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
1016	( 3) How, then, should we avail ourselves of it so as to gain the fourth kind of knowledge with the least delay concerning things previously unknown?
1016	( 5) With what is such an idea concerned?
1016	[ 83]( 1) What, then, is memory?
990	( 100) Why did they not hide it?
990	( 182) But if we grant all this licence, what can it effect after all?
990	( 36) Who, I say, does not see that the number of the years of Saul''s age when he began to reign has been omitted?
990	( 61) What is to be done with persons who will only see what pleases them?
990	( 62) What is such a proceeding if it is not denying Scripture, and inventing another Bible out of our own heads?
990	( 78) Is it not equally clear from Nehemiah vii:5, that the writer merely there copies the list given in Ezra?
990	( 81) Can this have happened by mistake?
990	( 85) Where is such knowledge to be obtained?
990	( 92) No book ever was completely free from faults, yet I would ask, who suspects all books to be everywhere faulty?
990	Is it possible to imagine a clerical error to have been committed every, time the word occurs?
991	( 17) Moreover, I may ask now, is a man to assent to anything against his reason?
991	( 18) What is denial if it be not reason''s refusal to assent?
991	( 22) Do they think that faith and religion can not be upheld unless- men purposely keep themselves in ignorance, and turn their backs on reason?
991	( 30) Firstly, I ask what shall we do if reason prove recalcitrant?
991	( 31) Shall we still be bound to affirm whatever Scripture affirms, and to deny whatever Scripture denies?
991	( 33) Jeremiah states this in so many words( xxii:15, 16):"Did not thy father eat, and drink, and do judgment and justice?
991	( 34) He judged the cause of the poor and needy; then it was well with him: was not this to know Me?
991	( 36) Wherefore, we must take the passage literally, and Solomon''s words( I Kings viii:27),"But will God dwell on the earth?
991	( 44) What?
991	( 45) Are not these two texts directly contradictory?
991	( 46) Which of the two, then, would our author want to explain metaphorically?
991	And, after all, why are they so anxious?
991	VIII.?
991	What are they afraid of?
992	( 176) Who is there who would willingly violate the religious rights of his kindred?
992	( 177) What could a man desire more than to support his own brothers and parents, thus fulfilling the duties of religion?
992	( 178) Who would not rejoice in being taught by them the interpretation of the laws, and receiving through them the answers of God?
992	( 19:79) Perhaps I shall be asked,"But if the holders of sovereign power choose to be wicked, who will be the rightful champion of piety?
992	( 20:57) What purpose then is served by the death of such men, what example in proclaimed?
992	( 33) Am I responsible for the answers of the gods?
992	( 4) For he made answer to Joshua,"Enviest thou for my sake?
992	( 60) Was not the deed perpetrated as an example and warning for himself?
992	( 71) What is left for the sovereign power to decide on, if this right be denied him?
992	( 80) Should the sovereigns still be its interpreters?
992	[ 19:4]( 52) Perhaps someone will ask: By what right, then, did the disciples of Christ, being private citizens, preach a new religion?
992	should we obey the Divine law or the human law?
989	( 102) Are these cruelties His doings?"
989	( 36) With these precautions I constructed a method of Scriptural interpretation, and thus equipped proceeded to inquire- what is prophecy?
989	( 37) In what sense did God reveal himself to the prophets, and why were these particular men- chosen by him?
989	( 38) Was it on account of the sublimity of their thoughts about the Deity and nature, or was it solely on account of their piety?
989	( 71) Are we, forsooth, bound to believe that Joshua the Soldier was a learned astronomer?
989	( 84) Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?"
989	):"Who is there among you that will shut the doors?
989	11,"Where is He that put His Holy Spirit within him?"
989	Lastly, what is the good gained by knowing the sacred histories and believing them?
989	What is the teaching of Holy Writ concerning this natural light of reason and natural law?
989	What part of the Scripture narratives is one bound to believe?
989	Whether by the natural light of reason we can conceive of God as a law- giver or potentate ordaining laws for men?
989	With what objects were ceremonies formerly instituted?
989	cxxxix:7,"Wither shall I go from Thy Spirit, or whither shall I flee from Thy presence?"
989	iii:1):"What advantage then hath the Jew?
989	is it not in that Thou goest with us?
989	or what profit is there of circumcision?
989	the mercy] of the Lord straitened?
989	whither shall I go so as to be beyond Thy power and Thy presence?
989	who, save Himself, hath caused the mind of the Lord to will anything,?
989	xii:26),"And if Satan cast out devils, his house is divided against itself, how then shall his kingdom stand?
989	xl:13:"Who hath disposed the Spirit of the Lord?"
989	xv:11) he exclaims,"Who is like unto Thee, 0 Lord, among the gods?"
26321	A materialist, if he were consistent, should laugh such a traveller to scorn, saying,"What guidance or purpose can there be in a material object?
26321	But here is just the puzzle: at what point does will or determination enter into the scheme?
26321	But is it to be asserted on the strength of that fact that the term"music"has no significance apart from its material manifestation?
26321	But is it to be supposed that the complex aggregate_ generated_ the life and mind, as the planet generated its atmosphere?
26321	But suppose it was successful; what then?
26321	CHAPTER VI MIND AND MATTER What, then, is the probable essence of truth in Professor Haeckel''s philosophy?
26321	Can it be said that they too had existed previously in some dormant condition in the ether of space?
26321	Can there not be in the universe a multitude of things which matter as we know it is incompetent to express?
26321	Do they arise by guidance or by chance?
26321	Does that show that the earth generated the life?
26321	Have the ideas of Sir Edward Elgar no reality apart from their record on paper and reproduction by an orchestra?
26321	How did they manage to spring into being?
26321	Is natural selection akin to the verified and practical processes of artificial selection?
26321	No\doubt some chemical process: combination or dissociation, something atomic, occurred; but what made it occur just then and in that way?
26321	Suppose we grant all this, what then?
26321	That they too were closed loops opened out, and their existence thus displayed, by the electric current?
26321	The argument represented by"He that formed the eye, shall he not see?
26321	We can put things together, and we can set things in motion,--statics and kinetics,--can we do more?
26321	Why, then, should it be inconceivable that human beings should receive information from beings in the universe higher than themselves?
26321	he that planted the ear, shall he not hear?"
26321	or is it wholly alien to them and influenced by chance alone?
36800	But he answered and said unto him that told him, Who is my mother? 36800 And can any rational inquirer be astonished at that? 36800 And if we are to give to every one that asketh, what are our vagrancy laws but a flagrant violation of Christianity? 36800 And the stone was still against the door, and they said, Who shall roll us away the stone? 36800 And while they yet believed not for joy and wondered, he said unto them,Have ye here any meat?"
36800	God is_ not_ the God of the_ dead_, but of the_ living_,"What then is the use of Catholic prayers for the souls of those in Purgatory?
36800	Have not the Jesuits carried out this advice?
36800	He said--"The baptism of John, whence was it?
36800	He saith unto them, But whom say_ ye_ that I am?"
36800	How could Jesus see from one spot all the kingdoms of the world?
36800	If any one smites us on the right cheek, do we not quickly turn and hit him on the left?
36800	If this is so, what becomes of the hope which believers in immortality have that in heaven they will be joined again to those they have lost on earth?
36800	In the morning he was bound and led before Pilate the governor, who asked him,"Art thou the king of the Jews?"
36800	Instead of showing any penitence, he pertly answered,"How is it that ye sought me?
36800	Is this an instance of meekness?
36800	Jesus saith unto her, Woman, what have I to do with thee?
36800	So after all, who knows that they found the right babe at last?
36800	When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of Man am?
36800	When asked whether it was lawful to render tribute unto Cæsar, he said, looking at a coin,"Whose is this image and superscription?"
36800	Who in his senses would think of doing so?
36800	Who would stand by and allow others to do it?
36800	Ye fools, did not he that made that which is_ without_, make that which it_ within_ also?"
36800	and who are my brethren?
36800	from heaven, or of men?"
36800	or, what shall we drink?
36800	or, wherewithal shall we be clothed?"
36800	wist ye not that I must be about my Father''s business?"
21995	''[ 4] Do you say that in that case the tables and chairs must be supposed to disappear the moment we all leave the room?
21995	Are we to think of the series of events in time as having a beginning and possibly an end, or as being without beginning or end?
21995	But can I detect any relation between these experiences of mine except that of succession?
21995	But do not you yourself perceive or think of them all the while?
21995	But even so, when all this is borne in mind, it may be asked, What is the real meaning of saying that a man was also God?
21995	But how, it may be said, do we know that those minds did not exist before the birth of the organisms with which upon this planet they are connected?
21995	But what is this good life which we are to promote?
21995	But what of the first of these events-- the beginning of the whole series?
21995	But what of the intellectual life?
21995	But, meanwhile, a word may be uttered in answer to the question which may very probably be asked-- Is God a Person?
21995	Can it be translated into terms of our modern thought and speech?
21995	Could you for one moment admit the possibility that after countless aeons of nothingness a flash of lightning should occur or an animal be born?
21995	Do you find a difficulty in the idea of partial and inadequate knowledge?
21995	Do you insist that we logically ought to say it might contain the characteristics of both mind and matter?
21995	Granted that there is some truth in all Religions, does Christianity contain the most truth?
21995	Has it all a modern meaning?
21995	Has that no value?
21995	How are we to learn anything about the character of God?
21995	How then are we to account for such evils in a Universe which we believe to express the thought and will of a perfectly righteous Being?
21995	If the consciousness of exercising activity is a delusion, why does not that delusion occur in the one case as much as in the other?
21995	If we are to admit an indefinite possibility of growth and change, how do we know that Christianity itself will not one day be outgrown?
21995	In a world in which{ 9} there were no eyes and no minds, what would be the meaning of saying that things were red or blue?
21995	In what mind, then, does the moral law exist?
21995	Is God a Person?
21995	Is Materialism possible?
21995	Is it in any sense the one absolute, final, universal Religion?''
21995	Is it not so with our knowledge of God?
21995	Now can a relation exist except for a mind?
21995	Now could you under these conditions rationally suppose that anything could have come into existence?
21995	Now, if we do apply these judgements of value to the Universe as we know it, can we say that everything in it seems to be very good?
21995	Now, the question arises--''Can such an objectivity be asserted by those who take a purely materialistic or naturalistic view of the Universe?''
21995	Professor Harnack''s{ 189}_ What is Christianity?_ has become the typical expression of the Ritschlian attitude.
21995	Space is made up of relations; and what is the meaning of relations apart from a mind which relates, or_ for_ which the things are related?
21995	The idea of a Matter which can exist by itself is an inference: is it a reasonable one?
21995	The question remains,''What is the nature of this one Reality?''
21995	The wages of sin is death: if the wages of Virtue be dust, Would she have heart to endure for the life of the worm and the fly?
21995	We commonly speak of fire as the cause of the melting of the wax, but what do we really know about the matter?
21995	What do we mean by solidity, for instance?
21995	What in fact are we to make of the theological idea of Creation, often further defined as Creation out of nothing?
21995	What kind of existence then have the parts of the Universe which are not known to any mind?
21995	What place then is left for the idea of Revelation?
21995	What sort of existence, then, can an undiscovered planet possess till it is{ 99} discovered?
21995	What then, it may be asked, of the things which no human eye has ever seen or even thought of?
21995	Where and how does this moral law exist?
21995	Why is there not twice that amount of good?
21995	Why, then, should we shrink from admitting that the value of character really is increased when it is regarded as surviving bodily death?
21995	_ Are Spirits created or pre- existent?_ The close connexion and correspondence between mind and body makes for the former view.
21995	_ Is the whole- time series infinite?_ Time must be regarded as objective, but the''antinomies''involved in the nature of Time can not be resolved,.
21995	_ Is the world created?_ There may or may not be a beginning of the particular series of physical events constituting our world.
15780	''The vital question,''he says,''is this, how are we to keep the Church of England from being liberalised?''
15780	ARNOLD What shall we say of Matthew Arnold himself?
15780	And what is that but a judgment of the practical reason, the response of the heart in man to the spiritual universe?
15780	Are the practices of worship which they imply consonant with the supposition that the law was in force?
15780	Are we to regard these as all equally inspired?
15780	Bousset''s little book,_ Was Wissen wir von Jesus?_ 1904, convinces a quiet mind that we know a good deal.
15780	But we are then left with the query: What created the Church?
15780	But what was the gospel of Jesus?
15780	By what possible means can we ever know how he reacted, worked, willed, suffered?
15780	Can we know the inner life of Christ well enough to use it thus as test in every, or even in any case?
15780	Do not all parts of it assume a settled state of society and an agricultural life?
15780	Does not the use of such a test, or of any test in this external way, take us out of the realm of the religion of the spirit?
15780	Else how can the Church of England be now a Catholic Church?
15780	FICHTE Fichte asked, Why?
15780	Fichte said:''Why do we put it all in so perverse a way?
15780	For that matter, what prevents a Buddhist from declaring his thoughts and feelings to be Christianity?
15780	Had not Newman, however, made passionate warfare on the liberalism of the modern world?
15780	How can the language of Scripture be explained, and yet the reality of the revelation not be explained away?
15780	How can these two modes of thought stand related the one to the other?
15780	How can this be?
15780	How can we know that to be a command of God, which does not commend itself in our own heart and conscience?
15780	How could truth be infallibly conveyed in defective and fallible expressions?
15780	How did even Christ''s great soul react, experience, work, will, and suffer?
15780	How did they choose the writings which were to belong to this new collection?
15780	How did this great transformation take place?
15780	How do souls react in face of the eternal?
15780	How have we to think of this co- operation?
15780	If it be asked,"Do we live in a free- thinking age?"
15780	If so much is reduced to idea, why not all?
15780	In the first place, how do we know what Francis was like?
15780	In what way did the very earliest Christians apprehend that gospel?
15780	Indeed, Ritschl asks, why is not Buddhism as good as such Christianity?
15780	Is there any escape from this situation, short of the return to the authority of Church or Scripture in the ancient sense?
15780	Kings know anything about the law?
15780	Men ask, could the law, or even any greater part of it, have been given to nomads in the wilderness?
15780	One is fain to ask: What right has any man to publish a scrap- book of his musings?
15780	Or was it that in Jesus Messiah has come?
15780	Or was it the faith of the Messiah, the reverence for the Messiah, directed to the person of Jesus?
15780	The question is, upon what does the tortoise stand?
15780	The work taken as a whole is so bewildering that one finds himself asking,''What is Ritschl''s method?''
15780	They can not be uncatholic in spirit, else how should they be identical in meaning with the great Catholic creeds?
15780	Transl.,_ What is Christianity?_ T.B.
15780	Was Gladstone''s attitude intelligible?
15780	Was it an isolated achievement, or was it part of a general movement?
15780	Was it not merely a question of degrees?
15780	Was it that the Kingdom of God was near, that the Son of Man would come?
15780	Was it the longing for the coming of the Kingdom of God, the striving after the righteousness of the Sermon on the Mount?
15780	Was it, Repent, or was it, Believe on the Lord Jesus, or was it both, and which had the greater emphasis?
15780	Was the name of Jesus used in the formulas of worship before the time of Paul?
15780	What are some facts of this inner life?
15780	What are the facts of the religious experience?
15780	What becomes of Confucianists and Shintoists, who have never heard of the historic Christ?
15780	What can possibly be the worth of a whole of which the parts have no worth?
15780	What is Christianity?
15780	What is the relation of language to thought and of thought to fact?
15780	What was the central principle in the shaping of the earliest stages of the new community, both as to its thought and life?
15780	What was the demand upon the hearer?
15780	What word dominated the preaching?
15780	Why did they reject books which we know were read for edification in the early churches?
15780	Why is not that also the result of the activity of the ego?
15780	Why is not the ego, the thinking subject, all that is, the creator of the world, according to the laws of thought?
15780	Why must there be a_ Ding- an- sich_?
15780	Why not, if we can only in spirit come near to Christ and God?
15780	Why reduce the world of matter to just a point?
15780	Yet sooner or later we come to the child''s question: Who made God?
15780	Yet, as Ritschl describes this guidance, in the exigency of his contention against mysticism, have we anything different?
15780	_ Wie wurden die Bücher des neuen Testaments heilige Schrift?_ Tübingen, 1907.
3743	Art thou the man of God that came from Judah? 3743 Canst thou by searching find out God; canst thou find out the Almighty to perfection?"
3743	--And what then?
3743	18,"Tell me, I pray thee, where the seer''s house is?
3743	3. Who is there among you of all his people?
3743	After the lot had designated Jonah to be the offender, they questioned him to know who and what he was?
3743	After this, who can doubt the bountifulness of the Christian Mythology?
3743	And Joshua fell on his face to the earth, and did worship and said unto him, What saith my Lord unto his servant?"
3743	And what is the difference?
3743	And what then?
3743	And what then?
3743	And what then?
3743	And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer?
3743	Are these things, and the blessings they indicate in future, nothing to, us?
3743	Are we sure that the books that tell us so were written by his authority?
3743	BUT if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes?
3743	BUT some perhaps will say-- Are we to have no word of God-- no revelation?
3743	But how was Jesus Christ to make anything known to all nations?
3743	But why must the moon stand still?
3743	Can our gross feelings be excited by no other subjects than tragedy and suicide?
3743	Can we conceive anything more destructive to morality than this?
3743	Do we not see a fair creation prepared to receive us the instant we are born-- a world furnished to our hands, that cost us nothing?
3743	Do we want to contemplate his mercy?
3743	Do we want to contemplate his munificence?
3743	Do we want to contemplate his power?
3743	Do we want to contemplate his wisdom?
3743	Does not the creation, the universe we behold, preach to us the existence of an Almighty power, that governs and regulates the whole?
3743	First, Canst thou by searching find out God?
3743	For what reason, or on what authority, should we do this?
3743	From whence, I ask, could he gain that knowledge, but from the study of the true theology?
3743	Having published his predictions, he withdrew, says the story, to the east side of the city.--But for what?
3743	How happened it that he did not discover America?
3743	How then is it that those people pretend to reject reason?
3743	If the writer meant that he( God) buried him, how should he( the writer) know it?
3743	If they lied in one genealogy, why are we to believe them in the other?
3743	In fine, do we want to know what God is?
3743	Is it not reasonable to suppose that by the cherubims he meant the temple at Jerusalem, where they had figures of cherubims?
3743	Is it we that light up the sun; that pour down the rain; and fill the earth with abundance?
3743	Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead?
3743	Of this class are, EZEKIEL and DANIEL; and the first question upon these books, as upon all the others, is, Are they genuine?
3743	Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator?
3743	Or of what use is it that this immensity of worlds is visible to man?
3743	Secondly, Canst thou find out the Almighty to perfection?
3743	Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste?
3743	Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak?
3743	The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine?
3743	The question upon this passage is, At what time did the Jebusites and the children of Judah dwell together at Jerusalem?
3743	This brings on a supposed expostulation between the Almighty and the prophet; in which the former says,"Doest thou well to be angry for the gourd?
3743	Those books, therefore, have neither been written by the men called apostles, nor by imposters in concert.--How then have they been written?
3743	To what cause then are we to assign this skulking?
3743	What certainty then can there be in the Bible for any thing?
3743	What have ye still to offer against the pure and moral religion of deism, in support of your system of falsehood, idolatry, and pretended revelation?
3743	What is it that we have learned from this pretended thing called revealed religion?
3743	What is it we want to know?
3743	What more does man want to know, than that the hand or power that made these things is divine, is omnipotent?
3743	What occasion could there be for moonlight in the daytime, and that too whilst the sun shined?
3743	What shadow of pretence have ye now to produce for continuing the blasphemous fraud?
3743	What then can we say of these prophets, but that they are impostors and liars?
3743	Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind?
3743	Who is there among you of all his people?
3743	Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where?
3743	Why then is it to be supposed they have changed with respect to man?
3743	Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else?
3743	Would they believe me a whit the more if the thing had been a fact?
3743	[ NOTE by Paine: If it should be asked, how can man know these things?
3743	and in the same manner, what beyond the next boundary?
3743	are we sure that the Creator of man commissioned those things to be done?
3743	or why should we( the readers) believe him?
3743	that is, were they written by Ezekiel and Daniel?
3743	were they written by the persons to whom they are ascribed?
60488	And he said unto them, How is it that ye sought me? 60488 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us?
60488	He was taken from prison and from judgment: and who shall declare his generation? 60488 Is he the God of the Jews only?
60488	Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 60488 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders?
60488	What is the object of this unparalleled, this mysterious incarnation? 60488 When Jesus came into the coasts of CÃ ¦ sarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
60488	Wherewith shall I come before the Lord( said the prophet Micah),"and bow myself before the high God?
60488	Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 60488 And he said unto them, What would ye that I should do for you? 60488 And he saith unto them, Whose is this image and superscription? 60488 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? 60488 And why did God make himself man? 60488 Are we then to pronounce all divine incarnation false, every tradition of it spurious? 60488 Are we to infer that these faults have the same origin as the doctrines with which they are intermixed, and that they are both divinely inspired? 60488 Are we, therefore, to affirm that those laws are necessary, and that no deviation from them is possible in nature? 60488 But He answered and said unto them,Why do ye also transgress the commandment of God by your tradition?
60488	But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
60488	But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of?
60488	But he is pre- eminently the seer:"Is not the seer here?"
60488	But if ye believe not his writings, how shall ye believe my words?"
60488	But what images so strike, so penetrate the soul?
60488	But why an attack of this character, so indirect and little complete?
60488	By a voice from without or by an internal inspiration?
60488	By what marks can we distinguish the Divine origin of this special revelation that became the Christian religion?
60488	By what ways did Jesus Christ penetrate the human soul to accomplish this great work?
60488	Did they act up to their teachings, and accomplish what they attempted?
60488	Did they cause humanity to make any great progress, and open to it horizons which it had not before known?
60488	Did they really change the moral and social condition of nations?
60488	Do these two monuments form but one single edifice?
60488	For what is it that unites in a church if it is not faith?
60488	Had He not to do so when invested with the attributes of humanity, among contemporaries, and even in his own family?
60488	Has God need of man''s concurrence?
60488	Has it a rightful claim to all this power?
60488	Have they, or not, a meaning and an object?
60488	Have we not daily the example and the spectacle before our eyes?
60488	Have you then completely forgotten, or have you never thoroughly comprehended, humanity and the history of humanity?
60488	He acts, it is said, only by general and permanent laws: how can we implore His interference in favour of our special and exceptional desires?
60488	He has himself his moments of sadness, of disquietude:"And Moses cried unto the Lord, saying, What shall I do unto this people?
60488	He is immutable, ever perfect, and ever the same: how is it conceivable that He lends Himself to the fickleness of human sentiments and wishes?
60488	He saith unto them, But whom say ye that I am?
60488	How did He win the human soul to the Christian faith, in order to snatch it from evil and to save it?
60488	How did he, in each instance, reach such a haven of repose?
60488	How did those who were its witnesses and instruments think and speak of it at the moment when it was manifested?
60488	How does life become sad?
60488	How had God spoken to Abraham?
60488	How has he come there?
60488	How is his liberty compatible with the laws which govern him and the world?
60488	How is it that we find it so charming to give it this name, and regard it under this aspect?
60488	How is the great event thus characterised by M. Ewald proved?
60488	How lead them back to Christianity?
60488	How sound closely the mysteries of such a person and such a purpose?
60488	How was the Divine Incarnation accomplished in man?
60488	If good, how then has evil found admission?
60488	Impossible that men should not feel themselves bound to act towards each other as God has done to them; and towards what man is not charity a duty?
60488	In holding this language, what in effect is Dr. Chalmers doing?
60488	Is good or is evil the condition and the law of man and of the world?
60488	Is he a passive instrument of fate, or a responsible agent?
60488	Is it by virtue of experience that the child trusts to the words of its mother, that it has faith in all she tells it?
60488	Is it destined to fall with the monarchy of Solomon, or to languish and die out in the midst of the struggles and disasters of Judah and of Israel?
60488	Is it, then, in His own name that Jesus Christ teaches and commands?
60488	Is its influence legitimate, as well as efficacious?
60488	Is this the normal and definitive state of man and of the world?
60488	Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?
60488	Laws there are which govern them;--is there a legislator?
60488	Miracles formerly constituted the great force of the sermon, at the present day what are they but a secret source of embarrassment?
60488	Tell us therefore, What thinkest thou?
60488	That second history, is it comprised and written beforehand in the first?
60488	They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
60488	What are its source and its nature?
60488	What are the elements and the essential facts which constitute it, and upon which it is founded?
60488	What are the ties and relations which connect him with the Legislator of the world?
60488	What are their beginning and their end?
60488	What are they in comparison and in contact with Christian nations?
60488	What connection and harmony between the purest, the most generous, instincts of the human soul, and the dogma of God''s Redemption?
60488	What did Moses do to obtain a renown so great and so enduring?
60488	What does it affirm itself in support of its claim to the moral conquest of mankind?
60488	What great progress, what salutary changes, have been effected?
60488	What is man himself, but an incomplete and imperfect incarnation of God?
60488	What is the full import of this title?
60488	What is the full meaning of these words?
60488	What is the meaning of this?
60488	What is the origin of each, and whither does each tend?
60488	What is to become, in this absolute ruin of the nationality of the Jews, of their God, and their faith?
60488	What mean these inward disquietudes,--these alternate impulses of pride and weakness?
60488	What need to add more?
60488	What need to mention that in speaking of the finite world, I do not mean to speak of the material world alone?
60488	What passed in that divine soul during that human existence?
60488	What shall I say unto them?
60488	What sincerity and what firmness ever showed themselves more strikingly than those that grew out of the faith of St. Paul?
60488	What teach, what command, in that speech full of authority?
60488	What the signification of the inspiration of the sacred volumes?
60488	What then ensues?
60488	What then is this but to pretend to comprehend God?
60488	What was the positive extent of this primal revelation, the necessary attendant upon creation, which occurred in the first relation of God with man?
60488	What wonder if Christ has in these days to encounter such adversaries?
60488	When it has no other God than the universe, no other man than the chief of the mammalia, what is it but a mere system of Zoology?
60488	Whence come this commingling and this strife?
60488	Whence comes this Utopia of innocence and bliss in the cradle of the human race?
60488	Whence does the world proceed, and whence does man appear in the midst of it?
60488	Whence in him this harmony between the philosopher and the Christian?
60488	Where are these nations at the present day, more than two thousand years after the appearance of these glorious characters in their history?
60488	Wherefore suffering and death?
60488	Who does not see how this sublime fact exalts man''s dignity at the same time that it illustrates the worth of man''s nature?
60488	Who is there that does not discern an essential, an absolute difference between what is general and what is necessary?
60488	Who shall define the possible contingencies, or fathom the mysteries of this relation?
60488	Who shall sound the depth of the fall, and of the change which it brought into the moral condition of its author?
60488	Who shall weigh the consequences of this change to the state and the moral dispositions of man''s descendants?
60488	Why did these four essential systems-- sensualism, idealism, scepticism, and mysticism, appear from the most ancient times?
60488	Why has he left Chaldà ¦ a?
60488	Why prayer?
60488	Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil?
60488	and be baptized with the baptism that I am baptized with?
60488	and by what right do they oppose his nature to his providence, if his nature is, to us, an impenetrable mystery?
60488	how does it lose its illusions?
60488	is he not also of the Gentiles?
60488	or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
60488	shall I come before him with burnt offerings, with calves of a year old?
60488	shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
60488	why is it that the intimate experience of my own heart can not express itself in a forcible protest against any such opinion?
60488	wist ye not that I must be about my Father''s business?
60488	{ 147} Is it possible to determine in words of greater precision the religious and moral object of the inspiration?
60488	{ 178} Can He not, if He will, accomplish all his designs by himself, and through the fulness of his omnipotence?"
60488	{ 206} But what, in this decline, will become of the law revealed on Sinai to Moses?
60488	{ 212} And shall, then, the Hebrews oppose no efficacious resistance to these reverses?
60488	{ 245} What Reformer, other than Jesus Christ, ever held to his followers such language?
60488	{ 248} What does He say to them?
60488	{ 258} Need I say more?
60488	{ 278} Is it lawful to give tribute unto Cesar, or not?
60488	{ 287} Another day,"came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
60488	{ 36} In what does this dogma consist?
60488	{ 3} Under the empire of these laws, man feels and calls himself free: is he so in reality?
60488	{ 47} To what does this idea of a primal time, without strife, without sin, and without pain, correspond?
60488	{ 49} Is this a pleasure foreign to all personal sentiment, to all secret reference to ourselves, the pleasure, that is to say, of a simple spectator?
60488	{ 5} I borrow the following admirable observations from M. de Châteaubriand:--"Why does not the ox as I do?
60488	{ 62} Whence comes this power?
60488	{ 80} And are we then to regard this merely as a pious, a generous illusion, a devotedness as vain as admirable?
60488	{ 87} Do you ignore absolutely what the people really is, and what all those nations are that cover the surface of the earth?
60488	{ 95}''Whither, whither, O Lord, marches the earth in the heavens?''"
60488	{ 97} Have you well weighed all this?
60488	{ xiii} Does it comprehend properly, does it suitably carry on the warfare in which it is engaged?
621	( 118) Our great American revivalist Finney writes:I said to myself:''What is this?
621	( 202) Well, what were its good fruits for Margaret Mary''s life? 621 Heavens, how can I speak of it?
621	How are we to conceive,Principal Caird writes,"of the reality in which all intelligence rests?"
621	How does it work when we thus anticipate God by going our own way? 621 I then closed my eyes for a few minutes, and seemed to be refreshed with sleep; and when I awoke, the first inquiry was, Where is my God?
621	Is there, then,our author continues,"no solution of the contradiction between the ideal and the actual?
621	It is as high as heaven; what canst thou do?--deeper than hell; what canst thou know?
621	She burst out weeping, and said,''O Richard, what made you fight?'' 621 The spiritual life,"he writes,"justifies itself to those who live it; but what can we say to those who do not understand?
621	What for?
621	What is the answer which Jesus sends to John the Baptist?
621	What shall I think of it?
621	Wherefore?
621	''And where shall I do that, Lord?''
621	''But,''said I,''is that possible?''
621	''Some one ought to do it, but why should I?''
621	''Some one ought to do it, so why not I?''
621	''What is it that is finished?''
621	''Why,''I asked of myself,''does the author use these terms?
621	( 328) Ought it to be assumed that in all men the mixture of religion with other elements should be identical?
621	( 333) How indeed could it be otherwise?
621	); H. L. HASTINGS: The Guiding Hand, or Providential Direction, illustrated by Authentic Instances, Boston, 1898(?).
621	--"How did I come to be?
621	------------------------------------- What shall we now say of the attributes called moral?
621	------------------------------------- What, now, must we ourselves think of this question?
621	--or shall we do so with enthusiastic assent?
621	..."Why does man go out to look for a God?...
621	; Brainerd''s, 212; Alline''s, 217; Oxford graduate''s, 221; Ratisbonne''s, 223; instantaneous, 227; is it a natural phenomenon?
621	?_ A.
621	After this distinct revelation had stood for some little time before my mind, the question seemed to be put,''Will you accept it now, to- day?''
621	After this, with difficulty I got to sleep; and when I awoke in the morning my first thoughts were: What has become of my happiness?
621	Again, are men the factors of some dream, the dream- like unsubstantiality of which they comprehend at such eventful moments?
621	And how should I have cried, since I was swooning with happiness within?
621	And if it be so, how can any possible judge or critic help being biased in favor of the religion by which his own needs are best met?
621	And in what form should we conceive of that"union"with it of which religious geniuses are so convinced?
621	And it being said to her in the going out,_ Where is thy faith?
621	And second, What is its importance, meaning, or significance, now that it is once here?
621	And second, ought we to consider the testimony true?
621	And what could it matter, if all propositions were practically indifferent, which of them we should agree to call true or which false?
621	And what had they exactly in their several individual minds, when they delivered their utterances?
621	And what then?
621	And why may not religion be a conception equally complex?
621	Are the men of this world right, or are the saints in possession of the deeper range of truth?
621	Are there not hereabouts some points of application for a renovated and revised ascetic discipline?
621	Are you any more prepared for heaven, or fitter to appear before the impartial bar of God, than when you first began to seek?
621	Are you any nearer to conversion now than when you first began?
621	At once I replied,''Will you take the desire away?''
621	But I can not keep myself from being either crazy or an idiot; and, as things are, from whom should I ask pity?
621	But do you wish, Lord, that I should inclose in poor and barren words sentiments which the heart alone can understand?"
621	But how came I, then, to this perception of it?
621	But in all seriousness, can such bald animal talk as that be treated as a rational answer?
621	But make a mother of her, and what have you?
621	But now, I ask you, how can such an existential account of facts of mental history decide in one way or another upon their spiritual significance?
621	But the idea of him, I said, how did I ever come by the idea?
621	But verily, how stands it with her arguments?
621	But what matters it in the end whether we call such a state of mind religious or not?
621	But why in the name of common sense need we assume that only one such system of ideas can be true?
621	Can modern idealism give faith a better warrant, or must she still rely on her poor self for witness?
621	Can philosophy stamp a warrant of veracity upon the religious man''s sense of the divine?
621	Can things whose end is always dust and disappointment be the real goods which our souls require?
621	Can you believe it?
621	Did I stop to ask a single question?
621	Did he not love me?
621	Do mystical states establish the truth of those theological affections in which the saintly life has its root?
621	Do they deduce a new spiritual judgment from their new doctrine of existential conditions?
621	Do they frankly forbid us to admire the productions of genius from now onwards?
621	Do we accept it only in part and grudgingly, or heartily and altogether?
621	Do you not blush with shame at wishing that a knife should be your master?
621	Does God really exist?
621	Does it act, as well as exist?
621	Does it furnish any_ warrant for the truth_ of the twice- bornness and supernaturality and pantheism which it favors?
621	Does this temperamental origin diminish the significance of the sudden conversion when it has occurred?
621	Everything in me awoke and received a meaning.... Why do I look farther?
621	Finney, what ails you?''
621	First of all, then, I ask, What does the expression"mystical states of consciousness"mean?
621	First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously?
621	First, what is the nature of it?
621	For what seriousness can possibly remain in debating philosophic propositions that will never make an appreciable difference to us in action?
621	Had I not found my God and my Father?
621	Had he not called me?
621	Has he made religion universal by coercive reasoning, transformed it from a private faith into a public certainty?
621	Has he rescued its affirmations from obscurity and mystery?
621	Has science made too wide a claim?
621	Have I not said the state is utterly beyond words?"
621	He came and, placing his hand upon my shoulder, said:''Do you not want to give your heart to God?''
621	He then said,''Are you in pain?''
621	How can I learn aught when naught I know?
621	How can the devotee show his loyalty better than by sensitiveness in this regard?
621	How do we part off mystical states from other states?
621	How does he exist?
621	How is success to be absolutely measured when there are so many environments and so many ways of looking at the adaptation?
621	How should you know their true nature, since one knows only what one can comprehend?
621	How, then, should we_ act_ on these facts?
621	How_ can_ you measure their worth without considering whether the God really exists who is supposed to inspire them?
621	I ask you, what is human life?
621	I asked them what place that was?
621	I feel the pressure of his hand, I feel something else which fills me with a serene joy; shall I dare to speak it out?
621	I halted but a moment, and then, with a breaking heart, I said,''Dear Jesus, can you help me?''
621	I now turn to my second question: What is the objective"truth"of their content?
621	I say God, but why?
621	If I, being a wretch and damned sinner, could be redeemed by any other price, what needed the Son of God to be given?
621	If it did not, wherein would its superiority consist?
621	If one with Omnipotence, how can weariness enter the consciousness, how illness assail that indomitable spark?
621	If so, in what shape does it exist?
621	If the inner dispositions are right, we ask, what need of all this torment, this violation of the outer nature?
621	If the natural world is so double- faced and unhomelike, what world, what thing is real?
621	If we are sick souls, we require a religion of deliverance; but why think so much of deliverance, if we are healthy- minded?
621	If we can not explain physical light, how can we explain the light which is the truth itself?
621	If we were to ask the question:"What is human life''s chief concern?"
621	If, then, the entire work is finished, all the debt paid, what remains for me to do?''
621	In other words, is the existence of so many religious types and sects and creeds regrettable?
621	In our own attitude, not yet abandoned, of impartial onlookers, what are we to say of this quarrel?
621	In the healthiest and most prosperous existence, how many links of illness, danger, and disaster are always interposed?
621	In the mean time while thus exercised, a thought arose in my mind, what can it mean?
621	In what facts does it result?
621	Into what definite description can these words be translated, and for what definite facts do they stand?
621	Is an instantaneous conversion a miracle in which God is present as he is present in no change of heart less strikingly abrupt?
621	Is it necessary, some of you have asked, as one example after another came before us, to be quite so fantastically good as that?
621	Is it not surprising that health exists at all?
621	Is it possible that I, in that moment, felt what some of the saints have said they always felt, the undemonstrable but irrefragable certainty of God?
621	Is not it a maimed happiness-- care and weariness, weariness and care, with the baseless expectation, the strange cozenage of a brighter to- morrow?
621	Is not its blessedness a fragile fiction?
621	Is not your joy in it a very vulgar glee, not much unlike the snicker of any rogue at his success?
621	Is such a"more"merely our own notion, or does it really exist?
621	Is the saint''s type or the strong- man''s type the more ideal?
621	Is there in life any purpose which the inevitable death which awaits me does not undo and destroy?
621	May not voluntarily accepted poverty be"the strenuous life,"without the need of crushing weaker peoples?
621	Of what I shall do to- morrow?
621	Oh, happy child, what should I do?
621	Or how does it assist me to plan my behavior, to know that his happiness is anyhow absolutely complete?
621	Or is dogmatic or scholastic theology less doubted in point of fact for claiming, as it does, to be in point of right undoubtable?
621	Ought all men to have the same religion?
621	Ought it, indeed, to be assumed that the lives of all men should show identical religious elements?
621	Ought they to approve the same fruits and follow the same leadings?
621	Ought we not, whether we dig or plough or eat, to sing this hymn to God?
621	Pray, what specific act can I perform in order to adapt myself the better to God''s simplicity?
621	Religion, whatever it is, is a man''s total reaction upon life, so why not say that any total reaction upon life is a religion?
621	Severed like cobwebs, broken like bubbles in the sun--"Wo sind die Sorge nun und Noth Die mich noch gestern wollt''erschlaffen?
621	She asked always earnestly,''When shall I be perfectly thine, O my God?''
621	Should we not love it; should we not feel buoyed up by the Eternal Arms?"
621	So what good will it do you to think all your lives,''Oh, I have done evil, I have made many mistakes''?
621	The mere possibility of producing milk from grass, cheese from milk, and wool from skins; who formed and planned it?
621	The poet says, Dear City of Cecrops; and wilt thou not say, Dear City of Zeus?
621	The question, What are the religious propensities?
621	The questions"Why?"
621	The subject of Saintliness left us face to face with the question, Is the sense of divine presence a sense of anything objectively true?
621	The whole feud revolves essentially upon two pivots: Shall the seen world or the unseen world be our chief sphere of adaptation?
621	Then I flung myself on the ground, and at last awoke covered with blood, calling to the two surgeons( who were frightened),''Why did you not kill me?
621	Then there crept in upon me so gently, so lovingly, so unmistakably, a way of escape, and what was it after all?
621	Then what was to me an audible voice said:''Are you willing to give up everything to the Lord?''
621	There was a sincerity about this man that carried conviction with it, and I found myself saying,''I wonder if God can save_ me_?''
621	These questions"Why?"
621	They drew the cord tight with all their strength and asked me,''Does it hurt you?''
621	Thy cowl, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy merits?
621	To the believer in moralism and works, with his anxious query,"What shall I do to be saved?"
621	To what psychological order do they belong?
621	Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume?
621	Under what form will this fear crush me?
621	Was there not a Church into which I might enter?...
621	We are It already; how to know It?"
621	Well, how is it with these fruits?
621	Well, what did I do?
621	What are we to think of all this?
621	What can be more base and unworthy than the pining, puling, mumping mood, no matter by what outward ills it may have been engendered?
621	What could I do?
621	What have I done to deserve this excess of severity?
621	What is he?
621	What is it, indeed, that keeps existence exfoliating?
621	What is its cash- value in terms of particular experience?
621	What is more injurious to others?
621	What is the particular truth in question_ known as_?
621	What less helpful as a way out of the difficulty?
621	What may the practical fruits for life have been, of such movingly happy conversions as those we heard of?
621	What more have we to say now than God said from the whirlwind over two thousand five hundred years ago?
621	What must I do to please thee?
621	What single- handed man was ever on the whole as successful as Luther?
621	What then must the person do?
621	What will be the outcome of all my life?
621	What will be the outcome of what I do to- day?
621	What would happen if the final stage of the trance were reached?
621	When I came to him he burst into tears and said:''Richard, will you forgive me for striking you?''
621	When I waked in the morning, the first thought would be, Oh, my wretched soul, what shall I do, where shall I go?
621	When S. had finished his prayer and was turning to sleep, the brother said,''Do you still keep up that thing?''
621	When could it be evil when thou wert near?
621	When such a conquering optimist as Goethe can express himself in this wise, how must it be with less successful men?
621	When we think certain states of mind superior to others, is it ever because of what we know concerning their organic antecedents?
621	Whence am I?
621	Wherefore did I come?
621	Why are twice two four?
621	Why can I not write down the inconceivable influences, consolations, and peace which I felt interiorly?
621	Why do n''t you manage it somehow?"
621	Why does he not say"the atoning work"?''
621	Why not simply leave pathological questions out?
621	Why regret a philosophy of evil, a mind- curer would ask us, if I can put you in possession of a life of good?
621	Why should I do anything?
621	Why should I live?
621	Why then not call these reactions our religion, no matter what specific character they may have?
621	Why would you not let me die?''
621	Will you be the slave of a knife or the slave of Jesus Christ?
621	Would martyrs have sung in the flames for a mere inference, however inevitable it might be?
621	Yet he finds himself forced to write:--"What right have we to believe Nature under any obligation to do her work by means of complete minds only?
621	Yet how believe as the common people believe, steeped as they are in grossest superstition?
621	You have been seeking, praying, reforming, laboring, reading, hearing, and meditating, and what have you done by it towards your salvation?
621	_ Have you had any experiences which appeared providential?_ A.
621	_ Je m''en fiche_ is the vulgar French equivalent for our English ejaculation"Who cares?"
621	_ Things are wrong with them_; and"What shall I do to be clear, right, sound, whole, well?"
621	_ What does Religion mean to you?_ A.
621	_ What is your notion of sin?_ A.
621	_ What is your temperament?_ A.
621	_ What things work most strongly on your emotions?_ A. Lively songs and music; Pinafore instead of an Oratorio.
621	a common person says to himself about a vexed question; but in a"cranky"mind"What must I do about it?"
621	and in what proportion may it need to be restrained by other elements, to give the proper balance?
621	and must our means of adaptation in this seen world be aggressiveness or non- resistance?
621	and say outright that no neuropath can ever be a revealer of new truth?
621	and the question, What is their philosophic significance?
621	and"What next?"
621	how did it come about?
621	in a penny?_ she threw it away, begging pardon of God for her fault, and saying,''No, Lord, my faith is not in a penny, but in thee alone.''
621	until this came:''Why do you not accept it_ now_?''
621	what is its constitution, origin, and history?
621	what shall I do now?''
621	what shall I do?''
621	what shall all these do?
621	what shall the law of Moses avail?
14328	Man,she might say,"why dost thou pursue me with thy daily complainings?
14328	''And he who lacks something is not in all points self- sufficing?''
14328	''And how can that be?''
14328	''And that those who are wicked are unhappy is clear in manifold ways?''
14328	''And that which either tries or amends advantageth?''
14328	''And what is that?''
14328	''And why so?''
14328	''But a man lacks that of which he is in want?''
14328	''But can God do evil, then?''
14328	''But dost not thou allow that all which is good is good by participation in goodness?''
14328	''But if anything should, will it have the least success against Him whom we rightly agreed to be supreme Lord of happiness?''
14328	''But if the bad were to attain the good which is_ their_ object, they could not be bad?''
14328	''But it is certain that by the attainment of good men become good?''
14328	''But that same highest good can not do evil?''
14328	''Canst thou, then, doubt that he whom thou seest to have accomplished what he willed had also the power to accomplish it?''
14328	''Did I not say truly that something is missing, whereby, as through a breach in the ramparts, disease hath crept in to disturb thy mind?
14328	''Does the beauty of the fields delight you?
14328	''Dost thou understand?''
14328	''Dost thou, then, see the consequence of all that we have said?''
14328	''Hast thou discerned also the causes why this is so?''
14328	''How should I not?''
14328	''How so?''
14328	''How so?''
14328	''How, pray?''
14328	''In what way, pray?''
14328	''In what way?''
14328	''Is good, then?''
14328	''Is there anyone, then, who thinks that men are able to do all things?''
14328	''Is there aught, thinkest thou, amid these mortal and perishable things which can produce a state such as this?''
14328	''Is this thy question: Whether I know myself for a being endowed with reason and subject to death?
14328	''Nay; what consequence?''
14328	''Or perhaps it is a long train of servants that makes thee happy?
14328	''So wert thou, then, in the plenitude of thy wealth, supporting this insufficiency?''
14328	''That which advantageth thou callest good, dost thou not?''
14328	''Then, again, who does not see how empty, how foolish, is the fame of noble birth?
14328	''Then, all men, good and bad alike, with one indistinguishable purpose strive to reach good?''
14328	''Then, canst thou say what man is?''
14328	''Then, do the good attain their object?''
14328	''Then, in respect of what he can accomplish a man is to be reckoned strong, in respect of what he can not accomplish weak?''
14328	''Then, the injurer would seem more wretched than the injured?''
14328	''Then, thou didst want the presence of the one, the absence of the other?''
14328	''Then, what seek ye by all this noisy outcry about fortune?
14328	''Then, what shall I say of the pleasures of the body?
14328	''Thinkest thou I had laid up for myself store of enmities enough?
14328	''Thinkest thou, then, this combination of qualities to be obscure and without distinction, or rather famous in all renown?
14328	''Thou dost not doubt, I suppose, that it is natural for the feet to discharge this function?''
14328	''Thou dost not doubt, then, that those who deserve punishment are wretched?''
14328	''Walking is man''s natural motion, is it not?''
14328	''Was it not because either something was absent which thou wouldst not have absent, or present which thou wouldst have away?''
14328	''We judge happiness to be good, do we not?''
14328	''Well,''said I,''what then?''
14328	''What is it, then, poor mortal, that hath cast thee into lamentation and mourning?
14328	''What is it?''
14328	''What is that?''
14328	''What is that?''
14328	''What is that?''
14328	''What is that?''
14328	''What need to speak of the forged letters by which an attempt is made to prove that I hoped for the freedom of Rome?
14328	''What now shall I say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky?
14328	''What of the good fortune which is given as reward of the good-- do the vulgar adjudge it bad?''
14328	''What then?''
14328	''Whither?''
14328	''Who can venture to deny it?''
14328	''Why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us?
14328	''Why, what other way is there beside these?''
14328	''Why, what?''
14328	''Why, who would venture to deny it?''
14328	''Wouldst thou deny that every wicked man deserves punishment?''
14328	''Yet how is it possible that thou knowest not what is the end of existence, when thou dost understand its source and origin?
14328	''Yet they are able to do evil?''
14328	Again I ask, Is Fortune''s presence dear to thee if she can not be trusted to stay, and though she will bring sorrow when she is gone?
14328	Am I alone to be forbidden to do what I will with my own?
14328	And do not also the things believed inanimate on like grounds of reason seek each what is proper to itself?
14328	And if there is in them no beauty to be desired, why shouldst thou either grieve for their loss or find joy in their continued possession?
14328	And what plague is more effectual to do hurt than a foe of one''s own household?''
14328	Are friends any protection who have been attached by fortune, not by virtue?
14328	Are not the limbs of the wealthy sensitive to the winter''s cold?
14328	Are riches, I pray thee, precious either through thy nature or in their own?
14328	Are willed actions, then, tied down to any necessity in_ this_ case?''
14328	Art fain to lead a life of pleasure?
14328	Art thou minded to put on the splendour of official dignity?
14328	Art thou, then, minded to cast up a reckoning with Fortune?
14328	Art_ thou_ decked with spring''s flowers?
14328	Brutus, Cato-- where are they?
14328	But answer this also, I pray thee: rememberest thou that thou art a man?''
14328	But did I deserve such a fate from the Fathers also?
14328	But didst thou see a man endued with wisdom, couldst thou suppose him not worthy of reverence, nor of that wisdom with which he was endued?''
14328	But does their repute last for ever, even in the land of their origin?
14328	But how can it be that things foreseen should ever fail to come to pass?
14328	But how can man''s freedom be reconciled with God''s absolute foreknowledge?
14328	But how?
14328	But in this series of linked causes is there any freedom left to our will, or does the chain of fate bind also the very motions of our souls?''
14328	But what if Sense and Imagination were to gainsay Thought, and declare that universal which Thought deems itself to behold to be nothing?
14328	But, close in fleshly wrappings held, The blinded mind of man can never Discern-- so faint her taper shines-- The subtle chain that all combines?
14328	But, tell me, dost thou remember the universal end towards which the aim of all nature is directed?''
14328	Can it be that Thou disdainest Only man?
14328	Can not the rich feel hunger?
14328	Can not they thirst?
14328	Can the fame of a single Roman penetrate where the glory of the Roman name fails to pass?
14328	Can ye ever surpass the elephant in bulk or the bull in strength?
14328	Can ye excel the tiger in swiftness?
14328	Canst thou force from its due tranquillity the mind that is firmly composed by reason?
14328	Consequently, if anything is about to be, and yet its occurrence is not certain and necessary, how can anyone foreknow that it will occur?
14328	Did I not often in days of old, before my servant Plato lived, wage stern warfare with the rashness of folly?
14328	Did it make them fit accusers that my condemnation was a foregone conclusion?
14328	Did not all pronounce thee most happy in the virtues of thy wife, the splendid honours of her father, and the blessing of male issue?
14328	Did, then, high power a curb impose On Nero''s phrenzied will?
14328	Didst thou not learn in thy childhood how there stand at the threshold of Zeus''two jars,''''the one full of blessings, the other of calamities''?
14328	Do my words sink into thy mind?
14328	Do they fall into error who deem that which is best to be also best deserving to receive the homage of reverence?
14328	Do they know what they ought to follow, but lust drives them aside out of the way?
14328	Do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship?
14328	Does the act of vision add any necessity to the things which thou seest before thy eyes?''
14328	Dost not see what infamy high position brings upon the bad?
14328	Dost thou count him to possess power whom thou seest to wish what he can not bring to pass?
14328	Dost thou imagine that which lacketh nothing can want power?''
14328	Dost thou know me?
14328	Dost thou long for power?
14328	Dost thou venture to boast thyself of the beauty of any one of them?
14328	Doth not the very aspect of this place move thee?
14328	Else how could ye the answer due Untaught to questions give, Were''t not that deep within the soul Truth''s secret sparks do live?
14328	Else, whence come lawsuits, except in seeking to recover moneys which have been taken away against their owner''s will by force or fraud?''
14328	For many have won a great name through the mistaken beliefs of the multitude-- and what can be imagined more shameful than that?
14328	For since nothing can be imagined better than God, how can we doubt Him to be good than whom there is nothing better?
14328	For this cause, not without reason, one of thy disciples asked,"If God exists, whence comes evil?
14328	For why do they forsake virtue and follow vice?
14328	Friends, why did ye once so lightly Vaunt me happy among men?
14328	Has fortune no shame-- if not at the accusation of the innocent, at least for the vileness of the accusers?
14328	Has it''scaped thee how Paullus paid a meed of pious tears to the misfortunes of King Perseus, his prisoner?
14328	Has man, then, any freedom, if the reign of law is thus absolute?
14328	Hath God decreed''twixt truth and truth There may such lasting warfare be, That truths, each severally plain, We strive to reconcile in vain?
14328	Have we no worth, We poor men, of all creation?
14328	Have we not counted independence in the category of happiness, and agreed that God is absolute happiness?''
14328	Have ye no good of your own implanted within you, that ye seek your good in things external and separate?
14328	Have, then, offices of state such power as to plant virtue in the minds of their possessors, and drive out vice?
14328	How e''en when haply found Hail that strange form he never knew?
14328	How find?
14328	How if thou hast drawn over- liberally from the good jar?
14328	How in the world, then, can want be driven away by riches?
14328	How often have I encountered and balked Conigastus in his assaults on the fortunes of the weak?
14328	How often have I thwarted Trigguilla, steward of the king''s household, even when his villainous schemes were as good as accomplished?
14328	In what way, then, are we to suppose that God foreknows these uncertainties as about to come to pass?
14328	Indeed, of what avail are written records even, which, with their authors, are overtaken by the dimness of age after a somewhat longer time?
14328	Is glory thy aim?
14328	Is it from ignorance of what is good?
14328	Is it shame or amazement that hath struck thee dumb?
14328	Is it that thou, too, even as I, mayst be persecuted with false accusations?''
14328	Is it thy endeavour to heap up money?
14328	Is not the cruelty of fortune against me plain enough?
14328	Is there anything more precious to thee than thyself?
14328	Is this the recompense of my obedience?
14328	Is this untrue?
14328	It is this: If one who had been many times consul chanced to visit barbaric lands, would his office win him the reverence of the barbarians?
14328	Knows he already what he seeks?
14328	Lastly, since every prize is desired because it is believed to be good, who can account him who possesses good to be without reward?
14328	Moreover, what is there that one man can do to another which he himself may not have to undergo in his turn?
14328	Nevertheless, to deprecate thy determination to be thought wretched, I ask thee, Hast thou forgotten the extent and bounds of thy felicity?
14328	Now, is any one of these movements compelled by any necessity?''
14328	Now, tell me, since thou doubtest not that God governs the world, dost thou perceive by what means He rules it?''
14328	Oh, why With rash and wilful hand provoke death''s destined day?
14328	Old?
14328	Or art thou dull"as the ass to the sound of the lyre"?
14328	Or do they knowingly and wilfully forsake the good and turn aside to vice?
14328	Or does he count the possibility of this loss a trifling matter?
14328	Or dost thou indeed set value on a happiness that is certain to depart?
14328	Or dost thou think otherwise?''
14328	Or is it that man''s inmost soul Once knew each part and knew the whole?
14328	Or is it the glitter of gems that allures the eye?
14328	Or is renown to be thought of no account?
14328	Or is the discord not in truth, Since truth is self consistent ever?
14328	Perhaps thou wonderest what is the sum of the charges laid against me?
14328	See''st thou, then, how all things in cognizing use rather their own faculty than the faculty of the things which they cognize?
14328	Shall I admit it?
14328	Shall I call the wish for the preservation of that illustrious house a crime?
14328	Shall I deny the charge, lest I bring shame on thee?
14328	Shall man''s insatiate greed bind_ me_ to a constancy foreign to my character?
14328	Shall we go over to those whom we have shown to be like brute beasts?
14328	Shall we, then, deem them truly blessed Whom such preferment hath made great?
14328	Suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly?
14328	The other for awhile affected to be patient, and, having endured to be abused, cried out derisively:"_ Now_, do you see that I am a philosopher?"
14328	Then I, gathering together what strength I could, began:''Is there still need of telling?
14328	Then art thou fain Clear and most plain Truth to discern, In the right way Firmly to stay, Nor from it turn?
14328	Then said she:''Have we not agreed that the good are happy, and the evil wretched?''
14328	Then said she:''What value wouldst thou put upon the boon shouldst thou come to the knowledge of the absolute good?''
14328	Then she:''Dost know nothing else that thou art?''
14328	Then what bounds can e''er restrain This wild lust of having, When with each new bounty fed Grows the frantic craving?
14328	Then, is power not to be reckoned in the category of good?
14328	Then, thinkest thou that man hath any power who can not prevent another''s being able to do to him what he himself can do to others?
14328	Think you they are wrong who strive to escape want?
14328	Thinkest thou that now, for the first time in an evil age, Wisdom hath been assailed by peril?
14328	Thinkest thou there is any stability in human affairs, when man himself vanishes away in the swift course of time?
14328	To escape your mortal doom?
14328	V.''Well, then, does sovereignty and the intimacy of kings prove able to confer power?
14328	Well, what is more weak and feeble than the blindness of ignorance?
14328	Wert thou ignorant of my character?
14328	What are they but mere gold and heaps of money?
14328	What better is this than the absurd vaticination of Teiresias?
14328	What curse shall I call down On hearts so dull?
14328	What difference, then, thinkest thou, is there, whether thou leavest her by dying, or she leave thee by fleeing away?''
14328	What else do tragedies make such woeful outcry over save the overthrow of kingdoms by the indiscriminate strokes of Fortune?
14328	What goods of thine have I taken from thee?
14328	What if not even now have I departed wholly from thee?
14328	What if this very mutability of mine is a just ground for hoping better things?
14328	What law can lovers move?
14328	What place can be left for random action, when God constraineth all things to order?
14328	What price wouldst thou not have given for this service in the fulness of thy prosperity when thou seemedst to thyself fortunate?
14328	What the power that doth restrain In his place the restless main, That within fixed bounds he keeps, Nor o''er earth in deluge sweeps?
14328	What to leaguèd peace hath bent Every warring element?
14328	What would exceed the rigour of this severity?
14328	What wrong have I done thee?
14328	What, then?
14328	Where are now the bones of stanch Fabricius?
14328	Wherefore doth the rosy morn Rise on Phoebus''car upborne?
14328	Wherefore, if wealth can not get rid of want, and makes new wants of its own, how can ye believe that it bestows independence?''
14328	While if they are beautiful in their own nature, what is that to thee?
14328	Who can an unknown end pursue?
14328	Who is so blest by Fortune as not to wish to change his state, if once he gives rein to a rebellious spirit?
14328	Who was there to join these distinct essences?
14328	Why all this furious strife?
14328	Why are Nature''s changes bound To a fixed and ordered round?
14328	Why art thou moved with empty transports?
14328	Why art thou silent?
14328	Why boast ye, then, so loud of race and high ancestral line?
14328	Why do tears stream from thy eyes?
14328	Why do they all draw their nourishment from roots as from a mouth dipped into the earth, and distribute the strong bark over the pith?
14328	Why does a strange discordance break The ordered scheme''s fair harmony?
14328	Why does it so happen?
14328	Why dost thou weep?
14328	Why should Phoebe rule the night, Led by Hesper''s guiding light?
14328	Why toil to seek it, if he knows?
14328	Why, can that which is plainly more efficacious than anything else be esteemed a thing feeble and void of strength?
14328	Why, if she can not be kept at pleasure, and if her flight overwhelms with calamity, what is this fleeting visitant but a token of coming trouble?
14328	Why, if thou scannest the infinite spaces of eternity, what room hast thou left for rejoicing in the durability of thy name?
14328	Why, surely does not the happiness of kings endure for ever?
14328	Why, then, dost bemoan thyself?
14328	Why, then, shouldst thou feel affright At the tyrant''s weakling might?
14328	Why, what amplitude or magnificence has glory when confined to such narrow and petty limits?
14328	Why, what hope of freedom is left to us?
14328	Why, who enjoys such settled felicity as not to have some quarrel with the circumstances of his lot?
14328	Yes; but have men in real life such soundness of mind that their judgments of righteousness and wickedness must necessarily correspond with facts?
14328	Yet is any of these thy concern?
14328	Yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body-- I mean fortune?
14328	Yet whence comes good, if He exists not?"
14328	Yet who does not scorn and contemn one who is the slave of the weakest and vilest of things-- the body?
14328	Yet who was it brought the charges by which I have been struck down?
14328	Yet, haply if he knoweth not, Why blindly seek he knows not what?
14328	Yet, when rank and power have fallen to the worst of men, did ever an Etna, belching forth flame and fiery deluge, work such mischief?
14328	[ G] What sort of power, then, is this which can not drive away the gnawings of anxiety, or shun the stings of terror?
14328	[ Q] Who for a good he knows not sighs?
14328	art thou but now come suddenly and a stranger to the scene of this life?
14328	art thou verily striving to stay the swing of the revolving wheel?
14328	had I deserved this by my way of life?
14328	is it_ thy_ fertility that swelleth in the fruits of autumn?
14328	then why burns man''s restless mind Truth''s hidden portals to unclose?
14328	why embracest thou an alien excellence as thine own?
14328	why,''I cried,''mistress of all excellence, hast thou come down from on high, and entered the solitude of this my exile?
14328	wilt thou bind with thy mandates the free spirit?
8909	_ If, then, it be enquired of him,_ can not God give to matter the faculty of thought?_ he will answer,_no!
8909	ARE NOT TRAITORS DISTINGUISHED BY PUBLIC HONORS?
8909	Adopting this supposition, it may be inquired, why Nature does not produce under our own eyes new beings-- new species?
8909	An unfaithful wife, does she outrage his heart?
8909	Are his organs sound?
8909	Are nations reduced to despair?
8909	Are these animals so indispensably requisite to Nature, that without them she can not continue her eternal course?
8909	Are these bonds cut asunder?
8909	Are they completely miserable?
8909	Are they not promised eternal salvation for their orthodoxy?
8909	Are they not the incessant dupes to their prejudices?
8909	Are we acquainted with the mechanism which produces attraction in some substances, repulsion in others?
8909	Are we in a condition to explain the communication of motion from one body to another?
8909	As soon as they are enriched by the means which you censure, are they not cherished, considered, and respected?
8909	At the same time nature refuses him every happiness, she opens to him a door by which he quits life; does he refuse to enter it?
8909	But does it depend on man to be sensible or not?
8909	But does not a profound sleep help to give him a true idea of this nothing?
8909	But has truth the power to injure him?
8909	But how can he foresee effects of which he has not yet any knowledge?
8909	But how can he, without experience, assure himself of the accuracy, of the justness of this association?
8909	But how has he become sensible?
8909	But in this case, does not the theologian, according to his own assertion, acknowledge himself to be the true atheist?
8909	But is not this organization itself the work of Nature?
8909	But it will be asked, and not a little triumphantly, from whence did she derive her motion?
8909	But it will be urged, has man always existed?
8909	But the question is, what gives birth to this idea in his brain?
8909	But what is the end?
8909	But what is the general direction, or common tendency, we see in all beings?
8909	But, how is he to acquire experience upon ideal objects, which his senses neither enable him to know nor to examine?
8909	But, what is it that constitutes climate?
8909	By what authority, then, do you object to my amassing treasure?
8909	Can I alter the received opinions of the world?
8909	Can any moral good spring from such blind assurance?
8909	Can be, with his dim optics, with his limited vision, fathom the human heart?
8909	Can he prevent his eyes, cast without design upon any object whatever, from giving him an idea of this object, from moving his brain?
8909	Can it not be perceived they are inherent in his nature?
8909	Can man at last flatter himself with having arrived at a fixed being, or must the human species again change?
8909	Can this imagination in one individual ever be the same as in another?
8909	Chagrin, remorse, melancholy, and despair, have they disfigured to him the spectacle of the universe?
8909	Do I not ardently love my God?
8909	Do I not behold, that no one is ashamed of adultery but the husband it has outraged?
8909	Do not nations unceasingly suffer from their follies?
8909	Do not thy follies, thy shameful habits, thy debaucheries, damage thine health?
8909	Do not thy vices every day dig thy grave?
8909	Do they not assure me that zeal is pleasing to him; that sanguinary inhuman persecutors have been his friends?
8909	Do they not know that they are hateful and contemptible?
8909	Do they wish to be undeceived?
8909	Do we not ourselves change?
8909	Does disgrace hold him out to the finger of scorn; does indigence menace him in an obdurate world?
8909	Does he not, in fact, circumscribe the attributes of the Deity, and deny his power, to suit his own purpose?
8909	Does it not appear to annihilate the universe to him, and him to the universe?
8909	Does it not furnish its disciples with the means of extricating themselves from the punishments with which it has so frequently menaced them?
8909	Does not Mahometanism cut off from all chance of future existence, consequently from all hope of reaching heaven, the female part of mankind?
8909	Does not all change around us?
8909	Does not either his happiness or his misery depend on the part he plays?
8909	Does not listlessness punish thee for thy satiated passions?
8909	Does not that deprive him of every thing?
8909	Dost thou not behold in those eccentric comets with which thine eyes are sometimes astonished, that the planets themselves are subject to death?
8909	Dost thou not know the Sesostris''s, the Alexanders, the Caesars are dead?
8909	Dost thou not linger out life in disgust, fatigued with thine own excesses?
8909	Each idea is an effect, but however difficult it may be to recur to the cause, can we possibly suppose it is not ascribable to a cause?
8909	Every time thou hast stained thyself with crime, hast thou dared without horror to return into thyself, to examine thine own conscience?
8909	From whence came these elements?
8909	From whence comes these opinions, which according to the theologians are so displeasing to God?
8909	Has any or the whole of them rendered him better, more enlightened to his duties, more faithful in their performance?
8909	Has he placed his happiness exclusively on some object which it is impossible for him to procure?
8909	Has not thy vigour, thy gaiety, thy content, already yielded to feebleness, crouched under infirmities, given place to regret?
8909	Has the human species existed from all eternity; or is it only an instantaneous production of Nature?
8909	Hast thou not dreaded the scrutiny of thy fellow man?
8909	Hast thou not found remorse, error, shame, established in thine heart?
8909	Have I not seen my fellow- citizens envy them-- the nobles of my country sacrifice every thing to obtain them?
8909	Have the Jews exalted no one to the celestial regions, save the virtuous?
8909	Have there been always men like ourselves?
8909	Have there been, in all times, males and females?
8909	Have they led him to the least acquaintance with the great_ Cause of Causes?_ Alas!
8909	Have they not remorse?
8909	Have they not, then, a consciousness of their own iniquities?
8909	He adds from himself,"who knows, if to live, be not to die; and if to die, be not to live?"
8909	His ignorance, his prejudices, his imbecility, his vices, his passions, his weakness, are they not the inevitable consequence of vicious institutions?
8909	His physical evils, are they violent?
8909	How can a being without extent be moveable; how put matter in action?
8909	How can a substance devoid of parts, correspond successively with different parts of space?
8909	How can he judge whether there objects be favorable or prejudicial to him?
8909	How can it cease to think?
8909	How could man occupy himself with a perishable world, ready every moment to crumble into atoms?
8909	How dream of rendering himself happy on earth, when it is only the porch to an eternal kingdom?
8909	How is he to assure himself of the existence, how ascertain the qualities of beings he is not able to feel?
8909	How much pain, how much anxiety, has he not endured in this perpetual conflict with himself?
8909	How, if he does not reiterate this experience, can he compare it?
8909	However this may be, the sensibility of the brain, and all its parts, is a fact: if it be asked, whence comes this property?
8909	I agree to it without any difficulty: but in reply, I again ask, Is his nature susceptible of this modification?
8909	If his senses are vitiated, how is it possible they can convey to him with precision, the sensations, the facts, with which they store his brain?
8909	If however it be asked, what is a spirit?
8909	If it be enquired how, or for why, matter exists?
8909	If it be inquired, whence proceeds the motion that agitates matter?
8909	If it was asserted,"All men naturally desire to be rich; therefore all men will one day be rich,"how many partizans would this doctrine find?
8909	If our country is attacked, do we not voluntarily sacrifice our lives in its defence?
8909	If the calendar of the Romish saints was examined, would it be found to contain none but righteous, none but good men?
8909	If we can only form ideas of material substances, how can we suppose the cause of our ideas can possibly be immaterial?
8909	If, again, it be asked, what origin we give to beings of the human species?
8909	If, then, it be demanded, whence came man?
8909	If, therefore, it be asked, whence came matter?
8909	In a passage reported by Arrian, he says,"but where are you going?
8909	In attributing to spirits the phenomena of Nature, as well as those of the human body, do we, in fact, do any thing more than reason like savages?
8909	In fact, will not every thing conduct to indulgence the fatalist whom experience has convinced of the necessity of things?
8909	In the country I inhabit, do I not see all my fellow- citizens covetous of riches?
8909	In the puissant Nature that environs thee, shalt thou pretend to be the only being who is able to resist her power?
8909	In thy actual being, art not thou submitted to continual alterations?
8909	In what moment is he a free agent?
8909	Indeed what is his soul, save the principle of sensibility?
8909	Indeed, how can we flatter ourselves we shall ever be enabled to compass the true principle of that gravity by which a stone falls?
8909	Indeed, what right have we to hate or despise man for his opinions?
8909	Is death any thing more than a profound, a permanent steep?
8909	Is erring, feeble man, with all his imbecilities, competent to form a judgment of the heavenly deserts of his fellows?
8909	Is he master of feeling or not feeling pain?
8909	Is he not obliged to play a part against his will?
8909	Is he not sufficiently punished by the multitude of evils that afflict him on every side?
8909	Is he the master of desiring or not desiring an object that appears desirable to him?
8909	Is he the master of preventing the qualities which render an object desirable from residing in it?
8909	Is he the master of willing, not to withdraw his hand from the fire when he fears it will be burnt?
8909	Is it consistent with sound doctrine, with philosophy, or with reason?
8909	Is it in his power to add to these consequences all the weight necessary to counterbalance his desire?
8909	Is it not evident that the whole universe has not been, in its anterior eternal duration, rigorously the same that it now is?
8909	Is it not this divine being who chooses and rejects?
8909	Is it possible that evil can result to man from a correct understanding of the relations he has with other beings?
8909	Is man more the master of his opinions?
8909	Is not God the absolute master of their destiny?
8909	Is not Mahomet himself enthroned in the empyrean by this superstition?
8909	Is not Nature herself a vast machine, of which the human species is but a very feeble spring?
8909	Is not audacious crime encouraged?
8909	Is not compassion laughed to scorn?
8909	Is not cunning vice rewarded?
8909	Is not honesty contemned?
8909	Is not its descent the necessary effect of its own specific gravity?
8909	Is not love of the public weal taxed as folly; exactitude in fulfilling duties looked upon as a bubble?
8909	Is not man brought into existence without his own knowledge?
8909	Is not subtle intrigue eulogized?
8909	Is not virtue discouraged?
8909	Is their condition happy?
8909	Is there any thing in the world that perishes totally?"
8909	Is there one wicked individual who enjoys a pure, an unmixed, a real happiness?
8909	Is this species without beginning?
8909	Is virtue in this situation amongst men?
8909	It may be asked of man, is he any thing more than matter combined, of which the former varies every instant?
8909	It ought not to excite surprise if such a system is of no efficacy; what can reasonably be the result of such an hypothesis?
8909	It will be asked, perhaps, by what road has man been conducted to form to himself these gratuitous ideas of another world?
8909	Justice, does she hold her scales with a firm, with an even hand, between all the citizens of the state?
8909	Let us see if it is a barren speculation, that his not any influence upon the felicity of the human race?
8909	Might it not be a question to the Malebranchists, was it in the Divinity that SPINOZA beheld his system?
8909	Mistaken the laws of Nature, did I say?
8909	Nevertheless, how many persons say they are, and even believe themselves, restrained by the fears of the life to come?
8909	On the other hand, does not superstition itself, does not even religion, annihilate the effects of those fears which it announces as salutary?
8909	Or has he the power to take away from fire the property which makes him fear it?
8909	Perfidious friends, do they forsake him in adversity?
8909	Rebellious, ungrateful children, do they afflict his old age?
8909	Religion, which alone pretends to regulate his manners, does it render him sociable-- does it make him pacific-- does it teach him to be humane?
8909	Society, or those who represent it, do they use him with harshness, do they treat him with injustice, do they render his existence painful?
8909	Suppose the argument retorted on them; would it be believed?
8909	That those who do not think as I do are his enemies?
8909	The arbiters, the sovereigns of society, are they faithful in recompensing, punctual in rewarding, those who have best served their country?
8909	The examples spread before him, are they suitable to innocence and manners?
8909	The laws, do they never support the strong against the weak-- favor the rich against the poor-- uphold the happy against the miserable?
8909	The motion or impulse to action, of which he is susceptible, is that not physical?
8909	The question then arises, how can we conceive such a substance, which is only the negation of every thing of which we have a knowledge?
8909	The species itself, is it indestructible, or does it pass away like its individuals?
8909	The_ choleric_ man vociferates,--You advise me to put a curb on my passions; to resist the desire of avenging myself: but can I conquer my nature?
8909	Thou pretendest to exist for ever; whit thou, then, that for thee alone eternal Nature shall change her undeviating course?
8909	Thus the organic structure once destroyed, can it be reasonably doubted the soul will be destroyed also?
8909	Thus, when even the soul should be admitted to be immaterial, what conclusion must be drawn?
8909	Thus, when it shall be inquired, what is man?
8909	Was Constantine, was St. Cyril, was St. Athanasius, was St. Dominic, worthy beatification?
8909	Was the animal anterior to the egg, or did the egg precede the animal?
8909	Was there a first man, from whom all others are descended?
8909	Were Jupiter, Thor, Mercury, Woden, and a thousand others, deserving of celestial diadems?
8909	What absurdity then, or what want of just inference would there be, to imagine that the man, the horse, the fish, the bird, will be no more?
8909	What are these, but notions which he must necessarily put aside, in order that human association may subsist?
8909	What benefit could arise from education itself?
8909	What did I say?
8909	What did I say?
8909	What do I say?
8909	What do I say?
8909	What does it present to the mind, but a substance which possesses nothing of which our senses enable us to have a knowledge?
8909	What does the man in power, except shew to others, that he is in a state to supply the requisites to render them happy?
8909	What harmony, what unison, then, can possibly exist between them, when they discourse with each other, upon objects only known to their imagination?
8909	What is it that represents the word_ intelligence_, if he does not connect it with a certain mode of being and of acting?
8909	What is it, to think, to enjoy, to suffer; is it not to feel?
8909	What is life, except it be the assemblage of modifications, the congregation of motion, peculiar to an organized being?
8909	What is the aim of man in the sphere he occupies?
8909	What is the object that unites all these qualities?
8909	What is the visible and known end of all their motion?
8909	What is there that is terrible or grievous in that?
8909	What it is that authorizes them to believe this sterility in Nature?
8909	What moral reliance ought we to have on such people?
8909	What motive, indeed, except it be this, remains for him in the greater part of human societies?
8909	What the scale by which to measure who has the best regulated imagination?
8909	What, then, must be the diversity of these ideas, if the objects meditated upon do not act upon the senses?
8909	What, then, shall be, the common standard that shall decide which is the man that thinks with the greatest justice?
8909	When Samson wished to be revenged on the Philistines, did he not consent to die with them as the only means?
8909	When a theologian, obstinately bent on admitting into man two substances essentially different, is asked why he multiplies beings without necessity?
8909	When the father either menaces his son with punishment, or promises him a reward, is he not convinced these things will act upon his will?
8909	When to resolve these problems, man is obliged to have recourse to miracles or to make the Divinity interfere, does he not avow his own ignorance?
8909	Where are now the priests of Apollo, of Juno, of the Sun, and a thousand others?
8909	Wherefore is it not exacted that all men shall have the same features?
8909	Will it also be without end?
8909	Will the assertion be ventured, that the stone and earth do not act?
8909	Will there always be such?
8909	Will you have me renounce my happiness?
8909	With respect to those who may ask why Nature does not produce new beings?
8909	You call my pleasures disgraceful; but in the country in which I live, do I not witness the most dissipated men enjoying the most distinguished rank?
8909	and what is its end?
8909	but do I not also witness that they are little scrupulous in the means of obtaining wealth?
8909	do not I see men making trophies of their debaucheries, boasting of their libertinism, rewarded, with applause?
8909	does not every thing tell me, that in this world money is the greatest blessing; that it is amply sufficient to render me happy?
8909	dost thou not see all the threads which enchain thee?
8909	has he the power either to prevent it from presenting itself, or from renewing itself in his brain?
8909	his experience will be true: are they unsound?
8909	how prove its truth?
8909	in punishing those who have pillaged, who have robbed, who have plundered, who have divided, who have ruined it?
8909	that it is impossible, in its posterior eternal duration, it can be rigidly in the same state that it now is for a single instant?
8909	we may enquire of them in turn, upon what foundation they suppose this fact?
8909	what advantage will he discover in restraining the fury of his passions?
8909	what right have you to prevent my using means, which although you call them sordid and criminal, I see approved by the sovereign?
8909	wilt thou never conceive, that thou art but an ephemeron?
8910	_ We may fairly inquire what is this Being? 8910 A theist, very estimable for his talents, asks,if there can be any other cause than an evil disposition, which can make men atheists?"
8910	Above all, when there is a question of its own interests, does it not dispense with engagements, however solemn, made with those whom it condemns?
8910	Again, is it an ascertained fact, does experience warrant the conclusion, that superstition has a useful influence over the morals of the people?
8910	Again, upon what do they found the existence of these theories, by whose aid they pretend to solve all difficulties?
8910	Again; do we not see that either enthusiasm or interest is the only standard of their decisions?
8910	Are not the most horrid crimes perpetrated in all parts of the world?
8910	Are not the sovereigns of almost every country in a continual state of warfare with their subjects?
8910	Are not those dreamers, who are incapable of attaching any one positive idea to the causes of which they unceasingly speak, true deniers?
8910	Are not those visionaries, who make a pure nothing the source of all beings, men really groping in the dark?
8910	Are not those who have thus given loose to their imagination, who have given birth to this system, themselves men?
8910	Are they agreed upon the conduct to be adopted; upon the manner of explaining their texts; upon the interpretation of the various oracles?
8910	Are they also to be ascribed to the Divinity, because we do not refuse him qualities possessed by his creatures?
8910	Are they ever contented with the proofs offered by their colleagues?
8910	Are they in a condition to maturely weigh theories that require the utmost depth of thought?
8910	Are they not delirious fanatics, on whom the law, dictated by the most inhuman prejudices, imposes the necessity of acting like ferocious brutes?
8910	Are they not savage tyrants, who have the rank injustice to violate thought; who have the folly to believe they can enslave it?
8910	Are they, in fact, in a condition to be charged with this knowledge?
8910	Are we better acquainted with the cause of polar attraction?
8910	Are we in a condition to explain the phenomena of light, electricity, elasticity?
8910	Are, therefore, the philosophers atheists, because they do not reply, it is God who is the author of these effects?
8910	As soon as they subscribe to a principle fatally opposed to reason, by what right do they dispute its consequences, however absurd they may be found?
8910	Besides, wherefore should we leave it to the judgment of men, who are, themselves, only enabled to act after our manner?
8910	But are not these gods the thing in question?
8910	But does he not frequently offer up his thanksgivings for actions that overwhelm his neighbour with misery?
8910	But does this afford us one single, correct idea of the_ Divinity_?
8910	But is it possible to derogate from the necessary laws of existence?
8910	But is not this wilful idleness?
8910	But what is this grace?
8910	But what is this man, who is so foully calumniated as an atheist?
8910	But where are the people or the clergy who will allow, either that their Divinity is false, or their worship irrational?
8910	But where is the necessity for mystery in points of such vast importance?
8910	But wherefore, it might be inquired, should I take this system upon your authority?
8910	But, seriously, does this prove that they do not deceive?
8910	Can any thing be more rational than to probe to the core these astounding theories?
8910	Can it make man either better or worse, that he should consider the whole that exists as material?
8910	Can it really be that reason is dangerous?
8910	Can men have stronger motives for the practise of virtue?
8910	Can that which exists necessarily, act but according to the laws peculiar to itself?
8910	Can they shew the test that will lead to an acquaintance with them?
8910	Can we at all flatter ourselves that to please us, to gratify our discordant wishes, he will alter his immutable laws?
8910	Can we conceive that immateriality could ever draw matter from its own source?
8910	Can we imagine that at our entreaty he will take from the beings who surround us their essences, their properties, their various modes of action?
8910	Can we, or can we not admit their argument to be conclusive, such as ought to be received by beings who think themselves sane?
8910	Could I, by the aid of these senses, discover thy spiritual essence, of which no one could furnish me any idea?
8910	Could atheists, however irrational they may be supposed, if assembled together in society, conduct themselves in a more criminal manner?
8910	Could the great_ Cause of causes_ make the whole, without also making its part?
8910	Did princes really become more powerful; were nations rendered more happy; did they grow more flourishing; did men become more rational?
8910	Did the morals of the people improve under the pastoral care of these guides, who were so liberally rewarded?
8910	Do not all your oracles breathe inconsistency?
8910	Do they ever last longer than for the season of their convenience?
8910	Do they unanimously subscribe to each other''s ideas?
8910	Do we find substantive virtues adorn those who most abjectly submit themselves to all the follies of superstition?
8910	Do we know why the magnet attracts iron?
8910	Do we understand the mechanism by which that modification of our brain, which we tall volition, puts our arm or our legs into motion?
8910	Does he, in fact, do more than collect together that which becomes, in consequence of its association, perfectly unintelligible?
8910	Does it procure for its agents the marvellous faculty of having distinct ideas of beings composed of so many contradictory properties?
8910	Does not the disproportion, of which they speak with such amazing confidence, attach to themselves as well as to others?
8910	Does not their more sober judgment unceasingly condemn the extravagancies to which their undisciplined passions deliver them up?
8910	Does not this somewhat remind us of what Rabelais describes as the employment of Queen Whim''s officers, in his fifth book and twenty- second chapter?
8910	Does then theology impart to the mind the ineffable boon of enabling it to conceive that which no man is competent to understand?
8910	Does, he, however, elucidate his embarrassments, by submitting her action to the agency of a being of which he makes himself the model?
8910	Dost thou not behold ambition tormented day and night, with an ardour which nothing can extinguish?
8910	Generally speaking, is there the least sincerity in the alliances which these rulers form among themselves?
8910	Granted: but is he quite certain these oracles have emanated from themselves?
8910	Granted: who has ever doubted it?
8910	Has he laid down false principles?
8910	Has it not in a great measure confounded the notions of virtue and vice, of justice and injustice?
8910	Has it not legitimatized murder; given a system to perfidy; organized rebellion; made a virtue of regicide?
8910	Has it not, in many instances, rendered the most essential duties of our nature problematical?
8910	Has it not, on the contrary, had a tendency to obscure the wore certain science of morals?
8910	Has not its altars been drenched with human gore?
8910	Has the human understanding progressed a single step by the assistance of this metaphysical science?
8910	Have I been able to render homage to the justice of thy priests, whilst I so frequently beheld crime triumphant, virtue in tears?
8910	Have they flattered thee that thou art something supernatural?
8910	Have they sufficiently reflected on the tendency of this mode of reasoning?
8910	Have they then assured thee that thou art a god?
8910	He gives it thought and intelligence, but how conceive these qualities without a subject to which they may adhere?
8910	How are we to know that?
8910	How can a corporeal being make an incorporeal being experience incommodious sensations?
8910	How can he imitate that goodness, that justice, that mercy, which does not resemble either his own, or any thing he can conceive?
8910	How can it even be conceived by mortals?
8910	How can it give impulse to matter, how set it in motion?
8910	How can the gross organs of the one, comprehend the subtile quality of the other?
8910	How can these happy effects ever be expected from the polluted fountains of superstition, whose waters do nothing more than degrade mankind?
8910	How can we acquire a knowledge of their will?
8910	How could he perceive the beautiful order which they had introduced into the world, while he groaned under such a multitude of calamities?
8910	How did he discover the end proposed by the Deity?
8910	How do we understand this term?
8910	How do you become acquainted with these impenetrable mysteries?
8910	How doth it act upon man?
8910	How follow a conduct suitable to please them-- to render himself acceptable in their sight?
8910	How formidable a foe must not outraged reason be to falsehood?
8910	How is he to judge now?
8910	How make an immaterial being, who has neither organs, space, point, or contact, understand that modification of matter called voice?
8910	How shall it be decided who is right, or who is wrong?
8910	How shall we attribute anger to beings without either blood or bile?
8910	How shall we know what is agreeable to a Divinity who is incomprehensible to all men?
8910	How then am I to understand immaterial substance?
8910	How then can he be induced to call men just who act after this manner?
8910	How then does he measure out his ideas of justice?
8910	How then is he to form his judgment of beings who are represented to possess both in the extremest degree?
8910	How was he able to discern the beneficence of men whom he beheld sporting as it were with his species?
8910	How will the metaphysicians draw themselves out of this perplexing intricacy?
8910	However this may be, we must ever inquire, Why this should not be matter?
8910	If after this it be asked, What is the end of nature?
8910	If he asked, Wherefore his reason had then been given him, since he was not to use it in matters of such high behest?
8910	If he does not equally partake of them with the other beings in nature?
8910	If it be demanded, How can we figure to ourselves, that matter by its own peculiar energy can produce all the effects we witness?
8910	If it be necessary to judge the opinions of mankind according to their conduct, which is the theory that would bear the scrutiny?
8910	If the knowledge of these systems be the most necessary thing, wherefore are they not more evident, more consistent, more manifest?
8910	If their gods are infinitely good, wherefore should we dread them?
8910	If their grace works every thing in man, what reason can there be why he should be rewarded?
8910	If then it be demanded, Wherefore she exists?
8910	If there is, which are the spurious, which are the genuine?
8910	If therefore we were to form our judgments after our own puny ideas of wisdom, what should we say?
8910	If these beings are spirits that are immaterial, how can they be able to act like man, who is a corporeal being?
8910	If these ways are impenetrable, by what means did he acquire his knowledge of them?
8910	If they are immutable, by what right shall we pretend to make them change their decrees?
8910	If they are inconceivable, wherefore should we occupy ourselves with them?
8910	If they are infinitely wise, what reason have we to disturb ourselves with our condition?
8910	If they are just, upon what foundation believe that they will punish those creatures whom they have filled with imbecility?
8910	If they are lords of all, why make sacrifices to them; why bring them offerings of what already belongs to them?
8910	If they are omnipotent, how can they be offended; how can we resist them?
8910	If they are omnipresent, of what use can it be to erect temples to them?
8910	If they are omniscient, wherefore inform them of our wants, why fatigue them with our requests?
8910	If they are rational, how can the enrage themselves against blind mortals, to whom they have left the liberty of acting irrationally?
8910	If they are so different in their detail, may there not be reasonable ground for suspecting some of them are not authentic?
8910	If this argument was to be admitted, are they aware how far it, would carry them?
8910	If this be admitted as a postulatum, are they prepared to follow it in all its extent?
8910	If this substance be spiritual, that is, devoid of extent, how can there exist in it any parts?
8910	If we grant his position, what is the result?
8910	In fact, does not superstition sometimes inculcate perfidy; prescribe violation of plighted faith?
8910	In reply it will be said, somewhat triumphantly, each man hath his ideas of the sun, do all these suns exist?
8910	In short, has it not been the signal for the most dismal follies, the most wicked outrages, the most horrible massacres?
8910	In the_ second_ place, which set of these oracular developements are we to adopt?
8910	Indeed what has resulted from the confused alliance, from the marvellous speculations, which theology has made with the most substantive realities?
8910	Indeed, do we not every day behold mortals in contradiction with themselves?
8910	Indeed, what is virtue, in the eyes of the generality of theologians?
8910	Ingenuously, is it possible for man to form any true notion of such a quality?
8910	Is he matter and motion, or is he only space or the vacuum?
8910	Is he willing, adopting their own hypothesis, that evil should be committed, or can he not prevent it?
8910	Is his system fallacious?
8910	Is it in the doctrines which these codes hold forth, that he is to seek for a model?
8910	Is it independent of its own peculiar essence, or of those properties which constitute it such as it is?
8910	Is it not a derogation from the severe rules of an exact, a rigorous justice, which causes a remission of some part of a merited punishment?
8910	Is it not inconsistent with our nature?
8910	Is it not just, he exclaims, to thank the Divinity for his kindness?
8910	Is it not to ask him to alter the eternal decrees of his justice; to change the invariable laws which he hath himself determined?
8910	Is it not, according to these definitions, that which can not couple together?
8910	Is it not, in fact, announcing these beings to be men like ourselves, who act with our imperfections on an enlarged scale?
8910	Is it not, in other words, to accuse him with neglecting his creatures?
8910	Is it ridiculous?
8910	Is it, then, delirium to prefer the known to the unknown?
8910	Is not bread the result of the combination of flour, yeast and water?
8910	Is not the virtuous man, from thence in a condition to ardently desire the existence of a system that remunerates the goodness of men?
8910	Is not this formally asserting that nature herself is God?
8910	Is not this, in fact, the duty we owe to the great, the universal Parent?
8910	Is not vice frequently triumphant, and virtue compelled to seek her own reward in retirement?
8910	Is there any one who has sufficient compass of comprehension to ascertain the advantages that result from the evils that besiege us on all sides?
8910	Is there any thing imaginable wore wild and extravagant amongst those in bedlam than this would be?"
8910	Is there then no remorse but for those who believe in incomprehensible systems?
8910	Is this question answered by heaping together the estimable qualities of man?
8910	Is what is termed Atheism, compatible with Morality?
8910	Let us seriously ask him, if he does not witness good constantly blended with evil?
8910	Must, then, the work be more perfect than the workman?
8910	Of the motives which lead to what is falsely called Atheism.--Can this System be dangerous?--Can it be embraced by the Illiterate?
8910	On the other hand, what could we expect from such a being, as they have supposed him to be?
8910	On this again, there arises two almost insuperable difficulties, in the_ first_ place, who shall assure us of their actual mission?
8910	Or is it a truth that you yourself are not a man, but one of those impenetrable beings whom you say you represent?
8910	Ought we not rather to redouble our efforts to penetrate the cause of those phenomena which strike our mind?
8910	Shall God, who made the eye, not himself see?
8910	Shall it be interior or exterior to his production?
8910	Suppose their argument granted, what is to be done with all those other qualities upon which man does not set so high a value?
8910	The most rational people argue thus:"What shall I do?
8910	The necessary Being of which question is here made, doth he find no obstacles to the execution of the projects which are attributed to him?
8910	The next question would naturally be, When, where, or to whom have these oracles spoken?
8910	There is nothing but superstitious follies that are pernicious to mortals; and wherefore?
8910	This granted, I shall inquire if matter exists; if it does not at least occupy a portion of space?
8910	This granted, are they nearer the point at which they labour?
8910	Thus each man has his God: But do all these gods exist?
8910	To what purpose do ye scatter thorns on the road of life?
8910	To what purpose then is it they speak of these things to others?
8910	Under such instructors what could become of youth?
8910	Upon this principle, how many atheists ought there to be?
8910	Upon what foundation do you attribute virtues which you can not penetrate?
8910	Very good: Is it then actually in the system of fanatics, that man should draw up his ideas of virtue?
8910	Was not Pandora''s box, though stuffed with evils, trifling when compared with this?
8910	We agree to it without hesitation; but, ingenuously, are the letters which compose a poem thrown with the hand in the manner of dice?
8910	We are ignorant of the mode in which even plants vegetate, how then be acquainted with that which has no affinity with ourselves?
8910	What advantage, then, has resulted to the human race from those opinions, so universal, at the same time so barren?
8910	What advantages can ye derive from systems with which the united efforts of the whole human species have not been competent to bring ye acquainted?
8910	What are the relations that can be supposed to exist between such very dissimilar beings?
8910	What avails it, that ye multiply those sorrows to which your destiny exposes ye?
8910	What barrier could superstition, with its imaginary motives, oppose to the general corruption?
8910	What conclusion, then, ought fairly, rationally, consistently, to be drawn from the whole?
8910	What could we consistently ask of him?
8910	What do I say?
8910	What do I say?
8910	What end, then, do oaths answer?
8910	What exposition of morality does the theories, upon which ye found all the virtue, present to man?
8910	What idea do we attach to mercy?
8910	What idea do you form to yourself of a justice that never resembles that of man?
8910	What idea, however, can be formed of a being who is resembled by nothing of which we have any knowledge?
8910	What ideas must mortals, thus overwhelmed with terror, form to themselves of the irresistible cause that could produce such extended effects?
8910	What interest can so many persons have to deceive?"
8910	What is our sun compared to those myriads of suns which at immense distances occupy the regions of space?
8910	What is the conduct of our adversaries?
8910	What is the human race compared to the earth?
8910	What is this earth compared to the sun?
8910	What is this, then, but that which no man can explain or comprehend?
8910	What is to be understood by either this virtue or this energy?
8910	What morality is this, but that of men who offer themselves as living images, as animated representatives of the Divinity?
8910	What motives can I have to submit my reason to thy delirium?
8910	What must be the inference from all this?
8910	What must have been the inquietude of a people taken thus unprovided, who fancied they saw nature cruelly labouring to their annihilation?
8910	What results from all this to a rational man?
8910	What standard is it necessary man should possess, to enable him to judge of these substances?
8910	What then is its effect?
8910	What was the fruit that kings and people gathered from their imprudent kindness?
8910	What was the harvest these men yielded to their labour?
8910	What was the result?
8910	When we have given this answer, what have we said?
8910	Where are these oracles?
8910	Where can be the propriety of such an argument?
8910	Where is the man filled with kindness, endowed with humanity, who does not desire with all his heart to render his fellow creatures happy?
8910	Where then are the beneficial effects arising, to mankind from the promulgation of this doctrine?
8910	Where, then, are the web who are convinced of the rectitude of these systems?
8910	Wherefore annihilate to me a being, whose consoling idea dries up the source of my tears-- who serves to calm my sorrows?
8910	Wherefore do ye not follow in peace, the simple, easy route marked out for ye by nature?
8910	Wherefore quit nature, which had already explained to you so much?
8910	Wherefore, then, do they not in all things conform themselves?
8910	Who are those in whom we shall find the complete certitude of these truths, so important to all?
8910	Who is he who would not be a plant or a stone, every time reminiscence forces upon his imagination the irreparable loss of a beloved object?
8910	Who is the man, that understandeth any thing of the fundamental principles of these systems?
8910	Who is to measure the precise quantity of misery required to derive a certain portion of good?
8910	Who is to say when the measure of evil will be full which it is necessary to suffer?
8910	Who rather will not confess that it presents a picture of human nature, where every heart may find some corresponding harmony?
8910	Whose capacity embraces spirituality, immateriality, incorporeity, or the mysteries of which he is every day informed?
8910	Why do they attempt descriptions of that which they allow to be indescribable?
8910	Why, in point of fact, just what the man does, who, thinking he has had too much rain, implores fine weather?
8910	Will Doctor Clarke permit us to put one simple question: If to be obligated to do a certain given thing, is to be free, what is it to be coerced?
8910	Will it in any manner make him a worse subject to his sovereign; a worse father to his children; a more unkind husband; a more faithless friend?
8910	Will it require any capacity, more than is the common lot of a child, to comprehend the absurd contradiction of the two assertions?
8910	Will the assertion of either Clarke or Plato stand absolutely in place of all evidence?
8910	Would not every rational man have a right to ask the priest, where is thy superiority in matters of reasoning?
8910	Would they themselves permit such to be convincing if used against them?
8910	Would this be a desirable state?
8910	XI Defence of the Sentiments contained in this Work.--Of Impiety.--Do there exist Atheists?
8910	are we quite certain none of them may be mistaken?
8910	how shall we be justified in giving credence to their powers?
8910	of mixing up its evanescent conjectures with the confirmed aphorisms of time?
8910	refuse to the Divinity, those qualities we discover in his creatures?
8910	that their morals are as variable as their caprice?
8910	would it be that from which humanity has the best founded prospect of that felicity, which is the desired object of his research?
13316	Adipiscuntur igitur boni quod appetunt?
13316	Ambulandi,inquit,"motum secundum naturam esse hominibus num negabis?"
13316	An etiam causas, cur i d ita sit, deprehendisti?
13316	An,inquit illa,"te alumne desererem nec sarcinam quam mei nominis inuidia sustulisti, communicato tecum labore partirer?
13316	And doth not a man want that,quoth she,"which he desireth?"
13316	And how can it be that, knowing the beginning, thou canst be ignorant of the end? 13316 And it is many ways clear that the vicious are miserable?"
13316	And makest thou any doubt that the function of it doth naturally belong to the feet?
13316	And what of the other which, being unpleasing, restraineth the evil with just punishment, doth not the people think it good?
13316	And what other manner shall this be,quoth I,"besides these?"
13316	And wilt thou doubt that he could, whom thou seest bring to pass what he desired?
13316	Atqui non egeret eo, nisi possideret pecuniam quam posset amittere?
13316	Atqui scis unde cuncta processerint?
13316	Bona igitur?
13316	But dost thou grant that all that is good is good by partaking goodness?
13316	But he should not need that help, unless he had money which he might lose?
13316	But he that wanteth anything is not altogether sufficient of himself?
13316	But it is granted that the chiefest good is blessedness?
13316	But knowest thou from whence all things had their beginning?
13316	But that fortune which either exerciseth or correcteth is profitable?
13316	But what account wilt thou make,quoth she,"to know what goodness itself is?"
13316	Can God do evil?
13316	Deniest thou,quoth she,"that every wicked man deserveth punishment?"
13316	Do we not think,quoth she,"that blessedness is good?"
13316	Dost thou ask me if I know that I am a reasonable and mortal living creature? 13316 Dost thou imagine that there is any mortal or frail thing which can cause this happy estate?"
13316	Dost thou not think then that that is good which is profitable?
13316	Egebit igitur,inquit,"extrinsecus petito praesidio quo suam pecuniam quisque tueatur?"
13316	Eget uero,inquit,"eo quod quisque desiderat?"
13316	Eiusque rei pedum officium esse naturale num dubitas?
13316	Essene aliquid in his mortalibus caducisque rebus putas quod huiusmodi statum possit afferre?
13316	Est igitur,inquit,"aliquis qui omnia posse homines putet?"
13316	Estne igitur,inquit,"quod in quantum naturaliter agat relicta subsistendi appetentia uenire ad interitum corruptionemque desideret?"
13316	Et qui fieri potest, ut principio cognito quis sit rerum finis ignores? 13316 Et qui i d,"inquam,"fieri potest?"
13316	Et quid,inquam,"tu in has exilii nostri solitudines o omnium magistra uirtutum supero cardine delapsa uenisti?
13316	Et quis erit,inquam,"praeter hos alius modus?"
13316	Hast thou also understood the causes why it is so?
13316	Have we not granted,quoth she,"that the good are happy, and the evil miserable?"
13316	Hocine interrogas an esse me sciam rationale animal atque mortale? 13316 How can that be?"
13316	How is this?
13316	How?
13316	How?
13316	How?
13316	If then,quoth she,"thou wert to examine this cause, whom wouldest thou appoint to be punished, him that did or that suffered wrong?"
13316	Illius igitur praesentiam huius absentiam desiderabas?
13316	Is the One the same as the Other?
13316	Is there any then,quoth she,"that think that men can do all things?"
13316	Is there anything,quoth she,"that in the course of nature, leaving the desire of being, seeketh to come to destruction and corruption?"
13316	It is good then?
13316	Ita est,inquam,"Quae uero aut exercet aut corrigit, prodest?"
13316	Nonne igitur bonum censes esse quod prodest?
13316	Nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses?
13316	Nonne,inquit,"beatitudinem bonum esse censemus?"
13316	Nostine igitur,inquit,"omne quod est tam diu manere atque subsistere quam diu sit unum, sed interire atque dissolui pariter atque unum destiterit?"
13316	Now thinkest thou, that which is of this sort ought to be despised, or rather that it is worthy to be respected above all other things?
13316	Now, what sayest thou to that pleasing fortune which is given in reward to the good, doth the common people account it bad?
13316	Num igitur deus facere malum potest?
13316	Num me,inquit,"fefellit abesse aliquid, per quod, uelut hiante ualli robore, in animum tuum perturbationum morbus inrepserit?
13316	Num recordaris beatitudinem ipsum esse bonum eoque modo, cum beatitudo petitur, ab omnibus desiderari bonum?
13316	O te alumne hac opinione felicem, si quidem hoc,inquit,"adieceris....""Quidnam?"
13316	Omnem,inquit,"improbum num supplicio dignum negas?"
13316	Omnes igitur homines boni pariter ac mali indiscreta intentione ad bonum peruenire nituntur?
13316	Quae igitur cum discrepant minime bona sunt, cum uero unum esse coeperint, bona fiunt; nonne haec ut bona sint, unitatis fieri adeptione contingit?
13316	Quaenam,inquit,"ista est?
13316	Quem uero effecisse quod uoluerit uideas, num etiam potuisse dubitabis?
13316	Qui igitur supplicio digni sunt miseros esse non dubitas?
13316	Qui uero eget aliquo, non est usquequaque sibi ipse sufficiens?
13316	Qui?
13316	Quid igitur homo sit, poterisne proferre?
13316	Quid igitur,inquam,"nihilne est quod uel casus uel fortuitum iure appellari queat?
13316	Quid igitur?
13316	Quid reliqua, quae cum sit aspera, iusto supplicio malos coercet, num bonam populus putat?
13316	Quid uero iucunda, quae in praemium tribuitur bonis, num uulgus malam esse decernit?
13316	Quid uero,inquit,"obscurumne hoc atque ignobile censes esse an omni celebritate clarissimum?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quidnam?
13316	Quidnam?
13316	Quidni fateare, cum eam cotidie ualentior aliquis eripiat inuito? 13316 Quidni,"inquam,"meminerim?"
13316	Quidni?
13316	Quidni?
13316	Quidni?
13316	Quis i d neget?
13316	Quis i d,inquam,"neget?"
13316	Quod igitur nullius egeat alieni, quod suis cuncta uiribus possit, quod sit clarum atque reuerendum, nonne hoc etiam constat esse laetissimum?
13316	Quod si conetur,ait,"num tandem proficiet quidquam aduersus eum quem iure beatitudinis potentissimum esse concessimus?"
13316	Quod uero huiusmodi sit, spernendumne esse censes an contra rerum omnium ueneratione dignissimum?
13316	Quonam modo?
13316	Quonam,inquam"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam?
13316	Sed dic mihi, quoniam deo mundum regi non ambigis, quibus etiam gubernaculis regatur aduertis?
13316	Sed omne quod bonum est boni participatione bonum esse concedis an minime?
13316	Sentisne,inquit,"haec atque animo inlabuntur tuo, an[ Greek: onos luras]?
13316	Shall we,quoth she,"frame our speech to the vulgar phrase, lest we seem to have as it were forsaken the use of human conversation?"
13316	Should I,saith she,"forsake thee, my disciple, and not divide the burden, which thou bearest through hatred of my name, by partaking of thy labour?
13316	Si igitur cognitor,ait,"resideres, cui supplicium inferendum putares, eine qui fecisset an qui pertulisset iniuriam?"
13316	So that every man needeth some other help to defend his money?
13316	So that thou feltest this insufficiency, even the height of thy wealth?
13316	The offerer of the injury then would seem to thee more miserable than the receiver?
13316	Then thou desiredst the presence of that, and the absence of this?
13316	Then you do not doubt that those who deserve punishment are wretched?
13316	Those things, then, which, when they differ, are not good and when they are one, become good, are they not made good by obtaining unity?
13316	Tu itaque hanc insufficientiam plenus,inquit,"opibus sustinebas?"
13316	Understandest thou these things,saith she,"and do they make impression in thy mind?
13316	Visne igitur,inquit,"paulisper uulgi sermonibus accedamus, ne nimium uelut ab humanitatis usu recessisse uideamur?"
13316	Was it not because thou either wantedst something which thou wouldst have had, or else hadst something which thou wouldst have wanted?
13316	Well then, canst thou explicate what man is?
13316	What if anything doth endeavour,quoth she,"can anything prevail against Him, whom we have granted to be most powerful by reason of His blessedness?"
13316	What is that?
13316	What is that?
13316	What now,quoth she,"thinkest thou this to be obscure and base, or rather most excellent and famous?
13316	What then,quoth I,"is there nothing that can rightly be called chance or fortune?
13316	What then?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	Whither?
13316	Who can deny that?
13316	Who denies that?
13316	Why not?
13316	Why not?
13316	Why not?
13316	Why should I not remember it?
13316	Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? 13316 Why?"
13316	Wilt thou deny,quoth she,"that the motion of walking is agreeable to the nature of men?"
13316	''For what cause, O man, chargest thou me with daily complaints?
13316	''Quid tu homo ream me cotidianis agis querelis?
13316	10 Quid tantum miseri saeuos tyrannos Mirantur sine uiribus furentes?
13316	10 Sed cur tanto flagrat amore Veri tectas reperire notas?
13316	10 Vis aptam meritis uicem referre?
13316	15 Quis enim quidquam nescius optet Aut quis ualeat nescita sequi?
13316	20 Quid me felicem totiens iactastis amici?
13316	5 An nulla est discordia ueris Semperque sibi certa cohaerent?
13316	Agnoscisne me?
13316	Am I deceived in this?
13316	An claritudo nihili pendenda est?
13316	An cum mentem cerneret altam, 20 Pariter summam et singula norat?
13316	An distant quia dissidentque mores, Iniustas acies et fera bella mouent Alternisque uolunt perire telis?
13316	An ego sola meum ius exercere prohibebor?
13316	An est aliquid, tametsi uulgus lateat, cui uocabula ista conueniant?"
13316	An gemmarum fulgor oculos trahit?
13316	An ignoras illam tuae ciuitatis antiquissimam legem, qua sanctum est ei ius exulare non esse quisquis in ea sedem fundare maluerit?
13316	An illos accusatores iustos fecit praemissa damnatio?
13316	An in bonis non est numeranda potentia?
13316	An optasse illius ordinis salutem nefas uocabo?
13316	An praesidio sunt amici quos non uirtus sed fortuna conciliat?
13316	An quia inrationabiles substantiae non possunt habere personam qua[64] Christi uocabulum excipere possint[65]?
13316	An scientes uolentesque bonum deserunt, ad uitia deflectunt?
13316	An sectanda nouerunt?
13316	An tu aliter existimas?"
13316	An tu arbitraris quod nihilo indigeat egere potentia?"
13316	An tu in hanc uitae scaenam nunc primum subitus hospesque uenisti?
13316	An tu mores ignorabas meos?
13316	An tu potentem censes quem uideas uelle quod non possit efficere?
13316	An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur?
13316	An uel si amiserit, neglegendum putat?
13316	An uernis floribus ipse distingueris aut tua in aestiuos fructus intumescit ubertas?
13316	An uero te longus ordo famulorum facit esse felicem?
13316	An uero tu pretiosam aestimas abituram felicitatem?
13316	An uos agrorum pulchritudo delectat?
13316	An ut tu quoque mecum rea falsis criminationibus agiteris?
13316	And after what manner do riches expel penury?
13316	And except they be all one and the same thing, that they have nothing worth the desiring?"
13316	And how far doth this error of yours extend, who think that any can be adorned with the ornaments of another?
13316	And if there be no God, from whence cometh any good?''
13316	And if there is nothing in these worthy to be desired, why art thou either glad when thou hast them or sorry when thou losest them?
13316	And if they light upon wicked men, what Aetnas, belching flames, or what deluge can cause so great harms?
13316	And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective?
13316	And is the present fortune dear unto thee, of whose stay thou art not sure, and whose departure will breed thy grief?
13316	And shall the insatiable desire of men tie me to constancy, so contrary to my custom?
13316	And then she said:"Thinkest thou that this world is governed by haphazard and chance?
13316	And what if they were destitute of this so great and almost invincible help of the direction of nature?
13316	And what plague is able to hurt us more than a familiar enemy?
13316	And when, we answer, will this not be so?
13316	And who either conserveth goodness or expelleth evils, but God the Ruler and Governor of men''s minds?
13316	Are riches precious in virtue either of their own nature or of yours?
13316	Are these the rewards which thy obedient servants have?
13316	Are they not thirsty?
13316	Are we the better for those friends which love us not for our virtue but for our prosperity?
13316	Art thou come to bear me company in being falsely accused?"
13316	Art thou thyself adorned with May flowers?
13316	Art thou''like the ass, deaf to the lyre''?
13316	At cuius praemii?
13316	At si ad hominum iudicia reuertar, quis ille est cui haec non credenda modo sed saltem audienda uideantur?"
13316	At si nescit, quid caeca petit?
13316	At si noua ueraque non ex homine sumpta caro formata est, quo tanta tragoedia generationis?
13316	At si quando, quod perrarum est, probis deferantur, quid in eis aliud quam probitas utentium placet?
13316	At si quem sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare?
13316	Auaritia feruet alienarum opum uiolentus ereptor?
13316	Aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata?
13316	Aut quid hoc refert uaticinio illo ridiculo Tiresiae?
13316	Because their famous names in books we read, Come we by them to know the dead?
13316	Because this soul the highest mind did view, Must we needs say that it all nature knew?
13316	Bona uero unde, si non est?''
13316	But I pray thee, leavest thou no punishments for the souls after the death of the body?"
13316	But I would have thee answer me to this also; dost thou remember that thou art a man?"
13316	But are men so completely wise that whomsoever they judge wicked or honest must needs be so?
13316	But by whose accusations did I receive this blow?
13316	But did I deserve the same of the Senators themselves?
13316	But do they always last among them where they had their beginning?
13316	But how is it possible those things should not happen which are foreseen to be to come?
13316	But if I return to the judgments of men, who is there that will think them worthy to be believed or so much as heard?"
13316	But if flesh had been formed new and real and not taken from man, to what purpose was the tremendous tragedy of the conception?
13316	But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath?
13316	But in this rank of coherent causes, have we any free- will, or doth the fatal chain fasten also the motions of men''s minds?"
13316	But in what Scriptures is the name of Christ ever made double?
13316	But now have you laid hold of him who hath been brought up in Eleatical and Academical studies?
13316	But now, if we follow Nestorius, what happens that is new?
13316	But tell me, dost thou remember what is the end of things?
13316	But thou wilt say,''If it is in my power to change my purpose, shall I frustrate providence if I chance to alter those things which she foreknoweth?''
13316	But what crime was laid to my charge?
13316	But what great or heroical matter can that glory have, which is pent up in so small and narrow bounds?
13316	But what if thou hast tasted more abundantly of the good?
13316	But what is more devoid of strength than blind ignorance?
13316	But what is this excellent power which you esteemed so desirable?
13316	But what reward hath he?
13316	But who would not despise and neglect the service of so vile and frail a thing as his body?
13316	But why should he call God Himself by the name of Christ?
13316	But wilt thou have our arguments contend together?
13316	By ignorance of that which is good?
13316	Can they therefore behold, as is wo nt to be said of bodies, that inward complexion of souls?
13316	Canst thou ever imperiously impose anything upon a free mind?
13316	Canst thou remove a soul settled in firm reason from the quiet state which it possesseth?
13316	Celsa num tandem ualuit potestas Vertere praui rabiem Neronis?
13316	Comest thou now first as a pilgrim and stranger into the theatre of this life?
13316	Consider you not, O earthly wights, whom you seem to excel?
13316	Could Nestorius, I ask, dare to call the one man and the one God in Christ two Christs?
13316	Could so many dangers ever make thee think to bear office with Decoratus,[124] having discovered him to be a very varlet and spy?
13316	Could this glorious might Restrain the furious rage of wicked Nero''s spite?
13316	Cur enim flammas quidem sursum leuitas uehit, terras uero deorsum pondus deprimit, nisi quod haec singulis loca motionesque conueniunt?
13316	Cur enim omnino duos audeat Christos uocare, unum hominem alium deum?
13316	Cur enim relicta uirtute uitia sectantur?
13316	Cur inertes Terga nudatis?
13316	Cur ita prouenit?
13316	Cur uero non elementa quoque ipsa simili audeat appellare uocabulo per quae deus mira quaedam cotidianis motibus operatur?
13316	Darest thou boast of the beauty which any of them have?
13316	Deo uero atque homini quid non erit diuersa ratione disiunctum, si sub diuersitate naturae personarum quoque credatur mansisse discretio?
13316	Deum uero ipsum Christi appellatione cur uocet?
13316	Did my dealing deserve it?
13316	Didst thou not know my fashion?
13316	Didst thou not learn in thy youth that there lay two barrels, the one of good things and the other of bad,[105] at Jupiter''s threshold?
13316	Dignitatibus fulgere uelis?
13316	Diuitiaene uel uestra uel sui natura pretiosae sunt?
13316	Do any of these belong to thee?
13316	Does this square with catholic doctrine?
13316	Dost thou esteem it a small benefit that this rough and harsh Fortune hath made known unto thee the minds of thy faithful friends?
13316	Dost thou esteem that happiness precious which thou art to lose?
13316	Dost thou not know me?
13316	Doth not the very countenance of this place move thee?
13316	Doth the glittering of jewels draw thy eyes after them?
13316	Doth the light and unconstant change his courses?
13316	Doth the outrageous fret and fume?
13316	Doth the pleasant prospect of the fields delight you?
13316	Doth the treacherous fellow rejoice that he hath deceived others with his hidden frauds?
13316	Ea etiam quae inanimata esse creduntur nonne quod suum est quaeque simili ratione desiderant?
13316	Endeavourest thou to stay the force of the turning wheel?
13316	Estne aliquid tibi te ipso pretiosius?
13316	Et illa:"Bonos,"inquit,"esse felices, malos uero miseros nonne concessimus?"
13316	Et illa:"Nihilne aliud te esse nouisti?"
13316	Et quid si hoc tam magno ac paene inuicto praeeuntis naturae desererentur auxilio?
13316	Ex meane dispositione scientia diuina mutabitur, ut cum ego nunc hoc nunc aliud uelim, illa quoque noscendi uices alternare uideatur?
13316	Fatebimur?
13316	Ferox atque inquies linguam litigiis exercet?
13316	First then, I ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?"
13316	Foedis inmundisque libidinibus immergitur?
13316	For are not rich men hungry?
13316	For being askt how can we answer true Unless that grace within our hearts did dwell?
13316	For can you be bigger than elephants, or stronger than bulls?
13316	For dost thou think that this is the first time that Wisdom hath been exposed to danger by wicked men?
13316	For doth thy sight impose any necessity upon those things which thou seest present?"
13316	For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be recovered by that means?"
13316	For seem they to err who endeavour to want nothing?
13316	For what is there wanting life and members that may justly seem beautiful to a nature not only endued with life but also with reason?
13316	For what liberty remaineth there to be hoped for?
13316	For what place can confusion have, since God disposeth all things in due order?
13316	For what should I speak of kings''followers, since I show that kingdoms themselves are so full of weakness?
13316	For what?
13316	For who but a very fool would hate the good?
13316	For who hath so entire happiness that he is not in some part offended with the condition of his estate?
13316	For why do they follow vices, forsaking virtues?
13316	For why doth levity lift up flames, or heaviness weigh down the earth, but because these places and motions are convenient for them?
13316	For why should I speak of those feigned letters, in which I am charged to have hoped for Roman liberty?
13316	For why should slippery chance Rule all things with such doubtful governance?
13316	For, since nothing can be imagined better than God, who doubteth but that is good than which is nothing better?
13316	Gloriam petas?
13316	Haecine est bibliotheca, quam certissimam tibi sedem nostris in laribus ipsa delegeras?
13316	Haecine omnia bonum-- sufficientia potentia ceteraque-- ueluti quaedam beatitudinis membra sunt an ad bonum ueluti ad uerticem cuncta referuntur?"
13316	Haecine praemia referimus tibi obsequentes?
13316	Hast thou forgotten how many ways, and in what degree thou art happy?
13316	Have I now made clear the difference between the categories?
13316	Have offices that force to plant virtues and expel vices in the minds of those who have them?
13316	Have we not in ancient times before our Plato''s age had oftentimes great conflicts with the rashness of folly?
13316	Have we not placed sufficiency in happiness, and granted that God is blessedness itself?"
13316	Have you no proper and inward good, that you seek your goods in those things which are outward and separated from you?
13316	Heu primus quis fuit ille Auri qui pondera tecti Gemmasque latere uolentes Pretiosa pericula fodit?
13316	Hisne accedamus quos beluis similes esse monstrauimus?
13316	Hoc uero qui fieri potest, si diuinitas in generatione Christi et humanam animam suscepit et corpus?
13316	How cometh this to pass?
13316	How doth God foreknow that these uncertain things shall be?
13316	How many are there, thinkest thou, which would think themselves almost in Heaven if they had but the least part of the remains of thy fortune?
13316	How often have I encountered with Conigastus, violently possessing himself with poor men''s goods?
13316	How often have I put back Triguilla, Provost of the King''s house, from injuries which he had begun, yea, and finished also?
13316	How shall she find them out?
13316	How should I curse these fools?
13316	Hunc uero Eleaticis atque Academicis studiis innutritum?
13316	Iam uero quam sit inane quam futtile nobilitatis nomen, quis non uideat?
13316	Iamne igitur uides quid haec omnia quae diximus consequatur?"
13316	Iamne patet quae sit differentia praedicationum?
13316	If heretofore one had care of the people''s provision, he was accounted a great man; now what is more abject than that office?
13316	If it was the manhood of that man from whom all men descend, what manhood did divinity invest?
13316	If not, what estate can be blessed by ignorant blindness?
13316	If she knows not, why strives she with blind pain?
13316	If she knows that which she doth so require, Why wisheth she known things to know again?
13316	In hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de peruulganda fama, de proferendo nomine cogitatis?
13316	In qua mecum saepe residens de humanarum diuinarumque rerum scientia disserebas?
13316	Infitiabimur crimen, ne tibi pudor simus?
13316	Inscitiane bonorum?
13316	Insidiator occultus subripuisse fraudibus gaudet?
13316	Inter eos uero apud quos ortae sunt, num perpetuo perdurant?
13316	Irae intemperans fremit?
13316	Is he drowned in filthy and unclean lusts?
13316	Is it because irrational substances can not possess a Person enabling them to receive the name of Christ?
13316	Is it shamefastness or insensibleness that makes thee silent?
13316	Is not the operation of God seen plainly in men of holy life and notable piety?
13316	Is the angry and unquiet man always contending and brawling?
13316	Is the fearful and timorous afraid without cause?
13316	Is the slow and stupid always idle?
13316	Is the violent extorter of other men''s goods carried away with his covetous desire?
13316	Is there anything more precious to thee than thyself?
13316	Itane autem nullum est proprium uobis atque insitum bonum ut in externis ac sepositis rebus bona uestra quaeratis?
13316	Itane nihil fortunam puduit si minus accusatae innocentiae, at accusantium uilitatis?
13316	Leuis atque inconstans studia permutat?
13316	Likewise, who seeth not what a vain and idle thing it is to be called noble?
13316	May I seem to have provoked enmity enough against myself?
13316	Modum desideras?
13316	Must I only be forbidden to use my right?
13316	My friends, why did you count me fortunate?
13316	Nam bonos quis nisi stultissimus oderit?
13316	Nam cum nihil deo melius excogitari queat, i d quo melius nihil est bonum esse quis dubitet?
13316	Nam cur rogati sponte recta censetis, Ni mersus alto uiueret fomes corde?
13316	Nam cur tantas lubrica uersat Fortuna uices?
13316	Nam de compositis falso litteris quibus libertatem arguor sperasse Romanam quid attinet dicere?
13316	Nam quae sperari reliqua libertas potest?
13316	Nam quid ego de regum familiaribus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem?
13316	Nesciebas Croesum regem Lydorum Cyro paulo ante formidabilem mox deinde miserandum rogi flammis traditum misso caelitus imbre defensum?
13316	Nihilne te ipsa loci facies mouet?
13316	Nonne adulescentulus[ Greek: doious pithous ton men hena kakon ton d''heteron eaon] in Iouis limine iacere didicisti?
13316	Nonne in beatitudine sufficientiam numerauimus deumque beatitudinem ipsam esse consensimus?"
13316	Nonne in sanctis hominibus ac pietate conspicuis apertus diuinitatis actus agnoscitur?
13316	Nonne, o terrena animalia, consideratis quibus qui praesidere uideamini?
13316	Nos ad constantiam nostris moribus alienam inexpleta hominum cupiditas alligabit?
13316	Nostraene artes ita meruerunt?
13316	Now doth necessity compel any of these things to be done in this sort?"
13316	Now what should I speak of bodily pleasures, the desire of which is full of anxiety, and the enjoying of them breeds repentance?
13316	Now, how can any man exercise jurisdiction upon anybody except upon their bodies, and that which is inferior to their bodies, I mean their fortunes?
13316	Now, what desire you with such loud praise of fortune?
13316	Now, what is the health of souls but virtue?
13316	Now, what is there that any can enforce upon another which he may not himself be enforced to sustain by another?
13316	Now, why should I discourse of dignities and power which you, not knowing what true dignity and power meaneth, exalt to the skies?
13316	Num audes alicuius talium splendore gloriari?
13316	Num enim diuites esurire nequeunt?
13316	Num enim elephantos mole, tauros robore superare poteritis, num tigres uelocitate praeibitis?
13316	Num enim quae praesentia cernis, aliquam eis necessitatem tuus addit intuitus?"
13316	Num enim tu aliunde argumentum futurorum necessitatis trahis, nisi quod ea quae praesciuntur non euenire non possunt?
13316	Num enim uidentur errare hi qui nihilo indigere nituntur?
13316	Num frigus hibernum pecuniosorum membra non sentiunt?
13316	Num i d mentior?
13316	Num igitur ea mentis integritate homines degunt, ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit?
13316	Num igitur quantum ad hoc attinet, quae ex arbitrio eueniunt ad necessitatem cogantur?"
13316	Num igitur quidquam illorum ita fieri necessitas ulla compellit?"
13316	Num imbecillum ac sine uiribus aestimandum est, quod omnibus rebus constat esse praestantius?
13316	Num ita quasi cum duo corpora sibimet apponuntur, ut tantum locis iuncta sint et nihil in alterum ex alterius qualitate perueniat?
13316	Num mentem firma sibi ratione cohaerentem de statu propriae quietis amouebis?
13316	Num quidquam libero imperabis animo?
13316	Num sitire non possunt?
13316	Num te horum aliquid attingit?
13316	Num te praeterit Paulum Persi regis a se capti calamitatibus pias inpendisse lacrimas?
13316	Num uero labuntur hi qui quod sit optimum, i d etiam reuerentiae cultu dignissimum putent?
13316	Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant?
13316	Nunc enim primum censes apud inprobos mores lacessitam periculis esse sapientiam?
13316	Or by what skill are several things espied?
13316	Or did the condemnation, which went before, make them just accusers?
13316	Or do they err who take that which is best to be likewise most worthy of respect?
13316	Or do they know what they should embrace, but passion driveth them headlong the contrary way?
13316	Or do they wittingly and willingly forsake goodness, and decline to vices?
13316	Or doth much money make the owners senseless of cold in winter?
13316	Or doth the multitude of servants make thee happy?
13316	Or doth thy fertility teem with the fruits of summer?
13316	Or having so, How shall she then their forms and natures know?
13316	Or in true things can we no discord see, Because all certainties do still agree?
13316	Or in what is this better than that ridiculous prophecy of Tiresias"Whatsoever I say shall either be or not be"[172]?
13316	Or is fame to be contemned?
13316	Or is not power to be esteemed good?
13316	Or is there something, though unknown to the common sort, to which these names agree?"
13316	Or rather dost thou believe that it is ruled by reason?"
13316	Or swifter than tigers?
13316	Or though he should lose it, doth he think that a thing of no moment?
13316	Or to what the whole intention of nature tendeth?"
13316	Or what is it to thee, if they be precious by nature?
13316	Or what new thing has been wrought by the coming of the Saviour?
13316	Or why should punishments, Due to the guilty, light on innocents?
13316	Or will such ignorant pursuit maintain?
13316	Ought, then, by parity of reason, all things to be just because He is just who willed them to be?
13316	Pauidus ac fugax non metuenda formidat?
13316	Pecuniamne congregare conaberis?
13316	Perceivest thou now what followeth of all that we have hitherto said?"
13316	Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari potest?
13316	Postremo cum omne praemium idcirco appetatur quoniam bonum esse creditur, quis boni compotem praemii iudicet expertem?
13316	Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium manu situm est?
13316	Potentiamne desideras?
13316	Primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare, ut qui modus sit tuae curationis intellegam?"
13316	Pudore an stupore siluisti?
13316	Quae diuisa recolligit 20 Alternumque legens iter Nunc summis caput inserit, Nunc decedit in infima, Tum sese referens sibi Veris falsa redarguit?
13316	Quae est igitur facta hominis deique coniunctio?
13316	Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formidinum aculeos uitare nequit?
13316	Quae est igitur ista potentia quam pertimescunt habentes, quam nec cum habere uelis tutus sis et cum deponere cupias uitare non possis?
13316	Quae iam praecipitem frena cupidinem 15 Certo fine retentent, Largis cum potius muneribus fluens Sitis ardescit habendi?
13316	Quae omnia non modo ad tempus manendi uerum generatim quoque quasi in perpetuum permanendi ueluti quasdam machinas esse quis nesciat?
13316	Quae si in improbissimum quemque ceciderunt, quae flammis Aetnae eructuantibus, quod diluuium tantas strages dederint?
13316	Quae si recepta futurorum necessitate nihil uirium habere credantur, quid erit quo summo illi rerum principi conecti atque adhaerere possimus?
13316	Quae tua tibi detraximus bona?
13316	Quae uero est ista uestra expetibilis ac praeclara potentia?
13316	Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
13316	Quae uero, inquies, potest ulla iniquior esse confusio, quam ut bonis tum aduersa tum prospera, malis etiam tum optata tum odiosa contingant?
13316	Quae uis singula perspicit Aut quae cognita diuidit?
13316	Quaenam discors foedera rerum Causa resoluit?
13316	Quam multos esse coniectas qui sese caelo proximos arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat?
13316	Quam tibi fecimus iniuriam?
13316	Quam uero late patet uester hic error qui ornari posse aliquid ornamentis existimatis alienis?
13316	Quamquam quid ipsa scripta proficiant, quae cum suis auctoribus premit longior atque obscura uetustas?
13316	Quando enim non fuit diuinitatis propria humanitatisque persona?
13316	Quando uero non erit?
13316	Quare si opes nec submouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?
13316	Quare si quid ita futurum est ut eius certus ac necessarius non sit euentus, i d euenturum esse praesciri qui poterit?
13316	Quibus autem deferentibus perculsi sumus?
13316	Quibus autem umquam scripturis nomen Christi geminatur?
13316	Quibus si nihil inest appetendae pulchritudinis, quid est quod uel amissis doleas uel laeteris retentis?
13316	Quid aegritudo quam uitia?
13316	Quid autem de corporis uoluptatibus loquar, quarum appetentia quidem plena est anxietatis; satietas uero poenitentiae?
13316	Quid autem de dignitatibus potentiaque disseram quae uos uerae dignitatis ac potestatis inscii caelo exaequatis?
13316	Quid autem est quod in alium facere quisquam[111] possit, quod sustinere ab alio ipse non possit?
13316	Quid autem tanto fortunae strepitu desideratis?
13316	Quid dicam liberos consulares quorum iam, ut in i d aetatis pueris, uel paterni uel auiti specimen elucet ingenii?
13316	Quid dignum stolidis mentibus inprecer?
13316	Quid earum potius, aurumne an uis congesta pecuniae?
13316	Quid enim furor hosticus ulla Vellet prior arma mouere, 20 Cum uulnera saeua uiderent Nec praemia sanguinis ulla?
13316	Quid enim uel speret quisque uel etiam deprecetur, quando optanda omnia series indeflexa conectit?
13316	Quid enim?
13316	Quid est enim carens animae motu atque compage quod animatae rationabilique naturae pulchrum esse iure uideatur?
13316	Quid est igitur o homo quod te in maestitiam luctumque deiecit?
13316	Quid etiam diuina prouidentia humana opinione praestiterit; si uti homines incerta iudicat quorum est incertus euentus?
13316	Quid externa bona pro tuis amplexaris?
13316	Quid fles, quid lacrimis manas?
13316	Quid genus et proauos strepitis?
13316	Quid huic seueritati posse astrui uidetur?
13316	Quid igitur ingemiscis?
13316	Quid igitur inquies?
13316	Quid igitur o magistra censes?
13316	Quid igitur o mortales extra petitis intra uos positam felicitatem?
13316	Quid igitur postulas ut necessaria fiant quae diuino lumine lustrentur, cum ne homines quidem necessaria faciant esse quae uideant?
13316	Quid igitur referre putas, tune illam moriendo deseras an te illa fugiendo?
13316	Quid igitur refert non esse necessaria, cum propter diuinae scientiae condicionem modis omnibus necessitatis instar eueniet?
13316	Quid igitur, si ratiocinationi sensus imaginatioque refragentur, nihil esse illud uniuersale dicentes quod sese intueri ratio putet?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid inanibus gaudiis raperis?
13316	Quid o superbi colla mortali iugo Frustra leuare gestiunt?
13316	Quid quod omnes uelut in terras ore demerso trahunt alimenta radicibus ac per medullas robur corticemque diffundunt?
13316	Quid si a te non tota discessi?
13316	Quid si haec ipsa mei mutabilitas iusta tibi causa est sperandi meliora?
13316	Quid si uberius de bonorum parte sumpsisti?
13316	Quid taces?
13316	Quid tragoediarum clamor aliud deflet nisi indiscreto ictu fortunam felicia regna uertentem?
13316	Quid uero aliud animorum salus uidetur esse quam probitas?
13316	Quid uero noui per aduentum saluatoris effectum est?
13316	Quidni, cum a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe, quae cum gesserint non fuisse gerenda decernant?
13316	Quidni, quando eorum felicitas perpetuo perdurat?
13316	Quidni?
13316	Quis autem alius uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus?
13316	Quis autem modus est quo pellatur diuitiis indigentia?
13316	Quis enim coercente in ordinem cuncta deo locus esse ullus temeritati reliquus potest?
13316	Quis est enim tam conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur?
13316	Quis est ille tam felix qui cum dederit inpatientiae manus, statum suum mutare non optet?
13316	Quis illos igitur putet beatos Quos miseri tribuunt honores?
13316	Quis legem det amantibus?
13316	Quis non te felicissimum cum tanto splendore socerorum, cum coniugis pudore, cum masculae quoque prolis opportunitate praedicauit?
13316	Quis tanta deus Veris statuit bella duobus, Vt quae carptim singula constent Eadem nolint mixta iugari?
13316	Quo uero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est, fortunam loquor, possit exserere?
13316	Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris?
13316	Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet?
13316	Quod si natura pulchra sunt, quid i d tua refert?
13316	Quod si natura quidem inest, sed est ratione diuersum, cum de rerum principe loquamur deo, fingat qui potest: quis haec diuersa coniunxerit?
13316	Quod si nec ex arbitrio retineri potest et calamitosos fugiens facit, quid est aliud fugax quam futurae quoddam calamitatis indicium?
13316	Quod si neque i d ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beatitudinis species deprehenditur?
13316	Quod tantos iuuat excitare motus Et propria fatum sollicitare manu?
13316	Quonam modo deus haec incerta futura praenoscit?
13316	Quoue inueniat, quisque[173] repertam Queat ignarus noscere formam?
13316	Requirentibus enim:"Ipse est pater qui filius?"
13316	Rursus:"Idem alter qui alter?"
13316	Satisne in me magnas uideor exaceruasse discordias?
13316	Scitne quod appetit anxia nosse?
13316	Secundum Nestorii uero sententiam quid contingit noui?
13316	Secundum hanc igitur rationem cuncta oportet esse iusta, quoniam ipse iustus est qui ea esse uoluit?
13316	Sed dic mihi, meministine, quis sit rerum finis, quoue totius naturae tendat intentio?"
13316	Sed hoc quoque respondeas uelim, hominemne te esse meministi?"
13316	Sed in hac haerentium sibi serie causarum estne ulla nostri arbitrii libertas an ipsos quoque humanorum motus animorum fatalis catena constringit?"
13316	Sed num idem de patribus quoque merebamur?
13316	Sed num in his eam reperiet, quae demonstrauimus i d quod pollicentur non posse conferre?"
13316	Sed quaeso,"inquam,"te, nullane animarum supplicia post defunctum morte corpus relinquis?"
13316	Sed quemadmodum bona sint, inquirendum est, utrumne participatione an substantia?
13316	Sed qui fieri potest ut ea non proueniant quae futura esse prouidentur?
13316	Sed quid eneruatius ignorantiae caecitate?
13316	Sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum?
13316	Sed quis nota scire laborat?
13316	Sed quod decora nouimus uocabula, Num scire consumptos datur?
13316	Sed uisne rationes ipsas inuicem collidamus?
13316	Seekest thou for glory?
13316	Seest thou now how all these in knowing do rather use their own force and faculty than the force of those things which are known?
13316	Seest thou then in what mire wickedness wallows, and how clearly honesty shineth?
13316	Seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase?
13316	Segnis ac stupidus torpit?
13316	Shall I call it an offence to have wished the safety of that order?
13316	Shall I confess it?
13316	Shall I deny this charge, that I may not shame thee?
13316	Shall we join ourselves to them whom we have proved to be like beasts?
13316	Should I fear any accusations, as though this were any new matter?
13316	Si eo de cuius semine ductus est homo, quem uestita diuinitas est?
13316	Si nescit, quaenam beata sors esse potest ignorantiae caecitate?
13316	Si non confitetur ex ea traxisse, dicat quo homine indutus aduenerit, utrumne eo qui deciderat praeuaricatione peccati an alio?
13316	Sic rerum uersa condicio est ut diuinum merito rationis animal non aliter sibi splendere nisi inanimatae supellectilis possessione uideatur?
13316	Supposest thou to find any constancy in human affairs, since that man himself is soon gone?
13316	Tell me, since thou doubtest not that the world is governed by God, canst thou tell me also by what means it is governed?"
13316	Than which what can be imagined more vile?
13316	That things which severally well settled be Yet joined in one will never friendly prove?
13316	The gold or the heaps of money?
13316	Thinkest thou him mighty whom thou seest desire that which he can not do?
13316	Thinkest thou otherwise?"
13316	Thinkest thou that which needeth nothing, to stand in need of power?"
13316	Those things also which are thought to be without all life, doth not every one in like manner desire that which appertaineth to their own good?
13316	Thou to that certain end Governest all things; deniest Thou to intend The acts of men alone, Directing them in measure from Thy throne?
13316	Though what do writings themselves avail which perish, as well as their authors, by continuance and obscurity of time?
13316	To which she replied:"Dost thou not know thyself to be anything else?"
13316	Tu uero uoluentis rotae impetum retinere conaris?
13316	Tum ego collecto in uires animo:"Anne adhuc eget admonitione nec per se satis eminet fortunae in nos saeuientis asperitas?
13316	Tum illa,"Quanti,"inquit,"aestimabis, si bonum ipsum quid sit agnoueris?"
13316	Tum illa:"Huncine,"inquit,"mundum temerariis agi fortuitisque casibus putas, an ullum credis ei regimen inesse rationis?"
13316	V. An uero regna regumque familiaritas efficere potentem ualet?
13316	V. But can kingdoms and the familiarity of kings make a man mighty?
13316	Vbi ambitus passionis?
13316	Vbi nunc fidelis ossa Fabricii manent, 15 Quid Brutus aut rigidus Cato?
13316	Vel quid amplius in Iesu generatione contingit quam in cuiuslibet alterius, si discretis utrisque personis discretae etiam fuere naturae?
13316	Verumtamen ne te existimari miserum uelis, an numerum modumque tuae felicitatis oblitus es?
13316	Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis?
13316	Videsne igitur quanto in caeno probra uoluantur, qua probitas luce resplendeat?
13316	Videsne igitur ut in cognoscendo cuncta sua potius facultate quam eorum quae cognoscuntur utantur?
13316	Videsne quantum malis dedecus adiciant dignitates?
13316	Visne igitur cum fortuna calculum ponere?
13316	Vllamne humanis rebus inesse constantiam reris, cum ipsum saepe hominem uelox hora dissoluat?
13316	Vllamne igitur eius hominis potentiam putas, qui quod ipse in alio potest, ne i d in se alter ualeat efficere non possit?
13316	Vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae?"
13316	Vnde haud iniuria tuorum quidam familiarium quaesiuit:''Si quidem deus,''inquit,''est, unde mala?
13316	Voluptariam uitam degas?
13316	Was not fortune ashamed, if not that innocency was accused, yet at least that it had so vile and base accusers?
13316	Well, when had not divinity and humanity each its proper Person?
13316	What God between two truths such wars doth move?
13316	What bridle can contain in bounds this their contentless will, When filled with riches they retain the thirst of having more?
13316	What cause of discord breaks the bands of love?
13316	What could be added to this severity?
13316	What goods of thine have I taken from thee?
13316	What if I be not wholly gone from thee?
13316	What if this mutability of mine be a just cause for thee to hope for better?
13316	What injury have I done thee?
13316	What kind of union, then, between God and man has been effected?
13316	What might be the reason of this?
13316	What part of them can be so esteemed of?
13316	What sickness have they but vices?
13316	What then, if sense and imagination repugn to discourse and reason, affirming that universality to be nothing which reason thinketh herself to see?
13316	What then?
13316	What then?
13316	What then?
13316	What thinkest thou, O Mistress?
13316	What?
13316	When they ask"Is the Father the same as the Son?"
13316	Whence not without cause one of thy familiar friends[95] demanded:''If,''saith he,''there be a God, from whence proceed so many evils?
13316	Where the fame of the Roman name could not pass, can the glory of a Roman man penetrate?
13316	Where the value of His long Passion?
13316	Whereas, if thou weighest attentively the infinite spaces of eternity, what cause hast thou to rejoice at the prolonging of thy name?
13316	Wherefore if riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
13316	Wherefore lamentest thou?
13316	Wherefore what power is this that the possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid?
13316	Wherefore, O man, what is it that hath cast thee into sorrow and grief?
13316	Wherefore, O mortal men, why seek you for your felicity abroad, which is placed within yourselves?
13316	Wherefore, enclosed and shut up in this smallest point of that other point, do you think of extending your fame and enlarging your name?
13316	Wherefore, what matter is it whether thou by dying leavest it, or it forsaketh thee by flying?
13316	Who after things unknown will strive to go?
13316	Who can for lovers laws indite?
13316	Who esteemed thee not most happy, having so noble a father- in- law, so chaste a wife, and so noble sons?
13316	Who is so happy that if he yieldeth to discontent, desireth not to change his estate?
13316	Who knows where faithful Fabrice''bones are pressed, Where Brutus and strict Cato rest?
13316	Who would esteem of fading honours then Which may be given thus by the wickedest men?
13316	Why brag you of your stock?
13316	Why do fierce tyrants us affright, Whose rage is far beyond their might?
13316	Why do proud men scorn that their necks should bear That yoke which every man must wear?
13316	Why dost thou not speak?
13316	Why embracest thou outward goods as if they were thine own?
13316	Why not, when their felicity lasteth always?
13316	Why not?
13316	Why not?
13316	Why rejoicest thou vainly?
13316	Why sheddest thou so many tears?
13316	Why should he not go on to call the very elements by that name?
13316	Why should we strive to die so many ways, And slay ourselves with our own hands?
13316	Why then, the hidden notes of things to find, Doth she with such a love of truth desire?
13316	Why weepest thou?
13316	Why, then, is that to be accounted feeble and of no force, which manifestly surpasses all other things?
13316	Wilt thou endeavour to gather money?
13316	Wilt thou excel in dignities?
13316	Wilt thou have it in one word?
13316	Wilt thou know the manner how?
13316	Wilt thou live a voluptuous life?
13316	Wilt thou then reckon with fortune?
13316	Wishest thou for power?
13316	Would those things which proceed from free- will be compelled to any necessity by this means?"
13316	Wouldst thou give due desert to all?
13316	Yet how can this be if Godhead in the conception of Christ received both human soul and body?
13316	You gallant men pursue this way of high renown, Why yield you?
13316	[ 103] Hast thou forgotten how Paul piously bewailed the calamities of King Perses his prisoner?
13316	[ 104] What other thing doth the outcry of tragedies lament, but that fortune, having no respect, overturneth happy states?
13316	[ 123] Seest thou what great ignominy dignities heap upon evil men?
13316	[ 125] What power is this, then, which can not expel nor avoid biting cares and pricking fears?
13316	[ 153] Do they such wars unjustly wage, Because their lives and manners disagree, And so themselves with mutual weapons kill?
13316	[ 86] At cuius criminis arguimur summam quaeris?
13316	or in what shall the divine providence exceed human opinion, if, as men, God judgeth those things to be uncertain the event of which is doubtful?