Questions

This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.

identifier	question
A29780	But does it not infer a Power in God to change our Notions and Apprehensions of them and of every thing else?
A29780	But farther, what if many are produced without any Circumstances at all, but purely at the Word and Will of the person that works them?
A29780	But what if the Scripture does not only not make mention of any, but in a manner declares there were none?
A29780	Why the wicked prosper in this life?
A61291	After Abraham had gone into the fiery Furnace and was freed, they said to Aran, of which side art thou?
A61291	And S. Augustine, that Laban saith, why hast thou stoln my Gods?
A61291	Is not this first Light the Image of the Paternal Depth, and for that reason supramundane also, because that is so?
A61291	Oh how the World hath intellectual Guides inflexible?]
A28945	whether the Caelestial Orbs are mov''d by Intelligences?
A28958	But can that be worthy to be assented to, which is liable to Objections and Inconveniences, which the maintainers confess they know not how to avoid?
A28958	But have not you formerly advised us not to suffer our selves to be impos''d upon by proofless Assertions, even about privileg''d things?
A28958	But, Arnobius, will not this Doctrine make us very liable to have falsities imposed on us at the pleasure of bold and dictating men?
A28958	I suppose I may now ask what is the second sort of Things above Reason?
A28958	One may then, without surprising you, ask what kind of proofs those may be?
A24063	Also, he searched out all the attributes of defects, and he saw him to be free of them, and separate from them; and how could he not be free of them?
A24063	And how should it be otherwise?
A24063	But I say unto thee, how soon hast thou forgotten thy covenant thou didst make with me, and hast transgressed the fixed limits?
A24063	For what other motion is there of defect, but meer privation, or what dependeth therefrom?
A24063	Shall not he know who hath created?
A24063	but there was nothing besides him: or was it because of some change that had happened to his essence?
A24063	if so, what hath produced this change?
A24063	was it for any thing that hindred him?
A64764	31. according to our last and most exact Translation; Canst thou bind the sweet Influences of the Pleiades, or loose the bands of Orion?
A64764	And St. Ambrose, Unde Vex D ● i in Scriptura debuit inchoare nisi a Lumine?
A64764	And with labour do we find the things that a ● e at hand; but the things that are in Heaven, who hath searched out?
A64764	I remember the Philosophers propose a question, Uirum Mundus filo generall concursu Dei perpet ● ● durare possit?
A64764	If they have dominion over Beasts, what shall we judge of Men, who differ little from Beasts?
A64764	Jupiter ● ● paervo cum cerneret aethera vitr ●, Risit, 〈 ◊ 〉 superos talia dicta dedit: Huc 〈 … 〉 alis progressa potentia curae?
A64764	What is more beautiful then Light, which having no colour in it self, yet sets a lustre upon all Colours?
A64764	When Jove within a little glass survaid The Heavens, he smil''d, and to the Gods thus said; Can strength of Mortal Witt proceed thus far?
A64764	canst thou bring forth Mazoreth in his season?
A64764	canst thou set the dominion thereof in the Earth?
A64764	know''st thou the Ordinances of Heaven?
A64764	or canst thou guide Arcturus with his Sons?
A64764	unde Mundi ornatus ● ● si a Luce exordium sumer ●?
A48814	But did they believe that Religion, or not?
A48814	But how could Celsus answer this to his own Conscience?
A48814	But then, lest Abaris should ask him what he made Here?
A48814	But what becomes of Phalaris the mean while?
A48814	But what of all this?
A48814	But what shall we say of a man that was perfectly Blinded, with Prejudice and Malice, or with Ambition and Covetousness?
A48814	But why should these Philosophers either be so wicked to abuse the Faith of Mankind in devising such Stories?
A48814	But why so?
A48814	How came he then by all the stuff with which he hath filled a large History?
A48814	How could such Fictions as these come into Men''s heads?
A48814	I ca n''t think any learned man in his Age, being asked, Of all the Writers, whose Works were then extant, which was the greatest Liar?
A48814	Or why should they take the Pains to Collect them, and Pawn their Faith to give them Credit in the World?
A48814	Then to call him and Peter, Liars, and Impostors, what occasion did they give him for this?
A48814	What credit can one give to such an Historian?
A48814	What would not the Devil give to have these things believ''d by all Mankind?
A48814	What would this man have the Reader think of his Apollonius?
A48814	or than Jupiter himself?
A48814	that he was greater than Apollo?
A34265	And what will be the effect of this Obedience?
A34265	Do not the Scien ● es and Excellent Discoveries render a Man more Happy, Content, and Complaisant, when he ● nd ● rstands the right Vse thereof?
A34265	He herein particularly alledges th ● Example of Xun the Emperor; H ● cries out, How great was the Prudence of the Emperor X ● n?
A34265	He that Reigns, Is not he the Master of the Kingdom?
A34265	I am therefore the Lord and Master of the Dead, wherefore then should I refuse him these last Offices of Piety?
A34265	Moreover, all the Men of the Earth are thy Brethren; why then shouldst thou weep for ● ne, at a time when so many others remain alive?
A34265	To what end, in these sorts of Persons, does the Knowledge and Resolutions they have formed tend to?
A34265	What signifi ● s all this?
A34265	What think you of a Rich Man, who notwithstanding his Riches, is not proud?
A34265	What, replies the King, He that holds the Reins of the Empire, Is not he the Master of it?
A34265	Why?
A34265	Wouldst thou learn to die well?
A34265	how Great and Illustrious is this Valour?
A34265	how great is this Valour?
A34265	or rather, How dares one from a serious and grave Air to ● dvance Things of this Nature?
A64084	17. in these words; But what are divers Commonwealths, but so many Garisons fortified against each other with Arms and Ammunition?
A64084	And if this Vain- glory may be so far mastered by another stronger Passion; why may it not also be overpowered by Reason?
A64084	And therefore some men may perhaps desire to know why mankind can not do the same?
A64084	And what is this desire of things necessary for life, but a Branch of that Right which he supposes all men have to all things?
A64084	But doth it therefore follow, that it might be Lawful for the King and Parliament to make a Law against all Charity, or Relief of the Poor whatsoever?
A64084	Mr. H''s Argument from certain Peculiarities in Humane Nature; why men can not live as sociably with each other as Brutes?
A64084	Now what can be the design of all these excellent Precepts?
A64084	Now what is this Charity, but an unfeigned love and good- will to all Mankind?
A64084	Or to what other end were all those excellent Precepts, so often given by Christ and his Apostles, of loving one another?
A64084	Or why does he repent the having done any foolish, wicked, or rash Action?
A64084	Whether there can be made out from the Natural, or Revealed Law of God, any Succession to Crowns by Divine Right?
A24071	And how indeed should he not be free from all such?
A24071	And if so, why did that Cause produce it now, and not before?
A24071	And thus he spake in that saying of his,( which is not a Notion superadded to his Essence)[ To whom now belongs the Kingdom?
A24071	And withal, that the Plants, and brute Creatures here below, should serve thy uses only, and maintain thy Life by their own Death and Destruction?
A24071	But what shall I return unto God?
A24071	But what use?
A24071	But why should I go any farther in the prosecution of all Particulars; which would be a Task as needless, as endless?
A24071	For how could it be otherwise?
A24071	For what other Notion is there of a defect, besides that of meer Privation, or what depends upon it?
A24071	How much rather should I have begun to perform this good Office for my Mother and Nurse?
A24071	How then can this Ventricle of the Heart, which is of so excellent a Frame, as I see, serve to no use at all?
A24071	If so, what caused this change?
A24071	Shall I then either deny, or neglect that service, which is due unto my God, who hath so freely and undeservedly bestowed them all upon me?
A24071	Shall I who am a Debtor to God for all these, repay nothing to him?
A24071	That the Sun, Moon, and Stars should send down their light, and Heat, and variety of Influences?
A24071	Was it because some Motive supervened, which it had not before?
A24071	[ Shall not he know it, who created it?
A24071	is she at all this cost and pains, to please the fancy of Fools, who are wholly led by Sense, and can see no farther than their bodily Eyes discover?
A24071	sufficient also for thee, if thou bring a clear, and well- purged mind to the Contemplation and use of them?
A90323	An Animae fiant sapientiores quiescendo?
A90323	An Bilis sit excrementum corporis inutile?
A90323	An Bona opera sint ad vitam aeternam necessaria?
A90323	An Christus solus sit Mediator?
A90323	An Delinquens ultra i d quod cogitavit de eventu teneatur?
A90323	An Dogmata Fidei rationis humanae examini subjici fas sit?
A90323	An Ex falsis possit inferri Verum?
A90323	An Febres sedes suas habeant in Corde?
A90323	An Gesta per eum qui per errorem Magistratu functus est, rata sint habenda?
A90323	An Imaginatio producat effectus reales ad extra?
A90323	An In Jure deterior sit conditio Faeminarum quàm Masculorum?
A90323	An In Variolis& Morbillis regimen frigidum sit prosicuum?
A90323	An Lex naturae sit dispensabilis?
A90323	An Liceat Clericis Matrimonium contrahere?
A90323	An Liceat Ministris Ecclesiae Stipendia accipere?
A90323	An Liceat praescriptâ formulâ orare?
A90323	An Magistratus habeat potestatem in Adiaphoris?
A90323	An Materia ex quâ Lac conficitur sit Sanguis?
A90323	An Patres sub Veteri Testamento habuerint Promissiones tantùm temporales?
A90323	An Plures sint Mundi?
A90323	An Pro ratione Legis ejus Sententia sit extendenda& restringenda?
A90323	An Reus Actori instrumenta edere teneatur?
A90323	An S. S. Scripturae Auctoritas pendeat à Traditione Ecclesiasticâ?
A90323	An Sacra celebranda sint sermone vernaculo?
A90323	An Sancti sint invocandi?
A90323	An Signatura Corporis sit certus animi index?
A90323	An Similitudo foetûs respectu Parentis fiat ab imaginatione?
A90323	An Statuta recipiant interpretationem à Jure communi?
A90323	An Terra sit mobilis?
A90323	An Variolae& Morbilli sint morbi maligni?
A59808	And of what good use such a Faith can be to us?
A59808	But do we not understand what it is we believe?
A59808	Do we not know what we mean, when we say, We believe in Father, Son, and Holy Ghost?
A59808	Does it require any Philosophy to know how to eat, and drink, and sleep?
A59808	For is there any difference between believing God, and believing a Divine Revelation?
A59808	How then come they to charge us with believing Contradictions and Impossibilities?
A59808	If then this Faith be so plainly contained in Scripture, what makes all this dispute about it?
A59808	If we must believe with our Understanding, how can we believe things which we can not understand?
A59808	Is Corn, or Fruit, or Herbs, the less nourishing or refreshing, because we know not how they grow?
A59808	Is this World, or any thing in it, the less useful to us, because we can not conceive how God created all things of nothing?
A59808	Nay, do not our Adversaries understand what we mean by it?
A59808	Or because we do not understand the nature of Matter, nor how the several parts of Matter came by their different Virtues and Qualities?
A59808	Or can comprehend how he can do and know all things; and be present in all places at once, without Extension, and without Parts?
A59808	What Merit there can be in believing such Doctrines?
A59808	What are the Arian, Socinian, Pelagian Controversies, but meer Philosophical Disputes, with which these Hereticks corrupted the Catholick Faith?
A59808	What makes those, who profess to believe the Scripture, so obstinate against this Faith?
A59808	Will not our Food nourish us, unless we understand how it is concocted, and turned into Chyle, and Blood, and Spirits?
A29782	( G) This question is moved by Physitians and Philosophers, about the veins, Whether they have a force or faculty to generate blood?
A29782	( I) It is a great and difficult dispute among Physitians and Philosophers, in what order the parts of the yong are framed?
A29782	( K) It is an old tossed question, whether fishes that want a lung, breathe?
A29782	Another question will here arise, whether Stones do differ in forms and species?
A29782	But here it will be demanded, whence doth the dissimilitude of the four humours depend, from the efficient or from the matter?
A29782	But how can Fish; which seem to be constituted of a 〈 ◊ 〉 Matter, and a mixed body, be produced from water alone, one simple Element, and fluid?
A29782	But it is a great dispute amongst late writers, whether Metalls are Bodies Inanimate, or whether they Live?
A29782	But says Scaliger, what other thing is that anology of its common principle, then an occult property?
A29782	But some will say, how can the brain be void of sense, and yet be adjudged the principle of sense?
A29782	But to conclude, If fish should die for want of air, how come they to live, where the waters are frozen all over, many thousands of paces together?
A29782	Here it is disputed, whether it be cold or hot: This Cardan affirms; which Scaliger re ● …, saying, Who told thee that the Tophas must be hot?
A29782	Here it may be demanded, whether it may perpetuate life?
A29782	or can they receive air through the ice?
A66045	& c. of all them that were capable to do it: but he that doubts only of one, enquires, did he do this?
A66045	A. what boots it?
A66045	Age, how many years?]
A66045	And so likewise may those other Notes, which serve to distinguish the various manners of Pronuntiation, whether Explication[] Interrogation?
A66045	Cujus?
A66045	Erotesis, or Interrogation, is a kind of Period for the distinction of such sentences as are proposed by way of Question, and is usually thus marked?
A66045	Help?]
A66045	Help?]
A66045	How — you?
A66045	I Thou He We Ye They This, That The same, Another A certain, Some body Any Every All Who?
A66045	Interrogative; WHO?
A66045	M. How?
A66045	P. Whose?
A66045	Profit?]
A66045	Quando?
A66045	Quis?
A66045	Quomodo?
A66045	T. When?
A66045	The first of them Quis?
A66045	Thus 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 is, What place, or Where?
A66045	Vbi?
A66045	WHETHER NO?
A66045	WHETHER YEA?
A66045	WHO?
A66045	What think the chosen Iudges?
A66045	Where?
A66045	[ How are you?]
A66045	[ what doth it Profit?]
A66045	is the Pronoun All, taken in pieces, with an interrogation; For he that enquires who did this, means, doubting of all, did such a one?
A66045	or such a one?
A66045	what?
A66045	which?
A66045	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 is, What manner, or How?
A66045	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 is, What time, or When?
A53055	?
A53055	Although they are as infinite and Eternal, as matter it self, and when I say Matter prime, I speak for distinction sake, which is the onely Matter?
A53055	And shall we say, there is no sense in the heel, because no knowledge of it in the head?
A53055	As for example; how many several Touches belong to the body?
A53055	As for her Poems, where are the exceptions to these?
A53055	Besides, great God, thy will is just, for why?
A53055	Besides, who knowes but that the very thoughts of men may be known by the temper of their body?
A53055	But where should this Swarm, or Troop, or Flight, or Essences go, unlesse they think this thin matter is an Essence, evaporates to nothing?
A53055	For shall we say, A man doth not know, because he doth not know what another man knows, or some higher power?
A53055	IN infinite can no perfection be, For why?
A53055	If so, who knows, but Vegetables and Minerals may have some of those rational spirits, which is a minde or soul in in them, as well as man?
A53055	Now some may say, or ask, why I should think snow is made triangular wayes?
A53055	Some will say, what sense hath man, or any other Animal when they are dead?
A53055	To the first I answer, how many several postures may a man put his body into at one time, nay, I may say one part of the body?
A53055	VVHY may not Vegetables have Light, Sound, Taste, Touch, as well as Animals, if the same kinde of motion moves the same kinde of matter in them?
A53055	Why then all these are new opinions, and grounded upon Reason, I say some, but they are Paradoxes, what then?
A53055	Yet that my arguments, and proofs are new; for what ancient Philosophers have preached after my way?
A53055	and my application old, for what is older then eternity?
A53055	for how many several postures may the face draw it self into at one time?
A53055	such a question I ask, why beauty should forcibly attract the eye?
A70185	And if that great Man, possibly one of the greatest that ever was, must be believed a Sceptick, who would not ambitiously affect the title?
A70185	And is not this enough to ground the belief of their diversity?
A70185	And who that adorer of Des- Cartes that professeth Scepticism?
A70185	But how came it to be so defined?
A70185	But what need of more?
A70185	But what that is, who is''t will determine?
A70185	But who is our Authors Peripatetick that concludes heat to be the Atomes of Fire?
A70185	Can not we distinguish the motions of our parts; though we know not their first springs and exact beginnings?
A70185	How the things that answer to these distinct possibilities are united, and of what compounded?
A70185	How these SMALLER SEMINAL parts were so order''d, and framed?
A70185	I enquire further therefore, whether any thing of the Form did actually Praeexist in this Power of the Matter, or not?
A70185	I inquire then, are these Substantial Forms produced of something, or of nothing?
A70185	Quando itaque petit, Unde Anima veniat?
A70185	Reponendum est, An dubitet unde Homo veniat?
A70185	The question is then, How heat is known to be the effect of Fire?
A70185	What else means the distinction of the Schools of actions imperate and elicit?
A70185	Whether this Interpretation be not arbitrary?
A70185	Yea how will our Author answer for the Assertion to his Master Aristotle?
A70185	and how just think you is your charge of my Reflections as a piece of irreverence to Antiquity?
A70185	or discern a difference between the apple and the twig it grows on; except we could see the point where one begins and the other endeth?
A70185	why must the common speech of all mankinde be alter''d, and what all the world cals parts, be call''d possibilities of division?
A42816	And did they, think we, understand the Interest of the Roman Church?
A42816	And if we go beyond the Creed for the Essentials of Faith; who can tell where we shall stop?
A42816	And now O inhabitants of Ierusalem, and men of Iudah, judge I pray you between me, and my vineyard; are not my ways equal?
A42816	And what Ends of a Party they did?
A42816	And what can Religion get this way?
A42816	And what can we say next, if we consent to the Accusation?
A42816	And wherein have I wearied thee?
A42816	And would it not be vain self- contradiction to use Arguments against their Decrees, though they are never so unreasonable?
A42816	But what is this to the disadvantage of Reason, to which indeed those sorts of wisdom are as contrary, as they are to Religion?
A42816	Did these know what they recommended?
A42816	For what advantage can the Atheist, and Infidel expect greater, than this, That Reason is against Religion?
A42816	He argues, that God will provide for Us, because he doth for the Ravens, since we are better than they; How much more are ye better than the Fowles?
A42816	How apply General Propositions to our own particular cases?
A42816	How can we compare one Scripture with another?
A42816	How can we draw any Consequence from it?
A42816	How much then is a man better than a sheep?
A42816	How tell what is to be taken in the Letter; what in the mystery, what plainly; what in a Figure?
A42816	If God so cloath the grass, how much more will he cloath you?
A42816	If so, we kindly serve their ends, and promote their Designs in the way, which they account best, while we vilifie, and disparage Reason?
A42816	May we not follow blindly whatever the Infallible Man at Rome, and his Councils, say?
A42816	O my people what have I done unto thee?
A42816	Or to alledge Consequences from Scripture against any of their Articles, though never so contrary to the Holy Oracles?
A42816	Thus if any one should ask me, How the Divine Nature is united to the Humane?
A42816	What according to strict, and rigorous truth?
A42816	What by way of accommodation to our apprehensions?
A42816	What can they propose more?
A42816	What do they pretend?
A42816	Where is the Scribe?
A42816	Why will ye die ye house of Israel?
A42816	Would it not be blameless, and irreprovable for us to give up our understandings implicitly to the Dictates, and Declarations of that Church?
A42816	and are not your ways unequal?
A67135	Are the Turks so barbarous, or so spightful to themselves, that they will not use Gun- powder, because it was taught them by Christians?
A67135	But, Whether the Moderns have said any Thing upon these Matters, without Copying out of other Men''s Writings?
A67135	Does any Man believe that the Use of the Load- Stone will ever be forgotten?
A67135	Have Letters been ever lost, since the Time of that first Cadmus, whoever he was, that found them out?
A67135	Have any of these Conquerors, since Tubal- Cain''s Time, once suffered the Use of Metals, Iron for Instance, or Gold, to be lost in the World?
A67135	Have the Arts of Planting, of Weaving, or of Building, been at any Time intermitted?
A67135	Have these Arts a fixed Foundation in Nature; or were they not attained to by Study?
A67135	How came Jason and the Argonauts not to grow richer by this Fleece?
A67135	If by Nature, why have we heard of no Orators among the Inhabitants of the Bay of Soldania, or eminent Poets in Peru?
A67135	If by Study, why not now, as well as formerly, since Printing has made Learning cheap and easie?
A67135	If not the Process it self, yet at least the Memory that once there was such a Process?
A67135	If so, why no more Tradition of it?
A67135	If we come to Particulars, who of the Ancients ever unravelled the Chronology of the Old Testament like Archbishop Usher, and Sir John Marsham?
A67135	Or could these Egyptians make Gold without it?
A67135	Or was Mankind ever put to the Trouble of inventing them a second Time?
A67135	Sir William Temple''s next Enquiry is, From whence both the Ancients and Moderns have received their Knowledge?
A67135	The Question which is first to be asked here, is, Where are the Books and Monuments wherein these Treasures were deposited for so many Ages?
A67135	There are frequent Accounts of Pul, Tiglath- Pileser, Shalmanezer, Sennacherib, Esar- haddon, Nebuchadnezzar, Evil- merodach, Belshazzar; and who not?
A67135	This may be done without undervaluing what the Ancients wrote upon these noble Subjects: And the Question is not, Whether they were great Men?
A67135	What a Difference in the Way of Thinking must this needs create in the World?
A67135	What can be the Reason of this Disparity?
A67135	Who has acquainted the World with the Geography of Genesis, or the Natural History of the Bible, like Monsieur Bochart?
A67135	Who has ever given so rational and so intelligible an Account of the Design and Intent of the several parts of the ceremonial Law as Dr. Spencer?
A67135	Will it be urged, that here also they had an Advantage by being born first?
A67135	Yet how few of them understood the Languages of those Countries of which they disputed?
A67135	and, Who have carried their Enquiries furthest?
A30484	6. if you render it, he stretched out the Earth near the Waters, How is that one of God''s great wonders?
A30484	A shadow for a substance?
A30484	An Earth founded upon the Seas, and establish''d upon the Waters, is not this the Earth we have describ''d?
A30484	And have we not the same reason to understand this Temple of the World, whereof S. Peter speaks, to be threefold in succession?
A30484	And saying, Where is the promise of his coming?
A30484	And to what end were they propos''d to us there, if it was not intended that they should be understood, sooner or later?
A30484	And to what purpose indeed should he premise the description of those Heavens and Earth, if it was not to lay a ground for this inference?
A30484	And what then?
A30484	And you are to observe here that the Apostle does not proceed against them barely by authority; for what would that have booted?
A30484	Be it so; yet what is the ground of those allusions?
A30484	Because a Rock hangs its nose over the Sea, must the body of the Earth be said to be stretched over the waters?
A30484	Besides, what is it, as I ask''d before, that the Apostle tells these Scoffers they were ignorant of?
A30484	But where is that necessity in this Case?
A30484	But why may not this be writ in a Vulgar style, as well as the rest?
A30484	Can any body doubt or question, but all these four Texts refer to the same thing?
A30484	Can not God make new Heavens and a new Earth, as easily as he made the Old ones?
A30484	Have we not then reason to suppose, that he takes it here in the same sence, that he had done twice before, for real and material Heavens and Earth?
A30484	How freely and unconcernedly does Scripture speak of God Allmighty, according to the opinions of the vulgar?
A30484	If his design was onely to tell them that Mankind was once destroy''d in a Deluge, what''s that to the Heavens and the Earth?
A30484	If one met with this sentence* in a Greek Author, who would ever render it standing in the water and out of the water?
A30484	In the 6th verse he makes an inference,* Whereby the World, that then was, perish''d in a Deluge; what does this whereby relate to?
A30484	Is his strength decay''d since that time, or is Matter grown more disobedient?
A30484	Or because there are waters in some subterraneous cavities, is the Earth therefore founded upon the Seas?
A30484	Secondly, what is it that the Apostle tells these Scoffers they were ignorant of?
A30484	That of the Deluge, Moses calls there Tehom- Rabbah, the Great Abyss; and can there be any greater than the forementioned Mother- Abvss?
A30484	The Earth is the Lord''s, for he hath founded it near the Seas, Where is the confequence of this?
A30484	What is there wonderful in this, that the shores should lie by the Sea- side; Where could they lie else?
A30484	What reason or argument is this, why the Earth should be the Lord''s?
A30484	What tolerable interpretation can these admit of, if we do not allow the Earth once to have encompass''d and overspread the face of the Waters?
A30484	What watery constitution have they?
A30484	When shall this new World appear?
A30484	Where can we now find in Nature, such an Earth as has the Seas and the Water for its foundation?
A30484	Where wast thou when I laid the foundations of the Earth?
A30484	Whereupon are the foundat ● ons thereof fastned, and who laid the corner stone?
A30484	by reason of what?
A30484	or could they pretend to be ignorant of that without making themselves ridiculous both to Jews and Christians?
A30484	that there was a Deluge, that destroyed Mankind?
A30484	that they were ignorant that the Heavens and the Earth were constituted so and so, before the Flood?
A30484	what''s this to the natural World, whereof they were speaking?
A42819	And did they, think we, understand the Interest of the Roman Church?
A42819	And if we go beyond the Creed for the Essentials of Faith; who can tell where you shall stop?
A42819	And now, O inhabitants of Jerusalem, and men of Judah, judge I pray you be ● … ween me, and my vineyard; are not my ways equal?
A42819	And shall we despise our advantages, and forsake them?
A42819	And to argue against this supposal, as some do, by Queries, What men are in that other Earth?
A42819	And what Ends of a P ● … rty they did?
A42819	And what can Religion get this way?
A42819	And what can we say next, if we consent to the Accusation?
A42819	And wherein have I wearied thee?
A42819	And would it not be vain self- contradiction to use Arguments against their Decrees, though they are never so unreasonable?
A42819	But what is this to the disadvantage of Reason, to which indeed those sorts of Wisdom are as contrary, as they are to Religion?
A42819	Did these know what they recommended?
A42819	For what advantage can the Atheist, and Insidel expect greater, than this, That Reason is against Religion?
A42819	He argues, that God will provide for Us, because he doth for the Ravens, since we are better than they; How much more are ye better than the sowls?
A42819	How apply General Propositions to our own particular cases?
A42819	How can we compare one Scripture with another?
A42819	How can we draw any Consequence from it?
A42819	How much more then is a man better than a sheep?
A42819	How tell what is to be ● … aken in the Letter; what in the Mystery, what plainly; what in a Figure?
A42819	If God so cloath the grass, how much more will he cloath you?
A42819	If so, we kindly serve their ends, and promote their Designs in the way, which they account best, while we vili ● … ie, and disparage Reason?
A42819	Is this, think we, that Philosophy, that wisdom of this world, which the great Apostle censures and condemns?
A42819	May we not follow blindly whatever the Infallible Man at Rome, and his Councils, say?
A42819	O my people, what have I done unto thee?
A42819	Or to alledge Consequences from Scripture against any of their Articles, though never so contrary to the Holy Oracles?
A42819	Shall we give our enemies the Weapons, and all the odds; and so endeavour to insure their Triumphs over us?
A42819	Shall we relinquish our ground, and our light, and mu ● … e our selves up in darkness?
A42819	Thus if any one should ask me, How the Divine Nature is united to the Humane?
A42819	What according to strict, and rigorous truth?
A42819	What by way of accommodation to our apprehensions?
A42819	What can they propose more?
A42819	What do they pretend?
A42819	What vanity; what prejudice to Religion can be supposed in this?
A42819	Where is the Scribe?
A42819	Why will ye die, ye house of Israel?
A42819	Would it not be blameless, and irreproveable for us to give up our und ● … rstandings implicitly to the Dictates, and Declarations of that Church?
A42819	and are not your ways unequal?
A42819	and how saved?
A42819	whether fallen?
A42833	And how comes it to pass, that we are not aware of any such congenite apprehensions?
A42833	And how should we recall the distances of Bodies which lye in a line?
A42833	And what happiness is there in a storm of passions?
A42833	And what''s a diaphanous body, but the Lights medium, the Air?
A42833	But shall we malign it, because it entitles us not to an Omniscience?
A42833	By whose direction is the nutriment so regularly distributed unto the respective parts, and how are they kept to their specifick uniformities?
A42833	Can nothing be otherwise, which we conceive impossible, to be so?
A42833	Can unguided matter keep it self to such exact conformities, as not in the least spot to vary from the species?
A42833	Did we learn such an Alphabet in our Embryo- state?
A42833	How are the Glories of the Field spun, and by what Pencil are they limn''d in their unaffected bravery?
A42833	How do they scramble for their Nuts, and Apples, and how zealous for their pety Victories?
A42833	How fond are men of a bundle of opinions, which are no better then a bagge of Cherry- stones?
A42833	How is a drop of Dew organiz''d into an Insect, or a lump of Clay into animal Perfections?
A42833	If our Returning Lord, shall scarse find faith on earth, where will he look for charity?
A42833	Is he sure, that objects are not otherwise sensed by others, then they are by him?
A42833	Is it just to condemn the Physitian, because Hephestion dyed?
A42833	Is not light more known then this insignificant Energie?
A42833	Is our knowledge, and things, so adequately commensurate, as to justifie the affirming, that that can not be, which we comprehend not?
A42833	Is''t not possible, and how know we the contrary, but, that something, which alway attends the grosser flame, may be the cause of heat?
A42833	Now are not many things certain by the Principles of one, which are impossible to the apprehensions of another?
A42833	Now let the Sciolist tell me, why things must needs be so, as his individual senses represent them?
A42833	Now who dares pretend to have seen the prime motive causes, or to have had a view of Nature, while she lay in her simple Originals?
A42833	Shall we not rejoyce at the gladsome approach of day, because it''s over- cast with a cloud, and follow''d by the obscurity of night?
A42833	Shall we, like sullen children, because we have not what we would; contemn what the benignity of Heaven offers us?
A42833	We know what we know; but do we know any more?
A42833	What a Romance is the story of those impossible concamerations, Intersections, Involutions, and feign''d Rotations of solid Orbs?
A42833	What a number of words here have nothing answering them?
A42833	What a stir is there for Mint, Anise, and Cummin controversies, while the great practical fundamentals are unstudyed, unobserved?
A42833	What is''t then that prevents our Sensations; or if we do perceive, how is''t, that we know it not?
A42833	What work do our Imaginations make with Eternity and Immensity?
A42833	Who can speak of such fooleries without a Satyr, to see aged Infants so quarrel at put- pin, and the doating world grown child again?
A42833	With what an infinite of Law- suits, controversies, and litigious cases doth the world abound?
A42833	and how are we gravell''d by their cutting Dilemma''s?
A42833	and may not it, and its supposed cause, be only parallel effects?
A42833	and why must his sense be the infallible Criterion?
A43987	And may not so many frozen Clouds serve for so many Looking- glasses?
A43987	And what hinders but that we may think this likely?
A43987	As if it be asked, what is Hard?
A43987	Besides, how can any whole Body be Moved, unless all its parts be moved together with it?
A43987	But if it be asked concerning an Abstract Name, what is it?
A43987	But if it be demanded, what is Hardness?
A43987	But what is this determinately true, but true upon our knowledge, or evidently true?
A43987	But what may be the cause of this decay or weakning?
A43987	But what?
A43987	But why have they not learned them, unlesse for this reason that none hitherto have taught them in a clear and exact method?
A43987	But why should Eternity be called an Abiding Now, rather then an Abiding Then?
A43987	But why?
A43987	But you will say, by what Sense shall we take notice of Sense?
A43987	For by which of our Senses is it, that we take notice of the Aire, seeing we neither See, nor Hear, nor Tast, nor Smell, nor Feel it to be any thing?
A43987	For if concerning the Name of a Body, that is, concerning a Concrete Name, it be asked, what is it?
A43987	For to what end is it to do over again that which is already done?
A43987	For what shall we say?
A43987	For who can commend him that demonstrates thus?
A43987	For who does not alwayes and in the same manner understand him that sayes any thing is Extended, or Moved, or not Moved?
A43987	From whence therefore can these creatures have their Light, but from lying all day in the Sun- shine, in the hottest time of Summer?
A43987	Have not all men one kinde of soule, and the same faculties of mind?
A43987	Have they sharper wits then these?
A43987	Is the Motion the weaker because the Object is taken away?
A43987	Nor is it from this, that men know not that the effects of war are evil; for who is there that thinks not poverty and losse of life to be great evils?
A43987	Or am I in the wrong, who think I have found out the construction of both these Problemes by the Rule and Compass onely?
A43987	Or how can the internall Parts of it be Moved, but by leaving their Place?
A43987	Or lastly, Whence is it that any Body possesseth the same space for sometime?
A43987	Or rather, what may the cause be, that being once elevated, they fall down again?
A43987	Or that there can be no Vacuum, because Vacuum is nothing, or as they call it, Non Ens?
A43987	Or, How comes it to pass that the whole Body by succession is seen now here now there?
A43987	They which in this manner take away Eternity from the World, do they not by the same means take away Eternity from the Creator of the Wo ● ld?
A43987	Were there no Philosophers Natural nor Civil among the ancient Greeks?
A43987	What then are these things?
A43987	What then can Dayes, Moneths and Yeares be, but the Names of such Computations made in our Mind?
A43987	What then is it?
A43987	What then makes this difference, except Philosophy?
A43987	Why then should not that other of the smalness of some Bodies, become credible at some time or other?
A43987	Why therefore being once carried up, doth it fall again?
A43987	Why therefore should not reciprocal motion of the parts of the Loadstone contribute as much towards the moving of Iron?
A43987	and Pappus himself, was he faulty when he found out the trisection of an Angle by the help of an Hyperbole?
A43987	and may they not be fitly disposed for that purpose?
A43987	are the ancient Geometricians to be blamed, who made use of the Quadratrix for the finding out of a straight line equal to the arch of a Circle?
A37496	Again, are believers, as he affirms, at an infinite distance from Christ ▪ If this were true, what sad news would it be to the Church of God?
A37496	And can not we be enemies to this say y ● u, without hating the blessed word of God?
A37496	And how contrary is this Doctrine to Mr. Simpsons?
A37496	And how highly hath he honored their Learning, to make it a defence for the Gospel?
A37496	And if the world by wisdom, that is, its Philosophy, knew not God, how can it by that wisdom reveal God and his things which it never knew?
A37496	And last of all, If any say, I my self relate to the University, why then do I speak against it thus?
A37496	And was this promise only made to them, and not to all the faithful also, who should believe in Christ through their word?
A37496	And what now are the University- Degrees in Divinity to these?
A37496	Are Grammar, R ● thorick, Logick, Ethicks, Physicks, Metaphysicks, Mathematicks, the weapons whereby we must defend the Gospel?
A37496	But what do they perform at length?
A37496	But what strange Phrase is this?
A37496	Do not the Saints partake of the Divine Nature?
A37496	Doth this man truly believe in the Son of the living God, who make him such an helpless Idol?
A37496	For is our Vnion with Christ, the Foundation of error?
A37496	For what Humane Learning had Peter and John?
A37496	For which of the Philosophers instructed the Apostles?
A37496	How can this Doctrine agree with these Scriptures?
A37496	How highly hath Mr. Simpson honored Socrates, Pythagoras, Plato and Aristotles,& c. to make them a strong guard for the Person of Christ?
A37496	I Answer, what part of Philosophy is here made use of?
A37496	I say, doth he believe this word to be of God, which hath done the very works of God?
A37496	In what a sad condition then are the common and plain people, that they can not pledge him?
A37496	Is it a not madness then to say that we could not understand the Scripture without Aristotle?
A37496	Must that word be secured by Aristotle, which delivers all the Elect from sin, death and hell for ever?
A37496	Now doth not all this declare a most woful Ignorance of, and enmity to the Gospel of God our Saviour?
A37496	Or how shall the Mysterie of faith, and of our union with Christ through faith into one flesh and Spirit with him be known?
A37496	Or the new birth, and new Creature, which hath all things new in it, and all those new things, the things of God?
A37496	Or what help must they have to teach them Divinity, who have not opportunity to gain Humane Learning?
A37496	Quae ergo ● lcemosyna est sic fovere puerulum talem Diaboli in Castris Cainiticis contra Christum?
A37496	Quis est sapiens& intelliget haec?
A37496	What alms therefore is it to cherish such a child of the Devil in Cains Castles against Christ?
A37496	Who but Antichrist himself could have brought in and set up such an Abomination of desolation in the Church of God?
A37496	Who is it then?
A37496	and if the Ceremonies of the Law were in use under the Gospel, how ought we to rend our Garments at the bearing of these things?
A37496	and what is the divine Nature, but the very Nature of God?
A37496	and yet openly affirms to the world, that it can not maintain it self, or subsist without the help of Philosophy?
A37496	or have true, Believers no real Vnion with Christ, but imaginary?
A37496	or who of the Heathens are here quoted?
A37496	where he saith, exceeding great and pretious promises are made to us that we thereby should be made partakers of the Divine Nature?
A96369	1. who''d expect Fire out of water?
A96369	Again, because a Body is ordered naturally to Act and to Suffer, we ask, what it can or can not do?
A96369	Again, if, to endure be, for the same thing to be the same it was; is it not clear, ther''s nothing requir''d but a non- mutation?
A96369	Again, the universall answer is evident to all those questions, Whether God knows Future contingents?
A96369	Again; why''t is often sexangular, or rather like a Star with six rayes?
A96369	And this sense seems the better: for, what could be the end why God should appear a- walking?
A96369	And what did God?
A96369	And, how will it unite?
A96369	And, that this is true, appears out of those explications of Place, whereby, usually, answer is made to the Question, Where is such a thing?
A96369	But, if it be ask''d, what the proposition will signify, if it be referr''d immediately to the effect, as it sounds?
A96369	By what or How?
A96369	Concerning the proper nature of Body, because''t is Finite, we ask, of what Figure''t is?
A96369	Do you ask, What fruits I expect?
A96369	Hence, then, those Questions are superfluous, Whether one Form can be the same in divers Matters?
A96369	If in Rest, the Predicate is neither constantly fixt to the Subject, nor the Subject to the Predicate; and then we ask, where a thing is?
A96369	If it be, therefore, ask''d, what men mean by such propositions,''t will rain,''t will be hot, Socrates will be angry or go to Sea,& c?
A96369	In what?
A96369	Infinite things?
A96369	Materia prima?
A96369	Mentall or imaginary things?
A96369	Negations?
A96369	Of this last, we ask, When was the Motion?
A96369	Predicates of the first kind are said to be predicated in quid or as the what; being such as answer to the question, what a thing is?
A96369	THe solution, also, of that old Question is evident, Why God made not the World before?
A96369	The second is, Why God, of all others should name Day and Night, the Firmament, the Land and Seas, and lastly Man; but none of the rest?
A96369	The third is, Why God bless''d only the Fishes, Birds and Man; and not the Plants nor Animals?
A96369	To the question, therefore, Whether time would passe on were the Sun or Heavens immoveable?
A96369	WHat says Theology to this?
A96369	What more?
A96369	When the Subject is mov''d, we ask, by what?
A96369	Why?
A96369	You''l ask, wherein consists this action of an Intelligence upon a body?
A96369	You''l say, Since a Spirit is a Thing of another order then a body, how can it concurre into the same Thing?
A96369	and again, Whether many Forms in one Matter?
A96369	and that we answer is said to Act, and the Subject to Suffer from it: when the Subject moves, we ask, what it moves?
A96369	and what we answer is call''d its Quality: Lastly,''t is compar''d to other particular things; and we ask, what''t is in respect to another?
A96369	and, on the other side, that, of two things which exist, if one perish, that''s said to be chang''d; that which endures remaining still unchang''d?
A96369	and, what neighbourhood of one to the other?
A96369	because''t is Alterable by others, we ask, how''t is, in respect to those Qualities according to which''t is variable?
A96369	but, with the addition of what kind or what in particular?
A96369	is irrationall; and signifies just as if they should say, If the sides of the sphear were joyn''d,& nothing else done, would they be joyn''d?
A96369	or, what consequence is this, An Angel wills, therefore a Body is rarefy''d?
A96369	the secrets of Hearts?
A96369	then, how will it be cemented?
A96369	whereto the Predicate we answer is call''d its Site or Situation: Or lastly, the Predicate is fixt to the Subject, and we ask, what it has?
A49317	139 of Mr. Lo ● ks Letter to the Bishop of Worcester?
A49317	15. would positively and plainly say that this Law of Nature was written upon the hearts of the Gentiles, if it really and truly was not ● o?
A49317	And First, how doth he prove that it is necessary that there should be one single, determinate Rule for the future happiness of all Men?
A49317	And can we ● hink it reasonable, that God should deal the better with any Man for turning Apostate?
A49317	And is not this now a Scheme of Religion worthy of an Immortal Deist?
A49317	And is there not requir''d in the 〈 ◊ 〉 the f ● ee determination of it self, though 〈 ◊ 〉 other requisites besides do concur?
A49317	And what advantage is this to his cause?
A49317	But doth Religion pretend any thing to the contrary?
A49317	But how do they prove, that this impression would make the belief of a God irresistible and necessary?
A49317	But is it the less Innate, because it is also rational?
A49317	But may not a Man err, like a Fool, and yet after enquiry?
A49317	But may we not both by reason, and experienece, know something to be true, of which we have no clear and distinct Idea, as to the manner of''em?
A49317	But what if there be other Arguments to prove the being of a God, must we then reject this as useless?
A49317	But why is not the Duty reciprocal?
A49317	But why should any such maxim be of more authority than those of St. Paul?
A49317	But why should he call the will of Man Inefficax, when at the same time he tells us that it determins the will of God?
A49317	But will he argue barely from the Laws not being heard, that therefore there is none?
A49317	But yet is there nothing in that admirable contrivance of the whole?
A49317	Could not God as well Save the rest of the World by some extraordinary manner, as he sav''d Noah, and his Family in an ordinary one?
A49317	Do ● s not the Soul depend upon God, as to its pres ● rvation in all 〈 ◊ 〉 Actions?
A49317	Dost thou not think, that thou art bound to bel ● ● ve and do as they have promis''d for thee?
A49317	For if innate ideas are to be examined and judged on by the working of reason, What then?
A49317	However if we see all things in God by his exhibiting to us the Ideas that are in himself, how comes he so variously to represent them to several Men?
A49317	Is it the less day with us, because it is at the same time Night in otber Places?
A49317	Is not the light of a Candle a true Light, tho''it be inferiour to that of the Sun?
A49317	Is there nothing further r ● quir''d for Action but only thes ●?
A49317	Lock indeed say, that these notions are in the same sense Connatural to the Soul, as reason it self is?
A49317	May it not be such, as that the power and ef ● icacy of it m ● y be, in a great measure rebated by wilful wickedness and vicious Practices?
A49317	May not Christ be made to us Wisdom, unless we see all things in the Ideal World?
A49317	May not the the Soul of a Child properly be call''d a rational Soul, tho''as yet it can not form a Syllogism?
A49317	May there not be such a thing as Divine Grace, tho''at the same ● ime we do not believe it to be irrisistible?
A49317	Might not Mans will, if God had so pleas''d, as well determine the motion of his own Arme, as determine the will of God?
A49317	Not by a Mediator, for that he says, is unnecessary: Strenu ● asseris, sed quo modò probas?
A49317	Nothing in all this worthy of a rational assent?
A49317	Now let us compare such or such an action to the Law or Rule of Fashion or reputation; I find it agreeable thereunto: What then follows?
A49317	Or may not matters of Fact done by God be misrepresented as well, as those done by Men?
A49317	Since he is so Positive in his demand, why may not we be a ● positive in our answer, and say, that they can: And what then?
A49317	Some semina vitae moralis, tho''these do not show themselves until such prefixt times, as Providence and the nature of things have appointed for''em?
A49317	What necessity is there, that the mode of Humane understanding should be thus fully explain''d at all?
A49317	What then?
A49317	Who would not from hence be apt to think, that these Men could write as good a Moral as the Gospel?
A49317	Why may not Children be, in the same way, bound to honour their Parents, as Parents to love their Children?
A49317	Why may not this, as well as the union of the Soul and Body, remain a Phaenomenon not yet explain''d, and perhaps not explicable?
A49317	Why then may not Moses be as well explain''d by St. Paul, as St. Paul by Moses; and so Natural inscription be understood by both?
A49317	Will a superficiall enquiry excuse the folly?
A49317	are commanded by God to teach their Children these Moral Dutys: But what then?
A49317	may there not be such an impression upon our minds, as may rather gently incline, than forcibly constrain to belief?
A49317	nothing in all this worthy of a Man of clear Ideas, and distinct perceptions to believe or imbrace?
A49317	nothing in that exact correspondence, and agreement of the parts of Scripture, tho''writ at several times and upon different occasions?
A49317	or indeed that he should be admitted into the same rank of Candidates for happiness, with a mere natural Pagan, who never knew any other Religion?
A49317	what less glorious Title than that of Oracle, becomes such profound reasoning, as this?
A49317	● ut must we have all things n ● c ● ssary for Action, if we have the Ideas of all things pr ● sent to us?
A65801	& quomodo corpori sit unita?
A65801	& sine quibus neque vivi vel omninò vel certè commodè potest?
A65801	An illic est labor ut hoc quo distingua 〈 ◊ 〉 vocetur Forma?
A65801	An qualis debeat esse ut bona sit declarabitis, qui nullam esse evidentem conceditis?
A65801	Ars itaque quid est, nisi regula quae plerumque non deficit?
A65801	Colorem tandem non esse aliud quàm Superficiei secundum partes sensui indistinctas confusam figurationem?
A65801	Constántne haec simul ut appareat nihil eorū quae proposita sunt nobis esse verū,& simul appareat aliquod eorū esse verum?
A65801	Cum quantâ caecitate haec disputat Scepticus qui Veritatem nusquam esse quae hominem liberare valeat ultrò agnoscit?
A65801	Cur deinde nostrae erunt falsae& vestrae bonae?
A65801	Cur majoribus ea quae nobis videntur Vera persuadere conamur?
A65801	De reliquis facilè apparebit esse par ratio?
A65801	Denique, quid est in toto hominum usu in quo aliqua Artis species non exercetur?
A65801	Ea quae Geometriam caeteris scientiis praeferunt magnâ ex parte falsa esse, acceptata ad usum, non credita ad scientiam?
A65801	Ergo tot Majorum vestrcrum toto Christiano orbi prodigiosa ingenia ad fumos& inflatas bullas pro gemmis& monilibus distrahendas emissa sunt?
A65801	Et sicciores in figuras diversas abituras?
A65801	Fluxus magnetici, sympathetici, odoriflui, mutuò non rumpuntur& vani evadunt?
A65801	Intexúntne Definitiones cum Per se notis?
A65801	Libros suos ad Euclidis normam elimant?
A65801	Nam qui hoc asserit, non simul negat Magnitudinem,& tamen clarè nominat Aptitudinē ad magnitudinem?
A65801	Neque alia admittunt in probationem?
A65801	Neque ego inficias eam negligi has in scholis, sed culpam do Scepticismo qui regnat in illis?
A65801	Non hoc, notâ dicam impressissimâ an admiratione prosequendum est?
A65801	Non licet mihi dicere de duabus Statuis aeneis quod conveniant in Aere, distinguantur Figuris?
A65801	Nonne aequum est vobis ingerere ut quaecunque assumitis priùs probetis,& hoc usque sine fine?
A65801	Numquid ad aliud quàm ut nota sit longitudo corporis quod metiuntur?
A65801	Objiciendum itaque in ipsis principiis est hujusmodi scientiae contemptoribus, Quid tentatis quid caeptatis?
A65801	Petere ut Linea in infinitum producatur?
A65801	Peto ego quorsum inservit haec designatio?
A65801	Potéstne credi tantum desipere viros ingenio nobiles ut illa negent quibus plena est humana Vita?
A65801	Potéstne nasci aliquis adeò Brutus ut non agnoscat unam rem ab aliâ esse distinctam?
A65801	Profitentúrne demonstrare?
A65801	Quaenam vobis mens est?
A65801	Quaeritat enim ulteriùs, Unde Anima venerit?
A65801	Quando itaque petit, Unde Anima veniat?
A65801	Quanta est haec importunitas ut non liceat Formam appellare quam video distinguere unam ab aliâ?
A65801	Qui haec negare non audent, cur in cerebri patulis idem contingere recusant?
A65801	Quid ab auriculis Midae magis fatuum expectari posset?
A65801	Quid ait Scepticus?
A65801	Quid commemorem conversationem humanam?
A65801	Quid enim manifestius est, quàm Geometras postulare Lineam rectam à puncto ad punctum duci?
A65801	Quid hic mirandum si Vir ingeniosus adeo solennes nugas derisit?
A65801	Quid si dixerim, nunquam deficere?
A65801	Quis adeò bardus est, ut non sic loquatur de Aere vel Marmore ad hoc ipsum seposito, quòd nondum sit sed possit esse vel erit aliquando Mercurius?
A65801	Quis adeò ignarus est, ut in eâdem distantiâ nesciat majora obtusiori angulo& fortiùs ferire oculum?
A65801	Quis enim hoc excussit, quinam vel quorum Judicio Sapientes nominentur qui de Peripateticis hoc pronunciaverunt?
A65801	Quis enim potest ambigere corpus quatenus longum esse terminatum,& proinde Finem seu Terminum prohibeat signari?
A65801	Quis ex modernis faeliciùs naturam evisceravit Digbaeo, qui ubique Aristotelis memor est& dictata ipsius cum candore acceptat?
A65801	Quis hanc notam à Sceptico expectavisset?
A65801	Quis tulerit Gracchum de seditione querentem?
A65801	Quo jure?
A65801	Quomodo enim, dum in communi clarissimè tibi apparet quòd non sit verum quicquam, tamen in specie asseris hoc tibi apparere verū?
A65801	Reponendum est, An dubitet unde Homo veniat?
A65801	Rursus, num alia formâ discursus utemini quàm syllogisticâ?
A65801	Si enim nihil certum esse possit in rebus humanis, cur infantes& pueros instruimus?
A65801	Si enim nullae partes sint donec per divisionem creentur, manifestè insaniunt qui quaerunt quomodo uniantur quae nullae sunt?
A65801	Si in pauculis erravit Aristoteles, quae invidia?
A65801	Sin solida sit& tertiae dimensionis particeps ex distantiâ varietatem mutuari?
A65801	Tandem, quorsum argumenta congerimus adversus illos qui quantum in se est humanam naturam exuerunt,& ad Brutornm stabula fecesserunt?
A65801	Triangulum aequilaterum?
A65801	Tu qui nihil scire teipsum profiteris, aliis Ignorantiam objectes?
A65801	Tu qui profiteris nescire an aliqua sit, quàm temerè affirmas illā semper cum indomitis Affectibus habitare, cùm si nulla sit nusquā habitet?
A65801	Unde enim erit aliqua apparentia in dictis vestris?
A65801	Ut fiat circulus?
A65801	Vel si sit distincta simul asserat per nihil distingui?
A65801	Vel si sit tertia de Marmore, culpabor si dixero distingui aeneas ab marmoreâ, quòd haec sit saxea, reliquae Metallicae?
A65801	Verùm, si neque legitimâ ad hoc ingrediuntur semitâ, quomodo non sunt explodendi?
A65801	Vos autem ipsi quomodo evincetis vel unam consequentiam esse malam?
A65801	Vosmet ipsi ad parem inanitatem tot annorum exercitiis produci sustinetis?
A65801	an Philosophiae negandum est crescere?
A65801	an Rhetorum turbam suaviter ignota& incerta garrientium,& greges vobis commissos in obvia praecipitia prodentium?
A65801	et, cum apud hos degere Aristotelem et ipsius secreta, eo quod nemo contradixerit arbitraretur, ea integre neglexerit et contempserit?
A65801	praesertim verò negotiationem?
A65801	quomodo audetis aliquem verè hominem ad ● riri?
A65801	quàm de de Lineis& Superficiebus totis voluminibus disserere?
A56399	And when Democritus had modell''d his Atoms, and Epicurus had, as he fansied, put them in a right way to gather into a Body, what did it avail them?
A56399	Annon igitur Theologus istud Quandam summo jure reprehendit?
A56399	Annon ista floris plus valent quàm vestra Idea?
A56399	As how, I beseech you?
A56399	Atqui secundùm priscam vocis significationem intelligere certè non potuit, ni ● artesianam& Platonicam de Ideis opinionem unam esse cognôsset?
A56399	Besides, what is this Chance at last?
A56399	Besides, what order or disposition of the Heavenly Bodies will these men pitch upon, as effective of such consequences?
A56399	But do not you know the Theorist is so liberal of that Element, as to furnish out of the Centre with it even to profuseness?
A56399	But does he believe his insignificancy will be his security in the common danger, a Pass- port through the Waves?
A56399	But how does this Argument comport with the daily testimony of our eyes?
A56399	But is Oil of so glutinous a Nature?
A56399	But may not the Pretender''s Faculties be inferiour?
A56399	But now where appears that little half Animal the Atheist?
A56399	But then what if the Beauty, Structure, and Order which ensu''d, could not arise from any such Principles, as it is plain they could not?
A56399	But what shall at last animate some of these lumps, and temper all of them?
A56399	Cur, quaeso, non licuit?
A56399	D''you see that poor Dog there?
A56399	Did you never see Water and Ashes mixt in a Kettle before''t was hung over the Fire?
A56399	Do his Faculties therefore differ from ours only in order?
A56399	Enimverò quis Deum( tu reponis) sub aliquâ figurâ aut sibi aut aliis unquam repraesentare potest?
A56399	Ergo nonne Idea plusquàm nota recognitionis esse videtur?
A56399	For granting these Atoms fell thus together; did they chance, I beseech you, to fall together before they did fall together?
A56399	For what''s the King and his Council to me?
A56399	For why must this Chaos be a fluid Mass?
A56399	Have Orion and the Pleiades been in Trine with Aquarius?
A56399	Have not Traytors, High- way- men, and Prostitutes Complexion and Feature as taking as Saints?
A56399	How could that be, unless there was such a Crust?
A56399	How often has the Poinancy of a single proposition, or the quaintness of a reply determin''d Life and Death?
A56399	Is this then the penetrating Man?
A56399	May they not be fewer?
A56399	May they not be less perfect?
A56399	Must they therefore devour all Relations and Properties whatsoever?
A56399	Nonne enim( teipsum appello) tripartitam ille intellectualium operationum divisionem instituit?
A56399	Not that I imagine good Manners make a new face, but what then?
A56399	Nôsti ergo, inquit, quid sit Idea?
A56399	Or does he fansie his Hammock will serve him for a Long- boat, and that he alone shall swim to shore upon his back without striking?
A56399	Quid enim faceret Theologus?
A56399	Quid enim habet dignum quod concupiscas?
A56399	Quid enim hoc est, quàm quae fuerit( ista substantia) te omninio nescire?
A56399	Quid enim?
A56399	Quid est praecipuum?
A56399	Quid nunc mihi dicis, Antoni plurimùm colende?
A56399	Quid quòd Idearum ipse venerabilis autor de iis tam incertè& allegoricè differeret?
A56399	Quomodo autem in hac re defensu ● us, quomodo tantâ sua solertiâ illustraturus est?
A56399	Quî, tu respondes, explicaret?
A56399	Shall I be oblig''d to acquiesce in a Miracle, because I can not fathom Nature''s measures?
A56399	Si contemplando animae Ideam, Ideam istam i d esse quod de illius essentiâ concepisti tecum recognoscas?
A56399	Si intelligere te ais, cur figurâ quâdam non descripseris, aut fando explicaveris?
A56399	That were self- resignation with a Vengeance: What?
A56399	The Division and Subdivision thus atchiev''d, and all the Particles thrown into Motion, what other alterations are like to arise?
A56399	Then it seems you fancy the Chaos boyling up like a Mess of Frumenty?
A56399	Thus therefore he argues, What, am I indebted to my Country more than my Country''s indebted to me?
A56399	To whom do you apply that?
A56399	What becomes then of the Authority of the Ancients?
A56399	What changes would ensue in this Cube of matter?
A56399	What may that be?
A56399	What opinion, I wonder, of Piety to his fellow- Citizens must such a man have embrac''d?
A56399	Which way these Masses are bound up and fasten''d together, so as not to be wash''d asunder again by the motion of the free parts of the Fluid?
A56399	Why do you believe so?
A56399	Why might it not be as well a drift or shower of Atoms yet unamass''d, disorderly dancing one amongst another, and at various distances?
A56399	and how can I help it, if Constitutions will change?
A56399	and not only so, but elevate and prompt the Imagination?
A56399	how must he look upon Political Duties as mere Platonick Ideas?
A56399	may not the serenity and transport of the Mind add life to the Eyes, and smiles to the Mouth, and colour to the Cheeks?
A56399	may they not brighten a native coarseness?
A56399	nonne ipsum imaginationis opisicium primasque simplicesque rerum repraesentationes judicium praecedentes, easdem esse decrevit?
A56399	nonne primo in divisione membro Ideas illas tanquam rerum imagines attribuit?
A56399	num secundùm priscam vocis significationem, an secundùm novam aliquam vestram intelligeret?
A56399	or conclude before he judges?
A56399	or has Virgo been troubled with a Diabetes so long?
A56399	quid enim?
A56399	quâ de communi Picturarum apparatu tollemus?
A56399	that is, Does he judge before he apprehends?
A56399	the subtile inventive, Verè adeptus?
A56399	what Mind so frigid, but at this would sicken for further opportunities to signifie its Zeal?
A34395	( Jodocus), d. 1713?
A34395	AND moreover also, Why did he drown the old World with Water, and hath purposed to destroy this with Fire?
A34395	And how can one expel or drive out another?
A34395	And in the Creation of this World, did not the Waters at the Command of God, produce Birds and Fishes?
A34395	And shall not this Ocean perpetually abound with its own Efflux to the Production of Creatures, and that with a certain continual Stream?
A34395	BUT, Secondly, How can they prove Impenetrability is an Essential Attribute of Body; or that Penetrability is an Essential Attribute of Spirit?
A34395	But how can this be without Life or sense?
A34395	But if it be demanded of them, from whence this Spirit is sent, and who sendeth it?
A34395	But what farther progress in Goodness or Perfection hath a dead Matter?
A34395	But whence is it, that when a Body is at length corrupted, out of this Corruption another Species of Things is generated?
A34395	For seeing the Soul can so easily penetrate the Body, How can any Corporeal Thing hurt it?
A34395	For why doth the Spirit require such an organized Body?
A34395	I mean, from that which is its proper Nature, as considered Originally, or in its Beginning, or First Being?
A34395	If they say, it hath a Metaphysical Goodness and Truth, even as every Being is Good and True: Again; I demand, What is that Goodness and Truth?
A34395	Is a Horse then a mere Fabrick or dead Matter?
A34395	Moreover, Why is the Spirit or Soul so passible in corporal Pains?
A34395	Now how can it be, that this Fountain shall not always plentifully flow, and send from it self Living Waters?
A34395	Or how can any Thing, that wanteth Life, enjoy Divine Goodness?
A34395	Or, What Attributes do they ascribe to them?
A34395	Or, what are those Links or Chains, whereby they have so firm a connexion, and that for so long a space of Time?
A34395	Or, which thinkest thou is the worst Degeneration, to bear the Image of a Beast in Spirit, or in Body?
A34395	Or, why is it requisite, that the Image of the Object should be sent to it, through the Eye, that it may see it?
A34395	THE Second Thing to be considered, is, Whether one Species of Things can be changed into another?
A34395	Was it because it was so hard and thick?
A34395	What can be here objected against the Justice of God?
A34395	What can it see, hear, taste, or feel, either from within or without?
A34395	Wherefore do we call a Thing Good?
A34395	Whether God Created all Creatures together, or one after another?
A34395	Why doth it need a Corporeal Light, to see Corporeal Objects?
A34395	Why doth it require a Corporeal Eye so wonderfully formed and organized, that I can see by it?
A34395	Why may not Body be more or less impenetrable, and Spirit more or less penetrable, as it may, and indeed doth happen in all other Attributes?
A34395	Why then doth not he that cleaves to a Beast, by the same reason, become one with a Beast?
A34395	Yea, how comes it to pass that all kind of Animals are not immediately produced out of one and the same Body?
A34395	and shall not such deservedly become like Devils, even as those who led an Angelical Life are made equal with the Angels?
A34395	if he hath, which can not be denied, what becomes of this Spirit when the Horse dies?
A34395	let us suppose but one Atom to be separated from its Fellow- Creatures, What can that do to perfect it self, or make it self greater or better?
A34395	or hath he a Spirit in him, having Knowledge, Sence, and Love, and divers other Faculties and Properties of a Spirit?
A64353	3. of Ecclesiastes?
A64353	3. v. 21. for instead of, Who knoweth the spirit of man that is ascending, and the Spirit of the beast that goeth downward to the earth?
A64353	And Abraham, the Friend of God, made this expostulation, for which he had no rebuke ▪ Wilt thou destroy the Righteous with the Wicked?
A64353	And again, this also, Shall not the Iudg of all the Earth do Right?
A64353	And doth not this Philosopher condemn himself, whilst he speaks concerning Pacts which we made at pleasure, teaching the signification of Words?
A64353	And first, d what kind of attribute, I pray you, is immaterial or incorporeal substance ▪ Where do you find it in the Scripture?
A64353	And he addeth also; Who can answer they shall be better by the return of the dispossessed party?
A64353	And what can be said of God, which may betoken honour, if he be once accused as the Author of Sin?
A64353	And who knows but that it may be effected by the same name?
A64353	And would you learn Christianity from Plato and Aristotle?
A64353	Are not your wayes unequal?
A64353	Are you then convinced, that God is?
A64353	But I must again ask you, what you g will say of all those Martyrs we read of in the History of the Church?
A64353	But d what if we be commanded by our lawful Prince, to say with our tongue, we believe not; must we obey such command?
A64353	But in what horrid place, and of what confounding quality, are the future torments, if they be not, to single persons eternal?
A64353	But seeing there is no such word in the Scripture, how will you warrant it from natural reason?
A64353	But substance( you say) being construed aright, doth signifie something that standeth under, under what, when ascrib''d to God?
A64353	But to come to somwhat peculiar in Christianitie; what if b a King or a Senate, or other Soveraign Person, forbid us to believe in Christ?
A64353	But what Elusion can be invented touching the foreknowledg of God?
A64353	But what answer have you in readiness to those places, where the Scripture speaks distinctly of Body and Soul?
A64353	But what av ● ileth Rebounding to the very Act of Sense?
A64353	But what can you h answer to our Saviours saying, Whosoever denyeth me before men, I will deny him before my Father which is in Heaven?
A64353	But what evasion is sufficient, when you read the History of the Deliverance of St. Peter?
A64353	But what will you say, c if perhaps Ratiocination be nothing but the coupling and concatenation of Names, by the Verb Est?
A64353	But when is it, that the heavens shall be no more?
A64353	But why to you of all men should this seem hard?
A64353	But, what great motive is there to this compliance with the civil Power, of any perswasion?
A64353	By a what Sense( say you) shall we take notice of Sense?
A64353	Curst be the man( what do I wish?
A64353	Do you find Magigistrate to signifie any where the person that hath the Sovereign Power, and not every where the Sovereigns Officers?
A64353	Do you think it an honour to God to be one of these?
A64353	Do you understand the connexion of Substance and Incorporeal?
A64353	Et iniquum esse ● um damnare, cui n ● n fuit potestas jussa complere?
A64353	For, how could those Objects and this Command conveigh a force into his Will, and thence into his Arm, to slay his Son?
A64353	Have you not read what our Lord said to his disciples, after his resurrection?
A64353	I could repeat to you, divers sayings of the ancient deceivers in Moralitie; such as are, Armatus leges ut o ● gitem?
A64353	If Impressions were, not only Instruments, but acts of Sense; might we not strongly argue, that a Looking- glass saw, and a Lute heard?
A64353	If then there be one Phantasm in one part, and a second in another, by what imaginable power can they confer?
A64353	Is not my way equal?
A64353	Is that your meaning?
A64353	It is something, you''l say, that being without Body stands under — stands under what?
A64353	O grave, where is thy victory?
A64353	Seeing by the Hypothesis, the impotent World exists, and an infinite power also; who else can be imagined this Omnipotent Architect?
A64353	What hindereth then, that we may not at all times, do or speak the things contained in them, after such manner as we are there directed?
A64353	What is then to be understood by eternal Torment, if we aright interpret the Holy Scripture?
A64353	What maketh a Superiour Law, but a Superiour Power, declaring his Will in some particular instances, to be obey''d?
A64353	What need is there of answer upon answer in the present case?
A64353	What then seemeth to you to be the place and state of the damned?
A64353	What will not a man say rather then acknowledge himself in an errour, though the thing it self speaketh it?
A64353	Where find you the Supreme Civil Magistrate( for him you mean) to be constituted a Judge of true and false?
A64353	Where is your Reason in these words, considering the ingeniousness of divers Dumb- men, excelling that of many who are loudly talkative?
A64353	Wherefore St. Paul saith a O death, where is thy sting?
A64353	Why c may not the Angels that appeared to Lot d — be understood of Images of men, supernaturally formed in the fancy?
A64353	Why do you t stile the King by the name of Magistrate?
A64353	Why then did accused Adam transfer the blame on Eve, and she upon the Serpent?
A64353	Will you suffer me to proceed in proving that the future estate of Gods subjects shall be upon earth,& particularly at Ierusalem?
A64353	You have thus rendred the words; Who knoweth that the spirit of man goeth upward?
A64353	and this, Who knoweth Mr. Hobbes, who is a Mathematician?
A64353	for there is great difference betwixt this saying, Who knoweth that Mr. Hobbes is a Mathematician?
A64353	the difference not consisting in any Physical causality, but in relation, or respect to divers Terms?
A64353	will you say under accidents?
A64353	— But whence doth it come to pass, that self- interest is laid by you as the foundation- stone of the Law of Nature?
A64353	— But yet if this Kingdom were to come at the Resurrection of Christ, why is it said, Some of them, rather then All?
A64353	— But, upon what account is it said by you, that the Omnipotence of God must be obstructed by the grant of an undetermin''d liberty in Man?
A65786	Again, why will ours be false, and yours good?
A65786	Again, will you use any other form of Discourse then Sylogistical?
A65786	An equilateral Triangle?
A65786	And admit no other for proof?
A65786	And see you not now the figure of the Animal and its respectively homogeneous parts form''d?
A65786	And that all of them will cling together, where they begin first to divide?
A65786	And that the dryer will grow into different figures?
A65786	And, you your selves, how will you evince any one Consequence to be ill?
A65786	Are there, perhaps, in all Nature more usual words than Being and Power?
A65786	Art, therefore, what is it, but a Rule which commonly fails not?
A65786	At length, therefore, he falls again into the old Error, enquiring how corporeal things can have any force upon a naked Spirit?
A65786	B. I demand, to what purpose serves this marking?
A65786	By this truth we are led to the evident solution of the two following knots; the econd being how the Body and Soul are united?
A65786	Can any man be born such a Bruit, as not to own that one thing is distinct from another?
A65786	Can these two stand together; it appears that none of those things proposed us are true; and at the same time, it appears that some of them are true?
A65786	Do they interweave Definitions with self- known truths?
A65786	Do they model their Books in Euclid''s Method?
A65786	Do they profess to Demonstrate?
A65786	Does the difficulty lie here, that this, by which t is distinguish''d should be called a Form?
A65786	Especially into certain hollow Vessels; if, by the beats of the boyling moisture, they be extended and thrust out in length?
A65786	First he asserts this Method is the Daughter of ignorance?
A65786	For he that asserts this does he not, at the same time, deny Bigness; and yet clearly he names an Aptitude to Bigness?
A65786	For, he asks farther, whence the Soul comes?
A65786	For, otherwise, how is it possible but opposition may be rais''d against this, out of things not- yet seen- through and conjoin''d with this Truth?
A65786	For, what''s more manifest than that Geometricians require a streight Line to be drawn from one point to another?
A65786	For, whence shall what you say derive any appearance?
A65786	For, who can doubt but that a Body, as Long, is terminated: and therefore can forbid an End or Term to be assign''d it?
A65786	For, who has sufficiently fifted this, who, or by whose judgment they are called wise, that have pronounced this of the Peripateticks?
A65786	Have so many prodigious wits of your Ancesters been sent abroad over all the Christian World, but to sell Smoak and Bubbles for Jewels& Pearls?
A65786	Have you yourselves the patience to be till''d on through so many years exercises, only to the like emptiness?
A65786	Here now enquire whence Aristotle has got an Authority with the Vulgar?
A65786	How blindly does the Sceptick dispute these things?
A65786	How have you the confidence to attaque any one that''s truly a man?
A65786	If Aristotle has err''d in a very few things; why, yet, so much anger?
A65786	In fine, To what purpose do we amass Arguments against those, who, as far as in them lies, have put off Humane Nature, and made themselves Beasts?
A65786	Is it for any thing but to notifie the Longitude of the Body they measure?
A65786	Is it not just to press on you to prove first whatever you assume; and this without ever coming to an end?
A65786	Is not this hugely remarkable, or rather to be admir''d?
A65786	It ought, therefore, be objected, at the very begining, to such contemners of Sciences; what attempt you?
A65786	Let''s consider what part of our Action or Life is exempt from their service: what Arts go to the providing us Food, Cloaths, Houses, Delights?
A65786	May not I say of two brazen Statues, that they agree in Brass, and are distinguisht by their Figures?
A65786	NOw we must give ear to the Complaints,( shall I call them?)
A65786	Next, he calls it the Inmate of untam''d affections: upon what title?
A65786	Nor can I deny that these are neglected in the Schools: but, what''s guilty on''t, but the Scepticism that reigns there?
A65786	Quis tulerit Gracchos de seditione querentes?
A65786	That a Circle be made?
A65786	That they demand a Line to be drawn out in infinitum?
A65786	That they dispute, whole Volumes full, conconcerning Lines and Superficies?
A65786	They that have not the confidence to deny these, why are they loath to allow the same may happen in the wide passages of the Brain?
A65786	To conclude, What is there that falls under mans use, wherein some kind of Art is not exercised?
A65786	What blind Tiresias could not as truly give verdict of Colours, perhaps''t is white, perhaps not?
A65786	What could be look''d for more silly from Midas''s ears?
A65786	What if I should say, that it never fails?
A65786	What need I mention Humane Conversation, but especially Negotiation?
A65786	What says the Sceptick?
A65786	What wonder now is it, if that ingenious Person derided such solemn trifles?
A65786	What''s your meaning?
A65786	When, therefore, he asks, Whence comes the Soul?
A65786	Whether there be at all any certainty attainable, at least of one Proposition or one Reasonment, which we call a Sylogism?
A65786	Which of the Moderns has more happily unbowel''d Nature than Digby, who at every turn is mindful of Aristotle, and candidly accepts his Dictates?
A65786	Who is so ignorant, that he knows not that bigger things, at the same distance, strike the eye in a more obtuse Angle and stronglier?
A65786	Who knows not that Figure, if plain, as objected to the eye, is nothing else but Quantity more spacious or contracted this or that way?
A65786	Will you tell us how it ought to be, to be good, you I say that grant none to be evident?''
A65786	and how t is united to the Body?
A65786	for, how, whilst, in common, it most clearly appears to thee that nothing is true; yet assertest thou, in particular, that this appears to thee true?
A65786	for, if there can be nothing certain in Humane matters, why do we instruct Infants and Boys?
A65786	it must be answered with a question, Whether he doubts whence the man comes?
A65786	or, if it be distinct, can he assert t is distinguish''d by nothing?
A65786	shall we not allow Philosophy its growing time?
A65786	what a strange unreasonableness is this, not to let me call that a Form, which I see distinguish one from the other?
A65786	what''s your aim?
A65786	who would have look''d for this brand from a Sceptick?
A65786	why strive we to perswade Youth into those things which seem True to us?
A65786	you that profess your selves to know nothing, do you object ignorance to others?
A65786	— You that profess you know not whether there be any or no; how rashly do you affirm it to dwell alwayes with untam''d affections?
A61130	8. v. 8. he reproves the Wicked in these words, How do ye say we are wise, and the Law of the Lord is with us?
A61130	?
A61130	And he said, Lord God whereby shall I know that I shall Inherit it?
A61130	And lastly, Whether that which he prophesied in the Name of the Lord, were agreeable to the Religion and Laws of the Country?
A61130	And who shall then be the Interpreters of it?
A61130	Asking likewise because Adam was ashamed, whether he had eaten of the forbidden Tree?
A61130	Can not Religion and Faith be defended unless Men be professedly ignorant, and bid Reason farewell?
A61130	Certainly such Men''s Folly exceeds their Piety: What troubles them?
A61130	Do not these two Texts directly oppose one another?
A61130	Full of very great fear they came again to Moses, and said, We have heard Gods Voice out of the midst of the Fire: Now therefore why should we dye?
A61130	God there reproves the Iews saying, who is there even among you that would have shut the Doors for nought?
A61130	How great a Schism was there occasion''d not long since, by a Controversie in Religion, between the Remonstrants and Contra- remonstrants?
A61130	How much more then ought Liberty of Judgment to be allowed, which is truly a Vertue, and should not be supprest?
A61130	I confess, by such a Liberty some Inconveniences may sometimes happen: But what Wisdom and Prudence can prevent all Inconveniences?
A61130	If any man ask me, by what Right or Authority the Disciples of Christ, who were but private persons, could preach Religion?
A61130	If you take away any of the aforesaid Positions or Doctrines, there can be no Obedience; but what God, or what this exemplar of living well is?
A61130	Is he the God of the Jews only, is he not also of the Gentiles?
A61130	Is the Spirit of the Lord straightned, are these his doings?
A61130	Of how many Mischiefs are Luxury, Drunkenness, Envy, and Covetousness the Cause?
A61130	Of the calling of the Jews, and whether the Gift of Prophesy were peculiar only to the Jews?
A61130	Of the true Original Hand Writing or Text of Scripture, why Scripture is called Holy?
A61130	Of the true Original Hand Writing or Text of Scripture, why Scripture is called Holy?
A61130	Of the true Original Hand- writing of the Divine Law; why Scripture is called Holy?
A61130	Secondly, what the Scripture saith of this natural light and Law?
A61130	The chiefest difficulty in this method is, that is requireth a perfect Knowledge of the Hebrew Tongue, but how is that to be had?
A61130	Thirdly to what end Ceremonies were instituted?
A61130	To whom can their Death be a Terror?
A61130	V. The reason why Ceremonies were instituted?
A61130	V. The reason why Ceremonies were instituted?
A61130	What if they will not believe me nor hearken to my Voice?
A61130	What is Faith?
A61130	What is Faith?
A61130	What is it they fear?
A61130	Whether Esdras perfected the Books, which we suppose he wrote?
A61130	Whether Hesdras did perfectly finish those Books?
A61130	Whether Hesdras did perfectly finish those Books?
A61130	Whether the Apostles Writ their Epistles as Apostles and Prophets, or only as Doctors and Teachers?
A61130	Whether the Apostles Writ their Epistles as Apostles and Prophets, or only as Doctors and Teachers?
A61130	Whether the reward of good Men, and the punishment of evil, be natural or supernatural?
A61130	Whether the signs of his Mission were true?
A61130	Which of these two must be metaphorically interpreted?
A61130	Who can in his Mind believe, or consent to any thing which his Reason flatly opposeth?
A61130	and 5 th verse of that Book, only copy''d out the Register which Esdras had made?
A61130	and of the Excellency of it; lastly, what were the Causes why so Divine a Commonwealth perished, and could not subsist without Seditions?
A61130	and of the Excellency of it; lastly, what were the Causes why so Divine a Commonwealth perished, and could not subsist without Seditions?
A61130	and what after his Death before they chose Kings?
A61130	and what after his Death before they chose Kings?
A61130	and what is the Office of an Apostle?
A61130	and what is the Office of an Apostle?
A61130	and whether the Marginal Notes found in the Hebrew Copies, were but diverse readings?
A61130	and whether the Marginal Notes found in the Hebrew Copies, were but diverse readings?
A61130	and whether the Marginal Notes, which are found in the Hebrew Copies be divers readings?
A61130	and whether they were acceptable to God, because they had sublime thoughts and notions of God and Nature, or only for their Piety?
A61130	and why the Word of God?
A61130	and why the Word of God?
A61130	and why the Word of God?
A61130	for only Og King of Basan remained of the remnant of the Gyants behold his Bedsted was a Bedsted of Iron is it not in Rabbah of the Children of Ammon?
A61130	of the belief of Scripture- Histories, why and to whom it is necessary?
A61130	this defect might without any scruple have been easily mended and supplyed?
A61130	to what end?
A61130	what are the Fundamentals of Faith?
A61130	what are the Fundamentals of Faith?
A61130	who are the faithful?
A61130	who are the faithful?
A61130	why God revealed himself to the Prophets?
A41659	1. makes this honourable mention of him: Why should I mention Aristotle?
A41659	247, 248 Whether Plato dogmatized?
A41659	291, 292 The Rule of Moral Prudence 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉,& c. 292 Subjective Fight Reason, What?
A41659	8. where he is called Wisdom?
A41659	And did not Arrius in like manner derive his blasphemous Persuasions touching Christ, from the very same poisoned Fountain?
A41659	And does not Plato also give us a description hereof much to the same purpose?
A41659	And had not the Pelagian Heresie the same pestiferous root?
A41659	And may we expect a wholesome Issue, or Progenie, from such envenomed Parents?
A41659	Are not also their Oeconomicks, Politicks, and Mathematicks, greatly defective, and vain?
A41659	Aristotle''s works what genuine, what not?
A41659	As in the First Figure thus,( in Alcibiades) Just things are they not beautiful?
A41659	Besides, how extreamly defectuous are the Pagan Ethicks, both as to Matter, End, Rule, and Principles?
A41659	But if we acknowledge the Phenician Philosophie, how much more justly must we Christians acknowledge the Jewish?
A41659	Canst thou conceit, that he, who was most ancient, even in Abraham''s daies, saw not Noah, and heard him not discoursing?
A41659	Could he possibly have discoursed of these things in such Scriptural Phrasiologie, had he not received some Traditions from Moses Gen. 1.31,& c?
A41659	Covenant by Salt what?
A41659	Dei l. 18. c. 39. gives us a clear account of the whole: The Wisdom of the Egyptians, what was it( saies he) but principally Astronomie,& c?
A41659	Does not Plato here speak plainly, not only the mind of Timaeus, but of Moses also?
A41659	Doest not thou think that he subscribeth to the Mosaick Theologie?
A41659	Farther, thou mayest demand whence this Oke Religion( of the Druides) sprang?
A41659	For none of the Ancients( yea may not we say of the Moderns also?)
A41659	For what is better, or more excellent, than bonity and beneficence?
A41659	For who knows not, that the Jewes had two sorts of Proselites?
A41659	He makes mention of the Benignitie of God, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, is not God good?
A41659	He was the best of men: I admire him, why should I not admire him?
A41659	Hence Numenius the Philosopher said, what is Plato, but Moses Atticizing?
A41659	How full of contentions is Logick; especially as delivered by Zeno, and Aristotle''s Commentators the Arabians?
A41659	How superstitious, yea ridiculous, are their Daemon- gods, and Worship?
A41659	How then must I speak?
A41659	How?
A41659	I am in an Agonie, least I have done ill; And Diogenes being asked, what beast bit most perniciously?
A41659	In all finds for the Jew: and was''t not fit, The Author JUDGE in his own COURT should sit?
A41659	In his Cratylus he queries, whether names signifie from Nature, or from Institution?
A41659	Istamne hos Artem Numen docuisse Suillum; Et Sulco ut Rostrum, Metro habuisse Caput?
A41659	Jao, Adonis, Saturne, Jupiter,& c. but from Hebrew Traditions of the true God,& c?
A41659	Laertius tels us, that it was much controverted whether Plato doth Dogmatize, or not?
A41659	Lastly whence all those Poetick and Fabulous Narrations of the first Chaos, the Golden Age,& c. but from corrupt traditions from Gen. 1,& c?
A41659	Must not one be universally finite; or must not the parts be comprehended of the whole?
A41659	Philosophorū quis dubitet Platonem esse praecipu ● ● sive acumine disserendi, sive Eloquentiae facultate divina qu ● dā& Homerica?
A41659	Prudence what?
A41659	Seing there are in the Soul these three; Affections, Powers, Habits; which of these must virtue be?
A41659	Shall I hide from Abraham the thing which I do?
A41659	So much also is expressed in that answer, which the Oracle made to him, who enquired who was the wisest m ● n?
A41659	Socrates: Dost thou know by wh ● ● me ● ns thou mayst avoid this inordinate motion of thy mind?
A41659	Some one asking Him( i. e. Socrates) what seemed to him the best instruction?
A41659	Thales being asked, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, what first existed night or day?
A41659	The Precepts of those seven men, may we not esteem them as certain Rules of Life?
A41659	The Spirit of God moving on the Waters?
A41659	Thence Ammonius demands 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; what are the means that conduce us to this end?
A41659	Thence Antisthenes being commended, said 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; what ill have I done?
A41659	This gives us a good decision of that great question amongst the Ancients: Whether Plato Dogmatized?
A41659	Unde feret Laudes OPIFEX Artisque, Laborisque, Aut Grates meritas Vtilitatis OPUS?
A41659	Virtues Habits; what an Habit is?
A41659	Vives denies) why might not Plato by reason of his skill in the Egyptian, and Phenician tongues understand the Scriptures, as well as the Egyptians?
A41659	Was it not from Moses''s descriprion of the Creation Gen. 1.2?
A41659	Were not all the Grecian Scholes hung with Philosophick Ornaments, or Contemplations, stollen out of the Judaick Ward- robe?
A41659	Were not all the adjacent parts illuminated hereby?
A41659	Wh ● t Vice is?
A41659	What Idiot now, what abject woman is there, who believeth not the Immortality of the Soul, and a future Life after Death?
A41659	What are the chief materials of this Mystick Theologie, but Pythagorean, and Platonick speculations?
A41659	What else is Philosophie, but a law of Life?
A41659	When, Sirs, ye say there is an incomprehension, ye comprehend there is an incomprehension, or not?
A41659	Whence had Phaenicia, Egypt, Chaldea, Persia, with our Occidental Parts, their Barbarick Philosophie, but from the sacred Emanations of Sion?
A41659	Whence the Platonick 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, Trinitie, but from some imperfect Scripture Traditions?
A41659	Whence they were called Cynicks?
A41659	Where both he so performs, you''l doubt, which he Better PHILOLOGER, or PHILOSOPHER he?
A41659	Whether Plato D ● gmatized?
A41659	Whether Plato Dogmatized?
A41659	Yea, did not Greece it self( esteemed the eye of the World) light her Candle at this Sacred Fire?
A41659	and beautiful things, are they not good?
A41659	c. 17. who of the Poets, saies he, who of the Sophists was there, who did not drink of the Prophets fountain?
A41659	how beautiful, how ravishing were those bright beams of Divine Light, which shone on Judea?
A41659	how have the lascivious Wits, of lapsed humane nature, ever since gone a Whoring after vain Philosophie?
A41659	how soon did she lose her original Virginitie, and primitive puritie?
A41659	how soon was she, of an Angel of Light, transformed into a child of darknesse?
A41659	no where Allow''d her Virgin- Garb to wear?
A41659	therefore are not just things good?
A41659	to teach them Wisdom?
A41659	were not these the great Prolisick principles of all Pagan Philosophie?
A41659	what grosse mistakes are there in( the greatest among Pagan Philosophers) Aristotle in his Physicks?
A41659	what mixtures of vain Imaginations with Judaick Traditions?
A41659	what muddie, dirtie phantasmes did they mingle with those broken Traditions, they received from the waters of the Sanctuarie?
A41659	whence Plato''s 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, but from that essential name of God Exod 3.14?
A41659	whence also the original of their Demons, and Demon worship, but from some broken Traditions touching the Jewish Messias, his Nature, and Offices?
A41659	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; Where is Cleanthes, who together followed his studies, and drew water?
A44631	''T is said of Plato, who being ask''d, what God did?
A44631	And if so, why not likewise Corporeal?
A44631	And is it not as manifest, That some Parts of Wood, when Thinn''d and Rarified by Fire, convert to Smoak?
A44631	And what Reason does he give; why, no better than as he supposes, That his Globuli may find more passage in watery Drops than in the circumjacent Air?
A44631	And what would he infer from this puzzle of Words, and perplexing of Terms, otherwise than he has precedently mention''d?
A44631	Another grand Querie is, From what Cause, or Matter, was the World Originally Compos''d?
A44631	As to Number; Whether it be one, or numerously Existing?
A44631	As to its Duration, or Continuance; Whether it had any temporary Beginning, or eternally Constituted?
A44631	B ● … now does he undertake to Explain his Proposition?
A44631	But does not common Experience confute this Imagination?
A44631	But here may arise a Querie, Whether Motion can be Attributed to any Thing without Body?
A44631	But how does he make good these Admonishments?
A44631	But is it possible to promote meer Thought, by an Insensible Act, suitable to the purpose he intends it?
A44631	But what might become of Houses and Edifices, if Revolving with the Durnal Motion of the Earth?
A44631	But who ever observ''d any shining in either of these Elements in a cloudy Day, or Night?
A44631	Can a Man live and not be sensible, That Substance, in its Bodily signification, has a proper Being?
A44631	Concerning the Magnitude of the Universal World, the Questions are; Whether it be Infinite, or Finite, materially replenish''d or not?
A44631	I find a Conceit in Plato much more passable, than what is written by Des- Cartes, who being ask''d, What God did?
A44631	If a Ball be let fall from the Hand, will it it not rotundly Move suitable to its Figure?
A44631	Insomuch, that it may be questioned, Whether, or no, from a Natural Course of Providence the different temperatures of Body and Mind do not proceed?
A44631	Is it not manifest, that Elementary Substances are the Ingredients of our Constitutions as they temper our Flesh and Bloud?
A44631	Is not Air as much a Body as Iron, and yet perfectly distinguish''d by the compact Durition of the Latter, as its Essential Propriety?
A44631	Is not a Wise Man distinguish''d by the Judicious Temper of his Thoughs; the vain by their Levity and insipid Conversation?
A44631	Or in what manner it can Move, where Bodies are, or be in Motion, without removing of them?
A44631	Or that the Universe, the vast Womb of Nature, might, by its miscarrying admit of Vacuity?
A44631	Or, Why the Eyes of a Crab- Fish should burst the Stone engender''d in the Bladder of Man?
A44631	V. And next, From whence, or in what manner that Cause and Matter did proceed?
A44631	Was ever Fiction so perfectly supposititious as to Fancy, That Space had a Being, and not the Local Continent of Substance?
A70920	Amongst the outward Senses, is not the Sight dazled when we come out of the dark into a bright place?
A70920	And although they commonly reflect thus, what will people say of me, if I put up this?
A70920	And as for those that are born of Slaves, is there any thing more ours then such fruits grown within our walls and sprung from our own stock?
A70920	And can you wonder now that every one would have a good opinion had of himself, and be accounted a Heroe or a God?
A70920	And do''s not the humidity of the night repair the loss caus''d by the siccity and actions of the day?
A70920	And if Water mingled with Wine be separated from the same by a cup made of Ivy wood, why not the saltness of the Water too?
A70920	And of that name import any token of a good Prince, why was he so execrable in all the rest of his life?
A70920	And to get to further then Heaven, who would not believe that the Moon and other Planets have a true light, were it not for the reasons of Astronomy?
A70920	And what makes the effects of blood- letting and purgation so sensible, but this very flight of Vacuum?
A70920	And who dares say that the Soul of Judas was as perfect as that of our Lord?
A70920	And who is he that can know the virtues and properties of every thing which is in the world?
A70920	And why also doth not she move the other Seas, and all sorts of Waters, as well as the Ocean?
A70920	And why shall we not believe the same of the letters which represent those names in the same language?
A70920	And why should the things which we fancy in the right have more signification then if we imagin''d them in the day?
A70920	And why should we look so far for what is so near?
A70920	Are not part of Aristotle''s opinions overthrown by Galen?
A70920	But can the Phancy alone do all this?
A70920	But how can the Water, of its own nature heavy and unactive, especially that of the Sea, be carried up to the highest Mountains?
A70920	But is it probable that a hundred Pioneers stifled in the same Mine, or ten thousand Men dying at the same battle have one and the same influence?
A70920	But may not it also be thus, because our soul being a Number always desires and aimes to perfectionate it self?
A70920	But since Poverty is no vice, why should it be punish''d with imprisonment?
A70920	But the question remains still, whence it is, that these parts are affected in such manner that they cause such just and regular periods?
A70920	But what more competent Judge amongst Men can they find, then he who try''d so many, Solomon, who inquires, Who can find a Wise Woman?
A70920	But why are not we contented with a Mediocrity of those Actions?
A70920	But why doth Vice seem so agreeable to us, being of its own nature so deformed?
A70920	But why have not Lakes also an Ebbing and Flowing?
A70920	Do Children use more solid food?
A70920	Do not great Captains, say they, succesfully animate their Souldiers by their own commendations?
A70920	Do not they who make Panegyricks for others, find their own in the same?
A70920	Doth not the Excellent Preacher preach his own Doctrine and Eloquence together with the Gospel?
A70920	Doth not the acute Advocate argue as well for his own reputation, as for the carrying of his Clients Cause?
A70920	Doth not the expert Physitian preserve his own good reputation together with the health of his Patient?
A70920	For example, who teaches the Dog the virtue of Grass, the Hart of Dittany?
A70920	For if Transparence be the subject of it, why doth Crystal heated red hot in the fire come forth more luminous, and less transparent then it was?
A70920	For if self- conceit, play, love, and the other passions, be so many follies, who is free from it?
A70920	For if the understanding is identifi''d with what it knows, why shall it not make things like to it self?
A70920	For what is more absurd, then for a Citizen to act a Gentleman, or a Gentleman a Prince?
A70920	Has Morality, whose chief object is Beatitude, found one sole point wherein to establish it?
A70920	Have we not Horses which let themselves blood?
A70920	He that entreth into a Religious Order, doth he not seek the same in Religion?
A70920	How can he agree with another who accords not with himself?
A70920	How many Colours, Odours, Sapours, and Sounds are there which we never knew?
A70920	How much ought we to love?
A70920	How then can man, who is ignorant of the vilest things, be sufficient to know all?
A70920	I. Whence the saltness of the Sea proceeds?
A70920	If you admit it in beasts too, how do''s it render Men so ingenious?
A70920	If you assign this Passion to Man alone, how do''s it metamorphose them into beasts?
A70920	If you rank it under the Genius of Fear, how comes it to make Rivals so venturous in attempting and executing?
A70920	If''t is a sort of Anger and Indignation, whence do''s it make them so pale?
A70920	In brief, if Nero signifi''d an execrable Tyrant, why was he so good an Emperor the first five years?
A70920	Indeed, if it be true that there is a natural implanted sound in the ear, why may there not be a natural light in the eye?
A70920	Is any thing dearer to an old man then his Crowns?
A70920	Is it a wonder then, if the Whole be of the same Nature with the Parts?
A70920	Is it not rather chance which causes this?
A70920	Is there any thing more precious to a Woman then her Honour?
A70920	Moreover, how is this union possible, since the foundations and principles of Sciences are controverted by the Masters who profess them?
A70920	Moreover, if happiness be well defin''d by contentment, who is there but accounts fools more happy then the wise?
A70920	Moreover, if the General act the Souldier, who shall act the Captain?
A70920	Nor is it any of the Animal Spirits that issues forth; from whence should such a quantity be produc''d as to reach as far as the Firmament?
A70920	Now how can he be a perfect friend who doth not love himself?
A70920	Now what would you say if the First President should manage the cause, and undertake to plead it, although the Advocates acquitted themselves ill?
A70920	The Second said, That the Solution of the present Question depends upon this other; namely, why certain Objects excite Pleasure, and others Grief?
A70920	The least distemper of our Brain suffices to hinder the Soul from exercising its functions, and can it exercise them in that of a Beast?
A70920	What adoptive Son hath so tender an affection to his parents as a natural one?
A70920	What hinders then but as all Nations have conspir''d and agreed together in those visible words, so they may do too in those which are pronounc''d?
A70920	What if we behold it not?
A70920	What is beauty then?
A70920	What then ought we to know?
A70920	What then would it have done to Demosthenes, who commonly brag''d that he could turn the balance of Justice on which side he pleas''d?
A70920	Whence is this?
A70920	Whence then cometh the Pain which our Ear receiveth with the sound?
A70920	Whether a thing is?
A70920	Who would not affirm, at a distance, that Gloe- wormes, some kind of rotten wood, the scales of certain Fishes, and the eyes of Cats are real fire?
A70920	Why should not the Jugular Vein be as well at our choice as the Median?
A70920	Why should we seek in Heaven the Causes of Accidents which befall us, if we find them on Earth?
A70920	Why then should we establish an Element, of which we can have no tidings?
A70920	Would you see its excellence?
A70920	Would you see what difference there is between a wise man and a fool, a Civil Man and a Clown?
A70920	and how will he do good to another, who doth none to himself?
A70920	how will the Corporal and common Souldier do?
A70920	or what nurse suckles anothers with so good a heart as her own child?
A70920	that he pray''d in his Heart; and yet God saith to him, Wherefore cryest thou to me in this manner?
A10327	A Philosophicall Truth?
A10327	A Prince, and a Bishop said the Countrey man?
A10327	A Scholar must bee credulous; if you teach false doctrine?
A10327	And is any man so foolish to seeke to bee wounded, that he may be cured?
A10327	And no more but so?
A10327	And what if I proove unto you that Cicero, Diogenes, Laertius, and Alexander Aphrodisaeus himselfe do interpret Aristotle, as I do?
A10327	And yet shall any man marvell, why I am of opinion, that it is dangerous to speake like Philosophers?
A10327	Are yee not d ● ily stirred and incited( like so many Be ● ●) to dispose all your hony extracted out of the flowres of Truth to Gods glory?
A10327	Are you to be saved, redeemed and judged of a Philosopher?
A10327	But are not Distinguishers like unto this Gellius?
A10327	But how many in the meane time have they spoiled with their philosophicall sentences?
A10327	But some( like Caracalla) will say to mee; What doest thou condemne Philosophy?
A10327	But they that are bound must obey; what must, if thy commands be unjust?
A10327	But what doe I mean?
A10327	But what does this concerne us say they?
A10327	But where is thy sharpe judgement become?
A10327	But why do they separate the bounds of Divinity and Philosophy, like the Borders of England and Scotland?
A10327	But why dost thou dissent from all Philosophers to no purpose?
A10327	D ● d not they( silly men) know how to argue ma ● ers in a phil ● sophicall truth, when they embrace a divine truth?
A10327	Divines?
A10327	Do not we understād Aristotles meaning?
A10327	Do yee professe Christ in the Church in words, and Aristotle in the Schools in good earnest, and Epicurus your lives and actions?
A10327	Doe ye desire examples?
A10327	Doe yee not thinke, that the Physician does comfort his sicke Patient well enough, if he tell him, that hee is a sound man in his kinde?
A10327	Doest thou not understand Distinctions, how, and in what manner all these opinions may bee true in their kinde?
A10327	Doest thou thinke they will the more hardly become Christians for that?
A10327	For thy right judgement Donatus, The sexes both divine Give thee a Barbers blessing but Where hadst thou such fine distinctions?
A10327	For what is Truth?
A10327	Have I therefore erected Corpus Christs Colledge for Divines that Aristotle might have moe followers, and my Saviour no pious servants?
A10327	How then can it be possible, that in this very point they write truly that Aristotle erred,& yet( say they) Aristotle erred not?
A10327	I pray you( Sir) tell mee, if the Prince goe to Hell, whither shall the BISHOP goe?
A10327	If Donatus should speake thus, what answere doe you thinke those Ancients would make him?
A10327	If they bee naught and untrue, what are they to be esteemed?
A10327	If this seemes absurd to them, why doe they finde fault with mee?
A10327	Is it not then a shame for our Logicians to disable, and enervate the very first Principles of Logicke?
A10327	Is it to deny that to be a Poeme, which wants fabulous matter?
A10327	Is thy speech corrupt?
A10327	Let us set aside Cicero and other Philosophers; for what doe they here?
A10327	No, wee allow none of these?
A10327	O what a difference is betwixt even the Heathens, and us Christians?
A10327	Rhetoricians contend, whether Rhetoriques proper end bee to perswade soundly, or to speake elegantly and neatly; what need they trouble themselves?
A10327	Shall we not reade Aristotle, Plato, Cicero, De ● ● osthenes?
A10327	The Persiās thought it a great fault in a childe, either to lie, or speak corruptly; Do yee make our Christian Youth worse then the Heathen?
A10327	They see well enough, that Philosophers do dissent in opinion?
A10327	Thinkest thou, that thine opinion cānot be true, unlesse Plato be con ● ute ●?
A10327	Virgill gathered gold out of the dunghil of E ● ● ius; and shall we scrape together stinking filth out of the Philosophers Store- house?
A10327	Wee leave that to Divines, let them preach CHRIST devoutly, What have wee Philosophers to doe with Divinitie?
A10327	What doe our Philosophers answer to this?
A10327	What hath Athens to do with Ierusalem?
A10327	What hath Athens to doe with Ierusalem?
A10327	What have wee to doe( say they) with this over- busie godlinesse and Holinesse?
A10327	What is a Declamation?
A10327	What is this I heare?
A10327	What refuge have they then?
A10327	What shal we not ● ame the immortal gods, not Iupiter?
A10327	What shall I recite Iustine Martyr, Saint Ambrose, Saint Augustine, and the rest, who doe frequently, and vehemently urge the same opinion?
A10327	What shall I say of later Writers, as Ludovicus Vives, Picus Mirandula, Hieronymus Savanorol ●?
A10327	What shall wee do therfore?
A10327	What then will some say, doe you forbid the reading of prophane matters, l ● st men be corrupted therby?
A10327	What then?
A10327	What then?
A10327	What were Aristotles slaves able to understand him, and shall not we be able?
A10327	What, do yee not know, how that all your jar ● ing, and differing opinions may easily be reconciled by distinguishing?
A10327	What, not in verse?
A10327	What?
A10327	Whither shall wee turn our selves?
A10327	Whom therfore wil ye have?
A10327	Whom will yee have then, Buridanus, or Bricottus?
A10327	Why are yee thus in an uprore, and perplexity, O yee Philosophers?
A10327	Why do yee aske mee?
A10327	Why doest thou not permit the Athenians to believe Philosophers?
A10327	Why so?
A10327	Will hee demand what reasons induced me to be of a contrary opinion to most of Aristotles Interpreters now a days?
A10327	You have hit the naile on the head ▪ Is this a demonstration, because it is?
A10327	an Vniversitie with the Church?
A10327	an Vniversity with the Church, or Hereticks with Christians?
A10327	and a Theologicall Truth?
A10327	and what then?
A10327	as Aristotle, when hee takes away ▪ Providence from God?
A10327	as Diagoras, when hee denied there was a God?
A10327	as Plato, when hee sets up a Purgatory?
A10327	as Protagoras, when hee doubted whether there was a God or no?
A10327	doe yee aske?
A10327	not in our talke?
A10327	not when wee declayme, or dispute?
A10327	or Porphyrius, who sayes that Angels are to be worshipped?
A10327	or as Aristotle, when he teacheth Free- will?
A10327	or shall not that be called a Declamation, which is not stuffed with impiety?
A10327	or what have Heretiques to doe with Christians?
A10327	or with Plato that a mutuall Participation of Wives is to be tolerated?
A10327	shall we leave off the old want of defending Aristotle, whom the most learned of the Vniversities have so long time highly esteemed?
A10327	shall we say with Epicurus that the soule is mortall?
A10327	shall wee not attaine to the knowledge of Historie, Philosophy, Eloquence?
A10327	shall wee ● all to reasoning?
A10327	were yo ● initiated in the Mysteries of Philosophers?
A10327	what?
A10327	which three most learned men doe tell us with one consent, that they must be very warily perused; who are they?
A10327	who is that?
A10327	whom?
A10327	why are ye thus distracted with severall opinions about Summum Bonum?
A10327	why doest thou dispute with the Stoicks& Epicureans at Athens, of the resurrection of the dead, and the life to come?
A10327	with Aristippus, that Pleasure is Summum Bonum?
A10327	would you not have us speak as Philosophers?
A10327	— Dii te Donate Deaque Rectum ob judictum doment tonsore; Sed undè tàm benè distinguis?
A42813	( For what great thing was absolute and perfect in its first rise and beginning?)
A42813	And did they, think we, understand the Interest of the Roman Church?
A42813	And how the Distances of Bodies that lie in a Line?
A42813	And if it was so short in the flourishing Times of the Roman Empire, how was it before in the days of Aristotle, and the Graecians?
A42813	And if this be all, Why should not a bag of Dust be of as firm a Consistence, as Marble or Adamant?
A42813	And if we go beyond the Creed for the Essentials of Faith; who can tell where we shall stop?
A42813	And now, Can the Sun borrow its Light from the Bottomless Abyss?
A42813	And now, O inhabitants of Jerusalem, and Men of Judah, judge I pray you between me and my vineyard; are not my ways equal?
A42813	And shall we despise our Advantages, and forsake them?
A42813	And those Dissenters are ready to ask a Reason, Why they may not be sent in Messages to Earth, as well as those of the Angelical Order?
A42813	And what are Aristotle''s peragrations of Asia, to all these?
A42813	And what can Religion get this way?
A42813	And what can we say next, if allow of the Accusation?
A42813	And wherein have I wearied thee?
A42813	And who knoweth which way the Conclusions may fall?
A42813	And who yet knows how far, and to what Discoveries this Invention may be improved?
A42813	And will he lend his Legions, to assist the Armies of his Enemy against him?
A42813	And would it not be vain self- contradiction to use Arguments against their Decrees, though they are never so unreasonable?
A42813	And, 3. why must the common Speech of all Mankind be altered?
A42813	But how shall the Power be known to be so, when we so little understand the Capacities, and extent of the Abilities of Lower Agents?
A42813	But if our Remembrance arise from the easie motion of the Spirits through the opened passages( according to this Hypothesis)?
A42813	But that is this to the disadvantage of Reason; to which those sorts of Wisdom are as contrary, as they are to Religion?
A42813	But the doubt remains still, what the Agent is that hath this power?
A42813	But we frequently hear an insulting Objection against this Philosophical Society, in the Question, What have they done?
A42813	But what need more?
A42813	Can Fire freeze, and Water burn?
A42813	Can Heat and Warmth flow in upon the World from the Regions of Snow and Ice?
A42813	Can Natures, so infinitely contrary, communicate, and jump in Projects, that are destructive to each others known Interests?
A42813	Can a Cedar shoot up out of the Earth like a Blade of Grass?
A42813	Did these know what they did?
A42813	For could they expect that such mighty Projects as these should ripen in a moment?
A42813	For what advantage can the Atheist and Infidel expect greater than this, That Reason is against Religion?
A42813	He argues, that God will provide for Vs, because he doth for the Ravens, since we are better than they; How much more are ye better than the Fowls?
A42813	Here I ask''d him, what entertainment this their preaching met with in Bensalem?
A42813	Here I ask''d, whether Those men were against all Metaphysicks?
A42813	Here I ask''d, whether these men were not enemies to Ari- stotle, and his Philosophy?
A42813	How apply general Propositions to our own particular Cases?
A42813	How came it to be lost without memory among their Followers, who were such superstitious porers upon their Writings?
A42813	How can we compare one Scripture with another?
A42813	How can we draw any Consequence from it?
A42813	How it moves them?
A42813	How much more then is a Man better than a Sheep?
A42813	How tell what is to be taken in the Letter; what in the Mystery, what plainly; whatin a Figure?
A42813	How the things that answer to these distinct Possibilities are united, and of what compounded?
A42813	How then do we so distinctly remember such a variety of Objects, whose Images pass the same way?
A42813	I pray''d him to acquaint me with their Opinion of the MATHEMATICKS?
A42813	I say, What are the gleanings of a few mercenary Hunters, Fowlers, and Fishermen, over one part of Asia, to these Advantages?
A42813	If God so clothe the Grass, how much more will be clothe you?
A42813	Is there any Balsam in the Cockatrices Egg?
A42813	Is this, think we, that Philosophy, that Wisdom of this World, which the great Apostle censures and condemns?
A42813	It hath indeed been a great Dispute among Interpreters, whether the real Samuel was raised, or the Devil in his likeness?
A42813	May we not follow blindly whatever the Infallible Man at Rome and his Councils say?
A42813	O my People, what have I done unto thee?
A42813	Or to alledge Consequences from Scripture against any of their Articles, though never so contrary to the Holy Oracles?
A42813	Shall we give our Enemies the Weapons, and all the odds, and so endeavour to insure their Triumphs over us?
A42813	Shall we relinquish our Ground, and our Light, and muffle our selves up in darkness?
A42813	State, what I mean by Religion?
A42813	Thus if any one should ask me, How the Divine Nature is united to the Humane?
A42813	To argue against this Supposal, as some do, by Queries, What Men are in that other Earth?
A42813	To make a due return to this, we must consider a great and difficult Problem, which is, What is a Real Miracle?
A42813	What according to strict and rigorous Truth?
A42813	What by way of accommodation to our Apprehensions?
A42813	What can they propose more?
A42813	What do they pretend?
A42813	What medium, what distance, what temper is necessary to convey Objects to us just so, as they are in the realities of Nature?
A42813	What vanity; what prejudice to Religion can be supposed in this?
A42813	When there are such continual motions through the Brain from numerous other Objects?
A42813	Where is the Scribe?
A42813	Whether Electrical and Magnetick Vertues are altered by Cold?
A42813	Whether fallen?
A42813	Who can say he hath seen Nature in its beginnings?
A42813	Why should not the impell''d Spirits find other open passages, besides those made by the thing we would remember?
A42813	Why will ye die, O ye House of Israel?
A42813	Will the Prince of Darkness strengthen the Arm that is stretcht out to pluck his Usurp''t Scepter, and his Spoils from him?
A42813	Would it not be blameless and irreprovable for us to give up our Understandings implicitly to the Dictates and Declarations of that Church?
A42813	Yea, in such a pervious substance as that is, why should not those subtile Bodies meet, every where an easie passage?
A42813	and are not your ways unequal?
A42813	and how saved?
A42813	and how?
A42813	and what all the World calls Parts be call''d Possibilities of Division?
A42813	and what by Reason?
A42813	or an Elephant grow to the vastness of his bulk, as soon as a little Insect can be form''d of a drop of Dew?
A42813	or what sort they allowed?
A42813	or, Can the Spirit of Life flow from the Venom of the Asp?
A42813	or, the Planets are inhabited?
A42813	what Opinion he hath of his own Gift, and how he came to know it?
A42813	yea, that our very Faculties were not given us only to delude and abuse us?
A09500	1. area ▪ What are the Circles about the Moone, which we call broughes?
A09500	Again, if any demand why blacke clouds are conjectured most to containe, and send forth thunder bolts most fearefull?
A09500	Againe, being asked, why fire, being naturally light, doth not rather ascend then descend?
A09500	Againe, if it be expostulated, what can be the cause of the admirable effects of this thunder?
A09500	And againe, what desolation befell all Italy, almost after that prodigious debording of waters which fell from the Alpes without any former raine?
A09500	And if it be objected how contrary to their nature can they descend or fall downe, their matter being light and not ponderous?
A09500	And if it be said, how can Comets have so many different courses, seeing a simple body can have no more but one motion of it selfe?
A09500	Anne aliquas ad caelum hinc ire putandum est Sublimes animas, rursumque ad tarda reverti Corpora est?
A09500	As to that question; by what cause it hapneth, that moanings, mournfull voyces, and sometimes also laughings are heard in the ayre?
A09500	BVT whether and after what manner can Fishes be said to breath, seeing they have no lungs, the bellowes of breath?
A09500	BVt leaving the Sea, thus much may be demaunded concerning the earth, why it is said to be round?
A09500	But how did he this?
A09500	But what reason can you render for the Seas saltnesse?
A09500	But what shall we say?
A09500	But whether doe they shine with their own innate or inbred light, or is their splendor borrowed from any other beside?
A09500	By that meanes I see you seeme to make no difficulty of that whereof I so much doubted?
A09500	Cardinall Cajetan his permission where ● nd how?
A09500	David his fight with Goliah should not serve for example, and Why?
A09500	Dew and Hoare- frost are not so generated, for why?
A09500	First then, I aske of what matter are the heavens composed?
A09500	How deepe hold you the Sea to be?
A09500	How is it then that commonly after Earthquakes, Plagues, Pestilences, and death of Bestiall doe ensue?
A09500	If it bee true then that the Seas are salt, wherefore are not lakes and rivers by that same reason, salt also?
A09500	If people be changed from that which they were wo nt to be, Why?
A09500	If some Countries be barren, others plentifull, Why, and How?
A09500	Is this so as you give it forth?
A09500	Much Snow in the Northerne climats, and Why?
A09500	NOw resolve mee, if the Moone hath not more light of her selfe then the rest?
A09500	NVnc tibi, nunc quantum debebit doctior orbis, Cui tuus unus erit Bibliotheca liber?
A09500	Nemo me lachrymis decoret, nec funera flet ● Faxit, Cur?
A09500	Not to be afraid of death, and why?
A09500	Now I crave to understand, what is the matter of these twinckling Starres which we see glancing in the face and front of this heaven?
A09500	Now I demand, if these and the like doings of Beasts be not founded upon reason whereof we men brag as of a greater prerogative above them?
A09500	Now by what power draweth the Loadstone Iron unto it?
A09500	Now finally, hath the Moone no power over particular sublunary bodies?
A09500	Now if it be asked; What is the cause, why we see sooner the lightning then we heare the thunder clap?
A09500	Now to cleere the question concerning fowles wanting feete and feathers; whether may such things be, or not?
A09500	O What perplexity and doubts were the ancient Philosophers plunged in concerning the transmigration of their soules?
A09500	Or if it be asked?
A09500	Quibus oceanus vincula rerum Laxet,& ingens pateat Tellus, Tiphis que novos deteget orbes, Nec sit terris ultima Thule,& c. And why not?
A09500	Scipio, his Antagonist?
A09500	Seeing all depende upon the knowledge of the Earths compasse, then how many Miles hold you it to be in roundnesse?
A09500	Some more good observations of dew and Hoar- frost What Snow is?
A09500	The Canon Law gaine- sa ● eth their permission, and Why?
A09500	The changing of triplicities notable to change the nature of things; and Why?
A09500	This being briefly spoken of the matter and forme of Comets, it may be asked what course they have?
A09500	To say si bellum sit licitum, quidni& duellum?
A09500	To the former adde this curiosity likewise: what Heaven it was which the Prophets Enoch and Elias were wrapt into?
A09500	WHat shall bee said to those, who while they sweare and promise, have neverthelesse in their minde no intention at all to performe?
A09500	Was there not Gods appointed by them, as the Patrons to all vices, and authorizers of it?
A09500	What can be the cause of the Loadstones attractive power to draw Iron unto it?
A09500	What causeth some Fountaines to last longer than others?
A09500	What have you to say concerning the cause of the flowing and ebbing of the Sea?
A09500	What have you to say to this, that as there are fishes extraordinary, so I have heard of fowles without either feete or plumes?
A09500	What is the cause then, seeing the Moone is alike in power over all waters, that Lakes and Rivers flow not and ebbe not as well as the Sea doth?
A09500	What is the reason?
A09500	What maketh them fal dovvn seeing they are light?
A09500	What more remarkable one then that which appeared above Hierusalem, before its sacking and captivity?
A09500	What things hold you to be in Time?
A09500	What time can we better spend here on Earth, than that which we imploy in the search of her most delightfull instructions?
A09500	Whether fishes doe breath or not, seeing they have no lungs the bellowes of breath?
A09500	Whether, with Aristotle, predicamentall or not?
A09500	Which admit were true: yet who, amongst the sonnes of men, before Columbus, did ever adventure to discover it?
A09500	Why are they not seene in the day time ▪ What be these complainings and laughing which sometimes are heard in the ayre?
A09500	Why see we not such inflammations in the day time as in the night?
A09500	Why, some Plants and Herbes ripen sooner than others?
A09500	Yea, but saith my curiosist, what language shall we speake in Heaven?
A09500	an idle question; what other language should we have but Hallelujuhs, hymnes, and praises to Him who sitteth upon the Throne?
A09500	and How?
A09500	and second de anima fondly giveth forth?
A09500	for our curious Our anographers by their doings( I warrant you) shall exclude them out of all Heavens: for why say they?
A09500	how soone a man may encompasse it, as in the first Treatise of the secrets of nature may be seene?
A09500	if a War be lawfull, why not a Duell?
A09500	if there bee any apart by this?)
A09500	mutuall, or that it holdeth onely of the creature, not of the Creator also?
A09500	or whether is Time the consumer, or the producer of things?
A09500	or, if there shall be one after this is consummated?
A09500	since there are so inaccessible high mountaines and such long tracts of plaine valleys scattered over it all?
A09500	what have they advantaged( I say) by giving up the vastnesse of the firmament so unmeasurably large as they doe?
A09500	whether hell be there or not?
A59247	Again, Let us ask what Colour or Figure it is of?
A59247	Again, since the Bodies are put to cause them, how can we think they are nothing like them?
A59247	And I did really intend that Sceptical Men should ask, — Quid profert dignum tanto promissor hiatu?
A59247	And is not this enough?
A59247	And this gives an Entire Satisfaction to every Man who is capable of Knowing Common Morality,( as, who is not?)
A59247	And, Who sees not, that, from this Proposition, Every Man is Rational, it follows, that Peter, John, and each particular Man, is Rational?
A59247	And, whence must we take those Differences?
A59247	Are they Corporeal, or are they Spiritual, or under what Head shall we rank them?
A59247	BUT how can the Things be in our Understanding?
A59247	Besides, what should the Soul do with two Material Comparts; one, Organical; the other, Inorganical?
A59247	But what needs more than meerly his ascribing Materiality to it, at least, permitting it to belong to it?
A59247	But, if no Evidence can be had, what Necessity is there at all of Judging one way or other?
A59247	But, should any Sceptick ask why the Idea of Yellow is the Idea of Yellow?
A59247	But, suppose this so; why must General Maxims be held Dangerous and Faulty, when the Fault Confessedly lies in other Things?
A59247	But, what Good can this do to any, but to such as have renounc''d Common Sense, even to Ridiculousness?
A59247	But; what needs any more, since Mr. Locke has already Confuted that Position beyond possibility of any Rational Reply?
A59247	Can any Man think that Art and Reflexion do add no Advantage to Untaught Nature?
A59247	Can not we suspend our Judgment till Evidence appears; or whether it does ever appear, or not?
A59247	Can the Memory be said to Retain what is not?
A59247	Does the Mind see the Thing without, by sending out her Rayes of Knowledge to it?
A59247	First, If it were the same in Sense, where''s the Harm?
A59247	For( to wave my former Proofs) I ask him whence he had first the Notion or Idea of Space?
A59247	For, First, What other Reason had they from Nature to put such a Power in the Soul?
A59247	For, what are Names, but the Words which signifie those Ideas?
A59247	From other Common Heads?
A59247	He ask''d, Why?
A59247	He is too acute to hold Innate Ideas: It was Acquir''d then, or wrought in him; And by what, but by the Thing, that is, by the Body?
A59247	How many are there in the world who are reputed for Learned men, and yet have no Principles which are not taken from Fancy?
A59247	How many ways does he distort, wind, turn, poize, stretch, and ply the parts of his Body?
A59247	I answer; What have we to do with Ideas when we Predicate?
A59247	I ask, Is the Idea of Extension, as to its Representation, in all Respects like that Mode as it is in the Thing; or is it not?
A59247	I ask, whether, by his Thought, he means his Judgment?
A59247	I grant, that whole Complexion is not knowable by us in this State: But, why have not we as much Knowledge of them as is necessary for us?
A59247	I infer; therefore without it, we should not have had so Clear a Knowledge of the Proof, nor consequently of the Conclusion; and is this nothing?
A59247	If in it, the old Question returns, How got they thither?
A59247	If out of it, How could the Soul''s Acts of Understanding, which are Immanent Acts, become Transitive, and affect a Thing which is without her?
A59247	If then we have an Idea or Likeness of Universality, or Generality, What is it like?
A59247	If this be true, why are they call''d[ Ideas,] which either signifies Resemblances, or Nothing?
A59247	In Answer; First, I ask how he knows God would keep the next Bodies, in that Case, from Closing?
A59247	In like manner, should he ask why a Man is a Man?
A59247	In order to which I ask the Ideists, Whether the Modes or Accidents are Distinct Entities from the Substance or Thing?
A59247	Is Reviving the Notion of Retaining, they being rather of a Contrary Sense to one another?
A59247	Is it Blew, Green, or Yellow?
A59247	Is it Rare or Dense, Hot, Cold, Moist, or Dry?
A59247	Is it Round, Four- square, or Triangular?
A59247	Is it a Yard in Length, or but an Inch?
A59247	Is it as Thick as a Wall, or as Thin as a Wafer?
A59247	Is it as little as a Barly- corn, or as big as a House?
A59247	Lastly, Are those Species they put, when purify''d, perfectly like the Thing, or imperfectly?
A59247	Lastly, What means his making it then to be Judgment, when we have no Demonstrative Evidence?
A59247	Lastly, What means this Power in the Mind to revive Perceptions?
A59247	Lastly, What needs this Circumlocution?
A59247	May we not as well say we may see Light, and yet have no Notion of it?
A59247	May we not judge a Conclusion that is Demonstrated to be True, because it is Demonstrated?
A59247	Must they hover still in these few common Heads of Notions?
A59247	Neither can this be said, for the Mind could see or know the Thing it self were it in it, else how could it know the Ideas?
A59247	Next, how can we know that those Ideas move regularly, and not rather very differently, in diverse Men?
A59247	Next, how does it follow, that, because we can not explicate it, we do not know it?
A59247	Now, if this be so, why can not they satisfie and instruct Rational Men, and conduce to quiet and fix their Judgment, as well as to Nonplus Wranglers?
A59247	Now, things standing thus, who can think Logick, or Syllogism( the main End of it,) are to be slighted as of little or no use?
A59247	Now, what sense can we make of an Idea of an Idea, or what means a Similitude of a Similitude, or an Image of an Image?
A59247	Now, who can think, that meerly to be at Ease, is this Greatest Good; or the Motive, Object, End, or Determiner of the Will?
A59247	On the other side; How facil and natural is my Way of our gaining an Idea or Notion of Infinite?
A59247	Or can Remembring be conceived to be the same Notion with Reproduction?
A59247	Or can there be a Repository of Nothing?
A59247	Or rather if so many, why no more?
A59247	Or that an Identical Proposition is True, because''t is Self- evident?
A59247	Or that no Intrinsecal Predicate instructs, but only what is Extrinsecal to any Nature?
A59247	Or what means it to say, he intends[ Man] by those many Words, and yet would not have it thought so?
A59247	Or what other thing was it good for, but to purifie the Species?
A59247	Or who bids us Judge at all till we see a good( or Conclusive) Reason why?
A59247	Or, if they be not signify''d by the Word[ Man,] how is the Proposition True?
A59247	Or, that, when they strike the Eye, they stop there, and are not carry''d into the Brain?
A59247	Otherwise, why could not these do it as well as General Maxims?
A59247	Secondly, Were those Phantasms, before they were Spiritualiz''d, in the Soul, or Intellectus, or out of it?
A59247	So, Mr. Locke asks, If God should place a Man at the Extremity of Corporeal Beings, whether he could not stretch out his Hand beyond his Body?
A59247	That, to Unman our selves, so as to seem Crack''d- Brain''d, or Drunk, is the Way to become Soberly Rational?
A59247	The Proper Opposite to Probable, is Improbable; and, what has Improbable to do with Absolute?
A59247	The Question then is, What is the Proper Subject of Light?
A59247	This perform''d, what are they to do next?
A59247	Upon my Delay, they call''d me again, and ask''d, Why I came not, having promis''d it?
A59247	What Feats of Activity does a Rope- dancer show us?
A59247	Where then shall we fix the Bounds, or whence take any Certain Measures of Greater and Lesser Probabilities?
A59247	Whether it be not probable, that Thinking is the Action, and not the Essence of the Soul?
A59247	Why are we in such hast to hazard falling into Error?
A59247	Without which, what do we know?
A59247	a Cloth, Board, or Paper, thus figured and colour''d?
A59247	how few Men are there, who will profess to Demonstrate in Philosophy, or to reduce their Discourses to Evidence?
A48888	( as St. Paul witnesses in his First to the Corinthians, many were) before these things in the Epistles were revealed to them?
A48888	14. is very just: How shall they believe in him, of whom they have not heard?
A48888	23. and said, How long dost thou make us doubt?
A48888	24, 25. coming about him, said unto him, How long dost thou make us doubt?
A48888	27. Who the People took him for?
A48888	3,& c. When it should be, and what should be the signs of his coming?
A48888	46. and do not the things which I say?
A48888	62. in these, I am; Is an Answer only to this Question, Art thou then the Son of God?
A48888	70. asking Christ, whether he were the Son of God; plainly demand of him, whether he were the Messiah?
A48888	And he saith unto them, but whom say ye that I am?
A48888	And how often at Fifty or Threescore years old are thinking Men told, what they wonder how they could miss thinking of?
A48888	And if thou art, why dost thou let me, thy Fore runner, languish in Prison?
A48888	And if what is there delivered, a Christian may believe or disbelieve, and yet nevertheless be a Member of Christ''s Church, and one of the Faithful?
A48888	And if ye have not been faithful in that which is another mans, who shall give you that which is your own?
A48888	And is it for nothing, that he is so instant with them to bring forth Fruit?
A48888	And many of the people believed in him, and said, when the Messiah cometh, will he do more Miracles than this man hath done?
A48888	And many of the people believed on him, and said, when the Messiah cometh, will be do more miracles than these which this man hath done?
A48888	And many, even of his Disciples, said, It was an hard saying, who can bear it?
A48888	And not to that other, Art thou the Messiah?
A48888	And to all this, in the Conclusion, he adds this Solemn Sanction; Why call ye me Lord, Lord, and do not the things that I say?
A48888	And what does he believe?
A48888	And what was it that he would have them believe, and be confirmed in the belief of?
A48888	And what would they have done, if he had before them professed himself to have been the Messiah, their King and Deliverer?
A48888	And when the Chief Priests asked them, Why they brought him not?
A48888	And where he can not put several Texts, and make them consist together; What Remedy?
A48888	And would any one think himself fairly dealt with, that was so used?
A48888	Apollos, another Preacher of the Gospel, when he was instructed in the way of God more perfectly, what did he teach but this same Doctrine?
A48888	As much as to say, Is not this the Messiah?
A48888	Asking, Art thou he that should come, or do we expect another?
A48888	Believest thou not that I am in the Father, and the Father in me?
A48888	Believest thou this?
A48888	Believest thou this?
A48888	But I ask them to tell me seriously, whether half their People have leisure to study?
A48888	But how then shall the Scripture be fulfilled, that thus it must be?
A48888	But the Law given by Moses being not given to all Mankind, How are all men sinners; since without a Law there is no Transgression?
A48888	But then I ask, whether Posterity would not either have suspected the Story, or that some Art had been used to gain that Testimony from Pilate?
A48888	But where was it that their Obligation was throughly known and allowed, and they received as Precepts of a Law; Of the highest Law, the Law of Nature?
A48888	Can any thing be more express than these words of our Lord?
A48888	Did the saying of Aristippus, or Confutius, give it an Authority?
A48888	Do the Rulers know indeed that this is the very Messiah?
A48888	Do we then make void the Law through Faith?
A48888	Does He their King Command, and is it an indifferent thing?
A48888	For there he says, that his Works bear witness of him: And what was that witness?
A48888	For upon his answering to their Question, Art thou then the Son of God?
A48888	For, say they, have any of the Rulers, who are skilled in the Law, or of the Devout and learned Pharisees, acknowledged him to be the Messiah?
A48888	God will render to every one, how?
A48888	Have any of the Rulers, or of the Pharisees believed on him?
A48888	He answered, who is he, Lord, that I might believe on him?
A48888	He asked his Disciples, whom do men say that I am?
A48888	He perceived their Craftiness, and said unto them, Why tempt ye me?
A48888	He said, What is written in the Law?
A48888	He says thus to them: Did not Moses give you the Law, and yet none of you keep the Law?
A48888	He says, Which?
A48888	Here again he says, that his works bear witness?
A48888	Hereafter shall the Son of Man sit on the right hand of the power of God: Which made them all cry our, Art thou then the Son of God?
A48888	Hereupon the Jews demand, What sign dost thou shew us, since thou doest these things?
A48888	How can this man give us his flesh to eat?
A48888	How hath this one truth changed the Nature of things in the World?
A48888	How readest thou?
A48888	How shall they believe that whereof they have not heard?
A48888	How was this done?
A48888	How was this executed?
A48888	I am come to send fire on the Earth, says our Saviour, and what if it be already kindled?
A48888	Iesus answered him, Sayest thou this of thy self, or did others tell it thee of me?
A48888	Iesus answered them, Do you now believe?
A48888	Iesus answered them, Have not I chosen you twelve, and one of you is 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉?
A48888	Iesus answered, Do ye now believe?
A48888	Iesus said unto them, yea; Have ye never read, Out of the months of Babes and Sucklings thou hast perfected Praise?
A48888	If it be asked, whether the Revelation to the Patriarchs by Moses, did not teach this, and why that was not enough?
A48888	If they had so great a desire to lay hold on him, why did they not?
A48888	If ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true Riches?
A48888	If you will admit them to forsake Reason in one point, why not in another?
A48888	Is it lawful for us to give Tribute to Caesar or no?
A48888	Is not this the Messiah?
A48888	Is not this the Son of David?
A48888	It will here possibly be asked, Quorsum perditio hoec?
A48888	Jesus said to him, Dost thou believe on the Son of God?
A48888	Lord, wilt thou at this time restore again the Kingdom to Israel?
A48888	May a Christian safely question or doubt of them?
A48888	Must I expect deliverance from any other?
A48888	One comes to him, and asks him, saying, Master, what shall I do to inherit Eternal Life?
A48888	Or will their Happiness or Misery not at all depend upon it, whether they obey or no?
A48888	Perhaps it will be demanded, Why did God give so hard a Law to Mankind, that to the Apostles time no one of Adam''s Issue had kept it?
A48888	Peter said, Lord, how often shall my Brother sin against me, and I forgive him?
A48888	Pilate answered, am I a Iew?
A48888	Pilate said unto them the third time, Why?
A48888	Pilate therefore said unto him, Art thou a King then?
A48888	That being asked, whether he were the King of the Iews?
A48888	That he teaching in the Temple at the Feast of Tabernacles, The Iews marvelled, saying, How knoweth this man letters, having never learned?
A48888	That is, in short, art thou the Messiah?
A48888	The Iews came round about him, and said unto him, how long dost thou make us doubt?
A48888	The Pharisees demanded, When the Kingdom of God should come?
A48888	Then Pilate entred again into the Iudgment- Hall, and called Iesus, and said unto him, Art thou the King of the Iews?
A48888	Then Simon Peter answered him, Lord, to whom shall we go?
A48888	Then Simon Peter answered him; Lord, to whom shall we go?
A48888	Then came the Iews round about him, and said unto him, How long dost thou hold us in suspense?
A48888	Then gathered the Chief Priests and Pharisees a Council, and said, what do we?
A48888	Then said some of them at Jerusalem, Is not this he whom they seek to kill?
A48888	Then said the Iews among themselves, Whither will he go, that we shall not find him?
A48888	Then said they all, Art thou then the Son of God?
A48888	Then shall the Righteous Answer him, saying, Lord, When saw we thee an hungred, and fed thee?
A48888	They ask him, v. 67. whether he were the Messiah?
A48888	They said therefore, what is this that he saith, a little while?
A48888	They telling him, for Iohn the Baptist, or one of the old Prophets risen from the Dead; He asked, what they themselves thought?
A48888	Thine own Nation and the Chief Priest have delivered thee unto me: What hast thou done?
A48888	Thinkest thou that I can not now pray to my Father, and he shall presently give me more than twelve Legions of Angels?
A48888	This Faith for which God justified Abraham, what was it?
A48888	Till seven times?
A48888	To the Lawyer, asking him, What shall I do to inherit Eternal Life?
A48888	Upon the News of our Saviour''s raising Lazarus from the Dead, The Chief Priests and Pharisees convened the Sanhedrim, and said, what do we?
A48888	Was Zeno a Lawgiver to Mankind?
A48888	We have heard out of the Law, that the Messiah abideth for ever; And how sayest thou, that the Son of Man must be lifted up?
A48888	What Accusation bring you against this man?
A48888	What Advantage have we by Iesus Christ?
A48888	What evil hath he done?
A48888	What he should do to inherit eternal life?
A48888	What is written in the Law?
A48888	What need was there Of a Saviour?
A48888	What need we any further witnesses?
A48888	What other Faith could these Miracles produce in them, who saw them, but that this was He, of whom the Scripture spoke, who was to be their Deliverer?
A48888	What think ye of the Messiah, whose Son is he?
A48888	What was his word, which, as we are told, v. 41. they gladly received, and thereupon were baptized?
A48888	What was it he preached?
A48888	What will all this do, to give the World a compleat morality; That may be to Mankind, the unquestionable Rule of Life and Manners?
A48888	What would this amount to, towards being a steady Rule; A certain transcript of a Law that we are under?
A48888	When the Chief Priests and Scribes were sore displeased, and said unto him, Hearest thou what they say?
A48888	When the Kingdom of God, i. e. of the Messiah, should come?
A48888	Whence art thou?
A48888	Where he, upon fair endeavours, understands it not; How can he avoid being ignorant?
A48888	Where was there any such Code, that Mankind might have recourse to, as their unerring Rule, before our Saviour''s time?
A48888	Where will you stop?
A48888	Whereupon the Pharisees reply, Are ye also deceived?
A48888	Who is this Son of Man?
A48888	Who, ever made out all the parts of it; Put them together; And shewed the World their obligation?
A48888	Whose Image and Inscription has it?
A48888	Why askest thou me?
A48888	Why go you about to kill me?
A48888	Will ye also go away?
A48888	but a Reprehension to them, that they were the Betrayers and Murderers of the Iust One?
A48888	how readest thou?
A48888	i. e. Dost thou then own thy self to be the Messiah?
A48888	i. e. Why do ye''lay Snares for me?
A48888	of him: And what is that witness?
A48888	p. 203. l. 20. r. Treatise?
A48888	when they were pricked in heart, and asked, What shall we do?
A69471	( But how consistent is this with the Bird''s being reduc''d to ashes?)
A69471	Ah, Master, said she, how unmercifully have you beaten me?
A69471	And for Divinity; is it possible to know more of it in this world then is known at present?
A69471	And how many errors have there been concerning the Nature of that Sole, Necessary, and true Being?
A69471	And who makes any doubt but that the greatest perfection of the Heavens consists in their regular motion, the principal cause of their duration?
A69471	And why should not a dead Sheep as well fall a bleeding afresh in the presence of the Butcher that kill''d it?
A69471	And why should the faculties of Antidotes depend more upon first Qualities than those of poysons do?
A69471	As, How do the Intellectual Species act upon the Intellect?
A69471	But I ask these Knowing Men, What Truths they know so easily, which other Wits hold so difficult to be known, Whether created or uncreated Verity?
A69471	But how can it see the same, if blind, as''t is fancied?
A69471	But how can we know other things perfectly, whereas we know not our Selves?
A69471	Can the Demonstrations of the Mathematicks become more certain by time then they are now?
A69471	Can the Laws be better understood then they are?
A69471	Concordance what it is?
A69471	Contrariety whence and from whō?
A69471	Difference whether it be?
A69471	Does this inconstancy proceed from the mind or from the body?
A69471	End of what quality?
A69471	Equality where?
A69471	For what can be said of this alteration, and if a man be naturally inclin''d to good, Why is not the same inclination continued in him?
A69471	For, is there any Society more authorized by God then Marriage?
A69471	For, is there not much to be gain''d in a society, which the more numerous it is, the greater advantages and assistances may be deriv''d from it?
A69471	For, to instance in the Liberal Sciences; is it possible to Read, Write, and Speak either in Prose or Verse better then men do at present?
A69471	Have the Chymists and other pretended reformers of Physick, succeeded better then others?
A69471	How do the Sensible Species act upon the Senses?
A69471	II Which is most powerful, Gold or Iron?
A69471	If it proceeds from the body, since this hath a dependance on the mind, why does it not follow the impressions which it derives from the other?
A69471	If you have to do with a Priest about a Case of Conscience, is any thing more insupportable than to find an unresolv''d Mind?
A69471	In brief, Do we not see that a too circumspect Captain deserves not the Name of valiant, but quits it for that of prudent?
A69471	Majority when?
A69471	Middle how much?
A69471	Minority how?
A69471	Moreover, what can be more prodigious, than this mutation of Colours, Smells, and Substances?
A69471	Notes for div A69471-e12640 Why Animals cry when they feel Pain?
A69471	Notes for div A69471-e8550 Whether it be good to use Chymical Remedies?
A69471	Of Fables and Fictions, and whether their conveniences or inconviences be greater?
A69471	Of Stage- Plays; and whether they be advantageous to a State, or not?
A69471	Of Stage- Plays; and whether they be advantageous to a State, or not?
A69471	Of the Cock, and whether the Lyon be frightned at his Crowing?
A69471	Or a Man mortally wounded, when he that did it is brought unknown into his Chamber?
A69471	Principle or beginning why?
A69471	So that to ask, Whence Panick Fear proceeds?
A69471	The Complements and Civilities of Courts, what are they else but a cloaking and disguising of the thoughts?
A69471	The Father ask''d him, Whether he had her?
A69471	The Second said, That Heat and Cold are the immediate Causes of Freezing and Thawing, but''t is hard to know, Whence that Heat and Cold comes?
A69471	The eighth is of the means by which one thing is in an other?
A69471	The fifth concerns either continu''d Quantity; as, What magnitude the Sun is of?
A69471	The fourth Question inquires the Cause; as, Why a stone always tends towards the Centre?
A69471	The latter asks, To whom the thing belongs, as, Whose book is this?
A69471	The ninth asks; How any thing is done?
A69471	The second is, What the thing is?
A69471	The seventh is of Time; as, When is there an Eclipse of the Moon?
A69471	The sixth is concerning Quality; as, Whether Opium be hot or cold?
A69471	The third hath two branches; the former demands, Whence a thing took its Rise, as in this Question, Whence comes Original sin?
A69471	Then for Chastity, Is it fit for a Woman( think you) to lend one port of her honor to a Friend, and to keep the other?
A69471	To which it is answer''d by the Genus or Difference, and consequently, by a Definition or Description; or else, What the word signifies?
A69471	VVhich Animal is happiest, according to Nature?
A69471	VVhich is the most laudable Temperament?
A69471	VVhich of the Humane Passions is most excusable?
A69471	What could little Children and old people do without it?
A69471	What is Eloquence, with all its flowers and colours of Rhetorick, but a Fucus of natural Discourse?
A69471	Whence come the Marks or Spots wherewith Children are born?
A69471	Whence come the Marks or Spots wherewith Children are born?
A69471	Whence the Poet said, Quis fallere possit amantem?
A69471	Where also is but too observable the troublesome way of some, who never end their discourse but by an Interrogatory, whether you hear them?
A69471	Whereupon the Master asking her, What she had been doing all the night before?
A69471	Whether Lean People are more healthy, and long- liv''d than Fat?
A69471	Whether Man be the most diseas''d of all Creatures, and why?
A69471	Whether Wine helps or hinders Digestion, and why?
A69471	Whether Wine helps or hinders Digestion, and why?
A69471	Whether a Country- life or a City- life is to be preferr''d?
A69471	Whether a Country- life or a City- life is to be preferr''d?
A69471	Whether a Country- life or a City- life is to be preferr''d?
A69471	Whether a piece of Iron laid upon the Cask prevents Thunder from marring Wine contain''d within it, and why?
A69471	Whether a piece of Iron laid upon the Cask, prevents Thunder from marring Wine contain''d within it, and why?
A69471	Whether is better, to Love, or to be Lov''d?
A69471	Whether it be better to Give than to Receive?
A69471	Whether it be better to bury or to burn the bodies of the Dead?
A69471	Whether it be better to bury or to burn the bodies of the Dead?
A69471	Whether it be better to give than to receive?
A69471	Whether it be better to marry, or not to marry?
A69471	Whether it be expedient for Women to be Learned?
A69471	Whether it be expedient for Women to be Learned?
A69471	Whether it be expedient to have Enemies?
A69471	Whether it be expedient to have Enemies?
A69471	Whether it be expedient to have Enemies?
A69471	Whether it be good to use Chymical Remedies?
A69471	Whether it be good to use Chymical Remedies?
A69471	Whether it is expedient for Women to be Learned?
A69471	Whether man be most diseas''d of all Creature, and why?
A69471	Whether of two Bodies of different weight, the one descends faster than the other, and why?
A69471	Whether of two Bodies of different weight, the one descends faster than the other, and why?
A69471	Whether the French are Light and Inconstant; and why?
A69471	Whether the French are light and inconstant; and why?
A69471	Whether the King''s Evil may be cur''d by the touching of a Seventh Son, and why?
A69471	Whether the King''s Evil may be cur''d by the touching of a Seventh Son, and why?
A69471	Whether the Reading of Books is a fitter way for Learning than Vocal Instruction?
A69471	Whether the Reading of Books is a fitter way for Learning than Vocal Instructions?
A69471	Whether the Reading of Books is a fitter way for Learning than Vocal Instructions?
A69471	Whether the Reading of Romances be profitable?
A69471	Whether the Reading of Romances be profitable?
A69471	Whether there be any such Creatures as the Ancients conceiv''d the Satyrs to be?
A69471	Whether there be any such Creatures as the Ancients conceiv''d the Satyrs to be?
A69471	Whether those Children who are born with Cawls about their whole or some parts of their Bodies are always fortunate, and why?
A69471	Whether those Children who are born with Cawls about their whole or some parts of their Bodies are always fortunate, and why?
A69471	Whether we are more perspicacious in the Affairs of others, or our own, and why?
A69471	Whether we are more perspicacious in the Affairs of others, or our own, and why?
A69471	Whether we may better trust one whom we have oblig''d, or one that hath oblig''d us?
A69471	Whether we profit best by Precepts or Examples?
A69471	Which Age is most desirable?
A69471	Which Climate is most proper for Long- life?
A69471	Which Climate is most proper for Long- life?
A69471	Which Condition is most expedient for the acquisition of Wisdom; Riches, or Poverty?
A69471	Which Condition is most expedient for the acquisition of Wisedom, Riches or Honour?
A69471	Which Condition is most expedient for the acquisition of Wisedom, Riches or Poverty?
A69471	Which is less culpable, Rashness or Cowardice?
A69471	Which is less culpable, Rashness or Cowardice?
A69471	Which is less culpable, Rashness or Cowardice?
A69471	Which is most communicative Good or Evil?
A69471	Which is most desirable, long or short Life?
A69471	Which is most necessary to a State, and most noble, Physick or Law?
A69471	Which is most necessary to a State, and most noble, Physick or Law?
A69471	Which is most powerful, Gold or Iron?
A69471	Which is most powerful, Gold or Iron?
A69471	Which is the most Excellent of the Soul''s three Faculties, Imagination, Memory, or Judgment?
A69471	Which is the most excellent of the Souls three Faculties, Imagination, Memory, or Judgment?
A69471	Which is to be preferred, Company or Solitude?
A69471	Which is to be preferred, Company or Solitude?
A69471	Why Animals cry when they feel Pain?
A69471	Why Ice being harder than Water is yet lighter?
A69471	Why a Needle Touch''d by a Loadstone turns towards the North?
A69471	Why a Needle touch''d by a Loadstone turns toward the North?
A69471	Why then may not the same reality be admitted between this Character and the effects pretended by those Brothers of the Rosie- Cross?
A69471	Will it be more true to morrow then''t is to day, that the whole is bigger then its part?
A69471	and are so many other States and Republick ever the less noble for Trading?
A69471	asking the Galatians, Who hath bewitched or fascinated you not to obey the Truth?
A69471	is to ask, What is the cause of that which hath none?
A69471	or Pleading, but the Art of setting off a Fact well, and rendring it plausible?
A69471	or disjoynted Quantity; as, How many several magnitudes of stars there are in Heaven?
A69471	whilst experience teaches us that the multitude of Books doth not less perplex then profit us, both in this and all other Sciences?
A36037	A Question, is perfectly like an Axiom; but which requires an Answer, Whether it be so or no?
A36037	A wicked Eunuch having written upon his House, LET NO ILL THING COME IN HERE, He said, Which way will the Master of the House come in?
A36037	And being ask''d, Why he so much admir''d him?
A36037	And being very magnificent in his Expences,( for what was he other than a second Aristippus?)
A36037	And does not the same Argument hold concerning Good?
A36037	And he saying to him; if he chanced to dye, who should bury him?
A36037	And is not this a pleasant Abode for Virgins?
A36037	And must we Phaedrus lose?
A36037	And once he came to see him with a little Dagger about him, and when he said, Who will deliver me from these pains?
A36037	And then, as if admonish''d by the Fall, I come, he cry''d, what needs my Fate to call?
A36037	And therefore when Crates ask''d him whether the Gods were pleas''d with the Prayers of Mortals, and the Divine Honours continually paid''em?
A36037	And when he had made answer, My Beauty; he said, art thou not then ashamed to be so pleased with being like a dumb thing?
A36037	And when he was ask''d by him that had so discover''d him, why he laugh''d by himself?
A36037	And why not I look great?
A36037	Another time being scurrilously rail''d at, he left the Room; at what time, the other pursuing him, and asking why he made such hast to be gone?
A36037	Another time he was ask''d who were the least troubled with care?
A36037	Another time, as he was sitting at a Banquet, and saying never a Word, to one that ask''d him the Reason why?
A36037	As one told him that his Friends were Plotting against him, he said, What shall a Man do, if he must use his Friends and his Enemies alike?
A36037	As to the Season when?
A36037	As when the Question is whether the Soul be immortal, and whether there be any of the Deceased that are living?
A36037	As, Whether the Sun be as big as he seems to be?
A36037	At what time Lysimachus boldly asking him, Whether he were not banish''d Athens?
A36037	At what time a Dispute arising upon the Question; Whether a wise man ever made any doubt of any Thing?
A36037	At what time when he enter''d his own House, he was ask''d who he was, and what he would have?
A36037	Being ask''d by an irreligious person, what irreligion was?
A36037	Being ask''d what he thought of Detraction and opprobrious Words?
A36037	Being ask''d what was difficult?
A36037	Being ask''d, How a Man might most easily brook misfortune?
A36037	Being ask''d, What was the Vertue of a young Man?
A36037	Being ask''d, What was the most difficult thing in the World?
A36037	Being ask''d, Which was first, the Night or the Day?
A36037	Being ask''d, Why he made no Law against Parricides?
A36037	Being ask''d, wherefore Dionysius was angry with him?
A36037	Being ask''d, why he was so austere?
A36037	Being ask''ed, Who was a true Friend?
A36037	Being asked by one, whether he had either a Girl or a Boy to his Servant?
A36037	Being asked how Socrates died?
A36037	Being asked how a Man might best preserve himself Sober?
A36037	Being asked what was the most becoming thing among Men?
A36037	Being asked whether Death was an evil thing, he said, How can that be an evil thing, that we can not feel when it comes?
A36037	Being asked why he persisted to govern singly?
A36037	Being demanded what was best?
A36037	Being offended with Aeschines, in a short time, Shall we not be Friends?
A36037	But on the contrary, when he said to her, — Who''s this that''s hither come,* Leaving her Shuttle in the Loom?
A36037	But then Lysias demanding, if the Oration were good, and lik''d him, wherefore it were not convenient for him?
A36037	But then Pericles coming into the Assembly, asked the Rulers, whether they could accuse him of anything that reached his Life?
A36037	But what was in''em?
A36037	But who could have perswaded him to that Constancy of Courage, but Crates?
A36037	But why Ay me?
A36037	But why rather this Man, than that Woman?
A36037	By means of the other Speculation, which is only proper for Naturalists, they enquire, What is the Substance of Natural Philosophy?
A36037	Can playing on the Flute be said to be any thing?
A36037	Deficient, are those things that are imperfectly utter''d; as, when we say, He writes; the Question is, Who writes?
A36037	Did not Attica then bear Olives?
A36037	Discoursing to a Young Man, he ask''d him, Whether he understood him or no?
A36037	Do I not endure the bitter hardship of cold Weather, and all for the Love of Philosophy?
A36037	Does Profitable differ from Good?
A36037	Dost thou design to cast them down now, that formerly won the Field of thee?
A36037	Dost thou really think I have provided ill for my self, if I have employed the time I should have spent at my Looms in the getting of Knowledge?
A36037	Fondly conceited of his Eloquence; Yet a meer Blockhead, without Wit or Sence?
A36037	Fool, said he, when had I more occasion to be confident than now that I am to discourse with Artaphernes?
A36037	For Country or for Soul?
A36037	For all these things, says he, are inferiour to the Gods; but for a Stone, how easily is it broken by mortal hands?
A36037	For, said he, shall a learned Woman be of no use, because she is learned?
A36037	Fuddl''d Chrysippus a Vertigo took: What car''d he then for Stoa or his Book?
A36037	Go too then: Dost not thou think a player upon a Flute to be a Man?
A36037	Had not Apollo, to the Grecians kind, To Plato''s Wit his God- like Art resign''d, Where had we found a cure for Human Souls?
A36037	He died of a wasting Consumption: At which time Diogenes coming in to visit him, said to him, Hast thou any need of a Friend?
A36037	He replied a good: Who then( said he) would fear a good thing?
A36037	He reply''d, How cam''st thou to be so poor?
A36037	He was also ask''d whether it were good to marry a Wife?
A36037	How camest thou by this Winter Cloak?
A36037	How comes it to pass, said he, that they who forbid Lying, Lye so frequently in the common Victualling- Houses?
A36037	How sweetly lives his incorrupted Soul?
A36037	I come; then to what End this Call?
A36037	Insomuch that being demanded why he took no care to leave Off- spring behind him?
A36037	Is one thing different from another?
A36037	Is this same Shepherd like a Son of Priam?
A36037	It is farther reported, that when Aesopus asked him what Jupiter was doing?
A36037	Know''st thou not, Passenger, already?
A36037	Lacydes replied, When wouldst thou have him learn then?
A36037	May not, said he, my Garments and Shoes be very splendid and fashionable, yet not fit me?
A36037	Moreover, the question being put to Aristippus, what those things were which Children generously Educated ought chiefly to learn?
A36037	My pretty Archytas Spruce Fidle- faddle, Wealth- boasting Fop, and Songster from thy Cradle: Who dares dispute, or sing with thee for Praise?
A36037	Night, said he, preceded Day: One day before being ask''d, Whether the Crimes of bad Men were conceal''d from the Gods?
A36037	One of the Dead to strip dost thou intend?
A36037	Or a Boy, or a Youth be laid aside, because he has been well Educated?
A36037	Or a Boy, or a Youth, because he is lovely?
A36037	Or didst thou soar so high, to take a view What blest Immortals in their Mansions do?
A36037	Others report, that the Oracle did not answer OEtaean, but Eteian; and they are very diligent in their enquiries who that Eteian should be?
A36037	Say Queen of Birds, when soaring starry height, Whose Tomb it was o''re which thou took''st thy flight?
A36037	Seeing a handsome young man with mean Discourse; he said, Art thou not ashamed to draw a leaden Sword out of an Ivory Scabbard?
A36037	Seeing once a Centaur very ill drawn, he said, Which of these is* Chiron( that is the worst?)
A36037	Seeing one of those that used to strip dead People of their Cloths, he said; — What dost thou here Friend?
A36037	Sometimes as he was digging, he would be chiding himself; which Aristo over- hearing, Who''s that, said he, thou art scolding withal?
A36037	Stilpo, to hasten death, what so provok''d thee?
A36037	Surely, No — Then again, may not a, beautiful Woman be made use of, because she is fair?
A36037	Tell me my Muse, why dost thou teaz Me thus to chide Carneades?
A36037	The Man that found the Gold, laid by the Rope, Two troubles having past Despair and Hope: But when he could not find his Gold; what then?
A36037	Then sickness here has hid fam''d Polemo — For my part I believe ye, Sir, — for why?
A36037	This is the great Euripides, whose Plays Are full of Wisdom, but who bears the praise?
A36037	Thou art a Man I think, and hast a Soul: But stay, for Plato must our thoughts controul, I''le go and ask him, if thou hast or no?
A36037	To Alexander standing by him and saying; Dost thou not fear me?
A36037	To Alexander, asking him ● hether he was desirous he should rebuild ● is Native City or no, he said no, what ● o do?
A36037	To Charonidas, or as others say, to Phado, who asked him who it was that was so bedawb''d with pretious Ointments?
A36037	To Croesus''s Question, which was the largest Dominion?
A36037	To Dionysius demanding of him, wherefore he came thither?
A36037	To a rich Man that lov''d a deform''d Woman, he is said to have given this rebuke: What need hast thou of such a Dowdy as this?
A36037	To a second question, why he made no answer?
A36037	To a stupid fellow that talk''d impertinently to him, Hast thou any Lands?
A36037	To an Academic, that deny''d, he apprehended any thing, Why, said he, Dost thou not see that Rich Man sitting by thee?
A36037	To an Adulterer who ask''d him, Whether he would swear that he never committed Adultery; he made answer, Is not Perjury worse than Adultery?
A36037	To an impertinent young Man, that put the Question, Why we have two Ears, and but one Mouth?
A36037	To his Lawyer, who having pleaded his cause, and got the day, ask''d him, What good Socrates had done him?
A36037	To his Wife, that cry''d to him, Thou dy''st unjustly: Do''st wish, said he, it had been justly?
A36037	To one Dionysius, a frequent Retractor of his own Opinions, who ask''d Why he did not correct himself?
A36037	To one that affirm''d, there were many Good Things, he put the Question, How many, and whether he thought there were above a hundred?
A36037	To one that ask''d him what Instructions he should most frequently give his Son?
A36037	To one that ask''d him, what he had gain''d by Philosophy?
A36037	To one that ask''d him, wherein the Philosophers excell''d others?
A36037	To one that ask''d his advice, whether he should marry: Dost thou not, said he, take me for a Wise Man?
A36037	To one that boasted of his Adultery, Dost thou not know, said he, That Radishes contain as good a juice as Coleworts?
A36037	To one that check''d another for studying Geometry in his old Age, and crying to him, Is this a time to be learning?
A36037	To one that cry''d to him, Does not such a one abuse thee?
A36037	To one that discoursed of the Heavenly Bodies, he said, How long is it since thou camest from Heaven?
A36037	To one that hi ● 〈 … 〉 with a piece of Timber, and afterward said have a Care; he said, Dost thou ● ● tend to strike me again?
A36037	To one that murmur''d to find himself despis''d, when the thirty Tyrants came into Power, Oh, said he, d''ye repent at length?
A36037	To one that put the question, wherein a Wise Man differ''d from a Fool?
A36037	To one that said to him, I am not fit for the Study of Philosophy; he said, VVhy dost thou live then, if thou dost not care to live well?
A36037	To one that said to him, There are a great many that speak very honourably of you; he said, What her no have I done?
A36037	To one that was anoited all over with precious Ointment; Who''s this, said he, that smells so much of Woman?
A36037	To one who ask''d him, what his Son would be the better, by being a Scholar?
A36037	To the Question what was difficult?
A36037	To the Question, How to live most justly and honestly?
A36037	To the Question, Which was the best way for a Man to preserve himself from doing injury?
A36037	To the Question, Who was Happy?
A36037	To the question what sort of Ships were safest?
A36037	To the question what was pleasing to Men?
A36037	To the question which were most, the Living or the Dead?
A36037	To the question, What was good or bad in Men?
A36037	To the question, What was most delightful for a Man to do?
A36037	To the question, to what purpose he was Born?
A36037	To them that asked him what was most desirable?
A36037	To what was most Faithful?
A36037	To what was most Faithless?
A36037	To what was most obscure?
A36037	To whom, I do not only draw Water, said he; Do I not dig?
A36037	To, What was God?
A36037	To, What was most Delectable?
A36037	To, What was most casie?
A36037	To, What was most rarely to be seen?
A36037	Upon which Zeno nimbly mending his Pace, Crates cry''d out, Hey — You Merchant of E ● lskins, whither away so fast?
A36037	Upon which, the uppermost turning about; What''s the Matter, said he, Dost think thy Neighbour felt any Pleasure?
A36037	VVas''t not from thence the Mighty Cadmus came?
A36037	VVhat though Phoenician born; from thence what Shame?
A36037	What Bell- weather is that, that struts along, And fain would seem to head the gazing Throng?
A36037	What Potion?
A36037	What Riddle''s this?
A36037	What Sence can it have, or what Form?
A36037	What art thou( said he) a good thing or a bad?
A36037	What can my losses equal but my woes?
A36037	What didst thou think, Had''st nothing else to do but drink?
A36037	What need had you then( said he) to sail to Sicily?
A36037	What, tho''his Father then for joy expir''d?
A36037	When Socrates ask''d him, being then flush of money, How cam''st thou to be so rich?
A36037	When he saw an unskillful Gamester practising Physick; he said to him, What dost thou mean?
A36037	When he was coming back from L ● ● ● d ● ● ● ● to Athens, a certain Man asked him whither he was going and whence he was coming?
A36037	When, after he had read a while in the Second Book of Xenophon''s Commentaries, pleas''d with the Subject, he enquir''d where any such Men dwelt?
A36037	Which the other affirming; And is it not safer to venture in a Ship where thousands have sail''d, than in one that never was at Sea before?
A36037	Which very answer is reported to have been given by Bion to one that ask''d him, whether there were any Gods?
A36037	Who all the Vertues did himself controul?
A36037	Who answering Yes: Why then, said he, do not I understand that thou dost understand?
A36037	Who answering, No, he retorted upon him this Verse: Who struck thee blind, or from thy sight Remov''d the glittering Lamps of Light?
A36037	Why then, said one to him, do not you endeavour to dye?
A36037	Why wouldst thou obtain that of her, which thou hadst better be without?
A36037	Why, said he, Does it not shew Dionysius to be a very good Man?
A36037	With Cheeks bedew''d the young Alexis cry''d, Where in the World so fair a one beside As Phaedrus was?
A36037	after he is Dead?
A36037	and what the Stars are as to Matter and Form?
A36037	as, when we ask, Is it Day?
A36037	for what?
A36037	he replied with another Question, in the number of which they ranked those that ventured by Sea?
A36037	said he, and art thou not sensible that thou givest me the greatest gift thou can''st e''er expect to be Master of in this World?
A36037	said he, my own Cloak suffic''d me while I liv''d, and will it not serve me to dye in?
A36037	said he, shall we never cease Fooling?
A36037	then takest thou no care of thy Country?
A36037	thou couldst not Stilpo''s knot unty,''T was knit too fast, and that''s the reason why?
A36037	what a danger mightest tho ● have escaped for one Obolus?
A36037	what the Sun is?
A36037	whether Created or not?
A36037	whether Living Bodies or no?
A36037	whether corruptible or not?
A36037	whether govern''d by Providence?
A28549	( g) But by whose Accusations are we Ruin''d?
A28549	( l) But what, did I deserve the same hard measure even from the Senatours also?
A28549	Am I out in this?
A28549	And do not those things likewise which are thought to be neither Sensitive, nor Vegetative, Desire that, which Properly belongs to them?
A28549	And dost thou doubt that''t is Natural to the Feet to perform that Office?
A28549	And dost thou not know, quoth she, that thou art somewhat besides that?
A28549	And dost thou not see then how Narrow, and Strait that Glory is, which you labour to spread, and dilate?
A28549	And dost thou think it a Brave thing to Shine in Rich Apparel?
A28549	And hast thou found out the Cause, quoth she, why it is so?
A28549	And how can it be that sith thou knowest what is the BEGINING of things, thou shouldst be Ignorant of their END?
A28549	And is this the( c) Reward I must have for being so Observant of thy Instructions?
A28549	And now who does not see that the Name of Nobility is vain, and insignificant?
A28549	And shall the unsatiable Desires of men oblige Me to constancy, which is so contrary to my Manners?
A28549	And what is the Health of Soules but Virtue, or True Goodness?
A28549	And what more pernicious plague can there be, than an Enemy that has gotten into an Intimacy with us?
A28549	And what?
A28549	And whilst He lived, did not His Master( b) Socrates obtain a glorious Victory, over an Unjust Death, by my Assistance?
A28549	Are Riches to be Priz''d in regard of Your Nature, or of Their own?
A28549	Are they mistaken who judge that the Chiefe Good is that, which is most Worthy of Veneration?
A28549	Are you Delighted with the Beauty of Fair, and Fruitful Fields?
A28549	Art Thou He, who being nourisht with my Milk, and brought up with my stronger Meats, didst arrive to the strength of a Manlike Understanding?
A28549	Art thou Adorn''d with the Various Colours, of the Flowers, that come forth in the Spring, and the Begining of Summer?
A28549	Art thou Desirous of Dignities?
A28549	Art thou Happy in that thou hast a long Train of Servants to wait on thee?
A28549	Art thou Ignorant that it is a Law of Thy Country, that none shall be Banisht, who Would rather Abide in It?
A28549	Art thou able then to tell me what Man is?
A28549	Art thou not mov''d at the sight of this( b) Place?
A28549	Art thou taken with the Splendor of Gemms, or Pretious stones?
A28549	As thou thinkest fit, said I. Dost thou not then judge that to be Good, which is Profitable?
A28549	At how high a rate wouldest thou have purchac''d this, when thou seemedst to thy selfe to be a Fortunate Man?
A28549	BUT Glory, many times how Deceitful, and Base is it?
A28549	BUT may Kingdomes, and the Favour of Kings make a man Powerful?
A28549	BUT what shall I say of Dignities, and Power, which you, being Ignorant of the True Dignity, and Power, do so highly Extol?
A28549	But amongst those, with whom they have their Begining, do they allwayes Endure?
A28549	But are you so void of any Proper, and Internal Good, that you should seeke Your Goods Without, in things remote from Your own Nature?
A28549	But canst thou doubt but that he had Power, whom thou seest to have Effected what he Will''d, and Design''d?
A28549	But dost thou endeavour to put a stop to the Turning of her Wheele?
A28549	But dost thou grant that whatsoever is Good, is Good by the Participation of the Soveraign Good?
A28549	But dost thou think in good earnest that that Felicity, which thus passeth away, is any thing worth?
A28549	But dost thou think that what includes Sufficiency, and Power in it''s own Nature may be Despis''d?
A28549	But how can Riches drive away Indigence?
A28549	But how knowest thou from what All things derive their Being?
A28549	But if thou considerest the Body, what canst thou conceive to be more Weak than Man, whom a Little Fly may have strength enough to Destroy?
A28549	But may we Know Men long since Dead, and gone Because those Words are Known?
A28549	But tell me, dost thou Remember what is the END of things?
A28549	But that thou mayst not reckon thy selfe in the number of Wretched men, what, hast thou forgotten the measure of thy Felicity?
A28549	But what hath that Glory of Amplitude, and Magnificence that is straitned with such Narrow Limits?
A28549	But what is there, which any one can do against another, which he may not suffer from another?
A28549	But what is this Reward?
A28549	But what kind of Power is that which you so Prayse, and Desire?
A28549	But what, a Pleasing Condition, which is given as a Reward to Good men, do the Vulgar esteem it to be Evill?
A28549	But what, quoth I, If any man should desire to have All of Them together?
A28549	But who is there, that can either give that which is Good for us, or drive away that which is Evill, but GOD, the Governour, and Physitian of Soules?
A28549	But whoso Lacketh any thing, has he Attein''d to a State of Sufficiency?
A28549	But wouldest thou know the( h) matter that is lay''d to my charge?
A28549	But, what would ye have, that yee make so much adoe about the things that are in the power of Fortune?
A28549	By what Rule, said she, is the World Govern''d?
A28549	Can that, thinkest thou, which hath Need of nothing, Want Power?
A28549	Can ye ever be Greater, than Elephants, Stronger than Bulls?
A28549	Canst thou expect Safety from such Friends, whom Fortune not Virtue has given thee?
A28549	Could NERO''S Power make him Obey His Reason, and his Fury Tame?
A28549	Did our Studies deserve this?
A28549	Do Good men therefore get that, which they Desire?
A28549	Do I not seem to have heaped up matter enough of Strife, and Contention against my self?
A28549	Do not Rich men suffer Hunger, and Thirst?
A28549	Do not the Limbs of Mony''d men feel Cold in the Winter?
A28549	Do they Know what they should follow, and endeavour after, but their Lusts draw them aside some other way?
A28549	Do they Knowingly, and Willfully forsake that which is Good, and turn to the way of Vice?
A28549	Do we not judge True Happiness, quoth she, to be Good?
A28549	Do you not consider, O ye Earthly Creatures, What Your selves are, and What they are, whom You are Set over?
A28549	Does he Wallow in the Mire of Filthy Lusts?
A28549	Dost thou deny, quoth she, that every Wicked man is worthy of Punishment?
A28549	Dost thou judge him to be Powerful, who is encompast with a Guard?
A28549	Dost thou judge that man to be Powerful, whom thou seest so Unable to do what he would?
A28549	Dost thou know me?
A28549	Dost thou see any one to commit Rapine, being Enflam''d with the Love of Riches?
A28549	Dost thou think otherwise?
A28549	Dost thou think that Fortune is Changed in her Disposition towards Thee?
A28549	Dost thou think that any of these fraile, and perishing things can bring a man to this Estate?
A28549	Even in Ancient Times, before the Dayes of our Plato, have we not Fought a great Fight against the Rashness of Folly, and Ignorance?
A28549	For as touching those Forged( i) Letters, whereby I am Accus''d to have hoped the Romane Freedome, to what purpose should I speak?
A28549	For if amongst the Mise thou shouldst see one to assume to himselfe a Power over the rest; wouldest thou not break forth into Laughter?
A28549	For what is there that wants a Soule, and a fit composure of Members, and Features, which should seem Beauteous and Amiable to a Rational Nature?
A28549	For what shall I say of the Favourites of Kings, sith I shew that the State of Kingdomes is so weake, and tottering?
A28549	For what, do they seem to be in an Error, who would fain Arrive to such a State, that they may no longer stand in need of any thing?
A28549	For who but an egregious Foole will Hate Good men?
A28549	For why do they leave Virtue, and follow Vice?
A28549	For, is this the first time that Wisedome hath been brought into Danger amongst Wicked, and Pervers Manners?
A28549	Friends, why did yee so oft Me Happy call?
A28549	HAst thou any perceivance of these things, sayes She, and do they make any impression upon thy mind?
A28549	Hast thou never been made acquainted with my Manners?
A28549	How is that, quoth I?
A28549	How is that, said I?
A28549	How is that?
A28549	How not, when their Felicity endures for ever?
A28549	How should it be otherwise?
A28549	How shouldst thou not confess it, sith we see it so frequently that the Possessors are depriv''d of their Wealth?
A28549	How so, quoth she?
A28549	How, quoth I?
A28549	I would have thee give an Answear to this Question; dost thou Remember that thou art a Man?
A28549	If any thing should Endeavour it, quoth she, would it ever Prevaile against Him, whom we have granted by the Right of True Happiness to be Almighty?
A28549	If he knowes it not, what Happiness can there be in Ignorance, the Blindness of the Soule?
A28549	If the Power of Kingdomes be the Cause of Happiness, doth it not lessen Felicity, or bring in Misery, if in any part it be Defective?
A28549	If they are Fair, and Beauteous in their own Nature, what is that to Thee?
A28549	If they can not Performe that which they promise, Wanting many Good things, is it not manifest that they have but the False Shew of Felicity?
A28549	In what have I Injur''d thee?
A28549	Is Glory, or Renown nothing- worth?
A28549	Is any one Fierce, and Unquiet, exercising his Tongue perpetually in Brauls, and Contentious speeches?
A28549	Is he Dull, and Slothful?
A28549	Is he exceeding Timorous, and ready to Flye, where there is not the least cause of any Fear?
A28549	Is he light, and Inconstant, allwayes changing his Resolutions?
A28549	Is he unable to suppress his Anger, breaking forth into the greatest Fury upon the least provocation?
A28549	Is it Glory that thou Aimest at?
A28549	Is it Power, that thou wouldest have?
A28549	Is not Power to be reckon''d in the number of Good things?
A28549	Is there any thing more Dear, and Pretious to Thee, than Thy Selfe?
A28549	Is this the Library, which thou didst choose for thy constant Seat in my House?
A28549	Is this the Sense of thy Question, whether I know my selfe to be a Living- Creature Rational, and Mortal?
A28549	Is''t that they Differ in their Lawes, And Manners that they so Pursue Each other?
A28549	Now what is more contemptible than such an Office?
A28549	O Mistress, what thinkest thou?
A28549	O man, why dost thou thus complain of my carriage towards thee?
A28549	Or are those Fruits Thine that come forth so plenteously in their Seasons?
A28549	SEEST thou then what Filth all Villany walloweth in, and how great a Splendor there is in True Virtue, and Integrity?
A28549	See then, if following even the Opinion of the Vulgar we have not Prov''d somewhat very contrary to the Common Opinion?
A28549	Seest thou not how great disgrace Dignities bring upon Persons of Base, and Unworthy Dispositions?
A28549	Shall I Confess it?
A28549	Shall I call that an Offence to have Desir''d the Safety of that Order?
A28549	Shall I only be hind''red from the exercise of my power?
A28549	Shall the Glory of a Roman go thither where the Name of ROME could never arrive?
A28549	Should I be affraid of any false Accusation, and Startle at it, as if some strange thing had happen''d unto me?
A28549	Sith all this World is like the Dust, That''s Driven with the Wind, Why wilt thou to Mans Fortunes trust, Which none shall Constant find?
A28549	Swifter than Tygers?
A28549	Tell me, since thou dost not doubt but that the World is Govern''d by GOD, dost thou consider also by what Rule He Governs it?
A28549	Then said She, At how great a rate wouldest thou value it, if thou couldest know what Goodness is?
A28549	Therefore whilst thou didst most Abound with Riches, didst thou sustein this Insufficiency?
A28549	Therefore, O ye sons of Men, why do yee seek for True Happiness Without, which is plac''d Within Your selves?
A28549	To Attein to the Possession of GOOD?
A28549	WHy do you, Mortals, labour so To Get your Deaths with your own Hands?
A28549	Was not Fortune in the least asham''d of Innocence Accus''d, or of the Baseness of the Accusers?
A28549	What hath GOD a Power then to Do EVIL?
A28549	What is it then, ô Man, that hath cast thee into so deep Sadness, and Discontent?
A28549	What is that, quoth I?
A28549	What man is there so Happy, but he would be desirous to change his Estate, if he should once give way to Impatience?
A28549	What matter is it therefore, whether thou goest from it, or it from thee?
A28549	What quoth I?
A28549	What quoth I?
A28549	What shall I wish to such Deluded Men?
A28549	What then?
A28549	What then?
A28549	What then?
A28549	What then?
A28549	What, art thou( a) Asinus ad Lyram?
A28549	What, didst thou come forth but lately upon the Stage of this Life?
A28549	What, doth any of these Peculiarly appertain to the?
A28549	What, quoth I?
A28549	What, quoth I?
A28549	What, quoth she, should I forsake thee my Son, and not bear a part of the Burthen, that is lay''d on thee for my sake?
A28549	Whence one of thy Family thought he had just cause to raise these Questions: If there be a GOD, whence come Evil things?
A28549	Wher''s( b) Cato, or( c) Brutus?
A28549	Where lye the Bones now of( a) Fabricius?
A28549	Whither quoth I?
A28549	Who can deny that?
A28549	Why are stern Tyrants, who soon lose their Powers Admir''d by Mortals?
A28549	Why do Proud Men in vain Desire to be Free''d from Mortality?
A28549	Why do you Boast of your Large Pedigree?
A28549	Why dost Thou not their Works respect, So that Just men no Harms may Fear?
A28549	Why should we thus see Justice rent, And Broken on wild Fortunes Wheele, So that such grievous Punishment, As Felons Merit, Good men Feele?
A28549	Why then dost thou sigh, and groan?
A28549	Why weepest thou?
A28549	Will any one conceit, said she, that Men Can Do All things?
A28549	Wilt thou deny, said she, that to Go is a Motion Natural to men?
A28549	Wilt thou hear the Manner of it?
A28549	Wilt thou therefore come to a reckoning with Fortune?
A28549	but what is more Feeble than Ignorance, or Spiritual Blindness?
A28549	but whence come the Good, if there be none?
A28549	but who does not scorn, and despise one, that is a Slave to that most vile, and fraile thing, the Body?
A28549	canst thou remove a Mind settled upon the Firm Principles of Truth, and Virtue, from the State of Peace, and Tranquillity?
A28549	darest thou to Boast thy selfe in the Brightness of the Heavens?
A28549	didst thou not learn when thou wast a Boy, that in( d) Jupiters Entry there are Two large Vessels, one holding Evil things, and the other Good things?
A28549	dost thou not remember that( b) Paulus wept at the Calamity of King( c) Perseus, whom he had taken Captive?
A28549	dost thou think ther''s any constancy in Humane Affairs, whereas''t is often seen that an Houres time makes an Healthy man return to the Durst?
A28549	hast thou a mind to undergoe such false Accusations, as have been brought against me?
A28549	how is it possible, quoth I, that I should ever Forget this?
A28549	if they were left destitute of this great, and almost irresistable Assistance of Nature encouraging, and directing them?
A28549	is it Shame, or Stupidity that hath seized on thee?
A28549	is it because they are Ignorant of the True Good?
A28549	is it not Gold, or great Heaps of Mony?
A28549	is that feeble and without strength, which is unquestionably to be prefer''d before All things whatsoever?
A28549	or could my Condemnation Fore determin''d Qualify Those men to be my accusers?
A28549	or that on the contrary it deserves the greatest Veneration?
A28549	or what it is that the Whole Course of Nature Tends unto?
A28549	quoth she: dost thou suppose that It is Obscure, and Ignoble, or that It shines with the Brightness of the greatest Glory?
A28549	shall I Deny what I am Accus''d of, that I be not a shame to thee?
A28549	shall we be like them, whom we have demonstrated to be no other than a sort of Irrational Creatures?
A28549	they that boast of the Goods of the Body, how small, how weak a Possession do they rely on?
A28549	thou shalt be hurried through all manner of Hardships, and never be in Safety ▪ wouldst thou lead a Voluptuous life?
A28549	what Goods, that thou mightest justly call Thine own, have we taken from thee?
A28549	what canst thou Enforce upon a Soule that has Attein''d to it''s proper Freedome?
A28549	what else, quoth I?
A28549	what if I have not wholly withdrawn my selfe from thee?
A28549	what if this very Inconstancy of mine be a just cause why thou shouldest hope for Better things?
A28549	what is Death it selfe, but only the Awakening of our nobler Faculties to the Participation of a freer, and more enlarged life?
A28549	what is the best kind of Riches?
A28549	what is the loud complaint of Tragedies, but that Fortune disregards, and overturns the happiest Kingdomes?
A28549	what is their Sickness, but Vice?
A28549	what, quoth I?
A28549	what, said I?
A28549	what?
A28549	where thou didst so often sit, and discourse with me, touching the Knowledg of things both Divine, and Humane?
A28549	who depends upon his Servants to make him seem to be Mighty?
A28549	who is continually in fear of those, whom he keeps in Awe?
A28549	why art thou ravisht with vain Joyes?
A28549	why dost thou embrace External things, as if they were Thine own?
A28549	why dost thou flow with Tears?
A28549	why holdest thou thy peace?
A28549	why not?
A28549	wilt thou endeavour to gather Riches?
A53058	''T is true, some talk of the seed of Metals, but who with all his diligent observations could find it out as yet?
A53058	( who is but a single part of nature) hath given him by God the power and a free will of moving himself, why should not God give it to Nature?
A53058	Again, your Author askes, What glue or cement holds the parts of hard matter in Stones and Metals together?
A53058	Also I might ask them, what they conceive the natural mind of man to be; whether material or immaterial?
A53058	Also I would ask them, whether there can be many, or but one Idea of God?
A53058	And are not Animals, Vegetables and Minerals inclosed in the Elements?
A53058	And do not Stones produce Fire?
A53058	And doth not Earth produce Metal?
A53058	And whether they do not make there Aphorismes and Theoremes by their manner of Intelligence?
A53058	And why may not Minerals and Elements be produced by the way of Eggs as well as Vegetables and Animals?
A53058	As for example, Animal Kind, have they not Internal and External Parts, and so Internal and External Motions?
A53058	As for your other question, Whether there be more then five Senses?
A53058	Besides, how do they know that all bodies would rest in the Center of this terrestriaal Globe, if they came thither?
A53058	Besides, how is it possible to find out the onely cause by so numerous variations of the effects?
A53058	But I pray give me leave to ask, Madam, whether the solid Parts are not Instruments for the nourishment of the Venal blood?
A53058	But I would fain know the cause which makes Ferment?
A53058	But as for the question, whether there be nothing in the Universe, but meer body?
A53058	But concerning Artists, you would fain know, Madam, whether the Artist be beholden to the conceptions of the Student?
A53058	But concerning Water, you may ask me, Madam, Whether congeal''d Water, as Ice, if it never thaw, remains Water?
A53058	But from whence came this Transgression?
A53058	But if Nature hath power from God to produce all kinds of Vegetables, Minerals, Elements, Animals, and other sorts of Creatures, Why not also Man?
A53058	But if the Soul be Incomprehensible, how then doth he know that she is a light, and not onely a light, but a glorious and splendorous light?
A53058	But if two Twins, as it may fall out, should be born united in one body, I would fain know then, whether they would have two souls, or but one?
A53058	But then I ask, From whence comes saltness and sowreness?
A53058	But then you may ask me, Why a long hollow pipe doth convey a voice to the ear more readily, then any large and open place?
A53058	But when she came to my Chamber, I was casting up some small accounts; which when she did see, What, said she, are you at Numeration?
A53058	But you ask whether Nature hath Infinite souls?
A53058	But you may ask, Whether one extreme can change into another?
A53058	But you may say, What doth the sitting Hen contribute then to the production of the Chicken?
A53058	But you will say, How comes it, that many creatures may be made by one or two?
A53058	But you would fain know, how Nature, which is Infinite Matter, acts by self- motion?
A53058	But you would fain know, whether fire, if it were left at liberty, would not turn to a Globous figure?
A53058	But, I would fain know the reason, why your Author is so unwilling to make God the Author of Death, and Sickness, as well as of Damnation?
A53058	But, says your Author, Let us see, if all their heads laid together can contrive the anatomical Fabrick of any Creature that liveth?
A53058	Can we say, Man hath not a free Will, because he hath not an absolute free Will, as God hath?
A53058	Certainly, when he saw the Immortal Soul in a Vision, to be a formal Light, how could he discern what he saw, without Reason?
A53058	Doth it imply any Impiety or Irreligiousness?
A53058	Doth not God punish, as well as reward?
A53058	Doth this oppose the omnipotency and Infinite wisdom of God?
A53058	First, you desire to be informed what I mean by Phantasmes and Ideas?
A53058	For how can motion, being no substance, but onely a mode, quit one body, and pass into another?
A53058	From whence came his Free- will?
A53058	From whence came this Perswasion?
A53058	From whence came this Pride?
A53058	From whence came this ill Nature?
A53058	Have not all men one kind of soul, and the same faculties of mind?
A53058	Have they not reason to praise God for their happiness, and shall they not remember the Mercies of God, and the Merits of his Son?
A53058	He says it is Blasphemy; But how will he prove it?
A53058	How could he distinguish between Light and Darkness, without Reason?
A53058	How could he know the Image of the Mind to be the Image of God, without the distinguishment of Reason?
A53058	How, says he, can they in framing several parts confer notes?
A53058	I answer, I would fain know the reason why not; for I am confident that no man can in truth affirm the contrary: What is Life, but sensitive Motion?
A53058	I pray consider, Madam, is there any thing in Nature that is without motion?
A53058	I''le conclude with your Authors question, What the cause is, that a man doth not feel the weight of Water in Water?
A53058	If they say many, then there must be several, distinct Deitical Ideas; if but one, Where doth this Idea reside?
A53058	Is it not blasphemy to make the Infinite God of a frail and humane shape, and to compare the most Holy to a sinful Creature?
A53058	Is not God able to give such power to Matter, as to an other Incorporeal substance?
A53058	Lastly your desire was to know, Whether a part of matter may be so small, as it can not be made less?
A53058	Likewise do not Fruits, Roots, Flowers and Herbs, produce Worms?
A53058	MADAM, I Received your questions in your last: the first was, Whether there be more body compact together in a heavy then in a light thing?
A53058	MADAM, MY answer to your Authors question, Why flame ascends in a pointed figure?
A53058	MADAM, SInce I spake in my last of the adoration and worship of God, you would faine know, whether we can have an Idea of God?
A53058	MADAM, YOur Author demands, Whether there was ever any man, that was not mortal, and whether there be any mortal that had not a beginning?
A53058	MADAM, YOur desire is to know, since I say Nature is Wise, Whether all her parts must be wise also?
A53058	MADAM, YOur desire is to know, why sound is louder in a Vault, and in a large Room then in a less?
A53058	Nay, for what use should God have created such a number of different simples, Vegetables, and Minerals, if one could do all the business?
A53058	Nay, is it not an absurdity, to confine and inclose that Incomprehensible Being in a finite figure?
A53058	Nay, why may not the whole World be likened unto an Egg?
A53058	Next I''le ask you, Whether a Consumption be a disease, or not?
A53058	Next you desired to know, VVhether there can be an artificial Life, or a Life made by Art?
A53058	Next, how Nothing can depart and die?
A53058	Next, you desire my opinion of Vacuum, whether there be any, or not?
A53058	Next, you desire to know, Whether Nature or the self- moving matter is subject to err, and to commit mistakes?
A53058	Next, your question is, what I do understand by Sensitive Life?
A53058	Onely one Question I will add, Whether the Soul be subject to Sickness and Pain?
A53058	Perchance you will say the Hands; but I answer, how can it be the Hands motion, if it be in the Instrument?
A53058	Shall or can we bind up Gods actions with our weak opinions and foolish arguments?
A53058	So if a particular Creature hath such opposite qualities and mixtures of corporeal motions, what will the Creator have which is self- moving Matter?
A53058	Surely, Madam, it exceedeth my understanding; for, first, I can not conceive how life, which is a meer Nothing, can be a lodging to something?
A53058	The eleventh question is, What is meant by Natural Theology?
A53058	The fifth question, is, Whether the greatest man have always the greatest strength?
A53058	The first question is, Why wet Linnen is dried in the Air?
A53058	The fourth question is, Why the flame of spirit of Wine doth consume the Wine, and yet can not burn or hurt a linnen cloth?
A53058	The fourth question was, Why a Basilisk will kill with his eyes?
A53058	The ninth question is, Whether Finite Creatures can be produced out of an Infinite material cause?
A53058	The second question is, Why Water and Wine intermix so easily and suddenly together?
A53058	The second question is, Why fire doth not alwayes flame?
A53058	The seventh question, is, Whether the Earth be the Center of Matter, or of the World?
A53058	The sixth question, is, Whether this World or Vniverse be the biggest Creature?
A53058	The tenth question is, Whether the Elements be the onely matter out of which all other Creatures are produced?
A53058	The third question is, Why some few drops of water sprinkled upon fire, do encrease its flame?
A53058	Then some might ask from whence came sin?
A53058	Thus all was made by Gods Command, and who executed his Command but the Material servant of God, Nature?
A53058	What difference is there not amongst Grapes, as the Malago, Muscadel, and other Grapes, and so of all the rest of Vegetables?
A53058	What reason of absurdity lies herein?
A53058	Whence came his Fall?
A53058	Why shall Reason, which is the chief part of the natural Soul, be wanting?
A53058	Why should they take so much pains in studying the various causes, motions, and tempers of diseases, if one medicine had a general power over all?
A53058	You may ask me how that can be?
A53058	You may ask me, what are digestive motions?
A53058	You may ask me, what is meant by strong lines?
A53058	You will ask me, Madam, What then, is Memory the Cause of Speech?
A53058	You will say, How can Rest be a motion?
A53058	You will say, How can a finite part have an Idea of infinite nature?
A53058	Your Fifth question is, Whether Animals are not generated by the way of Metamorphosing?
A53058	Your Seventh question is, Whether all Animals, as also Vegetables, are made or generated by the way of Eggs?
A53058	Your Sixth question is, Whether a whole may be made out of a part?
A53058	Your Tenth question is, Whether Souls are producible, or can be produced?
A53058	Your eighth question is, Whether the Sensitive Matter can and doth work in it self and its own substance and degree?
A53058	Your fifth question is, Whether this inanimate Matter do never rest?
A53058	Your fifth question was, Why an Asp will kill insensibly by biting?
A53058	Your fourth question is, How it comes that Snow and Salt mixt together doth make Ice?
A53058	Your fourth question is, What this sensitive matter works upon?
A53058	Your fourth question is, Whether an Animal Creature is perfectly shaped or formed at the first Conception?
A53058	Your nineth question is, Whether the Sensitive Matter can work without taking patterns?
A53058	Your second question is, Whether the Production or Generation of animals is as the Conceptions of the Brain, which the Learned say are Immaterial?
A53058	Your second question is, Why the surface of water seems to be concave in its middle, and higher on every side?
A53058	Your second question was, How it came, that the mind and understanding in many did die or dissolve before the body?
A53058	Your second question was, Why a man''s hand can not break a little hard body, as a little nail, whereas yet it is bigger then the nail?
A53058	Your seventh question is, Whether that, which I name the rational part of self- moving Matter makes as much variety as the sensitive?
A53058	Your sixth question was, Why a Dog that rejoyces, swings his tail, and a Lyon when angry, or a Cat when in a fear, do lift up their tails?
A53058	Your tenth question is, How it is possible, that numerous figures can exist in one part of matter?
A53058	Your third question is, What makes frozen water apt to break those Vessels wherein it is contained, in the act of freezing or congealing?
A53058	Your third question is, Whether Animals may not be produced, as many Diseases are, by contagion?
A53058	Your third question is, Whether this sensitive self- moving matter be dense or rare?
A53058	Your third question was, Why a man, being bitten by a mad Dog, is onely distempered in his mind, and not in his body?
A53058	and do you think, Madam, that any thing can move it self without life, sense and reason?
A53058	and how can the Image of God concern but one Part of the Soul, and not the other?
A53058	and is not death a punishment for our sin?
A53058	and might not God endue this Matter with Sense and Reason, as well as he endued Man?
A53058	and not onely condemned for what can not be helped by reason of the variety of irregular motions, but what can not be helped in Nature?
A53058	and thirdly how Something can become Nothing?
A53058	and what difference is there not between the natural moisture of an Animal, and the natural moisture of Water?
A53058	and whether they be little or great?
A53058	by what language or speech can they communicate their Counsels one to another?
A53058	for what Man knows, how and when God created Nature?
A53058	not onely in their shapes, but also in their natures, tempers and dispositions?
A53058	or Bees of the several sorts of juices of Flowers, then Men?
A53058	or as they have several offices, so have they several parts of the design?
A53058	or have a better communication betwixt them, then Bees that fly several ways, meeting and joyning to make their Combes in their Hives?
A53058	or whether Birds do not know more of the nature and degrees of Air, or the cause of Tempests?
A53058	or whether Worms do not know more of the nature of Earth, and how Plants are produced?
A53058	or whether it be transferred out of my hand into the ball?
A53058	or whether the destroying of the enemies Army be not more advantageous, then the loss of some few friends?
A53058	surely you will say it was a Supernatural and God- like action, why then will you apply Natural Rules to a God- like and Supernatural Action?
A53058	that which is named an Elemental fire, or any other sort of fire?
A53058	what is Reason, but rational motion?
A53058	which humor certainly is not made in the lips of the wound, but in the body: Also whence comes the humor that makes the Gout?
A48892	115. what makes him contend for one single Article with the exclusion of all the rest?
A48892	A very demonstrative Reason, is it not, that therefore they can not be different Expressions of the same thing?
A48892	And I ask him, whether it be his Errand, as one of our Saviour''s Ambassadors to turn it thus into Ridicule?
A48892	And are they ready to cry out to your content, Great is Diana of the Ephesians?
A48892	And having made this Declaration of himself to be the Messiah, he asks Martha, Believest thou this?
A48892	And here I ask you, whether for this omission, you will pronounce that the Church of ▪ England disguises the Faith of the Gospel?
A48892	And if it be so dangerous, so criminal to miss any of them, why is it a folly in me to move you to give me a compleat List?
A48892	And is not the Reader, quoth he, satisfied that such Language as this hath real truth in it?
A48892	And is this the Faith of Devils?
A48892	And is thus a sincere and rightly directed study of the Scriptures, that Men may understand and profit thereby, incouraged?
A48892	And must the Reader understand your passing them by to be a publishing to the World your contempt of them?
A48892	And they said, what need we any further witness?
A48892	And thus far who can but allow his Wisdom?
A48892	And to conclude, I ask him, whether all those that he has set down are not Fundamental necessary Articles?
A48892	And to those who yet doubted that he was so, and made this Objection; What need was there of a Saviour?
A48892	And what I beseech him are the other?
A48892	And what is that Faith according to the Unmasker?
A48892	And what may we reasonably think they designed to make known to the People by it?
A48892	And what then shall we be the better for all this stir, and noise of Fundamentals?
A48892	And where now is there any thing like a Contradiction in this?
A48892	And who can blame him for it?
A48892	And who can deny, but he has chose a fit Imployment for himself?
A48892	And, How it appears, that this is the design of my whole Undertaking?
A48892	Answer, What need any Answer to disprove where there is no Proof brought that reaches the Proposition in Question?
A48892	Are not all the Doctrines necessary for our time contain''d in his System?
A48892	Are not two Sparrows sold for a farthing; And one of them shall not fall on the ground without your Father?
A48892	Are they there not to be believed?
A48892	At least why do you not quote those many Pages wherein I do it?
A48892	But Good Sir, why is it a foolish Question in me?
A48892	But besides the strength of Iudgment, which you have shew''d in this clear& cogent reasoning, does not your Memory too deserve its due applause?
A48892	But did our Unmasker never hear of Unbelievers under a denomination distinct from that of Atheists, Turks, Iews, and Pagans?
A48892	But for all that, Sir, may not a Man''s Question be serious, though he should chance to express it ill?
A48892	But if any one extends my Words farther than to those they were spoke of, I ask whether that agrees with his Rules of Love and Candour?
A48892	But in good earnest, Sir, if one should ask you, do you think no Books contain Truth in them which were Undertaken by the Procuration of a Bookseller?
A48892	But is the understanding and believing this single Proposition, the understanding and believing all the Articles of Faith necessary to be believed?
A48892	But this Creed of the Unmasker, which he talks of, where is it?
A48892	But what does this make for His Fundamental Articles?
A48892	But what is that to the purpose?
A48892	But what is too hard for such an Unmasker?
A48892	But who sees not that this is a mere Elusion?
A48892	But why would he then venture upon Mr. Edwards, who is so very quick- sighted in these matters, and knows so well what villainous Man is capable of?
A48892	Can all the Doctrines necessary for our time, be propos''d in the express words of the Scripture?
A48892	Can the Devils thus believe him to be the Messiah?
A48892	Can there be any thing more ridiculous, than this?
A48892	Do those solemn Assemblies privilege it from containing the necessary Articles of the Christian Religion?
A48892	Does he cease to be a Christian, who happens not to understand them just as the Creed- maker does?
A48892	Does not he perceive, that the discarding all the Articles but ONE makes way for the casting off that too?
A48892	Does not the Unmasker give here a clear Proof, that he is no Changeling?
A48892	Doth not this plainly shew that this is all that is requir''d to be believed as necessary to make a Man a Christian?
A48892	For I ask with him, p. 8. where can we be informed but in the sacred and inspired writings?
A48892	For I demand those some Articles which you speak of, which are they?
A48892	For I desire to know, what those other Articles are, that in the Preaching of our Saviour and his Apostles are repeated or urged besides this?
A48892	For he that is Baptized only into a Faith that is not the Faith of a Christian, I would fain know how he can thereby be made a Christian?
A48892	For if you do, why dare you not say so, and give it us all entire in plain Propositions?
A48892	For what is it to the Shallowness or Depth of the Animadversions, who writ them?
A48892	For what need they be at the pains of constantly reading the Bible?
A48892	For whoever, but he, thought that a bare Exclusion, or passing by, was Defiance?
A48892	For, if I ask him whether it be absolutely necessary in Christianity to obey every one of our Saviour''s Commands, what will he answer me?
A48892	Have any of the Rulers believed in him?
A48892	He saith unto them, But WHOM say ye that I am?
A48892	His first Question here to his Disciples, v. 13. is, Whom do men say that I the Son of Man am?
A48892	His next Words, p. 104. are very remarkable: They are O how he[ the Vindicator] grins at the Spirit of Creed making?
A48892	His words are, Do we not know that the four Gospels were writ to and for Believers, as well as Unbelievers?
A48892	How comes then the Unmasker to distinguish these Dictates of the Holy Spirit into necessary and not necessary Truths?
A48892	How does that appear?
A48892	How should I know it?
A48892	I ask him, whether those be all?
A48892	I ask where does he use that reasoning?
A48892	I ask whether it be possible for one to bring any thing more direct against himself?
A48892	I ask whether that be perfect?
A48892	I ask, were these other matters of Faith all the Unmasker''s necessary Articles?
A48892	I have misrepresented his meaning; Let it be so: Where is the Irreligion of it?
A48892	I have represented all the rest as useless to the making a Man a Christian?
A48892	I hear you say it again, but want a Proof still, and ask where I assign that Ground?
A48892	I remember the Pharisees treated the Common People with Contempt, and said, Have any of the Rulers or of the Pharisees believed in him?
A48892	If he answers, NO; I ask him which of our Saviour''s Commands is it not in Christianity absolutely necessary to obey?
A48892	If he means an explicit Knowledge and Belief, why does he puzzle his Reader by so improper a way of speaking?
A48892	If not, what are those other matters of Faith to the Unmasker''s Purpose?
A48892	If not, why do you with so much outcry reprehend me, for not knowing them?
A48892	If that will not content me, you are sure you can do nothing that will; If I require more, it is Folly in you to comply with me?
A48892	If they did not, how can their Histories be called the Gospels of Iesus Christ?
A48892	If they have called the Master of the house Beelzebub, how much more shall they call them of his houshold?
A48892	In Answer to the Creed- maker''s Question, about his other Fundamentals found in the Epistles; Why did the Apostles Write these Doctrines?
A48892	In answer to that, I demanded of him who was to explain them?
A48892	In the next place, I ask, whether any one is a Christian who hath not the Faith of a Christian?
A48892	In the next place, pray tell me, why would it be folly in you to comply with what I require of you?
A48892	Is it a Form to be used for Form''s sake?
A48892	Is it folly then for me to ask from you a compleat Creed?
A48892	Is it not enough to rob us of our God, by denying Christ to be so; But, must they spoil us of all the other Articles of Christian Faith but one?
A48892	Is it not requisite that we should know it and believe?
A48892	Is it of no moment to know, what is required of Men to be believed; without a belief of which they are not Christians, nor can be saved?
A48892	Is not this a worthy Imployment, and becoming a Preacher of the Gospel, to be a Sollicitor for Stationers- Hall?
A48892	Is not this to be an errant Conjurer?
A48892	Is that enough?
A48892	Is there any Contradiction in holding of this?
A48892	Is this all the explicit Faith a Christian need have?
A48892	Is this set down to no purpose in these inspired Epistles?
A48892	Let him therefore either confess these and the like Questions, Why did the Apostles write these?
A48892	Let it be so, what do you infer from thence?
A48892	Make the worst of it that can be, how comes it to be Irreligious?
A48892	My passing them by then, are Passages published against the Epistles?
A48892	Nay, does he think fit, that any such should live free from the Lash of the Magistrate, or from the Persecution of the Ecclesiastical Power?
A48892	Nay, the far greatest part of them the History, they writ, does not any where so much as once mention?
A48892	Now I ask, can any one more directly invalidate all he says here for the necessity of believing his Articles?
A48892	Of what, I beseech you, is it an Abstract?
A48892	Or can he be a Christian, and understand these words to be meant by our Saviour, in one sence, and deny his assent to them as true, in that sence?
A48892	Or how can they serve to the end for which they were written?
A48892	Or is consonant with his own Rule, p. 3. of putting candid Constructions on what Adversaries say?
A48892	Or rather to the Authority of Christ and his Apostles residing in him?
A48892	Or why is it folly in you to grant so reasonable a Demand?
A48892	Or why, of all others, must you prescribe your guesses to me, when there are so many, that are as ready to prescribe as you, and of as good Authority?
A48892	Or without proposing, and requiring a Profession of all, that is necessary to be believed to make a Man a Christian?
A48892	Risum teneatis?
A48892	So that the Passages I have published, containing a contempt of the Epistles, are extant in my saying nothing of them?
A48892	That I cry down all Articles of Christian Faith but one?
A48892	That I labour industriously to keep People in Ignorance; Or tell them, That there is no necessity of knowing any other Doctrines of the Bible?
A48892	That I make it my Business to beat Men off from taking notice of any Divine Truths?
A48892	That I speak as meanly of Christ''s Suffering on the Cross, and Death, as if there were no such thing?
A48892	That I will not suffer Mankind to look into Christianity?
A48892	That Iesus is the Messiah or Christ, is so often repeated in the New Testament?
A48892	That there must be nothing in Christianity that is not ▪ plain and exactly level to all mens Mother Wit?
A48892	That those two are but different Expressions of the same thing?
A48892	The People take me, some for one of the Prophets, or Extraordinary Messengers from God, and some for another: But which of them do you take me to be?
A48892	The Question is not, of what Original do you think the Messiah when he comes will be?
A48892	Then said they all, art thou then the Son of God?
A48892	Thirdly, I ask, whether he has the Faith of a Christian, who does not explicitly believe all the Fundamental Articles of Christianity?
A48892	Those that are out of the Creed, or those that are in it?
A48892	To what?
A48892	Was it not that those they writ to might give their assent to them?
A48892	Was it not, that those they Writ to, might give their Assent to them?
A48892	We have heard it affirm''d by you over and over again, but the question still is, where is that way of arguing to be found in my Book?
A48892	Were They all propos''d with the Articles of Iesus the Messiah?
A48892	What does the Vnmasker mean by a General way?
A48892	What just these?
A48892	What must become of all the rest, which you have omitted?
A48892	What need we have any other part of the New Testament?
A48892	What now did our Saviour and his Apostles do?
A48892	What shall we say to such an oblivious Author?
A48892	What they are?
A48892	What think you of the Messiah, whose Son is he?
A48892	What were they to say?
A48892	What, I beseech you, is your good reason too here, upon which you inferr Therefore,& c?
A48892	What?
A48892	When you have answer''d this Question, we shall then see which of us two is nearest the right?
A48892	Where could there be found a better Speech- maker for the Atheistical Rabble?
A48892	Where it is that I command my Reader not to stir a jot farther than the Acts?
A48892	Where it is that I deride Mysteries?
A48892	Where it is that I say that it can not be suppos''d that there are Fundamental Articles in the Epistles?
A48892	Where the World is told in the Treatise that I publish''d, That the bare belief of a Messiah is all that is required of a Christian?
A48892	Whether I do not all along plainly, and in express words, speak of the Priests of the World, preceding, and in our Saviour''s time?
A48892	Whether a Man can believe particular Propositions, and not actually believe them?
A48892	Whether all I have said of them be not true?
A48892	Whether he knows, that the Doctrine proposed in the Reasonableness of Christianity,& c. was borrowed, as he says, from Hobbs''s Leviathan?
A48892	Whether, in truth, this be not to accuse them with a Design to draw the Envy of it on me?
A48892	Which in effect, what is it but to incourage ignorance, laziness, and neglect of the Scriptures?
A48892	Which those Fundamental Articles are, which were obscurely publish''d, but not fully discovered, in our Saviour''s time?
A48892	Which was, to publish to the World the Doctrine of Iesus Christ, that Men might be brought into his Religion?
A48892	Whilst the Pulpit and the Press have so often had up the Name of Theists or Deists, has that Name wholly scaped him?
A48892	Who can entertain such a thought?
A48892	Who gave him this Power over the Oracles of God; to set up one, and debase another at his pleasure?
A48892	Who made him a Chuser, where no body can pick and chuse?
A48892	Who made him a Judge or Divider between them?
A48892	Who, but an arrant Unmasker, would contradict himself so flatly in the same breath?
A48892	Why did the Apostles write these Doctrines, was it not, that those they writ to, might give their assent to them?
A48892	Why did the Apostles write these Doctrines?
A48892	Why is this sometimes urged without the mentioning of any other Article of Belief?
A48892	Why should not every one of these Evangelical Truths be believed and imbraced?
A48892	Why then did he not make a Separation between the Doctrines in the Epistles, and those other Matters that are treated of there?
A48892	Why then does every one urge and make a stir about Fundamentals, and no body give a List of them?
A48892	Why then must there be one Article, and no more?
A48892	Why, I beseech you, is mine a foolish Question to ask, What are the necessary Articles of Faith?
A48892	Why, if the Unmasker may be believed, they went up and down with danger of their Lives, and Preach''d to the World ▪ What did they Preach?
A48892	Why?
A48892	Would it not be useful to me to be set right in this Matter, if so, why is it folly in you to set me right?
A48892	Would not that be an excellent way to propagate Light and Knowledge, by tying up all Men to a bundle of Articles of his own culling?
A48892	Would not this be to deny our Saviour''s Veracity, and consequently his being the Messiah sent from God?
A48892	Would you have me so foolish to take a List of Fundamentals from you, who have not yet one for your self?
A48892	Yes, verily: And if so, What was it that made them Christians, before their Assent to these Doctrines was required?
A48892	You grant there are Articles necessary to be believed for Salvation: would it not then be Wisdom to know them?
A48892	You have said it more than once already; I demand of you to shew me where?
A48892	You say it, and had said it before: But I ask you, as I did before, where I did so?
A48892	Your Questions were, why this Article is so often proposed?
A48892	and make the Gain of the Gentlemen of Paul''s Church- yard a Consideration, for or against any Book writ concerning Religion?
A48892	nay, did they not require assent to them?
A48892	nay, is it not our Duty to know and believe them?
A48892	neither more nor less?
A48892	nor are yet resolved with your self, what Doctrines are to be put in, or left out of it?
A48892	of the Acts, What shall I do to be saved?
A48892	of what I beseech you?
A48892	or ought to have such an Interpretation put upon it?
A48892	or the like?
A48892	to perswade Men to believe, that Iesu ● was the Messiah?
A48892	was it not that those they writ to, might give their assent to them?
A48892	was it not that those they writ to, might give their assent to them?
A48892	who, I think, are not perfectly agreed with you, or one another in Fundamentals?
A48892	would you answer him, that it was folly in you to comply with him, in what he desired?
A53049	After all this, the Emperess desired the Worm- men to give her a true Relation how frost was made upon the Earth?
A53049	After this my later Thoughts asked, how it came that the Inanimate part of Matter had more degrees then the Animate?
A53049	After this, The Emperess asked them, What kind of substance or creature the Air was?
A53049	After this, the Emperess desired the Spirits to inform her where the Paradise was, whether it was in the midst of the World as a Centre of pleasure?
A53049	Again, the Emperess asked them, whether there were any Non- beings within the Earth?
A53049	Again, the Emperess asked, whether the first Man gave names to all the several sorts of Fishes in the Sea, and fresh waters?
A53049	Again, the Empress enquired, Whether they had several Forms of Worship?
A53049	Again, they may ask, Whether an Idea have a colour?
A53049	Again: Some may ask, Whether those intermixed parts continue always together in their particulars?
A53049	Again: if a Painter should paint Birds according to those Colours the Microscope presents, what advantage would it be for Fowlers to take them?
A53049	And if this be true of Matter, why may not the same be said of self- motion, which is Sense and Reason?
A53049	And since it is in your power to create such a world, What need you to venture life, reputation and tranquility, to conquer a gross material world?
A53049	And yet who dares deny that they all consist of Matter, or are material?
A53049	Animate, and Inanimate; and no more degrees of Animate, but Rational, and Sensitive?
A53049	As for example; how well was the World governed, and how did it flourish in Augustus''s time?
A53049	But I would ask him, what Notions are, and whence they come; and, if they be pictures or patterns of all things in Nature, What makes or causes them?
A53049	But I would fain know what he means by the action of the first Mover, whether he be actually moving the world, or not?
A53049	But after some short stay in the Court, the Duchess''s soul grew very Melancholy; the Emperess asking the cause of her sadness?
A53049	But how came it then, replied she, that the Serpent was cursed?
A53049	But how is it possible, replied my later Thoughts, that the inanimate part of matter can be living and self- knowing, and yet not self- moving?
A53049	But how, said the Emperess, can the Fish- men do me service against an Enemy, without Canons and all sorts of Arms?
A53049	But if I was to argue with those that are so much for Animal Spirits, I would ask them, first, whether Animal Spirits be self- moving?
A53049	But is none of these Worlds so weak, said she, that it may be surprised or conquered?
A53049	But it may be questioned, Whether all cold and hot winds do bring their heat and cold along with them out of such hot and cold Countries?
A53049	But perchance some will say, How can there be several sorts of points, since a point is but a point?
A53049	But said she again, Is it a sin then not to know or understand the Cabbala?
A53049	But some may say, How is it possible that: there can be a motion of bodies without an empty space; for one body can not move in another body?
A53049	But some may say, It is impossible that a body can make it self bigger or less then by Nature it is?
A53049	But some might ask, What makes or causes this imitation in several sorts of Cretures?
A53049	But the Emperess seeing they could not agree concerning the cause of Wind, asked, whether they could tell how Snow was made?
A53049	But then my later Thoughts asked, that when a particular Motion ceased, what became of it?
A53049	But then perhaps they will ask me, what colour the Mind is of?
A53049	But what Creature in the Universe is able to describe the Thoughts or Notions of God?
A53049	But what do you think, said the Emperess, of Good Spirits?
A53049	But you''l say, How can Infinite be a principle of particular Finites?
A53049	But, asked the Empress, Have they no Congregation of their own, to perform the duties of Divine Worship, as well as Men?
A53049	But, proceeded the Emperess, How are you sure that God can not be known?
A53049	But, said my later Thoughts, if a body be divided into very minute parts as little as dust, where is the colour then?
A53049	But, said the Emperess, who gave the names to the several sorts of Fish?
A53049	Fifthly, I would fain know, when those Atomes are issued from the object, and entered into the eye, what doth at last become of them?
A53049	First she enquired of the Fish- men whence the saltness of the Sea did proceed?
A53049	First they asked, how it was possible, that that part of Matter which had no innate self- motion, could be moved?
A53049	First, It may be asked, Whether the Parts of a Composed figure do continue in such a Composition until the whole figure be dissolved?
A53049	First, she enquired of the Worm- men, whether they had perceived some within the Earth?
A53049	Having thus finished their discourse of the Sun and Moon, the Emperess desired to know what Stars there were besides?
A53049	Hereupon the Emperess commanded the Fly- men to ask some of the Spirits, whether they would be pleased to give her a visit?
A53049	How can there be Self- knowledg and Perception in one and the same part?
A53049	How comes it then, replied she, that Men, even those that are of several opinions, have Faith more or less?
A53049	How do we perceive Light, Fire, Air,& c?
A53049	How is it possible, that Parts being ignorant of each other, should agree in the production of a figure?
A53049	How is it possible, that several figures can be patterned out by one act of Perception?
A53049	How so fine, subtil and pure a part as the Animate Matter is, can work upon so gross a part as the Inanimate?
A53049	How the bare patterning out of the Exterior figure of an object, can give us an information of its Interior nature?
A53049	I am satisfied, replied the Emperess, and asked further, whether there were any figures or characters in the Soul?
A53049	If they affirm it, I am of their mind; if not, then I would ask, what causes in dead bodies that dissolution which we see?
A53049	If this be so, replied the Emperess, How comes it then that you can move so suddenly at a vast distance?
A53049	If this be so, replied the Emperess, then I pray inform me, whether all matter be soulified?
A53049	If this be so, replied the Emperess, then certainly there can be no world of lives and forms without matter?
A53049	If you do not understand them, replied the Emperess, hovv shall humane Creatures do then?
A53049	Is it an Immaterial Spirit, or some corporeal being?
A53049	Lastly, she asked, why they arched their roofs, and made so many Pillars?
A53049	Lastly, some may ask, How it is possible, that such an infinite variety can proceed but from two degrees of Matter, to wit, Animate and Inanimate?
A53049	Lastly, the Emperess asked the Bird- men of the nature of Thunder and Lightning?
A53049	My later Thoughts asked, since Natures parts were so closely joined in one body, how it was possible that there could be finite, and not single parts?
A53049	Next, I would ask whether any dead Creature have such Animal Spirits?
A53049	Next, as for the Question, Whether forms be more noble then the matter?
A53049	Next, how can that which is nothing( for all that is not Material is nothing in Nature, or no part of Nature) be generated and annihilated?
A53049	Next, she asked, Why they preferred the Monarchical form of Government before any other?
A53049	Of Snails and Leeches, and whether all Animals haue Blood?
A53049	Of the Celestial Parts of this World; and whether they be alterable?
A53049	Of the Celestial parts of this World, and whether they be alterable?
A53049	Of the Image of the Soul, that is, her vital operation on the body?
A53049	Of the States- men she enquired, first, Why they had so few Laws?
A53049	Or if Microscopes do truly represent the exterior parts and superficies of some minute Creatures, what advantages it our knowledg?
A53049	Rational, and Sensitive?
A53049	SOme do question, Whether those Parts that are separated from animal Bodies do retain life?
A53049	Secondly, It may be questioned, Whether there can be an infinite distance between two or more parts?
A53049	She asked again, Whether Spirits were not like Water or Fire?
A53049	She asked again, Whether all those Creatures that were in Paradise, were also in Noah''s Ark?
A53049	She asked again, what they said to the number of Seven?
A53049	She asked again, whether souls did chuse bodies?
A53049	She asked further, Whether Gold could not be made by Art?
A53049	She asked further, whether Matter was immovable init self?
A53049	She asked further, whether humane bodies were not burthensome to humane souls?
A53049	She asked further, whether the Spirits had not ascending and descending motions, as well as other Creatures?
A53049	She asked further, whether the fiery Vehicles were a Heaven, or a Hell, or at least a Purgatory to the Souls?
A53049	She asked further, which of these two Cabbala''s was most approved, the Natural, or Theological?
A53049	She asked them further, Whether Spirits vvere of a globous or round Figure?
A53049	She enquired further, Whether there was any Cabbala in god, or whether God was full of Ideas?
A53049	The Emperess asked further, whether animal life came out of the spiritual World, and did return thither again?
A53049	The Emperess asked further, whether in the beginning and Creation of the World, all Beasts could speak?
A53049	The Emperess asked further, whether there was any Plastick power in Nature?
A53049	The Emperess asked in what manner that could be?
A53049	The Emperess asked the Fly- men, whether it was possible that she could be acquainted, and have some conferences with them?
A53049	The Emperess asked them further, whether there was not a World of Spirits, as well as there is of material Creatures?
A53049	The Emperess asked, Whence this disobedient sin did proceed?
A53049	The Emperess asked, Whether they were real?
A53049	The Emperess asked, how far numbers did multiply?
A53049	The Emperess asked, what the height of her ambition was?
A53049	The Emperess asked, whether it was not possible that there could be two souls in one body?
A53049	The Emperess was very well satisfied with this answer, and asked further, whether souls did not give life to bodies?
A53049	The Emperor ask''d, Are those good Playes that are made so Methodically and Artificially?
A53049	The Emperor ask''d, Whether the Property of Playes were not to describe the several humours, actions and fortunes of Mankind?
A53049	The Empress asked them, Whether they were Jews, Turks, or Christians?
A53049	The Messenger asked at what time they should expect her coming?
A53049	The first difference did arise about the question, How it came, that Matter was of several degrees, as Animate and Inanimate, Sensitive and Rational?
A53049	The later said, How can motion be corporeal, and yet one thing with body?
A53049	The second Question is, Whether Winds have the power to change the Exterior temper of the Air?
A53049	Then I pray inform me, said the Emperess, Whether the Jews, or any other Cabbala, consist in numbers?
A53049	Then my later Thoughts desired to know, whether Motion could be annihilated?
A53049	Then my later Thoughts desired to know, whether there were not degrees of Motion, as well as there are of Matter?
A53049	Then she asked the Flye- men, whether they had observed any in the Air?
A53049	Then she asked them, Whether Art could produce Iron, Tin, Lead, or Silver?
A53049	Then she asked them, Whether Divine Faith was made out of Reason?
A53049	Then she asked them, whether Spirits could be naked?
A53049	Then she asked, Whether pure natural Philosophers were Cabbalists?
A53049	Then she asked, Whether the first Man did give names to all the various sorts of Creatures that live on the Earth?
A53049	Then she asked, whether the different shapes and sorts of Vehicles, made the Souls and other Immaterial Spirits, miserable, or blessed?
A53049	Then she asked, whether those seeds of Vegetables lost their species; that is, were annihilated in the production of their off- spring?
A53049	Then she desired to be informed when Spirits were made?
A53049	Then she desired to be informed, what opinion they had of the beginning of forms?
A53049	Then she desired to be informed, whither Adam fled when he was driven out of the Paradise?
A53049	Then she desired to know, whether Evil Spirits were reckoned amongst the Beasts of the Field?
A53049	Then she desired to know, whether their Vehicles were made of Air?
A53049	Then she enquired, Whether there were no more kinds of Creatures now, then at the first Creation?
A53049	Then she inquired, whether there was no mystery in numbers?
A53049	Then the Emperess asked them, vvhether there vvere any Atheists in the World?
A53049	Then the Emperess asked them, where Heaven and Hell was?
A53049	Then the Emperess asked them, whether all Matter was fluid at first?
A53049	Then the Emperess asked, Whether they could speak to them, and whether they did understand each other?
A53049	Then the Emperess asked, Whether they were living Creatures?
A53049	Then the Emperess asked, whether it was not possible, that her dearest friend the Duchess of Newcastle, might be Emperess of one of them?
A53049	Then the Emperess asked, whether the first Man did feed on the best sorts of the fruits of the Earth, and the beasts on the worst?
A53049	Then the Emperess desired to be informed, whether all souls were made at the first Creation of the World?
A53049	Then the Emperess enquired of them the reason, Why Springs were not as salt as the Sea is?
A53049	Then the Empress desir''d to know the reason why the Priests and Governors of their World were made Eunuchs?
A53049	Then what are You, having no Chaos found To make a World, or any such least ground?
A53049	Then, I pray inform me, said the Emperess, what disguise those seeds put on, and how they do conceal themselves in their transmutations?
A53049	They answered, That Perswasions were actions; but the Emperess not being contented with this answer, asked whether there was not a supernatural Evil?
A53049	Thirdly, I would ask, whether those animal spirits be annihilated and generated anew?
A53049	Well then, replied the Emperess, leaving this inquisitive knowledg of God, I pray inform me, whether you Spirits give motion to natural bodies?
A53049	What difference is there between Self- knowledg, and Perception?
A53049	What kind of Cabbala asked the Spirits?
A53049	What need is there of imparting Motion, when Nature can do it a much easier way?
A53049	What produces those great Precipices and Mountains of Ice which are found in the Sea, and other great waters?
A53049	What, said the Emperess, are not Worms produced out of the Earth?
A53049	What, said the Emperess, can any Mortal be a Creator?
A53049	Whether Animal Parts separated from their Bodies, have life?
A53049	Whether Artificial Effects may be called Natural; and in what sense?
A53049	Whether Cold doth preserve Bodies from Corruption?
A53049	Whether Fishes can live in frozen Water?
A53049	Whether Nature be self- moving?
A53049	Whether Perception be made by Patterning?
A53049	Whether Water be fluid in its nature, or but occasionally by the agitation of the air?
A53049	Whether Wood be apt to freeze?
A53049	Whether an Idea haue a Colour, and of the Idea of of a Spirit?
A53049	Whether in decoctions of Herbs, when congealed or frozen into Ice, the figures of the Herbs do appear in the Ice?
A53049	Whether it be possible to make man, and some other Animal Creatures, flye as Birds do?
A53049	Whether particular Parts or Figures be bound to particular perceptions?
A53049	Whether the Inanimate Matter could have parts without self- motion?
A53049	Whether the Inanimate Part of Matter, may not have self- knowledg as well as the Animate?
A53049	Whether the Optick Perception is made in the Eye, or Brain, or in both?
A53049	Whether the rational Parts can quit some Parts and join to others?
A53049	Whether there be single Self- knowledges, and single Perceptions in Nature?
A53049	Whether there could be Self- knowledg without Perception?
A53049	Whether there may be a Remembrance in Sense, as well as there is in Reason?
A53049	Which if so, I would enquire whence those effects do proceed?
A53049	Why Fire in some cold Regions will hardly kindle, or at least not burn freely?
A53049	Why those Winds that come from cold Regions, are most commonly cold, and those that come from hot Regions are for the most part hot?
A53049	Why those particular knowledges and perceptions are not all alike, as being all but effects of one cause?
A53049	Why, said the Emperess, are they enemies?
A53049	Why, said the Emperess, do not your Poets actions comply with their judgments?
A53049	also, if the self- moving part of Matter was of two degrees, sensitive and rational, how it came that Children could not speak before they are taught?
A53049	also, why Springs did ebb and flow?
A53049	and if it was perceptive, how it came that Children did not understand so soon as born?
A53049	and if so, whether the Idea of God be coloured?
A53049	and what are Philosophical Terms, but to express the Conceptions of ones mind in that Science?
A53049	and whether it was by Nature, or a special Divine blessing?
A53049	and whether it was not caused by roves of Ice falling upon each other?
A53049	and whether they were of a dark, or a light colour?
A53049	as for example, whether the same rational parts keep constantly to the same sensitive and inanimate parts, as they are commixed?
A53049	between flowing Water, and ascending Fire?
A53049	but if he did, what advantage would it be to the Beggar?
A53049	especially so few?
A53049	how many proud and stately Buildings and Palaces could ancient Rome shew to the world, when she was in her flower?
A53049	if not, I ask, What is that which moves it?
A53049	may not they be compared to the Fowls of the Air?
A53049	said the Emperess, What can such sorts of Men do in the other World?
A39319	''T is such a swinger, I can scarce get it out:''t is only, Sir, whether there be a God or not?
A39319	''T was just so?
A39319	''t is what?
A39319	A Definition, say you or they( for I think you are all alike) is that — is that?
A39319	A point, say you, is a body: and why?
A39319	Afraid?
A39319	After what manner, I prithee, Tim?
A39319	Algebra?
A39319	All this is very natural and Coherent, the passage being smooth and easie: but how shall we get from Hanging to Bristol?
A39319	And I pray, Philautus, what do you think might be the reason of it?
A39319	And I prethee, Tim, how differs this from what I said before?
A39319	And I prethee, Tim, may not I know what those two things be, which thou dost prophesie will never be explain''d?
A39319	And did not the Doctor, Tim, first nibble at my Writings and my Latin?
A39319	And do you really think, Tim, that Algebra is good for any thing?
A39319	And how can I help it, if Kings wo n''t live and act like men?
A39319	And is not this very true, and useful besides?
A39319	And now, Reader, tell me, art thou so void of conscience, reason, and all sense of thy own benefit, as not to carry home this Book?
A39319	And then, I pray, what became of my absurd and rural detractors?
A39319	And therefore being convinc''d, Philautus, that I was in the wrong, I 〈 ◊ 〉 only to know what is it, that a man has the power to will?
A39319	And therefore in the next place, Tim, let me know of thee which of all words dost thou think to be the most proper to signifie the whole World?
A39319	And therefore the first thing I would know of thee is this: whether''t is necessary that to morrow it shall rain, or not rain: what thinkest thou?
A39319	And therefore why may not I be believed as well as other people, and why should I be said to wrest,& c.?
A39319	And therefore, why should we play the Children any longer, and talk of willing, and choosing, and I know not what, and mean nothing thereby?
A39319	And what of all this?
A39319	And what then?
A39319	And why?
A39319	And why?
A39319	And wo n''t you put in none of your own wild, non- sensical Jim- cracks, to interrupt the drift, and contexture of my reasons?
A39319	Are they not Divines?
A39319	Art thou, Reader, a single man?
A39319	Best reasons?
A39319	But I pray, Philautus, after what manner did you confess to the Bishop?
A39319	But I pray, Philautus, how came it into your mind that the word of God does not oblige as much,( if not a little more) than the word of a Prince?
A39319	But I pray, Sir, how came Cucumbers and Mustard into such an intimacy with As in praesenti?
A39319	But I pray, Sir, how comes he by that mind?
A39319	But I pray, Sir, how far is that same will that he has, in his own power?
A39319	But have you not, Philautus, several Seats and Pews to place these Authors in?
A39319	But hold Tim; who ▪ shall help us to the phantasm of Jeopardy?
A39319	But how are you sure, Philautus, that the Prophet allow''d him any at all?
A39319	But how came he, Sir, to dote so much upon his middle finger: does the Doctrine of Freewill make the middle finger grow fatter than all the rest?
A39319	But how could I help it?
A39319	But how do you know, Tim, that I''ll say or do any of these things?
A39319	But how do you know, that by fancy I must needs mean the fancy of a Poet; and not that of a Geometrician?
A39319	But how, Sir, came the Cucumbers to out- run the Mustard; for they are otherwise placed in the Grammar?
A39319	But may there not be many other sufficient causes besides hope, fe ● … r, and such like passions, that may possibly move and determine the will?
A39319	But what if he stays at home only to suck his middle finger?
A39319	But what say you to Gods commanding Abraham to kill his own Son?
A39319	But what''s all this for?
A39319	But when do I speak, Tim?
A39319	But where''s Poetry all this while?
A39319	But why do I call it a Book: what am I mad?
A39319	But, now I think on''t, why am I so mad as to trouble my self about this?
A39319	By whom: by Sow- Gelders or Rat- Catchers?
A39319	Canonical?
A39319	Care about it, Sir?
A39319	Chidden?
A39319	Confute?
A39319	Conscience?
A39319	Did you ever know me to wrest, or force any thing to comply,& c.?
A39319	Do n''t you see''t, Tim?
A39319	Do n''t you see, Sir?
A39319	Do you know what you have said?
A39319	Do you mind it, Sir?
A39319	Do you see Philautus?
A39319	Do you see, Tim, how horribly you are mistaken?
A39319	Do you so?
A39319	Do you think Gentlemen that stand so much upon their honour and reputation, wo n''t demand better satisfaction than this?
A39319	Does he then think there is any man not private besides him that is endued with Soveraign Power?
A39319	Does the Bishop think that he himself is, or that there is any Universal man?
A39319	Dost thou want Galen, Hippocrates, Paracelsus, Helmont,& c?
A39319	Dost thou want a Book to measure the height of Stars, survey Ground, make a Dial,& c?
A39319	Dost thou want a true, ● … ound, substantial, Orthodox Body of Divinity?
A39319	Figura, says Euclid, est quae sub aliquibus,& c. How lubberly and Porter- like was that said?
A39319	For in stealing, do n''t you put forth your hand, and take somewhat against Law?
A39319	For suppose you go to your Cage, and ask your Pye, how do you do this Morning?
A39319	For to what end is it to do over again that which is already done?
A39319	For what I prethee?
A39319	From my self; how so?
A39319	Geometry well?
A39319	HOW, Tim, not hang''d your self yet?
A39319	Hast thou a Wife and Children, and are they dear to thee?
A39319	Hast thou a mind to a compleat body of the Law, Civil Law, Canon Law, Common Law,& c?
A39319	How can I be any such thing?
A39319	How can they possibly be?
A39319	How can you tell what I design''d?
A39319	How could I help it, Tim?
A39319	How do you know, Tim, but that Kings may have done so?
A39319	How do you mean, Tim?
A39319	How dost mean?
A39319	How is it I pray, Sir?
A39319	How is that?
A39319	How much freedom then wouldst thou have?
A39319	How much would you have me suffer: what, dye?
A39319	How quick and nimble Philautus is?
A39319	How shall we train in these, Sir?
A39319	How so prethee?
A39319	How so, I prethee?
A39319	How so?
A39319	How so?
A39319	How so?
A39319	How( according to you) is he bound?
A39319	I bafl''d, I confuted?
A39319	I deny Christ, suppose, and when that''s done I swear that I do it from the very bottom of my Soul: What of all this, says Philautus?
A39319	I doubt that is a kind of a cross road, Tim; is it not?
A39319	I hope you do n''t call this confuting,& c.?
A39319	I ought?
A39319	I pray of what profession are they that have been your great adversaries in this point?
A39319	I pray, Sir, what do you mean by the word hanging?
A39319	I pray, Sir, when the Bishop says that a man has the determination of himself, and dominion over his own actions: how do you mannage that absurdity?
A39319	I prethee why not Ginger and Justice, or Ginger and Jeremiah, as well as Ginger and Jeopardy?
A39319	I prethee, has not the man a name: and ca n''t you call him by that?
A39319	I revoke in print?
A39319	I steal from songs: I that have a thousand things that never were in any Book whatever?
A39319	Implies a contradiction?
A39319	In more than all things?
A39319	Lastly, says he,''t is an art of measuring well: but how does that art measure, and by what?
A39319	May not Tom Thumb, or Tom of Odcomb be made considerable after this manner?
A39319	Must Gods hardening of Pharaohs heart come of thus also?
A39319	Must he needs have gone for''t: could not you have dropt down a little soder, and relief upon such an unfortunate extravagancy?
A39319	No?
A39319	Nor yet?
A39319	Now what do you make of all this?
A39319	Now, Sir, is not this very thundering and dismaying?
A39319	Now, Tim, let me ask thee one thing: whether is a mans mind best to be ghess''d at from the beginning of a sentence or end of it?
A39319	Offend?
A39319	On the contrary, what is it we mean when we express our dislike and disgust?
A39319	Or if we ben''t yet armour- proof; what think you, Philautu ● …, of even or odd?
A39319	Perhaps so: but what''s the reason, Tim?
A39319	Phi I know that well enough: but what makes you say so?
A39319	Pippin?
A39319	Prove, Sir?
A39319	Quantumvis, prorsus; what both in the same sentence?
A39319	Quorsum enim actum agere?
A39319	Quorsum enim actum agere?
A39319	Really''t was, Tim?
A39319	Right; why are you not?
A39319	Say you so, quoth Philautus?
A39319	Say you so, says he?
A39319	Say you so: Egregiè cultam esse?
A39319	Say you so?
A39319	Secondly,''T is an Art of measuring well, says he: measuring well?
A39319	Shall he?
A39319	Should have said?
A39319	Sixthly, The Fairies have their enchanted Castles and certain Gigantine Ghosts, that domineer over the Regions round about them: say you so?
A39319	Sound?
A39319	Surely thou wert at cross purposes last night: what has Bristol to do with hanging?
A39319	Symbols?
A39319	That is, will I who was born within these hundred years, be willing to be born above sixteen hundred years ago?
A39319	Then I pray is not sin of his ordering?
A39319	Therefore they necessarily met together: did they?
A39319	Till when?
A39319	To Poetry?
A39319	To as little purpose?
A39319	To avoid what?
A39319	To do what: to stab and kill a man, and then to unstab and unkill him again?
A39319	To what end, I prethee, Tim, should I wet and endanger my self when I need not?
A39319	To what purpose?
A39319	Well: and what then?
A39319	Wh ● …, is there such a Town, any where upon the road, as Tumult?
A39319	What a havock''s here about a little sin?
A39319	What a mighty business is that?
A39319	What a wondring you make, Tim, at this sentence?
A39319	What an impertinent thing is this to look about for reason, in a case that need not at all to be reason''d?
A39319	What are you doing, Tim?
A39319	What did he do, say you?
A39319	What did you know, Tim?
A39319	What do I write against?
A39319	What do n''t you know?
A39319	What do you say?
A39319	What dost tell me of Logick?
A39319	What have I to do with what other people say?
A39319	What have we more besides''s still?
A39319	What have you there?
A39319	What if I do say this: is this like the teeth of time, and your sieves and scummers?
A39319	What is any mechanical Translator to me?
A39319	What is it, Tim?
A39319	What made you say that I had any such expectation or ambition?
A39319	What need we then trouble our selves about such an old Metaphysical nicety, as indivisibile and divisibile in infinitum,& c.?
A39319	What no end yet?
A39319	What of all this?
A39319	What shall we do now, Philautus?
A39319	What shall we say?
A39319	What should he do?
A39319	What then?
A39319	What then?
A39319	What then?
A39319	What think you then of the Israelites robbing the Aegyptians, according to Gods own direction and warrant?
A39319	What times should we have, if these Stingers should once but find out the difference between injury and harm?
A39319	What trick?
A39319	What wo n''t you talk a little about the Trinity,& c?
A39319	What would you then say, Philautus?
A39319	What''s that I prethee?
A39319	What''s that to you Goodman- two- shoes: am I bound to acquaint you with all that I can do?
A39319	What''s that, Tim?
A39319	What''s that, because he could avoid it?
A39319	What''s that?
A39319	What''s that?
A39319	What''s the difference between Geometria and Geometra?
A39319	What( and be hang''d) would you not have a Gentleman speak truth?
A39319	What, Tim, do you make sport and a mock of such a serious thing as sin?
A39319	What, Tim, dost deny by whole sale?
A39319	What, Tim, prate against Kings?
A39319	What, and hold freewill?
A39319	What, can he pluck God Almighty out of his Throne: and banish him out of the World?
A39319	What, han''t you done wondring yet, Tim?
A39319	What, han''t you done your sentence yet?
A39319	What, more mumping still?
A39319	What, neither back- stroak, nor fore- stroak?
A39319	What, neither in part nor whole?
A39319	What, no decrees?
A39319	What, shall I be thus rewarded for my great pains, and clemency?
A39319	What, shall we have it again?
A39319	What, that no body ever thought of before?
A39319	Whereabouts are we got now, trow wee?
A39319	Wherein does the iniquity of that expression lie?
A39319	Whether there be a God or not?
A39319	Who do you mean, Philautus, you nown dear self?
A39319	Who says that God does not govern the World?
A39319	Who scare people?
A39319	Who was ever so silly as to say otherwise?
A39319	Whom do you mean: the Hangman?
A39319	Why is it?
A39319	Why not?
A39319	Why so?
A39319	Why so?
A39319	Why so?
A39319	Why so?
A39319	Why so?
A39319	Why what, I pray, does the Sword of Justice towards the making the Gospel oblige?
A39319	Why, Tim, can any Covenant, or bargain be made between a Man and a Beast?
A39319	Why, Tim, must a man ask you leave to hope?
A39319	Why, Tim, must thou needs have a definition of it, before thou goest about it?
A39319	Why, can any man, Tim, make a Law, that is, give out some rule to be observed in a Nation, who has no Nation to give it to?
A39319	Why, has not the word Smyrna by some means or other been formerly impuls''d upon you?
A39319	Why, what do I there say?
A39319	Why, what have I there?
A39319	Why, what is it I prethee?
A39319	With my tongue?
A39319	Without being unjust?
A39319	Wo n''t you?
A39319	Yes surely: what hinders?
A39319	Yes: and being a Science,''t is certainly a Science: but what then do you write against?
A39319	You ca n''t say that I writ that Preface, can you?
A39319	You do n''t prove it, Sir: do you?
A39319	a witness of Christ be sent to those, that have had sufficient witnesses already?
A39319	and did Naaman, I pray( when he was allow''d to go into the House of Rimmon) leave his tongue at home?
A39319	and did it not, as it were, nod and give consent to what his head and shoulders did?
A39319	and the Pye answers, how do YOU do this Morning?
A39319	and then, says Philautus again: what wondring is here at my speaking two or three words?
A39319	and whence hadst it, Tim?
A39319	as Geometry it self?
A39319	but how shall he be call''d?
A39319	by Sun- Beams, or Rain- bows?
A39319	cocks, stamps, stern, big?
A39319	determine whether there be a God or not?
A39319	did not Christ and they that followed him give Articles of Faith, and rules of an holy life?
A39319	did not his tongue also bow together with his head?
A39319	did you confess with your tongue, or how?
A39319	did you ever see me tried?
A39319	do you owe him a helping out, or do you lay in one aforehand?
A39319	do you think it would not take much more time to remove and conquer such an absurdity as this, than any thing that is to be inferr''d from my opinion?
A39319	does that mind come always upon him necessarily; so that it was impossible for him not to have had that mind: or does he himself choose that mind?
A39319	does the Magistrate thrust down the Gospel into his Subjects bellies, with his Sword of Justice?
A39319	don''t I know that Logick is the Mother of all Lyes, and the Nurse of your damn''d, confounded Metaphysical jargons?
A39319	don''t you know, that there is a necessary coherence and order, a fatal and irresistible occasion, a drift, a clue and Chain of all thoughts?
A39319	don''t you think it was for fear people should not only believe his doctrine, but count themselves oblig''d to practise it?
A39319	dost keep a Journey- man to do that for thee?
A39319	dost think I can endure to be eternally tormented with nothing but Tohu''s and Bohu''s and Jargons?
A39319	dost think that I that began to reason, the very first day I went into breeches, will be bound up to your paltry, pimping, pedantick rules of Logick?
A39319	figura est quae?
A39319	has he promised to keep his promise: or has he sworn to keep his promise; or how has he so fasten''d himself, but that your principles will unty him?
A39319	how huffing and swaggering is this Tim, because he has got a few of those same Church- men on his side?
A39319	how i''st?
A39319	how shall any man in the World understand which of the that''s you mean?
A39319	how so was it?
A39319	if, say you, the moral Philosophers had as happily discharged their duty,& c. As what?
A39319	in what I prethee?
A39319	is Geometry then an art of measuring Geometry well?
A39319	is it not demonstrable, both from the nature of a Covenant, and the nature of a Beast, that there ca n''t possibly be any such thing?
A39319	is speaking any thing more than a meer gesture of the tongue?
A39319	is t ● … is you that pretend to such exactness of Language and have so little as to come in with your particular men?
A39319	is there no way, Tim, to perswade thee to hang thy self?
A39319	may not a Divine do, as well as other men, if they would but read and believe my Books; and such, as I got my learning out off?
A39319	measuring what well?
A39319	must not a man have Soveraign right to do it, and strength and authority to make it take effect?
A39319	no prescience?
A39319	of what I prethee?
A39319	p. 29. most notoriously idle, and frivolous?
A39319	shall he conspire to take away my life, because I endanger''d mine own, to save his?
A39319	that same, or t''other same?
A39319	that''s the mystery, Philautus; what method, what means, what instruments are the most natural, and proper for this purpose?
A39319	to do what?
A39319	to what I prethee?
A39319	to whom do you mean, Philautus?
A39319	was it not to prevent some such great absurdity and inconvenience that might have happen''d in the World?
A39319	was not that, Philautus, think you the business?
A39319	was that, Tim, a meer affliction too?
A39319	well, suppose then that Martyr does signifie a witness: are you willing to be such an one for our Saviour?
A39319	were you, Tim, at my elbow, when I squared the circle?
A39319	what a Fool art thou, and all that, to talk t ● … us?
A39319	what a deadly black, dull, phlegmatick story is that?
A39319	what an impudent trick is this of Tim, to call for my best reasons?
A39319	what are you mad, Philautus?
A39319	what first- fruits?
A39319	what have we to do with Pippin?
A39319	what should I confute: all the madness of Bedlam crowded into one man?
A39319	what strange words you put together again: what, would you have a man to choose his own choice, and to will his own will?
A39319	what that?
A39319	what, Tim, dost thou undertake to teach me what I should have said: don''t I know when to break of, and when to go on?
A39319	what, Tim, wouldst thou have men confess with their Legs, or Shoulders?
A39319	what, as the Table- Cloth is explain''d upon the Table: or as butter is explain''d upon bread?
A39319	what, did this Cooper marry one of Pippins Daughters?
A39319	where''s here any antecedent for the Relative quae?
A39319	where''s the shackles, where''s the Pikes,& c?
A39319	whereabouts are we now?
A39319	who is so stupid as both to mistake in Geometry, and also to persist in it, when another detects his error to him?
A39319	why not?
A39319	why so; how am I oblig''d?
A39319	would you have those things to be a breach of the Laws of that Kingdom, which we have supposed not to have taken notice of any such things?
A41639	( 1) Doth not David say categoricly, that God bid,[ i. e. not morally but physicly] Shimei to curse?
A41639	( 1) How many of them incline to the sentiments of Durandus, denying al immediate concurse to sinful acts?
A41639	( 1) Was there not much Hatred of God, and Blasphemie in the crucifying of Christ?
A41639	( 2) Take the character of impartial Writers, and who ever denied this to be Aquinas''s sentiment?
A41639	( 3) Doth not Baronius confess, that God opened to him the way to this evil?
A41639	( 4) And who are the Hunters?
A41639	( 4) He yet further grants, That God delivers them unto a mind void of judgement: and what do we say more?
A41639	( 7) How doth God send for these Fishers and Hunters?
A41639	13, 14?
A41639	19. where he demands, Whether the act of sin be from God?
A41639	227. he saith, Who ever understood these words, if God wil, i. e. if God predetermine my wil to do this or that?
A41639	23?
A41639	244. grants?
A41639	25. to deal subtilely with his servants, clearly implie an efficacious act of God upon their hearts, predetermining them to their act?
A41639	266.?
A41639	28. a sin intrinsecally evil?
A41639	28. to predetermine the Crucifixion of Christ?
A41639	5. in these words, Vtrum Deus agat immediate in omni actione Creaturae, Whether God acts immediately in every action of the Creature?
A41639	56?
A41639	6. discusseth this very Question, An Deus sit Author peccati, Whether God be the Author of sin?
A41639	8. also strongly demonstrate, That al our natural motions must arise from one first immobile Motor?
A41639	A great concession indeed, which would our Adversaries fully come up unto, how soon and how easily might we put a period to this Controversie?
A41639	Again, what doth Gods permission of sin implie, but a natural or judiciary Negation of that Grace he is no way obliged to give?
A41639	Again, what fine- spun nonsense is this, God predetermined the Passion of Christs crucifixion, but not the Action?
A41639	Albeit there be a disparitie in the sins, yet is not the paritie of reason for the one and the other the same?
A41639	Albeit they are in regard of their Order Dominicans, yet are they not al in regard of their Doctrine Thomists?
A41639	And are not al the Dominicans sworne Thomists?
A41639	And are not the reasons as valid on the later as on the former side?
A41639	And by whom is this Doctrine taught?
A41639	And did not the poison of their sin lie in this maligne bloudy agreement?
A41639	And do or need we assert more than this?
A41639	And doth he not cease to worke good out of their evil workes?
A41639	And doth not Predetermination to good as much destroy the wils indifference, and its power to act or not to act?
A41639	And doth not that which is subservient in order of causalitie move after that which is the principal Agent?
A41639	And doth not the Prescience of God include al these degrees of Certitude?
A41639	And doth not this clearly speak the act of their sin, as wel as the effect?
A41639	And doth not this fully overthrow his own Hypothesis and confirme ours?
A41639	And doth not this leave him without al shadow of Excuse?
A41639	And doth not this sufficiently demonstrate Gods concurse to the substrate mater of sin to be predeterminative?
A41639	And doth not this sufficiently demonstrate, that the substrate mater of an act intrinsecally evil is predefined and predetermined by God?
A41639	And here at what a miserable losse and confusion are they among themselves?
A41639	And how can God direct, dispose, and over- rule them, unless he concur, yea predetermine the Wil to the entitative act?
A41639	And how doth he prove this?
A41639	And how so?
A41639	And if God actuate or draw forth the wil to act, doth he not applie it to the act, and so predetermine the same?
A41639	And if God concur to the wil in the production of the act, must he not also necessarily determine the wil to that act?
A41639	And if God predetermine the wil to the natural act of that which is good, must he not also predetermine it to the natural act of that which is evil?
A41639	And if Gods predefining decreeing wil give futurition to the substrate mater of sin, must not his predeterminative wil also give existence to it?
A41639	And if Reprobation be absolute, must not also Gods concurse to the substrate mater of sin be efficacious and predeterminative?
A41639	And if althings are of God, and by him, and for him, must not also the entitative act of sins intrinsecally evil be so?
A41639	And if so, must he not then open Shimei''s heart to the mater of it?
A41639	And if so, then must not the substrate acts of such judicial dereliction be from God?
A41639	And if that were not opened to the entitative act, would the way to this evil have been ever opened?
A41639	And indeed how frequently is this Hypothesis demonstrated by him?
A41639	And is not this act as to its entitative mater, said to be put into their hearts by God?
A41639	And is not this the proper notion whereby Aquinas describeth the Concurse of God to al acts of the wil?
A41639	And is not this very act, entitatively considered, said to be put into them by God?
A41639	And may we without apparent contradiction to the light of this Text exclude the entitative acts of any sins, though never so intrinsecally evil?
A41639	And of those that grant immediate concurse in termes, how many yet denie it in realitie?
A41639	And shal we not allow the same Dominion to God, which is allowed to the Potter over his Clay?
A41639	And to whom doth this Prerogative belong but to God?
A41639	And was he not the Instrument of this efficacious direction?
A41639	And was it not also Gods pleasure or stated Decree, that they should thus agree?
A41639	And were not Rehoboam and Ahab both lawful Kings?
A41639	And what can this implie, but the bending his wil to the substrate mater, or entitative Act?
A41639	And what is al active concurse but the determination of the same efficacious wil?
A41639	And what is the effect of this judicial hardnesse, but to seal up sinners from the darknesse of mind to the darknesse of Hel?
A41639	And what is this but to predetermine their wils to the substrate mater of those evil workes?
A41639	And what makes the Jesuites denie Predetermination, but the like groundless perswasion?
A41639	And what more rational than this assertion?
A41639	And whence procedes al good but from the immense Ocean of good?
A41639	And why?
A41639	And yet is not this one of the most plausible subterfuges our Adversaries have to shelter themselves under?
A41639	And yet was there any action more conducing to the glorie of God than this?
A41639	And yet who dares denie, but that the retirement of the Sun out of this Hemisphere into the other is from God, as also its futurition?
A41639	And yet, how much sin was there committed on the Assyrians part in punishing Israel?
A41639	Are not al gracious acts and habits loged in human nature?
A41639	Are not al natural Acts the effluxes of singular Supposites or persons?
A41639	Are not al offers, for want of this predeterminative Grace, altogether uselesse to them, for whom it never was intended?
A41639	Are not conditional Decrees inconsistent therewith?
A41639	Are not the very same forged calumnies charged on us now- adays?
A41639	Are not those very Acts, which are morally evil as to the Sinner, both naturally and morally good as to God?
A41639	As he gives to every creature what shape he please, so can not he appoint them to what end he please, and direct them infallibly to that end?
A41639	As if he had said, You indeed sent me to be a poor Vassal in Egypt; but did not God send me to be a Ruler over Egypt?
A41639	As if he had said: Do not your own Poets tel you, that we are the off- spring of God?
A41639	As if he had said: Has not the Potter an absolute dominion over the clay, to forme it into what shape he please?
A41639	Ay, but more particularly,( 3) Who are these fishers?
A41639	But I replie, how can God efficaciously Govern, Moderate, and Direct the Act, unless he be also the effective Cause thereof?
A41639	But doth not sin as to the sinner denote a moral privation or deficience of that rectitude which ought to be in his act?
A41639	But is it so indeed?
A41639	But( 2) grant there be such a distinction in Nature, yet is it not most apparent, that it can have no place here?
A41639	Can a second cause move it self to an act, unlesse it be first moved thereto by the first cause?
A41639	Can any person or thing resiste the Divine efficacious wil?
A41639	Can the Divine wil be moved by any thing but itself?
A41639	Can there be any previous concurse immediately actuating and influencing the wil in its act, but what is predeterminative?
A41639	Can this, with any tolerable sense be applied to the passive Vendition, or the effects and consequents of the selling Joseph?
A41639	Can we find among the Greek Theologues any notices of this two- fold Libertie?
A41639	Did he not make althings?
A41639	Did he not then also make use of their politic contrivements, ambitiose wils, and rebellious affections as instruments in this worke?
A41639	Did not God then as much predetermine the former as the later?
A41639	Did not Gods efficacious direction termine on Shimei''s cursing as determined to such an object, namely David?
A41639	Did not the main act of malediction arise from his wil?
A41639	Did or would any terme this immediate concurse, so far to excite and actuate those powers, as that they are apt and habile for any congenerous Action?
A41639	Did there not much blasphemie attend their wicked deeds?
A41639	Do any of the Greek Philosophers make mention of any libertie, but what is essential to the wil and al human acts?
A41639	Do not al mankind need an efficacious concurse and predeterminative wil to conduct them in al their affaires?
A41639	Do not al these consequences hang together in an indissoluble chain of invict Reason?
A41639	Do not our Adversaries hereby, according to their Principes, make God the Author of modal sins?
A41639	Do not possible, and future differ?
A41639	Do not the very Aristoteleans grant us, That action and passion are not really, but only modally distinct?
A41639	Do not the very Jesuites, Suarez, Carleton, with others grant, That one and the same sinful act is produced by God and the human wil?
A41639	Doth God indeed preside over the evil wils of men, and so, by an occult and invisible operation, temper and incline them to his own wil?
A41639	Doth Sin as to Gods Concurse, include any more than a natural act, which is in regard of God and the conducibilitie it has to his glorie morally good?
A41639	Doth he not in that very moment, wherein he is predetermined by God to the entitative act of Sin, voluntarily espouse and wil that act?
A41639	Doth he not say here as much as we, abating only the terme Predetermination?
A41639	Doth it not then belong to the infinite bonitie of God, to permit sins to be?
A41639	Doth not Amyraldus, de Libero Arbitrio, as wel as we, make Libertie properly taken essential to the wil and al its Acts?
A41639	Doth not God in the glass of his own Decrees foresee al acts and events of the human wil?
A41639	Doth not Gods turning the heart in Scripture Phraseologie always import his effica ● … predeterminative concurse in applying the wil to its act?
A41639	Doth not Grammatic construction, as wel as the mind of the words utterly reject such a glosse?
A41639	Doth not Joseph ascribe the very active Vendition or action of Selling him, unto God?
A41639	Doth not sacred Pagine expressely speak so much?
A41639	Doth not the Election of the one necessarily implie the Reprobation of the other?
A41639	Doth not the Scripture declare expressely the mode of Prescience?
A41639	Doth not the wil necessarily depend on the previous concurse of the first cause?
A41639	Doth not therefore the same determinate Counsel or wil of God predetermine the substrate mater of sin, as wel as any act morally good?
A41639	Doth not this evidently denote an active efficacious permission of sin?
A41639	Doth not this make the first cause to be second, because dependent; and the second cause first, because independent?
A41639	Doth the Divine wil determine itself to the production of every singular individual effect?
A41639	Doth this amount to less than a down- right contradiction?
A41639	For did not the Jews prosecute Christ out of hatred and malice, yea malice blowen up to the sin against the Holy Ghost in some of them?
A41639	For doth not a principal part of the Controversie depend on that scholastic Notion of Free- will?
A41639	For how is it possible, that the second cause should act, unlesse the first move and applie it to its act?
A41639	For if God concur on condition that man concur, doth God concur to that condition, or not?
A41639	For if God totally concur to the substrate act of sin, must he not also concur to the wil that puts forth that act?
A41639	For indeed, of what use are such personal Nominations and Reflexions, but to render us a grief to Friends, and reproche to Enemies?
A41639	For is it possible that the second cause loged in time should give futurition to a thing from Eternitie?
A41639	For is there any thing but God eternal?
A41639	For was there not a world of enmitie and hatred of God in it?
A41639	For what can make sinful acts future and so the object of Divine foreknowlege, but the wil of God, which gives futurition to althings?
A41639	For what is efficacious concurse, considered actively, but the efficacitie of the Divine wil predetermining to act so or so?
A41639	For wherein lay the malignitie of their sin, but in this, that they unanimously and peremtorily agreed or decreed to give up their power to the Beste?
A41639	God turneth the heart whithersoever he w ● …, is it not meant of an efficacious concurse?
A41639	Has mans infirme ambulatorie wil power to determine al such faculties, acts and effects as are subject to its Empire?
A41639	Has not his Wil the same Rectitude which his Nature is invested with, and therefore whatever he wils must be right and holy, even because he wils it?
A41639	Has not the Potter power over the clay,& c?
A41639	Hath not the potter power over the clay,& c?
A41639	He workes althings, but yet doth not worke althings?
A41639	Hence doth not this certain Prescience infer as natural and absolute impossibilitie, as our predeterminative Concurse to the entitative act of Sin?
A41639	How can these things agree?
A41639	How comes it to passe, that they contend with so much heat and passion, for that which they confesse is not expressely delivered in Scripture?
A41639	How easie is it by Aquaducts to turne waters this or that way as men please?
A41639	How few of them agree on any one Principe or Medium for the solving this argument?
A41639	How is it possible that any thing should passe from a state of mere possibilitie, contingence, and indifference, but by some cause?
A41639	How is it possible, that God should influence the wil in the production of any act, without actuating or drawing forth the wil to act?
A41639	How little did he intend to serve God herein?
A41639	How many absurdities would follow hereon?
A41639	How much would this concession conduce to put a period to this controversie, were our Adversaries but ingenuous in their assent and consent to it?
A41639	How then is it possible, but that if God wil that the substrate mater of sin existe, it must necessarily existe, and in that manner as he wils it?
A41639	How was God with him?
A41639	If not, is there not then some act of the creature produced without Gods concurse?
A41639	Is God the Ordinator of evil Wils?
A41639	Is he not then the first Cause and Motor of al our motions?
A41639	Is it not an approved Maxime in Philosophie, yea in Nature, that the cause is ever, at least in order of nature, before the effect?
A41639	Is it not an end sufficient for the being of any creature, to be the glorie of any Attribute?
A41639	Is it not the wil of God?
A41639	Is it possible that these Phrases should be understood of a mere permissive wil?
A41639	Is it possible then that God should predetermine or concur to the passion and not to the action of crucifixion?
A41639	Is it so indeed?
A41639	Is not Libertie constituted by them and the Arminians as the foundation of al Moralitie?
A41639	Is not absolute Reprobation here, and that by the concession of Grotius, no friend thereto, clearly and fully asserted?
A41639	Is not al grace a supernatural mode implanted in human nature?
A41639	Is not every natural or entitative act individual or singular?
A41639	Is not lying a sin intrinsecally evil?
A41639	Is not the wil of God sufficiently potent to determine the wil of man in al its natural acts?
A41639	Is not this a strange Comment, God turned their heart to hate his people, i. e. gave occasion of hatred, by doing good unto his people?
A41639	Is not this great Babylon that I have built,& c?
A41639	Is the soverain Lord tied to his Creature by any Law, more than what is in his own nature and wil?
A41639	Is there any sin so intrinsecally evil, which has not some entitative act or subject as the substrate mater thereof?
A41639	Is there any thing in the world purely, simply, and of it self sinful, without some substrate mater naturally good?
A41639	Is there not hereby an effectual dore opened to a progresse into infinite?
A41639	It is God, I wil send,& c.( 6) Why doth God send for them?
A41639	It is confest, that God and the Sinner concur to the same sinful act materially considered; but yet is their Concurse the same?
A41639	It''s true, the Sinner comes short of the Divine Law, and therefore sins, but doth God come short of any Law?
A41639	May not this also be demonstrated from the very concessions of our Adversaries, who grant, that vitiositie follows not any Act as a natural Act?
A41639	Must he not then applie their wils to the entitative act of those evil workes?
A41639	Must not every second Cause as such be actuated and so determined by its first Cause and his efficacious Concurse?
A41639	Must not the sinful qualities of al moral effects be imputed to the second particular cause, and not to the first universal cause?
A41639	Must not then the substrate mater of al sinful motions, even such as are intrinsecally evil, be reduced unto God as the prime Motor?
A41639	Must there not be a certitude of the Object, Medium, and Subject?
A41639	Must they not then be al decreed absolutely by God?
A41639	Must we not then also suppose two Crucifixions, one from God, and the other from the Jews?
A41639	Need sinners any other facultie, power, Aptitude or Habilitie to sin, but the rational faculties depraved?
A41639	Now how could God foresee this absolutely and infallibly, but in the predefinition or fore ordainment of his own Wil?
A41639	Now how could the death of Christ be infallibly predicted, if it were not predefined and preordained by God?
A41639	Now what doth Strangius replie to this?
A41639	Now what is Gods efficacious direction, but a part of his efficacious predeterminative concurse?
A41639	O Lord, why hast thou made us erre from thy ways, and hardened our hearts from thy fear?
A41639	Of what use then can this distinction of a two- fold Libertie be?
A41639	Or how can the omniscient God consider al the works of mens hearts, if he be not the former and fashioner of them al, as to their natural entitie?
A41639	Or what certain prescience could he have of the salvation of any one elect soul, which wholly dependes on the death of Christ?
A41639	Or, is not the entitative act of modal and substantial sins the same as to kind, namely a real physic or natural good?
A41639	Or, wil it any way relieve the Calvinists in their conflicts both with Jesuites and Arminians, to say the wil is sometimes free and sometimes not?
A41639	Ought we not to be as cautelous in exemting the Sacred Majestie of God from having any hand in the least sin, as in the greatest?
A41639	Pilate having power of life and death committed to him by Tiberius Cesar, he threatens our Lord therewith: and what replie doth our Lord make?
A41639	Shalt thou indeed reign over us?
A41639	Should not the holy God then, according to this sense, be the Author of a sin intrinsecally evil?
A41639	Si ergo servi sunt peccati, quid se jactant de libero arbitrio?
A41639	So now, it was not you that sent me hither, but God?
A41639	So that to distinguish active Vendition from passive, what is it but to distinguish one and the same Act from it self?
A41639	Suppose he predetermine to the entitative act of sin, yet must we thence necessarily conclude, that he predetermines men to sin formally considered?
A41639	Surely to die, and how?
A41639	The Babylonians, as it is generally said: But,( 5) Who is it that sends for these Fishers and Hunters?
A41639	The sin which he governs, is it not only sin in regard of the Creatures wil, not in regard of his wil?
A41639	Then saith Pilate unto him, Knowest thou not, that I have power to crucifie thee, and have power to release thee?
A41639	This is most evident; because whatever is future was so from Eternitie; for God foreknew it to be so: otherwise, how could his knowlege be certain?
A41639	To talk of a natural action in genere, or specie, what a wild conceit is this, that which al true Logic and Philosophie both new and old contradicts?
A41639	Was it not from God?
A41639	Was not Rehoboam Solomons Son, whom God made King?
A41639	Were not a modest 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 or suspension of assent more agreeable to such a Confession?
A41639	What Logic or wit of man can reconcile these Notions?
A41639	What Logic, Reason, or sense is this?
A41639	What could be more plainly and distinctly expressed to demonstrate Gods immediate concurse to that entitative act of Absalom''s Sin?
A41639	What could be said more acutely and distinctly for the demonstration of our Hypothesis?
A41639	What could be said more acutely, demonstratively and divinely for the deciding our controversie, would men but receive it?
A41639	What could be said more for the predefinition and predetermination of the substrate mater of an act intrinsecally evil?
A41639	What could more expressely be said for the asserting Gods efficacious predeterminative concurse to the substrate mater of sin?
A41639	What doth Strangius replie to this?
A41639	What doth this note?
A41639	What is soverain Dominion, but an absolute right to dispose of what is our own?
A41639	What is supernatural good but a ray of the divine Nature irradiated into human Nature, and seated therein as its proper subject?
A41639	What is the active principe of al Divine Concurse, but the Divine wil?
A41639	What is this but to exclude the far greatest part of human acts from being formed and framed by God?
A41639	What more commun with him, than this grand Effate, That God applies al second causes to their act?
A41639	What more expressely overthrows the soverain Dominion and universal Concurse of God, than such a general indifferent Concurse?
A41639	What other Aptitude or Habilitie doth God give unto the natural faculties as to sinful acts, but merely the facultie of acting?
A41639	What then do we contend so vehemently for?
A41639	Whence came that motion into the heart of Judas to betray Christ, with al the circumstances materially considered referring thereto?
A41639	Whence came these things but from the sacred Scriptures?
A41639	Whence he addes, He considereth al their works: what works doth he mean?
A41639	Where?
A41639	Why doth he use this manner of speech?
A41639	Wil it satisfie the Pelagians, Jesuites or Arminians?
A41639	Wil they say, that Gods predetermining men to the entitative act of unbelief contradicts such a real intention?
A41639	With skin and with flesh hast thou clothed me,& c. What could have been said more evidently to demonstrate our Hypothesis?
A41639	Would not any Fresh- man in Logic hisse such a consequence out of the Scholes?
A41639	Yea is there not morally an infinite distance between the one and the other?
A41639	Yea, doth not the ingresse of sin into the world belong to the perfection thereof?
A41639	Yea, how frequently do the very same persons differ from themselves in their sentiments about this point?
A41639	Yea, is it not expressely said, That God put into their hearts to agree,& c?
A41639	Yea, was not al good from Eternitie loged in the bosome of God, and sonot really distinct from him?
A41639	Yea, what is predetermination of the event, but predefinition in the Decree?
A41639	You sent me out of Hatred and Malice; but did not God send me out of great Love and pitie both to me and you?
A41639	You sent me to destroy me, but why did God send me, but to preserve both you and me?
A41639	[ 1] How can Sin as the Object of Divine Prescience be certainly future, but by the efficacious Wil of God making it so?
A41639	[ 2] Doth not the Scripture also remove from the mode of Divine Prescience al manner of Imperfections, much more Contradictions?
A41639	[ 2] What certain Medium can there be of Divine Prescience, but the divine Wil and Decree?
A41639	[ 2] Who saith, that God worketh Sins?
A41639	[ 3] And thence, how can God have a subjective Certitude of sin but in and by his own Wil?
A41639	[ 4] Doth not Durandus and his Sectators grant al this, and yet denie immediate concurse as to the entitative act of sin?
A41639	and doth not this give us a more abundant demonstration, that God predetermines the wil to that act?
A41639	and if so, must it not be applied and predetermined to its act thereby?
A41639	and if the subject be singular, must not the Action be also singular?
A41639	and is it not also the same Divine wil that gives futurition to things?
A41639	and is the second cause confined by time, before the eternal futurition of its effect?
A41639	and may it not, yea must it not then determine the human wil to al its natural acts?
A41639	and must there not be some cause of this difference?
A41639	and shal we not allow the great Creator of althings the same absolute dominion?
A41639	and therefore if God concur to the one, why not also to the other?
A41639	and therefore if God make a creature to be a vessel of wrath fitted to destruction, is there any injurie done to the creature?
A41639	and therefore may he not assume the Prerogative of ordering althings to the ends for which they were made?
A41639	and yet elsewhere how doth he start off from what is here granted?
A41639	as in the other, Whether Divine predestination imposeth a necessitie on things?
A41639	but doth it not, as to mans Concurse, speake moral vitiositie?
A41639	doth he not then efficaciously, yea predeterminatively move and order them in their very evil acts?
A41639	how else could he certainly foreknow that he would be crucified?
A41639	how is it possible then, but that he applie and determine them to the entitative act of their sinful workes?
A41639	how unbecoming and incongruous to the Divine perfections is such a general indifferent concurse?
A41639	i. e. the Earth, unto the number of their Gods: by what ceremonie?
A41639	is not the futurition of al natural Beings good?
A41639	is not then the substrate mater thereof some natural good?
A41639	or to what?
A41639	was it not they that sold him?
A41639	were not Pride and Ambition the main springs of his action?
A41639	were not this to make him the Author of sin, which every pious soul detestes?
A41639	were they not from God?
A41639	what a ful testimonie is here?
A41639	what a world of treason, murder, blasphemie, hatred of God and al manner of sin is involved in the wombe of this sin?
A41639	what poor subterfuges wil men flie unto to avoid the force and evidence of Divine light?
A41639	what the least mention is there of any such thing in the Text?
A41639	who would not think Strangius orthodox in this point, did he acquiesce here?
A41639	why may we not by the same reason prove, that the futurition of sin is God?
A41639	why then do they so daringly sift and prie into the Divine prescience, and draw it down to the model of our corrupt reason?
A41639	would our Adversaries but stick here, how soon would our Controversie be ended?
A43008	''T is true Sal, Sulphur and Mercurius are different Names, but re ipsa are the Elements: What is Sal but Earth?
A43008	''T is true, Fowl are called Fowl of the ayr, but what of that?
A43008	39. whether a temperament be a fifth quality, or rather a Concord or Harmony of the four Elements?
A43008	Again, it is not an imaginary body, for you say it is an unknown body, How can you then imagine it?
A43008	All grant quantity to have a terminus a quo and ad quem; and what can these termini be else, but a minimo ad maximum?
A43008	And do we not know that our actions are good or evil, from knowing them to have some likeness to his Actions, or to be altogether different from them?
A43008	And is it not therefore unworthy of a Philosopher to be a slave to their Dictates?
A43008	And is not this a pretty stratagem of the Devils?
A43008	And is this then a happinesse to be a hog?
A43008	And so what is a young Plant but its seed protruded into all dimensions?
A43008	And what are the fruits and effects of it?
A43008	And what doth that hinder?
A43008	And what saith Hermes in his Pimand?
A43008	And when flames, why do they cause a disruption of the air in a Thunder?
A43008	And where is this Center?
A43008	And wherein do the Attributes united move the understanding, but by their being and Essence?
A43008	And wherein is it then different from an Accident?
A43008	Are heat and moisture sole agents without coldness or dryness, or are fire and water sufficient principles for actuating life?
A43008	Are not coldness and dryness as much necessary per se for life, as heat and moisture?
A43008	Are not the Poles of the Heavens immoveable, of the least efficacy?
A43008	Are not those parts of the Firmament alwaies discerned to be clearest, and most freed from obscure bodies?
A43008	Are we now so much astonisht at the formation of the body, what may we then be at the soul, by far exceeding the body?
A43008	Art thou not blinded to fight with such associates?
A43008	Besides, take away unity, truth, substance, quantity and the remaining Modes from a being, what can any man imagine to be the Overplus?
A43008	Besides, what is quantity without form?
A43008	But again, how can it be a single essence since it is divisible, and therefore consisteth of a quantitative extension, and is a totum integrale?
A43008	But again, if it be not cognoscible, how do you know it then to be a thing?
A43008	But answer me, whereby will you know, what hath much matter in a little place or dimension, and what hath little matter in a great place?
A43008	But for what reason?
A43008	But how did he know a Chesnut to be coloured in the middle?
A43008	But how is a natural body capable of compressing an extrinsick body?
A43008	But how may you enquire?
A43008	But how much the more these small tender bodies?
A43008	But how preposterous and rash is it for men to slip over this part, and to cast themselves without a bottom into the very depth of divine Theology?
A43008	But how should it attract; by its Volatick Spirits possibly?
A43008	But how?
A43008	But imagine it was so, why should not the said tumefaction rather incline the sea westward, than further eastward?
A43008	But is this the great advancement of Learning and Philosophy, which our Age doth so much boast of?
A43008	But now supposing the air to have accomplisht its aime, let us inquire what motion it would then exercise?
A43008	But pray who ever knew ● ed Chalck or Oket to be eccoprotick or diuretick?
A43008	But suppose I granted that modal or objective Beings had their places here per accidens, to what Science are they then referred per se?
A43008	But suppose an Antiperistasis or intension of qualities without the condensation of their substances were granted, how do fiery Meteors become flames?
A43008	But then again why so?
A43008	But then tell me what that thing is wherein all the Nine Accidents do inhere?
A43008	But what can this add?
A43008	But wherein lay the difficulty?
A43008	But whither canst thou flie, but God will pursue thee?
A43008	But will the infusion of Steel purge by stool and urine like those waters?
A43008	By the immortal Gods what is there more to be desired than wisdome?
A43008	Can God''s mercy extend to an Atheist, or can he have compassion with that, which is altogether evil and contrary to his nature?
A43008	Can a thing be indivisible, and yet be under various figures?
A43008	Can any assert otherwise, but that man is equally tempered in Particles?
A43008	Can finite bodies be produced out of infinite material Causes?
A43008	Can the Ethiopian change his skin, or the Leopard his spots?
A43008	Certainly no essential one, but obediential; neither an Appetite to a form, for she being blind, how could she perceive a form, to covet it?
A43008	Cur non?
A43008	Do not air and fire erupt out of the water in a round bubble?
A43008	Do we not know our selves in knowing God?
A43008	Do we not observe the air to press by the spurring of fire through glasses of the greatest thickness?
A43008	Do you not think that the Devil gives a little touch here to, to set off this melody?
A43008	Doth a Lump of earth contain more matter then a tract of ayr of the same proportion?
A43008	Doth earth( that is in particles) ever move Locally out of its place?
A43008	Doth fire attract water, or earth air?
A43008	Doth he make any thing more plain, or doth he thereby escape all falsities?
A43008	Doth it not attract, retain, concoct and expel in the same manner as a Plant?
A43008	Doth it not dissolve the coagulated exhalations of the earth, that are so tenacious?
A43008	Doth not Mercury move directly to its own center, although it be never so many times divided?
A43008	Doth not a cloud, which must be supposed to be of a firmer consistency than those particles, make choice of a new shape every moment?
A43008	Doth not the Seed within its Pellicle bear all the marks, shape, figures, and exerciseth the same actions rudely that a Plant doth?
A43008	Doth not the fire in a Torch cast its light circularly from its Center?
A43008	Doth not the fire work through the smallest pores?
A43008	Doth not the thick smoak of Coales, of Gunpowder, of Boyling water, in fine of all things in the World turn themselves round in the open air?
A43008	Doth noth a flame in a candle strive to maintain its center?
A43008	Ergo, you speak more then you know: If so, wherein is it distinguisht from a Chimaera?
A43008	Etenim quomodo potest universale dici fieri per notitiam,& non cognosci?
A43008	Further, What heat is there under the Earth?
A43008	Ganges, Nilus, Senaga, Nuba, Tana, Nieper, Morava, Garumna, Thames,& c. yea, and all others spout out of hills, or are they not derived from Lakes?
A43008	Hath he not created Angels, men, the world, and all things therein contained?
A43008	He moveth a Question, Whether the soul of a whelp is a part of the soul of the dog that begot him: And why not?
A43008	Here again he addes a Note of distinction to his Archeus, which is to be per quod, and is not this also an inseparable Attribute of a Form?
A43008	Here may be demanded, How doth the holy Spirit then manifest it self to any, since all men are sinners, and all sinners are evil?
A43008	Here we may answer fundamentally to that so frequently ventilated doubt, whether life may be prolonged to an eval duration?
A43008	Here you may enquire, How one may know that God will be sought by prayer?
A43008	Here you must take terminus for forma: for what is it, that doth terminate the matter, but the form?
A43008	How can a being be produced, and yet the first matter be remaining?
A43008	How can an objective Concept imply a Negative?
A43008	How can it, since its spirits are fixed, and do never reach the Brain?
A43008	How can this be?
A43008	How could the body be evil before the advent of the soul?
A43008	How doth the Devil perfume womens looks to enchant mens nostrils?
A43008	How doth the Devil then ride him?
A43008	How full of Anguish, fear, jealousle, and uncertainties were their souls through their not knowing the true God?
A43008	How is Glass made?
A43008	How is it possible, that so little innate heat, as is contained within a Dram or two of Sperm should be sufficient to heat the body of a big man?
A43008	How is this then a regular distribution, since its dividing Members ought to be of one Species or kind?
A43008	How many are there killed through jealousie, hatred, or anger?
A43008	How many are there, that hang and murther themselves in wrath, love, sadnesse,& c?
A43008	How sinisterly?
A43008	How then can Materiaprima be said the first subject of every thing?
A43008	How then can she be thought to conceive apt matter for such a vital substance?
A43008	How then can the above- given Definition stand good?
A43008	How then?
A43008	However its intended signification was Something, which in English seems to be composed out of one and thing?
A43008	I answer affirmatively, What should hinder the Tact from feeling, supposing the object to be applyed to the sensory?
A43008	I ask you again, whether there is not fire contained in Aqua fortis?
A43008	I confirm the Minor: what, can a body be said to expel it self?
A43008	I confirm the Minor; had there never been any moysture, who could ever have thought of dryness?
A43008	I grant it, and what is this else but a Deluge?
A43008	I not the light of a Candle or Touch much larger than its flame?
A43008	I prove it; Is not the shadow of a man standing in the Sun cylindrical to some extent?
A43008	I take them in this last Acception, and demand, whether it is not the ayr, which causes that situation and distance of parts?
A43008	I take your Answer, but what kind of rest do you mean?
A43008	I. VVHether Air be weighty?
A43008	I. VVHy doth water cast upon unquencht chalk or lime become boyling?
A43008	I. VVHy is red hot Iron rendered harder by being quencht in cold water?
A43008	Ice and many bodies generated thereon, as stones,& c. are mixt bodies, and is it the heat of the Sun that doth effect these?
A43008	If he implies the last, where then consists the difference between Density and Rarity?
A43008	If the broyling Sun be the efficient, whence is it then that some Lakes and Fountains are very salt, where the Sun doth not cast its aduring beams?
A43008	If the first, then it is by the entring of another body between the parts that are separated, and what body is that but fire?
A43008	If there is any such single matter, how do you know it?
A43008	If there were not universal real beings, how could we apprehend universal objective beings?
A43008	If you take up a handful of Sand from the ground, doth it not compress your hand downwards?
A43008	In a word, Homine semidocto quid iniquius?
A43008	In answer to this, I demand, what they mean by nature?
A43008	In the same manner, why should an Ens in potentia be accounted to be more real then Aristotle actually and really existing without the world?
A43008	In what perplexity did Aristotle die?
A43008	Is it a rest from local Motion, or a rest from Alteration, or Augmentation?
A43008	Is it not rather a grand piece of impudence to propose such absurdities, and much more to give credit to them?
A43008	Is it not then a man''s greatest concernment to bestir himself in this need and defect for a means of restoration?
A43008	Is not God the Pattern of our Actions?
A43008	Is not a Line also made through union of points in the same manner?
A43008	Is not the heat more apt to conveigh vapours, that do so narrowly enclose it, then earth, which of it self permits free egress to fire?
A43008	Is not the same Candle apt to overcast an Object much bigger than it self with light that shall exceed its mediety?
A43008	Is not this Archeus an effect also of its preceding cause?
A43008	Is not time composed out of instants united, and motion out of( ex impetibus) spurts joyned to one another?
A43008	Is then fire predominating through its Access of Parts over the other constituting Elements really distinct from it self, because it is greater?
A43008	Is there any more difference between a Seed and its germined body, then between an Infant and a man?
A43008	Is there any substance or new quality advened to it, and essentially joyned to its Minims?
A43008	It is not a Substance or Accident( saith he) but neither, in the manner of Light, Fire,& c. How?
A43008	It is not in Heaven, nor beyond the Seas, that thou shouldest say, who shall go up for us to Heaven, and bring it to us?
A43008	It is proper for us to know what honour is; for how could we else acquit our duty in this part to God, to the supream Magistrate, or to our Parents?
A43008	It so, whither can it move?
A43008	Lastly, He can not prove it by any sense, only that it must be so, because it agrees with his supposition, and what proof is that to another?
A43008	Lastly, I would willingly know wherein a being in power is distinguisht from a Non Ens, or nothing?
A43008	Lastly, What was the faith of the Patriarchs in the Old Testament, but an implicit or inclusive faith?
A43008	Light( Lumen) is actus visibilitatis( saith Scaliger) that is, it renders a visible thing visible: But how?
A43008	Living spirits are attractive, but how?
A43008	Mans goings are of the Lord; how can a man then understand his own way?
A43008	Mercurius but water?
A43008	Nature is infinitely beyond Art: What Art is there, which can produce the great world, or any thing comparable to the little world?
A43008	Notwithstanding all this, there are some, who obstinately do affirm, that the evil habit inheres in the soul per se, but how do they prove it?
A43008	Now I demand from you, whether the power of a Ghost''s Existence moveth your understanding before it doth actually exist?
A43008	Now if it was unmixt, how could it be said to be tempered?
A43008	Now that it is not perceptible is evident; for who can perceive water, ayr, or fire in the earth?
A43008	Now then, is it not time for thee to flie, and make thy escape?
A43008	Now what followeth hence?
A43008	Now what sign of predominance of Earth and Water is there apparent in the Sun?
A43008	O but what misery is it to be shut out from this celestial consort, and have ones brains dashed against the fiery pins, and burning stakes of Hell?
A43008	On the other side, why should it not be conceived to be a transient action, since it doth terminare ad extra?
A43008	Or did he specifie it from the common tact, because it was proper to the Membranes of the Genitals?
A43008	Or did you ever see light and doubted of the flame of it?
A43008	Or do you not think, that they would be sooner discussed through the intense heat of the upper Region, than concrease into a body?
A43008	Or is it the soul together with the heat, wherein it is detained, which is accounted of an extract equally noble with her?
A43008	Or otherwise if the air did strive to separate, how could it?
A43008	Or simply, a form is needful, or how, or by what power could they act?
A43008	Or thus, Can the understanding know against her will, or without her will?
A43008	Or thus, If winds be so powerful, why did they not blow down such hils before they came to that height?
A43008	Or why shall a light body have but little matter, and a weighty one much?
A43008	Otherwise from whom should he else have learned these things, but from the Prophets?
A43008	Pray observe here, that the condescending of the soul to the body was not a sinne: That being necessary; for how could man have eaten else?
A43008	Pray tell me, why emanation may not be as properly called transmutation, as not?
A43008	Pray what is this but absolute atheism?
A43008	Pray, let them answer me, By what Efficient many mixt bodies, as plants, Bears and others are generated in the Winter in Greenland?
A43008	Pray, what Concept can you have of Matter and Form without Accidents?
A43008	Pray, what difference is there between a joy apprehended in a dream, and a joy perceived when one is awake?
A43008	Pray, what is a substantial Principle but a substance?
A43008	Probably you say it is: I ask you then what kind of body it is?
A43008	Secondly, He doth against reason and experience state the rarefaction of some air: But whence came that air?
A43008	Secondly, I demand through what principle all things are continued?
A43008	Secondly, Would not all Philosophers deride him for saying an intrinsick efficient?
A43008	Sense never perceived it, how can you then tell it?
A43008	Since that all beings act for an end and purpose, it may be demanded, What end and purpose can a man have in coveting an evil object, as it is evil?
A43008	Sixthly, To shun evil and to covet good, are two acts formally contrary: If so, How can these flow from one habit?
A43008	So likewise the heat( Calidum innatum) is diversified from the matter and from the soul, wherefore it is neither matter or form, What then?
A43008	Some are deferring, others equalizing, and what not for to drive away their time?
A43008	Sulphur but fire and ayr?
A43008	THe fourth Question proposed is, Which is the Subject of Natural Theology?
A43008	Thales being sometimes demanded, what of all things was the most beautiful?
A43008	That body which is existent without the world, is it a real body or not?
A43008	That is, Whether the soul doth understand and will by two powers differing in themselves?
A43008	The first matter, saith he, is the first subject of everything: Ergo every thing is generated out of the first matter: How can that be?
A43008	The question, me thinks, is rather, whether it is not a Bull to name a substance incompleat?
A43008	The south streaks( saith he) are intorted in a form different from those of the North: whence had he that news?
A43008	There is not only a commonness required, but also an unity, or how could they be beings else?
A43008	They all apprehend attraction to be violent, and notwithstanding they affirm Nature to abhor a Vacuum naturally, and how can this hang together?
A43008	Thirdly, Wherein is his Archeus or internal efficient different from a form, which he doth so much detest?
A43008	This Text doth apparently teach God''s eternal Decree, Predestination or Ordination to save some, and damn others: But for what?
A43008	This is a plain division of a being existent, and possible to exist; Where halts the Definition then?
A43008	This is futil: for what is apparent good, but a real evil?
A43008	This is just like them to run from one extremity to another: But how a Vacuum?
A43008	This manner of production is proper only to an infinite power: But you may demand, Why can not God invest the soul with this power?
A43008	This power is given him in these expressed words of Scripture( saving my purpose) Let man multiply: How could man multiply had he not this power?
A43008	Unde Plato( inquit) currum volantem Jovem agere in Coelo didicit, nisi ex Prophetarum Historiis, quas evolverit?
A43008	Understand ye brutish among the people: and ye fools, when will ye be wise?
A43008	Upon this I demand from you, How cometh the understanding to know?
A43008	V. How doth Moral Good turn to Moral Evil?
A43008	V. What is the cause of the swimming of a Board or Ship upon the water?
A43008	V. What shall I say of honour?
A43008	V. Whence arrives all that flaming fire, that followeth the kindling of Gunpowder?
A43008	V. Why doth an armed point of an Arrow grow hot in being shot through the air?
A43008	VVho could imagine that a Candle should heat the Ayr twenty or thirty Leagues about, its light extending about in circumference to little less?
A43008	Was it a thing?
A43008	We gather that the heart was affected by them, but how?
A43008	Were it possible( saith he) to ask all men at once, whether they would be happy?
A43008	What Finiteness, Unity, Durability, or Place are the Elements capable of single?
A43008	What a foolish saying?
A43008	What a harmony doth an immodest tale strike upon some mens ears?
A43008	What a vain thing is it for man to worship an Image?
A43008	What are the ingredients of Gunpowder?
A43008	What are these pleasures but momentany?
A43008	What can any body apprehend by this original defect, but an actual sin, or how could Infants be guilty of it?
A43008	What can be more clear?
A43008	What can be more evident?
A43008	What can be more plain?
A43008	What can this disrupting body be?
A43008	What can you conceive the Matter and Form of an Ass to be without his Accidents, as hairy skin and long Eares, and singular figure of Body?
A43008	What difference is there between an insited spirit and innate heat?
A43008	What do they say of them?
A43008	What groapings and absurdities?
A43008	What heat can there be in Greenland, especially under the earth, and yet it is certain that many rocks and stones are generated there?
A43008	What inconstancies are these?
A43008	What is a comparative knowledge, but a common Nature actually and positively resembled and compared to its Inferiours?
A43008	What is a man but an Infant, thrust out into length, breadth, and depth?
A43008	What is it a Limner can draw worthy of a mans sight, if natural beauties are set aside?
A43008	What is it you can cast up into the air but it will incline to a circular motion?
A43008	What is more constant, certain, periodical, and equal than the course of the Sea?
A43008	What is the reason, when we hit our fore- heads against any hard thing, we say there strikes a light out of our eyes?
A43008	What need there more words to consute so absurd an Opinion?
A43008	What needs he to affirm a tumour of the water?
A43008	What numerous Absurdities do scatter from this Spring of Falshood?
A43008	What principle of motion can the earth consist of?
A43008	What rest can it then be?
A43008	What saith Austin concerning Plato?
A43008	What shall an intentional quality act really?
A43008	What shall or can the holy Ghost cast its beams upon that, which is altogether evil?
A43008	What shall we say then?
A43008	What, because the Ocean and the Moon move one way, therefore the one must either follow or move the other?
A43008	What, can a passion so durable and constant, and so equal depend upon a violent cause?
A43008	What, is the soul produced out of a preexistent matter, as out of a potentia eductiva?
A43008	What?
A43008	What?
A43008	What?
A43008	What?
A43008	What?
A43008	Whence is it that Gunpowder being kindled in Guns erupts with that force and violence?
A43008	Whence is it there fals a kind of small Rain every day at noon under the AEquinoctial Region?
A43008	Whence is it there fals a kind of small Rain every day at noon under the AEquinoctial Region?
A43008	Whence is it, that Gunpowder being kindled in Guns erupts with that force and violence?
A43008	Whence is it, that a man may carry a greater weight upon a Wheelbarrow than upon his back?
A43008	Whence is it, that so great a mole as a Ship yields so readily in turning or winding to so small a thing as a Rudder?
A43008	Whence is it, that there fals a kind of small Rain every day from 11 or 12 of the Clock to 2 or 3 in the Afternoon, under the AEquinoctial Region?
A43008	Whence should all the water of those great Lakes upon hills arrive?
A43008	Whence( saith he) had Plato learned that Jupiter rid in a flying Chariot, but out of the Histories of the Prophets, which he had over- lookt?
A43008	Wherein would a temperament then differ from Mistion?
A43008	Wherein, are these men different from so many hogs, lying one upon the other?
A43008	Whereout should all those vast stony and rocky Mountains of the Universe consist, but out of water derived from the Earths bowels?
A43008	Whereupon are the foundations there of( to wit of the Earth) fastened?
A43008	Whether Gold doth attract Mercury?
A43008	Whether a Bladder blown up with wind be heavier than when empty?
A43008	Whether all external places are filled up with extensions of internal places of bodies?
A43008	Whether all hard waterish bodies are freed from fire?
A43008	Whether it be not repugnant, that any Accidental or Substantial Power should be superadded to its Subject?
A43008	Whether it be true, that Winds may be hired from Witches or Wizzards in Iseland?
A43008	Whether the Authors of the contrary opinion intend by Harmony or Concord any thing distinct from the single qualities of the Elements?
A43008	Whether the Soul acteth immediately through her self, and not through super added powers?
A43008	Whether the augmentative power be really and formally distinct from the Nutritive power, and the Nutritive from the Generative Power?
A43008	Whether the volitive power in the Concrete be really and formally identificated with the Soul?
A43008	Whether the will and understanding, in respect to the soul, are different faculties?
A43008	Which Apothegm may be justly transferred to a Physitian, Medico semiperito quid mortalius?
A43008	Which if so, what reason is there to move us to detract the said motion from the continuous steames of the Heraclian stone?
A43008	Whiles it remained, was it not thine own?
A43008	Who ever doubted of the lightness of fire; Doth not fire diffuse its heat equally from its Center to the Circumference?
A43008	Who ever hath really perceived the moysture of Ayr?
A43008	Who were the first inventers of Gunpowder?
A43008	Why can not a heap of Corn represent an Object one in it self, as properly, as a Multitude or heap of Individual men represent an Universality?
A43008	Why doth a breath being blown with a close mouth feel cool, and efflated with a diducted mouth feel warm?
A43008	Why doth a woodden Arrow, being shot out of a Gun, pierce deeper than an Iron one?
A43008	Why doth common salt make a cracking noise, when cast into the fire?
A43008	Why is a Stick being thrust some part of it into a Hole apter to be broke near the Hole, if bended, than any where else?
A43008	Why is a hot glass bursted by casting a drop of cold water upon it?
A43008	Why is it quieter in the night than in the day?
A43008	Why is it quieter in the night than in the day?
A43008	Why is it quieter in the night than in the day?
A43008	Why is red hot Iron rendered harder by being quencht in cold water?
A43008	Why is red hot Iron rendered harder by being quencht in cold water?
A43008	Why is the Laurel seldom or never struck by Lightning?
A43008	Why is the sound of an empty drinking Glass more prolonged, than if it were filled up with water?
A43008	Why may not a man have the same hopes of restoration here in this world, as well as out of it, as the Papists hold?
A43008	Why shall a body be said to have more matter from its gravity, then another from its Levity?
A43008	Why should these striated particles descend more from the polar Regions of the Heavens, than from the East and West parts?
A43008	Why should they more expect to extract real Mercury then real Salt or Sulphur?
A43008	Why will not Beer or Wine run out of the Cask without opening a hole atop?
A43008	Why?
A43008	You may answer, through her self: and what is it else, to know through ones self, but to know through ones own will?
A43008	You may demand how I come to know that?
A43008	You may demand, how practick and speculative objects do perfectionate the soul?
A43008	You may demand, to what Science or Art it belongeth to treat of final Causes?
A43008	You may enquire, why then Attribute doth in its formal Concept signifie distinctly from the signification of a being?
A43008	You may here enquire, Why God through his infinite mercy doth not forgive man this debt of death?
A43008	You will answer me affirmatively; But then, doth this fire burn?
A43008	and after it was sold, was it not in thine own power?
A43008	and how that?
A43008	and why then a Vacuum?
A43008	is there unrighteousnesse with God?
A43008	of Aristotle touching the Moons driving of the water, which argues him to be very unconstant with himself?
A43008	or being destitute of motion, how could she have an appetite?
A43008	or what a nitour doth he overshade their faces with to raise mens lusts?
A43008	or what is it they intend by a principle of attraction?
A43008	or who can distinguish water, earth or air in fire?
A43008	or who laid the corner stone thereof?
A43008	or, Who shall go beyond the Seas for us, and bring it unto us, that we may hear and do it?
A43008	that is, what can it effect?
A43008	then upon the same account the tact of his head is specifically distinguisht from the tact of his knee: or is it, because it is a titillation?
A43008	what is better to a man?
A43008	what is more mortal than a Physitian but half experienced?
A43008	what is more worthy of a mans knowledge?
A43008	what is there more detestable and hateful, than a man but half Learned?
A43008	what?
A43008	whether a quality really, or modally only differing from the four single qualities of the Elements?
A61287	''T is well, but I''le propound another businesse; Suppose that you were tyed upon a statute To pay five Talents, could you rase figures?
A61287	( said Socrates) I will: How civil is this man?
A61287	* Being demanded what countryman he was?
A61287	* Being demanded what is strength?
A61287	* But I wonder first( Athenians) how Melitus came by this knowledge, that( as he saith) I do not worship those Gods the City worships?
A61287	* Ignis an aqu ● ● tilior?
A61287	* In the third place with whom hath he to do?
A61287	* To another who murmur''d b ● cause he was not looked upon since they began to rule, are you sorry for it said he?
A61287	* To the same, who offered him a large plot of ground to build a house upon: And if I wanted shoes,( saith he) would you give me leather to make them?
A61287	* Why dost thou call me mortall?
A61287	A Hen?
A61287	A Problem questions both parts, as, a living Creature, is it the genus of man or not?
A61287	A fool?
A61287	A mischief on you, who''s that knocks at dore?
A61287	A proposition questions but one part, as, Is not living creature the genus of man?
A61287	A wicked man having written over the dore of his house, Let no ill thing enter here: Which way then, saith he, must the Master come in?
A61287	A wifes best dower?
A61287	ANd must a man be outed of his own thus?
A61287	Againe, if he esteeme Light faire, why doth he forget the Sunne?
A61287	Alasse my fathers mad, what shall I do, Accuse him to the Court of folly, Be speak a Coffin for him, for he talks Idly, as he were drawing on?
A61287	Alasse what fury hath possest you Father?
A61287	Alasse what shall I do?
A61287	Alasse, who''s this that sets our house on fire?
A61287	Alcibiades assenting, and so likewise( continues he) that crier and that tent- maker?
A61287	Alcibiades granting this, doth not saith he, the Athenian Common- wealth consist of these?
A61287	Alexander coming to him, and saying, do you not fear me?
A61287	An Oratour pleading for him, and gaining the Cause, asked him, what are you the better for Socrates?
A61287	And do you think the sea is fuller now Then''t was at first?
A61287	And had not that Common- wealth Lawes ▪ saith he?
A61287	And how( thou phlegmatick, dull Saturnine,) If darted on the perjur''d, how comes Sinon, Theorus, and Cleonymus to scapeit?
A61287	And not justly?
A61287	And this?
A61287	And was not this sufficient to deserve A beating; when you''d make men chirp like* Grasse- hoppers?
A61287	And what said he?
A61287	And when they see one that defrauds or plunders The Common- wealth, like Sinon, what then do they?
A61287	And where your shooes?
A61287	And which are Masculine?
A61287	And wilt thou suffer''t?
A61287	Answer me, Do you know your Father?
A61287	Antigonus asked Whence art thou?
A61287	Antigonus, who was his Auditor, asked him why he drew water, he answer''d, Do I only draw water?
A61287	Are not four the same?
A61287	Are not these Masculine with you?
A61287	As when we say smooth, it sounds smoothly: so, who will not judge harshnesse to be harsh by the very word?
A61287	At Rhodes, whilst the Athenians exercised Rhetorick, he taught Philosophy; for which being reproved, I bought Wheat saith he, and shall I fell Barley?
A61287	At first he used to beg, of which there are many instances: He one time begged of a man thus, If you have given to others, give also to me?
A61287	Being asked what was a young mans vertue?
A61287	Being demanded by Gorgias If he accounted not the great King of Persia happy?
A61287	Being demanded what Boyes ought to learn?
A61287	Being demanded what City is best ordered?
A61287	Being demanded what City is best?
A61287	Being demanded what City is strongest?
A61287	Being demanded wherein the learned differ from the unlearned?
A61287	Being demanded whether the number of the dead or of the living were grea ● est, amongst which, saith he, do you account those who are at sea?
A61287	Being demanded who live without pe ● turbation?
A61287	Being reproved by Plato for buying a great quantity of fish; they cost me, saith he, but an obolus, would not you have given so much for them?
A61287	Both the same?
A61287	But is not our Country before all Offices?
A61287	But to what end all this?
A61287	But trust not the God herein, consider me exactly your selves; whom know you lesse a servant to corporeall pleasures?
A61287	But what if these be alike in both?
A61287	But what is''t good for?
A61287	But what man''s that hangs yonder in the basket?
A61287	But what shall I gain by''t?
A61287	But what wouldst do?
A61287	But whence comes lightning then, that glittering fire Which terrifies and burns us?
A61287	But whence comes thunder?
A61287	But who is it that drives them, Is not that Iove?
A61287	But why the last day for citations?
A61287	But wilt thou do it?
A61287	By Iove?
A61287	By Iove?
A61287	By all what Gods?
A61287	By argument?
A61287	Can one and the same day be old and new?
A61287	Chaos the first begotten Deitie Is stil''d: of something how can nothing be?
A61287	Chast?
A61287	Com''st thou Milesian to consult my shrine?
A61287	Come hither then, seest thou that little dore?
A61287	Concerning Minerva''s Statue, carved by Phidias, he asked a man, whether Minerva Daughter of Iove were a God?
A61287	Dactiles?
A61287	Darst thou deny''t, if I should put thee to Thy oath, and make thee call the Gods to witness it?
A61287	De''laugh at me?
A61287	Did not my heart pant at this language think you?
A61287	Did not you after Hermias''s debt was satisfied, make collections in his name amongst his friends, to your own use?
A61287	Did the Oak ere forswear it selfe?
A61287	Did you nere see at any Grocers A clear transparant stone, with which they use To kindle fire?
A61287	Did you not hear''m speak in Thunder to us?
A61287	Did you not write a Common- wealth before, said Diogenes?
A61287	Didst ere behold a Cloud shap''d like a Centaure, A Leopard, Bull, or Wolfe?
A61287	Didst thou ere see a shower without them?
A61287	Didst thou not know these Deities before?
A61287	Diogenes reply''d, hee that wants a house?
A61287	Diogenes replyed, why then needed you to have gone to Syracuse, were there no Olives at that time in Attica?
A61287	Diogenes the Cynick derided his Laws, and assertion of Ideas; concerning the first, he asked if he were writing Lawes?
A61287	Disputing with a young man, he asked him whether hee did feel; the other answers he did, he replyed, why then do I not feel that you feel?
A61287	Do I not also dig and water the ground, and all for the sake of Philosophy?
A61287	Do you boast replies Socrates of that which you see is no( considerable) part of the Earth?
A61287	Dost beat thy Father?
A61287	Dost love me?
A61287	Doth the brain draw the humour out of nose- smart?
A61287	Dubitative is a thing different from an axiom, which, whosover speaks, maketh a doubt, as, Then are not life and grief of kin?
A61287	Eagle, why art thou pearcht upon this stone, And gaz ● st thence on some Gods starry throne?
A61287	First I would gladly know what thou dost there?
A61287	For Pleasure?
A61287	For Vertue?
A61287	For if there are no Gods, what can there be in Nature better then Man, for in him only is reason, then which nothing is more excellent?
A61287	For, how could we understand Iustice, unlesse there were Injuries?
A61287	For, if from Singulars we understand Universalls, how could we discourse by singulars which are infinite?
A61287	For, if he do sometimes contradict Plato, what wonder?
A61287	For, who, in the most excellent part of himselfe, would ever voluntarily choose that which is the greatest of all Ills?
A61287	Forgive me, I was bred far off i th''Country: But pray what notion was''t that prov''d abortive?
A61287	Good; and that?
A61287	Ha?
A61287	Had that Commonwealth Lawes, saith Diogenes?
A61287	Have you not written already a Commonwealth, saith Diogenes?
A61287	He answered, do you enquire Croesus concerning human affairs of me, who know, that divine prodence is severe and full of alteration?
A61287	He asked Memnon, a Thessalian, who thought himselfe very learned, and that he had reached( as Empedocles saith) the top of wisdome, what is vertue?
A61287	He asks me whom I thought the happiest Man?
A61287	He demands, how vietum comes to signifie winding?
A61287	He immediately answered, Woman, why speak''st thou these harsh words to me?
A61287	He questions whence vincere is derived?
A61287	He said, To give Physick to a dead body, or advise an old man, is the same thing?
A61287	He used such inductions as these: Is not a woman that is skilfull in Grammar, prositable in that respect as a Grammarian?
A61287	He was very efficacious in perswasion?
A61287	He, what he?
A61287	Hercules, how many things doth this young man feigne of me?
A61287	Here the Platonist may object; If Love be only of visible things, how can it be applyed to Ideas, invisible natures?
A61287	Hereat Croesus growing angry; stranger( said he) doth our happinesse seem so despicable, that you will not rank us equall with private persons?
A61287	Hexinus asking, whether he had given over beating his Father?
A61287	Hither* Aeschines alludes; in the fourth place with whom hath he to do?
A61287	How Continence, but from Intemperance?
A61287	How Prudence, if there were not Imprudence?
A61287	How call you that we use to put our meal in?
A61287	How can Fortitude be understood, but by opposition to Fear?
A61287	How can I choose When I have neither mony left, nor colour, Scarce life, no shooes, grown almost to a Ghost With watching?
A61287	How can that be?
A61287	How come your, saith Plato, to write upon that subject?
A61287	How comes it, said he, that they who forbid lying, themselves lye openly, when they put off th ● ir wares?
A61287	How could he measure this?
A61287	How do you think that he should ever learn To overthrow a nimble adversary, Or win a Judges heart with Rhetorick?
A61287	How if you saw Amynias, would you call him?
A61287	How impudence; dost thou talk thus to thy Master?
A61287	How is''t impossible?
A61287	How now the matter?
A61287	How now, what would you have?
A61287	How saith he, am I ignorant of the Gods, who believe you an Enemy to them?
A61287	How saith he, when a man that thinkes it can not?
A61287	How shall a man live iustly?
A61287	How so?
A61287	How so?
A61287	How so?
A61287	How speeds?
A61287	How then swear you, By copper farthings like the Byzantines?
A61287	How wilt thou learn then?
A61287	How, Socrates?
A61287	How, deserve it?
A61287	How, how''s that?
A61287	How?
A61287	How?
A61287	I accept not either rewards or gifts?
A61287	I answer, from the similitude of vitis, a Vine: He requires whence vitis is so named?
A61287	I have, what then?
A61287	I know not: That which you say seems reason; but what then Is lightning?
A61287	I plainly, not thinking to avoid his ambush, said, it is not a sin; He then propounded another Question, in Baptism are good works remitted or Evill?
A61287	I will begin where you did interrupt me, And first will ask, did you not beat me when I was a child?
A61287	I''l scarce believe that, what''s become o th''Judges?
A61287	I, almost stretch''d in pieces betwixt us, And Pericles; and where is Lacedaemon?
A61287	If Gods may be without sence and mind, why did he joyn the mind to water ● why water to the mind, if the mind can subsist without a body?
A61287	If a man sell Wine that will not last, and know it to be such, ought hee to declare it or no?
A61287	If a wise man receive Counterfeit money for good, if afterwards hee know it to be counterfeit money, may he pay it where he ows anything for good?
A61287	If a ● ool in a shipwrack catch hold of a plank, may a wise man wrest it from him if he can?
A61287	If none can disprove what I have said, deserve I not the commendations both of Gods and men?
A61287	If these be Clouds, how comes it that they look Like women?
A61287	If we say this to one ignorant of Chirurgery, will he not laugh at it?
A61287	In his declining age, falling sick, he was asked by one that came to visit him, how he did?
A61287	In what should I be rul''d?
A61287	Interest, what kind Of creature''s that?
A61287	Interrogation is that which is a perfect sentence, but requireth an answer, as, Is it day?
A61287	Is not a beautifull woman then profitable, as being handsome?
A61287	Is not this riotous?
A61287	Is this the goodly learning Father You got since your admission''mongst these earth- wormes?
A61287	Is truth to be derided?
A61287	Is''t shame to us?
A61287	It is; the man Musick?
A61287	It shall be done, said Crito; will you have any thing else?
A61287	Laertius hath this Epigram upon him; Wert thou not told, that Polemo lies here, On whom slow sickness( man''s worst passion) prey''d?
A61287	Language?
A61287	Let''s see what does he?
A61287	Let''s see, what that?
A61287	Living in Asia, he was seized by Antaphernes, the King''s Lievtenant, whereupon one saying to him, And where is now your confidence?
A61287	Lysias asking how that could be?
A61287	Many a weary course thou leads thy Father: But how much more owe I then this to Pasia?
A61287	May not he take his own?
A61287	Moreover, what man can be termed constant, firm, magnanimous, unlesse wee grant that paine is not an ill?
A61287	My body mortall is grown dry, My soul turn''d air that can not dy ▪ Taught Plato this Philosophy?
A61287	NOw by the Clouds thou staist no longer here?
A61287	Neither can it be said, that they are moved violently against their own nature; for what power can be greater?
A61287	No, his own Temple, or the Sunian Promontory, Or sturdy Oakes he strikes, did they ere wrong him?
A61287	No, what shape have they then?
A61287	No?
A61287	Now Tell me if I prove apt and diligent, Of all your schollars who shall I come nighest?
A61287	Now what think y''on, nothing?
A61287	O Socrates, the best of few, the vainest Of many men; and art thou come amongst us?
A61287	OLd man it much concerns you to confute"Your son, whose confidence appears to suit"With a just cause; how happen''d this dispute?
A61287	Of Philosophers, by e Numenius, what is Plato,( saith he) but Moses speaking Greek?
A61287	Of Plurality of Interrogations as one, when many things are asked in one; as Iustice and Impiety, are they Vertues or not?
A61287	Of a foul Bath, where, saith he, shall they be washed that wash here?
A61287	On what occasion did you run in debt?
A61287	One saying of Polemon, that he proposed some things, and said others: He frowning, said, What rate do you set upon things that are given?
A61287	Or doth the Sun exhale it from the sea?
A61287	Or shall I lead you in a chain, and make you Shew tricks?
A61287	Or, why should our body be dear to us, and not the parts and functions thereof?
A61287	Poor?
A61287	Pray what was that?
A61287	Pretty; what is''t?
A61287	Rich?
A61287	Right, by Neptune, how then must I?
A61287	Scarce in three- hundred lines one word of weight, Or a grave sentence, how he lookt on me At going off?
A61287	See, see, he swears by Iove, art thou not mad At these years to believe there is a Iove?
A61287	Seeing a thiefe that used to rob Tombes, he spoke to him in that verse of Homer, — What now of men the best, Com''st thou to plunder the deceas''t?
A61287	Seeing a young man play at Dice, reproved him, he answered, What, for so small a matter?
A61287	Seeing a young man proud of a fine Cloak, why boast you, saith he, of a Sheeps Fleece?
A61287	Seeing a youth over- bold with his Father, Young man, saith he, will you under- value him, who is the cause you over- value your selfe?
A61287	Seeing an effeminate young man, are you not ashamed, saith hee, to use your self worse then Nature hath done?
A61287	Seeing one eate broth very greedily, he said, Which of you here present useth bread for broth, and broth for bread?
A61287	Seeing the gates of Corinth strongly barr''d,* he asked, dwell women here?
A61287	Smiling, he saies ▪ what think you then of Me Esteem''d the happyest in the whole world?
A61287	Streps, Is then Olympian Iove no Deity?
A61287	Studying Geometry in his old age, one said to him, is it now time?
A61287	Tell me good Socrates, what things are these That speak so sinely?
A61287	Tell me, what''s this?
A61287	Thales demanded of Niloxenus, whether Amasis approved these solutions?
A61287	That whilst others lay out money on outward things to please themselves, I furnish my self from within, my self with things that please me better?
A61287	The Sophist brings forth a pair of some thing which he had held hidden under his Cloak, and askes, Did you know that I had this Even pair or not?
A61287	The defective are those which an imperfect enunciation, not compleating the sentence, but requiring something to follow; as writeth, for we ask, who?
A61287	The first, stay let me see; the first thing say you?
A61287	The nature of man is not perfect; yet, in man there is vertue, how much more then in the world?
A61287	The other answering it had: To what end, reply''d Diogenes, do you write new Lawes?
A61287	The words of Epicharmus concerning Gods and Idea''s, to which Alcimus referrs this of Plato, are these: Is Musick then a thing?
A61287	Then Ce ● es asking why, how it could be that it should be prohibited to ones self, yet that a Philosopher ought to desire to follow a dying person?
A61287	Then, replyed Diogenes, what need you write new?
A61287	Thence they failed to Lampsacus, where Euclides a soothsayer of Xenophons acquaintance asked him, how much Gold he had brought?
A61287	Thence to the King, by a choice Guard convay''d, And question''d who that Solon was?
A61287	Theodorus granting; then continues Stilpo, if you should say you were a God, were you so?
A61287	Thunder( saith he) is the sound of a breaking cloud: why unequall?
A61287	To Thiledonus, who blamed him that he was as Studious to learn as to teach, and asked him how long he meant to be a Disciple?
A61287	To an Academick who said, he comprehended nothing, Do you not see( saith he) him who sitteth next you?
A61287	To an effeminate person, who upbraiding him as it were of pride, spoke this verse, Shall we demand, great Sir, or silent be?
A61287	To marry a Wife saith he, is it a sin or not?
A61287	To one asking, whether a good Man may take a Wife, he said, Do you think I am good or not?
A61287	To one disputing concerning Meteors, How long is it, saith he, since you came from heaven?
A61287	To one of his Disciples, who took too much care of his body, he said, Why do you labour so much in building your own prison?
A61287	To one that recommended his Son to him, saying, hee was very ingenious, and exceeding well educated, he answered, why then doth he need me?
A61287	To one that said to him, many praise thee; Why, saith he, what ill have I done?
A61287	To one that said, why do you, who know nothing, professe Philosophy?
A61287	To one who despised his own Father, are you not ashamed, saith he, to despise him who is the cause you are so proud?
A61287	To one, who hitting him with the end of a long pole, bad him him take heed, Why, saith he, do you mean to hit me again?
A61287	To the Milesians, Comest thou Milesian to consult my shrine?
A61287	Ungratefull wretch, have I not brought thee up, Fed and maintain''d thee from a little one, Supplied thy wants?
A61287	Unhappy man( cries Solon) what was his name?
A61287	Unlucky chance, oh cruell destiny, To spoil at once my Cart and all my Horses ●* Oh Pallas, how unkindly hast thou us''d me?
A61287	VVhich doubtlesse is corrupt( for what Herodotus is that?)
A61287	We say, à vi: He asks, whence vis?
A61287	What Gods de''e mean?
A61287	What Iove?
A61287	What art thou doing man?
A61287	What art thou?
A61287	What camest thou for?
A61287	What can be learnt that''s good of such as they are?
A61287	What fooleries are these?
A61287	What good shall I get by them?
A61287	What have I got but that, for all this learning?
A61287	What have you most mind to learn, Measures, or Verse, or Rhyme?
A61287	What hurt did ere Tlepolemus do thee?
A61287	What if I Prove by the second language that I ought?
A61287	What if I should bring one unto you vailed, what would you say, that you knew him or not?
A61287	What if a Father rob Temples, undermine the publick treasury, should the Son reveal it to the Magistrates?
A61287	What if a Father should aim at possession of the ● yranny, on endeavour to betray his Country, shall the Son keep his Cou ● sell?
A61287	What if thou shouldst be beaten?
A61287	What if two Shipwra ● k''d persons light upon one plank, and both pl ● ● k at it, should one give it over to the other?
A61287	What iis''t?
A61287	What is Justice, but a privation of Injustice?
A61287	What is Thunder?
A61287	What is hard?
A61287	What is lightning?
A61287	What is our chiefest good?
A61287	What is that?
A61287	What is''t old man?
A61287	What may the Master of the Shippe?
A61287	What mony man?
A61287	What must I do?
A61287	What must I snap at learning like a dog?
A61287	What need we go any further?
A61287	What sayest thou, thou?
A61287	What shall I do?
A61287	What should I learn?
A61287	What then wouldst thou?
A61287	What then?
A61287	What therefore can be wanting to that which is best?
A61287	What things are these?
A61287	What thy Town?
A61287	What will helpe to beare ill fortune?
A61287	What wilt thou get by that?
A61287	What would you have me think on?
A61287	What would you learn?
A61287	What wouldst thou do with it?
A61287	What''s that to this?
A61287	What''s this, for Heavens sake say?
A61287	What''s your opinion then?
A61287	What, arable or pasture?
A61287	What?
A61287	What?
A61287	Whence then proceed contentions and differences?
A61287	Whence then proceeds all* rain?
A61287	Where is the Man that comes to ask me mony?
A61287	Where is thy gown?
A61287	Where the Cicynians my Countymen?
A61287	Where?
A61287	Which Socrates observing, asked him how he came to have so much?
A61287	Which way?
A61287	Who abhorrs not these speeches as unnaturall?
A61287	Who can these be?
A61287	Who desires not to be well spoken of after death?
A61287	Who does not esteem the Commentaries of Alexinus ridiculous?
A61287	Who doth not hate fordid, vain, light, frivolous persons?
A61287	Who holds not, that what is just, is fair and well- beseeming?
A61287	Who is happy?
A61287	Who is there, that being instituted in an honest family, and ingenuously educated, is not offended at dishonesty, though it bring no hurt to him?
A61287	Who is there, that lookes without trouble upon such as live impurely and flagitiously?
A61287	Who tells you so?
A61287	Who thy Parents?
A61287	Who will not direct a man that is out of his way?
A61287	Who will not free any man from a wilde beast, if he be in his power?
A61287	Who will not relieve a man that is ready to starve, or direct a man in a desart to a spring?
A61287	Who''s that keeps such a bawling?
A61287	Whom do they look like think you?
A61287	Why Sir?
A61287	Why a garland?
A61287	Why de''e not go, will you move* Samphoras?
A61287	Why dear Socrates, Why?
A61287	Why did you then give me no warning of it?
A61287	Why didst thou put in such a Drunken week?
A61287	Why do not these fooles desire that Truth might be without Falshood?
A61287	Why do the Magistrates then take all forfeits Upon the old and new day?
A61287	Why do you judge Tellus the most happy?
A61287	Why do you wake all night, and tosse so Father?
A61287	Why do you wonder?
A61287	Why dost thou blush Gown''d Roman?
A61287	Why dost thou scorn the Gods then?
A61287	Why doth it thunder in a clear day?
A61287	Why in a basket dost thou view the Gods, Not from the ground?
A61287	Why look they so intently on the ground?
A61287	Why should the body of another person be dear to us, and not our own?
A61287	Why should we cry up Thales any longer?
A61287	Why sometimes doth it thunder and not lighten?
A61287	Why then if you will imitate the Cocks, Do you not dine upon a Dunghill, and Lodge in a hen- roost?
A61287	Why, how have I offended?
A61287	Why, what Is that you fear?
A61287	Why?
A61287	Will you be gone?
A61287	Will''t neer be day?
A61287	Wise?
A61287	Wisest?
A61287	Yea; is not the same of a youth?
A61287	Yes the greater Or lesser?
A61287	Yet on I will, why should I doubt?
A61287	You will not pay then?
A61287	Zeno running away, all wet, what, said he, are you running away little Phoenician, no body hurt you?
A61287	a Musician A man or not?
A61287	a conscience free, Our greatest ill?
A61287	alasse Socrates, D''ee mean( like Athamas) to sacrifice me?
A61287	and four, and so on to ten?
A61287	and whether he thought there were more then a hundred?
A61287	and why He call''d so on his Name?
A61287	are not three so likewise?
A61287	are not three so likewise?
A61287	are they Ladies?
A61287	are you sit To receive mony, and so ignorant Of these sublime and subtle mysteries?
A61287	but deserve I not to be derided if I accepted it?
A61287	do we not know that these men are respected only for their wealth, and if fortune turne, they live in all disrespect?
A61287	do you not think Hee''s capable to learn both languages?
A61287	for Livelyhood?
A61287	for this is neither true nor false; so that it is day, is an axiom, is it day?
A61287	h Holding his peace at some detractive discourse, they asked him why he spoke not?
A61287	h Plutarch relates it thus; Being fallen out with Aeschines, he met one who asked him, Where is now your old friendship, Aristippus?
A61287	h These are likewise in other Arts, besides Philosophy; for what is stranger then to prick the eyes for the recovery of sight?
A61287	he answered in a good hope?
A61287	he answered, when, if not now?
A61287	he replyed, how come you to have so little?
A61287	how then can I deserve it?
A61287	if to none, begin with me?
A61287	no: what then?
A61287	nothing said hee, but as soon as you have drunk, walk till you find your leggs begin to fail?
A61287	one of* Carkinus his sons?
A61287	or as others, why do you drive me?
A61287	or how from a few perceive Universalls?
A61287	or, do you expect some body should kick us into kindnesse?
A61287	that I require no return from any, yet engage so many?
A61287	that when the City being besieged, every one lamented his condition, I was no more mov''d then when It was most flourishing?
A61287	the worst, answ ● rs Dionysius, that could be: But if anyone, saith he, should come to improve you in wisdome, did he not aim at your good?
A61287	to which Dionysius consenting, what then, continues Aristippus, would you do to him?
A61287	twelve pound To Pasia, how laid out?
A61287	was it not Solon''s son, Solon replies?
A61287	what an Anatomy?
A61287	what saith he, are you good or ill, he answered good: who, replies Diogenes, fears that which is good?
A61287	what, asleep, ha''ye thought Of nothing yet?
A61287	whereto he consenting: Why then, continues he, do you reprove me?
A61287	which he denying, Who struck you blinde, saith he, or took your light away?
A61287	who more just then he who so conformes himself to the present time, as he needs not help of any other?
A61287	whom more free?
A61287	why( saith he) may not a garment or shooes be rich, yet not fit for me?
A26974	& c. — Dare any say that God hath not commanded good works?
A26974	& c.] Is it not necessary that these be done then, both as duty commanded, and as a condition or some means of the end propounded and promised?
A26974	( For the instrument is an efficient cause): And what if I dare not give so much to man?
A26974	( and Receiving as Lord, to be the fides quae?)
A26974	( what''s that to Gospel obedience?)
A26974	1. Who dare say so, but the Vbiquitarians, and Transubstantiation men?
A26974	13.10 Was the Precept of Accepting Christ, loving him in sincerity and obeying him& c. no part of that Gospel ▪ to which Paul was separated?
A26974	2. Who doubteth but God could have bestowed pardon and justification on other terms or conditions, if he would?
A26974	20. of Justification?
A26974	22. that say there is?
A26974	24. and It is God that justifieth: who is he that condemneth?
A26974	5 Doth Trusting or Believing him cure these men as the Instrument?
A26974	5. Who denyeth that we have Faith and Repentance before Justification?
A26974	8.18?
A26974	?
A26974	?]
A26974	A DISPVTATION OF JVSTIFICATION: Whether any Works be any Conditions of it?
A26974	A naked term[ Condition] expounded by you that never saw my heart?
A26974	Active or Passive?
A26974	Am I credible only when I speak amiss, and not at all when I speak right?
A26974	Am not I like to have a fair hand think you of this Disputer?
A26974	An efficientis Causalitas, Actio?
A26974	And I pray search, whether in this Question, you do not confound your Notions ex parte objecti, and ex parte Actus?
A26974	And can you think then that Remission and Justification have several conditions?
A26974	And do I need to say any more now in defence of this opinion, which my Reverend Brother saith is not to be endured?
A26974	And do not men that make address, address themselves in like variety?
A26974	And do we make any doubt of this?
A26974	And do you think Ghemnitius did join with the Papists of Trent, when he confuted them?
A26974	And do you think in good sadness that one single Physical act can be the act of both the faculties?
A26974	And do you think that we can any better tell when we have all that are Essential?
A26974	And doth he not thereby make over, as it were under his hand, the Lord Jesus, and all his Benefits to them that will receive him?
A26974	And doth it therefore follow that they can be no Conditions of our continued Justification?
A26974	And doth not every man that is saved so fulfill the conditions of the new Covenant?
A26974	And first, We must understand what it is that is distinguished: whether the Habit of faith, or the Acts?
A26974	And how can that Law pronounce a man, or his action righteous, which curseth him, and condemneth him to Hell for that same Action?
A26974	And how could you over- look it, that your Argument flyeth too boldly in the face of Christ, and many a plain Text of Scripture?
A26974	And how do these men vilifie them, and rob them of their highest honor, that deny them to be the Laws of God?
A26974	And how many new Methods and Doctrines of Philosophy this one age hath produced?
A26974	And how oft hath Bellarmine been called Sophister for supposing, we mean such an apprehension?
A26974	And how?
A26974	And if faith be a passive physical instrument, it must have a Physical Efficiency?
A26974	And if he had said,[ He that repenteth, or loveth, or calleth on the name of the Lord, shall be justified or saved] would not these have done it?
A26974	And if means, of what sort, if not conditions?
A26974	And if this be common to Hypocrites and Reprobates, what a case are we in then?
A26974	And if you did not mean that these are conditions of Pardon, and Justification, when you say they are, who can understand you?
A26974	And indeed what man denyeth it?
A26974	And is it not Christs whole Law which is of force when he is dead, and called his Testament?
A26974	And is it not great partiality to let the same pass as currant from them, which from me must be condemned?
A26974	And is it now come to that pass that these can not be known?
A26974	And is not Justification one benefit?
A26974	And is not final Justification a freeing us from that Curse?
A26974	And is not perseverance in faith as necessary as perseverance in obedience?
A26974	And is not that the Law and Testimony to which we must seek?
A26974	And is not that to say as much as I?
A26974	And is not the Promise undoubtedly Gods Deed of Gift?
A26974	And is not the imperfection of faith and repentance a sin?
A26974	And is the condition of her Dignity, only the Taking him as a Prince who is Rich and Honourable?
A26974	And is this wholly superfluous?
A26974	And may not this tend to an accommodation between us in this Point?
A26974	And now was here a fit occasion to speak reproach fully of Paul, as extream ignorant, or unfaithful, or immanis sophista?
A26974	And of our Divines that say there is inherent Righteousness?
A26974	And on the other side, whether it may not be of dangerous consequence, as injurious to Christ, to deny so great a part of his Dominion?
A26974	And so to Believe, is not agere, but pati or recipere?
A26974	And so whether we are justified by Works as such a Condition?
A26974	And that repentance is not recipient, how easily do I yeild to you?
A26974	And then how were all the faithful justified before Christs Incarnation and Ascension?
A26974	And then the question still remaineth, whether those qualifications are means or no means?
A26974	And what Reference to Justification is it?
A26974	And what Transient Act is it that God then and there puts forth or performeth?
A26974	And what do the generality of our Divines mean, when they say that Faith and new Obedience are our conditions of the Covenant?
A26974	And what do your defences do to justifie such dealing?
A26974	And what is Presumption, if it be not this very faith which Divines call justifying?
A26974	And what is the unwarrantable sense?
A26974	And what is the 〈 ◊ 〉 or Aptitude of faith but this?
A26974	And what is this, but plainly to forbid me to dispute with you?
A26974	And what then?
A26974	And what think you is the happy Light that deserveth all this ostentation?
A26974	And wherein is the Essential, formal difference between a wicked mans resting on Christ for Justification, and a true Believers?
A26974	And whether it be not introduced by Pious Divines meerly in heat of Disputation, which usually carryeth men into extreams?
A26974	And whether they stick in the air, and have all their Being first there, as Magyrus, and other Peripateticks?
A26974	And which is the more clear, certain and safe?
A26974	And which should you take to be indeed my sense?
A26974	And who ever said that in all or any of these the Soul is Passive and not Active?
A26974	And why do not stones wast by such an uncessant emanation?
A26974	And why may it not be added also to the Predicate, as well as it may Reduplicatively?
A26974	And why may not I be judged Orthodox in that point, when I heartily subscribe to the National Assemblies Definition?
A26974	And why may not I with Dr. Preston, Mr. Wallis,& c. say it is an Acceptance, or consent, joyned with Assent?
A26974	And why may we not say,[ A state of Sonship or salvation] as well as of Justification?
A26974	And why might not Abraham be instanced in?
A26974	And why speak you not of faith in one part of your comparison, as well as in the other?
A26974	And why then may not we call it faith?
A26974	And will you meet all these with your objections, and say,[ How shall I know when I have the full number?
A26974	And yet do you think this too big to be essential to Christian Faith?
A26974	And yet must we voluminously differ, when I have told you that I allow it?
A26974	And yet will you say that faith or inherent righteousness is Legal and not Evangelical?
A26974	Are not Knowledge, Words, Works, ours, by all which God saith, we are justified?
A26974	Are these things doubtfull among Divines or Christians?
A26974	Are we so well agreed, that you marvell at my supposition of this difference?
A26974	As for your discourse, whether Paul disputes what is our Righteousness?
A26974	At least do they not compound their Righteousness( as to the law of Works) partly of Christs satisfaction, and partly of their own Works?
A26974	But I ask, if there be justifying works, how saith Paul true?
A26974	But I wonder at his proof of his Sequel[ Because he who is ungodly is not legally righteous] what is that to the Question?
A26974	But Paul doth not resolve there[ what is the Condition on which Christ makes over this Righteousness of his?]
A26974	But are you indeed of the contrary opinion, and against that which you dispute against?
A26974	But do you indeed think that when Paul excludeth the works of the Law, that he excludeth them only as Recipient?
A26974	But do you not hereby confess that I give no more to works then you, but only less to faith?
A26974	But do you think that Repentance is not necessarily Antecedent to Justification, as well as to Remission?
A26974	But for works; How shall I know when I have the full number of them?
A26974	But from what interest?
A26974	But here is the question, Can a godly man dying, think the Righteousness of Christ is made his by working or believing?
A26974	But if it be the Object that he meaneth, then what force or sense is there in his Argument, from the terms,[ Purposing, Intending, Confessing?]
A26974	But if you do use it as a means, then what means is it?
A26974	But if you mean not this simple apprehension( as sure you do not) then how is it possible to imagine the understanding should be passive in it?
A26974	But if you will say so, what remedy But perhaps I intimate so much in my words; In what words?
A26974	But if[ only] be here understood, really doth not this Brother desire to know Christ obeying, Christ risen, Christ teaching, ruling, interceding,& c?
A26974	But in what sence James saith, we are justified by works, and not by Faith only?
A26974	But is it Christ or the believer that you put in these various Relations?
A26974	But is it not possible that it may cheat or deceive themselves, though some never utter it to the deceiving of others?
A26974	But is this the state of the question with us?
A26974	But now, on the other side, what inconvenience is there in the Doctrine of faith and justification as I deliver it?
A26974	But the question is whether the Interest of the several acts of our faith be accordingly distinct?
A26974	But to his Argument, I deny the consequence of the Major; and how is it proved?
A26974	But was it possible for them to be justified without the blood of Christ?
A26974	But what Condition?
A26974	But what are those All things?
A26974	But what condition?
A26974	But what if I be mistaken in this point?
A26974	But what if works and faith were both of them applyed to procure our Justification?
A26974	But what if you had only said that Faith is morally passive, and not physically?
A26974	But what is this to you?
A26974	But what remedy?
A26974	But what strange Arguments are these, that are such strangers still to the question?
A26974	But why do you say only of Repentance that[ it is the condition of Remision] and of forgiving others, that[ it is the condition of entring into life?]
A26974	But yet further, if Faith be passive Physically, let us find out first what is the Agent?
A26974	But you ask[ If Christs righteousness be able to satisfie, what is the matter that it removeth not all our Evangelical failings?
A26974	But your Doctrine, what Oedipus is able to unfold?
A26974	But, saith he, to what purpose did Paul dispute against Justification by the works of the Law, If the Righteousness of faith were not sufficient?
A26974	By what physical act of the Agent?
A26974	By what physical contact faith doth receive this?
A26974	Can I not tell you that your Argument is a Fallacy, but you will thus exclaim of me, as making you an Impostor?
A26974	Can every poor man or woman reach to know what a passive Action, or a passive Passion, or a Passive Instrument is?
A26974	Can he know that all shall work to him for good, though he know not whether he love God?
A26974	Can no man but the Perfectly obedient, perform the condition of pardon in the Gospel?
A26974	Can you find any lower place to give it?
A26974	Can you tell?
A26974	Come unto me all ye that labour and are heavy laden,( Guilt is the great load:) But under what Notion will Christ be come to?
A26974	Dare you tell any man of yout Hearers that though he have not so much as a Purpose to mend, yet he is justified by Faith?
A26974	Did Christ expiate the sins, that by the Gospel men are obliged to punishment for?
A26974	Did I ever deny that faith must eye and follow Christs death to bring us to God?
A26974	Did ever man that writ of Philosophy once think that the soul did componere, dicidere, ratiocinari, judicare, patiendo& non agendo?
A26974	Did not Abrahams Obedience, and other works flow from Grace?
A26974	Did not each of these forsake that which by the former was accounted the good sound Definition?
A26974	Did they ever tell you that this distinction is in them?
A26974	Did we ever deny that Faith must be directed to Christ as Priest?
A26974	Did you doubt of these?
A26974	Did you ever see my Papers, or theirs?
A26974	Digbyes Atomes or number of small bodies which are in perpetual motion?
A26974	Do I ascribe any of Christs honour in the work to man?
A26974	Do I call the duty, a work of the Law, because I say the Law condemneth the neglecters of it?
A26974	Do I say any more then the Assembly saith in the preceding Question?
A26974	Do you believe in your conscience, that Christ is presented and represented in the Supper only as dying?
A26974	Do you believe this your self?
A26974	Do you indeed think, that to be an efficient cause of our justification, and to be a bare condition, is all one?
A26974	Do you not believe this?
A26974	Do you not discern that the Question concerneth you and every man, as much as me?
A26974	Do you not give up the Protestant cause here to the Papists in the point of certainty of salvation?
A26974	Do you not see that it is against you?
A26974	Do you not your selves call it fides formata charitate?
A26974	Do you think he did?
A26974	Do you think that I deny a godly life to be a comfortable testimony, and a necessary qualification of a man for pardon?
A26974	Do you think that any of these do make the pardon to be of Debt, and not of Grace?
A26974	Do you think that only the first instantaneous act of faith doth justifie, and no other after through the course of our lives?
A26974	Do you think that the Law doth not threaten unbelievers, when the Gospel hath commanded faith?
A26974	Do you verily believe that Repentance and Faith have no Interest in our Pardon, in sub- ordination to Christ?
A26974	Does not every man that undergoes various relations, variously act according to them?
A26974	Doth God every moment at a Court of Angels Declare each sinner in the world, remitted of his particular sin?
A26974	Doth he that speaks of receiving a man to be our Husband, King, Master,& c. mean it of one only Act?
A26974	Doth his Title cease as oft as he shuts his lips from saying, I thank you?
A26974	Doth it intervene between Christ and the effect?
A26974	Doth not Christ say, Take my yoak learn of me to be meek and lowly, that they may have ease and rest?
A26974	Doth not the Apostle contradict you by expounding himself in the very next verse before those you cite?
A26974	Doth that dishonour it?
A26974	Doth the Doctrine of faith alone without Christ advance Grace?
A26974	Doth the Gospel justifie us?
A26974	Doth the first acceptance here serve turn for continuance of what is first received, without the following Homage and Fidelity?
A26974	Doth[ Trusting him and Believing him] exclude a Resolution to obey his Directions and the future actual obedience?
A26974	Ease and Rest?
A26974	Else why may not they see it in it self?
A26974	Enquire whether videre, audire, be only Grammatical Actions( as you call them) and natural passions?
A26974	Ergo,& c. The Major is evident: What Saint dare say, that he hath a work that makes not the Reward of Grace, especially when it is a work of Grace?
A26974	Even the performance of the Conditions on mans part?
A26974	Even they that raise questions, what one act of faith doth justifie, whether of the Vnderstanding or Will?
A26974	First you say, you exclude a co- operation effective, but why do we strive about words?
A26974	First, Did ever any man deny the necessity of inherent Righteousness, that was called a Protestant?
A26974	For how can they have any comfort that know not whether they are justified and shall be saved?
A26974	For is not this all that Paul ayms at in speaking so oft of Faith in Relation to Christs death and Righteousness, rather then to his Government?
A26974	For is that the state of the question with us?
A26974	For to what purpose did Paul dispute against Justification by works of the Law, if the righteousness of Faith were not sufficient?
A26974	For what Divine denyeth works to be a condition of Salvation, or of the final Justification?
A26974	For what is our final Justification, but a Determination of the Question by publick sentence, on our side, Whether we have Right to salvation or not?
A26974	For what should I do?
A26974	For your question, How come the imperfections in our conditions to be pardoned?
A26974	From what?
A26974	Had I but delivered such a Doctrine as this, what should I have heard?
A26974	Hath not God said?]
A26974	Hath the Covenant of Grace( which promiseth Justification and Glorification) any condition on our parts, or none?
A26974	Have not I ever yielded to you that all works are excluded from Justifying as works?
A26974	Have you not Christs express words, that forgiving others is a condition of our Remission?
A26974	He instances in Abrahams works, and excludes them: now were Abrahams works, works done by the meer strength of the Law?
A26974	Here is causality, though improper; Here is a causa dispositiva: and yet shall I be blamed after I had removed Efficiency and Merit?
A26974	His fifth Argument is, that[ These two Justifications overthrow each other: If by one we have peace with God, what need the other?
A26974	His own received him not; What is that but they refused him?
A26974	How can good works perfect our Justification, being themselves imperfect?]
A26974	How can justifying faith qua talis in the act of Justifying, and Repentance, be reducible duties to the Law taken strictly?
A26974	How could he have brought a plainer evidence against himself?
A26974	How could you wink so hard as not to see that your Argument is as much against your self as me, if you do but turn it thus?
A26974	How doth it receive it?
A26974	How oft doth the Scripture expresly mention faith in our Lord Jesus Christ?
A26974	How strangely is it painted?
A26974	How then can you tell the world in print, that it seems I have met with a pack of Impostors, even them you mention?
A26974	How then is Love the fruit of faith, and as Divines say, a consequent of Justification?
A26974	How will they know when they Repent and Believe, when they have performed the full of these?
A26974	How will you ever prove, that our Entering into Life, and our continued remission or Justification have not the same conditions?
A26974	How would you have your Reader understand these two insinuations?
A26974	I deny his Consequence: And how is it proved?
A26974	I wonder that men should so little know the difference betwixt Earth and Heaven; a sinner in flesh, and a Saint that is equal to the Angels of God?
A26974	I wonder what made you think me of such an opinion that I have so much wrote against?
A26974	I would know 1. whether we are Guilty( not only facti, sed poenae) of every sin we commit?
A26974	I would sain know what that is which you here call Faith, and say its passive?
A26974	If God had not said[ He that believeth shall be justified and saved,] would Believing have done it?
A26974	If Satan say, This man both deserved death by sining since he Believed( as David) must we not be justified from that Accusation?
A26974	If faith should deserve the name of an instrument, when I think it is but a condition?
A26974	If faith were such a Physical Passive( or Active) Instrument, whether that be the formal direct reason of its justifying?
A26974	If he[ have not works, can faith save him?]
A26974	If it be no cause of pardon; Is it a condition sine qua non, as to that manner of pardoning that your prayer doth intend?
A26974	If it were, Whether that be the primary, formal Reason of its justifying vertue?
A26974	If medii, then what medium is it?
A26974	If of that, it s granted: but it s still denyed that perseverance is any of the Condition of our first pardon?
A26974	If one righteousness may serve, may not Pilate and Simon Magus be justified, if no man be put to prove his part in it?
A26974	If so, what hope of Justice?
A26974	If the later, you might as well have said, the Socinians assert that there is a God, and so do we: But to what purpose?
A26974	If we are Guilty, how can that consist with a justified state?
A26974	If we must fulfill him ▪ why may not a dying man look on them?
A26974	If you have, what place is it?
A26974	If you say, What need you then dispute the point, if they deny it not whom you dispute with?
A26974	Indeed if the Condition be never performed, then it destroyes or prevents the effect, and so the Instrument doth not agere: And why?
A26974	Is Believing attributed to God, or is it an act of man?
A26974	Is Love any part of the Condition of her Pardon and Dignity?
A26974	Is Prayer any cause of Pardon?
A26974	Is believing and trusting the Physitian some one single act, excluding all others?
A26974	Is here any room for further disputing?
A26974	Is it Christ himself that is physically received by faith?
A26974	Is it a Passion?
A26974	Is it a clear and profitable way of teaching to confound all these, under the general name of Covenant- breaking?
A26974	Is it any danger to give less to faith then others, while I give no less to Christ?
A26974	Is it fit to Dispute with such dealing as this?
A26974	Is it harsh when yet you never once shew the fault of the Speech?
A26974	Is it justice for you still to perswade the world that I mean some causality, though not efficiency?
A26974	Is it meant they took him not in their hands, or received not his Person into their houses?
A26974	Is it not a good Argument Negative, Abraham was not justified by works, therefore we are not?
A26974	Is it not at all an Act therefore?
A26974	Is it not safe when a man hath prerformed these conditions, to look on them either living or dying?
A26974	Is it not this, whether the Gospel Righteousness be made ours, otherwise then by believing?
A26974	Is it repent, and Christs Righteousness is by this made yours, and rest in Christ?
A26974	Is it the Act of Faith?
A26974	Is it the Habit?
A26974	Is it the Name or the Thing that you mean?
A26974	Is it then a meet phrase to say, that she is pardoned and dignified by loving such a Prince?
A26974	Is it then any whit probable that it is Gods meaning to exclude this respect of the act from any conditionality herein?
A26974	Is it true, that[ this is that in effect, which the Papists affirm in other words?]
A26974	Is not Christ the Law- giver?
A26974	Is not Faith ours as much Love,& c?
A26974	Is not Love and Obedience part of the Condition?
A26974	Is not one kind of work omitted when it s my duty, enough to invalidate my Justification?
A26974	Is not this all that our Divines say, or require?
A26974	Is not this as much as I say?
A26974	Is not this as plain as may be?
A26974	Is not this one of the Opinionists, that so far joyneth with the Socinians and Papists?
A26974	Is not your Testament that gives your Legacy, because it gives conditionally?
A26974	Is that man justified that believeth not in Christ as the King and Prophet of the Church?
A26974	Is the Gospel that must be published among all Nations, the History only?
A26974	Is the condition of her Deliverance and Pardon, the taking him only under the Notion of a Pardoner or Deliverer?
A26974	Is there a further condition required to this condition?
A26974	Is there any difficulty in this, or is there any doubt of it?
A26974	Is there no aptitude in Christs legal Righteousness to give us life?
A26974	Is this a sweet and Christian sense?
A26974	Is this adding to the Scripture unjustly?
A26974	Is this an Act too?
A26974	It can not possibly by any one single Act or Passion which you call the passive Instrument: and do you think to find out many such?
A26974	Item quomodo causarentur relationes rationis, sive intentiones logicae, quae sunt in actu collativo?
A26974	Must not those Conditions be fulfilled by our selves?
A26974	My last Question was, Whether now your Doctrine or mine be the more obscure, doubtfull and dangerous?
A26974	Nay is it like to be the great business of that day to enquire whether Christ have done his part or no?
A26974	Nay the act is but a moral act, such as a Statute or Bond acteth, and what need Faith to be a physical Instrument?
A26974	None''s here so fruitfull as the Leaning Vine: And what though some be drunken with the Wine?
A26974	Nonne quod dicere quoque periculosum est, sed ad adificationem proferendum est, d ● abolum Domino praeponit?
A26974	Nor what Faith justifieth?
A26974	Nor whether Faith justifie?
A26974	Nothing to assure men of Justification by faith, but immediate communications to Believers?
A26974	Now I pray you tell me whether here be not full as much as Dr. Ward or I say?
A26974	Now how will they avoid Tompsons Doctrine of Intercision of that Title to Salvation, upon the committing of such sins?
A26974	Now the question is, what is the condition of this womans deliverance and Dignity?
A26974	Now would you perswade us that Paul excludeth this kind of Interest, or opposeth faith to it?
A26974	OR, Whether all Humane Acts, except one Physical Act of Faith, be the Works which are excluded by Paul in the Point of Justification?
A26974	OR, Whether all Humane Acts, except one Physical Act of faith, be the Works which are excluded by Paul in the Point of Justification?
A26974	Of a Cause?
A26974	Or are there no such conditions which man must perform himself or perish?
A26974	Or can any thing but the want of this personal righteousness then hazard a mans soul?
A26974	Or do you think none were justified before?
A26974	Or doth every weak Christian believe all the twenty Articles that you mentioned at first?
A26974	Or from what Agent and Act?
A26974	Or he that gives any great matter on Condition of such Receiving, Doth he mean that any one single Act is that Condition?
A26974	Or is it excluded?
A26974	Or is it that Repentance is conjoyned as to our first Justification, and obedience as to that at Judgement?
A26974	Or is it the Intellective Reception of his species?
A26974	Or is that Promise to them only that suffer for the Declarative part only?
A26974	Or that believing in Christs blood for everlasting Life and happiness, should be any more called works then believing in his blood for Justification?
A26974	Or that it is this or that only Act?
A26974	Or the omission of many individual acts of faith?
A26974	Or was it ever his intent to advance some one act of theirs?
A26974	Or what do you say less then I do here?
A26974	Or what m ● ● ● Paul to rejoyce in the testimony of his Conscience, that in simplicity and godly sincerity he had his conversation?
A26974	Or whether it is meerly Pati?
A26974	Or whether their Being is only in the eye?
A26974	Or, Whether all Humane Acts, except one Physical Act of Faith, be the works which Paul excludeth from Justification?
A26974	Or, Whether it have only Entity and Verity, or only Goodness for its Object?
A26974	Ought not Christ to have suffered these things, and to enter into his Glory?
A26974	Our Question is, How the sense of James shall be known?
A26974	Our question then is only of the nature, and reason of that necessity?
A26974	Pauls Question is, What is the Righteousness which must denominate a sinner just at the Bar of the Law?
A26974	Repented of all sins that must be Repented of?
A26974	Reply, First, I hope you would not make the world believe that I deny it; Did I ever exclude a dying Christ from the object of justifying faith?
A26974	Secondly, But what if that were so?
A26974	Seeing you think( truly) that Pardon is iterated as oft as we sin, by what Transient Act of God is this done?
A26974	Shall I again tell you the true ground of mens mistake( as I think) in this Point?
A26974	So that it is not the natural, but the moral Truth, that is wanting: And what is that?
A26974	So that it is one question to ask, Why doth Faith or Works of Obedience to Christ Justifie?
A26974	Still the Question wanting in the conclusion: Who denyeth that Christ crucified is the object of justifying faith?
A26974	That Readers do you expect, that will take an Assertion of Fear- Love, and Obedience, in stead of an assertion concerning Faith?
A26974	That by works he means not simply good Actions, as James doth, but such as make the reward to be of debt and not of Grace?
A26974	That the Church must be thus molested by such disputing volumes against it, to make the Papists and other enemies believe we hold I know not what?
A26974	The Question is not whether Faith work?
A26974	The conclusion never was acquainted with our Question?
A26974	The fifth Question is, Whether Faith be any Instrument of our Justification?
A26974	The fourth Question is, Whether other Graces may not be as properly called physical passive Instruments as Faith, is your sense?
A26974	The like I may say of a Testament or Deed of Gift: But what need many words in a case where the Truth is so obvious?
A26974	The question that James disputed, was, Whether men are justified by meer believing without Gospel- Obedience?
A26974	The third Question is, Whether faith be passive in its instrumentality?
A26974	Therefore it solely dependeth on it: And if these things were true, what are they to our question?
A26974	Thirdly, The words of the Jews to John( If thou be not that Christ nor Elias, nor that Prophet, why baptizest thou?
A26974	This Union is by Faith: We are united to him as to a Head, Husband and Prince, and not only as a Justifier?
A26974	This is the Wills first act towards it object; and will you say that Love goes before justifying faith, and so before Justification?
A26974	Thus methinks all that I desire is granted already: what Adversary could a man dream of among Protestants in such a Cause?
A26974	Truly it is quite beyond my shallow capacity to reach what you here mean to be so harsh: what should I imagine?
A26974	WHether Besides the Righteousness of Christ imputed, there be a personal evangelical Righteousness necessary to Justification and Salvation?
A26974	WHether the Faith which Paul opposeth to works in Justification, be one only Physical Act of the Soul?
A26974	WHether we are justified by believing in Jesus Christ as our King and Teacher, as well as by believing in his blood?
A26974	WHether works are a condition of condition of Justification, and so whether we are justified by works as such a condition?
A26974	Wards is to that of the Council of Tre ● t?
A26974	Was it ever the less a Law or Promise, the Object of Faith, or Instrument of Justification?
A26974	Was it not the Gospel which Christ and the Apostles preached?
A26974	Was it only the Declaration of Christs Death, Resurrection,& c. which is the Gospel according to which mens secrets must be judged?
A26974	Was not Abraham our Father justified by works, when he had offered Isaac his son upon the Altar?
A26974	Was there no Gospel- grant then extant?
A26974	Were Abrahams works in opposition to Christ?
A26974	Were it not then better to perswade all people, even when they are whoring, or drunk, to trust on Christ to pardon and justifie them?
A26974	Were you not comparing faith in Christ as King, with faith in Christ as Priest only?
A26974	What Agreement then hath this Argument with all the rest, or with his question?
A26974	What Mystical Relative Union is that which is not a Moral Union?
A26974	What a pack of Arguments are here?
A26974	What are the Conditions?
A26974	What are therefore these two kinds of Righteousness, but contradictory to each other?
A26974	What be the Deeds that you know my mind by to be contrary to my words?
A26974	What doth faith thus receive?
A26974	What doth it concern a sinner to be justified or condemned now before a Court of Angels, where he is not present, nor knows any thing of it?
A26974	What if Faith were passive in its Instrumentality?
A26974	What if I dare not do so, but give that glory to God, and not to the nature of our own act?
A26974	What if the Law condemn the neglect of a Gospel duty?
A26974	What is it that you call Sanctification?
A26974	What is it then?
A26974	What is justifying Faith?
A26974	What is more obvious, then that there are many conditions in justificato, which are not in actu justificationis?
A26974	What is the Terminus ad quem?
A26974	What is this thing called Faith, which you make such a Proteus, to be Active and Passive as to several Objects?
A26974	What more proper to the reformed Religion, as such, then to honour the Scriptures?
A26974	What not the signs by which faith it self should be known, and therefore should be notiora?
A26974	What real difference between the godly and the wicked, the saved and damned?
A26974	What room is there for them all, without confusion, If both color, quantity, odor, and all be there?
A26974	What sense would you make of it if you should interpret this and such texts as this of all moral Acts?
A26974	What the Action?
A26974	What the Patient or Object?
A26974	What then in the whole world shall escape that censure?
A26974	What then is the matter?
A26974	What tolearable sense can be given of that multitude of plain Scriptures which I have cited?
A26974	What''s this to the Question?
A26974	What''s this to the Question?
A26974	What, that Faith should be this subservient Righteousness?
A26974	When Tolet disputeth utrum ixtelligere sit pati?
A26974	When these plants of Hell do thrive upon us, under all our care to weed them up: what will they do when the Vineyard is left desolate?
A26974	When will you prove the Consequence of this Argument?
A26974	When you ask how saith Paul true?
A26974	Whence?
A26974	Whether Affiance, Recombency, Assurance,& c. or whether a Passion?
A26974	Whether Believing be so, only verbum activum, but Physically passive?
A26974	Whether Besides the Righteousness of Christ Imputed, there be a Personal Evangelical Righteousness necessary to Justification and Salvation?
A26974	Whether Christ himself be not the object of it?
A26974	Whether Faith be any proper Instrument of our Justification?
A26974	Whether Good be not the object of the Will, and so Christ be not willed as Good?
A26974	Whether Works are a Condition of Justification?
A26974	Whether a moral?
A26974	Whether faith be passive in its Instrumentality?
A26974	Whether is the Condition of the species or individuums of works?
A26974	Whether it be necessitas medii ad finem, as to the continuance or consummation of our Justification?
A26974	Whether justifying faith be not an act of the Will as well as the Understanding?
A26974	Whether the Faith which Paul opposeth to Works in the Point of Justification, be one only Physical Act of the Soul?
A26974	Whether the Faith which Paul opposeth to Works in the Point of Justification, be one only Physical Act of the soul?
A26974	Whether the same may not be said as truly of other Graces?
A26974	Whether they be an image or similitude begotten or caused by the Object, as Combacchius and most?
A26974	Whether this or that act?
A26974	Whether this willing be not the same as Loving, as love is found in the rational appetite?
A26974	Whether to Believe be only verbum activ ● m?
A26974	Whether we are Justified by Beliveing in Jesus Christ, as our King and Teacher; as well as by believing in his Blood?
A26974	Whether you can call Affiance, or any other act of the will justifying faith, excluding this willing, or not principally including it?
A26974	Whether your Opinion or mine be the plainer or safer?
A26974	Which call you the good, sound definition of Faith?
A26974	Which of those acts do you think goes not before Justification?
A26974	Who ever said, and where, that passive Justification( yea or active) is the Gospel it self, or the sign?
A26974	Who speaks more against faith, they or I?
A26974	Who then gives more to works, you or I?
A26974	Who will say so?
A26974	Who would have thought that you had held such a point?
A26974	Why do I not understand with every dull thought?
A26974	Why from what they came burdened with?
A26974	Why may not Christ given us ▪ justifie us as the meritorious cause, and a principal efficient; and his Gospel- grant, as his Instrument?
A26974	Why may not a man know when he believeth in Christ as King and Prophet, and is his Disciple, as well as when he believeth in him as Priest?
A26974	Why may not faith be a condition, as well as an Instrument of receiving the pardon of its own Imperfection?
A26974	Why not Conditions as well as Instruments or Causes?
A26974	Why then do you still harp upon the word[ works] as if I did give more to them?
A26974	Why then should I aim at this mark?
A26974	Why then we say, it is his Ransom, his love and free mercy,& c. And if the Question be, what is it in him that dignifieth her?
A26974	Will any say that the Saints do no good works?
A26974	Will it not be as dangerous to omit that one as all, seeing that one is required as a Condition?
A26974	Will not such think they may sin salva fide?
A26974	Will not the omission of Repentance for one sin invalidate it?
A26974	Will you ask now[ If faith be imperfect, how comes the guilt of that Imperfection to be pardoned?
A26974	Will you call to any judicious Reader, to tell you that which I particularly exprest to you?
A26974	Will you not maintain it against a Papist when you are returned to your former temper?
A26974	Will you not produce your faith and repentance for your Justification against this charge, and so to prove your Interest in Christ?
A26974	Will you say, not by the words, but by the sense?
A26974	Will you thence infer that none are justified till death?
A26974	Will you therefore conclude that the Moral Agency or Efficiency of these Laws is past, and therefore they do not condemn or justifie?
A26974	Would you have us say more of them, or less?
A26974	Ye will not come to me that ye may have life: How oft would I, and ye would not?
A26974	Yea and whether there be any such thing?
A26974	Yea how great a controversie is it what the sensible and intelligible species are?
A26974	Yea is it not a notorious truth, that it is quite another thing which the Papists affirm in somewhat like words?
A26974	Yea what a dangerous loss will Christians then be at, who will hardly ever be able to find out this single Act, what it is and when they have it?
A26974	Yea when the rest are acknowledged to be part of the Condition?
A26974	Yea who doubteth but he might have given them without any condition, even that of acceptance?
A26974	Yea, Why do the best Divines preach so much against Presumption?
A26974	Yet in the places cited, who knows not the same word hath different senses?
A26974	You ask, Were Abrahams works in opposition to that,& c?
A26974	You ask[ Is it repent, and Christs righteousness by this is made yours?]
A26974	You confess that by ungodly, is meant such, though Regenerate and holy, that have not an adequate holiness: Adequate; To what?
A26974	You demand,[ Will you exclude his Obedience, Resurrection, intercession]?
A26974	You here ask me,[ Whether I think you deny a godly life to be a comfortable Testimony, or necessary qualification of a man for pardon?]
A26974	You know by Justification they mean principally Sanctification?
A26974	You reply, If there be justifying works, how saith Paul true?
A26974	You say the question is,[ Whether the Gospel righteousness be made ours otherwise then by believing?]
A26974	You say, how then saith James true?
A26974	Your conclusion now is nothing to the Question?
A26974	[ For if Faith( say you) justifie as a work] But who saith it doth justifie as a work?
A26974	[ He that spared not his own son, but gave him up for us all, how shall he not with him also freely give us all things?]
A26974	[ Repent and be baptized( saith Peter) for the remission of sin; Of what sin?
A26974	[ The true meaning( saith he) of the Question[ whether we are justified by Faith or by Works?]
A26974	[ What doth God require of us, that we may escape his wrath and curse due to us for sin?
A26974	[ Who shall lay any thing to the charge of Gods Elect?
A26974	[ can faith save him?]
A26974	and 10 29?
A26974	and all because he would not deny either Christ or Faith?
A26974	and excuse not Infidels from the guilt of Rebellion against the Redeemer?
A26974	and have limited our justification to any one act?
A26974	and how called?
A26974	and how can they know that, when they know not what justifying saith is?
A26974	and how can they know that, who know not whether they have faith?
A26974	and how can they know what it is, when it is by Divines involved in such a cloud and maze of difficulties?
A26974	and how we receive Christ, as a man takes a gift in his hand?
A26974	and instead of the act we are now set to enquire after the passion?
A26974	and is that positive or vehement affirming it?
A26974	and not as qualifying?
A26974	and saith, God giveth to will,( that is, to believe) and to do,& c. that all this is meant of meer Passion?
A26974	and should dream of such perfection short of heaven, the place of our perfection?
A26974	and so actively justifie us?
A26974	and so another to that with a processus in infinitum?
A26974	and so is Evangelically righteous?
A26974	and such a Love as is distinct from justifying faith as being no part of it?
A26974	and that it is of aequal difficulty upon your own and others opinion, as upon mine?
A26974	and the King?
A26974	and the very same?
A26974	and what is that?
A26974	and whether it be not the plain and frequent speech of Scripture?
A26974	and why hath it not been discovered unto the world?
A26974	and will there be joy in heaven for reducing a man from such an opinion?
A26974	and yet meerly Recipient?
A26974	are not those acts conditions?
A26974	believed all necessary Truths?
A26974	but what of that?
A26974	by him performed?
A26974	de Dieu, Bucer, Calvin, Zanchy?
A26974	especially least they should yield to universal Redemption in any kind?
A26974	except Mr. Pemble and a very few that with him make Sanctification and Vocation to be all one?
A26974	from what?
A26974	if not guilty: then what need of Pardon, of daily praying Forgive us our Debts, or of a Christ to procure our Pardon?
A26974	if so; then doth not faith justifie directly, as the condition of the Gift, Promise, or new Covenant?
A26974	is any excepted to the Penitent Believer?
A26974	is it by a further condition, and so in infinitum?]
A26974	is there any danger in it?
A26974	is there any danger in this?
A26974	it is God that justifieth: who is he that condemneth?
A26974	no deed of Gift of Christ and his Righteousness to all that should believe?
A26974	nor his Intercession,( for who shall condemn us?
A26974	of that gift?
A26974	or do you think the difference to be of no moment?
A26974	or doth Scripture tell you?
A26974	or doth it signifie any one act?
A26974	or else that they do such good works as make the Reward to be not of Grace but of debt?
A26974	or is it only a condition without which he will not cure them?
A26974	or of another gift?
A26974	or of such sins as Davids, before Repentance?
A26974	or rather to advance the Lord Jesus whom faith Receiveth?
A26974	or shall any be saved that saith,[ I did not repent or believe, but Christ did for me?]
A26974	or should I be spoke against for the Doctrine of obedience, as if I gave more to man then you, when I give so much less?
A26974	or that ever such a thing can be proved?
A26974	or that there is no condemnation to him, though he know not that he is in Christ, and walk not after the flesh, but after the Spirit?
A26974	or the act of any one single faculty that the people of the land must perform?
A26974	or to see through all the difficulties that I have discovered here in your Doctrine?
A26974	or to the constitution of the condition in the Gospel?
A26974	or what proof is there from Scripture for this?
A26974	or yet to enquire, whether the world were sinners?
A26974	or yet, that he hath commanded us in the Gospel, so to work that the Reward may not be of grace, but debt?
A26974	that every Grass, Flower, Tree, Bird, Stone,& c. and other bodies, have their several distinct species in the Air night and day?
A26974	that is to bring Christ down from above: or who shall descend into the deep?
A26974	that is to bring up Christ again from the dead: But what saith it?
A26974	that we deny even to all: Of a Condition?
A26974	that[ If thou confess with thy mouth, and believe in thy heart,& c.] that[ If] is a conjunction conditional?
A26974	the Trusting to Christ for Pardon and Salvation only, without taking him for their King and Prophet?
A26974	the satisfaction of a surety?
A26974	to justifie?
A26974	to note[ what in Christ received doth justifie] rather then[ what respect of our act of faith is the condition?]
A26974	to the Law?
A26974	what is the danger?
A26974	what need any more then to be said of it?
A26974	when I say, that[ all that I have to do with, grant the Antecedent] and what''s that to the question in hand?
A26974	whether Assent only, or Affiance?
A26974	whether they can be the Subjects of Passion; and so be passive Acts?
A26974	which yet because it is no way made ours but by believing, therefore he so puts the Question, whether by works of the Law, or by faith?
A26974	why by its fruits and concomitants, and that we take Christ for Lord as well as Saviour, or to save us from the power of sin as well as the guilt?
A26974	why is not the willingness he should raign, part of saving, justifying faith?
A26974	why then if you be so tender, who may deal with you?
A26974	with most do affirm?
A26974	would not men think that learning made them dote?
A26974	yea and what Law shall condemn them, if the Law of Works justifie them?
A26974	yea deny this to the Gospel it self?
A26974	— But the Righteousness which is of faith speaketh on this wise: Say not in thy heart, Who shall ascend into Heaven?
A26974	— For where was any Legal Righteousness of the good thief on the Cross, condemned for legal unrighteousness?
A50014	A HEN, that a Kite lays wait for her Chickens to snatch them away and devour them?
A50014	A Point not discernable to the Eye, and wholly Individual?
A50014	After what manner will Animals differ from Men?
A50014	And are not many times the most sensible Objects the least perceptible to our Intellectual Sight?
A50014	And besides, How comes it to pass, that God taking Care of all things, his Thunder often spares the Wicked, and strikes the Innocent?
A50014	And can not the Infinite Power of GOD, at least, do as much as our Finite Intellect can conceive?
A50014	And do not all things that we see, decay daily, and hasten to their End?
A50014	And how could there be a Mean, without Extreams?
A50014	And how few seasonable and fruitful Autumns do we enjoy?
A50014	And how little is he concern''d with being banisht from his own Country, whose Heart is ● ixt on a Heavenly?
A50014	And if like Children and Madmen, we want the power of chusing or refusing?
A50014	And if the waters do not touch them, how shall they communicate their saltness to them?
A50014	And in how short a time would Cheese grow cheap?
A50014	And indeed what likelyhood is there that, that which is Hard and Solid, should be hurried along by that which is Fluid and Weak?
A50014	And is it not meerly accidental, that they appear this time rather than another?
A50014	And is not the VVinter Season changed from what it used to be?
A50014	And lastly, as long as Temperance is not kept within its due bounds by Fear, Shame and the Emulation of our Perfidious Nature?
A50014	And shall not we from this General defection conclude, that Old Age hath overtaken the VVorld, and that all Creatures are hastning to their Exit?
A50014	And that the things which promote and assist the mind, are hurtful to the Body?
A50014	And to what end were they kept?
A50014	And what Friendship can there be betwixt ungrateful Men?
A50014	And what else is Formal Heat, but the various Motion of the Parts of a Body, whilst they are diversly agitated and carried against one another?
A50014	And what great Reason have we to boast in being Possessors of not so much as the thousand thousandth part of a point?
A50014	And what is it makes the Air leap back with so much violence, if by being received into those empty Spaces, it does suffer no Violence?
A50014	And what then?
A50014	And when one of the standers by asked the Spirit, What it was he thought of at that instant?
A50014	And whilst they stumble upon one Truth, pronounce many Lies, and are deceived in all the rest?
A50014	And who is ignorant of the absolute necessity of Iron, or of the great usefulness of Tin, Lead and Copper?
A50014	And why is not Man, who is the most excellent of all other Creatures, of the same Shape?
A50014	Are not almost all Men of Opinion, that Heat dilates, and Cold contracts?
A50014	As long as Fortitude is not stirr''d up to gallant Actions?
A50014	As long as Justice is not Arm''d with her Sword?
A50014	As long as the timorous Thoughts of Human Wit, are not excited to some choice or other?
A50014	As to the Third Question, whether Angels know things to come?
A50014	Besides if the Remora be able of it self to act such a wonderful thing, why may it not as well do the same being received into the Ship?
A50014	Besides, by what Chariots or Vehicles are they conveyed to us?
A50014	Besides, how can they be assur''d of the certainty of the Events they pretend to guess at?
A50014	Besides, how will a Prince ever be able to keep up his Authority and Dignity, if he be accounted Flagitious and Vicious?
A50014	Besides, how will they go about to explicate the Sense of Pain and Tickling by the help of these Images?
A50014	Besides, if we grant the Earth to be Animate, must not Stones, Iron and VVater be so likewise; yea, all other things of the VVorld?
A50014	Besides, what diversity would there be amongst Bodies, if all their Parts lay still together, and were equally united?
A50014	Besides, when should the Air or Clouds be furnished with matter, proper for the generating of such vast multitudes of Frogs?
A50014	Besides, why should Mock Suns portend such events any more than many other natural Phanomena?
A50014	But by what means shall the out- flowing Particles thereof be guided to the Wound, since they only exert themselves to a very small distance?
A50014	But do any of our Senses hand this Knowledge of God to us?
A50014	But how can this be done as long as the Gold continues whole and entire, and loseth nothing of its substance?
A50014	But how can this be, except he govern the things he hath produced, and concur to their Actions?
A50014	But how can this make them better, since the Nobility they value so much is none of their own, but wholly derived and borrowed from others?
A50014	But how comes Hippocrates to understand so well this power of the wandring Stars?
A50014	But how does it come to pass then, that some persons at the sight of a VVolf do contract a Hoarsness, and become Dumb of a suddain?
A50014	But how doth it appear to these Philosophers, that the Sun is only Eminently hot, and not Actually?
A50014	But how shall the Speech of Angels be Free ▪ when their thoughts are always open to others?
A50014	But if it be ask''d, How comes about this Conjunction of Soul and Body, and when doth it begin?
A50014	But if it be required, how it comes to pass that so great a diversity of actions should be produc''d among Beasts?
A50014	But if the VVorld never had any Beginning, why were not Things and Arts improved many Ages ago to the same height, and beyond what they are now?
A50014	But is not this absurd?
A50014	But may some say, How comes it to pass then that the Heathens worship''d many Gods, if it be so that more Gods than one implies a Contradiction?
A50014	But now who will pretend, that this Immensity of the Divine Power is not a most positive thing?
A50014	But pray, to what purpose are these Counsellors, if it be not in the Power of the King to take their Advice, or to change his Purpose?
A50014	But some or other, it may be, will enquire, how long this Circulation lasts?
A50014	But some will say, If GOD be Good, why doth he permit the Corruption of Nature, and the Sins of Men to offend his Divine Majesty?
A50014	But suppose it to be so, what is the Reason that when the Hole of the Pneumatick Vessel is opened, the Air breaks forth so violently?
A50014	But the Question is, Whether Imperfect Metal, by Example Quicksilver, can be turn''d into Gold?
A50014	But these things I look upon as trifles, for how can it be resolved from the Urin, whether the Eye akes, or the Noso, or the Ear?
A50014	But this Evasion doth not agree with Reason; for I will only demand of them, whether this drop of Water cast into the Hogshead be changed into Wine?
A50014	But to oppose Authority to Authority, were not the Epicureans and Stoicks of another Opinion?
A50014	But what can these different Dispositions be, but Seeds; or those first Buds from whence Plants arise?
A50014	But what invisible Agent is it that here interposeth, and comes to restore a bent Stick to its former place?
A50014	But what is all this, if compared to our Strength?
A50014	But what is this else, but a Profession of their Ignorance, and that in plain terms they do not know the Thing they pretend to Explicate?
A50014	But what kind of little Bodies are these, which enter the Pores of Rarified Bodies, and which are expell''d when they become close and hard again?
A50014	But what need is there of so many words to make out a thing that is so Notorious and obvious almost in all Human Actions?
A50014	But what virtue is this that unites them?
A50014	But what will some say; Have not the Beasts then any Senses or Appetites?
A50014	But whence have I the Faculty of enlarging all the Perfections of Created Things, and concerning something that far exceeds them all?
A50014	But where is he that understands the true value and worth of things, and estimates them accordingly?
A50014	But where shall we look for this Force?
A50014	But who can believe that those extream Heats, we are sensible of in July, will ever be translated to January?
A50014	But who can believe that when Water is rarefied, and in a manner turned into Air, it is only thus dilated by the increase of new Quantity?
A50014	But who can believe this?
A50014	But who dares say, that any one can with too great eagerness pursue Vertue?
A50014	But who has ever undertaken to blame them for this?
A50014	But who is so sensless as to believe such stuff as this, or to amuse himself with groundless Conceits and Imaginations?
A50014	But who is there so ignorant as not to understand that we are not one jot the wiser by this Answer?
A50014	But who will not be convinced that Fishes must take in the Air by Respiration, when we find that they die without it?
A50014	But who will say that by this smoothing of the Wheels, any thing hath been added to them, besides a Modification?
A50014	But why then, may some say, are these Qualities admitted by the Peripateticks?
A50014	But you will say, If there be a Cause that presides over Inferiour things, why do we perceive such Confusion in the World?
A50014	But you will say, What shall not GOD be good then, except he do Good to Mankind, and preserve the Universe?
A50014	But you''l object against the Instance of Soul and Body, that they are only Incompleat Substances, and therefore can not be really distinguish''d?
A50014	But you''l say, Why are there so many Excrements of the Earth, Air,& c. in the World?
A50014	But you''l say, if the abominableness of this Crime be such, why are not ungrateful Men impleaded, and why may not an Action be had against them?
A50014	But youl''l say, What resemblance is there between the Earth and the Planets, seeing that it is the meanest of all other Bodies?
A50014	By what Artifice their Communication may be hindred?
A50014	By what means a corporeal thing should produce spiritual Acts; and that which is extense, should bring forth that which is void of all extension?
A50014	By what means shall Justice pay what is due to another, and observe the Rules of Equity?
A50014	Can any one believe, that the first Trees were the product of Seeds fallen from Trees?
A50014	Can we think that the Legs, Shins, Feet, Toes, Joynts, with all the other Organs of the Body, were the effect of blind and impotent Chance?
A50014	Do n''t we find, that in this manner she hath appointed Laughter and Tears, whereby we may read Joy or Sorrow in the Faces of Men?
A50014	Do not such accidents as these suffice to retard Ships under Sail, without the help of a poor despicable little Fish?
A50014	Do not the Earth, the VVater, Vegetables, Animals and Stars, all lead us to the Understanding of Him?
A50014	Do not we daily see New things start up, and Old things sinking and perishing?
A50014	Do not we see the Atoms in our Sublunary Region to be moved, and spontaneously carried to and fro?
A50014	Do not we see, that the Seasons of the year decline, and want much of their former force and vigour?
A50014	Do they come solitary to us from the Object?
A50014	Do they still continue, or do they perish?
A50014	Do''nt we see frequently that the most Learned and most accomplisht Men are the most weak and sickly?
A50014	Doth not the Heat of Summer grow less every year than other?
A50014	Doth the same felicity attend them as us?
A50014	For can the short duration of the Cause, destroy the Truth of the Effect?
A50014	For do not Divines divide Gods Decrees into many, which notwithstanding in God are only one most simple act?
A50014	For doth not Gold and Silver furnish us with Mony, Rings, Jewels, and a thousand Ornaments and Utensils, for our Cloaths, Houses and Tables?
A50014	For how can Heat be conceiv''d to be the Original of Cold?
A50014	For how can that which hath no Parts, constitute the Essence of a Material thing?
A50014	For how can the Earth be said to stand fast for ever, when indeed it is continually in motion?
A50014	For how can the Heavenly Orbs, supposed polisht and even, hurry away with their Motion the Spheres that are under them?
A50014	For how can those things be call''d Equal or Unequal, which are Indefinitely divisible, and to the least part of which we can never come?
A50014	For how can we know, but that we are made with such Natures as to be deceived in those things that appear most evident to us?
A50014	For how could the Stars or Comets move from one place to another, if they were surrounded with a Solid Body?
A50014	For how could we demonstrate so many things concerning God, if his Idea were not inherent in us?
A50014	For how do we know, what and how many things, God hath made besides this Earth which we Inhabit, in the Stars and elsewhere?
A50014	For how shall Temperance be able to contain her self, and suppress all inordinate Desires?
A50014	For how shall a Man be able to perform that he doth not understand?
A50014	For how shall it move another Body, seeing it can not move it self?
A50014	For if Comets be the signs of Wars, the death of Princes,& c. Why do these ever happen without the foregoing presages?
A50014	For if Men have no Free- will, to what purpose are Laws made?
A50014	For if every part of Air retire it self into those empty Spaces, and preserves its former Extension, where is the Compression?
A50014	For if it be Heavy by Nature, how comes it to pass that it doth not rush downwards?
A50014	For if it be so that the Imagination be performed in the Brain, how comes it to act upon distant Bodies?
A50014	For if this may be done in an Iron Circle, why may it not as well be done in another, partly consisting of Wood, and partly of Air?
A50014	For indeed how can any be equal to him?
A50014	For indeed how can any new Matter enter, seeing there is no Vacuum, and that the penetration of Bodies implies a Contradiction?
A50014	For is it not much the same thing, to say that Fire and Water are such by their Substantial Forms?
A50014	For is not the Matter, whereof the whole Universe doth consist, the Original and Cause of Dissolution?
A50014	For it is not to be understood, how from insensible things, another thing should arise which is sensible, and perceptive?
A50014	For of what use is it to tell us, that a Quality is that whence things are said to be Quales or such like?
A50014	For otherwise, why might not all the Failures and Sins of Nature and Men, be imputed to GOD, if he be the only Agent in the VVorld?
A50014	For since Science can not be had but from First Causes, how will the same be attainable by us, if we do not know them?
A50014	For the Question here is not, Whether the VVorld might not have been Eternal, and Coexistent with its Creat ● ur; but whether it be really so?
A50014	For to be Corporeal, and to Know, what relation have they one to the other?
A50014	For we find that Infants and other new born Animals desire Milk; but who will say that the Appetite to Milk is only the desire of that which is dry?
A50014	For what Agent should effect this alteration?
A50014	For what Man, that is altogether ignorant of Chirurgery, will be so mad as to undertake those Operations, whereon the Life of other Men depend?
A50014	For what Nation was ever so far corrupted, as not to condemn Murthers, Incest, Theft, Rapin and the like?
A50014	For what Similitude can there be supposed between a thing extended, and a Being devoid of all Extension?
A50014	For what affinity can Extension have with Perception?
A50014	For what doth our Sight exhibit to us, besides outward Images, or our Hearing, besides Voices and VVords?
A50014	For what doth the freezing of Rivers and Seas import, but such a union and clinging together of their parts, whereby they do consist and are at rest?
A50014	For what else is Piety, according to TULLY, but a grateful Affection and inclination towards our Parents?
A50014	For what else is it to deny a just Debt, but to deny GOD to be Just and Equal, and to promise impunity to perjured Persons?
A50014	For what else is this but to Rob the Dead, and to expect Glory, for what we never labour''d for?
A50014	For what great Evil is there in a Prison, that it should afflict a a truly great Soul?
A50014	For what great thing can it ever attempt, as long as it continues fixt in its own mean or middle Point, and is not spurred on by the Passions?
A50014	For what is more common than for a Name or Word, which before represented nothing to your Mind, now to signifie something from the institution of Men?
A50014	For what is more common than the Rise and Destruction of Bodies?
A50014	For what is more misbecoming a Philosopher, than for the extricating of a lesser Change, to admit a far greater?
A50014	For what is there in Vitriol to perform this, save only an Adstringent virtue, whereby it is proper to stop Blood, and to bring it to a Scar?
A50014	For what season of the Year can be named, that doth not conspire to the defacing of it?
A50014	For what virtue is there in them, to produce these Species?
A50014	For where can we find a thing put together, that is not subject to be taken in pieces again?
A50014	For who can deny, That Man doth nothing more voluntarily, than those things in which he finds not the least cause of Doubting?
A50014	For who can recollect in his Mind all the Cases of Law?
A50014	For who could ever conceive a thing to be distinct from another, in which it is, and yet to have no Existence but what is dependent upon it?
A50014	For who doth not consider the Extension of a Stick, to be only a Mode of it, and that the Stick is the Subject or Substance which supports it?
A50014	For who is so dull and stupid as not to discern the Magnitude, Figure and Motion that is in Bodies, which are so obvious to his Senses?
A50014	For who is there who doth not first Think of himself as of a particular Being, before he doth of Man in general?
A50014	For who knows not, that the Number of Men depends on his good Pleasure, who produceth and preserves more or less of them, as he pleaseth?
A50014	For who stands in greater need of Prudence, than he whose Function it is to deliberate concerning things of the highest moment?
A50014	For who will say that two Modes in the same Body, or two Perceptions in the Soul, differ specifically only because they are without Matter?
A50014	For who will say, that Corruption is less Natural, than Generation?
A50014	For why may they not be fill''d with Air, or some other Matter more subtil than it?
A50014	For with what racking sollicitude are they tormented in the acquiring of them?
A50014	For would not something be wanting in God, in case he did not Exist?
A50014	Had not they much better attribute a Natural and Real heat to it, since they find it in all things to be like Fire?
A50014	Have not some writ Books in Prison, and others attain''d Learning?
A50014	How Speech is attributable to Angels?
A50014	How came it to pass, that the Art of Printing hath been so lately known in the VVorld?
A50014	How can a Believing VVife serve two Masters, Christ, and her Unbelieving Husband?
A50014	How can it discern a Line to be altogether void of Latitude?
A50014	How can we ever think to make a right use of our Reason, if we only take those things to be good which are of Profit to us?
A50014	How comes it that one more than another performs this Satellitory Office?
A50014	How comes it to pass that the Bones of Mermaids stop Bleeding?
A50014	How comes it to pass that they are always poor, if they, by their Skill, have the same opportunities of enriching themselves which Thales had?
A50014	How comes that band of Souldiers appointed for his Gard?
A50014	How each Animal should have its proper Machination, if they operate according to inbred impressions, and are impelled as it were by a certain weight?
A50014	How frequently is Jupiter clouded with Spots, which interrupt its Light from coming to us?
A50014	How from the various coition of Atoms, which are void of all quality, an Animal Cogitant, that is, Seeing, Hearing, Perceiving,& c. can result?
A50014	How inconsiderable is the loss of Mony to him, who hath laid up his Treasure in Heaven?
A50014	How is it that they do not constitute another Sun?
A50014	How it comes to pass that all Living Creatures keep to their kinds, and that no new ones do arise from their Sensless Jumbling together?
A50014	How it comes to pass, that when one Angel speaks, all the rest( without any difference) do not hear his Speech?
A50014	How late, cold, and wet are our Springs?
A50014	How many Countries hath not the Sun, whom they call the Parent of Life, and the Soul of the World, laid waste and barren?
A50014	How many Deluges have spoiled it, and renduced it to little better than its primaeval Chaos?
A50014	How many Kings leave this world, how many Countries are wasted, when yet no Mock Suns have appeared to give any warning of these Accidents?
A50014	How many have by this means hastned their own ends, and have died for fear of Death?
A50014	How much more Perfect is the Original, than the Copy?
A50014	How often do we meet with Gentlemen by name, who, as to their Manners and Accomplishments, are very mean and inconsiderable?
A50014	How often hath Water been destructive to the World?
A50014	How shall the Organs of the Senses receive the impressions of Objects, unless they be cherish''d by heat?
A50014	How should a HART know that the Herb Dittany is available for the drawing out of a D ● ● ● shot into his Side?
A50014	How swift is a Stag, how lively vigorous and long Liv''d; and this only by feeding on the Grass of the Field?
A50014	How vexatiously sollicitous are Young Men and Maids to appear Beautiful to the Eyes of Spectators?
A50014	I answer, How can I from the several Endowments of diverse Things, frame a Being that is absolutely Perfect?
A50014	I grant it; but will it follow from thence, that those Intervals or Spaces must therefore be Empty, or destitute of any Bodily matter?
A50014	If Brutes perceive, how are Men distinguish''d from them?
A50014	If Immaterial, of what use can they be to Matter?
A50014	If any Man demand, How he may be sure of his knowing a thing clearly and distinctly?
A50014	If any demand, why no Hair appears about Jupiter and Saturn, as well as about the Comets?
A50014	If any one therefore enquire, whether these Qualities are Modes existing in Bodies?
A50014	If it be Light, why does it not fly upwards?
A50014	If it be void of Extension, how can it be joyn''d to a Body?
A50014	If so, why are not all precious Stones rather formed into a Round Figure?
A50014	If the Earth be sensible, what shall we say of those hard Hearted Husbandmen, which do cut and wound it with their Plough- shares?
A50014	If the latter, how could they be Omnipotent?
A50014	If they continue, whither do they betake themselves?
A50014	If they perish, as all do own, by what force are they destroy''d or annihilated?
A50014	If this chattring were design''d, how could the Young Ones, being not long hatch''d, know it?
A50014	If we descend into the Bowels of the Earth, what a small quantity of Gold and Silver do we meet with there?
A50014	If we think the Air, Cold and Heat to be nothing, when they do not sensibly affect us?
A50014	If you demand why every Motion tends to a Right Line, and not to a crooked?
A50014	If you demand, How comes it then to pass, that we are not sensible of the weight of the Air?
A50014	If you demand, whence this Heat proceeds; and what that Agent is which begets a fire in Plants?
A50014	If you did not, why did you run away?
A50014	Is Quality any thing Physically, or really distinct from the Substance wherein it is?
A50014	Is it a Natural Force, depending on the Divine Order and Constitution, setled in the first Creation, and consequently the ordinary Providence of GOD?
A50014	Is it any Faculty or Power distinct from the VVatch it self?
A50014	Is it because he is kept from the company of his Friends, and, as it were, excluded from the Society he is a member of?
A50014	Is it by some Force?
A50014	Is it not lawful for the Philosophers to suppose many Things, that by this means they may find out what is most certain and easiest to be known?
A50014	Is there any Country Fellow so blockish, that doth not know that by Whiteness things are made White, and by Redness, Red?
A50014	Is there any necessity to conceive a faculty in a VVatch, that may set its VVheels a going?
A50014	Is there any virtue superadded to beaten Glass, which wounds the Membrans of the Guts, and makes it Poison?
A50014	Is there haply a certain Universal Soul coaevous to Matter, which actuates it, and brings it to perfection, according to its various dispositions?
A50014	It is a Question much canvas''d, whence the Saltness of the Sea proceeds?
A50014	Lastly, why should Honour be desired, since it doth not depend on him who is praised, but is wholly in the Power of those who give it?
A50014	Moreover, how can it be that a continuous thing should move it self?
A50014	Moreover, how could our Bodies be nourished, if the Blood did not continually flow to all the Parts of it?
A50014	Moreover, how else comes it to pass that the Particles of VVater, do so readily mix together?
A50014	Moreover, if we do all things by a kind of fatal necessity, what will become of Prevarication and Sin?
A50014	Moreover, seeing that Comets pass about the Earth, how is it that they foretell Overthrow and Destruction to some, Success and Victory to others?
A50014	Moreover, what shall we assign to be the Cause, that keeps the Earth immovable?
A50014	Moreover, what shall we say becomes of the Light, when the Sun leaves our Hemisphere?
A50014	Moreover, who knows not how many and how great things totally separate from all Matter our Soul can conceive?
A50014	Moreover, who would own those things to be the Principles of Natural Bodies, which are quite changed, and have got another nature?
A50014	Must I thence conclude that the VVorld is an Animal?
A50014	No Body questions, but that Adam, in Paradise, was endued with many Vertues, as Justice, Piety, and the like: But what was the Form of these Vertues?
A50014	Not by Experience: For who will conclude that it will lighten, for Example, upon the Kings entring into St. James''s Park, because once it hapned so?
A50014	Now if the World was from Eternity, why were not all things highly improved, during that vast Vicissitude of innumerable Ages?
A50014	Now if we can think of Objects according to our pleasure, why may we not say, that the Idea of God is framed by us, whilst we are thinking of it?
A50014	Now what activity is there in the Blood that it should impart sensibility to the Body?
A50014	Now what happens to Stone or Wood when it is framed into a Statue, more than a new form or habitude in the matter of Wood or Stone?
A50014	Now whence should the Celerity of Thinking proceed, but from the agility and promptitude of the Spirits?
A50014	Now who can be imagin''d so weak in his Intellectuals, as to attribute this change to any supervening Quality?
A50014	Now, who can love GOD to Excess?
A50014	Or are they diffused and multiplied by Propagation, and that in a Moment of Time?
A50014	Or by what means could a real Entity be diffused through such a vast conf ● ux of VVater?
A50014	Or doth not a Son deserve that name, because he dies almost as soon as he is born?
A50014	Or how can they represent Extended Beings, being without Extension themselves?
A50014	Or how comes it to pass that these Fires are not choaked by the smoak that proceeds from them?
A50014	Or how could that which was offered in common by them, be accepted and rejected?
A50014	Or how could they be kept up in the Air without falling down?
A50014	Or how otherwise could he be said to be a Being absolutely perfect?
A50014	Or how shall they be received into the Organs of the Outward Senses, and from thence be conveyed through the Nerves to the Brain?
A50014	Or in a Key any thing really distinct from it whereby the Lock is opened?
A50014	Or is it an immediate Hand of GOD?
A50014	Or is it superadded to the things that are denominated from it, as some new Entity?
A50014	Or is the Earth supported by Emanations from the Body of the Moon?
A50014	Or of Iron, because its Bowels produce Iron?
A50014	Or prescribe Laws to them, whose Temper and Inclinations he is not at all acquainted with?
A50014	Or shall we suppose that 2 Bodies are crouded into one and the same place?
A50014	Or shall we think a Round Figure to be most beautiful because it is most smooth, and most even?
A50014	Or supposing his Wit to encrease to Infinity, would this diminish the less Portion of Wit possest by others?
A50014	Or that some King will dye at the Appearance of a Comet; because it hath been found, that upon the Appearing of a Comet some Prince hath died?
A50014	Or that such a vast number of Veins, Arteries, Grissels, and Membrans had no other rise, but meer Chance and the Heaviness of Bodies?
A50014	Or that that can be perpetual, which is always changing and fleeting?
A50014	Or that we can not understand the Mystery of the Trinity, or the Incarnation of the Divine Word?
A50014	Or what force could they have had to move either themselves or others that touch''d them?
A50014	Or where is he, that being altogether ignorant in the Art of Navigation, will undertake to carry a Ship to the East- Indies?
A50014	Or whom doth Vertue become better than him, who hath all Men to be his Spectators and Witnesses?
A50014	Or why do not they dilate themselves, and breaking out at the Surface devour all before them?
A50014	Or why do we endeavour to excite men to Vertue, if we have no Strength of our own so to obtain it?
A50014	Or why should they at last fall down, before they were perfectly and fully formed?
A50014	Or with what Face will he be able to prescribe Laws of Temperance to others, who lives in the continual breach of the Laws he prescribes?
A50014	Or, how can the Sun, who is of a fiery Nature, produce Moisture, since the Natural effect of Fire is to dry, and deprive a Body of all Moisture?
A50014	Or, how comes it to pass, that New things are yet Invented?
A50014	Or, how comes it to pass, that the rest of the Veins that empty themselves into the Vena Cava, are not exhausted?
A50014	Or, how could they insinuate themselves into the Pores of thick Bodies, if their Parts did cling together by mutual Rest?
A50014	Or, that the Arteries are not over distended, into which the Blood from the Heart runs?
A50014	Or, that the Great Woods that are found up and down, were sown by Men?
A50014	Or, where is that thing which hath Beginning, and shall not have an End?
A50014	Or, why might not he be said to commit all Evils and Crimes that abound therein?
A50014	Shall I do it by enlarging and extending those Images?
A50014	Shall we say, that God could not have provided for his own Glory, by other things different from these?
A50014	So if Matter be voided together with the Urin, we may conclude that there is some part Ulcerated, but what part that is, who can resolve?
A50014	Some curious person may enquire, why the World was Created just at such a time, and neither sooner nor later?
A50014	That a Bent Bow, when the obstacle is removed, springs back, and returns to its pristin State?
A50014	The Heart is deceitful above all things, and desperately wicked, who can know it?
A50014	The Idea of God is inborn in us, If any one ask, whence we have this Idea, since it doth not proceed from our Senses, nor from any Created Being?
A50014	The Meat well chewed and macerated by the Spittle, is conveyed into the Stomach; by whose means?
A50014	The Sea being salt, how come ● it to pass, that Fresh water is found in it?
A50014	The changes which happen to the Planets confirm the same thing; for what is more instable than these wandring Stars?
A50014	The thing will become more evident by an Example: What is it in a VVatch that measures the hours?
A50014	Then how can it be, if Human Mind be Material and Corporeal, that it should contain in it self such vast Images of things?
A50014	These things being thus far setled, we are, first, to enquire, what must happen at the meeting of two Bodies?
A50014	This, according to my sense, seems utterly inconceivable; for by what Ropes or other Holdfasts, is it kept immovable in this Aethereal Ocean?
A50014	To confirm this; what becomes of Substantial Forms, when they are separated from Matter?
A50014	We Pride our selves with that which is anothers, whilst we boast of our Pedigree, and arrogate the Praises of our Ancestors, as if due to us?
A50014	Were the Earth, the Heavens, the Stars their own Causes, and stated in that necessary and comly Order, without the Deliberation of a Contriver?
A50014	Were they ever so near it, as to touch it with their Hand?
A50014	What Analogy hath the application of our Hand with the Sense of Titillation?
A50014	What Eminent Orator, or Famous Philosopher ever conceived or brought forth, any thing that was Rare and Excellent without it?
A50014	What Instruments guide them to the Infant wrapt up in his Membrans?
A50014	What Old Woman is there that doth not know as much?
A50014	What Phantasm manifests to us the General Notions of Entity, Unity, Truth and Goodness?
A50014	What Pleasure can there be in this Life without Friendship?
A50014	What Rule the Truth of her Deductions try, In greater Secrets of Philosophy?
A50014	What Similitude can be apprehended between Perception and Motion?
A50014	What Wife would be safe within her Husbands Arms, if there were no Laws to secure publick Honesty, and to guard the Enclosure of the Conjugal Bed?
A50014	What agreement can there be betwixt Human Felicity and such a Good as this?
A50014	What appears to our Eye more smooth than Paper?
A50014	What are we to understand then by the word Accident, if they be not things distinct from the subject wherein they are?
A50014	What but a Vertuous raised holy Mind?
A50014	What but a certain inbred Power of matter, by which it determinates it self to motion, and according as occasion requires, agitates and winds it self?
A50014	What can be compared to the Life and Vigor which Fortitude communicates to the Eyes, to the Intention they derive from Prudence?
A50014	What can be imagin''d more absur''d, than not to acknowledge GOD Good, as well as Immense, VVise, and Powerful?
A50014	What can be imagin''d more great and wonderful, than to wrestle against Fawning Lust, and to retort the Darts of this Domestick Enemy upon himself?
A50014	What can be imagined more Beautiful than Justice, which makes Princes most like to GOD?
A50014	What can be more absurd, than that all common Notions, which are in our Mind, arise from the said Motions, and can not be without them?
A50014	What can be more oppugnant to Experience, and the common Opinion of all Men?
A50014	What can hinder the Earth from being as Noble a Body as Venus, Mercury, or any other Planet?
A50014	What care, what pains do they take to preserve them when got?
A50014	What conduces more to the evidence of one thing being distinguish''d from another, than that one may be conceived without the other?
A50014	What follows?
A50014	What happens in Meat converted into Chyle, which may not be performed by conformation of the Members?
A50014	What hurt is it to have ones Body bound, as long as the Mind is at full liberty?
A50014	What is Sound, but the motion of the Air, which strikes the Drum or Organ of Hearing?
A50014	What is become of all the Gnats and Flies with which the Aegyptians were heretofore disturbed?
A50014	What is it that can conduce to the making up of a Body?
A50014	What is more Intelligible than Quantity, Motion, Situation, Figure and Rest?
A50014	What is more clear in Scripture, than that GABRIEL was sent with a Message to the Blessed Virgin, about the Salvation of Mankind?
A50014	What is the cause of this continual agitation?
A50014	What is their Virtue, or how do they work, being separate from Matter?
A50014	What is this but to call all things by one name, and comprehend them under one and the same Notion?
A50014	What more comly than Temperance, which sets bounds to Pleasures, and never embraceth them for their own sake?
A50014	What more common than to purchase Nobility with Mony or Pimping, and for a man to become illustrious for his Vices?
A50014	What order will these parts of Air afterwards keep, when at that time, of the parts of Place, there are not above 500 left?
A50014	What pains and inconveniencies do they not undergo, to preserve this fading Flower?
A50014	What part the Nobles have of the Government, and what the Commons?
A50014	What power in Matter, towards the production of a World, beautified with such an infinite variety of Wonders?
A50014	What shall put Fortitude upon difficult and dangerous Exploits?
A50014	What then, is it to be supposed that others are better acquainted with my abilities than I my self am?
A50014	What then?
A50014	What virtue or force is there in Atoms?
A50014	What was the Reason that Vines were no sooner planted; and that Olive- Trees, for the succession of innumerable Ages, were banisht from the Fields?
A50014	What was their business after Death?
A50014	What wonder is it therefore, that we can not conceive matter to be Divisible into Infinite?
A50014	What wonder therefore, that this effect should be continued in Adult or full grown Persons?
A50014	What would Musick be without Discords?
A50014	What would become of a Republick, if all the Members of it were Senators?
A50014	What would the Body of Man be, if it were made of nothing but Eyes?
A50014	What, are the Stars nourished with terrene Exhalations?
A50014	What, will they say, will you deprive all Animals, not only of Intelligence, but also of all Sense?
A50014	When on the contrary it is apparent that it is the greatest allurement to Sin, and furnisheth the strongest incentives to Lust and Concupiscence?
A50014	When we see any thing moved by Springs and Engins, as a Sphear or Watch, have we any the least doubt of their being the Effects of Reason?
A50014	Whence comes its motion?
A50014	Whence is it that Marle, laid upon the Ground to dung it, does never obtain its end more, than when it is frozen by extream Cold?
A50014	Whence proceeds this impulse?
A50014	Whence the Head- ach arises?
A50014	Where is the Rich Man that is not puft up with his Riches, that doth not despise his Inferiors, and doth not scorn their company?
A50014	Where shall we meet with Fortitude, that undertakes the most hardy and difficult attempts?
A50014	Whereas we know that God was, before there was any Space; for what Place did God fill before the Creation of the World?
A50014	Wherefore also it is commonly defined, that which is predicated of Many, differing only Numerically in the Question which asks, What a thing is?
A50014	Wherein is it that this great force of theirs consists?
A50014	Whether Angels can reveal their Thoughts to some, and hide them from and impose them upon others?
A50014	Whether against their Will they perceive the Speeches of others; or whether their Consent be required to the perception of them?
A50014	Whether there lie any obstructions there undiscovered?
A50014	Whether they have any peculiar Elysian Fields assigned them to wander and exspatiate in?
A50014	Which of all these think you, would have begun to move first?
A50014	Which pursues Dangers?
A50014	Who are Holy and Godly, but those who with a thankful Heart and Mind full of acknowledgement, give GOD the Glory of all his Benefits?
A50014	Who can believe that the Idea of GOD, which is in us, doth proceed from our Senses?
A50014	Who can but wonder that hears of the Wooden Pigeon of Archytas the Tarentin, which having Wings set on it, flew up and down like a Living Bird?
A50014	Who can deny but that the Heavy Bodies descend of their own accord?
A50014	Who can deny, but that all these things must be performed by Spirits, since they Transcend the Activity of Bodies, and the Power of Nature?
A50014	Who doth not find in himself a different state of Body when he drinks Wine, than when his ordinary drink is Beer, Ale or Water?
A50014	Who doth not perceive, that all things are in a state of Decadence, and hastning on to their last end?
A50014	Who ever acquired Riches, Renown or Nobility when he pleased?
A50014	Who ever attempted any thing that was Great or Generous, without a strong and exalted desire?
A50014	Who ever could strike Fire out of a piece of Ice, as it may be out of Crystal?
A50014	Who hath occasion for a more unchangeable Truth and Faithfulness to his Word, than he, who is greater than the Laws?
A50014	Who is able to perceive Whiteness, or any other Colour, without Extension?
A50014	Who is so stupid as not to apprehend these Principles?
A50014	Who is there, that by the Disposition of the Parts of the World, is not forced to own its Orignal, and to confess that it is not Eternal?
A50014	Who is, or ever was so Rich, that his Wealth was equivalent to the Love and good Offices of many Friends?
A50014	Who knows not that the Secrets of God are unsearchable, and past finding out?
A50014	Who knows not that the grating noise of a Sow is very harsh and ungrateful to the Ear?
A50014	Who ought to be so qualified with a more resolved Constancy, than he who is entrusted with the Concerns and Welfare of all?
A50014	Who therefore can believe that the Soul, which is Inextense, can, for so slight a Cause, as is the Change of the Body, perish or be annihilated?
A50014	Who wants a higher degree of Continence, than a Person to whom every thing is subject?
A50014	Who will believe such stuff as this?
A50014	Who will say that the Sun is the Cause of Tempests and Fair Weather; when at the same time, he is the same on this side, or beyond the Equator?
A50014	Who would not think that the Leaves of Olive Trees, above all others, were most exactly like one another?
A50014	Why are Exhortations used?
A50014	Why do Kings die, Famin and Plague prevail, when no Comets at all have discovered themselves to give warning of these accidents to the World?
A50014	Why doth the Loadstone draw Iron, or turns it self towards the Pole?
A50014	Why may not I as well conclude the VVorld to be all Stony, because Stones are generated out of it?
A50014	Why may not the Needle be said to be prompted by Reason to fly to the adjacent Loadstone, for the obtaining of its imbraces?
A50014	Why were Worms, Flies, Serpents,& c. Created?
A50014	With what a vast force must Rays be darted from his Eyes, to pierce quite through the whole Body of Man, and destroy him even at a distance?
A50014	Would you take him for a Philosopher, who being asked about the Nature of Fire and Water, should tell you that Fire is Fire, and Water, Water?
A50014	Yea, why may I not with equal ground conclude the VVorld to be a Fidler, or a Mathematician, because such are born in it?
A50014	Yet when we search more narrowly into the matter, we find that when Water is frozen, it takes up more space than when it is not frozen?
A50014	You''l say, How may we know that the Parts of Fluid Bodies are in continual Motion?
A50014	and lastly to the Awfulness which Severity puts upon them?
A50014	and seeing it is not in their Power to conceal their thoughts from others?
A50014	and that RAPHAEL was sent to Succour Israel, and to exhort them to the Fear of God?
A50014	as it happens in some White- Women that bring forth Blacks, and Blacks that bring forth White Children?
A50014	or be overmuch grieved for his Sins, or too much incensed against himself, for having offended his Creatour?
A50014	or between Will and Figure?
A50014	or what Student of Natural Philosophy, can reckon up all the several kinds of Bodies, all Plants, Animals, Stars,& c.?
A50014	or what is it?
A50014	shall we suppose that such a vast Body can perish in a moment?
A50014	since these frequently are mischievous; and other Creatures again perish, without having been of any use at all?
A50014	to the Briskness and Serenity which Joy affords them?
A50014	to the Reverence wherewith Modesty adorns them?
A50014	whether Angels know Mens thoughts?
A50014	whether there be any Distemper in the Arms; whence its pain comes?
A50014	— What is the Place of God but Heaven and Earth The Air and Seas, to which he''s given Birth?