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
A33772	If she be a Subject, Who is the Lord?
A45647	And if so, must not then such a Being be own''d to be Almighty or Omnipotent?
A45647	Can we imagine that a Being from whom all Life, Power and Energy is derived, can be without it himself?
A45647	Must the Deity have the worst and most stupid Body of All others?
A45647	Tully saith, Deum nisi Sempiternum Intelligere quî possumus?
A45647	that is, whatever is agreeable to, and consistent with, the other Attributes of the Divine Nature?
A45642	But what then?
A45642	Is it not Natural to embrace any offer that proposes to us a great Advantage?
A45642	Is not a desire of Happiness so Natural to us, that''t is the great Inducement of all our Actions?
A45642	What reason can therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion?
A45642	and are not we very ready to believe the Truth of any thing that is advanced of that Nature?
A45642	and will not every Man aim to get as much of this as he can, according to the Notion he hath of it?
A45642	what is there then that can prejudice such a Man''s Mind against the Belief and Expectation of a future Reward at the hand of God?
A37276	Can Nature say, awake ye Dead, arise, Shake off your Sleep, lift up your drowsie Eyes?
A37276	How strangely must the Atheist look to see The fire renounce its burning quality?
A37276	Infuse new Life into his Frozen Veins And a new Soul to his forsaken Brains?
A37276	Or make the Sea without its Motion stand And in a moment turn to Solid Land?
A37276	Was there then ever such a Fire or Flood, So swift and fierce as not to be withstood?
A37276	What pow''r of Nature can transform a flood Of Chrystal Waters into Scarlet Blood?
A37276	What strength of Art can quicken and restore A Man when dead to what he was before?
A37276	What then will you be able to say for your self if you degenerate from such Worthy Progenitors?
A37276	Why then will Men their wisedom thus betray And by their folly cast themselves away?
A45639	Are their Eyes and Ears, Noses and Feeling, so much more accurate than those of the Vulgar?
A45639	But can any Man have the face to pretend to this?
A45639	Can any one be directly assured, that there is not so much as a Possibility that these things should be true?
A45639	Now, is not this admirable Philosophy?
A45639	Now, where is the Inconceivableness, Confusion, Absurdity, and Nonsence of all This?
A45639	Now, why should not they proceed so in Matters of Religion?
A45639	Will not the common sense of all Mankind pronounce this impossible?
A45639	and that a Demonstration of the Non- Existence of these things, is not to be obtained?
A45639	and worthy of those that pretend to a sublimer pitch of Knowledge than the Vulgar?
A45639	for how come the Idea of Imperfection into our Mind?
A45639	how can we know what is wanting in any Being, unless we have an Idea of it, that it is in some other Being?
A45639	how come we to know that a Thing is Finite, Defective and Limited, unless we have also an Idea or Notion of Infinity or Perfection?
A69557	But by the way; what if it be made appear, that there is really such a Power of Gravity perpetually acting in the constitution of the present System?
A69557	But how could Particles so widely dispersed combine into that closeness of Texture?
A69557	But then how rarely would there be any clashing at all?
A69557	But then why did they not continue their descent, till they were contiguous to the Sun; whither both Mutual Attraction and Impetus carried them?
A69557	How many thousand years might expire, before those solitary Vessels should happen to strike one against the other?
A69557	Is it not now utterly incredible, that our two Vessels, placed there Antipodes to each other, should ever happen to concur?
A69557	Now how is it possible that these things should be effected by any Material and Mechanical Agent?
A69557	Now what Natural Cause can overcome Nature it self?
A69557	Or were each formed in the same Orbs, in which they now move?
A69557	Was it nearer to the Sun, than the present distances are?
A69557	What is it that holds and keeps them in fixed Stations and Intervals against an incessant and inherent Tendency to desert them?
A69557	how very rarely in comparison to the number of Atoms?
A64373	A weak Faith is scarce sufficent to keep out fear and trouble: What Peace then can there be, where there is no faith at all?
A64373	And how can an Atheist, a false Man, be a faithful Witness?
A64373	And upon what Temptation is it, that they make this perillous Adventure?
A64373	For what Confidence can be put in a Man that thinks not of a God that will call him to an Account?
A64373	If a Man could see into the Breast of a godless Person, what a Cave of horrour would he look into?
A64373	Or his taking up the Name of a Deity, of which he says, as St. Paul of an Idol, that it is Nothing?
A64373	Our Saviour''s question carries its answer along with it; Why are yee fearful, O yee of little faith?
A64373	Put when they had commanded them to go aside out of the Council, they conferred among themselves, saying, What shall we do to these Men?
A64373	What a Mockery is his deposing upon a Gospel, which he does not believe?
A64373	What heighth of pride would he find there?
A64373	What judicial proceeding can there be, for the preservation of Mens Persons and Properties without Witnesses?
A64373	What uncharitableness would he see in such a Person, rendring him distrustful of all the World as designing, and unfaithful?
A64373	What ungovernableness of Spirit would he behold; what an unwillingness to own any Lord over it?
A64373	Who if he pursues his Principles, must never speak Truth, nor do Justice against his private Ends?
A64373	Who then is the foolish Merchant?
A64373	who measures all things by Power and personal Humour or Interest?
A45646	Accordingly Vaninus tells us, That Protagoras used to say, Si Deus non est unde igitur Bona?
A45646	For can any Man produce a Law that ever obtained universally against paying Adoration and Worship to the Deity?
A45646	Is not such a Mans whole course of Action, a continual state of War in his own Breast, and a constant Contradiction of his Reason and his Conscience?
A45646	What an unexpressible wretchedness would Mankind be in, if Hobbs his State of Nature were in Being amongst us?
A45646	Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind?
A45646	Will not a General Rule stand its Ground tho''there be a few Exceptions against it?
A45646	against Mens honouring their Parents, or against their being Just, Good, Merciful, and Righteous in their Dealings with one another?
A45646	and prove our greatest Support under any Troubles and Afflictions?
A45645	Again, what doth Mr. Hobbs mean by the Will''s being the Necessary Cause of Voluntary Actions?
A45645	And when one wrote to him on this Point, alledging, that if the Will were not free, All Vice would be excusable; he Answers, Quid inde a?
A45645	But how ridiculously Vain is all this, according to these Principles?
A45645	But if this be spoken of the Will, what will it signifie?
A45645	But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be?
A45645	Can any Man help being of that Opinion he embraces?
A45645	Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit?
A45645	For why do they write Books, and spin out such Elaborate Treatises as they fansie they do?
A45645	Is not the Magistrate as much necessitated to Punish as they are to Offend?
A45645	and if he hath absolutely necessitated them to do just as they do?
A45645	and the Government to make Laws as they are to break them?
A45645	and why should they set themselves up above others, and expect Praise and Glory for their fine Thoughts and elevated Notions?
A45645	they can''t sure be so Ignorant as to expect to convince any Body, or to Proselyte any one over to their Opinion?
A60211	Alas, alas, what is become of Christian Piety?
A60211	And to what purpose are many words?
A60211	Can they believe the Immortality of the Soul, who live little better than beasts?
A60211	For what shall I say?
A60211	For what sort of Wickedness and Villany is wanting, which if it were supposed to be thrown in, would make our times worse and wickeder in any part?
A60211	Now I say, when men see all this, is it possible that they should not despise those who seek their own, and not the things of Jesus Christ?
A60211	Who knows not of what force kindred, the marriage of a Kinswoman, or maid servant if it so happen, is in the disposing of these preferments?
A60211	With what face I beseech you, can a man blame his child which he hath corrupted by his ill example?
A60211	but what need is there of many words?
A87160	A man in disgrace with the higher Powers, the Rulers, high Priests, Scribes and Pharisees, Do any of the Rulers, or of the Pharisees believe in him?
A87160	As also that answer of his to Johns Disciples sent to enquire of him as touching that mysterie of the Messiah, Art thou he that shall come?
A87160	For as it is in Isaiah, Who shall declare his age?
A87160	Men and Brethren, what shall we do?
A87160	Quis talia fando, Myrmidonum, Dolopumve, aut duri miles Vlyssi, Temperet a Lachrymis?
A87160	Speak unto Zerubbabel, who is left among you that saw this house in her first glory, and how do you see it now?
A87160	Then this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, who art thou?
A87160	This is one of the last signes foretold by our Saviour, and but in part remaineth to be accomplished: and what hindreth?
A87160	it is not in your eyes in comparison of it as nothing?
A45644	( a) Praeterea, cui non animus formidine Divium Contrahitur?
A45644	( b) First, he saith, the Mind can give him Eternity of Duration: But how came it by that Idea of Eternity?
A45644	And now what can the Atheist say to such a Proof as this?
A45644	But have they any such Proof ready?
A45644	But pray who was this mighty Man?
A45644	Do they intend by them, such as have Power, Command and Empire over others?
A45644	How then could the Figment of a Deity gain admittance into the Minds of Men, at first?
A45644	Non Populi Gentesque tremunt?
A45644	Now by Brave and Great Souls, who do they mean?
A45644	What greater Evidence can be desired of the Truth of any thing, than that it hath been believed by all Men in all Ages and Places of the World?
A45644	and had Mankind a clear Conception of it?
A45644	cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit,& magnum percurrunt murmura Coelum?
A45644	how came he himself exempted from this poorness of Spirit?
A45644	how could his Mind attain any such feigning and ampliating Power?
A45644	how could they understand the meaning of a meer Arbitrary word, that had no manner of foundation in Nature, nor any Idea or Notion answering to it?
A45644	or have they ever yet produced it?
A45644	was that Idea previous to the Invention of a Deity?
A45644	what Ancient History gives us any Account of this happy Person, that laughed at that which all the World besides were afraid of?
A45644	when and where did he live?
A38046	And then as to the thing it self, why should any man think it Strange and Unaccountable that there are Dissentions in Christendom?
A38046	And whom do they( for this man speaks the sense of the rest) mean by Priests but the Ministers of Religion?
A38046	But what is the ground of the foresaid Assertion?
A38046	Can there be any Reason given of this partial dealing?
A38046	For what though there be mere Pretenders to Godliness?
A38046	How unreasonably then do men question a God, and cry out against Religion it self because they see so many of this sort of Disorders in the world?
A38046	Is there no probability of a brave fortuitous hit once again?
A38046	Is there no such fine piece of work as that of Sun, Moon, and Stars, to be expected once more?
A38046	Is this Fortunate Lottery at an end?
A38046	Must I therefore thence conclude that all Professors of Religion are an errant Cheat?
A38046	Or, suppose he tells the Rabble that Messiah signifies Anointed, what then?
A38046	Then you shall hear one cry out, Quis putet esse Deos?
A38046	Then, as to their Motion, whence had they that?
A38046	Thus where is there more of Atheism than in Italy, the Pope''s own Soil, part of which is call''d Holy Land?
A38046	What makes him contend for One Single Article, with the Exclusion of all the rest?
A38046	What though there are great numbers of Religious Impostors?
A38046	Why then must there be but One Article, and no more?
A38046	Why therefore are they so void of Ingenuity and fair- dealing, as not to admit of the same in the case that is before us?
A38046	Why?
A38046	doth it thence follow that there is none at all?
A38046	either of themselves or of an other?
A38046	is this Lucky Chance quite ceas''d?
A38046	yea indeed, what ground have these Chance- Philosophers to think that there ever was any such thing?
B03288	( This Lamp of Lights, the Element of fire?)
B03288	( Without the Blessing of Almighty God Wh is Omnipotent) have any power?
B03288	?
B03288	A speedy help?
B03288	And all things necessary for our use?
B03288	And in each order guide Each Species in its kind: how can a Clod?
B03288	At his appointed time?
B03288	At that Great Day expect to Saved be?
B03288	Can any stop the Tide?
B03288	Can it take care for us?
B03288	Divide it self?
B03288	For all things living?
B03288	How many thousands with their Lips confess The being of a God?
B03288	It is in vain to expect Providence From such a one: did she make Earth to hang''I th open Air?
B03288	Pray to be Damn''d?
B03288	Such order for to keep?
B03288	That''s void of life it self?
B03288	To let a Beast have the preheminence Above a Man: by what way doth the Light?
B03288	Unto a Spire of Grass, or smallest Flower To give a being?
B03288	Unto it self?
B03288	VVhat frantick Folly doth possess your mind?
B03288	VVholly besotted?
B03288	Verse:"Deny a God!?
B03288	Views all the Heathen World?
B03288	What fragrant Flowers doth the earth produce?
B03288	and in Order keep All this vast Bulk?
B03288	and in this time of Grace, Defy Salvation, and in Heavens Face In Scorn to Spit?
B03288	and when we be asleep Doth she watch o''re us?
B03288	can she provide?
B03288	for Thomas Sare, London,: 1675?]
B03288	for how can we?
B03288	how comes the day and Night?
B03288	how doth it keep Its constant custome when we are asleep?
B03288	in one day flies About this mighty Globe, can any stay, His fiery Chariot?
B03288	on a sudden send?
B03288	or can she defend In time of danger?
B03288	or how can fruit proceed From out its Bowells without Providence?
B03288	or how can she Guide This Great Creation?
B03288	or know what need We have of things?
B03288	or make another Live?
B03288	that''s void of Life and Sence?
B03288	the Sun to Rise?
B03288	void of common sence?
B03288	who dare in his way, Vouchsafe to stand?
B03288	who neverless Are perfect Athiests?
B03288	with what Majestique Ire?
A32802	But how came divers families to be subjected to one King or common Father?
A32802	But let the Socinians speak their minde clearely, then what is it they would have?
A32802	Can the Papists desire fairer quarter, or a foller acknowledgement?
A32802	Did Melanchthon, Bucer, Calvin, Beza, Bullinger, ever preach such doctrine?
A32802	Doe any Reformed Divines maintain this seditious tenent which will certainly ruine any State where it is generally received?
A32802	Ex consensu tantùm in principalibus cum Ario de Jesu Christo, Arianismi jure quis argui potest?
A32802	He had one question more, which he tooke much pride in, namely, Utrum Essentia concurrat in Trinitatem?
A32802	Hoe aut ● m ann ● ● est Ecclesi ● ejusque Doctoribus contr ● versias cum aliorū obligatione judicādi Potestatem adscribere?
A32802	How shall it appeare, say they, that any Church preaches the saving Truth?
A32802	How will the Socinians triumph when they heare the Primate of all England discoursing of the Godhead of Christ and the Holy Ghost as Niceties?
A32802	I appeale to the conscience of* Dr. Sheldon whether he hath not reserved more charity for an Infidel then a Calvinist?
A32802	I remember his observations upon that Text, Good Master what shall I doe that I may inherit eternall life?
A32802	Is there nothing written in Scripture concerning the eternall Deity of Christ?
A32802	Mr. Chillingworth proves undeniably that the Church of Rome is not Infallible, but to what end and purpose?
A32802	Must we then subscribe to that Arminian and Socinian principle, Nullum dogma controversum est fundamentale?
A32802	Nay was not the faction of Anabaptists raised by the Devil and fomented by Rome, on purpose to hinder the Reformation begun by those worthy Reformers?
A32802	Quid interea bonus ille Hosius Cardinalis cum suis Catholieis?
A32802	Sure the good Dr. forgot the Jaylours question, What shall I doe to be saved?
A32802	They protest against Brownisme, as a* bitter error, and full of cruelty; what can be desired more, to cleare them from being Brownists or Anabaptists?
A32802	Vulpt ● bus atque leves voltis confidere Mergi?
A32802	Was it not lawfull for Judah to reforme her selfe whē Israel would not joyn?
A32802	What did the man that was cured of the palsy beleeve?
A32802	What doe the Socinians, or indeed Arminians require more?
A32802	What saith Mr. Chillingworth to this bold charge?
A32802	What, Sir, must there be no deduction, no consequences allowed?
A32802	When a point begins to be controverted shall it cease to be Fundamentall?
A32802	Whiles we are unregenerate God knowes we can not repent and beleeve; is not God offended with us even then, for our impenitence and unbeleefe?
A32802	Who are so active in all Counsells of warre at Oxford, as men that are shrewdly suspected for Socinianisme?
A32802	Who sees not what conclusion will follow?
A32802	and the Apostles answer, Beleeve,& c. Is this the Calvinisme he jerkes at?
A32802	frustra accedis qui hoc& illud non credas?
A32802	it is not, saith he, what shall I beleeve, as the Calvinists would have it,( or to that effect) but what shall I doe?
A32802	must there be expresse letter of Scripture?
A32802	nay did they not constantly oppose the Anabaptists in this very point?
A32802	nisi servi Christi?
A32802	quid alii?
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?
A41388	2dly, were you not under some discontent for your present low Condition?
A41388	Besides if the Sun stood still from eternity, what caused it to move in time?
A41388	But are not many Ministers themselves a chief cause that they are so contemned?
A41388	But doe not you now run into the same erro ● r which you so lately condemned in others?
A41388	But is not the poverty of many of them and the poor pittances allotted for their subsistence as great a cause of their contempt as any?
A41388	But is not this an intrenchment upon our Christian liberty, to be confind to particular Modes and Forms?
A41388	But pray tell me, is it possible, that there should be such fierce disputes, and bitter contentions about a very nothing?
A41388	But what do you think of their opnion ● oncerning Inf ● nt Baptism?
A41388	Can we imagine that such a gift was bestowed on him to Stir up wantonness and lust, by the more artificial singing, of unsavory Sonnets?
A41388	Could any thing be utter''d more fals and invidious?
A41388	Did not Astrologers, and Heathen Oracles foretel many things that came to pass as they were foretold?
A41388	Do you think that all Nonconformists, and Separatists from your Church, are Libertines and Atheists?
A41388	Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts?
A41388	Have you any thing else to object aginst these Schismatick practices?
A41388	How could you be deceived by such painted sepulchers?
A41388	How do set form ● of Prayer more stint the Spirit, then set Forms of Psalms for Singing?
A41388	How do you prove that to be unnecessary?
A41388	How easie had it been then to have setled a competent maintenance upon most Churches in the Nation?
A41388	I confess''t is not very probable; but have you any other proof, for the certainty of these Prophecyes?
A41388	I very much approve your reason against the necessity of transubstantiation: Let me here from you why you tearme it monstrous, and impossible?
A41388	If of all religions in the world, all are not in the right, how will you know which is the true Religion, which is the false?
A41388	Is it imaginable that so many wise men should contend about a trifle, a fancy, a very nothing?
A41388	Looke we on the animate Creatures, plants, herbs, flowers, grass, grain, how wonderfully they grow and multiply?
A41388	Methinks I read some discontent in your face: what may be the cause of it?
A41388	Now to the last objection: Were it not better that some Apochryphal Chapters were left out of the calender, and Canonical Lessons set in their place?
A41388	O what will become of such an one unto all eternity?
A41388	Or shall the husbandman refuse pure wheat because''t was once mingl''d with chaff, and tares, albeit''t is now winno ● ed and s ● fted?
A41388	Or shall we refuse Pauls Epistles, because there are in them certain savory passages taken out of the writings of Idolatrous Heathens?
A41388	Shall a true man refuse to take his goods, and make the best he can of them because he finds them in a Theifs house?
A41388	Upon supposition that God is, what do you conceive of him in your mind?
A41388	What Inducements you had to turne to the Church of Rome?
A41388	What Reasons you had to leave it?
A41388	What a strange piece of non- sense is it, that amongst our Congregational men, the Minister should be the only poor Dependent?
A41388	What express Text is there for the Communicating of Woemen?
A41388	What is it to any understanding man, whether he Prayes or Preaches in Black or White or any other Colour, unless it be for decency and uniformity?
A41388	What proof do you expect?
A41388	What should I mention the Angels of the Seaven Asiatick Churches?
A41388	When our Saviour saies( Hoc est corpus meum) what doth( hoc) stand for?
A41388	When will that time come, that such strict discipline will be endured?
A41388	You are pleased to make your self mercy with these mens bare- fac''t hypocricy, what a jugles this light within them?
A41388	and I pray you what think you of their other rare quali ● ies before mentioned?
A41388	and others of his perswasion appropriate to that Church: but had you not some other inducements?
A41388	did Christ and his Apostles propagate the Gospel with such Carnall weapons?
A41388	for may not the eare be deceived as well as the eye?
A41388	how must they be broken into infinite fractions, especially where the fear of a Common enemy does not unite and peice them together?
A41388	if one or two or three Senses may be deceived, why not all?
A41388	of Angell, Saint, or Image, which is so expressly forbidden in the word of God?
A41388	or 3dly, were you not ambitious of preferment, deeming popery to be a ready way to it?
A41388	or is it rational to imagine that they should delight in humane ● acrifices?
A41388	or lastly before you set up for the Church of Rome, were you serious and conscientiou ● in any Religion?
A41388	or that''t is his method to informe the mind by Impostures?
A41388	shall we think that the God of truth Gave to m ● n five Scences, to deceive 4 of them by one pretended miracle?
A41388	the nose, the tast, the touch?
A41388	then what will become of Romes orall Tradition?
A41388	those excellent Prayers She uses, how are they ● itted to our infirmities, mixed with Psalms, Hymns, and choise portions of Scripture?
A41388	what could you see more in them then what was conspicuous in the Scribes and Phari ● ees of old?
A41388	what nation is there so great that has Statues and judgments so Righteous, as all the Law which is set before you this day?
A41388	what need is there then of a Transubstantiation?
A41388	when ● e cured the blind, the dumb, the lame, when he turned water into wine, was not this manifest to the Sight, the Smell, the Tast?
A41388	which nevertheless the Anabaptists practise; have they not express Texts for obeying the Civil Magistrate?
A41388	why not rather in that of baptism?
A41388	why should not the baptismall water be changed into Christs very blood?
A41388	will you believe nothing but what you see with your own eies?
A45638	( a) Praeterea, cui non animus formidine Divùm Contrahitur?
A45638	( b) First, he saith, the Mind can give him Eternity of Duration: But how came it by that Idea of Eternity?
A45638	Accordingly Vaninus tells us, That Protagoras used to say, Si Deus non est unde igitur Bona?
A45638	Again, what doth Mr. Hobbs mean by the Will''s being the Necessary Cause of Voluntary Actions?
A45638	And if so, must not then such a Being be own''d to be Almighty or Omnipotent?
A45638	And if they have not a clear and distinct Idea of Matter or Body, how come they so boldly to say that Matter and Substance are all one?
A45638	And now what can the Atheist say to such a Proof as this?
A45638	And pray what is here new?
A45638	And when one wrote to him on this Point, alledging, that if the Will were not free, All Vice would be excusable; he Answers, Quid inde( a)?
A45638	Are their Eyes and Ears, Noses and Feeling, so much more accurate than those of the Vulgar?
A45638	But allowing him all the Collective Mass of Beings, or the Universe to be God; What a strange kind of a Deity would this make?
A45638	But can any Man have the face to pretend to this?
A45638	But have they any such Proof ready?
A45638	But how came this Motion into Matter at first?
A45638	But how ridiculously Vain is all this, according to these Principles?
A45638	But if this be spoken of the Will, what will it signifie?
A45638	But pray who was this mighty Man?
A45638	But what then?
A45638	But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be?
A45638	Can any Man help being of that Opinion he embraces?
A45638	Can any one be directly assured, that there is not so much as a Possibility that these things should be true?
A45638	Can we imagine that a Being from whom all Life, Power and Energy is derived, can be without it himself?
A45638	Did ever any one but a stupid Corporealist imagine that a Particle of Matter by being moved, was made Intelligent?
A45638	Do they intend by them, such as have Power, Command and Empire over others?
A45638	Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit?
A45638	For after all the various Positions, Configurations, and Combinations of Matter, is it not Matter still?
A45638	For can any Man produce a Law that ever obtained universally against paying Adoration and Worship to the Deity?
A45638	For why do they write Books, and spin out such Elaborate Treatises as they fansie they do?
A45638	How then could the Figment of a Deity gain admittance into the Minds of Men, at first?
A45638	I enquire what all this will signifie towards producing of Cogitation, Wisdom, and Vnderstanding?
A45638	Is it not Natural to embrace any offer that proposes to us a great Advantage?
A45638	Is not He the First Cause, Maker and Preserver of all Things?
A45638	Is not a desire of Happiness so Natural to us, that''t is the great Inducement of all our Actions?
A45638	Is not such a Mans whole course of Action, a continual state of War in his own Breast, and a constant Contradiction of his Reason and his Conscience?
A45638	Is not the Magistrate as much necessitated to Punish as they are to Offend?
A45638	Must the Deity have the worst and most stupid Body of All others?
A45638	Non Populi Gentesque tremunt?
A45638	Now by Brave and Great Souls, who do they mean?
A45638	Now would any one, that can think at all, run this Dreadful Hazard?
A45638	Now, is not this admirable Philosophy?
A45638	Now, where is the Inconceivableness, Confusion, Absurdity, and Nonsence of all This?
A45638	Now, why should not they proceed so in Matters of Religion?
A45638	Regesque superbi Conripiunt Divùm perculsâ membra timore Ne quod ob admissum foedè, dictumque superbè Poenarum grave sit solvendi tempus adactum?
A45638	Tully saith, Deum nisi Sempiternum Intelligere quî possumus?
A45638	What an unexpressible wretchedness would Mankind be in, if Hobbs his State of Nature were in Being amongst us?
A45638	What greater Evidence can be desired of the Truth of any thing, than that it hath been believed by all Men in all Ages and Places of the World?
A45638	What reason can therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion?
A45638	Why do they quarrel with, and cast off his Holy Word, and reject and despise his Revealed Will?
A45638	Why should they still, in spite of Sense, Reason and Philosophy, maintain, That there can be no such thing as an Incorporeal or Immaterial Substance?
A45638	Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind?
A45638	Will not a General Rule stand its Ground tho''there be a few Exceptions against it?
A45638	Will not the common sense of all Mankind pronounce this impossible?
A45638	against Mens honouring their Parents, or against their being Just, Good, Merciful, and Righteous in their Dealings with one another?
A45638	and are not we very ready to believe the Truth of any thing that is advanced of that Nature?
A45638	and can not such a Deity acquaint his Creatures how he will be worshipped and served?
A45638	and consequently is not He as fit and worthy to be worshipped as well as a Spiritual One?
A45638	and did any one ever think that the Knowledge of such a rambling Atom encreased in Proportion to the velocity of its Motion?
A45638	and had Mankind a clear Conception of it?
A45638	and hath a little Particle more Sense than a larger?
A45638	and if he hath absolutely necessitated them to do just as they do?
A45638	and is it not just so with Matter?
A45638	and prove our greatest Support under any Troubles and Afflictions?
A45638	and that a Demonstration of the Non- Existence of these things, is not to be obtained?
A45638	and that its travelling from place to place, made it understand all things in its way?
A45638	and the Government to make Laws as they are to break them?
A45638	and which way did Matter attain this Divine Activity, or God- like Energy?
A45638	and why should they set themselves up above others, and expect Praise and Glory for their fine Thoughts and elevated Notions?
A45638	and will not every Man aim to get as much of this as he can, according to the Notion he hath of it?
A45638	and worthy of those that pretend to a sublimer pitch of Knowledge than the Vulgar?
A45638	can not He Reward them for so doing, and Punish them for offending against Him, equally as if He were Incorporeal?
A45638	cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit,& magnum percurrunt murmura Coelum?
A45638	for how comes the Idea of Imperfection into our Mind?
A45638	for let it be never so briskly agitated, is it not still Body?
A45638	give the Combination Almighty Power, Wisdom, and Goodness?
A45638	how came he himself exempted from this poorness of Spirit?
A45638	how can we know what is wanting in any Being, unless we have an Idea of it, that it is in some other Being?
A45638	how come we to know that a Thing is Finite, Defective and Limited, unless we have also an Idea or Notion of Infinity or Perfection?
A45638	how could his Mind attain any such feigning and ampliating Power?
A45638	how could they understand the meaning of a meer Arbitrary word, that had no manner of foundation in Nature, nor any Idea or Notion answering to it?
A45638	or have they ever yet produced it?
A45638	or to the production of Life, Self Activity, or Spontaneous Power?
A45638	that is, whatever is agreeable to, and consistent with, the other Attributes of the Divine Nature?
A45638	they can''t sure be so Ignorant as to expect to convince any Body, or to Proselyte any one over to their Opinion?
A45638	was that Idea previous to the Invention of a Deity?
A45638	what Ancient History gives us any Account of this happy Person, that laughed at that which all the World besides were afraid of?
A45638	what is there then that can prejudice such a Man''s Mind against the Belief and Expectation of a future Reward at the hand of God?
A45638	what will this do towards Divinity?
A45638	when and where did he live?
A45638	when there was nothing like this before in any of the Atoms themselves?
A45638	will Three or Four, or Four Millions of these be more ingenious than a Body or Lump that is as big as them all?
A45638	will a Particle of it be made any more Wise and Intelligent, for being render''d smaller than it was before?
A45638	will adding, subtracting, multiplying or dividing of Numbers, make them any thing else more Noble than what they were before?
A45638	will rarefying or subtilizing of Matter change its Nature and Essential Properties?
A69226	A letter or Epistle written from God vnto mankind?
A69226	A picture can not be made without a Painter; or a grauen image without a Caruer, And can such a piece of worke be made without a worke van?
A69226	AN Atheist hauing heard a Preacher in his Sermon make mention of the soule: the Sermon being ended, asked him what the Soule was?
A69226	And what is that, but onely God, that is causa causarum the cause of all other causes, and from whence all other thinges haue their being?
A69226	And why is all this, but because hee is loath to die?
A69226	And why should any fewe wicked men thinke them selues wiser then the worlde?
A69226	But the Atheists will aske me, how I can make proofe by any sauing the Euangelist, that there was euer such an Eclipse?
A69226	But they aske how he could be borne of a Virgin?
A69226	But to them may be applyed the wordes of Policarpus to Marcian the haereticke, who being asked of him: Agnoscis me ô Policarpe?
A69226	But, God is omnipotent as the Apostle speaketh: why doth he yet complayne?
A69226	Deus et pater,& bonum eandem habent naturam, quid est Deus, pater,& bonum, quam omnium esse?
A69226	Dost thou acknowledge me ô Policarpus?
A69226	First let the Atheist take example by Olimpius the Arrian, which washing himselfe in the Bathe contempteously asked how this might be?
A69226	For Ptolomye marueyling why no Poets nor Historiographers writ concerning these misteryes of Faith?
A69226	For what is this whole visible world, but Epistola a Deo scripta ad humanum genus?
A69226	From whence had God such great quantity of water to drowne the worlde?
A69226	God the Father, and Goodnes, haue the same nature, what is God, the Father, and Goodnes, but the very essence, and being of all thinges?
A69226	Hoc vero opificium fine opifice factum est?
A69226	How then is it that now our Atheists denie the same?
A69226	I could aske them how Eue could be borne of Adam without a mother?
A69226	I say to the Atheist with S. Paul; And thinkest thou ô man that thou shalt escape the iudgement of God?
A69226	I would that such men as suggest these thinges, would either certisie vt eus bono?
A69226	If they aske where hell is?
A69226	If they swearo by the name of God, why doe they deny God?
A69226	If you aske how God should speake?
A69226	If you aske what moued him to create it, when he could be aswell without it?
A69226	Imo, Deos victos tanquam defensores colere, quid aliud est quam non numina bona, sed daemonia mala?
A69226	Lactantius proposeth this question, whether the world is gouerned by one God or manie?
A69226	Lewis King of Hungary slayne, who can giue a naturall reason of this, and many other like vnto this?
A69226	Nec ideo Troiaperijt quia Mineruam perdidit, quid enim ipsa prius Mincrua perdidit vt periret?
A69226	Of the Soule of man, what it is?
A69226	Oh how hard a thing is it for a man to keep his countenance,& not to blush which hath committed an offence?
A69226	Optatus desireth to be instructed how, when, and where, the soule which of it selfe is pure, beginneth to take infection?
A69226	Pope Gregorie the great disputeth in this manner: Si anima oriatur cum carne ex substantia Adae, cur non simul moritur eum carne?
A69226	Quid Deus?
A69226	Quis est qui euique modum& magnitudinem cursus terminauit?
A69226	Quod virga potuit, virgo non potuit?
A69226	So I dispute against them: if they be, as they confesse their selues, a damned crue, how shall they thinke to escape damnation?
A69226	Such an Atheist was Pharao which said: Who is the Lord that I should heare his voyce, and let the people goe?
A69226	That which a rodde could doe, could not a Virgin doe?
A69226	The Lord said to Cain after he had committed murther: Why is thy countenance cast downe?
A69226	The food of the beastes, whatsoeuer it was before, it might behaye, hearbes and berryes, for what food would not hunger cause them to eat?
A69226	The holy Ghost doth not write like Demosthenes, that it may be said: Where is the Scribe, the subtil disputer?
A69226	The question ariseth vppon this discourse, how the soule commeth to bee infected with sinne?
A69226	They aske how it came to passe that man offended?
A69226	They aske vs what neede there was that the Son of God should take our flesh?
A69226	They aske why the Father tooke not flesh rather then the Sonne?
A69226	This is the slorie of the Bible, and what ground hath any Atheist to deny it?
A69226	Though Pharao in his prosperitie had said: who is the Lord?
A69226	To leaue particular men, what answere the Atheists to the iudgement of the worlde?
A69226	To them which aske whether hell be a materiall place or no?
A69226	Vnlesse they suppose that one of himselfe is not sufficient to vndergoe so great a burden?
A69226	What God is?
A69226	What are the cheife points of religion contayned in the Bible?
A69226	What can they saye to so manye strange Eclipses, to so manye prodigious raines?
A69226	What haynous sin, blasphemous mangainst Gods beloued Sonne Doest thou commit?
A69226	What is God?
A69226	What is more common in this life, then the prosperitye of the wicked and the aduersitye of the godlye?
A69226	What is the lowest element but the Virgins wombe which is earth as all other flesh?
A69226	What neede saith Lactantius, hath the worlde of many Gods?
A69226	What then foloweth?
A69226	You aske how that may be?
A69226	a rodde could contrary to nature bring forth Almonds, and could not a Virgin contrary to nature bring forth the Sonne of God?
A69226	an forte, custodes suos?
A69226	and how there may be penetratio corporum, that one body should penetrate an other?
A69226	and whether God was not able to saue vs by other meanes?
A69226	and whether it were any thing or nothing?
A69226	art thou come hither to tormēt vs before y e time?
A69226	as when it rayned bloud, flesh, stones, coles of fire, of which they may read at large in Liuy, Plutarch and other authors?
A69226	but euen the Prophecy of Baalam their own Prophet?
A69226	for who resisted his will?
A69226	how can a spirit bee infected by a body?
A69226	nisi solus immanifestus Deus?
A69226	or Adam of the earth without father or mother?
A69226	or whether God doth especially create to euery mans body a newe soule proper onely to that bodie?
A69226	or who should heare his voyce when there was nothing besides him selfe?
A69226	qua mater?
A69226	quis est qui mariterminum imposuit?
A69226	quis est qui terram stabiliuit?
A69226	quis pates?
A69226	shall men thinke there is no punishment for wicked men after this life?
A69226	si cum carne non nascitur, cur peccato obligatur?
A69226	that which is immateriall bee polluted by that which is materiall?
A69226	the consent of nations?
A69226	vide quot artes in vna materia quis haec omnia fecit?
A69226	virga potuit contra naturam Nuces producere, nunquid& Virgo non potuit contra naturam Dei filium generare?
A69226	vp brayding him who did for vs become?
A69226	vrsa haec quae circase voluitur,& vniuersum mundum secum circumferens; quis est qui ei fabrifecit instrumentum?
A69226	what now remayneth therefore, but the stone cut out of the rocke without hands which bruiseth this image in peices?
A69226	whence it commeth?
A69226	who did all these thinges but onely the inuisible God?
A69226	who made the passage from his veynes?
A69226	who stretched out his sinewes, hardned his bones, skinned his flesh, parted his fingers?
A69226	why could not Christ aswell be borne of a mother without a father, as Eue of a man without a woman, or Adam without man or woman?
A69226	why dost thou tell me that fable of Christ?
A69226	why is that, but because he feareth death?
A69226	why the Sonne being incarnate had his conception of the holy Ghost without begetting how he could be borne of a Virgin, and wherefore he was so borne?
A27428	And again, What is that which determines the Growth of all living Creatures?
A27428	And again, such a Crust could fall but once; for what Architect can an Atheist suppose, to rebuild a new Arch out of the ruins of the other?
A27428	And do the Atheists thus argue in common matters of Life?
A27428	And how could all the Stars of one Asterism agree and conspire together to constitute an Universal?
A27428	And how could these two Apostles have preached the Gospel to the Lystrians, if they did not use the common Language of the Country?
A27428	And let us examin it further by our Critical Rule: Are the present Revolutions in circular Orbs more beneficial, than the other would be?
A27428	And to what purpose did they cry out and speak to them, if the Hearers could not apprehend?
A27428	And what a numerous train of Absurdities do attend such an assertion?
A27428	And what relation or affinity is there between a minute Body and Cogitation, any more than the greatest?
A27428	And when they scoffingly demand, Why would this imaginary Omnipotence make such mean pieces of Workmanship?
A27428	And would not they have really had as much reason as our Atheists, to plead the power of the Temptation, and the propensity of Flesh and Blood?
A27428	And would not this be a fine bargain indeed?
A27428	Are Adultery and Fornication forbidden only by Moses and Christ?
A27428	Are not God''s ways equal, O ye Children of Destruction, and are not your ways unequal?
A27428	Are not envious and covetous, discontented and anxious minds tormenters to themselves?
A27428	Are such opposite motions both equally mechanical, when in both cases the Matter was under the same modification?
A27428	Are these Barbarians of man- eating Constitutions, that they so hanker after this inhumane Diet, which We can not imagin without horror?
A27428	As if the late Discoveries of the Celestial Bodies had not plainly detected the imposture of Astrology?
A27428	As if, because they are supposed to be Rational, they must needs be concluded to be Men?
A27428	But how came it to be so moved?
A27428	But how came it to pass at the beginning, that the Earth moved in its present Orb?
A27428	But how came the Sun to be Luminous?
A27428	But how could Particles so widely dispersed combine into that closeness of Texture?
A27428	But how little can any Motion, either circular or other, contribute to the production of Thought?
A27428	But it will be asked, why then were the Apostles so slow and backward in reclaiming them?
A27428	But shall the Axis rather observe no constant inclination to any thing, but vary and waver at uncertain times and places?
A27428	But shall this Motion be as much retarded, and the Seasons lengthen''d in the same proportion?
A27428	But then what horrid darkness and desolation must have reign''d in the World?
A27428	But then what security hath he made for the Preservation of Humane Race from the Jaws of ravenous Beasts?
A27428	But then why did they not continue their descent, till they were contiguous to the Sun; whither both Mutual Attraction and Impetus carried them?
A27428	But we answer; First, in the words of St. Paul: Nay, but, O Man, who art thou, that repliest against God?
A27428	But what a forlorn destitute Creature is the Atheist in Distress?
A27428	But what need there many words?
A27428	But with the leave of these Fortune- tellers, did the Stars do this feat once only, which gave beginning to Humane Race?
A27428	But would we rather part with the Parallelism?
A27428	Can any Credulity be comparable to this?
A27428	Did the Blood first exist, antecedent to the formation of the Heart?
A27428	Do not Contentiousness and Cruelty and Study of Revenge seldom fail of Retaliation?
A27428	Do not Pride and Arrogance infallibly meet with Contempt?
A27428	For can it be credible to any rational person, that St. Mark could have that meaning?
A27428	For do not the Nile, and the Niger, and the Ganges, and the Menam, make yearly Inundations in our days, as they have formerly done?
A27428	For every Mountain must have some determinate figure, and why then not a Humane one, as possibly as another?
A27428	For if All have not such a power, what is it that could make that difference between Bodies of the same sort?
A27428	For if it were so; what monstrous absurdities would follow?
A27428	For is not the whole Substance of all Vegetables mere modified Water?
A27428	For since we have shewn, that there is an Incorporeal Substance within us: whence did that proceed, and how came it into Being?
A27428	For to a man that places all his Happiness in the Indolency and Pleasure of Body, what can be more terrible than Pain or a Fit of Sickness?
A27428	For what is Man?
A27428	For where can we put a stop to the Efficacy of the Almighty?
A27428	Hath he an Idea, or Notion, or Discovery of any more?
A27428	Have we then any capacity to judge and distinguish, what is the effect of Chance, and what is made by Art and Wisdom?
A27428	How could we sustain the pressure of our very Cloaths in such a condition; much less carry burthens and provide for conveniences of Life?
A27428	How impudent then are the Atheists, that traduce the easie and gracious Conditions of the Gospel, as Unreasonable and Tyrannical Impositions?
A27428	How many thousand years might expire, before those solitary Vessels should happen to strike one against the other?
A27428	How then can that Motion be the efficient of Thought, which is evidently the Effect and the Product of it?
A27428	How then can the Atheist reflect on his own Hypothesis without extreme sorrow and dejection of Spirit?
A27428	If any one shall think with himself, How then can any Animal at all live in Mercury and Saturn in such intense degrees of Heat and Cold?
A27428	If frequently, why is not this Rule deliver''d in Ptolemee and Albumazar?
A27428	If it was necessary, how then could that Necessity ever beget Liberty?
A27428	If once only at the beginning, then how came it to be discover''d?
A27428	If the Earth in its first constitution had been left to it self, what horrid deformity and desolation had for ever overspread its face?
A27428	If the Stars be no Deities, Astrology is groundless: and if the Stars be Deities, why is the Astrologer an Atheist?
A27428	If then the Atheist can have no Imagination of more Senses than five, why doth he suppose that a Body is capable of more?
A27428	Is a Crown of Righteousness, a Crown of Life, to be surrendred with laughter?
A27428	Is a small drop of Rain any wiser than the Ocean?
A27428	Is it not now utterly incredible, that our two Vessels, placed there Antipodes to each other, should ever happen to concur?
A27428	Is not the same thing practised in other parts of that Continent?
A27428	Is the Sea ever likely to be evaporated by the Sun, or to be emptied with Buckets?
A27428	Must the Heart then have been formed and constituted, before the Blood was in being?
A27428	Nay though we should concede an Eternity to Matter; yet why must Motion be coaeval with it?
A27428	Nay we appeal to the sentence of Mankind; If a Land of Hills and Valleys has not more Pleasure too and Beauty than an uniform Flat?
A27428	Now how is it possible that these things should be effected by any Material and Mechanical Agent?
A27428	Now what are the mighty Promises of Atheism in competition with these?
A27428	Now what more easily refuted, than that old vulgar Assertion of an universal Drought and Exsiccation of the Earth?
A27428	Now which of these is the Copy, and which the Original?
A27428	Now who- ever talked at that rate?
A27428	Now why is the Axis of the Earth in this particular posture, rather than any other?
A27428	Or if the force of it was spent, and did not wheel about and return; what mechanical cause then shall we assign for the Veins?
A27428	Or if we suppose a Bound and Ne plus ultra to be mechanically fixed: but then why so great a variety in the Bulk of the several Kinds?
A27428	Or were each formed in the same Orbs, in which they now move?
A27428	Quis enim Philosophum sacrificare compellit?
A27428	So likewise if our Sense of Hearing were exalted proportionably to the former, what a miserable condition would Mankind be in?
A27428	The Iews therefore strove among themselves, saying, How can this man give us his Flesh to eat?
A27428	The ground of the conjecture is the 18th verse of this Chapter, where some said, What will this Babler say?
A27428	There''s a very remarkable passage in Tertullian''s Apology, Who forces a Philosopher to sacrifice,& c.?
A27428	Thirdly, Let us imagine the whole Terraqueous Globe with its Atmosphere about it; What is there here, that can naturally effect an Universal Deluge?
A27428	Was it mere Chance then, or Divine Counsel and Choice, that constituted the Earth in its present Situation?
A27428	Was it nearer to the Sun, than the present distances are?
A27428	Was it not so in Europe of old, and is it not now so in Africa?
A27428	Were the Fables taken from the Influences, or the Influences from the Fables?
A27428	Were the Membranes so thick and tough, that the Foetus must stay there, till he had teeth to eat through them, as young Maggots do through a Gall?
A27428	Were the Virtues of the Stars disposed in that order and rank, on purpose only to make a pretty Diagram upon Paper?
A27428	What Affairs, that most require it, could be transacted with secrecy?
A27428	What Climate will he cherish them in, that they be not inevitably destroyed by Moisture or Cold?
A27428	What Government can be imagin''d without Judicial Proceedings?
A27428	What Natural Cause can overcome Nature it self?
A27428	What a delightfull and ravishing Hypothesis of Religion is this?
A27428	What a warm and vigorous influence does a Religious Heart feel from a firm expectation of these Glories?
A27428	What could be the reason of this general dissent from the notion of the Resurrection, since almost all of them believed the Immortality of the Soul?
A27428	What did he talk of the Unknown God, and ignorantly worshipping?
A27428	What enticement, what pleasure is there in common profane Swearing?
A27428	What is it that holds and keeps them in fixed Stations and Intervals against an incessant and inherent Tendency to desert them?
A27428	What must we impute this to?
A27428	What principles of Mechanism are sufficient to explain it?
A27428	What sets a bound to their stature and dimensions?
A27428	What strength of Imagination can extend it self to embrace and comprehend such a prodigious Diversity?
A27428	What then is become of the privilege of that organical Motion of the Animal Spirits above any other?
A27428	What then, is Heaven it self, with its pleasures for evermore, to be parted with so unconcernedly?
A27428	What was it then that prescribed this particular Celerity to each Motion, this proportion and temperament between them both?
A27428	What whisper could be low enough, but many would over- hear it?
A27428	Where are the fragments of Petosiris and Necepso, that may countenance this Assertion?
A27428	Where is that aequability of Nine Months warmth to be found?
A27428	Which gives an answer to the second Question, Why created so lately?
A27428	Who were there then in the world, to observe the Births of those First Men, and calculate their Nativities, as they sprawl''d out of Ditches?
A27428	Why are the Masculine and Feminine, the Fiery and Airy, and Watry and Earthly Signs all placed at such regular distances?
A27428	Why do not all Animals continually increase in bigness during the whole space of their Lives, as it is reported of the Crocodile?
A27428	Why does not every single Star shed a separate influence; and have Aspects with other Stars of their own Constellation?
A27428	Why no more Aspects than diametrically opposite, and such as make aequilateral figures?
A27428	Why then doth the Atheist suspect that there may possibly be any more ways of Sensation than what we have already?
A27428	Will he say, that when once he is dead, this Desire will be nothing; and that He that is not, can not lament his Annihilation?
A27428	Will they say that these Idea''s are performed by the Brain?
A27428	Would He have been so pleased and delighted with the conviction?
A27428	Would they have us bring more Witnesses, than the All of the World?
A27428	and consequently of all Animals too; all which either feed upon Vegetables or prey upon one another?
A27428	and what can be answer''d to the Query of St. Chrysostom?
A27428	and what methods of Judicature without a Religious Oath?
A27428	and whither could we retire from perpetual humming and buzzing?
A27428	and will they not stand to the grand Verdict and Determination of the Universe?
A27428	did it happen by Chance, or proceed from Design?
A27428	is an exceeding and eternal weight of Glory too light in the balance against the hopeless death of the Atheist, and utter extinction?
A27428	or at least vastly more ample and magnificent, than this narrow Cottage of a World?
A27428	or at least, many Millions of Ages ago before this short span of duration of five or six thousand Years?
A27428	or do not Heathen Law- givers punish such Enormities with Fines, or Imprisonment, with Exile or Death?
A27428	or do we grind inanimate Corn into living and rational Meal?
A27428	or have they frequently done so, and may do it again?
A27428	or how could they by those Sayings restrain the People from sacrificing; if what they said was not intelligible?
A27428	or rather, as he hath told us, would he not have gone down with sorrow and despair to the Grave?
A27428	or what can we assign for the Highest of all possible finite Perfections?
A27428	shall the thing formed say to him that formed it, Why hast thou made me thus?
A27428	that he should tax his Lord and Saviour, whom he knew to be God Almighty, with Deficiency of power?
A27428	this is a hard saying, who can hear it?
A27428	to the temperature of the Air, to the nature of the Soil, to the influence of the Stars?
A27428	what an indigent and impotent thing is his principal Creature Man?
A27428	what fuller evidence can our Adversaries require, since all the Classes of known Beings are summoned to appear?
A27428	why also such Constancy observed in that manifold Variety?
A27428	would he have so triumph''d in being overcome?
A27428	would not boundless Beneficence have communicated his divine Perfections in the most eminent degrees?
A39251	And Man could not without our consent, for who gave any man that Right over his Fellows?
A39251	And are we not in the condition we should be in, when we are as it hath pleased GOD to dispose of us?
A39251	And by what, but by the things that are made?
A39251	And can we then any longer think, that these things are not most worthy of GOD to make known unto men?
A39251	And can we think it unbecoming GOD to acquaint us with this?
A39251	And could things be wisely contrived, without a Wise Contriver?
A39251	And doth he not meet with as many, and as unconquerable difficulties in the denying of a GOD?
A39251	And hath not he, whose own are all things, a right to distribute them as he pleaseth?
A39251	And how are they all fitted for their several Elements; Fishes with fins to swim, Birds with wings to fly, and other things with feet to walk?
A39251	And how can we conceive, that He, who is in himself Invisible, should make this manifest unto us, but by some or all of these ways?
A39251	And how conveniently are they all set, and placed, and united together for their several uses?
A39251	And how much less than that is man in the hand of GOD?
A39251	And how was it manifest in them?
A39251	And if it exceeds the wisdom of Men, how much more doth it exceed the Power of all other things which want VVisdom?
A39251	And is it not fit he should place his own Goods in his own House, where, and how, he pleaseth?
A39251	And is it not of GOD''s chusing for us?
A39251	And is it not of his free and undeserved Gift, that any thing is ours?
A39251	And is not this a demonstration, that these mens Prophecies were GOD''s own Word?
A39251	And may he not use his own as he will?
A39251	And now if after all this, we find that these mens writings are such, as have all the Characters of Divine Truth, what more can we desire?
A39251	And now where''s the hurt of dying for GOD, even tho there were none?
A39251	And shall such a thing as man be proud?
A39251	And should it be once embraced generally by others, what would become of him and all the world?
A39251	And suppose the Atheist were in the right, what good could his opinion do him?
A39251	And what better Reasons can we have to believe any of these things, than such as we have to believe that these men were, and wrote these Books?
A39251	And what can this be imputed to, but to the light and power of Divine Truth?
A39251	And what has he now hit upon?
A39251	And what should hinder these men to have sufficient knowledg of what they write?
A39251	And what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
A39251	And whence had they it?
A39251	And which way had he done so, but by his Works?
A39251	And who but GOD alone, who governs and disposeth of all things according to his own Eternal Decree and Council, could make them so knowing?
A39251	And who but GOD, can we think, hath set a bound that they may not pass over, that they turn not again to cover the earth?
A39251	And who could ever have made us know these things, but GOD?
A39251	And who is that, but God?
A39251	And why is it thus, but that the Soul is fled?
A39251	And why must GOD, who hath given him his Will in writing, sufficiently attested, appear as he pleaseth, to confirm it anew unto him?
A39251	And why so?
A39251	And would men any longer bear so uneasie a yoke, whenever they could find out any way to break or shake it off?
A39251	And would not every one be as free as he could make himself, and strive to have his own will, rather than to be subject to another''s?
A39251	And would not every one catch that could, yea and kill too, or do any thing else he could, that he might catch?
A39251	And would not this striving for the Mastery, and scrambling who should get most, bring all things to confusion?
A39251	And would they not have done it, if they could?
A39251	And yet what are all these to the Wonders of our Souls?
A39251	Are we not his?
A39251	Believe we not that we have had Kings of this Realm in former days, and that we have now Laws which they enacted?
A39251	But after all this, what does that which the Atheist saith, amount to?
A39251	But how many of us unsay it again in our unchristian and ungodly Conversation?
A39251	But suppose it were, I hope it may be fit to ask him again, Is he in good earnest, and would he indeed have us to belive it for a truth?
A39251	But what fool is he that saith this?
A39251	Can any one but a Fool believe this?
A39251	Can man seem any thing in his own eyes, when he thinks upon GOD?
A39251	Can the Atheist give any rational account how this world could be as it is, or how he himself came to be what he is, if there be no GOD?
A39251	Could any thing but mere force and violence bring or keep men under Government?
A39251	Could they hope that the mighty Princes, and the great Scholars and Wise- men of the World could be deluded by them?
A39251	Could things in the world have been contrived wiselier or more fitly, to all ends and purposes, than they are?
A39251	Could we be better directed how to Honour GOD, or to do good to our selves?
A39251	Could we be better instructed in the Knowledge of either GOD or our selves?
A39251	Could we desire a fairer or more satisfactory account of things not otherwise knowable, and yet fit to be known by us?
A39251	Could we have had any greater Encouragements to Goodness, or any greater Discouragements to live wickedly?
A39251	Did Stones and Timber, and all other materials, ever jump by Chance, into a stately House?
A39251	Did he then spring as a Plant out of the Earth?''
A39251	Do evil doers, and such as we think deserve worst at the hands of GOD, flourish and prosper; What''s that to us?
A39251	Do not we believe that Cicero, Demosthenes, Homer and Virgil, once were, and that we have their Books?
A39251	Do we suffer evil things?
A39251	Doth he know what the word[ GOD] signifies?
A39251	Doth he who saith this, understand what he saith?
A39251	For how can we be safer, or happier, than to be under the Government and Protection of infinite Power, Wisdom, and Goodness?
A39251	For if there be no GOD, who made us to differ from one another, Who made him our superior, or us inferior to him?
A39251	For what use is a House, but for that of the Inhabitants?
A39251	Fourthly, What end had this Imaginary man, which the Atheist talks of, in putting this Opinion of a GOD, into mens heads?
A39251	From blind chance?
A39251	Had they a beginning, or had they none?
A39251	Had they such hope, or had they not?
A39251	Had they such hope?
A39251	Had we not been at an utter loss, and in a lamentable confusion about these things, had they not been thus revealed to us?
A39251	Hath GOD given others any thing that was ours?
A39251	Hath man Understanding and Reason for no use?
A39251	Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
A39251	Have not I the LORD?
A39251	Have they then all this originally in and of themselves?
A39251	Have we not all that we have right to have, when we have what it pleaseth GOD to give us?
A39251	Have we not all, and more than is our due?
A39251	Have we not the faith to believe, that there were once such men as Cyrus, Darius, Alexander, or Iulius Caesar?
A39251	How aptly are all things furnished with Instruments of sense and motion, nourishment, generation and defence?
A39251	How are they seen in his Works?
A39251	How came it so to take root, and grow, and spread, as it hath undeniably done?
A39251	How can one be unmannerly to him, whose Discourse tends to no better end, than to corrupt all good Manners, and to banish Virtue from among men?
A39251	How easie now had it been for the Iews to have proved these men Lyars, had they been so?
A39251	How is it then, that they all so unanimously consent in this First Principle of Religion, That there is a GOD to be worshipped?
A39251	How little a portion is heard of him?
A39251	How many learned Volumes are filled with the vertues of them?
A39251	How many thousand sorts of Herbs, Shrubs, Trees and Flowers find we on the Earth?
A39251	How much less man that is a worm, and the son of man which is a worm?
A39251	How regular, even and constant are their motions, always finish''d exactly in the same space of time, and returning to the same points?
A39251	How then are they all agreed in this too, That there is a GOD, unless this be as obvious to Reason, as the other is to Sense?
A39251	How then should he have his beginning, but from GOD?
A39251	If he be not willing we should believe it, why doth he tempt us to believe it?
A39251	If he can, why hath he not, in so many Ages of the world, let men see that he can?
A39251	If he deny this, let us ask him, What is it that can make it unlawful for us to do any of these things?
A39251	If he had a beginning, whence had he it?
A39251	If he say, He would believe there is a GOD, because of his WORD, if he were sure that it is GOD''s Word; I ask, What he means by saying so?
A39251	If he say,''t is fit to believe it, merely because''t is a truth; We must needs ask again, How doth he know''t is a truth?
A39251	If he would have us to believe there is no GOD,''t is not unreasonable to ask him, Why would he have us to believe it?
A39251	If he would indeed have us believe it, would he not also have us behave our selves as men of that belief?
A39251	If it be true, that there is no GOD, to whom all are bound to submit, what Law can any one think himself bound to obey, but his own Will?
A39251	If it will do neither any good, Why should he persuade us, or we be persuaded to an unprofitable thing?
A39251	If not, to what purpose are we to believe it?
A39251	If there was any first man, as no man can conceive but there was; had he a beginning?
A39251	If this be his meaning, then I ask him, What is wanting to it to make it appear worthy of GOD, and not to be a Forgery of man?
A39251	If, I say, Men are Rational Creatures; will any think it a sufficient confutation of this, that he can shew me now and then a natural Fool?
A39251	If, I say, The generality of Mankind have Eyes and Sight, is it reasonable to say, it is not true, because an odd man here or there is born blind?
A39251	In what a confounded state had we been, and what very Beasts must we have lived and died, without some knowledge of these things?
A39251	Is it reason to believe one upon his word, that knows not that to be true which he teacheth?
A39251	Is it reasonable then to leave the safe way we are already in, that we may follow him into another, wherein he can not promise us any safety at all?
A39251	Is it this, That he would believe there is a GOD, because of his Word, were he first sure that there is a GOD whose Word it may be?
A39251	Is it this, in the last place, That such an one shall be disappointed in his Hope?
A39251	Is it wisdom to follow a Guide, who confesseth himself to be blind?
A39251	Is not our Condition, whatever it be, better than we deserve?
A39251	Is our present Condition scanty, uneasy, unpleasant, unsuitable to our minds?
A39251	Is this the hurt it doth us, That it keeps us from using that liberty which were there no GOD, and we believ''d it, we might freelyuse?
A39251	Is this the hurt it doth, that it binds us to die, rather than any way to dishonour GOD; which we need not do, were there no GOD?
A39251	LORD, what is man, that thou takest knowledg of him?
A39251	Might not any one challenge as much Right to every thing that lay within his reach, as any other whatsoever?
A39251	Nay, can any one live in the World, and not see enough every where to teach him this first and fundamental Truth?
A39251	Nay, what hurt would it not do both him and all the world, were it generally received?
A39251	No instrument could hurt us, if he did not permit it; and may he not permit what he will to be done to his own?
A39251	Nor yet that we had Grandfathers, and Great- Grandfathers, and Inheritances derived from them?
A39251	Now what can any one desire more than this to satisfy him, That there were such men, and that they wrote these Books?
A39251	Now what can follow hence, but, That GOD giveth it a body, as it hath pleased him, and to every seed his own body?
A39251	Or how can we imagine, that the Instruments of any of these Senses, could have been wiselier framed and placed?
A39251	Or is there some Almighty, most VVise, and good Being over them; which at first made, and put them into this order, and still upholds them in it?
A39251	Or the son of man, that thou makest account of him?
A39251	Or why should he not suffer Satan to blind their Minds, that they may never again be able to see that Light which they can not love?
A39251	Or, Is it unsafe to do otherwise?
A39251	Or, What good will it do either him or us?
A39251	Shall the clay say to him that fashioneth it, what makest thou?
A39251	Shall the thing formed, say unto him that formed it, Why hast thou made me thus?
A39251	So that the people hearing Christ, were astonish''d, saying, Whence hath this man these things?
A39251	That other Religions prevail, what wonder is it?
A39251	Then he must say he was eternal, and had eternally his being, and all his powers, in, and of himself; and if so, how came he to die, and be no more?
A39251	There is danger in it; and what reason is there to do what we know''t is dangerous to do, till we see what good may come of it?
A39251	Think well of it, What is it within us, that thinks, and considers, and reasons, and discourseth about all things without words or noise?
A39251	To what purpose can it be tobelieve that there is a GOD?
A39251	Understand ye brutish among the people, and ye fools, when will ye be wise?
A39251	What a vast Round do we there see encompassing this world of Creatures?
A39251	What abundance of various Living Creatures breed daily, and feed in the Earth and Water, and fly in the open Air?
A39251	What are we, that we should concern our selves any farther with GOD''s Doings, whatever they be, than to admire his Wisdom in them?
A39251	What can we do, either against him, or without him, without whom we can not one moment continue in being?
A39251	What evidence then would a Man have to assure him that there is a GOD?
A39251	What have we to do to murmur at GOD''s disposing of his own?
A39251	What incivility can it be, to seem rude to him, who is so rude to the whole World, as in effect to call all men Fools but himself?
A39251	What is it else, that he can make much of this opinion for, but only that he thinks himself at liberty to do as he lists?
A39251	What is the clay in the hand of the Potter, who can do with it what he will?
A39251	What one Sense of Seeing, Hearing, Tasting, Smelling, and Touching, could we be content to want?
A39251	What one part about them, or within them, is superfluous or useless, or could be well spared?
A39251	What reason can be given, why GOD should afford them any longer eyes to see withal, who above all things can not endure to see him?
A39251	What should restrain men from doing any thing they can for their own advantage?
A39251	What use can we think the World serves for, but for the use of those living Creatures which are in it, and more especially of Man?
A39251	What''s Light and Beauty to a man that always winks?
A39251	When he persuades us to believe there is no GOD, it can not but be very fit to ask again, Is it safe so to do?
A39251	When he tells us there is no GOD, and would have us believe it: before we do so, he can not think it unreasonable we should ask him, How he knows it?
A39251	Whence now comes all this?
A39251	Who can conclude less, than that the hand of GOD is in all this?
A39251	Who hath told it from that time?
A39251	Who is Lord over us?
A39251	Who then will say, that the belief of a GOD can be hurtful, when''t is only the want of it whence all such hurts arise?
A39251	Why have not all the Mighty Powers on Earth, bending their whole force against it, been able to suppress and stifle it?
A39251	Why have so few receiv''d any satisfaction from what he hath said to that purpose?
A39251	Why should GOD have such hard measure from him, above all others?
A39251	Why should he not depart out of sight, when he is but an eye- sore to them?
A39251	Why should he not leave all those to the Tyranny of their own Lusts, who desire not to have him reign over them?
A39251	Why should we not, if it seem good unto GOD?
A39251	Why should we thinkHe will bless us according to our desire, if we be not careful to serve and honour him according to his Will?
A39251	Why?
A39251	Why?
A39251	Will any say, he had no beginning?
A39251	Will any think it reasonable to say, That there was no first man?
A39251	Will he not believe he hath his Father''s Will and Testament, unless his Father himself, whenever he requires it, come from the dead to tell him so?
A39251	Would he not( as that Child did before Eli better instructed him), think it the voice of some other, or account of it but as a Dream or a Fancy?
A39251	Would not every one endeavour to make himself Master of as much, and as many as he could?
A39251	Would we not, I say, laugh at this as the answer of a Fool?
A39251	Yea, how can one be uncivil to that man, who declares himself the common Enemy of Mankind, and of all Civil Society and Government?
A39251	Yea, what is that, without which we are no longer men?
A39251	Yet, alas, how far doth such a Work as that exceed the wisdom of Men?
A39251	or had he no beginning?
A39251	or needless for us to know it?
A39251	or thinks there is no Voice, because he can not see, touch, or tast it, tho''he Hears it?
A39251	they contemn GOD?
A39251	what can not he do with us, who with a word made all things of nothing?
A39251	what great Power and VVisdom is it that doth in all things display it self?
A32308	A Queen?
A32308	A happy shoare indeed; oh see, behold, Are yonder not the hils where men dig gold?
A32308	ALas, alas, the soule that sinsmust die, So Scriptures tell me, can the Scriptures lie?
A32308	Abused patience thus for ever strive?
A32308	Adam, Adam, why fogot''st thou this When thou for ever might''st have liv''d in blisse?
A32308	Admit no maker but ingendring power, As earth brings forth the herb, the herb the flower?
A32308	Affections can you here not feed desire, And with contentment to the heart retire?
A32308	Alas poore Dives heaven hath now deni''d thee, The world which was thy joy, doth now deride thee, Vnhappy Dives, how art thou undone?
A32308	Alas, this can not conscience free from care: I have a load of actuall sin to beare; What though I once were drest in cleane attire?
A32308	And Parents never- resting care so much?
A32308	And can I stop my eare then to his voice, Where at the heav''ns inhabitants rejoyce?
A32308	And can no law no bridle hold our jawes?
A32308	And can not that same power of thee be thought A God?
A32308	And count it sweetest liberty off all?
A32308	And hell sufficient for the soules reward?
A32308	And how againe, will thy delights increase When as the soule returns to thee in peace?
A32308	And how could I forbeare such showers, to see The world in robes, and none but rags for me?
A32308	And in the body deeply ravish''d be Thus from that prison set for ever free?
A32308	And make us, who will here not hear thy call, Cry out unto thee in the boyling Whale?
A32308	And these the Angels, or the Saints most dear Which I should honour, if not worship here?
A32308	And will not without violence be freed?
A32308	And yet thy kindnesse most of all exceeds, How could''st thou else so full of pitty be To children so undutifull as we?
A32308	Are Edens pleasures greater, or so much?
A32308	Are all good duties in the doing sweet?
A32308	Are all my gentle admonitions vaine?
A32308	Are all those neere relations now exil''d, Betweene the tender parent and the child?
A32308	Are then our conscience, through our sins unquiet?
A32308	Are there no other signs of faith appear?
A32308	Art thou in honour and becom''st a beast, O like the beast that perisheth at least?
A32308	As though black fate envy''d my happy dayes?
A32308	BUt must sin dye, and by degrees surcease Where faith doth live, as faith doth force increase?
A32308	BUt why art thou thus cast down, oh my soule?
A32308	BUt wretched I, what can I doe herein?
A32308	BVt in what nature, if you aske of me Can Christ, that new man, in us dwelling be?
A32308	But be it so, what can be granted thence?
A32308	But can a child of mine thus blinded keep?
A32308	But can a childes forgetfullnesse be such?
A32308	But can sin wound thus, hath it such a dart, Yea wound thus deeply, pricking at the heart?
A32308	But can the bones consumed into dust Restored be?
A32308	But canst thou into natures secrets pry, And canst not view a Deitie there by?
A32308	But dust and ashes dar''st thou make a tush Which makes both Angels, and the heav''ns to blush?
A32308	But gracious God, to most ungracious we Thus good in a most infinite degree, Do''st thou not dinde us to thy beck herein?
A32308	But how can we thy mysteries discusse Whose wayes are so past finding out by us?
A32308	But in thy conscience were not such a spark Why shouldst thou be so fearfull in the darke?
A32308	But man hath sin''d, can God then satisfie?
A32308	But oh, how watchfull is our Fathers eye To make a vertue of necessitie?
A32308	But sensles man, or rather savage beast, Canst thou thus at the God- head make a jeast?
A32308	But shall we then take pleasure in this thrall?
A32308	But silly man shall such a hatefull foe Rob thee of God, prevaile upon thee so?
A32308	But silly man, or monster of that name, In mind a monster, though a man in frame, Resolve this question, if thy wisdome can, Is there no God?
A32308	But sweet contentments, is it so indeed?
A32308	But thou whom night doth thus belet at noon What say''st thou to the Sun, the Stars, the Moon, And Heavens above?
A32308	But what conditions doth he then enjoyne For purchasing a Kingdome so divine?
A32308	But what conditions doth he then require For saving mankinde from eternall fire?
A32308	But what still frowne you?
A32308	But when this promise should become fulfil''d Lord what a harvest must this seed then yeeld?
A32308	But wherefore should I thus restraine my will?
A32308	But why doe we so low polluted ly ▪ And can derive a pedigret so high?
A32308	But why should I these troubled Seas propound, I sayling in whose surges must be drownd?
A32308	But you faire faces, natures choycesti art, Whose tender beauties shew a gentle heart, Can you prove cruell?
A32308	COnscience, oh conscience how comes this to passe?
A32308	Can a meer colour, and of all most fading, Be in thy bosome most of all perswading?
A32308	Can all the worth, can in the world appear, Make us set light a Fathers love so dear?
A32308	Can any childe those pearly drops despise Who sees the tears stand in his fathers eyes?
A32308	Can fading beauty, like a bait, intice Thee from thy Father, and all good advice?
A32308	Can he that heav''n awaking trumpet sound?
A32308	Can our beleife most glorifie thy name?
A32308	Can sparks from such a quenched coale revive?
A32308	Can such a sun- shine be obscur''d so soone, Shall night incroch upon my day at noone?
A32308	Can then the greatnesse of mans sinning let When God himselfe hath undertooke the debt?
A32308	Can we account a Fathers kindnes slight Who doth thus tender- fatherly invite?
A32308	Can we be merry when thou art so sad?
A32308	Can we be most degenerate of all?
A32308	Can you thus leave me, will you gull me so?
A32308	Can, can a Father seeing in this kinde Have children which are altogether blinde?
A32308	Canst thou be wounded, and yet arm''d in brasse?
A32308	Canst thou grosse Sadduce thus seduced be ▪ Be yet thus blinded, yet hast eyes to see?
A32308	Canst thou lament, when we in mirth are mad?
A32308	Canst thou not row then in this calmed ocean?
A32308	Canst thou suppose the brickle vessell made As skilfull as its maker in his trade?
A32308	Cheer then my thoughts, and usher in content, What gives more courage then a free consent?
A32308	Come earthly comforts, come revive my heart, What have you lost your vertue, or your skill Which wo nt to cure me?
A32308	Come thou blessed, enter thou my rest?
A32308	DEceitfull world, deciphering thy state Who can but erre?
A32308	DEluded child, of judement thus depriv''d, And duty voyd, where art thou now arriv''d?
A32308	DEluded infant wilt thou be thus cheated?
A32308	DIsquieted, yea discourag''d Father; what All duty, yea humanity forgot?
A32308	DIstressed soule, my miseries indeed Are out of measure, yet must more exceed ▪ Distressed soule, what punished by art?
A32308	Dar''st thou deny that Deitie which here Doth in such perfect characters appeare?
A32308	Dear faith, how deep are thy foundations laid?
A32308	Defil''d, indeed, we must be so reputed, How can we chuse who joyne with the polluted?
A32308	Disquieted bones why rest you not as rotten?
A32308	Divinest thoughts, may you thereon incroach?
A32308	Doe you betray me, will you fail at need?
A32308	Dost thou suppose it is no griefe to me Thus of a Son to disregarded be?
A32308	Dost thou thus draw us with thy cords of love, Who might''st most justly with a rod reprove?
A32308	Dost thou, who seem''d so sure, begin to reele, Wilt thou in thy displeasure, turne thy wheele?
A32308	Doth prayer in secret give the soule delight?
A32308	EArth stand amazed, stand amaz''d and move, And be you heav''ns astonished above; A man, and yet no maker?
A32308	Earth may bring forth, but not create, fond head, Can that give life which in it selfe is dead?
A32308	Easie, indeed, what can more easie be Then to beleeve that Christ hath set us free?
A32308	FAint heart, what fail''st?
A32308	Faith is in Christ, and Christ in faith, why then Disdaine we faith, adore the works of men?
A32308	Father, but canst thou thus be pleas''d with me, Who have thus sin''d both against heav''n, and thee?
A32308	For me?
A32308	HArk, hark again, what voyce is this I heare, Is this which makes such musick in my eare?
A32308	Have I prefer''d you above heav''n, oh vaine, And will you now require me with disdaine?
A32308	He which, indeed, was dead and bury''d deep In grave- like grosse security asleep: Hath that lost child the name of Father found?
A32308	Here who but Dives had the cap and knee?
A32308	Here who came forth with greater pompe then he?
A32308	How can I labour, I am dead in sin, Can dead men work?
A32308	How can the Scriptures here be reconcil''d, Can we both save the parent, and the childs?
A32308	How canst thou view these when thou dost in spleen Reject the glasse where these are to be seen?
A32308	How eager shall the divels then be on thee?
A32308	How full of wonder finde we all thy deeds?
A32308	How gastly shall the damned gaze upon thee?
A32308	How highly there shall heavenly Angels place thee?
A32308	How justly might''st thou in our straying leave us?
A32308	How justly then shall Jesus wear the crown, He having put all adversaries down?
A32308	How like a most condemned wretch?
A32308	How like a prisoner in a chaine at last Shall I stand forth to heare my sentence past?
A32308	How lowd in heav''n shall I his prayses sing, There grac''d to wait upon so great a King?
A32308	How out of measure can they yet be more?
A32308	How pleasing there shall God the Father take thee?
A32308	How shall I here be fully satisfi''d, Where pleasant streames of endlesse pleasure glide?
A32308	How shall I then, who once was most debas''d, Be, with much glory, on the right hand plac''d?
A32308	How shall I thence ascend up far above When my Redeemer shall his Court remove?
A32308	How shall my late dry scattered bones up stand, When thou thus bringst a pardon in thy hand?
A32308	How shall my soule and body both affrighted, Then curse the howr they were again united?
A32308	How shall the Divels then with fury driven Seaze me for hell, thus sentenc''d out of heav''n?
A32308	How shall their blessing then increase my curse?
A32308	How sweetly there shall fellow Saints imbrace thee?
A32308	How swimst thou in a sea of joyes secure?
A32308	How welcome there shall Christ thy Saviour make thee?
A32308	How will those Angells and those Saints abhor me Which I abus''d, once seeking to doe for me?
A32308	How will those divells which I once obey''d, Then cry my wages shall be duly paid?
A32308	I am fraile, I feare I shall in this condition fail; My conscience tells me I am still ingag''d, How shall my conscience be herein aflwag''d?
A32308	I am in hell, the body yet seems free, Did I pollute the body, or that me?
A32308	If there be none, why should I now begin To make a doubt where none before hath bin?
A32308	Incroach?
A32308	Is faith Gods gift?
A32308	Is heav''nly ● ire so hidden in thy flint?
A32308	Is here not heaven?
A32308	Is then beleeving in our Saviour dying?
A32308	Is there such danger, and I see no snare?
A32308	Is there such marble in our bosomes heel''d As must be hamer''d, or it will not yeeld?
A32308	Is there, think''st thou, no divell, and no hell?
A32308	Kind Father canst thou thus keepe natures lawes?
A32308	LOrd what is man may well be ask''d of thee, None but thine eye can that exactly see?
A32308	Late smiling fate beginst thou now to frown, As if thou didst intend to throw me down?
A32308	Long have I long''d for this thy safe return, Whereat my bowells of compassion yern, Why shak''st thou then, why blushest being poore?
A32308	Look''st thou for nothing from the sons of men?
A32308	Lord how did man then in thy sight appear?
A32308	Lord what a heavy, hidious change was here?
A32308	Lord what a large and wondrous preparation Was this which was the spacious worlds creation?
A32308	Lord what is man that thou art so mindfull of him?
A32308	Lord with what patience couldst thou then abide To see the divell so in triumph ride?
A32308	Lord, what a heav''nly harmony was here When all these strings were thus in tune, and cleere?
A32308	Lord, what is man now better then before, That thou hast heap''d such mercies up in store?
A32308	Lord, what is man then?
A32308	Lost we so much, inheriting of sin, That by that gaine we lost our selves therein?
A32308	MIsguided mankinde, whither have we gone To set up merit in our makers Throne?
A32308	MOst blessed I, what joyes have I in store?
A32308	MOst gentle Father, tender hearted God, What mother like thee could forbear the rod?
A32308	MOst happy Lazarus, how art thou renown''d: How are thy sad and patient sufferings crown''d With ample, yea within 〈 ◊ 〉 victories?
A32308	MOst loving Father, dost thou thus perswade Poore dust and ashes which thy hands have made?
A32308	MY Son, my Son, who art to me so neer, And whom I tender as a child most dear, What worme is crept into thy troubled head?
A32308	MY restles thoughts what move you thus to rome?
A32308	Man then was made, made not himselfe to live, How can he then have any life to give?
A32308	Most desperat wretch, to whom shall I betake me?
A32308	Most gratious Father, but most graceles we, Shall such a Father without honour be?
A32308	Most gratious God, what Lord is like to thee, Whose Laws give life, and whose commands make free?
A32308	Most happy change I how is my chance amended?
A32308	Most pretious fruits, may I presume to touch?
A32308	Most pretious jewels, what rare prize is here?
A32308	My Son hath now no thought at all of me, He quite forgets how tender Parents be?
A32308	My senses can you not suck hony here?
A32308	My teares too fruitlesse, will no meanes restraine, But yet unmoved, but rebellious still?
A32308	My tender son wilt thou not be intreated?
A32308	My thoughts what thinke you of these streames so cleere?
A32308	NOw happy?
A32308	Nay what man living failes not in this kinde?
A32308	Nay with what courage shall I then appear, What joy, when my redemption draweth near?
A32308	Now whither will he in his cockle boat?
A32308	OH blessed Saviour what couldst thou do more, Who to inrich us mad''st thy selfe as poore?
A32308	OH blessed faith, art thou with God so great, Doth he esteeme thee at so dear a rate?
A32308	OH blinded reason, and corrupted stain Of once pure nature, now exceeding, vain: Can we rest captive in this base subjection?
A32308	OH foolish children, why are we thus idle?
A32308	OH gracious Father, can thy care be such?
A32308	OH what a cloud is this which doth appeare?
A32308	OH what an endles travell is our care When children borne, are yet againe to bear?
A32308	Of men?
A32308	Oh cruell weapon, can it thus indent Through brasse, through steel, yea through this adamant?
A32308	Oh froward mankind, shall we fooles then gr ● ● ● ● To pay so little, to receive so much?
A32308	Oh gracelesse children can we erre so much?
A32308	Oh heavy yoak intolerable weight; Are these the chaines so gilded by deceit?
A32308	Oh ignorant children, and most apt to fall, How earnest is our carefull Fathers call?
A32308	Oh most perverse I shall I with favour yet Remember him who doth me thus forget?
A32308	Oh tell me truly, doe you but beguile?
A32308	Oh then how silly, sensles I may say, Are we; if we from such a Father stray?
A32308	Oh what a burden doth a Father beare?
A32308	Oh what is this condition?
A32308	Oh wretched creature I how shall I do then?
A32308	Oh, how have I offended thee my son?
A32308	Oh, then what comfort can remaine for me, How scapes my soule, my sinfull soule then free?
A32308	Or Lord what pity in thy bowels boyl''d To see poore Adam so for ever foyl''d?
A32308	Or by what serpent art become misled?
A32308	Or how come we unto our selves so blinde That in our selves, our selves we can not finde?
A32308	Or in the same such Adamant indeed, As can not be dissolved till we bleed?
A32308	Or is his death made our death by applying?
A32308	Or of accounts, who hast no debts to pay?
A32308	Or ought detaine us, that shall labour for it, From such a Father?
A32308	Or over- boord with stray Jonah heave us?
A32308	Or pryes so far into anothers breast To finde how his affections are at rest?
A32308	Or rather what most fatherly endeavour Have I left undone to protect thee ever?
A32308	Or shall I let him thus for ever sleep?
A32308	Or shall we prize his patrimony poore Who to bestow hath infinit in store?
A32308	Or why shouldst feare the Judges face to see When as the Judge shall thy redeemer be?
A32308	Or wilt thou be best pleased in the same?
A32308	Or yet more fond, shall we our selves defile Because our nurse will wash away the soile?
A32308	Or, worst of all, for sake our loving guide Our God, because we finde him slow to chide?
A32308	Poore Dives now is desperate indeed, His roaring conscience makes his soule to bleed, The fiends, againe, do rage the faster, why?
A32308	Prints of eternity upon thy soule Are stamp''d by heav''n: canst thou then slight that roule Which to thee reades eternity in print?
A32308	Reject an infant calling upon me That am his Father, no it can not be?
A32308	Revive thy spirits, pleasures here are free; Seest thou not how they flourish in this I le, As if they would intice thee with a smile?
A32308	Seed heavenly?
A32308	Shall God himself thus dignifie and grace it; And shalt thou dust and ashes then deface it?
A32308	Shall divels then unto the Scriptures bow, Confesse and feare them, and yet wilt not thou?
A32308	Shall hells black vapours so thy soule benight To put out of thee all celestiall light?
A32308	Shall we be won then with meer toyes, or worse, Out of the armes of such a tender nurse?
A32308	Shall we for ever thus bis patience urge?
A32308	Shall we forsake thee, who in love pursues?
A32308	Shall we make forset, all we have betray Because we will not a poore homage pay?
A32308	Shall we remaine as senslesse logs unmov''d, Returning nothing who are so belov''d?
A32308	Shall we then, desperate we, without remorse, Run headlong still in a rebellious course?
A32308	Shall we with scorne thy tender care abuse?
A32308	Sit''st thou in darknesse in this heav''nly Goshen?
A32308	Such a new creature as is Christ indeed?
A32308	THere, there my rod, begins my child to bleed?
A32308	THrice happy soule am I, what happy thrice?
A32308	THrice wretched, yea most wretched soule am I, Wretched?
A32308	The hypocrite doth all he does for shew: The man sincere doth no such trumpet blow: Doth sin in secret then the soule afright?
A32308	The world in pleasure, I in paine and griefe?
A32308	The world in plenty, I without reliefe?
A32308	Then from the sad sepulchre of anoy, How shall I but lift up my head with joy?
A32308	Then if such lofty cedars may be shaken, How may the shrubs be in that nature taken?
A32308	Then in what glory shall those Saints appeare At whom, proud asse, I once did slout and jeere?
A32308	Then of what knowledge is he like to speed, Of what man is, by taking up that leed?
A32308	Then which way shall we those same Scriptures read Christ is ascended into heaven: again The heavens must hold him, yet must him contain?
A32308	Then why are we so in our hearing gul''d With the fond false enchantments of the world?
A32308	There was a time, but now that time is lost, Wherein thou might''st have got thy reckoning crost: How wilt thou answer to the Judge of heaven?
A32308	Thinkst thou by power then of imperfect nature To take a perfect view of thy Creator?
A32308	Thou art a peece but of the Potters clay, What can the peece unto the Potter say?
A32308	Thou art our Head, and we thy members be, Thou art condemned, how can we be free?
A32308	Thou mad''st not then thy selfe, nor yet thy Son, Who did that work then which thou see''st is done?
A32308	Thou, who wert lost, and now art found remain, Thou, who wert dead, and art alive againe?
A32308	Thus fully tortur''d, and yet but in part?
A32308	Thus live in thraldome to untam''d affection?
A32308	Thus make me frown''d on, only for a smile?
A32308	Thy debt is paid, which was so out of measure, And paying that hath purchas''d thee a treasure, What needst thou shake then at a judgement day?
A32308	Thy feare is past, thou shalt have raggs no more?
A32308	Thy heart is moved at our desperat course: Our hearts unmoved, are without remorse: Thou sighing saist must I reject a Son?
A32308	Thy heart made gentle, and thy soule appear, See hell beneath, and heav''n that is most high, Discern thy maker, and eternity?
A32308	To entertaine whose greatnesse was it than?
A32308	To lose a member is a griefe, but sure To lose a Son what Father can indure?
A32308	To stop our eares when poore men aske?
A32308	To what a straite am I inforc''d with care?
A32308	Toyes proffer''d too by strangers, and our foes, Allure us from this bosome of repose?
A32308	Unhappie chance, unhappie change, alas, What brought this most unhappie change to passe?
A32308	Unhappy soule, was I, indeed, the first That did offend, that I am punish''d worst?
A32308	VNhappy childe, now what means all this speed?
A32308	VVElcome my Son, thrice welcome, i''st not meet Thou shouldst bee welcom''d with imbraces sweet?
A32308	VVHat joyes are these which now so neer approch?
A32308	VVHat shall I doe?
A32308	VVHat, am I struck with melancholy''s dart?
A32308	VVHy art thou so cast down, oh my soule, and why art thou so disquieted within me?
A32308	VVHy will you dye?
A32308	Were there no evill spirits to be seen What do such fears then in thy fancie mean?
A32308	What awfull power, or dreadfull earthquake rather Is this which wakes, and shakes you thus together?
A32308	What desperate change is now in my disease?
A32308	What doth incite you?
A32308	What endlesse torments shalt thou then begin?
A32308	What fatall winde doth now thus constant wait To transport such a transpossessed fraight?
A32308	What heart of man can truly on it ponder And not be rap''d up in any holy wonder?
A32308	What is it then to me though Christ be bound If the condition be not in me found?
A32308	What is the reason thou would''st leave me so?
A32308	What outward tortours shalt thou feel within?
A32308	What shall I doe?
A32308	What then can move us to neglect so much A Father tender, having riches such?
A32308	What then, oh what then so obscures those raies, We grope in darknesse thus at high- noon dayes?
A32308	What think''st thou of thy rising from thy bed, Fore- tells not that thy rising from the dead?
A32308	What though there be?
A32308	What tongue on earth is able to expresse What joy in conscience I shall then possesse?
A32308	What wrong, or what unkindnesse have I done?
A32308	What, art for Tarsus?
A32308	When Saints shall sing, and Angels shall rejoyce, How shall we mount up with a merry noyse?
A32308	When Scripture doth directly testifie The soule that sins, that very soule shall die?
A32308	When my blest soule and body both united Shall reigne in heaven, how shall I be delighted?
A32308	When sweet contentment no desire restraines Shalt thou be bashfull?
A32308	When those I thought my dearest friends forsake me?
A32308	When we welform''d have brought them forth, they then Transforme to monsters, when they should be men?
A32308	Where nought offends, where all things fit appear?
A32308	Which darkens thus my day which was so cleer?
A32308	Which seem''d to proffer liberties so sweet, But now become such fetters to my feet?
A32308	Which thus tunes Father, hath my Son that strain, Is he restor''d unto that life again?
A32308	Whither my child, oh whither would''st thou go?
A32308	Who labours thus unto us to convay A state which never, never shall decay?
A32308	Who turn''d this perfect good to perfect evill, But he that turn''d from Angell to a divell?
A32308	Why are you not eternally forgotten?
A32308	Why art thou thus disquieted in my brest?
A32308	Why dost thou not those fearfull doubts controull?
A32308	Why feare I thus the fetters which inthrall me, When thus my Father doth from prison call me?
A32308	Why give we thus our vain desires the bridle?
A32308	Why rest you not?
A32308	Why shouldst thou then disquiet thy selfe to gain Such knowledge as will but disquiet thy braine?
A32308	Why will you dye then?
A32308	Will you reject now, who did late intice?
A32308	Wilt thou pursue us when we from thee run?
A32308	Wilt thou revolt, art thou so simple grown To seek for wisdome, having lost thine owne, At strangers counsell?
A32308	Wilt thou thus wooe when we will not be won?
A32308	Wilt thou, oh wilt thou stop thy ears unto Thy tender Father, listen to thy foe?
A32308	Wouldst thou have wisdome, have thy sight made cleer?
A32308	Yea with what comfort shall I be inspir''d When thus my corps is from the grave retir''d?
A32308	You almost Angels, may I not adore you?
A32308	You that have pluck''d the blossomes of my youth, Will you with falshood now requite my truth?
A32308	You that have suck''d my fountaine of supply, Can you now scorne me, having suck''d it dry?
A32308	Your taste reviveth more then Phaebus beames; How happy is he bathes him in these streames?
A32308	and besides, of those Which are me or cheaters, and thy chiefest foes?
A32308	and yet answer no?
A32308	art so blinde, Canst thou forsake thy Father in this kinde?
A32308	art thou the root indeed?
A32308	blessed body, though a while in prison, How will the soule take pleasure in thee risen?
A32308	canst thou dejected be?
A32308	cursed, cursed, most accursed soule, Where am I now?
A32308	do you too seeme nice?
A32308	dreadfull, dreadfull, in what dreadfull terrours Am I in hell tormented with my errours?
A32308	from the savage 〈 ◊ 〉 True births appear: but monsterous sons of men?
A32308	give desire the raines: Thou sit''st as Queen within my tender breast, What fate shall then thy awfull force resist?
A32308	had ever father child Became so vain, unnaturall, defil''d?
A32308	happy Lazarus, how maist thou stand sure?
A32308	have you found some prey Worth your adventure, that you needs would stray?
A32308	how came there then a man?
A32308	how could the world fore- see I should a burden to her greatnesse be?
A32308	how have I offended?
A32308	is my son on float?
A32308	is not death Of body for the body condign wrath?
A32308	observing what that power hath wrought?
A32308	oh most depraved natures rod: But what is this then, monsterous sons of God?
A32308	oh with what winged motion On this indented pavement of the Ocean, Glide we along?
A32308	or Paradice below, The garden where the fruits of pleasure grow?
A32308	sith thou art so evill To doubt of God, what think''st thou of a divell?
A32308	thus doth our Father call, When I delight not in your death at all?
A32308	thus inforced to bewray A sons rebellion, running thus astray: Can you suppose I without griefe can see, Or tell these sorrows?
A32308	what fiends are these that howl?
A32308	what me, who beg''d from door to door?
A32308	what never, without end, or date?
A32308	what rare felicity is here?
A32308	what would you doe from home?
A32308	where am I on shore?
A32308	whither would thy soule then take her flight To keep out of the body if it might?
A32308	who made that glorious frame?
A32308	wilt thou flee indeed, Wilt thou be so deluded?
A32308	wretched I, what shall of me become When wretched, Goe ye cursed, be my doome?
A32308	yea now heavenly I: and sure''T is only that makes happinesse secure; When once my body from the grave be freed, How shall I then be comforted indeed?
A32308	yea wretched, drown''d in misery, Drown''d?
A35345	& c. Are these the Gods who are so much offended, with Christ''s being worshipped, and accompted a God by us?
A35345	& c. Since therefore Janus is the World, and Jupiter is the World, and there is but one World, how can Janus and Jupiter be Two Gods?
A35345	& obliti paulo ante sortis& conditionis suae, i d quod sibi concessum est, impertiri alteri nolunt?
A35345	& omneis Ignibus aetheriis terras suffire feraceis?
A35345	3. appointed by our Church to be read publickly) O Israel, how great is the House of God, and how large is the place of his Possession?
A35345	Ad quod& Christus moriendo descendit?
A35345	Alternumque legens iter, Nunc decidit in Infima; Veris falsa redarguit?
A35345	An Credo in tenebris vitâ& moerore jacebat, Donec diluxit rerum Genitalis Origo?
A35345	An caetera Mundus habebit omnia?
A35345	An contrà ab His,& à Principio Omnia facta,& constituta sint,& ad insinitum tempus regantur atque m ● veantur?
A35345	An necesse est eas semper Conjunctas esse Corporibus?
A35345	And Lastly, where he states the Controversie of that Book De N. D. thus; Vtrum Dii nihil agant, nihil moliantur?
A35345	And Sic Solus est Omnia; opus suum& Extrà& Intrà tenet: What is God?
A35345	And again, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 · Am I Impious, O Euthycles, who alone know what God is?
A35345	And are not almos ● all ● our Gods, such as were taken from out of the rank of men, and placed among the Stars?
A35345	And as for the Third and Last Query; How God could move and command the Matter of the whole World?
A35345	And for what cause shall I praise thee?
A35345	And how can Heaven be the Throne of God, and the Earth his Footstool, unless his Vertue and Power fill all things both in Heaven and Earth?
A35345	And in the close of the same Book, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 · For what shall I praise thee?
A35345	And indeed were Rational Creatures, never able to be Certain of any such thing as this at all; what would their Life be but a meer Dream or Shaddow?
A35345	And so much seems to be intimated by the Scripture in sundry places; as in that of the Prophet, Do not I fill Heaven and Earth?
A35345	And that Whether alone or with some other?
A35345	And thus also Kimchi in his Commentaries, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Who will not fear thee?
A35345	And what Comfort could his Liberty of Will then afford Him, who placed all his happiness in Security from External Evils?
A35345	And when he again imputes Vertue to them; Hast thou overcome thy Lust, thine Intemperance, thine Anger?
A35345	And why then are these Atheists as well as others, so Unwilling to Die?
A35345	And will you accompt that damnable in us, which you your selves practice?
A35345	Another Sense of the Question; Why, though the World could not be from Eternity, yet was it not made Sooner?
A35345	Are they not Janus and Saturn, Aesculapius and Liber, Mercurius the son of Maia, and the Theban or Tyrian Hercules, Castor and Pollux, and the like?
A35345	Art thou better than No- Ammon?
A35345	As also this of Lucan amongst the Latins, — Superos quid quaerimus ultra?
A35345	Aut quae cognita dividit?
A35345	Besides this, what hurt would it have been to any of us,( whether Wise or Foolish) never to have been made?
A35345	But Lactantius hath yet another objection against the Roman Jupiter''s being the Supreme God, Quid?
A35345	But how shall it then Act according to those Knowledges?
A35345	But shall I call this Power or Wit, and commend it upon that accompt?
A35345	But that which far transcendeth all these things, our Reason, Mind and Vnderstanding, where did we find it?
A35345	But the Argument may be thus Retorted upon these Atheists; What Hurt would it be for us, to Cease to Be, or Become Nothing?
A35345	But the Atheist demands, What hurt had it been for us, never to have been made?
A35345	But then as to the Second Sense of the Question, Why the World, though it could not possibly be from Eternity, yet was no sooner, but so lately made?
A35345	But then in the next place they Urge; Why was not the World made Sooner, since this Goodness of God was without Date, and from Everlasting?
A35345	But then the Question will be, how Saturn and Jupiter could be both of them One and the same Vniversal Numen?
A35345	But this Question may be taken in two different Senses, Either, Why was not the world from Eternity, as God and his Goodness are Eternal?
A35345	But what Account can we then Possibly give, of Knowledge and Vnderstanding, their Nature and Original?
A35345	But what could he be the better for that, who was sufficiently happy alone in himself before?
A35345	But what then shall we say to those other things which Empedocles is charged with by Aristotle, that seem to have so rank a smell of Atheism?
A35345	But you will Reply, how can this be, when there is now no longer any Body left?
A35345	Can you think that our Pagan Ancestors were so sottish, as not to know, that these Things are but Divine Gifts, and not Gods themselves?
A35345	Cum ergo Janus Mundus sit,& Jupiter Mundus sit, Vnusque sit Mundus, quare Duo Dii sunt Janus& Jupiter?
A35345	Cur igitur Mundus non Animans Sapiensque judicetur, cum ex se procreet Animantes atque Sapientes?
A35345	Cur mundi Aedificator repentè extiterit, innumerabili antè saecula dormîerit?
A35345	Cur non rebus humanis aliquos otiosos Deos praefecit, qui à te Balbe Innumerabilis explicati sunt?
A35345	Cur, quibus incautum Scelus aversabile cumque est, Non faciunt, icti flammas ut fulguris halent, Pectore perfixo; documen Mortalibus acre?
A35345	Deus quicquid Vult efficiat?
A35345	Did he make the World and men in it to this end, that himself might be worshipped and adored, feared and honoured by them?
A35345	Did he not bring thee into the World?
A35345	Didst thou ever see me the more Dejected or Melancholy for this?
A35345	Do not they, who thus destroy the Eternity of the World, at the same time destroy also the Eternity of the Creator?
A35345	Do you worship no such?
A35345	Does that produce nothing from it self?
A35345	Et Magnus est,& Deus Verus est,& c. vulgi iste Naturalis sermo, an Christiani consitentis oratio?
A35345	Et ego quaero unde Orationem?
A35345	Et potiùs nullae sibi turpis Conscius reii, Volvitur in flammis innoxius, ínque peditur, Turbine coelesti, subito correptus,& igni?
A35345	Et quid illic Lazari nomen, si non in veritate res est?
A35345	Extitisse sed Deorum Primum perhibetur Chaos: Quînam verò?
A35345	First, Why was not the World from Eternity?
A35345	For can many distinct Persons in an Army or Chorus, be reduced into One Body or Polity?
A35345	For how could a Part have Life and Soul in it, the Whole being Dead and inanimate?
A35345	For if Time it self were not Eternal, then how could the Deity or any thing be so?
A35345	For what Covenant of Nature can there be in Infinite Chance?
A35345	For what Necessity is there, that there must be more Zen''s or Joves than One, if there were More Worlds?
A35345	For what account can otherwise be given, of those Spectres or Phantasms, which appear Shadow- like about Graves or Sepulchres?
A35345	For what of him could be despised, when his whole self was worshipped?
A35345	For why might not Sensless Matter, as well be supposed, to be the First Original of all things, as a Sensless Incorporeal Being?
A35345	Had we understanding, what should we do else, but both publickly and privately praise God, bless him, and return thanks to him?
A35345	Haec est Justititia Coelitum?
A35345	Haec, inquam, si ita sint, quod quale sit, nondum interim quaero, Quid perderent, si Vnum Deum colerent prudentiori Compendio?
A35345	Hath the Vniverse all those other things of ours in it, and in a far greater proportion?
A35345	Have I appeared before thee at any time with a Discontented Countenance?
A35345	He that Planted the Ear( and gave mans Soul a power of hearing thereby) shall not He( though himself have no Ears) hear?
A35345	He that formed the Eye,( and gave the Humane Soul a power of Seeing, by it as an Instrument) shall not he( though himself have no Eyes) see?
A35345	Hice ergo Christum coli& à nobis accipi& existimari pro Numine, vulneratis acipiunt auribus?
A35345	Hoc unum quod plurimi est non habebit?
A35345	How can that which is created, co- exist with the Ingenit God?
A35345	How could God move the Matter of the whole World; especially if Incorporeal?
A35345	How could he have any Knowledge of Men before they were made, as also what himself should will to do when there was nothing?
A35345	How could he make the Matter to understand his meaning, and obey his beck?
A35345	How could the supposed Deity have a Pattern or Platform in his Mind, to frame the World by, and whence should he receive it?
A35345	How doth Wisdom differ from that which is called Nature?
A35345	How far Gods Power does extend?
A35345	How then can it be Punished?
A35345	If God''s Goodness were the Cause of his making the World, Why then was it not made Sooner?
A35345	If the World were made by a Deity, why was it not made by him sooner?
A35345	If there be any such thing conteined in the Sibylline Books, then we demand, concerning what Man is it spoken, and of what Time?
A35345	If there were a God, who was Perfectly Happy in himself, Why would he go about to make a World?
A35345	Is he shut up within the Walls of Temples?
A35345	Is there any need, think you, of any great Subtilty to confute these things?
A35345	Is there no God without Altars?
A35345	Is this the Justice of the Heavenly Powers?
A35345	Is this your Piety to place God in the dark, or to make him a Stony God?
A35345	Materiam ipse sibi Formet, an Datâ utatur?
A35345	Miseros quid Homines, O Deûm Rex& Pater, Sapere arbitramur?
A35345	Moreover how can it conceive any thing that is Indivisible, by what is Divisible?
A35345	Moreover they disputed Socratically after this manner, Vnde arripuit Homo Vitam, Mentem& Rationem?
A35345	Natum hominem colimus; Quid enim, Vos hominem nullum colitis natum?
A35345	Nihil motibus explicat, Notis subdita Corporum, Rerum reddit imagines, Cernens omnia Notio?
A35345	Non igitur Suo Testimonio,( cui enim de se dicenti potest credi?)
A35345	Nonne istud livoris est& avaritiae genus?
A35345	Now is there not a goodly similitude( think you) betwixt these two Sons of God, theirs and ours?
A35345	Now what Moral Actions can we attribute to them?
A35345	O Ye Brutish among the People, when will ye Vnderstand?
A35345	Omnibus ínque locis esse omni tempore praesto?
A35345	Omnibus ínque locis esse omni tempore praestò Nubibus ut tenebras faciat, coelíque serena Concutiat sonitu?
A35345	Or Lastly, shall we attribute to them the Actions of Temperance?
A35345	Or did he do it for the Sake of Men, to gratifie and oblige them?
A35345	Or else those of Fortitude and Magnanimity?
A35345	Or from what was it Kindled in him?
A35345	Or how can the Father being Greater, be received in the Son, who is Lesser?
A35345	Or rather Both of them together?
A35345	Or those of Liberality?
A35345	Or why does he not appoint some of those Idle Gods over Humane affairs, which according to Balbus and the Stoicks are innumerable?
A35345	Praeterea cur Vere Rosam, Frumenta Calore, Vites Autumno, fundi, suadente videmus?
A35345	Quae divisa recolligit?
A35345	Quaerendum, saith Origen, Si Possibile est, penitus Incorporeas remanere Rationabiles Creaturas, cum ad summum Sanctitatis ac Beatudinis venerint?
A35345	Quaeries of Atheists, Why the world was not made sooner?
A35345	Quantum Deus possit?
A35345	Quare seorsum habent Templa, seorsum Aras, diversa Sacra, dissimilia Simulachra?
A35345	Quid aliud est Natura( saith Seneca) quam Deus,& Divina Ratio, toti Mundo& Partibus ejus inserta?
A35345	Quid enim ejus contemneretur, cum ipse coleretur?
A35345	Quid est Praestantius Bonitate& Beneficentiâ?
A35345	Quid est autem illud, quod ad Inferna transfertur, post Divortium Corporis?
A35345	Quid prius dicam solitis Parentis Laudibus?
A35345	Quid, ut ominis pessimi, nostri nominis inhorrescitis mentione, st, quem Deum colitis, eum& nos?
A35345	Quis pariter coelos omnes convertere,& omnes Ignibus aetheriis terras suffire feraces?
A35345	Quis regere Immensi summam, Quis habere Profundi Indu manu validas potis est moderanter habenas?
A35345	Quod etiam à Sanctâ Scripturâ indicari arbitror, per illud quod dictum est per Prophetam; Nonne Coelum& Terram ego repleo, dicit Dominus?
A35345	Quomodo enim in Deo Vivimus,& Movemur,& Sumus, nisi quod in Virtute suâ Vniversum constringit& continet Mundum?
A35345	Quove modo est unquam Vis cognita Principiorum, Quidnam inter sese permutato Ordine possent, Si non ipsa dedit specimen Natura creandi?
A35345	Quídve mali fuerat nobis non esse creatis?
A35345	Quîs pariter coelos omneis convertere?
A35345	Secondly, If he must needs make a World, why did he not make it sooner?
A35345	Sed fortasse quaerat aliquis à nobis, quod apud Ciceronem quaerit Hortensius; Si Deus Vnus est, quae esse beata Solitudo queat?
A35345	Sed sint, ut vultis, unum, nec in aliquo, vi numinis,& majestate distantes; ecquid ergò injustis persequimini nos odiis?
A35345	See you not how from the Things of Nature, Fictitious Gods have been made?
A35345	See you not, how all things in Knowing, use their own Power and Faculty, rather, than that of the thing Known?
A35345	Several bold but slight Queries of Atheists, Why the World was not made sooner?
A35345	Shall I endure either Plato, or the Peripatetick Strato, whereof the one made God to be without a Body, the other without a Mind?
A35345	So that our Belief of Christ''s Divinity, is not founded upon his own Testimony( for who can be believed concerning himself?)
A35345	Socrates demandeth, whence we snatch''d Soul, Life, and Reason, if there were none in the world?
A35345	Speak worthily of him, for who is more manifest than he?
A35345	The Atheists further Demand; What hurt would it have been for us, never to have been Made?
A35345	Think that these Galileans were 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, Sinners beyond all the Galileans?
A35345	Thirdly and Lastly, What Tools or Instruments?
A35345	This the righteous judgment of Gods?
A35345	Thus Severinus Boetius; Videsne ut in cognoscendo, cuncta Suâ potius Facultate, quàm Eorum quae Cognoscuntur Vtantur?
A35345	Thus does he again elsewhere demand, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉;& c. Who made the Sun?
A35345	To this purpose Balbus in Cicero, Videtisne ut à Physicis rebus, tracta Ratio sit ad Commentitios& Fictos Deos?
A35345	Was Company and that Variety of Things, by which Heaven and Earth are distinguished, desireable to him?
A35345	Was I not always prepared and ready for whatsoever thou requiredst?
A35345	We Answer, that if the Idol of the Soul be not quite Separated from it, Why should not the Soul it self be said to be there also, where its Idol is?
A35345	We worship indeed one that was born a man, What then?
A35345	What Body therefore, is that which is then Conjoyned with the Soul, after the dissolution of that Earthy Body, into its Elements?
A35345	What beginning shall we say there was of Common- wealths?
A35345	What if we add that the propriety of this word Jupiter, does not express a Divine, but only a Humane force?
A35345	What is Nature else, but God and the Divine Reason, inserted into the Whole World and all its Several Parts?
A35345	What is there more excellent than Goodness and Beneficence?
A35345	What other Cause of Atheism can there be besides this?
A35345	What shall we therefore say of the most Absolutely Perfect Being of all?
A35345	What then does the name of Lazarus signifie there, if it were no Real thing?
A35345	What then if for the most part men be blinded, ought there not to be some One, who should perform this office, and sing a Hymn to God for all?
A35345	What then?
A35345	What then?
A35345	What then?
A35345	What would God have me now to do?
A35345	Whence did man snatch Life, Reason, or Vnderstanding?
A35345	Whence would your self derive them?
A35345	Whereunto agree also, these passages of Seneca the Philosopher, Quid est Deus?
A35345	Whether God be only extrinsically circumfused, about his work the World, or inwardly insinuating do Pervade it all?
A35345	Whether Incorporeal or Corporeal?
A35345	Whether Intellect or something above Intellect?
A35345	Whether all things proceed from One or Many?
A35345	Whether are these Plastick Reasons or Forms in the Soul Knowledges?
A35345	Whether he can do whatsoever he will?
A35345	Whether he make his own Matter, or only use that which is offered him?
A35345	Whether the Gods do nothing at all, but are void of care and trouble?
A35345	Whether the first Principle be the same with the Demiurgus and Architect of the World, or before him?
A35345	Whether they suppose Matter, or Qualified Bodies, to be the first?
A35345	Which thing was thus Presignified in the Prophetick Scripture; Why do the Heathen Rage, and the People imagine a Vain thing?
A35345	Who is so mad or stupid, as when he looks up to Heaven, is not presently convinced that there are Gods?
A35345	Who is there that will n ● t fe ● r thee th ● u King of Nations?
A35345	Who is there therefore, that would go about to alienate Reason from the Mind?
A35345	Who the Fruits of the Earth?
A35345	Who the Seasons of the Year?
A35345	Who the agreeable Fitness of things?
A35345	Why have they their Temples apart, their Altars apart, distinct Sacred things, and Statues of different forms?
A35345	Why it was made at all, since it was so long unmade?
A35345	Why it was made at all, since it was so long unmade?
A35345	Why may not men pursue One and the same thing in different ways?
A35345	Why then would he continue Solitary so long, wanting the pleasure of such a Spectacle?
A35345	Why would he then content himself from Eternity, to dwell in such a Melancholick, Horrid, and Forlorn Dungeon?
A35345	Wilt thou now have me to depart out of this Festival Solemnity?
A35345	abominating the very mention of our names, if the same God that you worship be worshipped by us?
A35345	an t quid in eadem causa vobis esse contenditis familiares Deos, inimicos atque infestissimos nobis?
A35345	and I demand( saith he) whence did we snatch Speech, Musick, and Numbers?
A35345	and What God did before?
A35345	and another over the Knots of Straw and Grass, and the like?
A35345	and hath it nothing at all of that which is the most excellent thing in us?
A35345	and if they admit a First Matter, Whether they assert it to be Vnmade or Made?
A35345	and is there Knowledge in the most High?)
A35345	and the rest of this kind, that is, all their other Gods( properly so called) Invisible?
A35345	and themselves but a Ridiculous and Pompous Piece of Phantastick Vanity?
A35345	and to separate the River from the Fountain, making up a wall between them?
A35345	and what would he have me not to do?
A35345	and whence the Ideas thereof are derived?
A35345	and with that which is Divisible, Conceive what is Indivisible?
A35345	and ye Fools, when will ye be Wise?
A35345	and, How the Architect of the World could rear up so huge a Fabrick?
A35345	and, How the Architect of the world could rear up so huge a Fabrick?
A35345	and, What God did before?
A35345	another over Ears of Corn?
A35345	another over the Husks of Grain?
A35345	another over the Sweeping of Houses?
A35345	aut redductum Daedala Tellus Vnde alit atque auget?
A35345	because I am my own, as having something proper, and distinct from thee?
A35345	bestow Sense and Reason upon the?
A35345	but would not this be a Reproachful Commendation of the Gods, to say, that they conquer and master their vitious Lusts and appetites?
A35345	especially If Incorporeal?
A35345	for those things which thou hast made?
A35345	for those things which thou hast manifested, or for those things which thou hast hidden and concealed within thy self?
A35345	have I used my Faculties and Anticipations( or Common Notions) otherwise than thou requiredst?
A35345	hoc Deorum judicium sanctum?
A35345	how could he move it and turn it up and down?
A35345	non innumeros alios?
A35345	non obtrectatio quaedam sordens, suas eminere solummodo velle fortunas, aliorum res premi& in contempta humilitate calcari?
A35345	non unum& alium?
A35345	not one, and another, and innumerable?
A35345	or Something Separate and existing by it self?
A35345	or are Stones the only witnesses of him?
A35345	or confessing that there are Equine things, can nevertheless deny that there are any Horses?
A35345	or else Secondly, If the World could not be from Eternity, yet notwithstanding Why was it not sooner, but so lately made?
A35345	or for those things which thou hast not made?
A35345	or from whence did we derive it?
A35345	or if your Religion and ours be the same, why do you pretend that the Gods are propitious to you, but most highly provoked and incensed against us?
A35345	or is it not rather base Envy and Covetousness, for them thus to ingross all to themselves?
A35345	or rather does it not produce the Greatest of all things after it?
A35345	or rather, that it produceth them, according to Reason, and Knowledge, proceeding from God?
A35345	or since it was so long unmade, why did he make it at all?
A35345	or that No in which the God Ammon is worshipped?
A35345	or to cut off the Splendour from the Light?
A35345	or what Law can there be set to the Absolutely Fortuitous Motions of Atoms, to circumscribe them by?
A35345	or whether all things were at first Made and Constituted, and ever since are Moved and Governed by them?
A35345	puto ad Animas Patriarcharum?
A35345	quinimo non omnes quos jam templis habetis vestris, mortalium sustulistis ex numero,& coelo sideribúsque donastis?
A35345	quod detinetur,& in Diem Judicii reservatur?
A35345	quod hujus nominis proprietas, non Divinam vim sed Humanam exprimit?
A35345	shew thee the Light?
A35345	since now where our Body is, there in the same place is our Soul said to be also?
A35345	teach us first what God is, that so you may be believed in accusing me of Impiety: Tell us where God is?
A35345	that is, take notice of all the Distinct Parts of any Extended Object, and have a Description of the whole of them at once upon it self?
A35345	they who being forgetful of their former condition, would not have the same bestowed upon another, which hath been granted to themselves?
A35345	unde Cantus?
A35345	unde Numeros?
A35345	unde sustulimus?
A35345	what Engins and Machins for the rearing up of so huge a Fabrick?
A35345	what Machines or Engines had be?
A35345	what Ministers and Subservient Opificers?
A35345	— At quid immortalibus atque beatis Gratia nostra queat largirier emolumenti, Vt nostrâ quicquam causâ gerere aggrediantur?
A35345	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; But how can there be many Souls, and many Minds, and not only one, but many Entia?
A35345	〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉; How can All things be One, and yet Every thing have a distinct Being of its own?