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
A60790	But while he acknowledges the Apocalypse to be the Word of God, and yet to be unintelligible, what is it but to reproach God and his Word too at once?
A60790	For if not, why does he conclude his Advertisement thus?
A60790	That nothing at all is to be known in Scripture Prophecies?
A60790	Then said I, O my Lord, what shall be the end of these things?
A60790	To which the young Scholar saying, Why, Robbin, thou canst not read; to what purpose therefore is it to learn thee to write?
A60790	What Disease of Ferocity has so tinctured the Mind and Fancy of R. B. that he should have such horrid Conceits of the Pontifician Party in England?
A60790	What can be more incredible?
A51287	And lastly, is not an Altar built before the same symbolical presence, and a feast proclaimed there to be celebrated to the Lord?
A51287	And they that will be externally wicked, what have they but their own vain boast to witness their integrity?
A51287	But does this distinction of so subtil Texture cover their chance?
A51287	But if any of our Church should speak so inconsiderately, what is that to the Church herself, that contains herself far within this compass?
A51287	Did Aaron at all stick to fulfill their desire?
A51287	Did not the Israelites ask of Aaron what God had promised?
A51287	How nugatorious would they make the Divine Law- giver by such a prohibition, to interdict those things which it is impossible for men to doe?
A51287	How then can the intended relation in relative Idolatry take away the Specifick turpitude of that Fact?
A51287	If this distinction vvere good, and vvould justify their act, vvhy does either the Psalmist, or St. Steven find fault?
A51287	To whom then but to God alone can this belong?
A51287	What can be more plain?
A51287	What more perspicuous coherence can be desired for the certainty of the sense of any passage of Scripture?
A51287	Why then is not this relative Idolatry down- right Idolatry, as well as relative murder and adultery down- right adultery and murder?
A51287	the Angel in whom God would place his Name there?
A51288	Again, How does it appear that this promise of the assistance of the Holy Ghost is not conditional?
A51288	And then presently upon the Iews striving amongst themselves and saying, How can this man give us his flesh to eat?
A51288	Besides, did Christ''s Body at his last Supper so soon as he had Transubstantiated the Bread into it, lose all extension of parts?
A51288	But is this colour enough for the Church of Rome''s Determination to be stood to?
A51288	But why is not the Cup the Bloud or Covenant in Christ''s Bloud?
A51288	For if all be swallowed, what is there left of the man for it to be swallowed into, but a mere point or rather nothing?
A51288	How can this man give us his flesh to eat?
A51288	How could there be hands and feet and organization of parts, either at the Table or on the Cross, if there were no extension of parts to be organized?
A51288	In the Answer to a former Question, Why was the Sacrament of the Lord''s Supper ordained?
A51288	The Bread which we break, is it not the Communion of the Body of Christ?
A51288	The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ?
A51288	Touching which in the Answer to the Question, What are the Benefits whereof we are made partakers thereby?
A51288	What is this but the appealing to the truth of sense by our Saviour himself?
A51288	What then filled out his cloaths as he sat with his Disciples at Table?
A51288	When Iesus knew in himself, that his Disciples murmured at it, He said unto them, Does this offend you?
A51288	or how could the Jews lay hold on Christ''s Body to Crucifie it, if he had no extension of parts to be laid hold on?
A51313	But being as firmly sustained as before from passing to the Air, why should it gravitate any more than before?
A51313	But how then, will you say, does the Tube and Mercury, the Tube and Water, the Beer- glass and Water, weigh each of them together as one joint body?
A51313	From whence then can that vast empty space be supplyed but by the subtiler parts of the Air coming in through the pores of the Glass- Tube?
A51313	How then can it resist the force that will draw up or sustain forty times as much?
A51313	Is it a substance distinct from matter, or is it an essential power or modification of matter it self?
A52437	And is it not so also in this great Pulse of the Soul, Love?
A52437	And to make all this efficacious, does he not assist thee by the Graces of his Spirit in the Regulation of thy Love?
A52437	And what can God do more with the safety of his own Wisdom, and of thy Liberty?
A52437	And wilt thou my Soul, be the only Irregular and Disorderly thing among the Productions of God?
A52437	But does not the Soul necessarily understand as the Object appears, as well as she necessarily wills as she understands?
A52437	But herein is their mistake, and if men will talk confusedly of things, and assign false causes for true ones, who can help it?
A52437	But now what can we wish to God that he has not already?
A52437	But then are we not involv''d in the same Difficulty as to the understanding?
A52437	But this( as the Psalmist expresses it) is their Foolishness, and in another place, have they any understanding that work wickedness?
A52437	Does not that act with equal( if not More) Necessity than the Will?
A52437	For has he not prescribed Laws of Regular Love?
A52437	For unless she will exert her Advertency or Attention, how can she to any degree advert or attend to the Object?
A52437	For what is the grand intendment and final upshot of Morality but to teach a man to Love regularly?
A52437	If this be not 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, an unnatural Act or the transgression of the Law of Nature, what is?
A52437	Is there not here also the like double Motion?
A52437	Itane?
A52437	Quis enim alter erit Apelles, qui dimidiato operi manum ultimam admovere sustineat?
A52437	This is properly that Foolish Exchange condemn''d by our B. Saviour;''T is to gain a World, and loose a Soul; and what gain''s that?
A52437	What malice is there in it either against God, himself, or his Neighbour?
A52437	What malice is there in it either against God, himself, or his neighbour?
A52437	Wilt thou disturb the Harmony of the Creation, and be the only jarring String in so Composed and well- tuned an Instrument?
A89281	Scot can pretend to Liberty of Conscience, since he made an Arch- bishops House a Prison or Gaol?
A89281	Spectatum admissi risum teneatis amici?
A89281	Whether Atkins be the Anagram of a Stink, or a Stink of Atkins; and whether that be not a very fitting name for a Member of the Rump?
A89281	Whether Bradshaw and Dun did not accompany each other to Hell, that the Devil having got such a Judge, might not want a fit Executioner?
A89281	Whether Col. John S. can keep off the Taxes of an Execution, by the profit he got by printing the late Act of Assessement?
A89281	Whether Hanging or Drowning be the best waies of Transportation of our late Republicans to the Common- wealths of Vtopia or Oceana?
A89281	Whether Hell at Westminster be not likely to lose its Customers, since the Devils are turned out of the Parliament House?
A89281	Whether Orlando Furioso that antient Italian Poem, was not meant for a Prophetical Relation of the life of Sir Arthur Haslerigg?
A89281	Whether Sir Arthur did not act the Raging Turk in Westminster- Hall, when he saw the admission of the Secluded Members?
A89281	Whether a Long Parliament, a Lord, and five Members, might not, were they now conjoyned together, be termed the Devils Coach with six Horses?
A89281	Whether any of the late Rump could have stood for Parliament- men, if neither fools nor knaves had been capable of Election?
A89281	Whether ever Doctors Commons might more fitly be called the Spiritual Court than lately, when none but Saints were Judges and Proctors?
A89281	Whether that Comedie, called The Costly Whore, was not intended for the life of the Lady Sands, and was written by Henry Martin?
A89281	Whether that Prophecy the Saints shall rule the earth, be not meant of Barbadoes, Jamaica, or some terra incognita?
A89281	Whether the Army be not dispossessed of the Devil, and Sir Arthur, since they begin to submit to the Civil Authority?
A89281	Whether the Bastard, a Tragedie, was compiled by Mr. Goff, or written by J. Ireton?
A89281	Whether the Discontented Collonel, be not the fittest play to be acted by our cashiered Officers, since they have now no more to do in State Comedies?
A89281	Whether the Fanaticks do not hate Monck now, as much as ever they did the Church, their King, or Country?
A89281	Whether the fift of November, or the twenty one of February, deserve the greater solemnity, as a day of delivery from the grander Traytors?
A89281	Whether the losse of writing the News of England, was not the Cause that Nedham was so busie with the News from Brussels?
A89281	Whether the salt of the English wits is not strangely unprofitable, since it makes the Rump to stink more and more in the nostrils of the People?
A89281	Why a Rump being a small and worst part of a man, so many good Saints should go together to the making of it up?
A89281	Why since England hath so long been made Bedlam, the Sectarians should rather be called Fanaticks than Franticks?
A51291	27 But if he shine all solitarie, alone, What mark is left,?
A51291	28 What sober man will dare once to avouch An infinite number of dispersed starres?
A51291	34 Why was this world from all infinitie Not made?
A51291	36 What makes a body saving quantity?
A51291	41 Will then their Parallaxes prove all one Or none, or different still as before?
A51291	49 Where now this one supposed world is pight Was not that space at first all vain and void?
A51291	58 If starres be merely starres not centrall lights Why swell they into so huge bignesses?
A51291	6 For what can stand that is so badly staid?
A51291	62 For who did ever the Earths Centre pierce, And felt or sand or gravell with his spade At such a depth?
A51291	88 A cluster of them makes not half a Moon, What should such tennis- balls do in the skie?
A51291	All times delay since that must turn to blame, And what can not He do that can be done?
A51291	And can not He make all the World as soon?
A51291	And the wide bellowing seas, whose boyling billows roar, 35 Are all these nothing?
A51291	And what hath wall''d the world but thoughts unweigh''d In freer reason?
A51291	And what might let but by th''all- powerfull Name Or Word of God, the Worlds Creation More suddenly were made then mans swift thought can run?
A51291	For can their carefull ghosts from Limbo ● ake Return, or listen from the bowed skie To heare how well their learned lines do take?
A51291	For how can the suns rayes that be transmisse Through these loose knots in Comets, well expresse Their beards or curld tayls utmost incurvation?
A51291	For should so goodly things so soon decay?
A51291	Hath God thee made Part of this world, and wilt not thou partake Of this worlds pleasure for its makers sake?
A51291	How oft espie Under the shadow of her eye- brows fair Ten thousand Graces sit all naked bare?
A51291	If any chanc''d to write or speak what he Conceives not''t were a foul discourtesie?
A51291	Is the broad breasted earth?
A51291	Nor was His strength ungrown, nor was His strength em- 69 How long would God be forming of a flie?
A51291	Or if they could; is Heavens felicitie So small as by mans praise to be encreas''d, Hells pain no greater then hence to be eas''d?
A51291	Or is thy abject mind so basely bent As of thy Muse to maken Merchandize?
A51291	Or the small wandring moats that play i''th''sun?
A51291	Or would not all that endlesse emptinesse Gladly embrac''d( if he had ever tride) His just command?
A51291	Suppose this Earth; what then will all those Rounds Produce?
A51291	Was this one space better then all beside, And more obedient to what God decreed?
A51291	What mortall wit may dare t''areed Heavens counsels in eternall horrour hid?
A51291	What moves thee then, said he, to take the pains And spenden time if thou contemn''st the fruit?
A51291	What quantitie unlesse extension?
A51291	What?
A51291	When shall he want room his strength to trie?
A51291	Where?
A51291	is there added no more entitie By this conjunction, then there was before?
A51291	say''st thou: why?
A51291	the spacious skie Spangled with silver light, and burning Ore?
A51291	what Histories rehearse That ever wight did dare for to invade Her bowels but one mile in dampish shade?
A51291	what aimed scope or end Of his existence?
A51291	why been thy looks so sad As if thy gentle heart were sunk with care?
A51305	All that I have writ being reducible to those grand Queries of the Wise man: What is Man, and whereto serveth he?
A51305	An difficile est agnoscere Deus existere?
A51305	And shall any Man undertake to determine how GOD could be made Man; how the Creator could assume a Created Nature?
A51305	C. But were not the most Eminent of the Ancient Philosophers; yea, and many of the Heathen Poets of another mind?
A51305	Can there be any better Psalms,& c. than those which were most certainly and unquestionably compos''d by Divine Inspiration?
A51305	Can there be any innate Notion or natural Sense of the Law of God, without any apprehension of this Truth, that God is?
A51305	Could T. H. be ignorant of that Divine Saying of the Poet Iuvenal?
A51305	Cum haec dicit Hieronymus, quid facit excepta ordinatione Episcopus, quod Presbyter non faciat?
A51305	Deserv''st to be held pure, and just tow''rds Men, In Word, and Deed?
A51305	Does not the Apostle mean the Law of God?
A51305	God was manifest in the Flesh,& c. Is not the Nature of God incomprehensible to any Finite Understanding?
A51305	Hinc omnibus innotescat quam ▪ sit Veritati Inimicus Adversarius Noster, qui ausus est hanc voces proferre?
A51305	How like a Christian does he write of a Good Man?
A51305	If it be not a Sin of Ignorance it must be a Sin of Malice: Can a Man malice that which he thinks has no Being?
A51305	In the 21st of Matthew our Saviour asks the Iews this Question, Did ye never read in the Scriptures such a thing?
A51305	Is it nothing to me, that my God is the Infinity of True Beauty, that He is all that I can desire, all that deserves my Love?
A51305	Is not the Word Turpe, i. e. Base and Dishonourable, the Epithet, which the Ancient Heathen gave to Injustice and all other Vice?
A51305	Is not this to boast in your Singularity, in a conceit of a kind of Superiority to the Communion of Saints?
A51305	It is fruitless to the Contemplator''s own purpose, to consider, that He whom he believes to be his Saviour is a Person of Infinite Power and Majesty?
A51305	Love, Ioy, Peace, Long- suffering, Gentleness, Goodness, Faith, Meekness, Temperance?
A51305	Must they be forbid to pray?
A51305	Now I pray thee, Reader, What is all this to thee, or me?
A51305	Omnium Haerese ● n, atque actionum Iniquissimarum Origenes esse Schismata quis non videt?
A51305	Peter, lovest thou me?
A51305	Quare?
A51305	Quid plura?
A51305	Quis subjicit, nisi ipse Apostolus, qui Scripsit hanc Epistolam, cujus enarrationem hic Commentator instituit?
A51305	The Divine Beauty implies the Glory of infinite Goodness, Wisdom, and Power, and is all this nothing to me?
A51305	There be many that say, Who will shew us any Good?
A51305	What is his Good, and what is his Evil?
A51305	What then?
A51305	What would the brave Regulus have thought of this Philosopher, falsely so call''d?
A51305	Without controversie great is the mystery of godliness?
A89280	11 Then God said unto him, Who hath made thee so wise, that thou shouldst know that thou art naked, or wantest any covering?
A89280	13 And the Lord God said unto the woman, What is this that thou hast done?
A89280	13 And the divine Light spake in Adam concerning the woman; What work hath she made here?
A89280	9 But the Lord God called unto Adam the second time, and said unto him, Adam where art thou?
A89280	And Numenius the Platonist speaks out plainly concerning his Master; What is Plato but Moses Atticus?
A89280	And to clothe men according to their conditions and quality, what is more ordinary, or more fit and natural?
A89280	And what can be more like God then the soul of man, that is so free, so rational, and so intellectual as it is?
A89280	And what is Pride, but a mighty Mountainous Whale; Lust, a Goat; the Lion, and Bear, wilful dominion; Craft, a Fox; and worldly toil, an Oxe?
A89280	And what is this but Ratio stabilis, a kinde of steady and immovable reason discovering the connexion of all things at once?
A89280	But if he did not approve of it as good, why did he make it?
A89280	But now how does Satan bruise the heel of Christ?
A89280	But now to recite the very words of the Prophet, What hast thou to do with the way of Egypt, to drink the waters of Sihor?
A89280	But the will of man assisted by God, as Adam''s was, if it be sincere, what can it not doe?
A89280	Else what means the Resurrection of the dead, or Bodies in the other world?
A89280	For how should the soul of man, says he, know God, if he did not inspire her, and take hold of her by his power?
A89280	For if the life of God or Christ was in him; surely he did live, or else what did that life there?
A89280	For these fall into that grand Question in Philosophy, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; whence sprung up Evil?
A89280	For what an easie thing is it for a man to fancy himself an Israelite, and then to circumvent his honest neighbours under the notion of Aegyptians?
A89280	For what can he tell us more or better, then Christ already has told us; or what himself may tell us without any personal shape?
A89280	For, why should the Serpent be cursed for the Devils sake?
A89280	Hast thou eaten of the forbidden fruit?
A89280	How can it be day when the Sun is down, unless the day be Independent of the Sun, according to the fancie of the rude and illiterate?
A89280	Is it so indeed that God has confined you, taken away your Liberty, and forbidden you all things that you may take pleasure in?
A89280	What a sure foundation is it of life, liberty, and easie sagacity in things belonging to Virtue, Religion, and Justice?
A89280	What agreement betwixt Christ and Belial?
A89280	What communion betwixt light and darkness?
A89280	What is Jacob but a supplanter, a deceiver, and that of his own brother?
A89280	Why are we obnoxious to be stung with Serpents?
A89280	Why do our wives bring forth their children with pain?
A89280	Why may not God give us an endlesse life, as well as a long life?
A51303	And what likenesse can there be betwixt the glorious body of Christ Heavenly and spiritual, and an Image of any terrestriall matter?
A51303	But are there no Bogs, said he, nor Lakes betwixt this and the Castle?
A51303	But how can we help it in the Literal sense, if we will interpret with constancy and coherency?
A51303	But what Statuarie can carve out the Effigies of the Deity?
A51303	Can any thing more inflame the Souls of men with that mysticall lust after Idols then the Doctrines of this Nicene Synod?
A51303	For how can that consecrated Bread be said to be offered to an Idol?
A51303	For when should any pretend to be Apostles sent from God, but in that Age there were Apostles sent into the world by him?
A51303	Friends, said he, to those men he called, Is the way passable and safe through this green Plain to yonder Castle?
A51303	How easily then and naturally, or rather necessarily, does this Description of the Church of Laodicea fall upon the last Intervall?
A51303	Is not this therefore a fit Bishop of Pergamus, that perks thus above all Kings and Emperours and Princes of the earth?
A51303	Was not this an Antipas indeed then, and exactly opposing the sovereign Paternity of his Holiness of Rome?
A51303	What Philtrum more effectual to raise up that Idolomania, that being mad and love- sick after Images and Idols, then this?
A51303	What Victories or Dominion did the Church in Thyatira in Asia get over the Nations more then other Churches?
A51303	What a mighty Charm is this to make the Souls of the feeble to hang about these Images as if their Presence were the Divine Protection it self?
A51303	What can be Idolatry if this be not?
A51303	What can be a more full and expresse acknowledgement of the gross Idolatry of the Church of Rome then this, if Transubstantiation prove an Errour?
A51303	What can be more Carnaline- like then this?
A51303	What greater Blasphemy and Idolatry can be imagined?
A51303	What peace, so long as the whoredomes of thy Mother Jezebel and her witchcrafts are so many?
A51303	What peculiar thing then in this Church of Pergamus is there to require this Description?
A51303	What sentence can be more expresse then this?
A51303	Who is he that will harm you, if you be followers of that which is good?
A51303	Why might not other Churches be attaqued by them, and also discover them, as well as the Church of Ephesus?
A51303	Why should this be said to the Church of Philadelphia more then to any other of the Churches here specified?
A51303	Why therefore just Seven?
A51303	Why?
A51303	and why these?
A51303	are we not still the true Philadelphian Church, and the new Jerusalem descended from Heaven, in all the riches and glories thereof?
A51303	be said to be written?
A51303	pacto potest fieri nunc utî tu hîc sis,& domi?
A51303	what reason in the letter can be given of that?
A51303	who can it be but this Church of Philadelphia, as famous for feats of Arms as for Love, as we shall see in the process?
A51286	& c. that is, Who is worthy to have so vast a foresight of things communicated to him from God, as to endite such a Book of Prophecies as this?
A51286	11?
A51286	13. but Idolatrous Titles, or men of those Titles that belong to the seventh head of the Beast which is an Idolatrous head?
A51286	17. but the number perpetually varying from Iulius Caesar to Constantines time, how could they be marked with the number of the Beast?
A51286	2, 10?
A51286	24?
A51286	2?
A51286	4. there was mention of the seven Churches in Asia, and after seven Epistles writ to them by name?
A51286	And I saw a strong Angel proclaiming with a loud voice, Who is worthy to open the Book and to loose the Seals thereof?
A51286	And I saw a strong Angel proclaiming with a loud voice, Who is worthy to open the Book, and to loose the Seats thereof?
A51286	And concerning the third I demand, when he will allow that there is evident necessity of interpreting a Text mystically?
A51286	And cryed when they saw the smoke of her burning, saying, What City is like to this great City?
A51286	And one of the Elders answered, saying unto me, What are these that are arayed in white Robes?
A51286	And the Angel said unto me, Wherefore didst thou marvel?
A51286	And they cryed with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth?
A51286	And what more assured demonstration of any thing can R. H. or any man living else desire than of this so concerning a truth?
A51286	And who in this majestick posture, and terrible roaring could so well be said to set himself against Antichrist, or the Papal Hierarchy as Christ?
A51286	And why?
A51286	Are not the endings of the four first Trumpets, well enough known without any such remarkable close?
A51286	Being the Ephesine succession was then past, why should there be an Epistle directed to it, which is as if one should write to the deceased?
A51286	But what will not prejudiced Wits imagine, rather than stoop to the Truth?
A51286	But where is that clavis will you say, that will so certainly unlock the Mystery?
A51286	For the great day of his wrath is come, and who shall be able to stand?
A51286	For what Mysteriousness or Spiritualness could there be in that?
A51286	How is this consistent with the Devils being close sealed up in the bottomless pit till the thousand years were expired?
A51286	If this be not the sense, why is 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 interposed?
A51286	Is this a likely measure of time for the continuance of an Empire?
A51286	Is this an Index that the Prophecy of the little Book, as he calls it, doth contemporate with the Prophecie of the Seals?
A51286	What a shameful cavil was this?
A51286	What is a greater wonder- working- power than this?
A51286	What shall I say unto them?
A51286	and whence came they?
A51286	shall there be any sores or maladies in Heaven?
A51286	that is to say, how come the true Apostolick Church in these dayes that are here foreseen, to be so prosperous, and successfull, and victorious?
A51286	the Pagan Caesars or Emperours: What can be more plain and assured?
A51286	when the letter it self is simply impossible?
A51304	Again, that which is so confounded a Percipient, how can it be a right Principle of directing Motion into the Muscles?
A51304	And what ought to have a more particular and close union with our Bodies then our Souls themselves?
A51304	But if I be one of these Points, what becomes of the rest?
A51304	But what corporeal cause can guide them thither?
A51304	But what need I reason against this ground of Mr. Hobbs so sollicitously?
A51304	But what then?
A51304	Can any man think that God is served with such Absurdities?
A51304	For how can the Nerves derive juice if they have no Pores, or are not so much as passable to these thin active Spirits we speak of?
A51304	For if they can at all appear, why do they not oftner?
A51304	For what can be the Subject of that Signature?
A51304	For what shadow can that Body cast that is a pure and transparent light, such as the AEthereal Vehicle is?
A51304	For who would bear the tortures of Fears and Jealousies, if he could avoid it?
A51304	How can that therefore that has not so much as Sense, arise to the effects of the highest pitch of Reason or Intellect?
A51304	How little then must the Earth appear to him?
A51304	If nos, how oblitos?
A51304	If oblitos, how nos?
A51304	Quid jucundius quàm scire quid simus, quid fuerimus, quid erimus; atque cum his etiam divina atque suprema illa post obitum Mundíque vicissitudines?
A51304	What remains therefore but the universal Soule of the World or Spirit of Nature that can doe these feats?
A51304	What terms of any Definition are more plain then these of this?
A51304	What then is there imaginable in the Body that can hinder her in these Operations?
A51304	Wherefore these two opinions being so incongruous, what is there left that can seem probable, but the Praeexistency of the Soul?
A51304	and how utterly invisible to any Star, when as her Diameter is above 1100. times less then that of her Magnus Orbis?
A51304	by what language or speech can they communicate their counsell one to another?
A51304	or what Subject can be more accurately defined then this is?
A51304	or who are they?
A51284	Again why are the Teeth so luckily placed, or rather why are there not Teeth in other bones as well as in the jaw- bones?
A51284	And how can that, that is no Physicall affection of the Matter affect our corporeall Organs of Sense?
A51284	And indeed what is more obvious and ordinary then a Mole, and yet what more palpable Argument of Providence then she?
A51284	And then again for the armature of Beasts, who taught them the use of their weapons?
A51284	And they having given themselves over to him so wholy, why may he not use them thus here, when they shall be worse used by him hereafter?
A51284	And what it he doe occasionally and orderly kill some of them for food?
A51284	And why may not this be as well as any thing else, if you will have all things fatall or casuall without a God?
A51284	Besides how come these many animadversions to seem but one to us, our mind being these, as is supposed?
A51284	But for Statelinesse and Majesty what is comparable to a Horse?
A51284	But this directing Principle what could it be but God?
A51284	Did she learne it of her Mother before her?
A51284	For how should the parts of this liquid Matter ever come into this exquisite Fabrick of themselves?
A51284	For if any thing may be self- essentiated besides God, why may not a Spirit of just six times lesse power then God exist of it self?
A51284	For what is more ordinary with them then the taking in flowers and fruitage for the garnishing of their work?
A51284	For what is that outward mis ● apement of Body to the inward deformity of their Souls, which he helps on so notoriously?
A51284	For what life or Phansy has the Earth, which as they say gendred at first all Animalls, some still?
A51284	For why have we three Joynts in our Leggs and Armes as also in our Fingers, but that it was much better then having but two or four?
A51284	For why is she made so full of Feare and Vigilancy ever re ● ring up and listning whiles she is feeding?
A51284	I demand therefore to what in the body will you attribute Spontaneous Motion?
A51284	I demand therefore who put this Indelible Character of God upon our Souls?
A51284	I therefore now demand which of the particles in these so many loosely moving one from another, has Animadversion in it?
A51284	If the wit of Man had been to contrive this Organ for himself, what could he have possibly excogitated more accurate?
A51284	If you say the Brain immits and directs these Spirits, how can that so freely and spontaneously move it self or another that has no Muscles?
A51284	Is it themselves, or the Braine, or that particular piece of the Braine they call the Co ● arion or Pine- ker ● ell?
A51284	Or how is it possible for any body to swallow down Knives and pieces of Iron a span long?
A51284	So the Husband of the Witch of Lochiae, whom she brought into the like Assembly, by saying O my God where are we?
A51284	What remaines therefore but that he should manifest himself to our Inward Man?
A51284	What then will become of his Sword, Shield, or Speare?
A51284	Would not you sooner laugh at it then goe about to confute it?
A51284	and why is she so exceeding swift of foot, and has her Eyes so prominent, and placed so that she can see better behind her then before her?
A51284	or rather does she not do she knows not what, but yet what ought to be done by the appointment of the most exquisite knowledge that is?
A51284	or who seal''d so deep an Impression of that Character upon our Minds?
A51284	why and to what purpose is it there?
A51311	15. v. 4. Who shall not fear thee, O Lord, and glorifie thy Name?
A51311	8. Who shall separate us from the Love of Christ?
A51311	And indeed what Protestant writer before Grotius, ever expounded that Prophecy of any other than the Pope?
A51311	And is not this a clipping of his Wings indeed, who was soaring before above the Clouds?
A51311	And is not this a mouth speaking great things indeed?
A51311	And where is it foretold, especially expresly, if not here?
A51311	And who can say that the space of about four years is more than competent, or superfluous?
A51311	But how can we help it in the Literal sense, if we will interpret with constancy and coherency?
A51311	But is there nothing in Antichrist that answers this presumption in Antiochus his standing up against the Prince of Princes?
A51311	But methinks I hear you say, if these be not sure Symptomes of it, what I beseech you are?
A51311	But that this should be in the Church of God either Iew or Christian, whose hair would not stand on end at so horrid and detestable a spectacle?
A51311	But you will say, how is this fulfilled in Antichrist or the Pope?
A51311	Concerning the taking of it away, how long will that condition last?
A51311	For how can they excuse themselves from treachery against the Kingdome of Christ by thus listing themselves amongst the slaves of Antichrist?
A51311	For how can we be said to know what we are not assured of that it is true?
A51311	For was this Roman Army any thing more suae spontis in, that they had not a Kingly Government at Rome?
A51311	For where can we find it but amongst those many Horns in the Roman Kingdome or Empire?
A51311	For who could endure that two carcases should lye stinking in the streets of the City suppose 1260 days or three years and an half?
A51311	Has Sense?
A51311	How can we return like a dog to his vomit?
A51311	How easily then and naturally, or rather necessarily, does this Description of the Church of Laodicea fall upon the last Interval?
A51311	How long O Lord Holy and true, dost thou not judge and avenge our bloud on them that dwell on the earth?
A51311	How long shall it be to the end of these wonders, that is, How long shall these wonderfull things that have been here foretold continue?
A51311	If a person of his quality went so far in reproach to the God of Israel, what would others of less sagacity and morality blurt out?
A51311	Into how deep a sopor therefore or lethargy is their wit and judgment cast whom twenty Arguments of like nature will not awake?
A51311	Is not this great Babylon that I have built, by the might of my Power, and for the honour of my Majesty?
A51311	Is the vote of Primitive antiquity of any value?
A51311	May we take the Members of Christ and make them the members of an Harlot?
A51311	The Hebrew has it 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, What the latter part of those?
A51311	What Aegyptian darkness and blindness will Prejudice and Interest cast men into, that can entertain such impossible conceits as these?
A51311	What Victories or Dominion did the Church in Thyatira in Asia get over the Nations more than other Churches?
A51311	What can be more easy or plain?
A51311	What can be more significant of Nebuchadnezzar''s Case than this?
A51311	What greater or more Authentick testimony for this way of interpreting can be desired?
A51311	What is this but to succeed in place of him, as the Heads of one and the same Empire?
A51311	What palpable Hypocrisie is this, as if it were tempting the Lord to do as he commanded him?
A51311	What peculiar thing then in this Church of Pergamus is there to require this Description?
A51311	What shall be the end of these things?
A51311	What then, is the Beast destroyed and the little Horn escape punishment?
A51311	What think you of the Emperour?
A51311	Where think you does Grotius take shelter now?
A51311	Where to the Prophet asking, what are these my Lord?
A51311	Which ordering of them who can be so stupid as not to acknowledg to be done by design?
A51311	Why might not other Churches be attacqued by them, and also discover them, as well as the Church of Ephesus?
A51311	Why should this be said to the Church of Philadelphia more than to any other of the Churches here specified?
A51311	a vomit cast out as nauseous to all that is sound or sacred in the faculties of a man?
A51311	be said to be written?
A51311	common Reason?
A51311	have such serious Testimonies any force with them?
A51311	or the Times of the Reign of Antichrist?
A51311	shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword?
A51311	the Rudiments of Logick?
A51311	the Successours of Ptolemaeus Lagi and of Seleucus be Heads likewise of the Greek Empire?
A51311	the sound Principles of Philosophy any weight with them?
A51311	to a vomit cast out and lying so long time cold and sour in the dirt and mire?
A51311	what reason in the Letter can be given of that?
A51311	whether Times, or things transacted in those Times?
A51308	( for the Earth is the Center of the World) or on her head as other Matrons doe?
A51308	And Sacred Writ, sole image of sure truth, Be pull''d by th''nose, by every idle youth?
A51308	And beside this, how shall this water which you call bloud, be refreshed by the air that is warmer then it?
A51308	And made to bend as seeming to incline To all the fooleries hee''l call Divine?
A51308	And so to draw the eyes of men after you?
A51308	Antipodall to him the Chaos had?
A51308	Aries, Capricorn and others?
A51308	As well becoming it is, as to set pies and pasties into the oven with the sacred leaves of the bible?
A51308	But are not you a mere Animal your self to say so?
A51308	But how can you hope to see that substance when Nature only exposes it to her own vitall celestiall breath?
A51308	But meethinks Nature complains of a prostitution,& c. Did not I tell you so before, that Philalethes was a pander?
A51308	But what doe you mean by trusting?
A51308	But what will become of this rare conceit of yours if the Stars themselves prove Suns?
A51308	But why small diminutive Epicycles?
A51308	But would any Ape in a chain if he could speak, utter so much incredible and improbable stuff, with so much munky and mysterious ceremony?
A51308	Can you cure the sick?
A51308	Can you find bread for the Poore?
A51308	Can you tel me the Nature of light?
A51308	Did your Sculler, or shittle Skull ever arrive at that Rock of Crystall you boast of?
A51308	Do''s Madam Nature wear her Black- bag in her middle parts?
A51308	Do''s not this see and hear too in man?
A51308	Do''s this ridiculous levity become a man of your profession?
A51308	Doe these humorous and Mimicall schemes of speech, become so profound a Thecmagician, as your self would seem to be?
A51308	Eugenius are you so sharp sighted that you can see substances?
A51308	For are you wiser then all the world beside in this matter, because you have pray''d away all your Logick in St. Augustines Letanie?
A51308	Give a rationall account of the Phaenomena of Nature, more now then at another time?
A51308	Hee that has so many years so devoutly pray''d against Logick, doe you expect when he speaks to hear reason?
A51308	How can that belong to a short Epistle, unlesse it were some title of office?
A51308	How like a Sack it sits?
A51308	I pray thee, do''s Yska run to Heaven there?
A51308	If it do not, how can it judge of what is said or done?
A51308	If so, was ever the matter so stiff and clammy dark, as to be able to keepe it out?
A51308	If you doe, why doe you not explain it?
A51308	Is colour, light, hardnesse, softnesse,& c. is any of these or of such like, essence and substance it self?
A51308	Is it any thing but the activity of your desire to seeme some strange mysterious Sophist to the World?
A51308	Is it not so Anthroposophus?
A51308	Is it not sufficient that you haue no sense nor wit, but you will have no good manners neither?
A51308	Is that so elegant an expression that you must use it twice in so little a space?
A51308	Is there never a one of our City Divines at leasure to comfort him and compose him?
A51308	Is this Apple your mysterious Magical principle?
A51308	Is this the intire Definition of Nature, in Aristotle?
A51308	Is this to lay the sober and sound principles of Truth and Philosophy?
A51308	It moves here below in shades and tiffanies,& c. What a description is this of the Magicians fire?
A51308	Lastly, how unproperly is the air said to be the outward refreshing spirit of this Animal, when it is ever in the very midst of it?
A51308	One in one and one from one?
A51308	Or did you ever saving in you phansie, soil that bright Virgin Earth?
A51308	Philalethes, Are you there with your bears?
A51308	Presbyterian or Independent?
A51308	Rule and counsell States and Kingdomes more prudently for the common good?
A51308	Should Superstition, what it most doth fly, Seek to take shelter in Philosophy?
A51308	Si plantam quasi momento nasci,& c. If Anthroposophus had such a device a 〈 … 〉 this in a glasse, what a fine gew- gaw would it be for the lad?
A51308	That the Saints and Angels at each pole of the Earth may play at Boe- peep with one another through this crystallized Globe?
A51308	The Empyreall substance encompassing all, how could there be Morning and Evening till the fourth day?
A51308	To give faith and credence to them as to Holy Writ?
A51308	To what end?
A51308	Was there never an Eccho hard by, to make the River seem affable and civill, as well as pure, patient, humble and thankfull?
A51308	What a fine man would you fain appear to the World?
A51308	What a rare mode or way of Creation has Eugenius set out?
A51308	What can this voice of fire be?
A51308	What credit doe you expect from your scribling, though it be the only thing you aim at in all your Book?
A51308	What fine sport would he make with his companions?
A51308	What more significant of the nature of a soul, then what this tearm{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman} is compounded of?
A51308	What?
A51308	What?
A51308	Who can not tell us that?
A51308	Who knows not that Philaletbes?
A51308	Why did you ever sneak in, Eugenius, and take them,{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman} in the very act?
A51308	Why man?
A51308	Why?
A51308	Will you also fetter the Hellespont Philalethes?
A51308	You no Papist Philalethes?
A51308	and be thus off and on to the trouble of others and your self?
A51308	and binde the winde and waters in chains?
A51308	and casuall phansies sprung from an heedlesse Brain?
A51308	are you in good earnest that all souls before their entrance into the body have an explicite methodicall knowledge?
A51308	as I said before, have you ever discovered the naked substance or essence of any thing?
A51308	be they lower then the River it self?
A51308	can you tell the very essence of any substantiall thing?
A51308	did your eyes, hands or Experience ever reach her?
A51308	doe you think would the Moon appear if your Magick could remove you but as far as Saturn from her?
A51308	how could there be Evening and Morning, the light being all over equally dispersed?
A51308	is Anima Mundi( which you say, in men and beasts can see, feel, tast and smell) a thiug divisible into parts and parcells?
A51308	is not all this that you tattle in this page, a mere vapour and tempestuous buzze of yours?
A51308	is this to appear for the truth in a day of necessity?
A51308	made out of words you meet in Books you understand not?
A51308	more then to the Prophe 〈 … 〉 and Apostles, Anthrosophus?
A51308	or in good earnest?
A51308	or more then other men can do?
A51308	that gives so ridiculous unproportionable account of that Tenet?
A51308	that you and the banks no better agree?
A51308	that you seem elsewhere so much to disclaim?
A51308	the causes of the Rainbow?
A51308	the operations of the Loadstone, and such like?
A51308	think''st thou canst daunt By pointing to the sword of Iohn of Gaunt?
A51308	thus confus''dly mad?
A51308	what makes the flux and reflux of the Sea?
A51308	who knew that but your selfe, if you could have kept your own counsell?
A51308	will shee not appear as little as nothing?
A51308	would you be able to escape alive out of their hands?
A51308	{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman} as the Lawyers speak?
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?
A51317	( But what is all this to the whimzies of Iudiciary Astrology?)
A51317	* Again, if Cazimi on this side the Sun be good, why should not beyond the Sun be bad?
A51317	* Is this Circuit of the Nativity- Scheme any where but in their own brain?
A51317	7. to the Influence of the Stars in a Conception or Nativity?
A51317	And Grotius, Poterísne tu rusticis facultatem dare laborandi ubi labores Orion inhibet?
A51317	And a little after in the same page: Why does he charge us to have no reason for the Houses of the other Planets, besides the Sun and Moon?
A51317	And if Socrates liv''d so much above the power of the Stars, what shall we think of the Prophets and Apostles?
A51317	And if Venus or Mercury in the body of the Sun be so considerable,* how much more are the Spots of the Sun that are far greater?
A51317	And if for Honour why not for other things as the Nature of the Planet is?
A51317	And is not this a trim distribution of the Houses amongst the Planets?
A51317	And loose the bands of Orion?
A51317	And what Influence more than a Bullet of lead has our Earth, or any other Planet beyond their Atmospheres?
A51317	And who I beseech you ever thought otherwise?
A51317	And wot you not what great encouragement there is for it?
A51317	B. besides the sacrificing to his own vain glory, what good would come to the Christian Church thereby?
A51317	B. did the Stars unite him hypostatically with the eternal Logos, or raise him out of his grave the third day?
A51317	B. himself thought would not hold water, else why did he not produce it?
A51317	B. how do you prove that there do arise any such Debilities from that appearance?
A51317	B. phrases it?
A51317	B. read Vaninus himself, whereby he may pretend that I have given a wrong Character of him upon his own knowledge?
A51317	B. think of Socrates, who by his Temperance as A. Gellius writes, liv''d all the days of his life inoffensâ valetudine?
A51317	B. to this passage?
A51317	Besides it is a thing well known amongst the best Philosophers, that the fixt Stars are so many Suns, they being fixt as he is?
A51317	But behold if we go, what shall we bring the man?
A51317	But did your great Author Ptolemy understand it?
A51317	But how few Nativity- Casters can boast of the same priviledge?
A51317	But suppose that to be the moment of their birth wherein the whole body is first out, how shall this moment be known?
A51317	But suppose them so many Suns, saith he, and without all Influence but light and heat, whom is it that they are made to shine to or make warm?
A51317	But supposing this curiosity to be to the purpose; how hard and lubricous a matter is it to come to that exactness they pretend to be requisite?
A51317	But that Mars may overtake Jupiter by way of Transit, or give him a go- by, he being six times more swift in his course, who can be ignorant of that?
A51317	But what a Foolish subterfuge is this when- as the exact time of Conception, is as hard to be known as that of the Nativity?
A51317	But what faculty could ever inform us, that Mars was such a parching and heating Planet, and Saturn so cold?
A51317	But what is this to Astrology?
A51317	But what now, sayes he, was Iesus thus, or rather does not Astrology bely him?
A51317	But what will not madness and effascination make a man phancie to uphold his own prejudices?
A51317	But why a witty Fool, does not wit make wise?
A51317	Can there be two Characters more contrary the one to the other than these, or a greater Argument of the folly and madness of Astrology?
A51317	Canst thou bind the sweet Influences of the Pleiades, or loose the bands of Orion?
A51317	Canst thou bring forth Mazaroth in his season, or canst thou guide Arcturus with his Sons?
A51317	For can not these Influences that pierce the very metalline bowels of the Earth, pierce a Childs tender skin without any resistance?
A51317	For does not our very sense tell us that the Sun is the most hot and drying Planet that is?
A51317	For if the hottest Planet may have that House where is at hottest; why may not the coldest Planet have that House where he is the coldest?
A51317	For why did they invent this variety, but that the foregoing structure was vacillant and lubricous?
A51317	For why not here as well as in the Ceremonies of Witchcraft?
A51317	How can then the Influential vapours of a Planet pierce his body, and not be spent and lost?
A51317	How come wooden Doors to be so much swelled in a moist Air?
A51317	How fond and inconsistent conceits are they?
A51317	If Cazimi on this side the Sun be good, why should not beyond the Sun be bad?
A51317	If the latter, why have they any more than six Houses, and why any at all under the Horizon?
A51317	If they do n''t account it stark naught, how comes it to pass that in the Table of Aspects it has no better credit than that of Opposition?
A51317	Is this Circuit of the Nativity Scheme any where but in their own brain?
A51317	Mr. Butler, how could I possibly help this?
A51317	Nam si Sol dat muris formam in fimeto, quantò facilius eventi futuri speciem in phantasia?
A51317	Or if it be not; why may not it some moments after its being born, be still as liable to their influence as in the moment when it was born?
A51317	That Sapiens dominabitur Astris, How much more then shall a serious and sincere Christian?
A51317	There be many Physicians miss of their Cure, and yet are there not true Physicians?
A51317	What in Latin can be more significant of what we have declared in English?
A51317	What light therefore could such a solitary Star afford when so many put together afford so little light in the night?
A51317	What then?
A51317	Whence Grotius glosses it thus, Potésne impedire flores vernos Vergiliarum?
A51317	Wherefore the report of the Midwife is the best certainty they have: and how many Nativities have been cast without so much as that?
A51317	Wherefore their head being exposed to the starry influence, why should not that Celestial infection pervade their whole body?
A51317	Would any man dare to administer Physick then without consulting the Precepts of Astrology?
A51317	are all Fools that just jump not with the Doctors will?
A51317	are these the blame of Astrologers because there are Cheaters amongst them?
A51317	gets this liquidness into the Brains or Eyes of living Creatures?
A51317	he falls foul, saying, Is it any where but in their own brain?
A51317	know the difference betwixt a blemish and a beauty- spot, though both at once on the same face?
A51317	or why is not the whole tract of the same scent, or why not expunged by the passage of other Planets?
A51317	the twelve signs of the Zodiack to ascend, and guidest Arcturus with the lesser Stars about him in their Circuit?
A51317	unless there could be no such things as Conjurers but what are first Astrologers?
A51317	what of Christ himself?
A51289	42. whom may I find that should reconcile me to thee?
A51289	And besides, what is the Authority of one single Bishop in so great a number of Bishops, to weaken the general Current of the sense of the Council?
A51289	And how much better, I pray, is it to speak to a piece of wood?
A51289	And if not, where is the Calumny of Connivence?
A51289	And is not the spirit of God resembled to fire?
A51289	And is that, I pray, the next way to the Capacity of Salvation?
A51289	And lastly, As to the winding into nice distinctions, what distinctions are here but onely of Terminativè, and Relativè, or Transitive?
A51289	And though the Figure was known, what terrestrial matter can express that lively enravishing spiritual beauty that is in those lucid Vehicles?
A51289	And what inconvenience is there in this?
A51289	And what likeness can there be betwixt the glorious body of ● hrist Heavenly and spiritual, and an Image of any terrestrial matter?
A51289	And what, I pray you, is this but to be divided into two?
A51289	And who, I pray you, ought to be blank now?
A51289	And why should I doubt of that when I see this before mine eyes?
A51289	But are there no Bogs, said he, nor Lakes betwixt this and the Castle?
A51289	But does Dr. Thorndikes being of another mind from me prove that I am in the wrong?
A51289	But in the mean time where is the charge made good of being so little concerned whether I speak true or false in this Exhortation of mine?
A51289	But what Statuary can carve out the Effigies of the Deity?
A51289	But what if the Council say no such thing?
A51289	But what is this to the point in hand?
A51289	But what will not they say, that are in a bad Cause, to make a show to desend themselves?
A51289	But why a Sinon I pray you?
A51289	But why is my disputing open railing?
A51289	Can any one be the keeper of ones heart b ● t God that knows the hear ●?
A51289	Can any thing more inflame the Souls of men with that mystical lust after Idols then the Doctrines of this Nicene Synod?
A51289	Can not the Mahumetan defend his Religion as wisely as thus from this ground?
A51289	Can there be any thing more injurious to Christ and Christian Religion then this?
A51289	Can wars and jars and fierce Contention Swoln Hatred and consuming Envy spring F ● om Piety?
A51289	Did not I tell you so?
A51289	Do not all Men say, that there are three Persons though but One Divine Nature?
A51289	Do we Sacrifice to them as Gods?
A51289	Do we Worship Saints and Angels for Gods?
A51289	Do we call them Whores?
A51289	Do we caress or accost these Nymphs of Pleasure as Whores?
A51289	Do we lye with them as Whores?
A51289	Do we take them for Gods?
A51289	Do we take them for Whores?
A51289	Does not this hugely excuse the Romish Invocation of Saints from Idolatry?
A51289	For had the Daemons of the Pagans Temples Consecrated to them?
A51289	For how could he stick in the first An ● ithesis, at the acknowledging their Idolatry in the worshipping the Host?
A51289	Friends, said he, to those men he called, Is the way passable and safe through this green Plain to vouder Castle?
A51289	Here the Query arises, whether this mans errour would have pleaded his excuse or no?
A51289	How blank then will the Doctors charge look, upon the discovery of such Disingenuity?
A51289	How soft and yielding must they be, how weak and feeble, that can phancy themselves pressed with such an Objection?
A51289	How then do we here make the Virgin and other Saints, fellow- distributers of Grace and Glory with Christ himself?
A51289	How then is the Argument but one?
A51289	I grant he supposes you no Idolarers, but how does he prove you none?
A51289	Idem non potest esse& non esse simul, Is not this as clear as the Meridian Sun?
A51289	Is not this plainly a consecration to the honour and name of the Saint?
A51289	Is not this to put weapons into the hands of In ● idels with a witness?
A51289	Is the business then come onely to this, that the Romanists are not professed Idolaters?
A51289	Is the use of( for) in such cases as these so wonderfull?
A51289	Nay what if the Council deliver the quite contrary doctrine?
A51289	Now to his third and last I Answer; Who does the greater disservice to the Catholick Church he or I?
A51289	Or how is it possible it should be found in two distant places, without passing at least as great a space as that which lyes directly betwixt?
A51289	Or if you think this less absurd, to be divided into two wholes?
A51289	So are the Saints; Did they make Vows to the Daemons?
A51289	So have the Saints; Did they burn Incense to the Daemons?
A51289	So have the Saints; Had they Altars built to them?
A51289	So have the Saints; Had they Images erected to them?
A51289	So they do to the Saints; Were the Daemons invoked before their Images?
A51289	The Cherubims are the seat of the Divine Presence; should the Jews therefore have said by a Metonymy, O golden Cherubims come and help us?
A51289	The Knight looking back( for he was not aware of the Shepherd at this time) What conceited old man is this, said he, that talks thus phancifully?
A51289	This question exceeds the reach of my judgement, how the Martyrs relieve those who are certainly assisted by them?
A51289	To whom the Patriarch replied with much anger, What am I in Gods sted?
A51289	Was not this a very smooth and convincing speech to wipe the City clean off the Imputation of VVhoredom?
A51289	What Idolatry can be more Pagan- like than this?
A51289	What Philosophy ever spake so Unphilosophically?
A51289	What Philtrum more effectual to raise up that Idolomania, that being mad and lovesick after Images and Idols, then this?
A51289	What a mighty Charm is this to make the Souls of the feeble to hang about these Images as if their Presence were the Divine Protection it self?
A51289	What can be Idolatry if this be not?
A51289	What can be a more full and express ackno ● ledgement of the gross Idolatry of the Church of Rome then this, if Transubstantiation prove an Errour?
A51289	What can be more express?
A51289	What can be said more to Christ or God himself?
A51289	What can possibl ● be more plain then this?
A51289	What greater Blasphemy and Idolatry can be imagined?
A51289	What is all this but Tergiversation and Equivocation?
A51289	What poor and simple Souls then must they be that can be scared out of the Truth or kept in Error by such Topicks as these?
A51289	What sentence can be more express then this?
A51289	What therefore may not Men be brought to believe and act upon so unsound a Principle?
A51289	What, says he, out of Ambrose, when we adore the Divinity and the flesh of Christ do we divide him?
A51289	Where are the Whores that this licensed Whoredom is committed with?
A51289	Whether they are present by themselves at the same time in so many several places where the benefit of their succour is received?
A51289	Why did you then make such a silly Oration in my name, that all the ingenuous Church- men in England should be ashamed of it?
A51289	Would this seem a solid excuse and not rather matter of laughter to all that heard it?
A51289	and how a poor one?
A51289	and why spoken against by the very Gospel?
A51289	as if our Saviour Christ had declared it so to be?
A51289	many indeavouring to return unto thee?
A51289	nay, to the figure of another piece of wood?
A51289	or what warrant has the Church of Rome to invoke Saints, more then the Iews to invoke Angels?
A51289	or who ought to blush for his Temerity and Disingenuity?
A51289	pacto p ● test fi ● ri nunc ntí 〈 ◊ 〉 hícsis, ● domi?
A51289	to the proveing the Charge of my being less regardfull then I should be in this Exhortation whether I speak true or false?
A51289	was I to go to the Angels?
A51289	what Tragedies are here raised upon not an half- penny of harm done?
A51289	with what Sacraments?
A51289	with what Supplication?
A51289	● Do we call them Gods?
A25568	And are not Cherubims Angels?
A25568	And he shall make the Holds of the Mahuzzim jointly to the foreign God, understanding it of Churches and Monasteries?
A25568	And how fitly do they cohere with what follows?
A25568	And if these Martyrs have no bodies, how is it a Resurrection?
A25568	And indeed what can it refer to but that?
A25568	And the Saints the Executioners of God''s wrath must be the Butchers to let out all this bloud: What a monstrous conceit is this?
A25568	And the same may be said of the Seraphins, Esay 6. which is a like Representation of the Divine Majesty, are they not Angels?
A25568	And this I think is a very pertinent and satisfactory answer to that question, which was, How far to the end of those wonders?
A25568	And what Jurisdiction has Rome as a secular trading City over other trading Cities of the Empire?
A25568	And what Nations can be thought to walk in the light of the new Ierusalem, but those that are converted to the Christian Faith?
A25568	And what a sapless thing is the literal sense of this lamentation in comparison of the Parabolical?
A25568	And what can better set out such a flying, than wings?
A25568	And what does the Remarker mean by worldly Princes?
A25568	And what reward would it be to the sufferers unto death to have their successours obtain the imperial Crown?
A25568	And who but an exorbitant Humourist, that being mentioned in the first Vision, can imagine any other meant but it in the second?
A25568	And why not, I pray you, the Battel it self also?
A25568	Are not these things noted in thy Book?
A25568	Aut illaudati nescit Busiridis aras?
A25568	But for the present time, what can be more dismal and sad?
A25568	But how outragious to make the Reformed Churches, merely for this cause to continue Members of the Beast?
A25568	But how strangely does prejudice blind the understandings of men?
A25568	But if in any, why not in all?
A25568	But supposing it was as many years after, how does this prove that Mr. Mede places all the Vials within the sixth Trumpet?
A25568	But the genuine sense is, What is the latter part of those Times, which are called the Time of the End?
A25568	But what Pen would ever set out the Idolatrous worship given to them from multitudes of people, by describing them full of names of Blasphemy?
A25568	But what argument of the state of the Inner and Outer Court sychronizing can there be gathered from hence?
A25568	But what says the Remarker to this?
A25568	But where is[ a fourth part] used for a Symbol of the Empire?
A25568	But why may not the Entireness of the Turkish Empire be the great defence of the Mystical Babylon?
A25568	But why should this be expected more than that all the good Kings of Israel should be made Types of Christ?
A25568	Can the Remarker believe that there will ever be such an Army so numerous meeting thus in one place?
A25568	Could therefore the soberer sort of common people, Christians or Pagans, compose this difference?
A25568	Did not the blessed Angels who were created in unspeakable purity and glory fall from their station?
A25568	For how can that be said in succession to be the last, that has a later, that outlasts it?
A25568	For how can they be silenced, but upon the penalty of their prophesying or witnessing?
A25568	For if they were to be written at all, where should they be written but here where they are uttered?
A25568	For in what posture could the Bear stand to shew one side to be higher than the other, as the Horns of the Ram are said to be?
A25568	For what is disunion of friends, but falling out and clashing?
A25568	For what is the Church concerned in the affairs of Kingdoms, but so far as they either hinder or further the pure worship of God and Christ?
A25568	For who but fools or mad men triumph before victory?
A25568	From whence come wars and fightings amongst you?
A25568	Had he rather that this Inference also should fall to the ground, than that Presbytery should not perk up and prevail in the world against Episcopacy?
A25568	How clearly and naturally do these things hang together?
A25568	How confident either Ignorance or Heedlesness makes the Remarker?
A25568	How could it be more clearly expressed to relate to the same time than it is?
A25568	How could the Victors then see them have them, before they were given them?
A25568	How freakish is this?
A25568	How incredible, how indecorous is it that so happy a Catastrophe of the Witnesses sufferings as this, should pass without a Plaudite?
A25568	How long shall it be to the end of these wonders?
A25568	How long shall it be to the end of these wonders?
A25568	How long shall it be to the end of these wonders?
A25568	How much better were it, Sapere ad sobrietatem, than to entertain such high- slown conceits as these?
A25568	How repugnant are these things?
A25568	I demand then, What does that ordinary Reed answer to?
A25568	If every Citizen then be a Sovereign Magistrate, where are the People to obey?
A25568	If this be not a Spiritual State, though Political, what can be a Spiritual State or Government?
A25568	In a vessel of two foot and half square, how deep would the bloud be?
A25568	In what regard therefore was it spiritual?
A25568	Is he then that sits on the cloud the Risen- witnesses?
A25568	Is it not expresly said here in the Text, that the seventh Angel sounded, though it be in the Prophecy of the opened Book?
A25568	Is not this plainly and fully to act and rule by a spiritual power?
A25568	Know ye not that we shall judge the Angels?
A25568	Now what says the Remarker to this?
A25568	Or,( 2) If there were, yet what necessity is there that this latter must needs commence from the same starting place with the former?
A25568	The Earth is given into the hands of the wicked, he covereth the faces of the Iudges thereof; if not, where, and who is he?
A25568	The Vision of the Inner and the Outer Court, the two Witnesses, their slaughter and resurrection, is it no Prophecy?
A25568	The third, What is the precise Epocha of the Medial- Visions, or of the Apostasie or Kingdom of Antichrist?
A25568	To what purpose is this Intimation?
A25568	What a comfortable and heart- whole condition is this?
A25568	What a homely course conceit is this?
A25568	What a natural coherence this is with the foregoing words?
A25568	What a piece of lank Sophistry is this?
A25568	What a trifling is this?
A25568	What an absurd conceit is this?
A25568	What an affected blindness is this, not to see so plain a Truth?
A25568	What an easie Type is Tyre here, though a Civil State of a State Ecclesiastick?
A25568	What can be a more express description of Martyrdom than this?
A25568	What can be more clear?
A25568	What can be more clear?
A25568	What can be more easie and clear?
A25568	What can be more expressive of Kings, than Thrones and golden Crowns, and of holy and righteous Kings, than the white raiment they are cloathed with?
A25568	What can be more gross than this?
A25568	What can be more plain and express?
A25568	What can be plainer?
A25568	What can signifie the Conversion of Kings and Nations more fully than this?
A25568	What did he then but in a manner fly?
A25568	What is this a sign of but of a clouded judgment, much blinded by a disgust against either Monarchy or Episcopacy?
A25568	What says the Remarker to this?
A25568	What shall be the end of these things?
A25568	What stone so beautifull and splendid?
A25568	What stone so hard and invincible as it?
A25568	What strange confidence is this upon no ground at all?
A25568	What the latter part of those times which was called the time of the end?
A25568	What then?
A25568	What trifling is this?
A25568	What will not one say that is wedded to a fond opinion?
A25568	What wonderfull weak arguing is this?
A25568	What''s this to civil Magistracy?
A25568	What''s this to the Church and Religion which the Opened- book- prophecy has always an eye to?
A25568	What, could the bloud spurt so far out of the Wine- press?
A25568	What, did he stand on his two legs on the right side, with his left legs lift up into the air, that that side might be higher than the other?
A25568	Which place, because our English renders, What shall be the end of these things?
A25568	Who can resist so clear light?
A25568	Who can sufficiently admire( whether the fraud or fury of) such Enthusiasm?
A25568	Who grosly perverts Scripture now?
A25568	Who therefore can not but break forth into Doxologies, Praises and Thanksgivings for so great a deliverance?
A25568	Whom then can he be thought to scorch but those that have so incensed him?
A25568	Why may not the Laver of Regeneration signifie the condition of those that are regenerate?
A25568	Why may not then the quality of the one signifie the quality of the other?
A25568	Why should any one wink against so clear a light and inviolable coherence and congruity of things?
A25568	Why then have they not all Crowns, if they be all Kings alike?
A25568	Why?
A25568	[ What shall be the end of these things?]
A25568	a Though the first Vial were poured out on the Earth in that general sense, doth its pouring forth signifie nothing?
A25568	and it is very usual for a Negative to signifie a Positive, contrary to the Positive denied, as in that of Virgil, — Quis aut Eurysthea durum?
A25568	b What Achmetes, what Artemidorus ever taught the Remarker, that the seat of a secular Potentate signifies the root of his Autority?
A25568	come they not hence?
A25568	even of your lusts that war in your members?
A25568	glance at the sixth Vial?
A25568	or onely a sign of want of better arguments?
A25568	or why has any so?
A25568	that we shall be co- approvers of the sentence of Christ against the Devils and wicked Souls at the last day?
A25568	what more impossible?
A25568	what more incredible?
A25568	what of all that?
A42824	& c. Thirdly, The Woman said, she saw Gods arising, a company of evil Spirits( so some interpret) and what did Samuel among them?
A42824	( which was the term of familiarity that the Major used to call the Captain by) to whom I replied, What my Major?
A42824	After these preliminary Interrogatories he desired him to tell him what he had seen in the Night?
A42824	After this he examined him for what cause those other two Men were imprisoned?
A42824	And are there not concomitant considerations here also?
A42824	And be it so, will J. Webster say, what is all this to the purpose, when the Book of Tobit is Apocryphal, and consequently of no Authority?
A42824	And being asked how she could think it was Florence Newton that did her this prejudice?
A42824	And being asked how she knew she was thus carried about and disposed of, seeing in her fits she was in a violent distraction?
A42824	And being asked the reason wherefore she cryed out so much against the said Florence Newton in her fits?
A42824	And being asked whether she perceived at these times what she Vomited?
A42824	And being demanded how she knew she was not well yet?
A42824	And does not Witch, from wit and weet, signifie as well a wise woman, as I noted above?
A42824	And does she not, I beseech you, put her Neb also into it sometimes, as into a Reed, as it is said of that Bird, and cry like a Butterbump?
A42824	And he said unto her, What form is he of?
A42824	And he said, Do you not see the Old Hag how she pulls me?
A42824	And if after all this, Samuel was a K ● … e, or the Witch, or the Devil, what assurance can we have in interpreting of Scripture?
A42824	And if blessed Souls are, or have been employed at any time, how is he so certain the real Samuel was not sent here?
A42824	And if so, what interest could he serve in carrying on, or conniving at a juggling Design and Imposture?
A42824	And now, Can the Sun borrow its Light from the bottomless Abyss?
A42824	And that a Spirit may penetrate, possess, and actuate some determinate Body, and yet not be in that Body?
A42824	And the King said unto her, Be not afraid: for what sawest thou?
A42824	And then Goddard said, In the Name of the Father, Son and Holy Ghost, what would you have me to do?
A42824	And they asked her what she spoke to, and what made the great noise?
A42824	And those dissenters are ready to ask a reason, why they may not be sent in Messages to Earth, as well as those of the Angelical Order?
A42824	And what is Melancholy but a natural Drunkenness when it serments?
A42824	And when the substance of the Soul does so perpetually cease or perish, what I beseech you will become of Memory?
A42824	And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me?
A42824	And why not as well that, as appoint the Prophet to meet the Messengers of Ahaziah when he sent to Beelzebub, 2 Kings 1?
A42824	And why then should there be need of so much pumping to answer this Objection?
A42824	And will he lend his Legions, to assist the Armies of his Enemy against him?
A42824	Are you a good or a bad Spirit?
A42824	Art thou come to torment us before the time?
A42824	As for Mr. G. what opinion he hath of his own Gift, and how he came to know it?
A42824	At last I said, In the Name of God, who is it, and what would you have?
A42824	BUt did she not turn out her confederate Knave to act the part of Samuel?
A42824	BUt was it not the Witch her self that acted all?
A42824	BUt were not those Angels that so appeared, special Prophets, Divine Messengers, sometimes in Scripture confessedly called Angels?
A42824	But Secondly, would God send Samuel at such a time, when he was seeking satisfaction from enchantment?
A42824	But for a perverse Caviller or crazy Sceptick, what is it that will satisfie them?
A42824	But how shall the power be known to be so, when we so little understand the capacities, and extent of the abilities of lower Agents?
A42824	But it happening that the Woman of the house stood at the Door, he thought himself engaged to ride to her and ask how she did?
A42824	But she had only said, An Old Man cometh up covered with a Mantle; This is but a very General Description, and why must that needs notify Samuel?
A42824	But what Logical ear can bear a saying so absurd and abhorrent from all reason, that a Whole should not be divided into parts but into Wholes?
A42824	But what did the Spirits do, were the Serpents, Blood and Frogs real or apparent only?
A42824	But what ground was there for conjecture?
A42824	But what is the incongruity, or what the wonder, if one in his condition should speak incongruously?
A42824	But what necessity thereof that 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 should signifie Lamina?
A42824	But what need more?
A42824	But where got she the Mantle?
A42824	Can Heat and Warmth flow in upon the World from the Regions of Sno ● … and Ice?
A42824	Can any thing be more srantick or ridiculous than this passage of St. Paul, if there was no Spirit or Devil in the Damsel?
A42824	Can it from thence, that Matter may be conceived without Cogitation, and Cogitation without Matter?
A42824	Can there be any deduction or illation more close and coherent with the Premises?
A42824	Could a meer Mad- man have done so?
A42824	Could the Devil represent no other Old Man in a Mantle, or could none of the dead appear so but Samuel only?
A42824	Did any come near to whisper this in their Ear?
A42824	Do you remember the clap on your back when your Servant was pulling off your Boots in the Hall?
A42824	Doth he think they were made for that purpose only to serve us?
A42824	For can there be any thing more One than what has no parts, into which it may be discerped?
A42824	For what communion hath Light with Darkness, or the Spirit of the HOLY ONE with those whose genius and ways are so unlike him?
A42824	Goddard askt what cases?
A42824	Had the Woman a Wardrobe of all Habits for all purposes?
A42824	Had they a mind to go into the Swine?
A42824	He askt again why she sat with one hand over the other?
A42824	He being much affrighted and amazed, began to bless him, and at last asked her who she was, and what she wanted?
A42824	He enquired if any thing were amiss with her hand?
A42824	He immediately sent for the Prisoner and asked him in the first place whether he was born or had lived about Guilford?
A42824	He replied, I am such a one?
A42824	He seeing nothing, askt him whereabout it was?
A42824	How applicable is this to the condition of Evil Spirits and their expectations?
A42824	How are you regimented in the other World?
A42824	How can therefore this newfangled Method of Cartesius convince us that this Supposition is false, and that the distribution is illegitimate?
A42824	How could he imitate his Voice thus of a suddain, and they discoursed a very considerable time together?
A42824	How could that confederate Knave change his own Face into the same figure, look, and mien that Samuel had, which was exactly known to Saul?
A42824	How could the Cheat, or the Woman in another Room tell this?
A42824	How doth that appear to be so certain?
A42824	How shall one deal with these Men, and what will not their confidence affirm?
A42824	How then can we be ignorant that she is somewhere, unless the Body itself be nowhere?
A42824	Hurt, quoth he?
A42824	I ask therefore here, By what vertue, or by what manner of way do the parts of so perfect a Solid cohere?
A42824	I would fain know, whether this be not beyond the force of meer natural madness?
A42824	If that were so, what then?
A42824	Is it not evident from hence, that she had a Closet, how else should she come out?
A42824	Is there any Balsom in the Cockatrices Egg?
A42824	It hath indeed been a great dispute among Interpreters, whether the real Samuel was rai sed, or the Devil in his likeness?
A42824	May it not therefore minister to others?
A42824	May not they therefore be used in those Services?
A42824	Mr. Hunt askt her, why then she would continue in such ill courses?
A42824	No, says the Drummer, did you not hear of a Gentlemans House that was troubled with the Beating of Drums?
A42824	Now, says he, how could Manasses make a Familiar Spirit, or make one that had a Familiar Spirit?
A42824	Now, what did Saul make this respectful reverence to, if he saw nothing?
A42824	Or how came those Mad- men to know, and utter such a great truth, which our Saviour did not presently publish, That he was the Son of God?
A42824	Samuel ask''t why he had disquieted him to bring him up?
A42824	Secondly, He enquired if he knew any of the Inhabitants of that Town or of the Neighbourhood?
A42824	So that the genuine sense and Grammatical in this answer to, What form is he of?
A42824	Surely as yet Saul and the woman are in the same Room; and being the woman askt, Whom shall I bring up unto thee?
A42824	That towards Evening, the Door of the Prison shook, and she arose up hastily and said, What makest thou here this time a night?
A42824	The Constable askt her how she did?
A42824	The Prisoner was called for up to the next Bar to the Court, and demanded if she could say the Lords Prayer?
A42824	The poor Man having by this time somewhat recovered himself, ask''t the Spectre whether by the juice of Plantain he meant that of the Leaves or Roots?
A42824	Then Goddard askt him, who was consederate with him in the said murder?
A42824	Then Goddard said, What would you have me to do in this thing?
A42824	Then he enquired, if he had ever heard of one Mr. Bower?
A42824	Then it askt him whether he did not know him?
A42824	Then said the woman, Whom shall I bring up unto thee?
A42824	Then the Apparition said, How stand cases at home?
A42824	To make a due return to this, we must consider a great and difficult Problem, which is, What is a real Miracle?
A42824	To which he said, should both of us come, or but one of us?
A42824	To which she the said Elenor said why what hurt is that?
A42824	Upon which instantly appeared a little Man in black Clothes to whom all made obeysance, and the little Man put his hand to his Hat, saying, How do ye?
A42824	Was it possible that he should not perceive that it was not Samuel when they came to confer together, as they did?
A42824	Was it to a Samuel in his fancy?
A42824	Was there nothing now beyond the rate of ordinary Mad- men in this?
A42824	What may this be?
A42824	What of no Authority?
A42824	What station do you hold?
A42824	What stuff is this?
A42824	What therefore do these Forms to the Body when they communicate to it their Esse?
A42824	What thinks he of the Souls of Moses and Elias, at the transfiguration on the Mount?
A42824	What, did they swallow the Wiars and Pictures?
A42824	What, do they consult Jugglers and Hocus- Pocusses?
A42824	Whence are you?
A42824	Where is your abode?
A42824	Whereat the Doctor wondering, presently demanded, What is the matter, Cousin Captain?
A42824	Whereupon Goddard said, I do adjure you in the Name of the Father, Son and Holy Ghost, wherefore did you do this murder?
A42824	Whereupon Taverner askt him in the Name of God who he was?
A42824	Whereupon the Doctor enquires what he meant by this?
A42824	Which contingent particulars, how could the Cozener and her Confederate foretel, if there were nothing in it extraordinary and preternatural?
A42824	Which must be another Person distinct srom the Man himself, and who was that?
A42824	Which when he came near, the Apparition spake to him with an audible voice these words, Are you afraid?
A42824	Who but one that had taken too many drams of the Bottle could ever fall into such a fond conceit?
A42824	Who joyned the Soul and Body again?
A42824	Why hast thou disquieted me?
A42824	Will the Prince of Darkness strengthen the Arm that is stretcht out to pluck his Usurpt Scepter, and his Spoils from him?
A42824	and did they enter into them?
A42824	and doth not every Creature so?
A42824	and how then did they talk and converse with our Lord?
A42824	and was not this he to whom Saul bowed?
A42824	for the living,[ 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉] to the dead?
A42824	or more Subtile than what does not onely penetrate Matter, but itself, or at least other Substances of its own kind?
A42824	or their glorifyed Bodies without their Souls?
A42824	or was it some short Cloak of her own, that she threw on him?
A42824	or was this a raving fancy only?
A42824	or, Can the Spirit of Life slow from the Venome of the Asp?
A42824	should not a people seek unto their God?
A42824	were not they then employed in a Ministry here below, or were they only Phantasms?
A42824	yea, that our very faculties were not given us onely to delude and abuse us?
A51316	( For I never called thee to account for this yet) That this World- Animal has sense onely in the starres?
A51316	31. his words are these, Quid esse mirabilius potest aquis in coelo stantibus?
A51316	An excellent jest my Masters?
A51316	And I pray you, what bitternesse is in all this?
A51316	And I prethee, Reader, why may not such a Christian as this laugh?
A51316	And had not Jason his impostume cured by that weapon that was meant for his deadly dispatch?
A51316	And now they have denyde it, darest thou venture to say it, Anthroposophus?
A51316	And that which will not evaporate, I demand whether that is the first matter of air and light?
A51316	And then, how can the leather be lungs, they being the very out- side of its body?
A51316	And yet is not there water too?
A51316	Art thou the hobling Poet who sometime — Prays''d with his quill Plato''s Philosophie?
A51316	As high as the other lead was heaved that covers the roof of your Churches and Chappels?
A51316	Assuredly thou wilt not, Philalethes: For why, I am dead already, taken in thy trap and tortured to death: will not this suffice thee?
A51316	Besides, why is that which is left, to be the first matter more then what is flown away and evaporated?
A51316	But I demand of you, Is there any way imaginable but this?
A51316	But didst thou ever feel the pulse of the Moon?
A51316	But do not you see plainly, that( according to the mind of the more sober Peripateticks) they have motion from an inward principle?
A51316	But hadst thou not better have staid longer, and writ better sense, more reason, and with lesse rayling?
A51316	But how canst thou persecute me being dead?
A51316	But how do you take away this answer?
A51316	But how high did she heave them, Phil?
A51316	But if thou wilt pitch upon any one particle above the rest, tell me where it is?
A51316	But may not heat, and siccity, and Aqua vitae be consentany arguments?
A51316	But prethee tell me, dost thou mean the Heavens rumble?
A51316	But shall I tell thee truly what I fear?
A51316	But tell me, Eugenius, how knowst thou that thou hast light on such a matter as this?
A51316	But that this Earth neither is a breathing Animal, is plain enough: For what respiration, what attraction and reddition of aire is there in it?
A51316	But then I would ask both them and thee, how they know that a body of this consistency and colour is the first matter?
A51316	But verily, Eugenius, is it not better to be zealous about those things that are plainly true, then those that are either uncertain of false?
A51316	But wast thou so simple as to think that any bodie thought better of my book for those hard words in the Frontispiece of it?
A51316	But what dost thou answer here?
A51316	But what high swoln words of vanitie are there in that Ballade of mine?
A51316	But what of all this?
A51316	But what think you of fire then, will that consistency bear more durable characters?
A51316	But what think you of the Moon?
A51316	But what was the horrible empty darknesse?
A51316	But what wilt thou do, now thou art to deal with a man?
A51316	But what''s all this to me?
A51316	But what, Eugenius, wilt thou venture in Philosophick coolnesse, to say the sense of thy World- Animal lies in the starres?
A51316	But what?
A51316	But when thou didst venture to define these Members, where was thy Logic?
A51316	But where is the fool?
A51316	But why hobling Poet?
A51316	But why into a box with wire grates, rather then into an iron cage, as Tamberlain us''d Bajazeth, and so carried him up and down in triumph?
A51316	But why miraculous waters, Phil?
A51316	But you''le say, why?
A51316	Can you desire any thing more plain and expresse?
A51316	Did ever man scribble such ridiculous impertinencies?
A51316	Did not I bid thee proceed to the censure of each part?
A51316	Did not Telephus heal his wound by his enemies spear?
A51316	Did not the Thracian Girl rightly laugh at Thales when she see him stumble into a ditch, whiles he was staring up at the starres?
A51316	Didst thou ever hear or know that I was a pick- pocket?
A51316	Do I say heat and siccity are Aqua vitae bottles?
A51316	Do I so, Phil?
A51316	Do not you say it retain''d a vast portion of light?
A51316	Do you mention no life here, Eugenius?
A51316	Do you say so, Mr Booker?
A51316	Do you say so, Mr Lilly?
A51316	Doest thou know then what fire is?
A51316	Dost thou hear, Mastix?
A51316	Dost thou know what thou sayest when thou venturest to name that monosyllable, Pulse, dost thou know the causes and the laws of it?
A51316	Dost thou tell me this from Reason or Inspiration, Phil?
A51316	Doth not both sense and reason discover to you,( I am sure it doth to others) that you walk in the wayes of Hell and death?
A51316	Doth that picture therefore contain the full draught of thy body?
A51316	Faint, Phil, Faint?
A51316	Fifthly, If the soul be fire( fire being so fluid and unsteddy a substance) how can there be any memory in it?
A51316	First, Whether the Rationall Spirit doth not hear and see in a man?
A51316	For couldst thou ever forget what is meant by Accidentall, what by Essentiall?
A51316	For how many things appear above us out of our reach?
A51316	For it is not in thy power to cast me so low as any Sect whatsoever; God hath placed me in a Dispensation above them, and wilt thou throw me down?
A51316	For when two men discourse, that in them that reasons, hears the words, and sees the party with whom it reasoneth, does it not?
A51316	For who can fire conceal?
A51316	Go to Phil: where are you now with your fine knacks and similitudes?
A51316	Ha''s Paracelsus his homunculus come tumbling out of it, with his tail upwards in signe of good luck?
A51316	Had that Queen so little manners, in her addresses to so great a Philosopher?
A51316	Hast not thou felt the Ephialtes, Phil?
A51316	Have I not already demonstrated unto thee, that it is impossible to know substances themselves, but onely by their operations?
A51316	Have I not already shew''d you some difficulties, this asserting two sensitive Spirits in a man, is laden with?
A51316	Have you gone through all these Arts and throughly understand them, that you do so boldly pronounce them compleat and perfect?
A51316	Have you play''d with it in the shape of a dog?
A51316	Have you seen it put on the shape of all plants whatsoever and Animals?
A51316	How can darknesse be called a Masse?
A51316	How canst thou ever prove but that that matter was made of some other matter, otherwise modified, as well as other things may be made of this?
A51316	How do I blow thee about as the dust or the down of thistles?
A51316	How many Frolicks of wit hast thou slipt over and not so much as mentioned, much lesse applyde any sutable answer?
A51316	How many more syllables in Anthroposophia, then in Antipsychopannychia?
A51316	How many sober passages of Morality?
A51316	How many ten dayes doest thou mean, by thy some ten dayes?
A51316	How many weighty Arguments of Reason?
A51316	I am dead, and thou thy self but mortall, wilt thou entertain immortall enmity against me?
A51316	I believe thou art as much Jesuite as I Puritan, tell me truly Philalethes, dost not equivocate in this answer?
A51316	I but this Bellows- Animal breaths at these eyes: And have not I shewed thee that thy World- Animal breaths in his guts?
A51316	I but you will say, This indeed may be well meant: But what title or right have you to intermeddle, or to correct another mans follies?
A51316	I but you''ll say, Why do you make him so ridiculous in your reproving him?
A51316	I prethee, what can those starry eyes spy out of the world?
A51316	If there be, I ask thee whether that Form be Intelligent, or no?
A51316	If thou hast not,( and darest thou say thou hast?)
A51316	In the middle or at the out- side of this fire?
A51316	Is a wheel- barrow a bull?
A51316	Is it not a sinne to be lesse happy ten thousand times then God would have you?
A51316	Is not the main end of the lungs to cool the bloud, before it enter into the left ventricle of the heart?
A51316	Is not the song of Solomon called the Ballade of Ballades, in some Church- bibles?
A51316	Is not the whole consistency of the body of Man, as a crudled cloud or coagulated vapour?
A51316	Is not this very true, my dear Philatethes?
A51316	Is that matter which thou saist thou hast seen and handled such as will fit with this idea?
A51316	Is the wind- Cholick an outward refreshing spirit, or an inward griping pain?
A51316	Is there any bodily substances without dimensions?
A51316	Is this to revile you, or befriend you?
A51316	Know you this you have spoken by Sense, Reason, or divine Revelation?
A51316	Nay, what think you of Platonisme it self?
A51316	No, Philalethes?
A51316	Now tell me, what the idea of the first Matter can be, if not this?
A51316	Now, what must I see?
A51316	Or hast thou a purpose to call all the Lawyers, bawdy Gentlemen, by craft?
A51316	Or is thy Book troubled with the Cramp, and so hath its leggs twitch''d up to its breech?
A51316	Or tell me, Who is he in Heaven that laughs them to scorn, that has the opposers of the reigne of Christ in derision?
A51316	Or those two holes eyes?
A51316	Prethee why a Gallileo''s tube, were there more Galileo''s then one?
A51316	Prethee, Mastix, what is this subject?
A51316	Secondly, how can it inform the whole body of an Embryo in the wombe, and of a grown man?
A51316	Tell me then, Philalethes, Have you seen it put on the form of a Sponge?
A51316	Tell me therefore, O all ye Nations, People,& Kindreds of the earth, what is the reason that the world is such a stage of misery to the Sonnes of Men?
A51316	That stumble at the threshold, or rather grope for the dore as the blinded Sodomites?
A51316	That you would have me confute all, right or wrong?
A51316	That''s the principle of Cain, Am I my brothers keeper?
A51316	The Devills also beleeve and tremble: But do''st thou love God, my Philalethes?
A51316	The sense is, But you indeed have done your part already: What is this but an{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman}{ non- Roman}?
A51316	Thirdly, how can it move it self, or the body in a spontaneous way?
A51316	This first Matter, which thou soughtest after, and now hast found, whether hadst thou any marks to know it by, when thou didst light on it?
A51316	This indeed for some Poetical illustration may do well: but what Pholosophicall satisfaction is there in it, Philalethes?
A51316	Well then Tom, Do not you make your self an Actour in a play?
A51316	What Wit, Civility, or Judgement is there in this Philalethes?
A51316	What a Suffenus art thou in the esteeming of thy own works, O Eugenius?
A51316	What a wild difference is there in this?
A51316	What do you answer to this?
A51316	What do you answer to this?
A51316	What is now become of thy faint Ha ha he?
A51316	What is the fault?
A51316	What life?
A51316	What then was the Impulsive of writing against your book?
A51316	What then?
A51316	What think you of Individualls, Magicus?
A51316	What, art thou now turned Preacher, Phil?
A51316	What, both tell- Troths?
A51316	What, dost thou bid defiance to three at once, Philalethes?
A51316	What, is the whole world an Animal because the Earth is one?
A51316	Where art thou now, thou miserable Philosophaster?
A51316	Where is my Phansie distorted, unproportionate, unproper?
A51316	Where is my Reason inconsequent, or inconsistent with the Attributes of God, the common Notions of men, the Phaenonema of Nature, or with it self?
A51316	Where is the wisest man?
A51316	Where is thy Logick, Eugenius?
A51316	Whether do I professe my self lean or fat now?
A51316	Who dare charge me?
A51316	Who speaks like a Puritan now, Phil?
A51316	Why Phil?
A51316	Why doest thou not then explain it, thou little Mastigia?
A51316	Why doest thou raise then so mighty Tropheyes upon the victory of so harmlesse and unable an enemie?
A51316	Why then, Is that generall sufficient to make up your analogie or similitude?
A51316	Why, Do you not pray against reason, A logicâ liber a ● Domine?
A51316	Why, Magicus, because you make up he rest with thinking?
A51316	Why, is it not?
A51316	Why, is not your name Tom?
A51316	Why, is to be skilful in Art magick, and to find out new truths all one?
A51316	Why?
A51316	Why?
A51316	Wilt thou raise my soul up, O Magicus, by thy Necromancy?
A51316	Wot''st thou not what the humour of all men is; how they think themselves no inconsiderable things in the world?
A51316	am I so venerable a Personage?
A51316	and his Personality a walking shadow and dark imposture?
A51316	and if that was, could not the Divine light shine in that darknesse?
A51316	and is not that enough to illuminate the Masse of it self?
A51316	and of what a pitifull spirit dost thou take Alazonomastix to be?
A51316	and so understandest or rather hearest the rumbling harmony of the Sphears?
A51316	and then combate with me over my grave?
A51316	and whence is thunder but out of the clouds?
A51316	and where then doth God ride but on the clouds?
A51316	are they not?
A51316	but why some rose water?
A51316	do''st thou understand what I have writ there?
A51316	doth that imply there was a time when God was not?
A51316	how long dost thou think I was viewing and observing that other excellent piece of thine?
A51316	is not that as much green cheese as the Earth is flesh?
A51316	is there sense then onely in the starres?
A51316	is this flesh of the world then torn apeices and thrown about, scattered here and there like the disjoynted limbs of dragg''d Hippolytus?
A51316	of Adamant?
A51316	of Marble?
A51316	of a Pumex?
A51316	or dost thou mean the Labyrinth rumbles?
A51316	or has it roared against you in the form of a lion?
A51316	or hast thou conferr''d with it in the dresse of a wanton Ladie, clothed with transparent lawns, or Sybariticall tiffanies?
A51316	or hath it been on Procrustes his bed and had the lower parts of it cut off?
A51316	or have you made sport with the mustacho''s of it in the figure of a mouse?
A51316	or is not thy phansie as grosse and thick as a syrup?
A51316	that will put you to the pains of reproaching of it when you have done?
A51316	was that ab aeterno, or not?
A51316	what Freshman but knows that?
A51316	what a bull is that?
A51316	what repugnancie is there in it?
A51316	what sweet without the golden tie Of Venus?
A51316	what think you of Venus, of Mercury, and the rest of the Planets?
A51316	what would you have me to have done as some others do, who though they be proud, yet put on a handsome dresse of Modesty and squeamish Humility?
A51316	when we say, that one is as wise as a wisp, does that imply the wisp is wise?
A51316	where is the flaw in what thou hast recited?
A51316	why art thou so offended at the term of Philosophick Hog?
A51316	with your Ha hahe?
A51312	( His light is like the sunne that doth arise Upon the just and unjust) can they sly Into a nothing?
A51312	( Is''t not a part of Autaesthesia?)
A51312	( It need not be o''reslow For infinite parts be found in quantitie) Or doth it use its latitude?
A51312	( Of such extent are the sights energies) If they shoot out, be they equally transmisse Around this body?
A51312	10 Suppose the Sunne so much to mend his pace, That in a moment he did round the skie, The nimble Night how swiftly would he chace About the earth?
A51312	11 For that which from its place is not away One point of time, how can you say it moves?
A51312	11 Say now the dagger touch''d thy trembling breast, Couldst thou recall the reasons I have shown To prove th''immortall state of men deceast?
A51312	12 But can she higher rise then her own head?
A51312	13 What wilfull wight doth thus his kindly rest Forsake?
A51312	14 But can ought bodily Gods form receive?
A51312	15 All''s now in darknesse: tell me, what''s become Of that infinity of rayes that shone?
A51312	15 But if kept off from thence, where is she then?
A51312	15 These all ill suit with corporeitie: But do we not amisse with stroke so strong All to dispatch at once?
A51312	16 Nor easly can she here fall fast asleep To slake her anguish and tormenting pain: What drisling mists may here her senses steep?
A51312	18 What then must be the channell of this river, If we''ll have light to flow as passing stream?
A51312	19 If souls be substances corporeall, Be they as big just as the body is?
A51312	21 Again, if we suppose our intellect Corporeall, then must we all things know By a swift touch: what?
A51312	21 But if''t be so, how doth Psyche heare or see That hath nor eyes nor eares?
A51312	24 Again, if souls corporeall you ween; Do the light images of things appear Upon the surface, slick, bright, smooth and sheen As in a lookingglasse?
A51312	24 Or will you say, that God himself delights To do and undo?
A51312	27 But robb''d of her first clothing by hard fate, If she fall short of this, wo''s mel what pains She undergoes?
A51312	27 Whence was''t, say they, that God the creature made No sooner?
A51312	28 Now sith adversion is a property So deeply essentiall to the rationall soul?
A51312	29 Can one poore single Centre do all this In a base weed that suddenly decayes?
A51312	29 What grave monitions and sure prophesie Have men in sicknesse left?
A51312	29 Why be not damned souls devoyd of sense, If nothing can from wickednesse reclame, Rather then fry in pain and vehemence Of searching agony?
A51312	3 But is there any thing of more import Then the souls immortality?
A51312	3 Why do you thus confide in sleepy sense, Ill judge of her own objects?
A51312	31 Why was not this unlucky world dissolv''d As soon as that unhappy Adam fell?
A51312	32 But why doth my half- wearied mind pursue Dim sculking darknesse, a fleet nimble shade?
A51312	34 Can pity move the heart of parents dear, When that their haplesse child in heavy plight Doth grieve and moan?
A51312	34 What tells the hand or head the toes great grief, When it alone is pinch''d with galling shooes?
A51312	34 Why was this world from all infinity Not made?
A51312	35 But can she here forget our radiant Sunne?
A51312	36 Again, an Universall notion, What object ever did that form impresse Upon the soul?
A51312	39 But whither am I gone?
A51312	4 What profiteth this bare existency, If I perceive not that I do exist?
A51312	40 Where''s Nimrod now, and dreadfull Hannibal?
A51312	41 How oft do we neglect this bodies life, And outward comely plight, for to adorn Our soul with virtuous ornaments?
A51312	42 What doth the teacher in his action But put slight hints into his scholars mind?
A51312	49 That famous star nail''d down in Cassiopee, How was it hammer''d in your solid sky?
A51312	49 Therefore, O learned Sr, aread aright, What may this word Beiron signifie?
A51312	5 But if the earth doth thankfully reflect Both light and influence to other starres, As well as they to it, where''s the defect?
A51312	5 Can warres and jarres and fierce contention, Swoln hatred, and consuming envy spring From pietie?
A51312	5 Has then old Adam snorted all this time Under some senselesse sod with sleep ydead?
A51312	50 Or if that all or some of them awake, What is their miserie?
A51312	51 If some contraire; then tell me, how''s their fight?
A51312	52 Die they again?
A51312	53 Who questions but there is a quantitie Of things corporeall, a trinall dimension, Of solid bodies?
A51312	54 Do not I see?
A51312	55 The night''s no night to me: What?
A51312	59 What spot, said I, can in these fair be found?
A51312	60 Flies she to sense?
A51312	67 Planets go back, stand still, and forward flie With unexpected swiftnesse: What''s the cause That they thus stagger in the plain- pav''d skie?
A51312	7 Can souls that be thus universalis''d, Begot into the life of God e''re die?
A51312	7 For what can be forlorn, when his good hands Hold all in life, that of life do partake?
A51312	8 Seems not this soul or Intellect very dull, That in so few she can her self discover To be but one in all, though all be full Of her alone?
A51312	8 What holds the earth in the thin fluid aire?
A51312	Affect, while things in it so clearly shine?
A51312	All perish''d quite?
A51312	All what he doth is for the creatures gain, Not seeking ought from us for his content: What is a drop unto the Ocean main?
A51312	All would shatter''d lye In broken shivers What mad frantick mood Doth thus invade wary Philosophy, That it so dotes on such a furious falsity?
A51312	An aierie prey for aierie spright is best; Or do they want no food, but be still full and rest?
A51312	And hath no strength that task to undergo?
A51312	And onely give them life for misery?
A51312	And shall not I by night see full as clear?
A51312	And show that if she list, that she could make Them happy?
A51312	And so more freshly deck it self at need?
A51312	And what''s the earth to the souls subtilty?
A51312	And what''s the reason, but that the sense of the body is then bound up or dead in a manner?
A51312	Another form, so with new shape and name Again to turn to life?
A51312	Beat their light feet on the soft aierie heath?
A51312	Besides, no soul doth love her Because she sucks up all: but what would move her Thus to detest her self, if one she be In all mens bodies?
A51312	But Night is nothing( straight I''ll end that strife) Doth nought impressions to the sense derive?
A51312	But how can this stand With self- sufficiency?
A51312	But if she kens this organ; straight upon This grant, I''ll ask how kens she this same tole?
A51312	But if''t be otherwise defind; 31 Then tell me, Knows she that fit instrument?
A51312	But now sith it is the same nature, why is there not the same degree of energie in both?
A51312	But tell me then how is their quantity If every part with each part is refert?
A51312	But what is principall And root of all: have we intelligence Of Unities?
A51312	But what shall steer The erring senses?
A51312	But what''s this beam?
A51312	But when from these the soul is setten free, What sleep may bind her from continuall energie?
A51312	But who can detect Such hidden mysteries?
A51312	But why should ought that''s good thus fade away?
A51312	By some other?
A51312	Can contraries the same subject imbew?
A51312	Can lives corporeall quite loosened be From their own selves, casheering their centreitie?
A51312	Can matter void of fix''d soliditie?
A51312	Can ought born of this carcase be so free As to grasp all things in large sympathie?
A51312	Can they disclose That misery without impression Upon themselves?
A51312	Can this desire from the base body spring?
A51312	Did not a palpable thick Night invade The Land of Egypt, such as men might feel And handle with their hands?
A51312	Do I not well to wail the vanity Of fading life, and churlish fates to blame That with cold frozen death lifs chearfull motions tame?
A51312	Do bodies so?
A51312	Do not I heare?
A51312	Do not straight All things return?
A51312	Do other parts not hurt call for relief For theirown fellow?
A51312	Do you that vast star- bearing sphere constrain To hurl about with such celerity, When th''earth may move without such strange velocity?
A51312	Doth heavens bright blazing eye Ever close, ywrapt in sleep and dead obscurity?
A51312	Doth the object serve Its image to the mind for to disclose?
A51312	Expresse they joy or sorrow with their tongue?
A51312	Father of Community?
A51312	Flies she to her low phansie?
A51312	For how can there be or sense or pain without animadversion?
A51312	For the winds that blow Under the Aequinoctiall, who doth know Any other cause, that still they breathe from th''East?
A51312	For vvhat man is 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 or at least can be prov''d to us to be so?
A51312	For what is it to have lived suppose 70 years, wherein we have been dead or worse above two third parts of them?
A51312	For what more fit to show our inward mind Then our own mind?
A51312	For what should make it two?
A51312	For who can judge more Than what he knowes?
A51312	For why?
A51312	For why?
A51312	God is our strength and hope, what can us then dismay?
A51312	Have I not sworn thee King?
A51312	How Natures work doth wend Who knows?
A51312	How can she then but see Each Semels shadows by this union?
A51312	How doth it then depend Upon this body?
A51312	How doth she then upon the body pend?
A51312	How dull then is the sensitive?
A51312	How far short are they then of that admirable and transcendent high mystery of true Christianisme?
A51312	How oft, when rasher cast of thy souls eye Had thee misguided into crooked wayes, Wast thou directed by the Deitie?
A51312	I happy union break?
A51312	If in a point, then longs it not at all To th''body: in spread part?
A51312	If it be infinite Of parts, then tell me, be those parts out- spread?
A51312	If she doth not ken These shapes that flow from distant objects, then How can she know those objects?
A51312	If so Remember that some things unspreaden be, How shall it find them out?
A51312	If the kens not that instrument, how can She judge, whether truly it doth represent Her self?
A51312	If they Be livelesse, give they life?
A51312	Is he good to me?
A51312	Is honesty in such unruly fit That it''s held in no rank?
A51312	Is that Idea extense?
A51312	Is there no science Of numbers?
A51312	It pleas''d me well, I mus''d not much upon''t, But straight accord: for why?
A51312	Joyfull Eternity Admits no change or mutability, No shade of change, no imminution, No nor increase; for what increase can be To that that''s all?
A51312	Men promptly may make answer, Who shall try That pain or pleasure?
A51312	Michael, Who like unto God?
A51312	Now if there be but one centrality Of th''Universall soul which doth invade All humane shapes; how come these contradictions made?
A51312	Of which its maker is the bright idee, This is her shadow; or what she hath done Now she''s rewarded with the Deitie?
A51312	Or Summer spoil the Spring with furious hot oppression?
A51312	Or be they sterill?
A51312	Or be they straightway drench''d in Lethe lake?
A51312	Or can ought sprung of this base body heve It self so high as to the Deitie To clamber?
A51312	Or doth the stronger suck the aierie weed Wherewith the other did it self invest?
A51312	Or else confound them quite with mighty power?
A51312	Or else what''s sprong from thence We could not know: what doth the soul then frame Within her self?
A51312	Or had they their first being in our sight?
A51312	Or have it in its self potentially?
A51312	Or indivisible?
A51312	Or is it with some spreaden part distent?
A51312	Or may you this content?
A51312	Or not extent?
A51312	Or shoot they out to th''height Aethereall?
A51312	Or stupid stand, as if some dull repose Did numb their spirits and their sinews lose?
A51312	Or whether dare They passe the outside and venture so farre As into the depth of the souls substance?
A51312	Sense for an undeserved penalty?
A51312	Shall Paradise Receive the sprights of beasts?
A51312	Should steddy Spring exclude Summers accession?
A51312	Sing we to these wast hills, dern, deaf, forlorn, Or to the cheerfull children of the quick- ey''d Morn?
A51312	Some other body?
A51312	Speaks the rude carter to the waggon slow With threat''ning words, or to the beasts that do it draw?
A51312	That Heavens unblemish''d beauty thus dost stain, And brand Gods nature with such infamy: Can Wise, Iust, Good, do ought that''s harsh or vain?
A51312	That part can finden nought that through the earth doth dart 20 Or will you say she is an hemisphere?
A51312	That spright so stifly set ca n''t be inclin''d By ought but by the soul that contemplates Truth by her self, brings out her forms that be innate?
A51312	That strange effect from whence else can it flow, Then from the earths swift hurring from the West?
A51312	That 〈 ◊ 〉 be seen in this dark night, What are you?
A51312	The mighty starres why not inhabited, When God may souls proportion to their clay As well as to this earth?
A51312	The tender babe lies torn In us by cruell wounds from hostile might: Is Gods own life of God himself forlorn?
A51312	They have the signes how can they then be shent?
A51312	Things''fore our feet yrold, ● … they be hard, how shall the highest things be told?
A51312	This live clay?
A51312	To do those subtle, high, pure, heavenly facts?
A51312	To what then?
A51312	Were second centres from whence out did come Other faint beams?
A51312	What art that mighty vastnesse?
A51312	What body ever yet could figure show Perfectly perfect, as rotundity Exactly round, or blamelesse angularity?
A51312	What can be suck''d from her dark dugges drie?
A51312	What can reflect the species( as they phrase it) when the glasse is pervious and transparent?
A51312	What did dame Nature brood all things of hate?
A51312	What disadvantage then can the decay Of this poore carcase do, when it doth fade?
A51312	What doth it teach?
A51312	What fitnesse in Anthropion?
A51312	What foggie fumes benumb her moistned brain?
A51312	What greater incitement to virtue and justice then eternall happinesse?
A51312	What is the reason?
A51312	What is the spoil?
A51312	What is thy tent?
A51312	What makes us venture on So rash a matter, as ere to confesse Ought generally true?
A51312	What man can here devise A fit escape, if( what''s sure verity) He do but grant the souls indivisibility?
A51312	What mortall skill Can reach this mysterie?
A51312	What needs that numerous clos''d centration, Like wastefull sand ytost with boisterous inundation?
A51312	What pinsers pull''d it out again, that we No longer see it, whither did it fly?
A51312	What rage, what sorrow boils thus in thy chest That thou thus spend''st the night in wasting wo?
A51312	What strange absurdities are these?
A51312	What strength of witchcraft thus blinds all yfere Twixt these two massie walls, this hold of sinne?
A51312	What thing doth fight with its Originall?
A51312	What thing is hid from that all- seeing light?
A51312	What thing not done by his all- potencie?
A51312	What wilt thou do in this sterilitie?
A51312	What?
A51312	What?
A51312	What?
A51312	When he saw this, he thus to me again, 〈 ◊ 〉, See you that sad couple?
A51312	Whence issue Those Meteors turnings?
A51312	Where''s cruel Nero, with the rest that had Command, and vex''d the world with usage bad?
A51312	Where''s love or mercy now?
A51312	Where''s that ambitious pert Pellean lad, Whose pride sweld bigger then this earthly ball?
A51312	Whither do learning, laws, grave speeches tend?
A51312	Whither to serve?
A51312	Who can devise A better way?
A51312	Who can this strength dissunder?
A51312	Who may dispraise Dame Natures work?
A51312	Who shall conduct those stragling colonies?
A51312	Who then can gainsay But she''s self- mov''d when she doth with self- sway Thus change herself, as inward life doth feel?
A51312	Who then so blind but plainly sees How for our safety Nature well contrives, Binding all close with down- propensities?
A51312	Whom canst thou then command?
A51312	Why is it that we see our ovvn faces there by night?
A51312	Why man?
A51312	Why will not God save All mankind?
A51312	Why''s the world still Stark nought, through malice, or through blind mistake?
A51312	Will God forsake what of himself''s belov''d?
A51312	and hath God an eye To see himself thus wasted and decay In his true members?
A51312	and how doth it enlight?
A51312	and strive To fat our mind with truth, while it''s forlorn, Squallid, half- nasty, pallid, wan, deform?
A51312	and where Hyl''hath no throne ● … n ought decay?
A51312	areed, Is''t not as great an act from misery To keep the feeble, as his life to speed With fatall stroke?
A51312	but with spightfull cruelty Doth force their groaning ghosts this house forsake?
A51312	by another?
A51312	by what that?
A51312	can mortality Seize upon that that doth it self display Above the laws of matter, or the bodies sway?
A51312	could it be so made?
A51312	dear Plotin, what smart did thy spright Indure, before thou reach''st this high degree Of happinesse?
A51312	do we then detect The truth of bignesse, when one point doth go Of our quick mind?
A51312	doth fearfull hare Flie the pursuing dog?
A51312	doth soaring kite Prey upon silly chickins?
A51312	doth the Sun his rayes that he out- sends Smother or choke?
A51312	draw they in any breath?
A51312	good, and happy?
A51312	how dead, If forms from its own centre it can never spread?
A51312	how few are there that do not make this visible world, their Adonai, their stay and sustentation of life, the prop of their soul, their God?
A51312	if animate, Then tell me what doth life to them convey?
A51312	is there jarre, Or be those sprights agreed, none to other contraire?
A51312	needed we flie So high at first?
A51312	or bring forth their young?
A51312	or from what inward stay it doth depend?
A51312	or hellist cries To tender heart resound your just calamities?
A51312	or onely upward start?
A51312	or wants it trees, That their sweet verdant souls should thither take?
A51312	or what shall fill Thy gaping soul?
A51312	quoth he anon: I Ahad?
A51312	said I, within my wearied breast, And fighed sad, wherefore did God erect This stage of misery?
A51312	saist thou: why?
A51312	sense pleads for Ptolemee?
A51312	shall the Owl And nimble cat their courses truly steer, And guide their feet and wings to every hole So right, this on the ground, that in the aire?
A51312	should God his goodnesse staid So long a time?
A51312	strive to reach infinitie?
A51312	that to knowledge is no prejudice, 56 But he nould say so: for why?
A51312	the heavens why do you fondly charge?
A51312	then God would be too good What judgeth so but envy, and vain pride, And base contract self- love?
A51312	this work can well proclaim?
A51312	vvhat gains Then is''t to live in the bright starrie skyes?
A51312	what agonies, what pains Thou underwent''st to set thy soul so free From baser life?
A51312	what be they all quite flone?
A51312	what greater terriculament from wickednesse, then a full perswasion of after- judgement and continuall torture of spirit?
A51312	what is any strength If it be not laid in one length With pride or love?
A51312	what is the usefull might Of these spirituall trees?
A51312	what occasion Or fruit can be of that strange double motion?
A51312	what shall bind This stubborn falshood so inveterate?
A51312	what shall hale them on, And guide their steps, that in proportion due They dance Sols measure?
A51312	what the difference Of all their objects can with judgement clear Distinguish and discern?
A51312	what the stout victors meed?
A51312	what their delight ● … How come they that refined state forsake?
A51312	where maist thou dwell?
A51312	where shall they compear In controversie?
A51312	whiles pinching tortures tear His fainting life, and doth not that sad sight Of Gods own Sonne empassion his good spright With deeper sorrow?
A51312	who here would fare?
A51312	who knows the mind of man But that same spright that in his breast doth won?
A51312	who''ll believe The eye contracting Phoebus Orb immense Into the compasse of a common sieve?
A51312	why did he not display From infinite years this out- created ray?
A51312	why did infinite delay Precede his work?
A51312	why not dispred The world withouten bounds, endlesse, uncompassed?
A51312	why should or s ● … eep devour Sweet functions of life?
A51312	why were they put into this cave Of misery, if they can well exist Without the body?
A51312	● … alse hearted carles, is this your great compassion?
A51312	〈 ◊ 〉 was he to continuall pain of God yborn?
A51292	13, 14, 15, 16, 17. Who is a wise man, and endued with knowledge amongst you?
A51292	2,& c.. How shall we that are dead to sin, live any longer therein?
A51292	29. Who is weak and I am not weak?
A51292	3,& c. Know you not, that all we that have been baptised into Iesus Christ, have been baptized into his death?
A51292	3. Who is a wise man and endued with knowledge amongst you?
A51292	5. Who is able to express so Divine an excellency?
A51292	A good man is merciful to his beast, and shall not we be so good as to have compassion upon men?
A51292	A goodly great- bodied man?
A51292	And David accordingly has declared it in the 4th Psalm, Many say, who will shew us any good?
A51292	And as for Truth and Knowledge, as S. Iohn witnesses, where is it to be seen or heard, but in this Lucid Temple of God?
A51292	And can any thing be wanting to them that are sharers in that Inheritance?
A51292	And how can there not but be Peace, when they that cause tumult and rebellion in the Soul are dead?
A51292	And how for God?
A51292	And how shall they believe on him of whom they have not heard?
A51292	And how shall they hear without a preacher?
A51292	And if we did make good the foregoing Precept of loving sincerely, we might easily arrive to the doing of it fervently, — Quis enim celaverit ignem?
A51292	And indeed there is very good reason for it: For what is Religion but the worship and service of God?
A51292	And is not this state of Sleep and Dreams a meer cheat and delusion?
A51292	And is not this the very condition of those who have arriv''d no higher than to the Image of the Earthly Adam?
A51292	And is there any strength that can withstand the powerful operation of the Spirit of God?
A51292	And it is no wonder that they are thus furious and impatient: For what is Desire but a living death, or an actual non- entity?
A51292	And now who shall rule among men?
A51292	And shall Christianity be but a cold grave to the mortified Soul of man?
A51292	And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
A51292	And the first Verse of the 15th Psalm, Lord who shall abide in thy Tabernacle?
A51292	And what Soul can endure to be in such a case?
A51292	And what concord hath Christ with Belial?
A51292	And what follows?
A51292	And what hurt can come of this?
A51292	And what if they can walk and talk, and go up and down, and do such things as men that are awake also do, do not the Noctambuli do the same?
A51292	And where is that place of my rest?
A51292	And who can tell it so well as he that is it?
A51292	And who teacheth like him?
A51292	Are they injurious, barbarous and unjust?
A51292	Are we suppressors and choakers of the Christian Life that should revive in us, and yet stand justified before God?
A51292	Art thou Fair?
A51292	Art thou Noble?
A51292	Art thou Proper?
A51292	Art thou Strong?
A51292	Art thou well Apparel''d?
A51292	But Thirdly and Lastly: Is it so indeed that there is prepared for men of all conditions of Life, such a rich Inheritance?
A51292	But do I not seem to Tantalize you all this while, by describing so desirable a Banquet, and not shew you the way to be partakers of it?
A51292	But how above?
A51292	But how can any admonition purge or reform, unless the Hearer doth his endeavour to practise?
A51292	But how can this be, That man should be so wise as to circumvent himself, and so foolish as to be circumvented by himself?
A51292	But how in Heaven?
A51292	But how shall a man be able to mortifie this corruption, to kill these inordinate desires?
A51292	But how shall they call on him on whom they have not believed?
A51292	But it is a shrewd Argument that he is not here nor there: Or else why did Christ say, Believe thou not?
A51292	But to what purpose is this to us that do not bear the outward Circumcision, nor are likely to prove so giddy as to revolt to Judaism?
A51292	But what is all this, if not in a good[ convenient place]?
A51292	But what is now this Holiness or Purity of God?
A51292	But what is the World, and what to be dead to it?
A51292	But what is this Mountain, that God should promise such Joy upon it?
A51292	But what needs so ample a testimony in a case so plain?
A51292	But what true Christian can with patience think upon the stupid Atheism that is so rife in these wicked ungodly dayes?
A51292	But what?
A51292	But who may abide the day of his coming?
A51292	But who would put on an odd habit in a strange Country, but merely out of necessity?
A51292	But why these Effects rather than any other?
A51292	Can Water wash without the Spirits operation?
A51292	Can Words or Writings be so penetrating as to divied asunder the Soul and Spirit?
A51292	Can any thing then be more acceptable to God then Love?
A51292	Can not he that created Heaven and Earth by his Word, create in us a pure Heart, and renew a right Spirit within us?
A51292	Can our Souls be larger than the Life of God?
A51292	Can that Spirit be communicable to us also, that hath such magnificent Titles, in the 7th of Wisdom?
A51292	Can the fig- tree, my brethren, bring forth olives, either a vine figs?
A51292	Can the fume of frying Flesh be so acceptable to him, when the vapour thereof is so displeasant to men?
A51292	Can these Attributes be given to any dead letter, or any transient hand?
A51292	Cease from man whose breath is in his nostrils, for whereof is he to be accounted of?
A51292	Could he strut and please himself in it, and be curious and sollicitous about a thing that he has no conceit or opinion of?
A51292	Could not he that raised Lazarus''s Body from the dead, have kept his own Bones from ach and weariness?
A51292	Did our Saviour Christ, his Apostles, the Prophets of old, and the Holy men of God, undergoe such harsh Censures?
A51292	Do you not perceive, neither remember, the five loaves when there were five thousand men, and how many baskets were taken up?
A51292	Doth one Unite added to two pre- existent Unites destroy those Unites?
A51292	Doth the Spirit operate and effect nothing?
A51292	First, The Disciples misapprehension, or false collection,[ Hath any man brought him to eat?]
A51292	For from what should the Soul be purified, but from its filth?
A51292	For he that loves nothing, how can he fear any thing, or hope or joy, or hate any thing?
A51292	For how can he hate, when there is nothing to injure, or cross him in what he loves, he loving nothing?
A51292	For if the outward could do it without the inward, why is the whole Christian World intangled in so much errour and confusion?
A51292	For what is there that this Earthly Life affords, which we do not enjoy but as Tenants in common with the very Brutes?
A51292	For what is this Seed but the Son of God, by union with whom we also become the Sons of God, petty Deities?
A51292	For what man knoweth the things of a man, save the spirit of a man that is in him?
A51292	God forbid that I should glory in any thing, save in the cross] What a Paradox is this?
A51292	God vvho is Love it self pierce through us all, and yet not those lovely shafts of holy Charity vvound any of our hearts?
A51292	Has Aarons melodious Bells, given place to sounding Brass or a tinkling Cymbal?
A51292	How fond a thing therefore would it be to love any thing of the World; or to addict our Affections to it, when we must so suddenly leave it?
A51292	How much more sollicitous and careful ought we to be concerning our Everlasting Inheritance in Heaven?
A51292	How shall then a Son of Satan, or the Earthly man, be turn''d by Regeneration into the Son of God, and not love?
A51292	How then is it, That we are to love continually?
A51292	How then saith he, I came down from Heaven?
A51292	I through the law am dead to the law,] What a riddle is this?
A51292	I ● but is there indeed much Religion in him that doth?
A51292	I, but if he hold so fast, how shall they fly?
A51292	I, but will some say, how can this thing be?
A51292	I, but( will Flesh and Blood reply) to our Enemy?
A51292	If God then be that only infallible Iudge of pure Religion and well pleasing to himself; who is to be sought unto but He?
A51292	If a man find his enemy, will he let him go?
A51292	If any man ask, what Necessity, what Reason is there?
A51292	Impossible to be so?
A51292	Is Blindness or Darkness an horrid thing to the Body?
A51292	Is Israel a servant?
A51292	Is an Vlcer or Wound grievous in the Body?
A51292	Is he a home- born slave?
A51292	Is his Holiness at Rome infallible?
A51292	Is his Will doubted of?
A51292	Is it impossible to attain unto her?
A51292	Is it not pure Irreligiousness to think so?
A51292	Is it not the Lord that hath made Heaven and Earth, and filleth all things with his spirit and power?
A51292	Is it not this?
A51292	Is it nothing to you, all ye that pass by?
A51292	Is not Christ the only Healer, the only Saviour, the only Recoverer of fallen man?
A51292	Is not this Iesus, the son of Ioseph, whose father and mother we know?
A51292	Is not this therefore to worship God in spirit and in truth?
A51292	Is our vain breath the very Life and Soul of that Body of Moses, the Ceremonies of the Old Law?
A51292	Is the law then against the promises of God?
A51292	Is the very heart or kernel of it nothing?
A51292	Is there such a State of the Soul belonging to every Christian, such a State, I say, as the Resurrection from Death?
A51292	Is this the change of Worship that God requires?
A51292	Know ye not, that so many of us as were baptized into Iesus Christ, were baptized into his death?
A51292	Know you not that all we that have been baptised into Iesus Christ, have been baptised into his death?
A51292	Know you not that your bodies are the temples of the Holy Ghost?
A51292	Lastly, that the Natural man phansie not himself wise( as who is not, of all precious things, the most forward to appropriate that to himself?)
A51292	No man is discovered to be a fool by another, but he was so in himself first: And who made him so then?
A51292	Now what Life is this?
A51292	O evil servant, I forgave thee all that debt, because thou prayedst me: Oughtest not thou also to have pity on thy fellow, even as I had pity on thee?
A51292	O ye of little faith, why think you thus within your selves?
A51292	One Body, and one Member despise and disregard another?
A51292	One Father, and Brethren not relieve one another?
A51292	One God in us all, and no goodness in us all?
A51292	One Hope, and not help one another?
A51292	One Lord, and not one fellovv- servant acknovvledge another?
A51292	One Spirit, and not sympathize one vvith another?
A51292	Or are they of a loving disposition, courteous unto strangers, and of a Godlike mind?
A51292	Or can he take any delight in the smoak of Frankincense, the breath of whose spirit, gives life and motion to those sweet odours of Paradise?
A51292	Or charged the Cities of Samaria to bring him in Provision, as to their true Soveraign and absolute Lord?
A51292	Or doth it not rather perfect and compleat it?
A51292	Or he that turn''d Water into Wine, could not he have commanded the very Stones before him to become Bread?
A51292	Or how would he feel out himself or find out himself?
A51292	Or if they chance to fail, and not answer our desire in their performance; whither go we?
A51292	Or is it an hypocritical, false, ungodly Life, not escap''d the corruption of the Flesh that is by lust?
A51292	Or may not a many gray heads joyn''d together go astray together?
A51292	Or our Understanding not filled and satisfied by his all- knowing Spirit?
A51292	Or rather, do they not all put together beget a new Number of another Species and Name?
A51292	Or the great Pastour of Israel, who feeds the Souls of his people like a Flock, will you have him, Proteus- like, to feed Sea- monsters?
A51292	Or they of full age subsist?
A51292	Or what is Heaven?
A51292	Or what is Sion, that such Feasting and Mirth should be in it?
A51292	Or what number of them for the stay of your hearts?
A51292	Or, to bring it more home, doth the Soul of man coming into the organiz''d Body, destroy the Body?
A51292	Sadness and discontent at the death or displeasure of some potent friend, what is this but Self- love mufled up in the sad attirements of Sorrow?
A51292	Secondly, Our Saviours true interpretation of the Parable,[ My meat is to do the will of him that sent me,& c.] Hath any man brought him to eat?]
A51292	Shall I bear as much good- will, and therefore do as much good, and owe as much service to Thersites as Achilles, Shimei as David, Nabal as Abigail?
A51292	Shall all the preparation of Egypt be your safety?
A51292	Shall therefore every one that saith Lord, Lord, or that can repeat their Pater noster, receive the Holy Spirit of Wisdom?
A51292	Shall we think( Beloved) to obtain Heaven at a more easie rate, than we purchase any Temporal Honour or Estate?
A51292	Shall your chosen Learned Scribes and Disputers, with all their knowledge of Tongues and Humane Arts, assuredly talk you into the truth?
A51292	Some might be prone to say, Have they heard?
A51292	Tell me therefore now, is nothing of Religion left, when I only consider the inward essence or substance of it abstracting from shell or husk?
A51292	That Life and Resurrection from the dead, can it be understood of the Resurrection of the Body out of the grave?
A51292	That he was dead to the World, but the World must be also dead to him?
A51292	The Apostles desire is but equal: For why should any man afflict this peaceable generation of men?
A51292	The Iews therefore strove amongst themselves, saying, How can this man give us his flesh to eat?
A51292	The Spirit of a man will sustain his infirmities, but a wounded Spirit who can bear?
A51292	The death therefore of the Cross belongs to us, as well as to him, though we would fain avoid it?
A51292	The rising of the morning may restore the other to peace and security, but what will chace away the terrour of this inward darkness?
A51292	The whole Earth is but a Point, why struttest thou then so proudly, as if thou wouldst out- face Heaven?
A51292	Then shall the righteous answer him, saying, Lord when saw we thee an hungred, and fed thee?
A51292	Therefore said the disciples one to another, Hath any man brought him ought to eat?
A51292	Therefore said the disciples one to another, Hath any man brought him ought to eat?
A51292	Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
A51292	Thus saith the Lord: The heaven is my throne, and the earth is my foot- stool: Where is that house that you will build unto me?
A51292	To Baal- Peor] But what''s that?
A51292	To Sin?
A51292	To it self?
A51292	To keep himself unspotted from the World?
A51292	To sit here, what can it be but to remain in this Happiness, unshaken, unmov''d, steadily and securely?
A51292	To the Creature?
A51292	To whom Meat, but to the hungry?
A51292	To whom should Drink be given, but to the thirsty?
A51292	To whom should the Soul thus purg''d be appropriated or consecrated?
A51292	Was Arminius Crucified for you, or was you Baptized into the name of Calvin?
A51292	We having then so powerful a Purifier, what hinders but the Christian Soul may be purified?
A51292	Were they branded with such notorious Names, and undeserved Calumnies?
A51292	What fellowship hath righteousness with unrighteousness,( saith the Apostle) and what communion hath light with darkness?
A51292	What have I to do with the multitude of your sacrifices, saith the Lord?
A51292	What is Bellarmine, Calvin or Arminius?
A51292	What is Bread and Wine in comparison of that true Bread from Heaven, the Flesh and Blood of Christ?
A51292	What is Paul, Apollos or Cephas?
A51292	What is Sin but velle contra ac Deus vult?
A51292	What is it therefore that God would have?
A51292	What is offended, and I burn not?
A51292	What is the Soul more than infinite, that it should desire any Inheritance greater than God?
A51292	What is the disease or languishment of the Soul, but Sin?
A51292	What is the filth of the Soul but Sin?
A51292	What more forcible outward means could have been used, than Israel had experience of?
A51292	What then is the Sign?
A51292	What then, shall our Love of Benevolence?
A51292	What then?
A51292	What was it not sufficient that S. Paul was crucified to the World, but the World must be also crucified unto him?
A51292	What was it?
A51292	What will you turn the God of Heaven and Earth to some Triton or Water- Nymph?
A51292	What''s the way then to this continual Happiness?
A51292	What''s then meant by Sense?
A51292	What( you will say) must we think to get Wisdom as Solomon did?
A51292	What?
A51292	What?
A51292	What?
A51292	What?
A51292	What?
A51292	What?
A51292	What?
A51292	What?
A51292	When a man sees God dishonoured, and his Brother endangered by his vain ways, Quis est tam ferreus ut teneat se?
A51292	Where is that infallible Judge?
A51292	Wherefore do you lay out silver and not for bread?
A51292	Wherefore what expectation of Happiness before that blessed Resurrection?
A51292	Wherein is his delight?
A51292	Which of these will you chuse for your God?
A51292	Who amongst us shall dwell with devouring fire?
A51292	Who amongst us shall dwell with everlasting burning?
A51292	Who can keep himself pure?
A51292	Who hath gone over the Sea and found her, and will bring her for pure Gold?
A51292	Who hath gone up to Heaven and taken her, and brought her down from the clouds?
A51292	Who is like unto thee, O Lord, among the gods?
A51292	Who is like unto thee; so glorious in holiness, fearful in praises, doing wonders?]
A51292	Who more gracious with God than he?
A51292	Who more loving to men than he?
A51292	Who therefore more fit to make Prayers and Supplications for the People than he?
A51292	Who will make a Blind man judge of Colours, or a Sick man of Tasts, or a Deaf man of Musick?
A51292	Who would have the experimental knowledge of the Rack, or of the Stone and Gout, or of a draught of Poyson, though he may have his Antidote?
A51292	Who, in the name of God, told us so?
A51292	Whosoever hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him?
A51292	Why is he become a spoil?
A51292	Why shouldst thou glory, and in what?
A51292	Why then dost thou glory in any thing?
A51292	Why then, when others partake of the Sacrifice and he not, should a Sacrifice be an Offering to him alone, and not to others?
A51292	Why?
A51292	Will I eat the Flesh of Bulls, or drink the Blood of Goats?
A51292	Will I eat the flesh of bulls, or drink the blood of goats?
A51292	Will that avail any thing without the New Creature?
A51292	Will you advise with Baal- Zebub concerning your Salvation?
A51292	Will you ask counsel of the God of Ekron?
A51292	Will you worship a Fly instead of your Maker?
A51292	Wilt thou cast thine eyes upon that which is nothing?
A51292	[ Has any man brought him ought to eat?]
A51292	[ Therefore said the disciples one to another, Hath any man brought him to eat?]
A51292	and who shall stand when he appeareth?
A51292	and your labour without being satisfied?
A51292	know ye not that your body is the temple of the Holy Ghost?
A51292	neither the seven loaves when there were four thousand men, and how many baskets were taken up?
A51292	of Comets, of Rainbows, of falling Stars, of Thunder, of Lightning, of Hail, of Snow or such like, commended to us?
A51292	or a thirst, and gave thee drink?
A51292	or naked, and clothed thee?
A51292	or when saw we thee a stranger, and lodged thee?
A51292	or when saw we thee sick, or in prison, and came unto thee?
A51292	that we may securely live in sin?
A51292	to keep our selves unspatter''d and unspall''d upon by foul Tongues?
A51292	who shall dwell in thy holy Hill?
A51292	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; Are they animo Dei formi?
A51292	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; Has any man?
A51300	( For I never called thee to account for this yet) That this World- Animal has sense onely in the starres?
A51300	( for the Earth is the Center of the World) or on her head as other matrons doe?
A51300	31. his words are these, Quid esse mirabilius potest aquis in coelo stantibus?
A51300	ARt thou the hobling Poet who sometime — Prays''d with his quill Plato''s Philosophie?
A51300	And I pray you what bitternesse is in all this?
A51300	And I prethee, Reader, why may not such a Christian as this laugh?
A51300	And Sacred Writ, sole image of sure Truth, Be pull''d by th''nose by every idle youth?
A51300	And beside this, how shall this water which you call bloud, be refreshed by the air that is warmer then it?
A51300	And had not Iason his impostume cured by that weapon that was meant for his deadly dispatch?
A51300	And made to bend as seeming to incline To all the fooleries hee''l call Divine?
A51300	And now they have denied it, darest thou venture to say it, Anthroposophus?
A51300	And that which will not evaporate, I demand whether that is the first matter of air and light?
A51300	And then how can the leather be lungs, they being the very outside of its body?
A51300	And to call you a meer Animal occasionally in our dispute, Whether the world be an Animal or no; what rudenesse is there in it?
A51300	And what greater matter is there in applying moral and spiritual meanings to the history of the Bible, then to the History of Nature?
A51300	And yet is not there water too?
A51300	Antipodal to him the Chaos had?
A51300	Aries, Capricorn and others?
A51300	As high as the other lead was heaved that covers the roof of your Churches and Chappels?
A51300	As well becoming it is, as to set pies and pasties into the oven with the sacred leaves of the Bible?
A51300	Assuredly thou wilt not, Philalethes: For why, I am dead already, taken in thy trap and tortured to death: will not this suffice thee?
A51300	Besides, why is that which is left, to be the first matter more then what is flown away and evaporated?
A51300	But I demand of you, Is there any way imaginable but this?
A51300	But are not you a meer Animal your self to say so?
A51300	But didst thou ever feel the pulse of the Moon?
A51300	But do not you see plainly, that( according to the mind of the more sober Peripateticks) they have motion from an inward Principle?
A51300	But hadst thou not better have staid longer, and writ better sense, more reason, and with lesse rayling?
A51300	But how can you hope to see that Substance, when Nature onely exposes it, as you say, to her own vitall celestiall breath?
A51300	But how canst thou persecute me being dead?
A51300	But how do you take away this answer?
A51300	But how high did she heave them, Phil?
A51300	But how will ye wipe off that aspersion of calling me natural fool?
A51300	But if thou wilt pitch upon any one particle above the rest, tell me where it is?
A51300	But is it not a piece of Pride to speak of a mans self in such high terms?
A51300	But may not heat, and siccity, and Aqua vitae be consentany arguments?
A51300	But me thinks Nature complains of a prostitution,& c. Did not I tell you so before, that Philalethes was a pander?
A51300	But prethee tell me, dost thou mean the Heavens rumble?
A51300	But shall I tell thee truly what I fear?
A51300	But suppose your presage true, what then Philophilus?
A51300	But tell me, Eugenius, how knowst thou that thou hast light on such a Matter as this?
A51300	But that this Earth neither is a breathing Animal, is plain enough: For what respiration, what attraction and reddition of aire is there in it?
A51300	But then I would ask both them and thee, how they know that a Body of this consistency and colour is the first matter?
A51300	But verily, Eugenius, is it not better to be zealous about those things that are plainly true, then those that are either uncertain or false?
A51300	But wast thou so simple as to think that any body thought better of my book for those hard words in the Frontispice of it?
A51300	But what do you mean by trusting?
A51300	But what dost thou answer here?
A51300	But what high swoln words of vanitie are there in that Ballade of mine?
A51300	But what of all this?
A51300	But what think you of fire then, will that consistency bear more durable characters?
A51300	But what think you of the Moon?
A51300	But what was the horrible empty darknesse?
A51300	But what will become of this rare conceit of yours, if the Stars themselves prove Suns?
A51300	But what wilt thou do, now thou art to deal with a man?
A51300	But what''s all this to me?
A51300	But what, Eugenius, wilt thou venture in Philosophick coolnesse, to say the sense of thy World- Animal lies in the starres?
A51300	But what?
A51300	But when thou didst venture to define these Members, where was thy Logick?
A51300	But where is the fool?
A51300	But why hobling Poet?
A51300	But why into a box with wire grates, rather then into an iron cage, as Tamberlain us''d Bajazeth, and so carried him up and down in triumph?
A51300	But why miraculous waters, Phil?
A51300	But why small diminutive Epicycles?
A51300	But would any Ape in a chain if he could speak, utter so much incredible and improbable stuff, with so much munky and mysterious ceremony?
A51300	But you''le say, why?
A51300	Can you cure the sick?
A51300	Can you desire any thing more plain and expresse?
A51300	Can you find bread for the Poor?
A51300	Can you tell me the nature of Light?
A51300	Did ever man scribble such ridiculous impertinencies?
A51300	Did not I bid thee proceed to the censure of each part?
A51300	Did not Telephus heal his wound by his enemies spear?
A51300	Did not the Thracian Girl rightly laugh at Thales when she see him stumble into a ditch, whiles he was staring up at the starres?
A51300	Did your Sculler, or shittle Skull ever arrive at that Rock of Crystall you boast of?
A51300	Didst thou ever hear or know that I was a pick- pocket?
A51300	Do I say Heat and Siccity are Aqua vitae bottles?
A51300	Do I so, Phil?
A51300	Do not you say it retain''d a vast portion of light?
A51300	Do yo ● say so, Mr. Lilly?
A51300	Do you mention no life here, Eugenius?
A51300	Do you say so, Mr. Booker?
A51300	Do''s Madam Nature wear her Black- bag in her middle parts?
A51300	Do''s not this see and hear too in man?
A51300	Do''s this ridiculous levity become a man of your profession?
A51300	Doe these humorous and Mimical schemes of speech become so profound a Theomagician, as your self would seem to be?
A51300	Doest thou know then what fire is?
A51300	Dos Christ call himselfe thiefe, when he says his coming shall be as a Thiefe in the Night?
A51300	Dost thou hear, Mastix?
A51300	Dost thou tell me this from Reason or Inspiration, Phil?
A51300	Doth not both Sense and Reason discover to you,( I am sure it doth to others) that you walk in the wayes of Hell and death?
A51300	Doth that picture therefore contain the full draught of thy body?
A51300	Eugenius, are you so sharp sighted that you can see Substances?
A51300	Faint, Phil, Faint?
A51300	Fifthly, if the Soul be fire( fire being so fluid and unsteddy a substance) how can there be any memory in it?
A51300	First, Whether the Rationall Spirit doth not hear and see in a man?
A51300	For I appeal to any man, what is nearer to ancient Paganisme then what this bold writer has uttered concerning the Starres?
A51300	For are you wiser then all the world beside in this matter, because you have pray''d away all your Logick in St. Augustines Letanie?
A51300	For couldst thou ever forget what is meant by Accidentall, what by Essentiall?
A51300	For how many things appear above us out of our reach?
A51300	For it is not in thy power to cast me so low as any Sect whatsoever; God hath placed me in a Dispensation above them, and wilt thou throw me down?
A51300	For when two men discourse, that in them that reasons, hears the words, and sees the party with whom it reasoneth, does it not?
A51300	For who can fire conceal?
A51300	Give a rationall account of the Phoenomena of Nature, more now then at another time?
A51300	Ha''s Paracelsus his homunculus come tumbling out of it, with his tail upwards in signe of good luck?
A51300	Had that Queen so little manners, in her addresses to so great a Philosopher?
A51300	Hast not thou felt the Ephialtes, Phil?
A51300	Have I not already demonstrated unto thee, that it is impossible to know substances themselves, but onely by their operations?
A51300	Have I not already shew''d you some difficulties, this asserting two sensitive Spirits in a man, is laden with?
A51300	Have you gone through all these Arts and throughly understand them, that you do so boldly pronounce them compleat and perfect?
A51300	Have you play''d with it in the shape of a dog?
A51300	Have you seen it put on the shape of all plants whatsoever and Animals?
A51300	He that has so many years so devoutly pray''d against Logick, do you expect when he speaks to hear reason?
A51300	How can darknesse be called a Masse?
A51300	How can that belong to a short Epistle, unlesse it were some Title of office?
A51300	How canst thou ever prove but that that matter was made of some other matter otherwise modified, as well as other things may be made of this?
A51300	How like a Sack it sits?
A51300	How many Froli ● ks of wit hast thou slipt over and not so much as mentioned, much lesse applyed any sutable answer?
A51300	How many more syllables in Anthroposophia, then in Antipsychopannychia?
A51300	How many sober passages of Morality?
A51300	How many ten dayes doest thou mean, by thy some ten dayes?
A51300	How many weighty Arguments of Reason?
A51300	How vain then is the Enthusiast that is destitute of both?
A51300	I am dead, and thou thy self but mortall; wilt thou entertain immortall enmity against me?
A51300	I believe thou art as much Iesuite as I Puritan, tell me truly Philalethes, dost not equivocate in this answer?
A51300	I but this Bellows- Animal breaths at these eyes: And have not I shewed thee thy World- Animal breaths in his guts?
A51300	I but you will say, This indeed may be well meant: Bu ● what title or right have you to intermeddle, or to correct another mans follies?
A51300	I but you''ll say, Why do you make him so ridiculous in your reproving him?
A51300	I pray thee, do''s Yska run to Heaven there?
A51300	I prethee, what can those starry eyes spy out of the world?
A51300	If it do not, how can it judge of what is said or done?
A51300	If so, was ever the matter so st ● ff and clammy dark, as to be able to keep it out?
A51300	If there be, I ask thee whe ● her that Form be Intelligent or no?
A51300	If thou hast not,( and darest thou say thou hast?)
A51300	If you do, why do you not explain it?
A51300	In the middle or at the out- side of this fire?
A51300	Is a wheel- barrow a bull?
A51300	Is colour, light, hardnesse, softnesse,& c. is any of these or of such like, essence& substance it selfe?
A51300	Is it any thing but the activitie of your desire to seem some strange mysterious Sophist to the World; and so to draw the eyes of men after you?
A51300	Is it not a sinne to be lesse happy ten thousand times then God would have you?
A51300	Is it not so Anthroposophus?
A51300	Is it not sufficient that you have no sense nor wit, but you will have no good manners neither?
A51300	Is not the main end of the lungs to cool the bloud, before it enter into the left ventricle of the heart?
A51300	Is not the song of Solomon called the Ballade of Ballades, in some Church- bibles?
A51300	Is not the whole consistency of the body of Man, as a crudled cloud or coagulated vapour?
A51300	Is not this very true, my dear Philalethes?
A51300	Is that Matter which thou saist thou hast seen and handled, such as will fit with this idea?
A51300	Is that so elegant an expression that you must use it twice in so little a space?
A51300	Is the wind- Colick an outward refreshing spirit, or an inward griping pain?
A51300	Is there any bodily Substances without dimensions?
A51300	Is there never a one of our Citie Divines at leasure to comfort him and compose him?
A51300	Is this Apple your mysterious Magical principle?
A51300	Is this the spirit?
A51300	Is this to revile you, or befriend you?
A51300	Is this to ● ay the sober and sound principles of Truth and Philosophy?
A51300	It moves here below in shades and tiffanies,& c. What a description is this of the Magicians fire?
A51300	Know you this you have spoken by Sense, Reason, or divine Revelation?
A51300	Lastly, how unproperly is the air said to be the outward refreshing spirit of this Animal, when it is ever in the very midst of it?
A51300	Moreover how shall we repair the losse( and damage done to the authority of our blessed Saviour his miracles?
A51300	Nay, what think you of Platonisme it self?
A51300	No, Philalethes?
A51300	Now tell me, what the idea of the first Matter can be, if not this?
A51300	Now, what must I see?
A51300	One in one, and one from one?
A51300	Or did you ever, saving in your fancie, soil that bright Virgin Earth?
A51300	Or hast thou a purpose to call all the Lawyers, bawdy Gentlemen, by craft?
A51300	Or how much easier is it to make a story to set out a moral meaning, then to apply a moral sense to such stories as are already a foot?
A51300	Or is thy book troubled with the Cramp, and so hath its leggs twitch''d up to its breech?
A51300	Or tell me, Who is he in Heaven that laughs them to scorn, that has the opposers of the reigne of Christ in derision?
A51300	Or those two holes eyes?
A51300	Ought not every definition, nay, ought not every Precept of Art to be 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉?
A51300	Philalethes, Are you there with your Bears?
A51300	Presbyterian or Independent?
A51300	Prethee why a Galileo''s tube, were there more Galileo''s then one?
A51300	Prethee, Mastix, what is this subject?
A51300	Rule and counsell States and Kingdomes more prudently for the common good?
A51300	Secondly, how can it inform the whole body of an Embryo in the wombe, and of a grown man?
A51300	Should Superstition, what it most doth fly, Seek to take shelter in Philosophy?
A51300	Si plantam quasi momento nas ● i,& c. If Anthroposophus had such a device as this in a glasse, what a fine gew- gaw would it be for the lad?
A51300	That stumble at the threshold, or rather grope for the dore as the blinded Sodomites?
A51300	That the Saints and Angels at each pole of the Earth may play at Boe- peep with one another through this crystallized Globe?
A51300	That you would have me confute all, right or wrong?
A51300	That''s the principle of Cain, Am I my brothers keeper?
A51300	The Empyreal substance encompassing all ● how could there be Morning aud Evening till the fourth day?
A51300	The devils also believe and tremble: But do''st thou love God, my Philalethes?
A51300	The sense is, But you indeed have done your part already: What is this but an 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉?
A51300	Thirdly, how can it move it self, or the body in a spontaneous way?
A51300	This first Matter, which thou soughtest after, and now hast found, whether hadst thou any marks to know it by, when thou didst light on it?
A51300	This indeed for some Poeticall illustration may do well: but what Philosophicall satisfaction is there in it, Philalethes?
A51300	To give faith and credence to them as to Holy Writ?
A51300	To what end?
A51300	Was there never an Eccho hard by to make the River seem affable and civil, as well as pure, patient, humble, and thankfull?
A51300	Well then Tom, Do not you make your self an Actour in a play?
A51300	What Wit, Civility, or Judgement is there in this Philalethes?
A51300	What a Suffenus art thou in the esteeming of thy own works, O Eugenius?
A51300	What a rare mode or way of Creation has Eugenius set out?
A51300	What a wild difference is there in this?
A51300	What can it be but the heaving of the Hypochondria that lifts up the mind to such high comparisons from a supposition so false and foolish?
A51300	What can this voice of fire be?
A51300	What can you do in or out of this heat more then other men?
A51300	What credit do you expect from your scribling, though it be the onely thing you aim at in all your Book?
A51300	What do you answer to this?
A51300	What do you answer to this?
A51300	What fine sport would he make with his companions?
A51300	What is now become of thy faint Ha ha he?
A51300	What is the fault?
A51300	What life?
A51300	What more significant of the nature of a Soul, then what this term 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 is compounded of?
A51300	What then was the Impulsive of writing against your book?
A51300	What then?
A51300	What think you of Individualls, Magicus?
A51300	What, art thou now turned Preacher, Phil?
A51300	What, both Tell- troths?
A51300	What, dost thou bid defiance to three at once, Philalethes?
A51300	What, is the whole world an Animal because the Earth is one?
A51300	What?
A51300	What?
A51300	Where art thou now, thou miserable Philosophaster?
A51300	Where is my Fancie distorted, unproportionate, unproper?
A51300	Where is my Reason inconsequent or inconsistent with the Attributes of God, the common Notions of men, the Phaenonema of Nature or with it self?
A51300	Where is the wisest man?
A51300	Where is thy Logick, Eugenius?
A51300	Whether do I professe my self lean or fat now?
A51300	Who can not tell us that?
A51300	Who dare charge me?
A51300	Who knows not that Philalethes?
A51300	Who speaks like a Puritan now, Phil?
A51300	Why Phil?
A51300	Why did you ever sneak in Eugenius, and take them, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, in the very act?
A51300	Why doest thou not then explain it, thou little Mastigia?
A51300	Why doest thou raise then so mighty Trophies upon the victory of so harmlesse and unable an enemy?
A51300	Why man?
A51300	Why then is that generall sufficient to make up your analogie or similitude?
A51300	Why, Doe you not pray against reason, A logicâ libera nos Domine?
A51300	Why, Magicus, because you make up the rest with thinking?
A51300	Why, is it not?
A51300	Why, is not your name Tom?
A51300	Why, is to be skilful in Art magick, and to find out new truths all one?
A51300	Why?
A51300	Why?
A51300	Why?
A51300	Will you also fetter the Hellespont Philalethes?
A51300	Wilt thou raise my soul up, O Magicus, by thy Necromancy?
A51300	Wot''st thou not what the humour of all men is; how they think themselves no inconsiderable things in the world?
A51300	You no Papist Philalethes?
A51300	am I so venerable a Personage?
A51300	and be thus off and on to the trouble of others and your self?
A51300	and binde the winde and waters in chains?
A51300	and casuall fancies sprung from an heedlesse Brain?
A51300	and his Personality a walking shadow and dark imposture?
A51300	and if that was, could not the Divine light shine in that darknesse?
A51300	and is not that enough to illuminate the Masse of it self?
A51300	and of what a pitifull spirit dost thou take Alazonomastix to be?
A51300	and so understandest or rather hearest the rumbling harmony of the Sphears?
A51300	and then combate with me over my grave?
A51300	and whence is thunder but out of the clouds?
A51300	and where then doth God ride but on the clouds?
A51300	are they not?
A51300	are you in good earnest that all Souls before their entrance into the body have an explicite methodicall knowledge?
A51300	be they lower then the River it self?
A51300	but why some rose water?
A51300	can you tell the very essence of any Substantiall thing?
A51300	did your eyes, hands, or Experience ever reach her?
A51300	do you think would the Moon appear if your Magick could remove you but as far as Saturn from her?
A51300	do''st thou understand what I have writ there?
A51300	doth that imply there was a time when God was not?
A51300	how could there be Evening and Morning, the light being all over equally dispersed?
A51300	how long dost tho ● think I was viewing and observing that other excellent piece of thine?
A51300	is Anima Mundi( which, you say, in men and beasts can see, feel, tast and smell) a thing divisible into parts and parcells?
A51300	is not all this that you tattle in this page, a mere vapour and tempestuous buzz ● of yours, made out of words you meet in Books you understand not?
A51300	is not that as much green cheese as the Earth is flesh?
A51300	is there sense then onely in the starres?
A51300	is this flesh of the world then torn apieces and thrown about, scattered here and there like the disjoynted limbs of dragg''d Hippolytus?
A51300	is this the entire Definition of Nature, in Aristotle?
A51300	is this to appear for the truth( as you professe) in a day of necessity?
A51300	more then to the Prophets, and Apostles, Anthroposophus?
A51300	of Adamant?
A51300	of Marble?
A51300	of a Pumex?
A51300	or dost thou mean the Labyrin ● h rumbles?
A51300	or has it roared against you in the form of a lion?
A51300	or hast thou conferr''d with it in the dresse of a wanton Lady, clothed with transparent lawns or Sybariticall tiffanies?
A51300	or hath it been on Procrustes his bed and had the lower parts of it cut off?
A51300	or have you made sport with the mustacho''s of it in the figure of a mouse?
A51300	or in good earnest?
A51300	or is not thy fancy as grosse and thick as a syrup?
A51300	or more then other men can do?
A51300	that gives so ridiculous unproportionable account of that Tenet?
A51300	that is, Does not he manifestly set before us incorporeall and intellectuall Idea''s, which are the seals of Gods sensible works?
A51300	that made the world Eternal?
A51300	that will put you to the pains of reproaching of it when you have done?
A51300	that you seem elsewhere so much to disclaim?
A51300	the causes of the Rainbow?
A51300	the operations of the Loadstone, and such like?
A51300	think''st thou canst daunt By pointing to the sword of Iohn of Gaun ●?
A51300	thus confus''dly mad?
A51300	thus to tell us of virgins, or wives with white peticoats, or to tell us that from this one there is a descent into four,& c?
A51300	to call them so unlesse you make your Anima Mundi more intelligible?
A51300	was that ab aeterno, or not?
A51300	what Freshman but knows that?
A51300	what a bull is that?
A51300	what makes the flux and reflux of the Sea?
A51300	what repugnancy is there in it?
A51300	what sweet without the golden tie Of Venus?
A51300	what think you of Venus, of Mercury, and the rest of the Planets?
A51300	what would you have me to have done as some others do, who( though they be proud, yet) put on a handsome dresse of Modesty and squeamish Humility?
A51300	what''s the matter, Philaleehes ● that you and the banks no better agree?
A51300	when we say, that one is as wise as a wisp, does that imply the wisp is wise?
A51300	where are you now with your fine knacks and similitudes?
A51300	where is the flaw in what thou hast recited?
A51300	who knew that but your selfe, if you could have kept your own counsell?
A51300	why art thou so offended at the term of Philosophick Hog?
A51300	will she not appear as little as nothing?
A51300	with your Ha ha he?
A51300	would you be able to escape alive out of their hands?
A51300	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, as the Lawyers speak?
A51294	A Cure, Philopolis?
A51294	A fine thing to play with, Hylobares; what then?
A51294	A goodly sight: but what of all this?
A51294	Again, Cuphophron, is the Soul united to the Body by its Essence, or by some essential Attribute of the Soul?
A51294	And I pray you how much better is this then the Pagans sacrificing of men to Diana Taurica?
A51294	And are not all things Toies and Fools- baubles and the pleasures of Children or Beasts, excepting what is truly Moral and Intellectual?
A51294	And as for Beeves and Sheep, the more ordinary food of Man, how often is the Countrey- man at a loss for Grass and Fodder for them?
A51294	And by what Arguments, I beseech you, does he pretend to inferr so impious a Conclusion?
A51294	And do not you, Hylobares, hold the Soul of man to be an Incorporeal indiscerpible Substance, a Spirit?
A51294	And have you not as distinct a Notion of every one of these Attributes as of the other?
A51294	And how do you know, Hylobares, but that other would be so likewise?
A51294	And if the Philosophers themselves be such fools, what are the Plebeians?
A51294	And if the one be Gold, I pray you what is the other?
A51294	And indeed where do they not rule them?
A51294	And that in one instant of time they can fly from one Pole of the world to the other?
A51294	And that the Spirit of man, which we usually call his Soul, is wholly, without flitting, in his Toe, and wholly in his Head, at once?
A51294	And what is the gaudiness of Fools Coats but the gallantry of these Wits, though not altogether so authentickly in fashion?
A51294	And what so good wisedome, as to contrive things for the highest enjoyment of all?
A51294	And what think you of Land and Sea, whenas all might have been a Quagmire?
A51294	And who knows but a very lucky one?
A51294	And who knows but he that is born a natural Fool, if he had had natural Wit, would have become an arrant Knave?
A51294	And why do men rule the women, but upon account of more Strength or more Wisedome?
A51294	And why not the Sea too, Bathynous?
A51294	And why not, Cuphophron?
A51294	And will History acquit the civilized World of this piece of Barbarity, Euistor?
A51294	And, lastly, what is Lust, but Self- love seeking its own high delight and satisfaction in the use of Venery?
A51294	Answer, Cuphophron: why do you gape and stare, and scratch your head where it itches not?
A51294	Are then the Opinions of God''s being no- where and of his being every- where alike conducive to Vertue and Piety?
A51294	Are there any more Scruples behinde touching Divine Providence, Hylobares?
A51294	Are these the same Arguments, Hylobares, that you intended to invade me withall?
A51294	Are you not throughly satisfied hitherto, Hylobares?
A51294	Besides, why is this to be charged upon Providence, that there are so few?
A51294	But I ask you, does not the Rational Soul by the power of its Will move the Body?
A51294	But I pray do you tell me, Cuphrophron, what is Rest?
A51294	But I pray you tell me, Philotheus, did any of the old Fathers of the Church dream any such Dream as this?
A51294	But I pray you, Cuphophron, who is that Hylobares?
A51294	But admit the necessity of dying, what necessity or conveniency of the frequentness of Diseases?
A51294	But are you sure, Hylobares, that this were the most perfect way that Nature could pitch upon?
A51294	But can not you also think of two things at once, O Cuphophron?
A51294	But did I not preadvertise you, that no humane Authority has any right of being believed when they propound Contradictions?
A51294	But did you not observe, Hylobares, how I removed Sympathy from the Capacity of Matter?
A51294	But do Thunderbolts conduce any thing to that, Philotheus?
A51294	But dost thou think thus to drown our sense of solid Reason by the rapid stream or torrent of thy turgid Eloquence?
A51294	But have you no other Argument for it, Hylobares?
A51294	But how can that which is immovable, O Sophron, be the Genus of those things that are movable?
A51294	But how do you know, Hylobares, that there is such an infinite number of Earths?
A51294	But how does this Truth consort with his Goodness, whenas it declares to us that the World has continued but about these six thousand years?
A51294	But how shall we be so well assured of the Existence of a Spirit, while the comprehension of its Nature is taken for desperate?
A51294	But how shall we redeem our Imagination from this Captivity into such sordid conceits?
A51294	But if he doe not thus, it is a sign his heart is not clean, and therefore why should he grumble that he is punished?
A51294	But if it imply no Contradiction, what hinders but we may attribute it to him?
A51294	But if there be one Congeries of Divine Atomes that keep together, in which of those infinite numbers of Vortices is it seated, or amongst which?
A51294	But in that he has made it much larger and sooner, to what leading Attribute in God is that to be imputed, O Sophron?
A51294	But in the mean time why might not Man have been made a pure Intelligence at first?
A51294	But is it found Finite, Philotheus?
A51294	But is it not very ridiculous in the Virginians, to cut away half of their upper and lower Beards, and leave the other half behind?
A51294	But is not the actual describing of a Figure in a mere possible Extensum like sense to the writing of an actual Epistle in a possible sheet of Paper?
A51294	But is not this still a great disparagement to the Bride?
A51294	But is there not something in the following Verses about Childrens Rattles?
A51294	But is there nothing observable touching their Opinions of the other State, in order to which they may undergo these Hardships?
A51294	But it seems necessary to attribute it to him: else how can he manage the affairs of the World?
A51294	But suppose they be Atheists, how many thousands are there of such kinde of Cattel in the most civilized parts of Europe?
A51294	But the painting of their Skins with Serpents and ugly Beasts, as the Virginians are said to doe, how vilely must that needs look?
A51294	But to whom were they sacrificed, Cuphophron?
A51294	But well, what of all this, Philotheus?
A51294	But what are the Quere''s you would propose touching the Kingdome of God, O Philopolis?
A51294	But what does this Arrow aim at?
A51294	But what have you to gratifie the Ear, Cuphophron?
A51294	But what is that to me, if I do not?
A51294	But what is there to gratifie the Touch, Cuphophron?
A51294	But what is this Story of a Bull to that of the Cow the Brammans speak of?
A51294	But what makes you attribute Disunity to Matter rather then firm Union of parts, especially you attributing Self- inactivity thereto?
A51294	But what more then ordinary mischief came to the Inhabitants?
A51294	But what needs any such supposition, O Sophron?
A51294	But what shall we think of the Tartars and Maldives cutting off all their Hair of the upper Lip?
A51294	But what shall we think of those Barbarians in whom there never was any thing of the Divine Life, nor any moral possibility of acquiring it?
A51294	But what then, Hylobares?
A51294	But what think you of the Priest of Calecut, Cuphophron?
A51294	But what think you of the whole Body, Hylobares?
A51294	But what use, could you make of the Silver Key, when that Divine Personage explained nothing of it to you?
A51294	But when a Phancy is once engrafted in the Minde, how shall one get it out?
A51294	But where find you any such examples in the West- Indies, Euistor?
A51294	But where is then the Soul?
A51294	But who knows but that there may be some usefulness of it, as in the Amazons cutting off their right Breasts, the better to draw their Bow and Arrow?
A51294	But whose description of a Spirit is this, Hylobares?
A51294	But why do you then attribute such a Prescience to God as is involved in such dangerous Inconveniences?
A51294	But why do you think so, Hylobares?
A51294	But why of folly?
A51294	But why take you this to be the lesser Difficulty, Philotheus?
A51294	But ▪ what instances have you of the over- severe method, Euistor?
A51294	But, I pray you, where did he receive these Keys, Philotheus?
A51294	Can any Religion be more horrid or blasphemous then this?
A51294	Can any ● hing ● eem more barbarous then this?
A51294	Can there be any thing possibly parallel to this, Cuphophron, amongst our Civilized Europaeans?
A51294	Can you be surrounded by all this, and yet be no- where?
A51294	Can you then miss of the true Notion of a Spirit?
A51294	Cuphophron''s: how will you rescue me, Hylobares?
A51294	Did not I tell you so, Philopolis?
A51294	Did not I tell you so, Philotheus?
A51294	Did not he begin thus, O Sophron?
A51294	Did you not say even now, that what- ever has no Extension or Amplitude is nothing?
A51294	Do not you observe, Euistor, how studiously Hylobares has play''d the Piper all this time?
A51294	Do they talk or discourse with one another?
A51294	Do you not hear the pleasant Notes of the Birds both in the Garden and on the Bowre?
A51294	Do you not see, Sophron, that you are worse s ● ar''d then hurt?
A51294	Do you not yet see, Hylobares, how weak an Assertion that of Des- Carte ● is, That Extension and Matter are reciprocall?
A51294	Do you or any else either here or under the Line at mid- day or mid- night feel any such mighty Pressure as this Hypothesis inferrs?
A51294	Does not that Line from the top of the Axis to the Peripherie of the Basis necessarily describe a Conicum in one Circumvolution?
A51294	Does not this occurr often enough in History, Euistor?
A51294	Does not this, O Sophron, subvert utterly all the belief of Providence in the world?
A51294	Else how could any creatures live in the Air or Water?
A51294	Every man can doe that that can compare two things or two Idea''s one with the other: For if he do not think of them at once, how can he compare them?
A51294	For do not these discover some malignancy in the Principles of the World, inconsistent with so lovely and benign an Authour as we seek after?
A51294	For how can an extended Substance be indivisible or indiscerpible?
A51294	For how can that which is some- where, as Matter and Motion are, reach that which is no- where?
A51294	For how can the Wicked escape Punishment, when Wickedness it self is one of the greatest Penalties?
A51294	For how do you know but all that which you phansie behinde, had been too much to receive at once?
A51294	For if it be real, what will not they be able to undergoe?
A51294	For if she cast her eye upon them, why does she not either reform them, or confound them and destroy them?
A51294	For what can give any stop to this but God''s Iustice, which is a branch or mode of his Goodness?
A51294	For what has God given us severall Faculties for, but to employ them to the emprovement of our own good?
A51294	For what is Wrath, but Self- love edged and strengthned for the fending off the assaults of evil?
A51294	For why does not that invisible Power that invigilates over all things prevent such sad Accidents?
A51294	For why should blind Necessity doe more in this kind then fluctuating Chance?
A51294	For why should mankinde complain of this Decree of God and Nature, which is so necessary and just?
A51294	For, as I was intimating before, which of these two is the more deplorable state, to be a Fool by Fate or upon choice?
A51294	Had not you better resume your Province, Hylobares, and assault him your self?
A51294	Have I so?
A51294	He that beholds all from an high Knows better what to doe then I. I''m not mine own: should I repine If he dispose of what''s not mine?
A51294	How becomingly does Philopolis exercise his office, and seasonably commit the Opponent with the Respondent, like a long- practised Moderatour?
A51294	How came then the Americans not to lay hold on this opportunity?
A51294	How can it then be that particular possible Extensum which the Cylinder is actually?
A51294	How can they come at it, or it at them?
A51294	How could an arm of mere Air or Aether pull at another man''s hand or arm, but it would easily part in the pulling?
A51294	How do you know but that it is as good for the Universe, computing all respects, if it be not better?
A51294	How does that appear, Philotheus?
A51294	How long of us, Philotheus?
A51294	How madly does Cuphophron''s phancy rove?
A51294	How merrily- conceited is Cuphophron, that can thus play with a Feather?
A51294	How sublimely witty is Euistor with one single Glass?
A51294	How then can this power be exerted on the Body to move it, unless the Soul be essentially present to the Body to exert it upon it?
A51294	How then comes it to pass that you, being of so Philosophicall a Genius, should miss of the Pre- existence of the Soul?
A51294	How therefore can they hold together?
A51294	How vastly distant then are those little fix''d Stars that shew but as scattered Pin- dust in a frosty night?
A51294	How would their Faith be tried, if all things here below had been carried on in Peace and Righteousness and in the Fear of God?
A51294	How, Philotheus?
A51294	I appeal to your own sense, Hylobares, would that look handsomely?
A51294	I pray you deal freely and ingenuously, Hylobares, are you really more pinched then before?
A51294	I pray you what Story is that, Euistor?
A51294	I pray you what is it that pleases you so much, Philotheus?
A51294	I pray you what is it, Philotheus?
A51294	I pray you what is that, Sophron?
A51294	I pray you what may be the reason of it?
A51294	I pray you whose Lines are they, Hylobares?
A51294	I pray you, Bathynous, what kind of Dream was it?
A51294	I pray you, Cuphophron, is Philotheus and the rest of his Company come?
A51294	I pray you, what is that Scruple, Hylobares?
A51294	I pray you, what think you of that, Cuphophron?
A51294	I pray, what are those, Hylobares?
A51294	I prithee, Euistor, what is it?
A51294	In the name of God, what do you mean, Hylobares, to answer so phantastically in so serious a cause?
A51294	In this last Point, Hylobares?
A51294	In what Extensum therefore is ● ● scribed?
A51294	In what capacity of Salvation were they then, O Sophron, for some thousands of years together, who yet are certainly of a lapsed race?
A51294	In what immense removes are they one beyond another?
A51294	In what therefore does the one describe, suppose, a circular Line, the other a Conicum?
A51294	In what, Hylobares?
A51294	Is it not better being in this cool Arbour?
A51294	Is it not infinitely incredible, Philotheus, if not impossible, that some thousands of Spirits may dance or march on a Needle''s point at once?
A51294	Is it not necessary that that part of the representation you made of Eternity be either a Perfection, or an Imperfection, or a thing of Indifferency?
A51294	Is it not so, Eui ● ● or?
A51294	Is it not the perfection of Knowledge to know things as they are in their own nature?
A51294	Is it the Authority of the Catholick Church?
A51294	Is it then united to the inside of the Body, Cuphophron, or to the outside?
A51294	Is not that Bravery which Americus Vesputius records in his Voiage to the New- found- world very ghastly tragicall?
A51294	Is not their Soul mere Mechanicall motion, according to that admirable Philosopher?
A51294	Is not this something inhospitall for us all to fall upon Cuphophron thus in his own Arbour at once?
A51294	Is then the power of moving the Body thus by her Will in the Soul, or out of the Soul?
A51294	Is this the utmost of your Difficulty, Hylobares?
A51294	Is this your Sagacity or deep Melancholy, Bathynous, that makes you surmize such Plots against the Deity?
A51294	Is your Scepticism in this point so powerfull as still to be able to bear up against them?
A51294	It must be acknowledged; what then?
A51294	Leave we nothing to our selves, Save a Voice; what need we else?
A51294	Matter in potentia?
A51294	Must not then some diviner Principle be at the bottom, that thus cancells the Mechanicall Laws for the common good?
A51294	Of the Bridegroom his not lying with his own Bride the first night, but some other of the like quality?
A51294	Or can you compare your distinct Selfship with this immense compass, and yet not conceive your self surrounded?
A51294	Or thus, Cuphophron, Does not the So ● l move the Body?
A51294	Or thus: If this multitude of Divine Atoms be God, be they interspersed amongst all the matter of the World?
A51294	Or what more outrageous specimen of Madness, then the killing and slaying for the Non- belief of such things?
A51294	Shame take you, Hylobares, have you hit on that piece of Waggery once again?
A51294	Si tibi non annis corpus jam marcet?
A51294	Spectatum admissi risum teneatis, ami ● i?
A51294	Tell me therefore, Hylobares, why do you think that the World was not created till about six thousand years agoe?
A51294	That God is so the Essence and Substance of all things, that they are but as dependent Accidents of him?
A51294	That is not much strained, C ● phophron; but what then?
A51294	That it is better for them is plain according to the opinion of all Metaphysicians: but how is it better for the Universe, Philotheus?
A51294	That''s a Paradox indeed: why so, I pray you, Hylobares?
A51294	That''s a very odd thing of the men of Arcladam, Euistor: I pray you, what is it?
A51294	The contrivance of the Earth into Hills and Springs and Rivers, into Quarries of Stone and Metall: is not all this for the best?
A51294	There''s a reason indeed, Hylobares; how can it then be the real Rendezvous of separate Souls?
A51294	They having therefore no specifick cognation with the Sons of Adam, what have they to doe with that Religion that the Sons of Adam are saved by?
A51294	This first was by far the more difficult Probleme of the two, and how easily has he solved it?
A51294	This is the very Philosophy of the Apostle, O Philotheus, What fruit have ye then of those things whereof ye are now ashamed?
A51294	This is very judiciously advertised of Bathynous, is it not, Hylobares?
A51294	WHat tall Instrument is this, O Cuphophron, that you have got thus unexpectedly into your Arbour?
A51294	Was it a delusion of my sight?
A51294	Was there not a first six thousand years of Duration from the beginning of the World, supposing it began so timely as you have described?
A51294	What Envy, but Self- love grieved at the sense of its own Want, discovered and aggravated by the fulness of another''s enjoyment?
A51294	What Mysterious conceits has Bathynous of what can be but a mere Vacuum at best?
A51294	What Verses do you mean, Euistor?
A51294	What a chearfull thing the apprehension of Truth is, that it makes Hylobares so pleasant and so witty?
A51294	What a youthfull conceit has your Phancy slipt into, O Cuphophron?
A51294	What are those Scruples, Hylobares?
A51294	What do you mean by Capacity, Cuphophron?
A51294	What do you mean?
A51294	What do you understand by Self- activity in a Spirit, Hylobares?
A51294	What had the Godly whereupon to employ their Wit and Abilities, if they had no enemies to grapple with?
A51294	What if I should say it is onely spatium imaginarium, Hylobares?
A51294	What is it that he says, Euistor?
A51294	What is it that pinches you there, Hylobares?
A51294	What is it then, dear Cuphophron?
A51294	What is it?
A51294	What is that, Hylobares?
A51294	What makes the Schools then so earnest in obtruding upon us the belief, that nothing but nunc permanens is competible to the Divine Existence?
A51294	What more phrantick then the figment of Transubstantiation, and of infallible Lust, Ambition, and Covetousness?
A51294	What moves the Bodies of Brutes, Hylobares?
A51294	What say you now, Hylobares, to Philotheus his assoiling these your last and most puzzling and confounding Difficulties about natural Evils?
A51294	What say you to this, Philotheus?
A51294	What then, Philotheus?
A51294	What then?
A51294	What therefore could Providence doe better, then to make their Species immortal by a continued Propagation and Succession?
A51294	What think you of the Roman Pontif?
A51294	What think you of these Instances, O Sophron?
A51294	What think you of this, Cuphophron?
A51294	What think you, Gentlemen?
A51294	What think you, Hylobares?
A51294	What wisedome is that which flows out of the Divine Life, O Bathynous?
A51294	What would become of those enravishing Vertues of Humility, Meekness, Patience and Forbearance, if there were no Injuries amongst men?
A51294	What would he infer from all this?
A51294	What''s Plague and Prison, loss of Friends, War, Dearth, and Death that all things ends?
A51294	What''s that, Euistor?
A51294	What''s that, Euistor?
A51294	What''s that, Euistor?
A51294	What''s that, Hylobares?
A51294	What''s that, Hylobares?
A51294	What''s that?
A51294	What''s the matter with Hylobares, that he raps out Greek in this unusual manner?
A51294	What, do you mean to make us all Horses, to whistle us while we are a- drinking?
A51294	What, do you think any harder or greater, O Sophron, then are comprised in those elegant, though impious, Verses of Lucretius?
A51294	What, has all my expectation then vanished into a Dream?
A51294	What?
A51294	Where should it be else?
A51294	Where''s now the Objects of thy Fears, Needless Sighs and fruitless Tears?
A51294	Wherefore why should it be expected that Divine Providence should forthwith take vengeance of the Executioners of his own Justice?
A51294	Whether do you think, O Hylobares, that this Privilege, as you call it, is really a Privilege, that is, a Perfection, of the Divine Nature, or no?
A51294	Which if it were true, what great charge could be laid against Nature for making so admirable and usefull a Fabrick?
A51294	Who can believe men upon their own Authority that are once deprehended in so gross and impious an Imposture?
A51294	Who can imagine to the contrary?
A51294	Who knows but that they may understand that mystically, as the Persians expound like passages in Mahomet''s Alcoran?
A51294	Who knows, Euistor, but most of these men were Voluntiers, and had a minde to serve the Great Cham in the other World?
A51294	Why do you smile, Philotheus?
A51294	Why may we not then adde that which follows in Homer, — 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉?
A51294	Why not, Philotheus?
A51294	Why not?
A51294	Why of wit and folly, Bathynous?
A51294	Why should he so, Hyloares, sith the Creation of this middle Order makes the numbers of the pure Intellectual Orders never the fewer?
A51294	Why so, Cuphophron?
A51294	Why so, Philotheus?
A51294	Why so, Philotheus?
A51294	Why so, Philotheus?
A51294	Why so, Philotheus?
A51294	Why, Hylobares, what conceit have you of a Spirit, that you should think it a thing impossible?
A51294	Why, I prithee, Cuphophron, how many hours, or rather minutes, is it since that confusion first surprized thee?
A51294	Why, Philotheus?
A51294	Why, are there just Two?
A51294	Why, did not your self call this Dream of Bathynous a Divine Dream, before I came to make this important use of it?
A51294	Why, do you think, Bathynous, that Pythagoras or Plato ever travelled into America?
A51294	Why, what remains of Difficulty, Hylobares, either touching the Natural or Moral Evils in the World?
A51294	Why, what strange thing is that which follows, Euistor?
A51294	Why, what''s the matter, Cuphophron?
A51294	Why?
A51294	Why?
A51294	Why?
A51294	Why?
A51294	Why?
A51294	Why?
A51294	Will you please to make a step up into the Garden?
A51294	Wit and Phancy whether wilt thou goe?
A51294	You abound in all manner of Civilities, Cuphophron: But do not you play on this Instrument your self?
A51294	a Silver- one?
A51294	and who can tell just how many there ought to be of any of those Orders; or why there must be just so many Orders of Apes or Satyrs, and no more?
A51294	and yet how luckily had he hit, if he had but made use of the usual name Papa?
A51294	but what do you mean, O Philotheus, by ● ● ● finactivity?
A51294	can not the Omnipotence of God himself discerp a Spirit, if he has a minde to it?
A51294	did not the bare Deity, as you called it, step out then into externall Action?
A51294	has not Cuphophron made a very rapturous Harangue?
A51294	have we any thing, Cuphophron?
A51294	is it not?
A51294	or did there a Star shoot obliquely as I put my head out of the Arbour?
A51294	or do they keep together?
A51294	or how again do these Atomes, though not interspersed, communicate Notions one with another for one Design?
A51294	or how can it order the matter of those Vortices from which it is so far distant?
A51294	or how can they be said to be prosperous, who have nothing succeed according to their own scope and meaning?
A51294	or is it a counterfeit complaint and a piece of sportfull Drollery with Cuphophron?
A51294	or what can be the motion of blind Necessity but peremptory and perpetual Fluctuation?
A51294	or what do they doe?
A51294	or what is it?
A51294	or what will become of Memorie?
A51294	quid mortem congemis ac fles?
A51294	was there ever a more unfortunate Mis- hap then this?
A51294	what Dungeon more noisome, horrid or dismall, then their suspicious Ignorance, and oppressing loads of surprising Grief and Melancholy?
A51294	what can Mechanicall motion doe, if not produce that simple Phaenomenon of Liquidity?
A51294	what is the Principle of their Union?
A51294	what is the greates ● horrour that surprises you in this Custome, Euistor?
A51294	what rare work could I make of it?
A51294	what then strangling Cares, then the severe Sentences of their own prejudging Fears?
A51294	where does Cartesius fail, O Philotheus?
A51302	1. Who hath believed our report?
A51302	9.9?
A51302	A competent shower of such fire as this, that is thus peremptory and importunate, what part of the earth is so incombustible that it would not subdue?
A51302	Again, as for Idolatry, another known Character of the Beast, can not we find that also amongst our selves?
A51302	Again, how can an Erroneous Conscience oblige to obedience, if its Dictate be but as from it self, and not the command of God?
A51302	Again, if Cazimi on this side the Sun be good, why should not beyond the Sun be bad?
A51302	And besides, how doth Christ reign for ever there, whenas his Subjects are now such miserable thrals to the Turk?
A51302	And for the numbers betwixt 625 and 676, I demand, why not 666 as well as any of the rest?
A51302	And he that will be so bold as to call bread but bread, and not Christ or God, how can he chuse but be thought to blaspheme?
A51302	And if I by Beelzebub cast out Devils, by whom do your children cast them out?
A51302	And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
A51302	And if Venus or Mercury in the body of the Sun be so considerable, how much more are the spots of the Sun that are far greater?
A51302	And if he was so in S. Iohn''s time, why not alwaies?
A51302	And if that of the Apostle be true, Who is he that will harm you, if you be followers of that which is good?
A51302	And if they have called the master of the house Beelzebub, how much more shall they call them of the houshold?
A51302	And lastly, what greater Symptoms of Lust& Impurity, then to be sunk down from all sense and presage of a life to come?
A51302	And now I demand of you, what could I have done more for the gaining you back to my self, and for the resettling you again in my Heavenly Paradise?
A51302	And the want of this Faith the Prophet may seem to complain of in a mystical sense, when he saies, Who has believed our report?
A51302	And therefore there is nothing here properly Creature; Creation being a free act: and if not Creature, what can it be but God?
A51302	And to the latter Text; What, would they have us to let go our Christian Creed under pretence of a new Doctrine which is more perfect?
A51302	And what could they desire more to be signified then this in such general Prophecies as these?
A51302	And what is more proper for this then Charity?
A51302	And what is, if this be not, to set out a Faithful Representation of the Gospel?
A51302	And what makes matter if the bottom of the Well be fathomless, if the Water we reach be but pure and useful?
A51302	And what need they tell such sad stories to them that hear the Gospel concerning them that hear it not, nor ever were in a capacity of hearing it?
A51302	And what or who was that most Holy that was anointed within these Weeks, if it was not the very Christ whom we Christians worship?
A51302	And who can tell it so well as he that is it?
A51302	And who indeed can he be according to these Characters, but Iesus whom we Christians worship?
A51302	And who shall declare his Generation?
A51302	And who shall declare his generation?
A51302	And why should Matthew be a Man more then all the rest, and rather then Iames, the brother of Iesus who was peculiarly styled the Son of Man?
A51302	Are thy Inferiours preferred before thee?
A51302	Are thy friends false to thee?
A51302	Are you more humble and more charitable?
A51302	Art thou a lover of money?
A51302	Art thou come to torment us afore the time?
A51302	Art thou neglected, scorned, or reviled?
A51302	Art thou proud?
A51302	Art thou traduced for one as not sound in thy Religion?
A51302	Art thou warmed with the sense of Charity, which thou hadst rather call Love?
A51302	As for Self- interest, the accusation is of that nature of the Devil''s against Job, Doth Iob serve God for nought?
A51302	Besides, how can* golden crowns belong to these Zelots?
A51302	Besides, how unlikely is it that Ierusalem, that had now lost all its glory and power, should be styled by the name of the great City?
A51302	But I demand further, how came H. Nicolas to be such a Monster?
A51302	But I take leave to ask again, Who transformed David George into such an Angel of light?
A51302	But how few Nativity- casters can boast of the same priviledge?
A51302	But say in good sadness, poor blind and baffled souls, How can the natural strength of Imagination heal the absent?
A51302	But suppose that to be the moment of their birth, wherein the whole body is first out, how shall this moment be known?
A51302	But supposing this Curiosity to be to the purpose; how hard and lubricous a matter is it to come to that exactness that they pretend to be requisite?
A51302	But what Faculty could ever inform us that Mars was such a parching and heating Planet, and Saturn so cold?
A51302	But what a foolish subterfuge is this, whenas the exact time of Conception is as hard to be known as that of the Nativity?
A51302	But what art thou, O man, that pretendest to be so wise as to give laws to God?
A51302	But what is that to thee?
A51302	But what need we recite particulars?
A51302	But what will not madness and effascination make a man phansie to uphold his own Prejudices?
A51302	But who may abide the day of his coming?
A51302	But why should the whole Roman army be denominated from hence?
A51302	Can Phansy feed five thousand men with five loaves and two fishes?
A51302	Cazimi, Combustion, and Freeness from combustion, how fond and inconsistent conceits are they?
A51302	Chapter, Is the Law then against the promises of God?
A51302	Do you now sincerely seek the kingdom of Heaven, or gape after a booty upon Earth?
A51302	Dost thou fall from, or fall short of thy expected honours?
A51302	For can not these Influences that penetrate the very metalline bowels of the Earth pierce a Child''s tender skin without any resistance?
A51302	For does not our very Sense tell us that the Sun is the most hot and drying Planet that is?
A51302	For from whence should they arise but from these two fountains, Righteousness and Wisdome?
A51302	For he that believes there is no God, nor Reward, nor Punishment after this life, what plea can he have to Liberty of Conscience?
A51302	For he that has neither Miracles nor can feign any, what face has he to profess himself a Prophet?
A51302	For how shall the Jews build them a Temple before they have found the Messias?
A51302	For how should we injure those for whose real welfare we could be content to die?
A51302	For is it not plain that the Soul, being an Indivisible and Immaterial Substance, can not be generated?
A51302	For is not the whole Earth the Vineyard of the Lord, a particular platt of his skillfull Culture and Husbandry?
A51302	For killing of the Body, what is it but depriving it of life?
A51302	For the Writings being so very little in bulk, and of so great concernment, what Christian would not have a copy of them that was but able to reade?
A51302	For they will demand, if 25 be the number aimed at, why was not the express number of the Beast rather 625, the exact square of 25?
A51302	For was not Sin as contrary to Him as to the First and Third, and consequently He as much offended?
A51302	For was there any reason that a Tree should be cursed for not bearing fruit, when the time of year was not yet for the bearing thereof?
A51302	For what Lust canst thou stick to part withall for his sake who parted with his life for thee?
A51302	For what Principle of life sins against it self?
A51302	For what Religion can there be in the Heliotropium that winds about so with the Sun?
A51302	For what competitor for the Messiahship but he, was, being a Iew, rejected by the Iews and crucified?
A51302	For what could put them upon excogitating a new one but a dissatisfaction in the old?
A51302	For what does there at any time really happen, but Evil Spirits have a power to imitate so near, that our Senses may well be deceived?
A51302	For what is Ioy and Triumph but the more fully and easie of any Nature according to its own principle?
A51302	For what is it but a notorious specimen of Pride thus to force others to acknowledge their Wisdome by making them profess to be of their opinion?
A51302	For what is the turning a stone into bread in comparison of turning bread into God incarnate?
A51302	For what knowing and consciencious man but will be driven off, if he can not profess the truth without open asserting of a gross lie?
A51302	For what means that of Iohn, where he declares That he that is born of God can not sin, because the seed of God remains in him?
A51302	For what of the Earth is not combustible?
A51302	For what want have they of any Bodies at all, if their Soul can live and act without them?
A51302	For what was that rending of the vail of the Temple from the top to the bottome at Ierusalem?
A51302	For when and upon what occasion can it begin so fitly as at the Conflagration of the World?
A51302	For who but a mad- man will interpret the meeting of Christ in the air in a moral sense?
A51302	For who could assure him, if there had been any attempt of burning them, that they were all burnt?
A51302	For whom else can they possibly pitch upon?
A51302	For why are men solicitous of the same numerical body, but that they may be sure to find themselves the same numerical persons?
A51302	For why not here as well as in the Ceremonies of Witchcraft?
A51302	For why should Peter, who out of fear denied his Master, be a Lion more then Paul, whose heat assuredly was rather greater then the others?
A51302	For why should the Euangelist omit the manner of Christ''s Birth as he was Man, but that he was intent upon his Eternal Generation as he was God?
A51302	For why was he pictured with a Pipe in his hand and a laughing countenance?
A51302	For, whenas things are determined already, who need stir a foot unless to please himself and reap the present joies of this life?
A51302	From whence came it?
A51302	From whence therefore could this voice come but out of the flames of hell?
A51302	Has not this with him that entred in with it so intoxicated you with rage, that you have trampled the holy Bible under your feet?
A51302	Have I, ô wicked child, thee nourished Like mother poor, for cruell Thebes to be A lustral wretch, a vile devoted head?
A51302	He renders it, Nosti te jam tum natum fuisse, Knowest thou that thou wast then born, and that the number of thy daies are many?
A51302	He was taken from prison and from judgement: and who shall declare his generation?
A51302	How can I do this wickedness, and sin against God?
A51302	How can you then take a new guide, unless it be to be led into some pleasing errour?
A51302	How culpable are they then in forcing them and haling them to such actions as they are perswaded God has severely forbid them?
A51302	How free and quick passage then would it have if this burden had once sunk from it, and it were restored to the Primaevall purity thereof?
A51302	How many thousand Temples are there consecrated to his name?
A51302	How prophane therefore and execrable are those wretches, that would turn that to the disgrace of Christ, which is the Glory of the Gospel?
A51302	How then shall Imagination recover Sight even to them that were born blind?
A51302	How unjust and sordid a temper therefore are those persons of, that could be content to leave the Clergy to work for their living?
A51302	If he sees good wine poured out of one bottle, but rank poison out of another into the same cup, who can perswade him to drink thereof?
A51302	If the latter, why have they any more then six Houses, and why any at all under the Horizon?
A51302	If ye, being evil, know how to give good gifts to your Children, how much more shall your Heavenly Father give the holy Spirit to them that ask him?
A51302	Is any one reconciled by killing the Holy Life, the Mystical Christ in him?
A51302	Is it not written in your Law, I said, Ye are Gods?
A51302	Is not Victory wone in the same field the battel is fought?
A51302	Is this circuit of the Nativity- Scheme any where but in their own brain?
A51302	Is your Reason any thing more improved?
A51302	It may be so, would the Gentiles say; More shame for them; what is that to us?
A51302	Know ye not that as many of us as were baptized into the Lord Iesus Christ, were baptized into his death?
A51302	Know ye not that the unrighteous shall not inherit the kingdome of God?
A51302	Know ye not that they that run in a race, run all, but one receiveth the prize?
A51302	Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?
A51302	Know ye not that your bodies are the members of Christ?
A51302	Know ye not the unrighteous shall not inherit the Kingdome of God?
A51302	Lastly, that the natural man phansie not himself Wise,( as who is not of all precious things the most forward to appropriate that to himself?)
A51302	Nay how can I cut and launce and scorch my self, my better self, even Christ which lives in me, with whom I suffer as often as his image suffers?
A51302	Now if it be not the same Body that was buried, what need it run into the Earth to come out again?
A51302	Now if the Holy Ghost were but a Power, not a Person, what a ridiculous Tautology would it be?
A51302	One out of Cato; Cum sis ipse nocens, moritur cur victima pro te?
A51302	Or else what serves this Purification for?
A51302	Or if it be not; why may not it some moments after its being born, be still as liable to their influence as in the moment when it was born?
A51302	Or what can possibly take place in stead thereof but Fraud and Falshood, foul Lusts, phrantick Factions, rude Tumults and bloudy Rebellions?
A51302	Otherwise if you understand a last Will and Testament, what sense will the Old Testament bear?
A51302	Priapus, what a filthy Deity was he?
A51302	Quid?
A51302	Since thou thy self art guilty, why Does then thy Sacrifice for thee die?
A51302	TEll me, ye that desire to be under the Law, do ye not hear the Law?
A51302	That if one Age be so exceeding Fanatical above another, why may not one Age be as much more Daemoniacal then another?
A51302	The other out of Plautus, Men''piaculum oportet fieri propter stultitiam tuam, Ut meum tergum stultitia tuae subdas succedaneum?
A51302	To all which you may adde, That the Love of Knowledge is but the work of the Devil: how much more then is bitter Zeal and brawling about it?
A51302	To receive of one and communicate to others by way of hearing and speaking, what can that belong to but a Person or Hypostasis?
A51302	To the latter of which I answer, That if they be capable of Membership, how can they be uncapable of the Sign thereof?
A51302	Upon the consideration of which ineffable Happiness, what inference can be more genuine then what S. Paul has made already on the same Subject?
A51302	WHat shall we say then?
A51302	Was not their continual song, so soon as they got upon their feet, the burning up of all Ordinances?
A51302	What Bedlam Madness is this to vent such Expositions of the Holy Writ upon pretence of higher Inspiration then ever was yet in the World?
A51302	What Nation therefore can grapple with such a people as this?
A51302	What Superstition therefore can there be, or least suspicion of Idolatry, when we pray unto Christ, if we do but think of him to whom we pray?
A51302	What can be more evident then this?
A51302	What can be writ more plain for the proof of the Triunity of the Godhead?
A51302	What can warrant the use of the Crosse for the cure of sins more plainly then this?
A51302	What from their manner of entertainment of this zealous Greek that traversed so great a part of the world to find them out?
A51302	What greater demonstration then this could there be that he was really risen from the dead?
A51302	What has tempted you out of the way?
A51302	What if you shall see the Son of man ascend up where he was before?
A51302	What if you shall see the Son of man ascend where he was before?
A51302	What is this to the whole City that shall be so many months, it may be years, in building afterwards?
A51302	What miraculous power is there in all this?
A51302	What motion therefore or disturbance of Pride shall be able to disquiet thy minde, if thou do but reflect on thy Saviours Sufferings?
A51302	What purchase therefore have you got by your Allegorical Mysteries?
A51302	What regenerate man then can endure to come near the Region of Sin?
A51302	What shall he not then be able to doe, when he shall return in the highest Glory and Majesty that the visible Divinity can appear in?
A51302	What then will the contemplation of his direfull and Tragical Crucifixion?
A51302	What therefore can you expect more then is accomplished in his Service of the Love?
A51302	What think you of this hideous Monster that I have so lively set before your eyes?
A51302	What''s that?
A51302	What, I say, can be gathered from all this, but that they were a Conventicle of Witches or Conjurers?
A51302	What, does S. Paul mean that he shall know nothing clear till H. Nicolas his time?
A51302	What?
A51302	When, I beseech you, is this overcoming?
A51302	Wherefore his Disciples began to be scandalized at it: but Jesus answered and said, Does this offend you?
A51302	Wherefore the report of the Midwife is the best certainty they have: and how many Nativities have been cast without so much as that?
A51302	Wherefore their Head being exposed to the starry influence, why should not that celestial infection pervade their whole body?
A51302	Wherefore you having thus left empty the Tabernacle of David, is it any wonder that a Stranger hath thus stept in, and taken possession?
A51302	Which immediate Dictate of Conscience in a soul that is* sincere, what is it but the Command of God?
A51302	Who ever delivered so pure Doctrine to purge the World from wickedness and to enlighten the Nations as he?
A51302	Who is a wise man and endowed with knowledge amongst you?
A51302	Who is it that arose from the dead and ascended into Heaven but he?
A51302	Who therefore can sufficiently attend these things, and be to seek for bread for himself and his Family?
A51302	Whose brat is this foul errour of Familism?
A51302	Why should not this State of things be prophesied of as well as the former?
A51302	Will the Eagle swim in the Sea, or the Dolphin fly in the Aire?
A51302	Would any man dare to administer Physick then without consulting the precepts of Astrology?
A51302	Yet because he cryed out in the words of that Psalme, which is a lively Prophecie of his Sufferings, My God, my God, why hast thou forsaken me?
A51302	Yet the Spirit and the Son which are both from the Father, how infinitely do they exceed the Creation of the World?
A51302	You had begun well: Who has hindred you?
A51302	and is not our warfare here upon this earth?
A51302	and to whom is the arme of the Lord revealed?
A51302	and what but Injustice and barbarous Cruelty to afflict men for what they can not help, and in what they do not sinne?
A51302	and what greater Person can there be then he who sets so glorious a Dispensation on foot on the earth?
A51302	and who shall stand when he appeareth?
A51302	and who shall stand when he appeareth?
A51302	by this Question, Is it lawful to pay tribute to Caesar, or no?
A51302	how canst thou abstain from blushing, whilst thou remembrest that Covetousnesse betraied and sold thy Saviour for thirty pieces of Silver?
A51302	how shall he have the opportunity of shewing his Gifts?
A51302	how shall it raise the dead in whom there is no Imagination at all?
A51302	in a personal Visibility; what stranger thing is it that he should return, then that which they acknowledge to be true of him already?
A51302	is there no real difference at all betwixt Iudaism and Paganism?
A51302	know ye not that your Body is the Temple of the Holy Ghost in you, which ye have of God, and ye are not your own?
A51302	may not he dispose of his own and of himself as he pleases?
A51302	or How could he be sent by another, when there is none other to send him?
A51302	or if this be the Resurrection to life, what is meant by the Resurrection to condemnation?
A51302	or refrain from communicating thy goods to the poor, when Christ has been so prodigal of his bloud for thee?
A51302	or to whom is the arm of the Lord revealed?
A51302	or what present enjoyment canst not thou easily quit, if thou believe that future Happiness that attends thee in the other world?
A51302	or why is not the Whole tract of the same scent?
A51302	or why not any other number betwixt 625 and 676 as well as 666?
A51302	or why not expunged by the passage of other Planets?
A51302	quod toti Orbi& ipsi Mundo cum sideribus suis minantur incendium, ruinam moliuntur?
A51302	shall I then take the members of Christ, and make them the members of an harlot?
A51302	that is, Can you undergoe that shamefull and scornfull death of the Cross?
A51302	the Honor of God and the Good of his people?
A51302	then what harm may you not fall into if you adhere to what is evil?
A51302	to say nothing of the present sick of ordinary diseases, such as the Leprosy, Palsy and Dropsie; who ever cur''d those by mere Imagination?
A51302	what Beast wilfully wounds it self?
A51302	what Tree blasts it self?
A51302	what life will so much as hurt it self any way?
A51302	why do they exhort, rebuke, nay reproach and raile against men to convert them, if what is without can not reach that which is within?
A51302	why were the Nymphs imagined to dance about him at the sound of his musick?