in the	124
the baptism of	124
intention of the	124
that they may	123
to be made	123
not a virtue	123
the result of	123
distinct from the	123
more excellent than	123
against the holy	122
is given to	122
and thus it	122
to which it	122
not only in	121
to the nature	121
debt of punishment	121
is moved by	121
as when a	121
not the same	121
under the first	121
are directed to	121
is the greatest	120
a state of	120
a special sin	120
not only to	119
it can be	119
the mystery of	119
as a man	119
evident that the	118
to be understood	118
according as it	118
be found in	118
the idea of	118
of the appetite	118
the notion of	117
should have been	117
if we consider	117
it will be	117
who is the	117
not have been	117
of that which	117
the reason for	117
which are the	116
the unity of	116
according to matt	115
is the principle	115
in the will	115
to which the	115
is not only	115
of which the	115
the very fact	115
far as he	115
an effect of	115
in another way	114
we say that	114
therefore there is	114
image of god	114
contained in the	114
christ did not	114
but also in	114
of the incarnation	113
according to his	113
those who have	113
united to the	113
as well as	113
bread and wine	113
the manner of	112
but there is	112
for him to	112
the divine power	112
the first man	112
it to be	111
as the apostle	111
said in the	111
of faith is	111
the first head	111
of the universe	111
the end is	110
is the end	110
because they are	110
as appears from	109
which pertains to	109
of the virtues	109
is evident from	109
the debt of	109
the point of	109
yet it is	109
the rule of	109
that we may	109
reply to the	109
augustine says in	108
which head there	108
is ordained to	108
not contrary to	108
not follow that	108
in the divine	108
it is stated	108
according to their	108
not seem to	108
worship of god	108
under which head	108
in the reason	108
of which we	107
but to the	107
the desire of	107
says in a	107
that christ should	107
to the perfection	107
this does not	107
is derived from	107
rather than to	107
the remission of	107
in the body	107
but also to	106
is a part	106
to the law	106
which a man	106
man is said	106
the justification of	106
is said in	106
goodness of the	105
very fact that	105
the heavenly bodies	105
that he might	105
the passions of	105
suffices for the	105
inasmuch as he	105
for the apostle	105
in virtue of	104
in the world	104
is common to	104
first head there	104
be able to	104
is not necessary	104
there is nothing	104
not to the	104
consequently it is	104
the operation of	104
in three ways	103
in a way	103
of christ is	103
the presence of	103
not subject to	103
the contemplation of	103
under this head	103
the human race	103
justification of the	103
things to be	102
said to have	102
just as it	102
necessary for the	102
a sign of	102
is that the	102
and the other	102
it would follow	101
to the love	101
this head there	101
can be no	101
seem that it	101
as we shall	101
of the appetitive	101
of the ungodly	101
of the good	101
not necessary for	101
a man does	101
or of the	101
in the name	101
in the person	100
it is manifest	100
all the virtues	100
a movement of	100
union of the	100
even as the	100
be taken in	100
virtue of the	99
nature of a	99
acts of virtue	99
sin against the	99
in all things	99
of the heart	99
to a certain	98
movements of the	98
christ as man	98
the same applies	98
hence the philosopher	98
make use of	98
to an end	98
the divine worship	98
to be observed	98
may be taken	98
should not have	97
he ought to	97
the condition of	97
so that he	97
ought to love	97
any kind of	97
same way as	97
the human mind	97
the consideration of	97
is able to	96
is impossible for	96
of god in	96
of the sun	96
the other is	96
gifts of the	96
as dionysius says	96
de anima iii	96
which we are	95
is essential to	95
form of the	95
as soon as	95
and so forth	95
be said to	95
of the matter	95
has been stated	95
would follow that	95
is a cause	95
to the act	95
place in the	95
that there are	95
name of the	95
same applies to	95
thing is said	94
the ceremonial precepts	94
to be baptized	94
according to its	94
god is not	94
was fitting that	94
not of the	94
the reply to	94
of those things	93
it is by	93
gift of understanding	93
of the object	93
of the faithful	93
of the blessed	93
no need for	93
for just as	93
the things that	93
is manifest that	93
by the holy	93
to the gift	93
to the person	93
of our neighbor	93
cause of sin	93
the sense of	92
said that the	92
of the sacraments	92
the salvation of	92
as far as	92
the saying of	92
act of charity	92
nor is it	92
the gifts of	92
precept of the	92
that we are	92
for which reason	92
what belongs to	92
in the sacraments	91
to the natural	91
state of perfection	91
just as a	91
the consecration of	91
inasmuch as the	91
of this kind	91
because he is	91
such as the	91
may be said	91
as shown above	91
powers of the	91
the first of	91
is no need	91
that they should	91
by his own	90
of the subject	90
it was necessary	90
is the most	90
works of the	90
the present life	90
first article iii	90
that he who	90
account of his	90
seem that there	90
the judicial precepts	90
that those who	90
nothing else than	90
original sin is	90
second article iii	90
respect of its	89
of the active	89
that which he	89
and to be	89
such is the	89
those that are	89
can be the	89
at the time	89
to do so	89
the mother of	89
of what is	89
the human body	89
belongs to a	88
common to all	88
but if we	88
the divine essence	88
not the cause	88
of original sin	88
by the divine	88
this suffices for	88
the command of	88
in a state	88
is but one	88
the number of	88
of the sin	88
so that they	87
the punishment of	87
passion of the	87
considered in itself	87
the likeness of	87
we read in	87
that god is	87
the theological virtues	87
not only the	87
if it were	87
state of the	87
of the godhead	87
of which he	87
is of the	87
it seems to	87
the first is	87
as is evident	87
caused by the	87
of all things	87
of the heavenly	86
to the virtue	86
as long as	86
of which it	86
it should be	86
the person who	86
by the will	86
was to be	86
sin is not	86
the observance of	86
order of nature	86
to belong to	86
the effects of	85
the reason of	85
which he is	85
third article iii	85
proper to the	85
is more excellent	85
seem that a	84
of the apostle	84
some of the	84
in the intellect	84
but by the	84
man is bound	84
the divine will	84
kingdom of god	84
son of man	84
accordance with the	84
only in the	84
fourth article iii	84
the old testament	84
of the spirit	84
head of the	84
be given to	84
be subject to	84
there is one	84
been said above	84
act of virtue	83
this is to	83
sacrament of baptism	83
of the species	83
in the church	83
the powers of	83
of their own	83
as man is	83
for the reason	83
inasmuch as they	83
there is but	83
since they are	83
which is called	83
reference to the	82
in accord with	82
according to a	82
ought to have	82
is compared to	82
and this belongs	82
refers to the	82
but not in	82
there is the	82
in the new	82
point of view	82
as to their	82
the same species	82
in comparison with	82
glory of the	82
this is what	82
an object of	82
is according to	82
soul and body	82
is a good	81
a gloss says	81
to enter religion	81
not a mortal	81
which he has	81
to be more	81
words of the	81
and so it	81
not as though	81
it may happen	81
by the word	80
whom it is	80
the sacramental species	80
action of the	80
to all the	80
hence the apostle	80
to do what	80
that he has	80
a sin is	80
is a habit	80
referred to the	80
is possible to	80
be reckoned a	80
account of its	80
his human nature	80
than that of	79
man who is	79
grace of the	79
not opposed to	79
beginning of the	79
virtue is a	79
that the son	79
means of the	79
the measure of	79
which is an	79
the new testament	79
we are not	79
the blood of	79
a capital vice	79
it is unlawful	79
of the people	79
is called a	79
to be given	79
which is to	78
is natural to	78
for this is	78
and therefore it	78
act of reason	78
is united to	78
object of faith	78
the help of	78
of a certain	78
found in the	78
is nothing else	78
in some way	78
is not contrary	78
is a more	78
seem that christ	78
and not to	78
not be reckoned	78
the will to	78
is not possible	78
of the jews	78
to a man	78
which they are	78
for the philosopher	78
for that which	78
that we should	78
the place of	77
signified by the	77
in matters of	77
be said of	77
the bread and	77
is distinct from	77
as was shown	77
which does not	77
we must consider	77
the second part	77
who are in	77
be the cause	77
form of a	77
is a matter	77
may be called	77
we consider the	77
act of faith	77
as explained above	77
the intellectual virtues	76
follows that the	76
the existence of	76
human nature is	76
order of reason	76
that the will	76
in the other	76
and thus the	76
is lawful for	76
only to the	76
but according to	76
the necessity of	76
him to be	76
as gregory says	76
but only in	76
they may be	76
as though it	76
than in the	76
in any way	76
of the demons	76
are contrary to	76
cannot be said	75
said of the	75
that the soul	75
for christ to	75
the latter is	75
consecration of the	75
taken away by	75
are not bound	75
it is called	75
is stated in	75
there is not	75
it would not	75
from one another	75
the holy spirit	75
under the aspect	75
of the man	75
according to isa	75
which can be	75
christ there was	74
the flesh of	74
he says that	74
according to heb	74
it was said	74
those which are	74
as may be	74
holy ghost is	74
which consists in	74
one who has	74
so to speak	74
is not lawful	74
be referred to	74
just as in	74
in keeping with	74
is one of	74
to the contemplative	74
have said above	74
mystery of the	74
of the saints	73
pleasures of touch	73
be observed that	73
a man can	73
is not opposed	73
is required for	73
seems that it	73
for its own	73
through certain malice	73
in common with	73
to what is	73
and hence it	73
all that is	73
have to be	73
sacrament of the	73
the vision of	72
are opposed to	72
to the second	72
of the present	72
there will be	72
to have a	72
it is therefore	72
as is said	72
when he says	72
if it is	72
this kind of	72
as augustine states	72
as it was	72
to do good	72
disposition of the	72
man to be	72
are not to	72
the reason is	72
the root of	72
the moral precepts	72
to the father	72
a sin to	72
which we have	72
if they be	72
to show that	72
also in the	72
to god by	72
the first instant	72
of the truth	72
some kind of	72
this way the	72
order to avoid	72
wherefore the philosopher	72
law of the	72
such things as	72
he is bound	72
to the whole	72
he would not	72
the quantity of	72
and that the	72
contrary to charity	71
to be loved	71
that is not	71
is necessary to	71
in the concupiscible	71
observance of the	71
of human acts	71
compared to the	71
be understood as	71
was in the	71
to be considered	71
the lord thy	71
it is proper	71
not only of	71
the sins of	71
required for the	71
which are not	71
happiness consists in	71
by a kind	71
seems that christ	71
that christ was	71
what is the	71
fact that the	71
are ordained to	70
of christ was	70
the removal of	70
one ought to	70
though it were	70
lord thy god	70
its own sake	70
in the matter	70
the genus of	70
is not of	70
of the nature	70
is the proper	70
in the sense	70
the passion of	70
in the sensitive	70
of a sin	70
to the human	70
essence of the	70
must be observed	70
included in the	70
life of the	70
according to prov	70
we must say	70
clear from what	69
of his conception	69
it is also	69
and in like	69
the higher reason	69
the greater the	69
of the passions	69
in a sermon	69
of charity is	69
be taken away	69
made known to	69
be called a	69
this would be	69
given to the	69
does not cause	69
wherefore augustine says	69
as being the	69
the death of	69
in the act	69
of grace is	69
as not to	68
from the beginning	68
whether it was	68
for two reasons	68
of the devil	68
of sin is	68
they should be	68
the principles of	68
the same subject	68
is based on	68
the fear of	68
such a way	68
be the subject	68
the forgiveness of	68
but also the	68
that it should	68
respect of persons	68
power of god	68
the merit of	68
to the worship	68
that man is	68
reason of his	68
principle of the	68
for gregory says	68
species of lust	68
there are three	68
was not the	68
the disposition of	68
was not fitting	68
will not be	68
but it does	67
when we were	67
the definition of	67
consists in a	67
to be good	67
christ was not	67
condition of the	67
of its being	67
a man has	67
to be taken	67
cannot be the	67
it is contrary	67
the precept of	67
in the words	67
which is opposed	67
to the lord	67
the gravity of	67
the midst of	67
the author of	67
of the cause	67
the passage quoted	67
effect of the	67
which cannot be	67
in the law	67
a person is	67
this is a	67
of the things	67
but that which	67
for the good	67
that is in	66
not an act	66
were to be	66
to something else	66
mother of god	66
from that which	66
to the third	66
and so the	66
together with the	66
of the one	66
two points of	66
matter of precept	66
god and man	66
the mind of	66
remission of sins	66
there are six	66
he was not	66
is said that	66
can be without	66
he that is	66
those of the	66
the corruption of	66
first instant of	66
replies to the	66
which is contrary	66
to do with	66
to the reason	66
the other sacraments	66
body and blood	66
more perfect than	65
the replies to	65
had to be	65
in those who	65
the god of	65
if he be	65
the rational creature	65
all the other	65
he is a	65
in the point	65
that all the	65
will of the	65
of the blood	65
the human will	65
the excellence of	65
the body and	65
account of their	65
species of the	65
this way it	65
says in his	65
law of nature	65
in which it	65
fifth article i	65
the intellect is	65
as damascene says	65
is not so	65
where there is	65
says that the	65
has not the	65
in the midst	65
to him in	65
the case with	65
the faith of	65
of its own	65
of grace and	64
to his own	64
taken from the	64
to the active	64
may be understood	64
is the subject	64
its very nature	64
be moved by	64
christ is the	64
need to be	64
would be a	64
the way of	64
a moral virtue	64
but not as	64
with respect to	64
excellent than the	64
part of justice	64
results from the	64
away from the	64
the external action	64
man may be	64
each of these	64
to consider the	64
god and the	64
is composed of	64
the preservation of	64
respect of his	64
of the form	64
to the objections	64
all things are	64
that there was	63
be directed to	63
are six points	63
respect of which	63
of his body	63
account of some	63
are not the	63
the distinction of	63
fifth article ii	63
seems that he	63
be considered as	63
is a certain	63
what he has	63
but of the	63
that it may	63
of something else	63
we must not	63
and not in	63
a vow is	63
is more perfect	63
for an end	63
moral virtue is	63
and by the	63
of this is	63
there would be	63
the loss of	63
there are many	63
of moral virtue	63
not pertain to	63
reason of this	63
the most grievous	63
man is a	62
to the fact	62
matters of faith	62
needs to be	62
in all the	62
sin of the	62
love of our	62
sin is a	62
in six articles	62
the medium of	62
are not in	62
is a greater	62
of the free	62
this pertains to	62
it is natural	62
that this is	62
light of the	62
be understood in	62
to the poor	62
of a good	62
and all the	62
the desire for	62
six points of	62
is from the	62
now there is	62
is on the	62
when they are	62
not a part	62
and for the	62
by virtue of	62
to the son	62
in the flesh	62
the inclination of	62
considered in two	61
taken in two	61
the increase of	61
is taken from	61
the religious state	61
more grievous than	61
in opposition to	61
the vow of	61
because of the	61
the charity of	61
the first truth	61
they are the	61
even in the	61
is the last	61
but as regards	61
man ought to	61
judgment of reason	61
is a passion	61
of the individual	61
greater than the	61
new law is	61
was shown above	60
the objects of	60
is included in	60
unity of the	60
be the same	60
but for the	60
are two points	60
the adoration of	60
but if the	60
in his own	60
of a vow	60
to god in	60
mortal sin is	60
of the gospel	60
those who were	60
after the manner	60
act of justice	60
therefore a man	60
must say that	60
the concupiscible faculty	60
the causes of	60
applies to the	60
he who is	60
to the thing	60
the production of	60
in the irascible	60
for the first	60
of good and	60
of man is	60
it has a	60
is contained in	60
is it that	60
may be seen	60
christ is not	60
is possible for	60
it is thus	60
to make use	60
that to which	59
is impossible to	59
grace of god	59
is an effect	59
proceeds from the	59
the office of	59
thing to be	59
rather than of	59
sin can be	59
for them to	59
read in the	59
cause of pleasure	59
but it was	59
has the character	59
the reason why	59
been stated above	59
and yet it	59
for his own	59
in the word	59
be contrary to	59
seems to have	59
reckoned among the	59
god does not	59
every sin is	59
and since the	59
aspect of good	59
but on the	59
a principle of	59
attributed to the	59
a man should	59
is the case	59
like manner the	59
and further on	59
we have stated	59
part of prudence	59
in that which	59
that christ is	58
the term of	58
human nature in	58
due to a	58
work of the	58
to be moved	58
in two articles	58
a more grievous	58
to the image	58
to the knowledge	58
says in the	58
christ to be	58
now this is	58
be done by	58
but that he	58
is the act	58
was stated above	58
sake of the	58
so it is	58
sixth article ii	58
cannot be in	58
when he was	58
according to ecclus	58
to have the	58
by the words	58
to god alone	57
now it belongs	57
because it was	57
of our first	57
as chrysostom says	57
the mean of	57
charity is not	57
is the effect	57
and as to	57
to receive the	57
of the concupiscible	57
one of them	57
he should be	57
it is better	57
law is not	57
the manifestation of	57
is a sign	57
in us by	57
same as the	57
knowledge of god	57
these are the	57
bound to obey	57
we shall state	57
he is said	57
we should not	57
in the form	57
the whole world	57
can be in	57
be in a	57
to the state	57
but in so	57
will is moved	57
the heart of	57
in a manner	57
the right hand	57
good which is	56
in the mind	56
therefore they are	56
to the eternal	56
the whole of	56
of our lord	56
as in a	56
of the moral	56
through the medium	56
to make a	56
the soul to	56
the angels are	56
reason of which	56
rather than the	56
the movements of	56
a gift of	56
there was a	56
the power to	56
in the very	56
account of a	56
natural to man	56
dangers of death	56
from the end	56
grace of christ	56
is the more	56
that in christ	56
than that which	56
and consequently it	56
of the power	56
this is that	56
in eight articles	56
that man should	56
this sense that	56
the sin against	56
and from the	56
is incompatible with	56
the rational soul	56
this may be	56
therefore it does	56
now a man	56
from the other	55
whether there is	55
for those who	55
there are eight	55
in proportion to	55
not according to	55
but that the	55
truth of the	55
not always a	55
to the appetitive	55
or to the	55
goodness or malice	55
by the same	55
we ought not	55
are eight points	55
matter of this	55
the commandments of	55
is said of	55
arises from the	55
of the agent	55
faith in the	55
to understand that	55
or in the	55
it happens that	55
a thing may	55
fulness of grace	55
of the future	55
moral virtues are	55
to the flesh	55
more grievous sin	55
is speaking of	55
eight points of	55
by the law	55
as we read	55
at the beginning	55
and under this	55
the ministers of	55
must not be	55
of mortal sin	55
his own will	55
except in so	55
after this life	55
is done by	55
the good which	55
that can be	54
are necessary for	54
no one can	54
to him that	54
all the more	54
god is a	54
united to god	54
and such like	54
the origin of	54
a man in	54
thing may be	54
made up of	54
with the other	54
the reason that	54
the sight of	54
as was stated	54
this argument considers	54
the relation of	54
refer to the	54
he would have	54
we have the	54
to whom he	54
is in a	54
in as much	54
the difference of	54
but as to	54
to him by	54
according to gregory	54
the apprehension of	54
is signified by	54
to whom it	54
pleasures of the	54
in addition to	54
the very nature	54
very nature of	54
the hope of	54
there may be	53
members of the	53
the members of	53
directly opposed to	53
according as the	53
is referred to	53
has a certain	53
man who has	53
as referring to	53
be a mortal	53
who is in	53
a hindrance to	53
to love god	53
to the intellect	53
in the decretals	53
the soul are	53
sixth article i	53
as that which	53
a man ought	53
they have not	53
sign of the	53
of things that	53
the priesthood of	53
of the precepts	53
we have now	53
god in the	53
with one another	53
as though they	53
in the way	53
faith is the	53
the fruits of	53
for man to	53
now that which	53
that he had	53
he may be	53
the greatness of	53
the father and	53
takes place in	53
then it is	53
of the means	53
they did not	53
come under the	53
them in the	53
things may be	53
object of fear	53
concupiscence of the	52
is more grievous	52
of the passion	52
that what is	52
bound to do	52
is for the	52
object of hope	52
to them that	52
that they might	52
seem that in	52
to whom the	52
apprehension of the	52
act of religion	52
sensitive appetite is	52
this reason the	52
seem to have	52
it is one	52
has to be	52
does not consist	52
belonging to the	52
an obstacle to	52
the first cause	52
cannot be a	52
and the holy	52
not to have	52
not fitting that	52
according to eph	52
to the use	52
of the gentiles	52
were treating of	52
we were treating	52
not depend on	52
the principal agent	52
have been made	52
this or that	51
depend on the	51
to the various	51
a character is	51
the motion of	51
fifth article iii	51
connected with the	51
not a cause	51
be united to	51
speaking of the	51
if any man	51
the evil of	51
the meaning of	51
the care of	51
does not pertain	51
authority of the	51
evident from what	51
the first objection	51
the things which	51
of the apostles	51
the vice of	51
of a virtue	51
considered as a	51
a difference of	51
to the word	51
the lord is	51
for it was	51
but also of	51
as though he	51
it is opposed	51
have now to	51
the dignity of	51
effect of baptism	51
kingdom of heaven	51
in the present	51
is not said	51
have not the	51
reason of a	51
in the future	51
there are some	51
sixth article iii	51
a theological virtue	51
the infusion of	51
to know the	51
and therefore the	51
now to consider	50
no man can	50
makes a man	50
sin is the	50
fruits of the	50
reason of their	50
the execution of	50
does not depend	50
grace is not	50
a case of	50
he who has	50
to do something	50
there are no	50
if he were	50
goods of the	50
in the nature	50
to the angels	50
a sin of	50
special kind of	50
and that he	50
faith is not	50
he would be	50
always a mortal	50
body of the	50
does not remain	50
to one who	50
than to the	50
only of the	50
way it is	50
he has not	50
grievous sin than	50
body is not	50
when we say	50
hand of the	50
be understood of	50
this seems to	50
long as the	50
a precept of	50
of his godhead	50
the other powers	50
as we are	50
it should not	50
man in the	50
in connection with	50
of the last	50
to the truth	50
is that of	50
in no way	50
who is not	50
the laws of	50
we may say	50
to the holy	50
to the man	50
rectitude of the	50
a man be	50
is not one	50
not apply to	50
they are in	50
faith and hope	50
contrary to one	50
does not make	50
the rectitude of	49
to the church	49
fact that a	49
that the first	49
kind of sin	49
is the beginning	49
the spiritual life	49
not distinct from	49
of human life	49
the reality of	49
one ought not	49
now it has	49
old law was	49
the celebration of	49
seems that a	49
now just as	49
from the dead	49
sometimes it is	49
we have no	49
clear from the	49
there should be	49
is the head	49
them to be	49
the seed of	49
belongs properly to	49
but that it	49
will be a	49
of the eternal	49
is the reason	49
of the cross	49
can be a	49
to the power	49
fear is not	49
enter into the	49
not consist in	49
from the body	49
is one thing	49
neither is it	49
and consequently the	49
hence in the	49
in those things	49
will is not	49
of the irascible	49
is a spiritual	49
the same is	49
right hand of	49
from the divine	49
the fact of	49
if there be	49
the things of	49
do not differ	49
such as are	49
is attributed to	48
his own power	48
no man is	48
a man of	48
this is my	48
hence it was	48
to god as	48
for there is	48
the eyes of	48
to pertain to	48
i am the	48
we must therefore	48
part of temperance	48
of an act	48
not essential to	48
owing to the	48
the decalogue are	48
articles of faith	48
unless it be	48
can be done	48
the exercise of	48
to be united	48
it is moved	48
is part of	48
its relation to	48
the human soul	48
to the saying	48
may be a	48
the source of	48
the one who	48
and yet he	48
the law is	48
the same passage	48
an occasion of	48
is only one	48
is about the	48
infusion of grace	48
there is only	48
according to wis	48
himself to be	48
in the womb	48
according as they	48
his own body	48
all things that	48
be taken as	48
treating of the	48
sin in the	48
for he is	48
assumed by the	48
it has the	48
the attainment of	48
but there are	48
that are not	48
does not apply	48
to be an	48
the opinion of	48
to be born	47
even to the	47
venial sin is	47
gregory of nyssa	47
the difference between	47
this is done	47
cause of love	47
clear that the	47
as a gloss	47
the second place	47
but what is	47
of the spiritual	47
to him as	47
act of sin	47
a sermon on	47
the reward of	47
of one who	47
vision of the	47
also to the	47
since he is	47
the diversity of	47
does not imply	47
virtues are not	47
by the very	47
separated from the	47
to the words	47
this it is	47
knowledge of truth	47
according to ethic	47
to the last	47
not lawful to	47
less than the	47
being in the	47
of the trinity	47
we have to	47
if he had	47
of the common	47
the fellowship of	47
in which sense	47
now there are	47
inclination of the	47
it would have	47
effect of this	47
come to the	47
to the rational	47
by the spirit	47
reason for this	47
when he is	47
this is true	47
to a thing	47
we must observe	46
the actions of	46
the proper matter	46
the art of	46
the world is	46
the second is	46
to each one	46
is from god	46
offered to god	46
of which they	46
whether a man	46
into the body	46
we are to	46
blood of christ	46
ministers of the	46
is a twofold	46
and there is	46
the pleasure of	46
by no means	46
it is only	46
this cannot be	46
a long time	46
makes use of	46
the sign of	46
of his passion	46
but not to	46
of the two	46
that which we	46
not the proper	46
therefore it should	46
vices opposed to	46
act of a	46
is the chief	46
of such things	46
sin does not	46
is thus that	46
according to what	46
all the angels	46
they can be	46
a figure of	46
are due to	46
he could not	46
cannot be without	46
in this world	46
a power of	46
it is true	46
the irascible passions	46
it happens sometimes	46
to love his	46
of this world	46
the divine good	46
do what is	46
the service of	46
is better than	46
can be taken	46
of the resurrection	46
in natural things	46
all these things	46
be observed in	46
it is no	46
is not subject	46
to believe in	46
which is that	45
as is stated	45
the irascible and	45
for three reasons	45
that they have	45
the direction of	45
is not due	45
from which it	45
order that he	45
not said to	45
greatest of the	45
is an evil	45
not as to	45
is no longer	45
and on the	45
there is an	45
therefore there was	45
irascible and concupiscible	45
should be given	45
baptism of john	45
stated in de	45
are wont to	45
the sons of	45
comparison with the	45
two things are	45
although it is	45
instant of his	45
does not always	45
which there are	45
more than the	45
saying of the	45
the whole human	45
gift of the	45
the voice of	45
directed to god	45
the division of	45
but those who	45
that are of	45
cause of sorrow	45
death of the	45
made in the	45
from the soul	45
and just as	45
as is written	45
order that the	45
not only by	45
the lack of	45
to observe the	45
to god and	45
is always a	45
in the sacrament	45
opposed to magnanimity	45
a man cannot	45
the will as	45
considered in the	45
which is good	45
a habit of	45
for the sin	45
while the other	45
to which he	45
where it is	45
the government of	44
the council of	44
is unlawful to	44
of divine things	44
the souls of	44
and to this	44
the wisdom of	44
this would not	44
reason it is	44
the flesh is	44
far as a	44
the custom of	44
much more therefore	44
him in the	44
for the most	44
of what he	44
that it be	44
to an act	44
to the very	44
to the faith	44
it in the	44
if we take	44
the age of	44
have been baptized	44
for in the	44
which is proper	44
law does not	44
to us by	44
which is about	44
not only as	44
be reduced to	44
a man from	44
the faculty of	44
the case in	44
sons of god	44
it is of	44
in the human	44
and because the	44
soul of the	44
to the sin	44
is a species	44
for it has	44
the human intellect	44
it is due	44
the soul and	44
i do not	44
to be said	44
in this case	44
in the genus	44
a daughter of	44
the result being	44
in which he	44
now in the	44
that our lord	44
it is fitting	44
sins of the	44
a heavenly body	44
reckoned a part	44
the instrument of	44
happens sometimes that	44
belongs to him	44
the course of	44
it pertains to	44
a special kind	44
may happen that	44
to those things	44
based on the	43
spirit of god	43
soul is not	43
to keep the	43
the good and	43
is to the	43
the resurrection of	43
of god was	43
not on account	43
that the holy	43
a more excellent	43
more than his	43
of the christian	43
according to job	43
short of the	43
in a general	43
now a thing	43
one thing to	43
and hence the	43
likeness of the	43
the same in	43
contemplative life is	43
ceremonies of the	43
the sacrament is	43
on the sabbath	43
closely united to	43
the natural order	43
is the will	43
which belong to	43
the being of	43
what we have	43
gift of god	43
as there is	43
fitting that the	43
it is related	43
he ought not	43
result being that	43
nor does it	43
man can be	43
was not a	43
proper matter of	43
of the senses	43
that which belongs	43
that a thing	43
seems that there	43
if we speak	43
is plain from	43
the hands of	43
a religious order	43
is a gift	43
of such a	43
it proceeds from	43
the first and	43
takes its name	43
medium of the	43
be done in	43
referring to the	43
presence of the	43
is not essential	43
the influence of	43
from the will	43
one is not	43
bound to restitution	43
is moved to	43
for instance if	43
be seen in	43
so much the	43
outside the order	43
the working of	43
through fear of	43
shall not be	43
due to him	43
wherefore the apostle	43
the possession of	43
seem that one	43
command of reason	43
after the consecration	43
of reason in	43
therefore in the	42
and from this	42
the virtues are	42
proceed from the	42
as is plain	42
which it has	42
the primitive state	42
state of life	42
of his soul	42
all the moral	42
for a thing	42
that we have	42
and in a	42
and according to	42
contrary to nature	42
of the various	42
of good or	42
of god assumed	42
it is for	42
sermon on the	42
but only to	42
for the common	42
is a general	42
which is done	42
or the like	42
united to us	42
for the replies	42
follow that the	42
there is in	42
so also is	42
its name from	42
fact that he	42
the divine goodness	42
in the blessed	42
and such a	42
keeping with the	42
not as a	42
that the word	42
order to be	42
they should not	42
whereby man is	42
man should be	42
but also by	42
appear to be	42
the obligation of	42
hence there is	42
to the species	42
of a habit	42
from the first	42
but on account	42
and not by	42
but if it	42
the more perfect	42
as jerome says	42
the divine government	42
and if he	42
the offering of	42
help of grace	42
idea of god	42
the goods of	42
the day of	42
to human nature	42
of the higher	42
that christ did	42
seventh article ii	42
which are in	42
for it to	42
as regards his	42
to be subject	42
according to luke	42
to that of	42
of this life	42
is written in	42
but from the	42
should be made	42
and these are	42
is requisite for	42
was not in	42
a habit is	42
the very essence	42
can be considered	42
stated in phys	42
but also as	42
is the good	42
is competent to	42
the face of	42
and not the	42
but this does	41
and that which	41
of all that	41
the father is	41
contrary to virtue	41
to all men	41
as a remedy	41
for their own	41
the irascible faculty	41
goes on to	41
man is the	41
in the angels	41
even as in	41
the eucharist is	41
motion of the	41
under the species	41
subject of the	41
is taken away	41
for this sacrament	41
eighth article ii	41
be called the	41
in the beginning	41
is no reason	41
what is done	41
a passion of	41
in our hearts	41
just as he	41
essential to the	41
belongs to god	41
of the wicked	41
in which they	41
was no need	41
hence gregory says	41
but also for	41
of the order	41
not take place	41
but he is	41
i am not	41
last end of	41
is ascribed to	41
rather than in	41
implies a certain	41
to the one	41
we have already	41
if they were	41
at the right	41
of the intellectual	41
of the eucharist	41
is reckoned a	41
by the reason	41
de vera relig	41
has the nature	41
away from god	41
to be of	41
of the dead	41
the first principle	41
the fulfilment of	41
corruption of the	41
image of the	41
same as to	41
is not distinct	41
virtue is the	41
it is directed	41
cause of our	41
in its own	41
for instance when	41
to god is	41
is a movement	41
of all men	41
they would not	41
to the appetite	41
to the jews	41
in the power	41
is not more	41
on that account	41
is concerned with	41
a graver sin	41
is better to	41
is proportionate to	41
good of reason	41
a disposition to	41
but in a	41
under the head	41
gives rise to	41
species of quality	41
in human nature	41
correspond to the	41
can it be	41
is not unlawful	41
of the sinner	41
one were to	41
is therefore evident	41
quantity of the	41
god the father	40
are given to	40
in irrational animals	40
shall state further	40
very essence of	40
wont to be	40
the same object	40
in the one	40
just as we	40
adoration of latria	40
that the body	40
subject of virtue	40
idea of the	40
of a woman	40
so that a	40
sacrament is not	40
its proper object	40
christ should have	40
gift of grace	40
part of fortitude	40
into the world	40
what is not	40
may say that	40
is one who	40
the more grievous	40
a general virtue	40
of the faith	40
seem that no	40