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
A60628	or how can any truly say, that they are gone forward in the Truth, or that they retain a measure of it to wait upon God in their own particulars?
A41026	And what Errour, and Heresie, and wickednesse is there that can be named, that is not amongst them?
A41026	Are you all there still where Death reigns?
A41026	But now mind People, what hath all this produced?
A41026	Can none be made free from Sin and Death here, while he is upon Earth?
A41026	Have none of you heard the Voyce of the Son of God yet, which they that hear shall live?
A41026	Have none of you the Word of God abiding in you, which Word is Quick, and Powerfull, and the enterance of it gives Life?
A41026	Is there none come to Life, which is through the Obedience to Christ Jesus, the second Adam, the quickening Spirit, the Lord from Heaven?
A41026	Is there none of you come up out of the Grave that can truly say, Oh Death, where is thy Sting?
A41026	Is this the Spirit of Christ, or the spirit of Antichrist gone out into the world, which lyes in the wickednesse, where there is many Antichrists?
A41026	Now are not those grievous Wolvs& Antichrists that turn against such, and rent such,& c. I say, are not these the grievous Wolves that are entered?
A41026	Oh Grave, where is thy Victory?
A41026	Or doe you thinke to find another Way to the Father?
A41026	Thanks be to God, who hath given me Victory over Death?
A41026	Therefore come all ye Teachers and Professors of the World, what say you?
A41026	What are you all as Graves which men go over unawares?
A41026	an easier Way then Christ?
A41026	and the Antichrists that are gone out into the world?
A41026	or a broader Way?
A41026	what is there not a living man amongst you all who is quickned?
A42489	Are not all those flowers and beauties of our soules and Church heliotropia, such as have their life and motion from the sunne?
A42489	Doe we love the truth if we are weary of it, tediously and peevishly affected to it, willing to leave it, and withdraw from it?
A42489	How many are there, that deny, or despise, spise, or suppresse, or oppose, or contemne, scorne, and deride, and corrupt and belye the Truth?
A42489	If wee have not loved truth in peace, were it not just with God to make us want truth in warre?
A42489	If( I say) such a truth content us; where will be the chearefull light of the promises, which now wee enjoy?
A42489	Is this to love the truth?
A42489	Is this to love the truth?
A42489	Quid amplius pro se facere aut pati potuit, quam pro te& fecit& passus est Christus?
A42489	Shall they as Assasinates, be prodigall of their owne and our bloods, and shall we be sparing of our words, estates or persons?
A42489	That question of Pilate to Christ, will here be made: What is Truth?
A42489	What can you transmit to posterity more desireable than Truth and Peace?
A42489	and is not truth like to faile if our love doth?
A42489	where the sound and well grounded peace of our consciences?
A42489	where the warmth of our zeale, love and affections to God, from the fiduciary apprehensions of his love to our soules?
A42489	where the zealous care of leading here a holy life?
A42489	where will be the ravishing joy, hopes and expectation of a better life?
A42489	will not all these faile us, if truth doth?
A77966	Did Christ cry woe against such things, and against them that upheld them then?
A77966	Did the Apostles give warning to beware of such, and to turne away from such then?
A77966	Did the spirit of the Lord in his servants declare against these things then, and against them that upheld them then?
A77966	Did the true Gospel once judge the fleshly man, and leade to live according to God in the spirit?
A77966	Did they that Preached the true Gospel receive it contrary to the will of man?
A77966	Did they which Preached it, suffer for it by man?
A77966	He was the light of the World, of every man that comes into the World?
A77966	O foolish people, which have eyes and see not, which have hearts, and doe not understand: Is the Lord changed from what he was?
A77966	Was that the true Christ which said, Except you take up my Crosse dayly you can not be my Disciple?
A77966	Was that the true Christ which the saints witnessed, by whose blood they were cleansed from sin, and had power over sin?
A77966	Were they false Prophets and deceivers in Isayahs time ▪ which he was sent to cry out against, which sought for their gaine from their quarter?
A77966	What would you have called Christ, who had no where to lay his head?
A77966	and are not these things, and they that uphold them abomination to him now?
A77966	and are not your Priests false Priests and Prophets which act the same things?
A77966	and are not your Teachers deceivers of the people now, which are found acting the same things?
A77966	and are not your Teachers false Prophets and deceivers now, which act the same thing?
A77966	and are not your Teachers false Prophets now which act the same things?
A77966	and are not your Teachers false Teachers now, which are walking in the same steps?
A77966	and can it now be received by the will of man?
A77966	and can they now who Preach it be set up by man, who lives in the same persecuting nature?
A77966	and is that his spirit in the Teachers and Professors now, which saith Every man hath not the light of Christ in them?
A77966	and is that his spirit in the Teachers and people, that hath its liberty, and live in pride, in lust, and in vanity, and their own vvills?
A77966	and must not the same spirit where it is made manifest, declare against these things, and against them that uphold them now?
A77966	and must not the same spirit, where it is made manifest, give warning to beware of such, and to turne away from such now?
A77966	and must not the spirit of Christ where it is made manifest, cry woe against such things, and against them that uphold them now?
A77969	5. how dare thou call these lame arguments tumbling over?
A77969	9. what saith it, the word is nigh thee in thy mouth and in thy heart, was not that the end of these words to listen within?
A77969	And in it, all are children of wrath, what is the light of Christ as God corrupted and sinfull, and is all by it children of wrath?
A77969	Reply, Scoulding I deny, but I have reprooved thy lyes in the authority of the Lord, and be not so proudly puft up in boasting: what sayes thou?
A77969	Then thou goes on, and sayes The Ranters are not for baptisme, and breaking of bread, and are not the Quakers the same?
A77969	What saist thou, art thou not in his steps, and among and with him and them that doe these things?
A77969	art thou so desparate as that thou wilt hazard thy blood upon this account?
A77969	can a sober man read this, and not be ashamed, to hold forth that the Devil deceives soules by bidding them follow the light of Christ( as God)?
A77969	can this mans converts be good, while himself is unconverted?
A77969	is he a minister of Christ?
A77969	or what cause was there to blush when I wrote them?
A77969	the word is in the heart, what saith it there?
A77969	what doth the Devil deceive souls by bidding follow the light of Christ as God?
A77969	what impudence is in thy heart, so to say?
A77969	what marvell that he should so belye me, when as he hath called the very Scripture truth, spoken forth in righteousnesse, bablings?
A77969	when thou art put to confusion, then such excuses thou brings; Well, some may see thy folly?
A77969	wilt thou slander alwayes in secret without evidence?
A59238	But, how shall we know who has True, or Right Principles?
A59238	But, where is this Philosophy all this while?
A59238	Can it be deny''d, but that such very Learned, Acute and Ingenious Men do verily Judge that they clearly and distinctly see their Doctrine to be True?
A59238	How many Instances is the World full of, to prove those Perceptions of ours, tho''judg''d by us most Evident, to be Fallacious?
A59238	How many Thousands, even of a fair Pitch of Understanding, have mistaken Lively Fancies, for Evident Knowledge?
A59238	I should be glad to know whether, or no, you would go about to convince such a Man by Grounds and Principles?
A59238	In order to the Clearing of which, I ask: Was it True before you saw Clearly and Distinctly it was True?
A59238	Is our Iudgment, or Manner of Conceiving, such a Certain Ground, or Infallible?
A59238	Le Grand confesses, this may happen when the Will is Byass''d, or Men are Unskilful;( and how frequent is that?)
A59238	Le Grand very rationally granting, p. 92. there goes more to constitute a Rule of Truth, than to be True?
A59238	Must Truth be built on Men''s Iudgments, or their Manner of Conceiving?
A59238	Must not the Object be such, ere you can know it to be such?
A59238	Must, therefore, all Truth be built on a Mistakable Principle?
A59238	Or Clearly and Distinctly Perceptible to be such, before you can Clearly and Distinctly Perceive it to be such?
A59238	Or, Did it become True by your seeing it( as you phrase it) Clearly and Distinctly to be True?
A59238	Or, Is there, indeed, any such Thing in Nature?
A59238	Or, What was the Rule of Truth to that Object that was True, ere you saw it to be such?
A59238	Suppose I see a Man making great Holes in the Ground, or throwing aside Rubbish; and that I ask him what he is doing?
A59238	The Question is, Which of us has this True Evidence, which you call Clear and Distinct Perception?
A59238	What signifie these, I say, to the Truth of the Thing?
A59238	What signifies yours, or mine, or any Man''s Iudgment, that he Clearly and Distinctly sees a Truth; or, that he must Assent, or may not Assent to it?
A59238	Whence, we ask, What was that which made the Object you perceiv''d- to- be- true, to be True?
A59238	Where, then, shall we certainly find this One, or only- True Philosophy?
A59238	Whether Mathematicians, and some others, who treat of Philosophy in a Mathematical Method, have not propos''d such before me, and made use of them?
A59238	Whether such Propositions are not the most- firmly- Grounded, and the First of all others?
A59238	Whether there be not such Propositions; as those I call Identical?
A59238	Whether they are not Self- evident, and force the Assent of all Mankind?
A59238	Why so?
A42818	And shall not the Judge of all the earth do right?
A42818	And that in the best and noblest pieces of his Creation?
A42818	And then I would ask him, how he came to know what he affirms so boldly?
A42818	And what am I concern''d then in his sins, which had never my will or consent, more then in the sins of 〈 ◊ 〉, or Julius Caesar?
A42818	And why were we drawn out of our nothings but because it was better for us to be, then not to be?
A42818	And yet that others, that have strong motives and allurements to the contrary, should violently break out into all kinds of extravagance and impiety?
A42818	But it will be said,( 3) If our souls liv''d in a former state did they act in bodies, or without them?
A42818	But shal the righteous perish with the wicked?
A42818	But will it be said, why did not the divine goodnesse endue us all with this morall stability?
A42818	But( a) Why is it so absurd that the soul should have actuated another kind of body, before it came into this?
A42818	Can any one say that our supposition derogates from the Divine concourse or Providence?
A42818	Doth it use to make and presently destroy?
A42818	For who shall be the common seedsman of succeding Humanity, when all mankind is swept away by the fiery deluge?
A42818	For, would the world have been too little to have contain''d those souls, without justling with some others?
A42818	For,( 1) If I was then newly created when first in this body; what was Adam to mee, who sinned above 5000 years before I came out of nothing?
A42818	Had it not been better for us to have been made in this condition of security, then in a state so dangerous?
A42818	How can a Body that is neither capable of sense nor sin, infect a soul, as soon as''t is unied to it, with such vitious debauched dispositions?
A42818	How can such a cause produce an effect so disproportionate?
A42818	How is it that those that are under continual temptations to vice, are yet kept within the bounds of vertue, and sobriety?
A42818	If so, how comes it about that at last they can all so wel consist together?
A42818	Is there a word said in his revealed will to the contrary?
A42818	Is this an effect of those tender mercies that are over all his works?
A42818	Moreover the Question of the Disciples, Was it for this mans sin, or for his Fathers that he was born blind?
A42818	Nay, than in the sins of Belzebub or Lucifer?
A42818	To frame one thing and give it such or such a nature, and then undo what he had done, and make it an other?
A42818	What was it that gave us our being, but the immense goodnesse of our Maker?
A42818	Who acquainted him with the Divine Counsells?
A42818	and how can their deliverance be effected?
A42818	or, hath he by his holy penmen told us that either of the other waies was more suitable to his beneplaciture?
A42818	or, would they by violence have taken any of the priviledges of the other intellectual creatures from them?
A42818	wil not the sincere& vertuous both in the Earth and Air be secured from this sad fate?
A53669	14. Who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burnings?
A53669	And he said, who told thee that thou wast naked?
A53669	And is it not strange, that true and real Sacrifices, should be Types and R presentations of that which was not so?
A53669	And shall any dare to deny but it may be so, in things Heavenly, Divine, and Spiritual?
A53669	And shall we think otherwise of the Law of God?
A53669	And why a new sense should be forged for these words, when they are spoken concerning Christ, who can give a just reason?
A53669	But do not these men see that they have hereby given away their Cause which they contend for?
A53669	But first, I ask what Reason is it that they intend?
A53669	But who was this Word?
A53669	But why so I pray?
A53669	But, Secondly, Where, or with whom, was this Word in the beginning?
A53669	Can any thing be more absonant from Faith and Reason, than this absurd expression?
A53669	D ● they say, that by his death he hare testimony unto, and confirmed the truth which he had taught?
A53669	Do they say that in what he did, and su ● fered, he set us an Example that we should labour after conformity unto?
A53669	Do they say, that he taught the Truth or revealed the whole mind and will of God concerning his Worship and our obedience?
A53669	Doth he subsist only in the form or nature of God?
A53669	For in their Catechism unto this Question, Is the Lord Jesus Christ, purus Homo, a meer man?
A53669	For what is according to this Interpretation the meaning of those words, in the beginning was the Word?
A53669	Fourthly, In this gloss what is the meaning of all things?
A53669	Hast thou O Son, fallen under the Enemies hand in my stead; am I saved by thy wounds; do I live by thy death?
A53669	Hast thou eaten of the Tree whreof I commandeded thee that then shouldst not eat?
A53669	He that eateth it, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 shall bear his iniquities, How?
A53669	How can three be one, and one be three?
A53669	How then will these pretended Masters of Reason reconcile these things?
A53669	How then?
A53669	How?
A53669	If a City be on fire, whose bucket that brings water to quench it ought to be refused?
A53669	If a man should have enquired of some of them of old, whether Melchizedeck were purus Homo, a meer man?
A53669	Is God unrighteous who taketh vengeance?
A53669	Morte tuâ vivam?
A53669	O the infamous portraicture this Doctrine draws of the Infinite Goodness; is this your retribution, O injurious Satisfactionists?
A53669	Or how could the truth of any thing more evidently be represented unto their minds?
A53669	Peter said to Ananias, why hath Satan filled thy heart to lye to the Holy Ghost?
A53669	Tantane me tenuit vivendi nate voluptas, Vt pro me hostili paterer succedere dextrae Quem genui?
A53669	The summ of what they say in general, is, How can these things be?
A53669	Then said the Jews unto him, thou art not fifty years old, and hast thou seen Abraham?
A53669	VVhat is the meaning of were made?
A53669	Well, what is that subject matter?
A53669	What Reason do they intend?
A53669	What is it I pray?
A53669	What is their singular herein, concerning how many things may the same be affirmed?
A53669	What now can be required to secure our faith in this matter?
A53669	What then are they?
A53669	What then is this latent sense that is intended, and is discoverable only by themselves?
A53669	Whither shall I go from thy Spirit?
A53669	converted into flesh, into a Man, so that he who was God ceased so to be, and was turned or changed into flesh, that is a Man?
A53669	for then how shall God judge the world?
A53669	hath he a divine nature also?
A53669	that is, were mended?
A53669	tuane haec genitor per vulnera servor?
A07210	424 Risum teneatis, amici?
A07210	And if such be the priuiledges of these men, how great is their danger, that liue and conuerse with them?
A07210	And yet say, hee both can and will name the man, what great mastery is in this?
A07210	As for example, a God appointed Samuel to goe to Bethleem and anoint one of Iesses sonnes to bee King; and when Samuel obiected, How can I goe?
A07210	But how did the Priests know, but that Persons spake with some equiuocall reseruations?
A07210	But if it be an Equiuocation, such as they fancy, what then shall the reseruation be?
A07210	But suppose the reseruation be not iust and due, but that a man vse this arte, when he ought not to equiuocate?
A07210	Doe they thus instruct their Catholique Princes, to dissemble and equiuocate?
A07210	For did not Puteanus the Prouinciall of the Iaesuites, name the man that reconciled Beza to their Church?
A07210	For when Abimelech challenged him for concealing his wife, and asked, What sawest thou, that thou hast done this thing?
A07210	For who can say, but when he telleth vs most palpable vntruthes, yet hee may reserue within himselfe some clause to helpe all?
A07210	For, may it not hence be reasonably conceiued, that the progresse and proceeding to the framing of this Art, was on this manner?
A07210	For, what though the Heretiques complaine of wrong and iniustice done to them in their good name?
A07210	Forsitan hoe de te quaeratur, Tune Sac ● r ● os?
A07210	I will not say none such can bee named; for who can say or presume, that hee knoweth the sayings and opinions of all former Ages?
A07210	Nomine qui varius, qui vestibus, ore, colore es Vectus trans mare tu?
A07210	Non( caput aneum) Num tu mendicans abraso crine Sacerdos?
A07210	Non( ritu antipodum; Non( apud inferos) Nonne a te binis grauidata est Fuluia natis?
A07210	Non( sine scortis) Sacris Papa caput?
A07210	Non(* mare mortuum) Curia Papalis tibi visa est?
A07210	Num tu Esse Sacerdotem te credis Apollinis, Orci, Isidos, aut Cereris?
A07210	Quid rides?
A07210	Quid tum?
A07210	Quid?
A07210	Quo tendis nnbila supra?
A07210	Shall I not as soone be deceiued by the Equiuocator, as by the Lyer?
A07210	Si, cui consilii socium te adiunxeris, idem Cum suerit Patriae suffossor, petque- duellis, Is coràm sistatur,& hunc norisne rogeris?
A07210	Tu inventus verò meam qui 〈 ◊ 〉 fidem?
A07210	Tw ● Roman 〈 ◊ 〉?
A07210	Vnde sed ista?
A07210	Vt ne vireludam pueri de more Sophistae?
A07210	Would not euery Boy kicke such a wrangling foole or knaue shall I call him?
A07210	and when he hath done all, make vp all with a secret Reseruation, that I neuer dreamed on?
A07210	h Num tu rationibus audes Iniussu certare meo?
A07210	in any place or time for this 400. yeeres,& c?
A07210	mentiar?
A07210	or what great credit might such a circumstance, comming from an Equiuocator, gaine to his cause?
A07210	or what reason haue I to thinke, but that he speaketh against his knowledge, and conscience?
A07210	out of the Court?
A51283	& not to the bodie B?
A51283	And can they be Phy ● … ically divided into parts of which they do n''t consist?
A51283	And how oddly does it look, that one solitary Individual of a Species should exist for God knows how many ages alone?
A51283	And if he will the contrary to be true, namely, That he does not Exist, what becomes of him then?
A51283	And if there be lapsed Souls there, how shall they be recovered?
A51283	And indeed what can be absolute Soveraignty in an intelligent Being, if this be not?
A51283	And what a Paradox is this, that our Understandings, as our Eyes, are made onely for things revealed?
A51283	And what could God do more correspondently to his Wisdom and Goodness, dealing with free Agents, such as humane Souls are, than this?
A51283	And what difference betwixt Impossibility and Necessity?
A51283	And what great matter is it if they be not, provided they be as they are and ought to be, Divine?
A51283	And what greater Absoluteness than this?
A51283	And who knows but this might be part at least of that Glory which, he says, he had before the world was?
A51283	But did you take this for any shew of a proof?
A51283	But for Philosophical Opinions and Theories what have they to do with the motion of the Nerves?
A51283	But the Patriarch Abraham was of another mind, Shall not the Judge of the whole Earth do right?
A51283	But then you will say, What is the door and lock to this terrible place?
A51283	But whither am I going?
A51283	But who does not at first sight discern the weakness of this Allegation?
A51283	Could not the Eternal Logos and the Ministry of Angels sufficiently discharge that Province?
A51283	Does Mental and Sensitive Nature act on Brutes and Vegetables and all the Passive Elements?
A51283	For how can that be the effect of an equilibrious or sufficient Free Will and Power, that is in a manner perpetual and constant?
A51283	For if they can act so fully and beatifically without any body, what need there be any Resurrection of the body at all?
A51283	For their Prince is the Prince of the Air, as the Apostle calls him; and where can his subjects be, but where he is?
A51283	For what a kind of Wisdom or Justice would that be that tended to no good?
A51283	For why may not this Earth be the onely Hospital, Nosocomium or Coemeterium, speaking Platonically, of sinfully lapsed Souls?
A51283	For, say they, how could Esau and Jacob be said neither to have done good nor evil, if they pre- existed before they came into this world?
A51283	Glanvils Letter to himself, in the second Edition of Saducismus Triumphatus?
A51283	Here therefore I demand, Are we not to thank him and praise him for his actions of Wisdom, Justice, and Holiness, though they be necessary?
A51283	How does this consist with Gods fresh creating humane Souls pure and innocent, and putting them into Bodies?
A51283	How then can the Idea of God chiefly consist in this?
A51283	How then should the Soul remember what she did or observ''d many hundreds, nay thousands of years ago?
A51283	If all were Eye, where were the Hearing,& c. as the Apostle argues?
A51283	If bounded by Wisdom and Justice, why is it bounded by them, but that it is better so to be than otherwise?
A51283	Is it not lawful for me to do what I will with mine own?
A51283	Is it possible there should be such a kind of Geometry, wherein any Problem should be demonstrated by any Principles?
A51283	Matter can do nothing but by motion, and what relation hath that to a moral Contagion?
A51283	Or what need of such a contraction in the Spirit of Nature or Plastick Soul of the corporeal Universe, that it may be contrived into a Nut- shell?
A51283	Was it for this mans sin, or his fathers, that he was born blind?
A51283	What a distorted and preposterous account is that found, that God should punish men before they sin, because he foresees they will sin?
A51283	What is then mere Will and Power left alone, but a blind Hurricane of Hell?
A51283	What reason can be more clear or more convincing, That God can create a Spirit in the proper sense thereof, which includes Indiscerpibility?
A51283	What remains then to be his Humiliation, but the condescending to assist and countenance the unclean endeavours of Adulterers and Adulteresses?
A51283	What then is that action which proceeds onely from that part from which Goodness is secluded?
A51283	When it was just and wise for God to do so or so, and the contrary to do otherwise, had he a freedom to decline the doing so?
A51283	Where is then the difference betwixt the just and the wicked, in state, place, and body?
A51283	Where should he use his Understanding and Reason, if not in things unrevealed in Scripture; that is, in Philosophical things?
A51283	Whither then can this Sol redivivus or the Earth turned wholly into the Materia subtilissima again be carried, but into the Sun it self?
A51283	Why should God make the Spirit of a Flea, which was intended for the constituting of such a small Animal, large enough to fill the whole world?
A51283	Why therefore may we not lapse as before?
A51283	Why?
A51283	and if it be an humbling and debasing of him, how is it glorious?
A51283	shall Christ undergo another and another death for them?
A51283	would not the difference be insensible, and the scandal, if any, the same in both?
A45520	6. that is, Power to render the Antichristian World inexcusable, to make their sins exceeding sinful, their plagues insusserable: At quando Messis?
A45520	A pattern( a perfect Patern) is and hath been long wanting upon Earth; where then shall we find it?
A45520	And Thirdly, What is that curse?
A45520	And first, From what the hearts of Men and Saints shall be turned back?
A45520	And first, The indignation of God was kindled against Eliphaz and his two friends: why?
A45520	And from what Heaven did they thus fall, but from the Heaven of high power, and authority in that Kingdom?
A45520	And how did type Babel, with her secular head, fall from this Heaven of power?
A45520	And is doing good the way to vanquish?
A45520	And they answered him not a word] why not?
A45520	And they had a King: And what King?
A45520	And they of the People, and Kindreds, and Tongues, and Nations,& c. And Nations; And what of them?
A45520	And we may say( I say not of all) of too many; How shall they be sent to reprove, that know not how to reprove?
A45520	And what are those works?
A45520	And what is sleep?
A45520	And what was the cause of this fourfold Call, like thunder?
A45520	And what was the means by which he built this tenfold City?
A45520	And what was the power of that Prophesie?
A45520	And what was thus declared?
A45520	And what''s more vain?
A45520	And what''s most like Gold, and most contrary to it?
A45520	And what''s repentance?
A45520	And when began this grand Apostrophe, or diversion of the Gospel- Church from Faith, and obedience?
A45520	And wherein are all the imaginations of their hearts thus only evil continually?
A45520	And who was then Bishop of Rome?
A45520	And why but one?
A45520	And why comes this account of them from the Pen of the Prophetick Evangelist?
A45520	And why did not the Devil tempt him to something more, or by something else, than these three lusts?
A45520	And why is there such need now of the Balm of Gilead?
A45520	And( to omit the literal, which are many) what are Spiritual Sorceries?
A45520	Because they spake not the thing that was right of God, nor of his servant Job: And why did they not speak the thing that was right?
A45520	Belshazzar was laid in the Ballance and found wanting: How wanting?
A45520	But Locusts conceive not themselves greatly concern''d in the discharge of any such duty: Quid hoc ad nos?
A45520	But what are they or their Armies to these Locusts?
A45520	But where must they find this unfound Rock?
A45520	But, Secondly, To what must they be turned?
A45520	But, Time shall be no more: And how, no more?
A45520	Can not the City live in peace for you, nor the Church in quiet?
A45520	Come and see: What shall we see?
A45520	Consumed their days in vanity,& c. How in vanity?
A45520	Corah''s company cryed out against Moses; And what was the cause of their Cry?
A45520	Did the Pagan and heretical parts, only, thus fall?
A45520	Eli( a true, but too careless servant of God) was laid in the Ballance and found wanting: And how did Elie''s good Works want weight?
A45520	Fifthly, What those Harps of God are?
A45520	First, Whether the superfluities of Nabals Feast were more due to his Sheep- shearers than to David?
A45520	Hath he not spoken also by us?
A45520	He destroyed the then almost decayed Unity of the Church, by Schisme: And how may this plainly appear?
A45520	Hear now, ye Rebels( said Moses) must we fetch you water out of this Rock?
A45520	How came they so quick- sighted to see the Seal of God in their foreheads?
A45520	How did he lead on the Van of that revolted body?
A45520	How oft shall my Brother sin against me( said Peter to our blessed Saviour) till seven times?
A45520	I counsel thee to buy of me gold,& c.] And must men buy the free gifts of God?
A45520	Is this your Christian meckness, and submission?
A45520	Israel turned back till about the end of 1260 dayes?
A45520	Lastly, I will givepower to my two witnesses( Religious Ministers, and Magistrates) and they shall prophesie: And what is prophesie?
A45520	Lastly, What their inestimable benefits and safeties shall be by having their hearts turned back again?
A45520	Nor, Fifthly, Of their Thefts And what are they?
A45520	Of what City?
A45520	Peter, lovest thou me( said Christ)?
A45520	Quid obest nescire?
A45520	Secondly, The indignation of God was kindled against Eliphaz and his two friends: And why against them?
A45520	Secondly, To what they shall be turned?
A45520	Secondly, We shall enquire; for what they should be thus redeemed?
A45520	Smite him on the month, was the high Priests Cry against Paul; what was the cause of it?
A45520	Tell me( saith the Apostle) Do ye not hear the Law?
A45520	That is, All the wayes and works of her inhabitants, shall be right in practice, conform to Gospel Rule: And wherein consists this conformity?
A45520	The Lord, be is the God] And whence was this great acknowledgment of the truth to Gods glory?
A45520	They always erred,& c.] Et quid error mentis?
A45520	They can run by him and never mind him: Is any thing, that is right in it self, laid before them?
A45520	They can run by it, and take no notice of it: What may I say of such men, of such Saints, but this?
A45520	They can run by it, or glide over it, and take no notice of it: Is any thing spoken to them?
A45520	They can run by it, or run over it( by a cursory reading) and never understand it: Is any man faln amongst Thieves and wounded like the Wayfaring man?
A45520	They can run over it by a rash answer before they hear it: Is any work in writing( requisite to refel errours, to reform manners) offered to them?
A45520	They( well content, as the Parisees were with their wonted knowledge) will not know these things: what profit cometh( say they) by knowing of them?
A45520	Thirdly, What their exceeding great danger is, if their hearts be not turned back?
A45520	This is the greatest Apostacy guilded with Hypocrisie: For, If the light of the eye( saith our Saviour) be darkness, how great is that darkness?
A45520	This was the mistake of Aaron and Miriam when they said; Hath the Lord, indeed, spoken by Moses?
A45520	Vespasian asked Apallonius, what was Nero''s overthrow?
A45520	We shall here further shew, First, From what the hearts of Men and Saints shall be turned back?
A45520	We shall now enquire, Fourthly, What is here meant by Mount Sion in the Text?
A45520	What Doctrine for foundation, did he first lay?
A45520	What Doctrine more perfect than that he taught?
A45520	What Reformation of mistakes in Manners?
A45520	What a Storm is here of unbridled passion in the mouth of Moses, the meekest man on earth?
A45520	What information against Errors in Opinions?
A45520	What is Truth?]
A45520	What was his practice and profession in that juncture of time from 404 to about 412 and some time after?
A45520	What was the way of deceiveableness wherein he went?
A45520	Who art thou( saith the Apostle) that judgest another?
A45520	Who was this that thus fell from Heaven, and who was thus cut down, but only the Representative of the Kingdom of Babylon?
A45520	Why as Witchcraft?
A45520	is Epiphanes: And why Epiphanes?
A45520	is also the same beast: And why the same?
A45520	or good Works weapons to overcome?
A45520	or, what are the dangers, if the hearts of Men and Saints are not turned back from those( now more than ever swelling) sins?
A45520	shall see their dead bodies; where?
A45520	what''s this( say they) to us?
A45520	when were they commanded( by any command either express or implicit) to spare or protect true Saints, and to torment the Papists, their persecutors?
A45520	where are the first- fruits?
A45520	wherein consists our remedy?
A45520	who bound them( as these Locusts were) by a Law, that they should not hurt( any green thing) the servants of God?
A45520	who''s this Son of Jesse?
A45520	why halt they themselves betwixt pluralities of opinions?
A29667	Alas, are we not all since Adams lapse buried under the shadow of death, and lost in the region of darknesse?
A29667	And as he saith of himselfe, Who was weak and I was not weak?
A29667	And doth not this convince them of what I affirme?
A29667	And if I were now all gore blood, would I not now goe to the Chirurgians?
A29667	And if it doth exist, must it not be this which you call actus secundus?
A29667	And if this be the nature of the first, what can the second Being( which is the effect, and so lower) be, but a bare notion?
A29667	And is not Truth the same?
A29667	And others, whose affections are as it were benummed, and all activity is placed in their braine, understand more of the divine nature?
A29667	And then how doth this excellency discover it selfe?
A29667	Are not the two Testaments expositors of the two Tables?
A29667	Are not these like the untrue Mother, who will kill the childe, because she can not call it her own?
A29667	Are not those who propound, and they who entertain such a definition, justly compared to the Constable and the Country- Justice?
A29667	Are not we as unable to prescribe the manner as the matter of Gods worship?
A29667	Are not wee said to be made after the image of God?
A29667	Are there not to the constitution of every Being three notions requisite?
A29667	As, Vtrum differentiae possunt esse sub eodem genere cum illo quod differre faciunt?
A29667	BUT still it is demanded, why may not the understanding supply the third place?
A29667	But so, infinity, power,& c. all attributes are in God his Essence, as well as unity?
A29667	But the Soule doth act, when it pronounceth a false position?
A29667	But where is the second which entertaineth them?
A29667	But where shall wee finde these in the understanding?
A29667	But where will you finde This?
A29667	Can these men, these Beings be said to know God?
A29667	Canst thou number the moneths that they fulfill, or knowest thou the time when they bring forth?
A29667	Do they leave us any latitude in any other of the Commandements?
A29667	Doth not the people of Israel say, Wee are our owne Lords, who shall controll us?
A29667	Est superficies concava corporis ambientis; Where is the truth of this in the highest heaven which incompasseth all the rest?
A29667	Every truth is* a myste ● y; what must that be then, which is purposely vailed by the Spirit?
A29667	For in these, how many, how eternall are the debates?
A29667	For what giving and receiving can here be, besides that which maketh both to become one and the selfe same?
A29667	For what( to speake in their language) is experiment, but the daughter of light, gathered by frequent observation?
A29667	For, how is it possible, that a man should act falshood, a vanity, nothing?
A29667	For, what is Discipline but that Doctrine of the manner of Gods worship?
A29667	For, where, or who is He, that can resist the struglings of Divine Truth, forcing its way out from the Wombe of Eternity?
A29667	Hath Ramus any whit advanced the cause in his definition?
A29667	Have they not virtutes Intellectuales& Morales?
A29667	How can it choose then, but to be one and the same, seeing( as I said before) such a Recipient can not entertain any other guest?
A29667	How can then one piece of that Being impeach the other, one part of the Soule quarrell with the other?
A29667	How doth our great Master perplexe himselfe in the inquiry of causes?
A29667	How doth the Spirit befoole these men?
A29667	How hath Aristotle defined Place?
A29667	How is it said that Action is the perfection of all things?
A29667	Hîc rogo, non furor est, ne moriare, mori?
A29667	I doe seeme( if I mistake not) to maintaine this position by an evident demonstration, thus; Is there any that denyeth God to be purus actus?
A29667	I may affirme the same of time, Tempus est mensura motus; What doe I know of time by this?
A29667	I should onely aske this one question, Can the divels beleeve or know God to be all mercy?
A29667	I will allow it; but is not the Ceremoniall included under the second precept?
A29667	IF wee are thus at a stand, in these very beginnings, what shall wee bee, when wee enquire after Causes?
A29667	If Faith and Reason, if knowledge and grace be all but one light, how commeth it to passe, that some who have lesse light, have more faith?
A29667	If Time and Place be nothing, if all our Actions are but One: How can there be evill and good?
A29667	If it be any other than a work of reason, how can it constitute, or become the forme of a rationall soule and humane understanding?
A29667	If it be neither more excellent, nor lower, is it various, hath it lesse or more of action?
A29667	If it be such, how differs it from thought, ratiocination or positions in the minde?
A29667	If the members composing the Body, have matter and forme, why then not the whole Body?
A29667	If the truth come from God, then why is it not immediately, intrinsecally, infused into the soule it selfe?
A29667	If then it have no Being, the Soule can not act in it, and so it can not be the act of the Soule; For, how shall the soule or truth act upon nothing?
A29667	If with this eye you view that Scripture, you will see it in its glory, Is thine eye evill, because thy brothers good increaseth?
A29667	In Metaphysicks, with what curious nets do they intangle their hearers?
A29667	Is it not a great question, Vtrum Prudentia sit virtus Moralis?
A29667	Is not Reason?
A29667	Is not this the Athenian Altar, which groaned under that Superscription,* To the unknowne God?
A29667	Lastly, how passeth this light from the understanding to the soule?
A29667	Locus and spatium corporis locati, is little better; what have we in this definition, of the intrinsecall nature of place?
A29667	May we not say of these, what one saith wittily of the Soule?
A29667	Now what is the reason of the rule?
A29667	Now, what can this act be in this subject, whereof we discourse, but the reasonable working of the soule in this or that conclusion?
A29667	Or secondly; Shall the cause be more ignoble than the effects?
A29667	So then, What is the form of this primus actus?
A29667	The Spirit saith, How can you love whom you doe not know?
A29667	The ignorance of this Point, hath raised that empty Question, Whether the Soule or the Body be contentum?
A29667	The questions about Faith and Love, are sufficient to fill the world with perpetuall quarrels; As, whether Faith precedeth Repentance?
A29667	Thirdly, Who is it that communicateth this light?
A29667	This is that which I aymed at; and why not?
A29667	This not being well weighed, hath cast our wits upon strange rocks, hath raised this Question, How doth God see things?
A29667	View then This new- borne Beauty; mark its Feature, proportion, lineaments; Tell mee now, was Its Birth an object of pity?
A29667	Vnde rerum individuatio exoriatur?
A29667	Vtrum Prudentia possit separari à virtute Morali?
A29667	Vtrum Summum Bonum sit in Intellectu, an Voluntate?
A29667	Vtrum universale sit aliquid reale, ● n notionale tantùm?
A29667	Vtrum virtus Moralis sita sit in Appetitu Rationali, an Sensitivo?
A29667	We have in an houre, an halfe, a quarter, a minute, a second,( the 60 part of a minute:)& how many subdivisions will a scruple admit of?
A29667	Wee should not need to check and raise our selves with Davids out- cryes, why art thou cast downe my soule, why art thou disquieted within me?
A29667	What a tedious work doth this very division lay upon us?
A29667	What are the Mathematicall sciences, but Vnity turning it selfe into severall formes of Numbers and Figures, yet still remaining entire?
A29667	What can those workings added to that, from which they receive themselves?
A29667	What difference is there betwixt virtus quâ and a faculty?
A29667	What fruit doth it yeeld better than the Silk- worme, which is worne onely for ostentation?
A29667	What is True Philosophy but Divinity?
A29667	What is it to be infinite?
A29667	What is the forme of it?
A29667	What is this Discourse, but the Work of an Vnderstanding?
A29667	What is this their actus primus?
A29667	What is this, I am that I am; but this, I am one?
A29667	What is with them the forme of a reasonable soule?
A29667	What then?
A29667	When have the Sun- beams their vigor and efficacy, beating upon the burning glasse, but when the glasse hath gathered them all into one?
A29667	Where is the power of our five senses, which are in their nature so honourable, that nihil cadit in intellectum, quod non prius cadit in sensum?
A29667	Where is their vertue, but in communis sensus?
A29667	Where or what is it?
A29667	Where then is the sinne?
A29667	Where, or who is Hee that by a Viperous wrea ● he*, or other assault, can smoother Hercules, though yet but sprawling in his cradle?
A29667	Whereas, if we Knew aright, how even and smooth would be the way of action, and how great our contents therin?
A29667	Whether Faith be a particular application of Christ to my selfe, or onely a bare spirituall beleefe, that Christ is the Son of God?
A29667	Whether faith be a beleeving that I am saved, or depending upon God for salvation?
A29667	Whether there be a prescript forme of Church- government?
A29667	Which now is said to know more?
A29667	Who is it that receiveth from the womb of Eternity that reasonable creature, but the creature received?
A29667	Who is there that knoweth truth?
A29667	Who will not cleerly lose himselfe in such an inquest?
A29667	Why doe wee make Philosophy and Divinity two Sciences?
A29667	Why may not I say the same of Time, seeing by all mens confessions they are twins of the same womb?
A29667	Why may not I say, that if Time doth not parcell out one act, it can not act upon two, when the duality ariseth onely from Time?
A29667	and I may say, How can you do what you know not?
A29667	and if in any thing we are honoured with this inscription, it is in the most noble part?
A29667	and those again, who are for knowledge, as Angels of light, are not partakers of that which is called Saving faith?
A29667	can there then be a soule, till there be reason?
A29667	doth not every body say, that in God there is no potentia?
A29667	how can I from hence ghesse time to have so considerable a Being, as that it shall make two of that whith otherwise would be but one?
A29667	if the Will act that way, which is, or ought to be to the Vnderstanding proprium quarto modo; Is not then the will an Vnderstanding?
A29667	is not some act?
A29667	more than to entangle empty wits withall?
A29667	or canst thou mark when the Hindes doe calve?
A29667	or rather of envy?
A29667	what is the usefulnesse of this more than Arachne''s web?
A29667	who was offended and I did not burne?
A29667	why may it not be this Recipient?
A29667	why should we then think, that That Commandement which God hath honoured in the second place, should be forgotten?
A70182	& not to the bodie B?
A70182	* How is it that those that are under continual temptations to vice, are yet kept within the bounds of vertue, and sobriety?
A70182	* Matter can do nothing but by motion, and what relation hath that to a moral contagion?
A70182	* that any thing may be a suitable means to any end?
A70182	And can they be Physically divided into parts of which they do n''t consist?
A70182	And how can their deliverance be effected?
A70182	And how can we be assured of that, if we know not that Veracity is a perfection?
A70182	And how oddly does it look, that one solitary Individual of a Species should exist for God knows how many ages alone?
A70182	And if he will the contrary to be true, namely, That he does not Exist, what becomes of him then?
A70182	And if there be lapsed Souls there, how shall they be recovered?
A70182	And indeed what can be absolute Soveraignty in an intelligent Being, if this be not?
A70182	And shall not the Judge of all the earth do right?
A70182	And that in the best and noblest pieces of his Creation?
A70182	And then I would ask him, how he came to know what he affirms so boldly?
A70182	And what a Paradox is this, that our Understandings, as our Eyes, are made onely for things revealed?
A70182	And what am I concern''d then in his sins, which had never my will or consent, more than in the sins of Mahom ● t, or Julius Caesar?
A70182	And what could God do more correspondently to his Wisdom and Goodness, dealing with free Agents, such as humane Souls are, than this?
A70182	And what difference betwixt Impossibility and Necessity?
A70182	And what great matter is it if they be not, provided they be as they are and ought to be, Divine?
A70182	And what greater Absoluteness than this?
A70182	And who knows but this might be part at least of that Glory which, he says, he had before the world was?
A70182	And why were we drawn out of our nothings, but because it was better for us to be, than not to be?
A70182	And yet that others, that have strong motives and allurements to the contrary, should violently break out into all kinds of extravagance and impiety?
A70182	But did you take this for any shew of a proof?
A70182	But if all alike live in bodies of air in the next condition,* where is then the difference between the just and the wicked, in state, place and body?
A70182	But it will be said,( 3) If our Souls liv''d in a former state, did they act in bodies, or without them?
A70182	But shall the righteous perish with the wicked?
A70182	But the Patriarch Abraham was of another mind, Shall not the Judge of the whole Earth do right?
A70182	But then you will say, What is the door and lock to this terrible place?
A70182	But whither am I going?
A70182	But who does not at first sight discern the weakness of this Allegation?
A70182	But will it be said, why did not the divine Goodness endue us all with this moral ● ability?
A70182	But( 2) Why is it so absurd that the Soul should have actuated another kind of body, before it came into this?
A70182	Can any one say that our supposition derogates from the Divine concourse or Providence?
A70182	Could not the Eternal Logos and the Ministry of Angels sufficiently discharge that Province?
A70182	Does Mental and Sensitive Nature act on Brutes and Vegetables and all the Passive Elements?
A70182	Doth it use to make and presently destroy?
A70182	FOR can it be imagin''d that every Argument can be made a proportioned Medium to prove every Conclusion?
A70182	For how can that be the effect of an equilibrious or sufficient Free Will and Power, that is in a manner perpetual and constant?
A70182	For if they can act so fully and beatifically without any body, what need there be any Resurrection of the body at all?
A70182	For their Prince is the Prince of the Air, as the Apostle calls him; and where can his subjects be, but where he is?
A70182	For what a kind of Wisdom or Justice would that be that tended to no good?
A70182	For what can infinite Wisdom be, but a steady, and immoveable comprehension of all those natures and relations?
A70182	For what should make any mass of Matter one, but that which has a special Oneness of Essence in it self, quite different from that of Matter?
A70182	For who shall be the common Seeds- man of succeeding Humanity, when all mankind is swept away by the fiery deluge?
A70182	For why may not this Earth be the onely Hospital, Nosocomium or Coemeterium, speaking Platonically, of sinfully lapsed Souls?
A70182	For, would the world have been too little to have contain''d those souls, without justling with some others?
A70182	Had it not been better for us to have been made in this condition of security, than in a state so dangerous?
A70182	Here therefore I demand, Are we not to thank him and praise him for his actions of Wisdom, Justice, and Holiness, though they be necessary?
A70182	How can a Body that is neither capable of sense nor sin, infect a soul, as soon as''t is united to it, with such vitious debauched dispositions?
A70182	How can such a cause produce an effect so disproportionate?
A70182	How does this consist with Gods fresh creating humane Souls pure and innocent, and putting them into Bodies?
A70182	How then can the Idea of God chiefly consist in this?
A70182	How then should the Soul remember what she did or observ''d many hundreds, nay thousands of years ago?
A70182	If I was then newly Created when first in this body; what was Adam to me, who sinned above 5000 years before I came out of nothing?
A70182	If all were Eye, where were the Hearing,& c. as the Apostle argues?
A70182	If bounded by Wisdom and Justice, why is it bounded by them, but that it is better so to be than otherwise?
A70182	If so, how comes it about that at last they can all so well consist together?
A70182	Is it not lawful for me to do what I will with mine own?
A70182	Is it possible there should be such a kind of Geometry, wherein any Problem should be demonstrated by any Principles?
A70182	Is not this to ● lurr his goodness, and to strait- lace the divine beneficence?
A70182	Is there a word said in his revealed Will to the contrary?
A70182	Is this an effect of those tender mercies that are over all his works?
A70182	Matter can do nothing but by motion, and what relation hath that to a moral Contagion?
A70182	Moreover the Question of the Disciples,* Was it for this mans sin, or for his Fathers that he was born blind?
A70182	Nay, than in the sins of Beelzebub or Lucifer?
A70182	Or what need of such a contraction in the Spirit of Nature or Plastick Soul of the corporeal Universe, that it may be contrived into a Nut- shell?
A70182	Quid jucundius quàm scire quid simus, quid fuerimus, quid erimus, atque cum his etiam Divina illa atque suprema post obitum mundique Vicissitudines?
A70182	Therefore before I go further, I would demand, whence comes this meer notional or speculative variety?
A70182	To frame one thing and give it such or such a nature, and then undo what he had done, and make it another?
A70182	Was it for this mans sin, or his fathers, that he was born blind?
A70182	What a distorted and preposterous account is that found, that God should punish men before they sin, because he foresees they will sin?
A70182	What is then: mere Will and Power left alone, but a blind Hurricane of Hell?
A70182	What reason can be more clear or more convincing, That God can create a Spirit in the proper sense thereof, which includes Indiscerpibility?
A70182	What remains then to be his Humiliation, but the condescending to assist and countenance the unclean endeavours of Adulterers and Adulteresses?
A70182	What then is that action which proceeds onely from that part from which Goodness is secluded?
A70182	What was it that gave us our being, but the immense goodness of our Maker?
A70182	When it was just and wise for God to do so or so, and the contrary to do otherwise, had he a freedom to decline the doing so?
A70182	Where is then the difference betwixt the just and the wicked, in state, place, and body?
A70182	Where should he use his Understanding and Reason, if not in things unrevealed in Scripture; that is, in Philosophical things?
A70182	Whither then can this Sol redivivus or the Earth turned wholly into the Materia subtilissima again be carried, but into the Sun it self?
A70182	Who acquainted him with the Divine Counsels?
A70182	Why should God make the Spirit of a Flea, which was intended for the constituting of such a small Animal, large enough to fill the whole world?
A70182	Why therefore may we not lapse as before?
A70182	Why?
A70182	Will not the sincere and vertuous both in the Earth and Air be secured from this sad fate?
A70182	and how shall we know it is so, unless there be an intrinsecal relation betwixt Veracity and Perfection?
A70182	and if it be an humbling and debasing of him, how is it glorious?
A70182	be said neither to have done good nor evil, if they pre- existed before they came into this world?
A70182	or, hath he by his holy pen- men told us that either of the other ways was more sutable to his beneplaciture?
A70182	or, would they by violence have taken any of the priviledges of the other intellectual Creatures from them?
A70182	shall Christ undergo another and another death for them?
A70182	that any Object may be conformable to any Faculty?
A70182	the state of silence and insensibility?
A70182	would not the difference be insensible, and the scandal, if any, the same in both?
A97067	& c. Are they a Piece of the Whole and make up the totum Compositum?
A97067	( Which is all one as if you should ask What is the Essence of an Essence?
A97067	( Yea, why may not the Soule see, when the Eye is put out?)
A97067	( or Vpon what rather?)
A97067	Again, If there be Apparet and Apparuit, why not Est and Erit?
A97067	And first, Whether Vnity be not All in God?
A97067	And if Any Creatures may be possibly distinct from other, Why not These Creatures that now are?
A97067	And if so, then how doth it differ f ● om Thought or Ratiocina ● ion?
A97067	And if this be Hell, who will be afraid to Sinne?
A97067	And if this be Hell; who will be afraid to Sinne?
A97067	And is not Truth the same?
A97067	And is not a Stone the same?]
A97067	And such a Coexistence Aristotle and his followers will not deny; Else how can they speak of Qualitates Remissae?
A97067	And why?
A97067	And why?
A97067	Are these Actions its Integrall Parts, as the Members are of the Body; and severall Waters of One Stream?
A97067	Are they so?
A97067	At, inquam, quare?
A97067	At, inquie ●, quidni?
A97067	Because every thing is its own Recipient?
A97067	Between Davids One Act of Adultery, and the lascivious persons Constant Practise?
A97067	But I ask, Whether he think this Attribute Love( and so of the rest) to be an Adequate expression of that whole Essence?
A97067	But I demand withall, Whether Action be the sole End of the Soule?
A97067	But how doth this prove its Essence to be Vnity?
A97067	But if I ask, what it is To be Spirituall?
A97067	But if difference of Time and Place be only imaginary; then why do we deny to the Papists, that Christs Body is corporeally present in the Sacrament?
A97067	But is it soe?
A97067	But is there not t ● e same Reason of Actions that is of Time?
A97067	But is this all he seeks to prove?
A97067	But what Evill do they mean?
A97067	But what is there in all this to perswade us, that Unity is their Essence?
A97067	But why so?
A97067	But why?
A97067	But will he say, So is it in our case?
A97067	But will they say that Morall Evill is so too?
A97067	But you aske, Why then did not God immediately and intrinsecally communicate this to the Soule it selfe, rather then as a Faculty, or by a Faculty?
A97067	But, saith he; What is this their Actus primus?
A97067	Can we not see whether he be there or not?
A97067	Chapter, Whether the Soule( without an intervenient Faculty) may not be the Recipient of Truth?
A97067	Cujus in examine pro lemmate habeatur; Formalem rationem propositionis constare in compositione praedicati cum subjecto?
A97067	Dices, quidni quantitas possit esse sine figurâ?
A97067	Doth a Stone cease to be Heavy, when it ceaseth to Fall downwards?
A97067	Else, where is the fault in this Syllogisme?
A97067	Evill in Metaphysicks ▪ or Evill in Ethicks?
A97067	Falshood, saith he, is a Vanity, a Lye, a Nothing And why so?
A97067	For I demand, What Principle is there implanted in nature to enform me, Whether there ever were such a City as Troy?
A97067	For answer, I will but demand in generall, which his Lordship judgeth to be most E ● cellent, the End, or the Mean ●?
A97067	For are there not many Individualls under the same Species, whereof One is not the Other?
A97067	For granting all things to be One, Yet how shall I know, whether there be an Vnicorn ●, a Phoenix a Mermaid, or Ebur F ● ● ● il ●?
A97067	For if he were there, then he Is there: since Then and Now are all one: And if he Be there, why do not I see him there?
A97067	For if we knew, that All things are one, what need we feare either difficulty or danger?
A97067	For its nature being Privative, and no Reall Being, how can the Soule or Truth work upon Nothing?
A97067	For that is his Lordships next demand; Who is it that communicateth this Light?
A97067	For what is the nature of Morall Good, or Evill?
A97067	For, Is not Water its own Contentum: Is not the Vessell also its own Contentum?
A97067	God commanded Moses to go down into Egipt,& c. and Aaron to offer Sacrifice: Doe I Sinne therefore when I doe not- obey this command made to them?
A97067	Hath God( like Isaack) but One Blessing?
A97067	How Christs body can be at the Same Time in Severall Places?
A97067	How can we be said to remember?
A97067	How?
A97067	Humanitas you may say is Forma Hominis; but will you ask again, What is that which is forma Humanitatis?
A97067	I ask therefore first, whether Fire( supposing it to be an Element) be not the true Recipient of Heat?
A97067	I ask therefore, whether morall Goodnesse, or Honesty, ● e the Essence, the Entity of a Stone?
A97067	I ask, if the Iteration be somwhat more then the first Commission?
A97067	I desire, first, to know Whence the great Variety in the Creature doth proceed, if all Being be absolutely Homogeneall?
A97067	I grant it; But what then?
A97067	I reply, Because, in your Lordships name, invited: If why so late?
A97067	I ● so, how can a Learned Schollar be said to Know more then an Ignorant Peasant?
A97067	If I ask What the Soule is?
A97067	If I be demanded therefore of what I doe, Why at all?
A97067	If Iron desire Union,( or conjunction rather) with the Loadstone, doth this prove their Specificall Essence to be One?
A97067	If Mans Essence be the higher degree, Why hath not Man the Loadstones Magnetick faculty?
A97067	If Simile be Reall, why not Dissimile?
A97067	If Succession and Difference of Time be only imaginary; Then why do I not N ● w know, that which I shall know To morrow?
A97067	If all Actings be new Discoveries, How and When can wee be said to Remember?
A97067	If every thing be the Recipient of its own Essence, must therfore this Essence needs be Truth?
A97067	If he ask therfore, Doe they leave us any latitude in any other Commandements?
A97067	If it be, then must it exist, else you allow it but a bare Notionall Being; And if it exist, mu ● t it not be that which you call actus secundus?
A97067	If so, then I demand, From whence they are received?
A97067	If so, then how comes it to passe, that the Soule needs the service of the Body?
A97067	If so, then what is the difference between an Act of Sinning, and a Course of Sinning?
A97067	If the Magnets Essence be the higher degree of Light, Why hath not the Magnet the use of Reason?
A97067	If the One be Positive, why not the Other?
A97067	If the Stone understood, and the Soule understanding, be the Same; then when began this Unity, ● ● ● ● Identy?
A97067	If there be a prius and posterius in Appearing why not in Being?
A97067	If you ask What this Substantiall Form is?
A97067	If you aske What is the Form of this Activity( or Actuality rather) of this Actus primus which is the Soules Essence, If it be not Rationall Workings?
A97067	Is it not Reason?
A97067	Is it then his first Argument, propounded towards the end of the first chapter?
A97067	Is therefore all Being the Same?
A97067	It is true, it do ● h so: But( shall I speak it once for all?)
A97067	Knowest thou not that I can pray to my Father, and he will send ● e more then twelve Legions of Angels?
A97067	Lastly, How passeth( saith he) this Light from the Vnderstanding to the Soule?
A97067	Lastly, why may not this and other Faculties be produced in the Soule and with the Soule, by immediate creation, from God?
A97067	May not a Line disagree from its measure, by being too Long, as well as by being too Short?
A97067	May not an Essence Be without Action, because it can not Act without Action?
A97067	Must its Essence be Action, because its Efficacy is Action?
A97067	Nay when two Drops of Water are separated, or conjoyned, is there any Essentiall or Reall Mutation in either?
A97067	Nay why should an Artist be more skilfull in his Trade then another?
A97067	Next, why may not the Soule, or Vnderstanding( whether you will) receive this Light of Reason from another Creature?
A97067	Now if Likenesse be a Reall Relation; why may not Vnlikenesse be also a relation Reall?
A97067	Now if Malum Metaphysicum, a Negation, a Non- Ens, may be Bonum Morale, what shall be the Malum Morale opposite to this Bonum?
A97067	Now this shews perhaps, That the Morall Virtues are Vnited in One generall Essence: But how appears it, That this Essence is Vnity?
A97067	Now, what is the Lawfullnesse of an Action, but its Morall Goodnesse?
A97067	Objiciet forsan aliquis; An igitur[ Socrates est doctus] perinde est ac[ omnis homo est doctus?]
A97067	Or 3 I ask, whether Appearing and not- Appearing be a Reall or onely Imaginary difference?
A97067	Or Can he produce more but Will not?
A97067	Or did they then contract this Unity, when first the Soul did actually Know it?
A97067	Or( if it doe) doth it pro ● e ▪ that this One Essence is Vnity?
A97067	Otherwise ▪ what will be the difference between Ignorance and Errour, between Silence and a Lye?
A97067	Otherwise, How could it be better for that man( which betrayed our Saviour) that he had never been born?
A97067	Secondly, If all Beings be but Gradually distinct: I demand Whether the Essence of a Man, or the Essence of a Magnet be the more Intense degree?
A97067	Secondly, If one action give the Soule a Coexistence to all ● ternity, then what doth the Second and Subsequent Acts produce?
A97067	Sed quàm benè convenit haec definitio axiomati Proprio, quod tamen illi est altera species axiomatis Specialis?
A97067	Sed replico; An[ omnis homo est rationalis] idem valet ac[ omne animal est rationale?]
A97067	Si semperde parte ▪ licèt de unâ parte dicatur, quid impedit quin de aliâ negetur, ita ut& affirmatio& negatio sint simul verae?
A97067	Situs est dispositio partium corporis in loco; quid hoc aliud quàm modus?
A97067	So then, what is the Form of this primus Actus?
A97067	That all things did exist[ in their Beings] ab omni aeterno; And are they now but under ● Decree?)
A97067	That the whole Aggregatum, the whole Heap or Multitude of Creatures do make One World?
A97067	That( in the same manner) severall Acts doe constitute One Soule?
A97067	The Act, or the Power?
A97067	The Argument was this, The Vnderstanding is nothing but a Ray of the Divine Nature,& c. And is not Truth the same?
A97067	The Eare can tell us, That it hears no Noise,( for how can it since there is none?)
A97067	There is One Sunne; but is this Vnity Essentiall to it?
A97067	Therefore First, I ask, Whether there be not the same reason for Succession in Time, that is for Extension in Place?
A97067	Therefore what?
A97067	This Argument?
A97067	This being premised, I ask, Whether this One Emanation which his Lordship seeks to establish, be Really distinct from God or no?
A97067	This not being well weighed saith he, hath raised that Question,[ How God should see All things?]
A97067	Vnity then being so inseparable, as without which God could not be what he is, May it not be said to be Co- essentiall to him?
A97067	Was there any Detraction, or Addition of Essence, or any Reality, that concerned Adams person, at such time as his children were born?
A97067	We account those S ● ones precious, that have in them some rare Vertues: And why not the Soul, indued with so Divine a Faculty?
A97067	Were they the Same before the Stone was actually understood?
A97067	What Principle to enform, that it rained yesterday& is faire to day?
A97067	What are the degrees of Heat or Cold in this or that Simple?
A97067	What can be the Form of Rationality, but ipsa Rationalitas?
A97067	What doth it Act?
A97067	What hinders but that every man should be praescius futuri?
A97067	What is the Form of it?
A97067	What is the Fountain from which they are communicated?
A97067	What is the difference between the Once committing of a sinful Act, and the Oft Reiterating of it?
A97067	Whether Dictamnum be a Soveraign Balm?
A97067	Whether Tobacco be hot or cold?
A97067	Whether it were so destroyed?
A97067	Whether the Philosophers Stone, or a Perpetuall Motion, be possibile?
A97067	Whether this or that were Plato''s or Aristotle''s Opinion?
A97067	Whether, in answering an Objection, he doe not overthrow his principall Argument?
A97067	Who is it that receiveth from the Womb of Eternity that reasonable creature, but the creature received?
A97067	Why are we exhorted to Cease from evill; if every Act be Eternall, and whatsoever succeeds can be but the Same?
A97067	Why do we allow, that Faith doth concurrere effica ● iter ad salutem, but deny the same to Works?
A97067	Why do we dispute concerning matters of Fact; as whether Peter were at Rome, and the like?
A97067	Why doe we cry down the Lutheran Consubstantiation, as absurd?
A97067	Why may not an Infant new born plead his cause as well as the best experienced Lawyer?
A97067	Why not Together, as well as Successively, if Time be nothing?
A97067	Yea what need is there of the Body ▪ at all?
A97067	Yea, how void of Envy at anothers good, and thoughts of Revenging injuries?
A97067	You will ask me, What distinction therefore will I allow between actus primus and secundus; between the Agent and its Action?
A97067	and againe, What is the Essence of That Essence?
A97067	and the Loadstone the true Recipient of the Attractive virtue that is in it?
A97067	and the Sunne, the true Recipient of Light?
A97067	annon utraque est universalis?
A97067	are not they divisible into as many parts, whereof every parcell answers to a portion of that Time?
A97067	by one sad stroke who shot Religion, Learning, Piety, what not?
A97067	c ● quo non dicatur Doctus?
A97067	do they give it a new Being, a new Eternity?
A97067	doe Former Actings no way help our Subsequent Acts?
A97067	h. e. res sine modo?
A97067	how is one said to be learned, another ignorant?
A97067	if in his operations we admit not of this choice, to work Thus rather then Th ● ●?
A97067	if the Operations be the Souls Essence?)
A97067	is it not some Act?
A97067	is it not, a Conformity, or a Difformity to a Morall Precept?
A97067	must therefore Unity be Positive or Reall?
A97067	not by Physicall Production, but by Essentiall Emanation?
A97067	or Whether they be some thing or nothing?
A97067	or would there have been afterwards, if all except Adam had been swept away?
A97067	quid hoc aliud quàm modus?
A97067	quomodo mensurabitur aliquid aut dividetur ubi nulla extensio, nullae partes?
A97067	shall that be also a Non- En ● ● If it be, then how can it be contrary to the other?
A97067	what is the benefit of study, and of experience?
A97067	what, To be a Substance?
A97067	whether he must needs be Infinite, because he is One; or One because he is Infinite?
A97067	which Argument?