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
40929	And what peculiar thing is it that the new creature, the Son of God intimates and teaches?
40929	The Procidians 160 A.D.(?)
40929	What is this?
40929	[ 28] Circa 200(?).
35562	** What does it mean, to love God with one''s heart and soul and mind?
35562	** Why a Church?
35562	Does it attempt to officiate for God?
35562	Does its Priesthood possess authority?
35562	Have you tried the virtue of the law of the earth?
35562	In the plan, what was to be man''s part?
35562	Is the increasing power of man a sufficient reward for the effort and struggle that must accompany progression?
35562	Shall a man obey a man?
35562	The question is often asked,"Does nature, as we know it, the rocks and trees and beasts, possess intelligence of an order akin to that of man?"
35562	WHY A CHURCH?
35562	Whence?
35562	Whither?
35562	Who knows?
30888	How can I cease to pray for thee? 30888 My God, My God, why hast Thou forsaken Me?"
30888	What is their object?
30888	What name do they bear?
30888	Can He not hear me when for thee I pray?"
30888	Can He not reach thee with His tender care?
30888	If not, then how came about their universal acceptance and continuance even unto this present day?
30888	In time there grew up a church there, a mixed society of Jews and Gentiles, and the citizens of Antioch naturally asked,"What are they?"
30888	N N or M.--The letters placed after the first question in the Church Catechism,"What is your name?"
30888	This being the case the question, therefore, is not"Shall we have forms?"
30888	What becomes of the living soul when thus separated from the body by death?
30888	but,"_ What_ form shall we have in our Public Worship?"
31165	(_ b_)"Do you think?"
31165	(_ c_)"Are you persuaded?"
31165	), Ruth( Samuel or Ezra), 1st and 2nd Samuel( Samuel, Nathan, and Gad), 1st and 2nd Kings( Jeremiah), 1st and 2nd Chronicles( Ezra?
31165	1.16?
31165	From their rights?
31165	How can infants be made disciples, but by baptism?
31165	It should be noticed that the question is not"Are you sure?"
31165	These fifteen hundred were ejected, and from what?
31165	What is the nature of this terrible sin which"shall not be forgiven, neither in this world nor in the world to come?"
31165	What would John Wesley have thought of all this?
31165	Where the name of the Author differs from the name of the Book it is given in brackets,--Joshua, Judges( Samuel?
31165	but(_ a_)"Do you trust?"
45952	), which took place at the very end of the forty years''wandering?
45952	Are there any traces of the influence of this idea at work in the religion of the Old Testament?
45952	Are we to refuse to read it and to reverse the judgment that included it in the Canon?
45952	But are these different points of view incompatible with a single author?
45952	But how are we to decide what is compatible with inspiration?
45952	But when did Israel embody such a conception?
45952	Can we be certain, without examining the facts, to what lines the revelation of God is to be restricted?
45952	Can we trace within this more limited circle a movement that shall in any way prepare us for the appearance of men of the type of Amos?
45952	Could He not use the early legends which they believed, and through them bring the truth to men?
45952	Could not God speak to man in his infancy, and with the growing understanding would there not be growing light?
45952	Did Jesus ever read that Book, or were its ideas at all commonly known?
45952	Do these reflect the conditions and development of his times?
45952	Fall of Nineveh 607_ Chaldà ¦ an Period._ Jeremiah 626- 586 Deuteronomy discovered 621 Habakkuk 605- 600?
45952	How came such a tender root out of such a dry ground?
45952	Is any such antithesis necessary?
45952	Is such a thing as its reception by the Hebrews credible on this account?
45952	Is this not coming to the Bible with a theory which we have manufactured and which will surely distort the facts?
45952	Israel had suffered for her sins of presumption and disobedience; but were the nations who punished her any more righteous?
45952	Return under Sheshbazzar(?)
45952	The question to be answered is: What was that"law of Moses"which Ezra brought to Jerusalem and read to the people?
45952	Was it a stone image of Jehovah?
45952	What are we to learn from this Book?
45952	What fulfilment would it be if Cyrus was yet a figure of the unknown future?
45952	What gave the name of David to that collection?
45952	What is the cause of that difference?
45952	What then is the significance of the expressions which seem to point to something more?
45952	What was it that led the Prophet to write down the message which he had delivered?
45952	What were the sources from which this code drew its material?
37696	But I return to them, to demonstrate their injustice by what they have said: Say then, for what reason you destroyed that great temple? 37696 If also Christ wished to be concealed, why was a voice heard from heaven, proclaiming him to be the son of God?
37696	Again: How can we think him to be a God, who, that I may omit other things, performed, as we learn, nothing that was promised?
37696	And did not some of them consider themselves sacred to Mercury, but others to the Muses?
37696	And do we not lament the ruins made by earthquakes?
37696	And if it be hurtful likewise, why not much more?
37696	And what advantage have they by this, when the profession only is the same with theirs, but a real agreement with them is wanting?
37696	Are not the temples the possession of the Emperors as well as other things?
37696	Are you alone ignorant that summer and winter are produced by him, and that all things are alone vivified and alone germinate from him?
37696	Are you alone insensible of the splendour that flows from the sun?
37696	Besides, what God that ever appeared to men, did not procure belief that he was a God, particularly when he appeared to those who expected his advent?
37696	But he who does that which is not approved by the Emperor, does Wrong; does he not?
37696	But if all this affair of sacrifices be a vain thing, why has not this vain thing been prohibited?
37696	But what witness worthy of belief saw this spectre?
37696	But what_ excellent_ general, who was the leader of many myriads of men, was ever betrayed by his soldiers?
37696	But who was it that saw this?
37696	But, from all these, nothing happens to the gods beyond what they already possess; for what accession can be made to a divine nature?
37696	But, tell me, what advantage has accrued to your city from those who now introduce among you a new religion?
37696	By what right do they make these incursions?
37696	Can it be thought, that they who are not able to bear the sight of a collector s cloak, should despise the power of your government?
37696	Do we think it a cruel thing to cut off a man''s hand, and a small matter to pluck out the eyes of cities?
37696	Do you assent to this principle?
37696	Do you not therefore call a sinner, an unjust man, a thief, a housebreaker, a wizard, one who is sacrilegious, and a robber of sepulchres?
37696	Do you not, also, perceive the great advantages that accrue to your city from the moon, from him and by him the fabricator of all things?
37696	Does not every one suppose him to be distracted, who throws his purse into the sea?
37696	For have there not been many who have destroyed good men, such as Socrates and Dion, and the great Empedotimus?
37696	For what account can be given of such mischiefs?
37696	For why, employing his testimony, should we rather think those other workers of miracles to be more depraved than himself?
37696	How can such return without cursing the author of these evils?
37696	How do they destroy some things, and carry off others?
37696	How do they not defeat your own care and providence and labours, O Emperor?
37696	How do they not fight against your law by what they do?
37696	How do they seize other men''s goods with the indignation of the countries?
37696	How is it, then, that some under your government disturb others equally under your government, and permit them not to enjoy the common benefits of it?
37696	How, then, are you not liable to punishment?
37696	How, then, do we not consider as wood and stones those statues which are fashioned by the hands of men?
37696	Is it because you would have them remain?
37696	Is it the part of wise men to sink their own goods?
37696	Is it therefore just or unjust for a man to be malific to him by whom he has been hurt?
37696	Is it, therefore, reasonable that he should also be deprived of this?
37696	Nevertheless, what is this but in time of peace to wage war with the husbandmen?
37696	Or why was he not acknowledged by those, by whom he had been for a long time expected?
37696	Or, condemning his own laws, did he alter his opinion, and send a messenger to mankind with mandates of a contrary nature?
37696	Or, if he did not wish to be concealed, why did he suffer punishment, and why did, he[ ignominiously] die?"
37696	Or, was the Father who sent Jesus forgetful of what he had formerly said to Moses?
37696	Quid ad hæc audet Octavius homo Plautinæ Prosapiæ, ut Pistorum præcipuus ita postremus Philosophorum?
37696	Tell me why this temple of Fortune is safe?
37696	Were not Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, and Lysias, the leaders of all erudition?
37696	What kind of ichör also or blood dropped from his crucified body?
37696	What other persons would the crier nominate, who should call robbers together?
37696	What reason is there for destroying that, the use of which may be changed?
37696	What then did the Ptolemies, who succeeded your founder?
37696	What then?
37696	What then?
37696	What thing of this kind did your God utter when{ 35} he was punished*?
37696	What young or old person, what man, what woman?
37696	Where then is the truth of this charge, when they accuse those men of sacrificing contrary to law?
37696	Whether, therefore, does Moses or Jesus lie?
37696	Who are they?
37696	Who of their neighbours?
37696	Who of those inhabiting the same country, and not agreeing with the sacrificers in the worship of the gods?
37696	Who, however, would choose to be thus changed?
37696	Why likewise do you begin from our sacred institutions, but afterwards in the progress[ of your iniquity] despise them?
37696	Why then do you run mad against the temples?
37696	Why, therefore, do not you Christians[ voluntarily] die with your master?"
37696	Would it not be shameful for an army to fight against its own walls?
37696	and for a general to excite them against what they have raised with great labour; the finishing of which was a festival for those who then reigned?
37696	and the temple of Jupiter, and of Minerva, and of Bacchus?
37696	and when there are no earthquakes, nor other accidents, shall we ourselves do what they are wo nt to effect?
37696	and yet think it proper for a magistrate to deprive a city of such a part of it?
37696	is it proper or not, O Crito, to be malific?
37696	or how can you pretend that what you have done is right, when the sufferers have done no wrong?
37696	was it,..... such as from the blest immortals flows?
37696	{ 12} who had insulted both him and his father?
37696	{ 31}"The Christians again will say, How can God be known unless he can be apprehended by sense?
37696	{ 41} tormentors and castigators as these things are thought to be?
37696	{ 6} husband, so as neither to be saved by her own credulity nor by divine power?
37696	{ 96} How can these men reject their fellow- subjects, differing from them in this matter?
43685	Can any man forbid the water,said Peter,"that these should not be baptized, who have received the Holy Spirit as well as we?"
43685	For who among men knoweth the things of a man, save the spirit of the man, which is in him? 43685 (= 2=)= Humanity in John.=--But if the Jesus of the Synoptists is a true man, how is it with the Jesus of John? 43685 12:7- 10? 43685 2. WHO WAS THE AUTHOR? 43685 3:1? 43685 9:1- 5? 43685 9:3? 43685 A PHILOSOPHY, OR A TESTIMONY? 43685 AUTHORSHIP Who wrote the book of The Acts? 43685 After the case of Cornelius, how could any possible question arise? 43685 And where was such a misunderstanding of Paul possible in Jewish Christian circles of A. D. 62? 43685 Are those words intended to be part of what was spoken at the very time of the conversion? 43685 Are we really separate from the world? 43685 Are we reallya chosen generation, a royal priesthood, an holy nation, a peculiar people"( A. V.)?
43685	Are we willing to be known as"Christians"in that sense?
43685	Behooved it not the Christ to suffer these things, and to enter into his glory?
43685	But by what standard is the Gospel judged?
43685	But did he come for naught?
43685	But from whom had Paul"received"these things?
43685	But how could that opposition arise at all?
43685	But how is it with our lives?
43685	But how is it with the difference between Second Peter and First Peter?
43685	But how shall we find him?
43685	But instruments for what?
43685	But through whom does he apply the healing touch?
43685	But was the empire really identical with the world?
43685	But what good is it to us?
43685	But what has he done for us?
43685	But when was it written?
43685	But who was he?
43685	Can modern Christians be called"saints,"in the New Testament sense?
43685	Could Paul have had so many personal acquaintances in a church which he had never visited?
43685	Could they have been deceived?
43685	Did Paul speak before the court, or did he speak on Mars''hill merely to those who were interested?
43685	Did he use written sources as well as oral information?
43685	Do we really feel ourselves to be strangers and pilgrims in the earth?
43685	Do you think that was an advantage or a disadvantage?
43685	For example, how were the elders to be chosen?
43685	For example, if Paul is referring to the Apostolic Council, why has he not mentioned the apostolic decree of Acts 15:23- 29?
43685	For example, the words:"What then is the law?
43685	From whom could the opponents have received their letters of introduction?
43685	HOW WERE ELDERS TO BE CHOSEN?
43685	Have we become merged in the life of the world?
43685	He has done something like that at the conclusion of his Gospel; why not also at the conclusion of The Acts?
43685	How can the acceptance of a historical fact satisfy the longing of our souls?
43685	How could a Hebrew book be used in the Greek world?
43685	How could the missionaries get a hearing for their message?
43685	How did the New Testament come to be written in Greek?
43685	How did they come to be omitted?
43685	How do you know that Luke was written by Luke?
43685	How do you know?
43685	How is it with our religious observances?
43685	How may it now be checked?
43685	How shall it be investigated?
43685	How then can you now think that the law is necessary?
43685	How then, if the decree really was passed as Luke says it was, could it have been left unmentioned by Paul?
43685	How was it produced?
43685	How was the Hellenistic age like our own?
43685	How was the transition accomplished?
43685	If God had opened, who could close?
43685	If Paul did not write the Epistle to the Hebrews, who did write it?
43685	If the Christian is already a citizen of heaven, may he not be indifferent to the conditions of life upon this earth?
43685	If the disciples were nothing but Jews, why did the Jews persecute them?
43685	If the passage was a refutation not of Paul but of a misunderstanding of Paul, why did James not say so?
43685	If we are pronounced righteous whether we are really righteous or not, then may we not go on with impunity in sin?
43685	In what languages is the Bible written?
43685	Is that attitude altogether unfavorable, or did the early missionaries ever lay hold upon the higher aspirations of their Gentile hearers( Athens)?
43685	Is the Jesus of the Fourth Gospel fiction or fact, a splendid product of religious genius or a living Saviour?
43685	Is the totality of man''s happiness limited to a brief span of life; are we after all but creatures of a day?
43685	May not the same person have spoken the discourses of the Fourth Gospel and also those of the Synoptists?
43685	Mother said to Archalaus,''It quite upsets him to be left behind(?).''
43685	Must we stake our salvation upon the intricacies of historical research?
43685	ONE BOOK, OR A COLLECTION OF BOOKS?
43685	Or are we rather salt that has lost its savor?
43685	Or is he Saviour of you and me?
43685	Or is there an eternal life beyond the grave, with infinite possibilities of good or evil?
43685	PAUL AT TARSUS In the first place, what was the extent of the Greek influence which was exerted upon Paul at Tarsus?
43685	SOURCES Where did Luke get the materials for his work?
43685	Shall Paul''s explanation of his life be accepted?
43685	Shall we be sharers in his holy joy?
43685	Shall we heed the message?
43685	Shall we then stand aloof?
43685	Since God had spoken so clearly, who could deny to the Gentiles a free entrance into the Church?
43685	THE RESURRECTION A FACT OF HISTORY Which of the books of the New Testament contain the evidence for the resurrection of Jesus?
43685	TO WHOM WAS RELIEF EXTENDED?
43685	The epistle was certainly written by Paul, but was it all, as we now have it, originally part of one letter?
43685	Under what title should the claims of the Saviour be presented?
43685	WAS THE FIRST GOSPEL ORIGINALLY ARAMAIC?
43685	WHEN WAS THE EPISTLE WRITTEN?
43685	WHERE WERE THE READERS?
43685	Was Paul released?
43685	Was he condemned and executed?
43685	Was he considering the possibility that Christianity might be true?
43685	Was he trying to stifle his own inward uncertainty by the very madness of his zeal?
43685	Wast thou called being a bondservant?
43685	We may not understand it all, but is Christ to be believed?
43685	Were the Gentiles to become Jews in order to become Christians, and was the Gentile mission to begin at once?
43685	Were these extreme legalists, who objected to the work of Paul and Barnabas-- were these men present in the Church from the beginning?
43685	What Old Testament passages has Paul here in mind?
43685	What could he possibly gain by such useless trouble- making?
43685	What did Paul do in Arabia and in Tarsus?
43685	What did the Jews of the first century mean by the Messiah, and what did they mean by the Messianic age?
43685	What did the apostles teach about the condition of the believer between death and the final resurrection?
43685	What has become of your devotion to me?
43685	What if the Christians were right about salvation by faith?
43685	What is it that John adds to what had already been told?
43685	What is meant by"the kingdom of God"?
43685	What is the attitude of the apostles toward Greek thought?
43685	What light do these passages shed upon the linguistic conditions of the time?
43685	What men of higher position are mentioned in the New Testament?
43685	What more natural than that the same thoughts and to some extent the same words should appear in both?
43685	What need of regularly appointed forms when the Holy Spirit was so immediately manifested?
43685	What other languages are mentioned in the New Testament?
43685	What should the attitude of the Christians be?
43685	What was God''s purpose in providing these simple exercises of the Christian life-- what benefit do we receive from them?
43685	What was the moral condition of the Greco- Roman world?
43685	What was the origin of the great church at Alexandria?
43685	What was the social condition of the early Christians?
43685	What were this man''s thoughts and feelings and desires before the grace of Christ made him the greatest of Christian missionaries?
43685	What would be the result of its first real contact with the culture of the time?
43685	What, for example, is meant by the"angels"of the churches to which the several letters are addressed?
43685	When John the Baptist asked,"Art thou he that cometh, or look we for another?"
43685	When will the modern Church take up the message with new power?
43685	Where did the missionaries come into contact with heathen superstition?
43685	Where should they draw the line in associating with their heathen friends?
43685	Which meaning is intended here?
43685	Which side would be victorious?
43685	Who can stand before the white light of God''s awful judgment throne?
43685	Who can tell what God has now in store?
43685	Who founded the church at Rome?
43685	Who is meant by"the woman Jezebel"?
43685	Who was the other?
43685	Who wrote the Fourth Gospel?
43685	Why did God send our Lord just in the first century?
43685	Why did he not distinguish Paul clearly from his misinterpreters?
43685	Why should the example of the apostolic Church be followed in the matter of Bible- reading, of the sacraments, of prayer, of Christian meetings?
43685	Why, then, is the disciple who appears so prominently along with Andrew and Simon not mentioned by name?
43685	Will the invitation be accepted?
43685	Will they still share the joy of God at the return of his lost children?
43685	Would the brethren who had fallen asleep miss the benefits of Christ''s kingdom?
43685	Would they ever even gain a hearing?
45122	A_ mere_ man?
45122	And how can we love what is totally different from ourselves?
45122	And if a name was wanted for that intimate relation between God and man, what better name was there than Father and Son?
45122	And if so, why should that love ever cease?
45122	And shall we find them again such as they left us?
45122	And where can we study the science of thought, that most wonderful instance of development, except in the languages and literatures of the past?
45122	And why should it be so different when the door opens, and we step out of this dark life into the bright room?
45122	And yet who will say that true Christianity, Christianity which is known by its fruits, is less vigorous now than it has ever been before?
45122	Are they not human too?
45122	Are we not altogether at the mercy of God?
45122	But can we prevent the light of the sun and the noises of the street from waking the happy child from his heavenly dreams?
45122	But how can we speak of these things except in metaphors?
45122	But what did he mean by soul?
45122	But what is the reason of this?
45122	Can we imagine a more powerful revelation?
45122	Can we say that of God''s love?
45122	Can we wish for more than what we are, lookers- on-- resisting what tries to crush us, call it force, or evil, or anything else?
45122	Does the Self take possession of a body because it lives, or does the body live because the Self has taken possession of it?
45122	Has our prosperity taught us to meet adversity when it comes?
45122	Has the Self which for a time dwells in a living body anything to do with what we call the life of that body?
45122	How are we to do justice to our ancestors except by letting them plead their own case in their own language?
45122	How it is in that larger world, who can say?
45122	How much more in the real presence of a real and really beloved God, as felt by the true mystic, not merely as a phrase, but as a fact?
45122	How then can we rely on it as an accurate picture of the thoughts of Moses and his contemporaries?
45122	How, where, when?
45122	If God is called holy, again we have to say No, for what can our conception of holiness be compared with the holiness of God?
45122	If people talk of the miseries of life, are they not all man''s work?
45122	If so, does the body die because the Self leaves it, or does the Self leave the body because it dies?
45122	If there is continuity in the world everywhere, why should there be a wrench and annihilation only with us?
45122	Is any kind of religion possible without an unquestioning trust in truth?
45122	Is it not all one?
45122	Is it not the same with the Beautiful?
45122	Is it nothing to know that there is a solid rock on which all religion, call it natural or supernatural, is founded?
45122	Is not a real fact that happened, in a world in which nothing can happen against the will of God, better than any miracle?
45122	Is not that also God''s will?
45122	Is that better than Christ''s own simple human language, I go to my Father?
45122	Is that nothing?
45122	Is there any one who loves us more than God?
45122	Is there anything among the works of God, anything next to God, more wonderful, more awful, more holy than man?
45122	It is all God''s work, and where is there a flaw in that wonder of all wonders, God''s ever- working work?
45122	It is true our hopes are human, but what are the doubts and difficulties?
45122	Look at the miserable conceptions which man made to himself as long as he spoke of gods beside God?
45122	Much rather should we ask, Was then Jesus a mere God?
45122	Nay, is it not our duty to wake the child, when the time has come that he must be up and doing, and take his share in the toils of the day?
45122	Need we wonder, therefore, that just those who wish to transfer only their highest to the Godhead begin to shrink from speaking of a personal God?
45122	Or again, Are we to make ourselves gods?
45122	Shall we meet again as we left?
45122	Should we then attach our hearts to nothing, and pass quietly and unsympathetically through this world, as if we had nothing to do with it?
45122	Shut our eyes and be silent?
45122	Surely this was not so in the early centuries, nor again at the time of the Reformation?
45122	Then what can we do?
45122	To live means to be able to absorb, but who or what is able?
45122	Was not Christ, who died for us, more than we ourselves?
45122	We are in a dark prison here; let us believe that outside it there is no darkness, but light-- but what light, who knows?
45122	We believe what we desire-- true-- but why do we desire?
45122	We do not know_ how_ it will be so, but who has a right to say it_ can not_ be so?
45122	We love the fair appearance too, how could it be otherwise?
45122	We seem to love the fleeting forms of life, and yet how can we truly love what is so faithless?
45122	What can we do?
45122	What do we ourselves mean by soul?
45122	What does that mean?
45122	What does that mean?
45122	What ground have we, then, to doubt that it was even before that moment?
45122	What has life to do with the Self?
45122	What led to such expressions as''God is Love''but a feeling of reverence, which shrank from speaking of God as loving as we love?
45122	What should we be without it?
45122	What should we learn from these prophets who from distant countries and bygone ages all bear the same witness to the same truth?
45122	What would become of the world if all our prayers were granted?
45122	What, then, is that something which, added to the good, makes it beautiful?
45122	What, then, is the touchstone by which we assay the Beautiful?
45122	Whence all these limits?
45122	Whence comes melody?
45122	Where is the temple of God, or the true kingdom of God?
45122	Where is there a flaw or a fault?
45122	Wherever and whenever it was, we feel that we have made ourselves what we are; is not that a useful article of faith?
45122	Who would blame them or disturb them?
45122	Why do we so seldom face the great problem?
45122	Why not?
45122	Why not?
45122	Why should all be different?
45122	Why should we look for God and listen for His voice outside us only, and not within us?
45122	Why should we protest against a similar unknown quantity before the beginning of our life on earth?
45122	Why should we try to know more than we can know, if only we firmly believe that Christ''s immortal spirit ascended to the Father?
45122	Why was the past often so beautiful?
45122	Would it not be fearful to live for one day unless we knew, and saw, and felt His Presence and Wisdom and Love encompassing us on all sides?
45122	_ Chips._ Can not a concept exist without a word?
45122	_ Chips._ What author has ever said the last word he wanted to say, and who has not had to close his eyes before he could write_ Finis_ to his work?
45122	_ Gifford Lectures, II._ Can there be anything higher and better than truth?
45122	_ Gifford Lectures, II._ What can a study of Natural Religion teach us?
45122	_ Gifford Lectures, III._ We have toiled for many years and been troubled with many questionings, but what is the end of it all?
45122	_ Life._ Do we really lose those who are called before us?
45122	_ Life._ Does love pass away( with death)?
45122	_ Life._ What can we call ours if God did not vouchsafe it to us from day to day?
45122	_ Life._ What is more natural in life than death?
45122	_ Life._ Why do we love so deeply?
45122	_ Life._ Would that loving Father begin such a work in us as is now going on, and then destroy it, leave it unfinished?
45122	_ MS._ How is it that we know so little of life after death?
45122	_ MS._ If Jesus was not God, was He, they ask, a mere man?
45122	_ MS._ Is there such a thing as a Lost Love?
45122	_ MS._ THE BEAUTIFUL Is the Beautiful without us, or is it not rather within us?
45122	_ MS._ Then it is said, Is not Christ God?
45122	_ MS._ There is the old riddle always before me, why was... taken from me?
45122	_ MS._ What can we pray for?
45122	_ MS._ What is past, present, future?
45122	_ MS._ What is the tenure of all our happiness?
45122	_ MS._ What, then, is that which we call Death?
45122	_ MS._ Why is there so much suffering in this world?
45122	_ Science of Religion._ Do you still wonder at polytheism or at mythology?
45122	_ Science of Thought._ Every language has to be learnt, but who made the language that was to be learnt?
45122	_ Silesian Horseherd._ Why should the belief in the Son give everlasting life?
45122	any one who knows better what is for our real good than God?
45122	if the souls are without all this, without age, and sex, and national character, without even their native language, what will they be to us?''
45122	or insist on defining the word''personal''so that it should exclude all that is incompatible with a perfect, unlimited, unchanging Being?
45122	perceive the whole universe, and turn it into his object?
45122	that we can hardly imagine anything without feeling that it is all human poetry?
45122	whence all those desires in us that can not be fulfilled?
21938	In this mene tyme( 1533,) thair come ane heremeit callit Thomas Douchtie, in Scotland, quha had bein lang Capitane[ captive?] 21938 Knave,( quod ane,) what have ye to do to medle with the Scriptures?"
21938	Tush,( said the gossope,) we meane no so heigh materis: we meane, What honest man will do greatest service for least expensses?
21938	What sayis thow of the Messe?
21938	What then,( said ane other,) shall we leave to the Bischoppis and Kirkmen to do, yf everie man shalbe a babler upoun the Byble?
21938	Will ye bynd us so strait, that we may do nothing without the expresse word of God? 21938 [ 155] Wharat the idiot Doctouris offended, said,"What will yo do, my Lord?
21938	--"What must I do that I may be saved?"
21938	And Job consenteth to the same sentence, saying,"Seing that he is heychtar then the heavins, tharefor what can thow buyld unto him?
21938	And do ye not approve this vocatioun?"
21938	And how can a man, being of this fassioun, please him?
21938	And how long will thow suffer this tyranny of men?"
21938	And in the end, he said to those that war present,"Was not this your charge to me?
21938	And think ye, that God will approve in yow that whiche he did dampne in otheris?
21938	At lenth he asked,"Will ye save my lyef?"
21938	At the first sight of the Cardinall, sche said,"Welcome, my Lord: Is nott the King dead?"
21938	Bot quhy dois sche not answer, for quhatt purpoise did sche bring in hir new bandis of men of weir?
21938	But thare was no questioun,"With what forces shall we resist, yf we be invadit?"
21938	But was thare obedience,( blynd raige it should be called,) excusable befoir God?
21938	But what shall we think to be the verray cause that God hath thus dejected us?
21938	But where God is left,( as he had plainlie renunced him before,) what can counsall or judgement availl?
21938	But who rewlled my Lordis conscience, when he took his Eme''s wyff, Lady Giltoun?
21938	Butt whairin yit hathe my Lord Duik his Grace and his freindis offended?
21938	For as the schip perischeing, quhat can be saif that is within?
21938	For how is he thy Saviour, yf thow mychtest save thy self by thy werkis?
21938	For when thy baronis ar putt doun, what arte thow bot the King of Bane?
21938	For while the Bishop in mockage saide to Adam reade of blaspheming, read beleeue ye that God is in heauen?
21938	For whill the Bischop, in mocking, said to Adam Reid of Barskemyng,[39]"REID, Beleve ye that God is in heavin?"
21938	For why?
21938	Have I not the Quene at my awin devotioun?
21938	Have ye slayne my Lord Cardinall?
21938	He cryes in his ear,"Tak ordour, Schir, with your realme: who shall rewill during the minoritie of your Dowghter?
21938	He is deapar then the hell, then how sall thow know him?
21938	He lapp up mearely upoun the scaffold, and, casting a gawmound, said,"Whair ar the rest of the playaris?"
21938	He re- demandis,"Is that Normond?"
21938	His servandis reparing unto him, asked, Whare hie wold have provisioun maid for his Yule?
21938	Honest and indifferent men asked, Why sche did so manifestlie violat hir promeise?
21938	How can he then displease him?
21938	How cane thei then displease him?
21938	How long shall darknes owerquhelme this realme?
21938	In July 1541,--"Item, to Maister Johnne Lauder, for his[ laubours] in writing of directionis to the Courte of[ Rome?]
21938	In explanyng these wordis,"How long shall thow be angree, O Lord, against the prayer of thy people?"
21938	Is Oliver tane?
21938	Is Oliver tane?
21938	Is not France my freind, and I freind to France?
21938	Is nott my Lord Governour myne?
21938	It was demanded, what could be reprehended in it?
21938	Know ye not how the Bischoppis and thair officiallis servis us husband men?
21938	Lett us see my Lord Cardinall?"
21938	May nocht the lyek be trew this day?
21938	May not my Lord compell me to ansuer to his extorte power?
21938	May we cast away what we please, and reteane what we please?
21938	Or belevith he that I am unprovided to rander accompt of my doctrine?
21938	Or to what end should he have deid for thee, yf any werkis of thine might have saved thee?
21938	Or, sall those that obey the wicked commandiment of those that ar placed in authoritie be excusable befoir God?
21938	Otheris cryed,"Against whome will ye feght?
21938	Questioun was had, what should thei meane?
21938	Quhair is thy rychteousnes, goodnes, and satisfactioun?
21938	Shall thare nott be four Regentes chosyn?
21938	Shall ye suffer this hole realme to be infected with pernicious doctrin?
21938	Thare was hard nothing of the Quenis parte but"My joyes, my hartes, what ailes yow?
21938	Thay ar cum,( yitt not sa mony, na, not the saxt pairt that sche desyreit and lukit for,) and how?
21938	The Bischoppes heirat offended, said,"What pratting is this?
21938	The Capitane said,"Will ye nott go to the Messe?"
21938	The Cardinall askyne,"Who calles?"
21938	The Cardinall, awalkned with the schouttis, asked from his windo, What ment that noyse?
21938	The Erle of Hunteley said,"What a babling foole is this?
21938	The Provest[452] assembles the communitie, and cumis to the fowseis syd, crying,"What have ye done with my Lord Cardinall?
21938	The Suppriour said to him,"Father, what say ye?
21938	The summe of all his sermon was:"Thei say that we shuld preach: why nott?
21938	Then he asked of one of the Officers that stoode by, Is your fire makyng ready?
21938	Then the Sub- Prior demanded, Whether they would suffer M. Wischarde to receive the Communion or not?
21938	Then the ravineyng wolves turned into madnes,[424] and said,"Whareunto lett we him speak any further?
21938	They that awated prevented him, as thei had bein ignorant, till that he came in; and than begane thei to demand whare he had bein?
21938	Thow wilt ask me, What word?
21938	Thow wilt say then, Makith it no mater what we do?
21938	Thow wilt say, Shall we then do no good werkis?
21938	Thow wilt then say, that thift, murther, adulterie, and all vices, please God?
21938	To whome, yf it please God that I returne, and questioun be demanded, What was the impediment of my purposed jorney?
21938	Was all Leith of the Congregatioun?
21938	Was not the Congregatioun under appointment with hir?
21938	Was thair any defectioun espyit befoir thair arryvall?
21938	Whairat the King wondering, said,"Adam Reid, what say ye?"
21938	Whare ar thei knaiffis that have brought me this tale?"
21938	Whare is my Lord Cardinall?
21938	What assurance have ye this day of your religioun, whiche the warld that day had nocht of thairis?
21938	What danger should I fear?"
21938	What diddest thou say, sayd the Accuser?
21938	What is a Saviour, butt he that savith?
21938	What is this to say, Christ deid for thee?
21938	What nedith he any thing of thyne, who gevith all thing, and is not the poorare?
21938	When that he beheld thare lawghing,"Lawgh ye,( sayeth he,) my Lordis?
21938	When the questioun was asked, What difference was betuix the one and the other, and yf thei understud the nature of the Greak terme_ Agape_?
21938	Whether doest thou graunt thy foresayd Articles that thou art accused of, or no, and thou shalt heare them shortly?
21938	Whither may we do the same in materis of religioun?
21938	Whome other desyrest thow to be thy judge?"
21938	Why flie ye, vilanes, now, without ordour?
21938	Why may nott the Kirk,( said he,) for good causes, devise Ceremonies to decore the Sacramentis, and other Goddis service?"
21938	Will thei not give to us a lettir of Curssing for a plack, to laste for a year, to curse all that looke ower our dick[ dyke]?
21938	Will ye condempne all that my Lord Cardinall and the other Bischoppes and we have done?
21938	Will ye not go to your chalmer, and not ly hear into this commoun house?"
21938	Witness his eldast sone[437] thare pledge at my table?
21938	Ye have knawin my service: what will ye have done?
21938	Yea, and how far was it socht heir to have bene brocht in upoun yow and your posteritie, under cullour to have bene laid up in stoir for the weiris?
21938	[ 929] In MS. G,"and how are they cum?"
21938	[ 949] Sua the commun- wealth being betrayit, quhat particular member can leif in quyetnes?
21938	[ 978]] maist unworthy of ony regiment in ane weill rewlit commun- wealth?
21938	_ Whither may we do the same in matters of religion?_(_ omitted_.)
21938	_ of a justifeid man: but how it is suppressed, we know nott_--of a man justified, which is extant to this day.--(_In the margin_,) with a smudge?]
21938	and I ask a drynk?
21938	and shall nott I be principall of thame?"
21938	and should ye nott luif your nychtbouris as your selfis?"
21938	think ye that I synne?
21938	was paid to"ane child to bring the auld( Service?)
6038	At home with the Lord--that is what"death"(?)
6038	Can the Ethiopian change his skin, or the leopard his spots? 6038 Hath he said, and shall he not do it?"
6038	He that spared not his own Son, but freely delivered him up for us all, how shall he not with him freely give us all things?
6038	Where is your Christ?
6038	Who was this one, this remaining angel? 6038 Why_ reason_ ye these things in your hearts?"
6038	''0, my Lord,''said Daniel to the angel,''what shall be the end of these things?''
6038	( 1)''What is meant by statement that man was made"in the image of God"?
6038	( 2) What is meant by the anthropomorphic expressions used of God?
6038	( 2) Whence comes this universal belief in the existence of God?
6038	( See Luke 1:34--"How shall this be, seeing I know not a man?")
6038	11) this shall be accomplished?
6038	12:8, 9--"And I heard, but I understood not: then said I, 0 my Lord, what shall be the end of these things?
6038	13:55--"Is not his mother called Mary?"
6038	1:12--"Art thou not from everlasting, O Lord my God, mine Holy One?"
6038	1:14)?
6038	1:14--"Are they not all ministering spirits?"
6038	1:14--"Are they( angels) not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
6038	1:23)?
6038	23:23, 24-"Am I a God at hand, saith the Lord, and not a God afar off?
6038	26: 61- 63)?
6038	33:20:"There shall no man see me and live"?
6038	49:15, 16--"Can a woman forget her sucking child?
6038	4:1- 11) and fail to realize both parties in the wilderness conflict were persons-- Christ, a person; Satan, a person?
6038	6:8-"Who will go for_ us_?"
6038	8:11--"And through thy knowledge shall the weak brother perish, for whom Christ died?"
6038	8:34--"Who is he that condemneth?
6038	A garden, and no gardener?
6038	A serious question at once arises: Who is to decide what is and what is not inspired?
6038	A star lit, and nobody to pour oil in to keep the wick burning?
6038	A time- card and a train, and nobody to run it?
6038	A watch with a main- spring broken, and no jeweler to fix it?
6038	A watch, and no key for it?
6038	A watch, and no repair shop?
6038	Acts 1:11--"Ye men of Galilee, why stand ye gazing up into heaven?
6038	Also in Luke 11:11--"Will he_ for_ a fish give him a serpent?"
6038	An act of faith denotes a manifestation of the intelligence:"How shall they believe in him of whom they have not heard?"
6038	And if they were asleep( v. 13), how could they know what took place?
6038	And the Lord said unto him, Who hath made man''s mouth?
6038	And the Lord said unto him, Who hath made man''s mouth?
6038	And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother?
6038	And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother?
6038	And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day?
6038	Are angels interested in conversions?
6038	Believest thou this?"
6038	But did the sight of His suffering move the Jews to repentance?
6038	But does such silence really exist?
6038	But how was the world to be saved if not through the atonement?
6038	But take away from Christianity the name and person of Jesus Christ and what have you left?
6038	But what did the heavenly voice signify to Christ?
6038	Can any hide himself in secret places that I shall not see him?
6038	Can any statement allege deity more clearly?
6038	Can he judge through the dark cloud?
6038	Can it be said even of any of the sons of men?
6038	Can such be said of an influence?
6038	Can we explain these facts?
6038	Can we imagine the effect of such words on the apostles?
6038	Can you punish a stone or a house?
6038	Canst thou find out the Almighty unto perfection?"
6038	Certain things, conditions, institutions exist in our midst today; they are effects of causes, or a cause; what is that cause?
6038	Conditions, and no conditioner?"
6038	Could He not have possessed them and yet not have used them?
6038	Could Jesus say all this without having any consciousness of His unique relationship to all these things?
6038	Could Job explain the wonders of the natural phenomena around him?
6038	Could a mere influence do this?
6038	Could he thus speak of baptism if it had been the means through which they had been begotten again?
6038	DID INSPIRATION AFFECT THE WORDS USED?
6038	Did God know of their trouble in Egypt?
6038	Did He forget?
6038	Did He not hunger and thirst, for example?
6038	Did the false prophets think that they could hide their secret crimes from God?
6038	Did they consume, or did they withstand the fire?
6038	Do not I fill heaven and earth?
6038	Do not the works of James, the faith of Paul, and the love of John appeal to us in their own peculiar way?
6038	Do the departed loved ones know anything about it?
6038	Do we believe_ with Him_, or_ on_ Him?
6038	Do we carry these little characteristics into the other life?
6038	Do we love holiness to the extent of sacrificing for it?
6038	Do we really believe these words?
6038	Does Christ still retain the prints of the nails?
6038	Does God Repent?
6038	Does he perish at death, or does he enter into another state of being; and under what conditions of happiness or woe does he exist there?
6038	Does it move men today?
6038	Does not a liberal faith mean a faith that believes_ much,_ not little-- as much, not as little, as possible?
6038	Does not such a faith(?)
6038	Does the Holy Spirit possess such properties?
6038	Does the doctrine of repentance find such a prominent place in the preaching and teaching of today?
6038	Even if these events are to precede the"rapture,"have they not all been fulfilled?
6038	Flowers, and no florist?
6038	For what reason, and on what ground was it changed?
6038	From finite and imperfect beings like ourselves?
6038	From whence this idea?
6038	Further, is the Church the_ only_ witness?
6038	Gen. 18:14--"Is anything too hard for the Lord?"
6038	Has God lessened or changed the terms of admission into His kingdom?
6038	Has Jesus Christ still this body in the glory?
6038	Has the need for repentance diminished?
6038	Hath he spoken and shall he not make it good?"
6038	He explained all the other figurative words, why not this one?
6038	Here is an effect, a tremendous effect; what was its cause?
6038	How are men sanctified?
6038	How could He reward and punish otherwise?
6038	How did that grave become empty?
6038	How do we account for it?
6038	How does the Word of God sanctify?
6038	How shall we account for the absence of the body of Jesus from the tomb?
6038	How then is man responsible for not having it?
6038	How would it sound to say,"In the name of the Father"_ and of Moses?_ Would it not seem sacrilegious?
6038	How would it sound to say,"In the name of the Father"_ and of Moses?_ Would it not seem sacrilegious?
6038	How, then, can Israel say,"My way is hid from the Lord?"
6038	How, then, can evil triumph?
6038	How, then, do we account for the differences in style of the various writers, the preservation of their individualities, their idiosyncrasies?
6038	How?
6038	If He needed to depend solely upon the Spirit can we afford to do less?
6038	If a miraculous exit was granted to men like Elijah and Enoch, who were sinful men, why should we marvel if such was granted to Christ?
6038	If all men were not capable of being saved, how then could we pray to that end?
6038	If such is His power how shall Assyria withstand it?
6038	If the first two names are personal, is not the third?
6038	If without shedding of blood there is no remission of sin, where is the shed blood?''
6038	In the story of the Rich Man and Lazarus no name is given to the godless rich man; why?
6038	Is He not holy?
6038	Is He still the Lamb as though it had been slain?
6038	Is Jesus Christ a man of a much higher type of faith than ours, yet one with whom we believe in God?
6038	Is any light thrown on the question by the incident of the three Hebrew children in the fiery furnace?
6038	Is it a definite place, or is it simply a figure of speech denoting a place of authority and power?
6038	Is it a"sign"of His coming?
6038	Is it not marvellous?
6038	Is it not remarkable that the Baptist uses the word"unquenchable"''( Greek,"asbestos") when speaking of this fire?
6038	Is it possible that anyone need be told the flat and sapless tautology that all divinely- inspired Scripture is_ also_ profitable?
6038	Is it right that God should make the holiest man in all the ages the greatest sufferer, if that man were but a martyr?
6038	Is it self- originating, or is the cause of its being outside of itself?
6038	Is it too much to say that on that baptismal day Jesus was keenly conscious that these Old Testament predictions were fulfilled in Him?
6038	Is its cause finite or infinite?
6038	Is not Jesus here conscious of Himself as being the centre of the scene thus described in the Apocalypse?
6038	Is not Jesus here repeating what had been done for Him at His baptism: conveying super- human power?
6038	Is not one of the principal reasons for the writing of the Epistle to the Colossians to correct the gnostic theory of the worshipping of angels?
6038	Is not this a sufficient number?
6038	Is not this true also of the believer''s eternal security?
6038	Is the present Christian consciousness borne out by the Gospel narratives?
6038	Is the"fire"spoken of here_ literal_ fire?
6038	Is there a purpose here to ignore the wicked?
6038	Is there not here an indication of the consciousness on the part of Jesus of a unique relationship with His heavenly Father?
6038	Is this a description of hell--absence of spiritual light; separation from the company of the saved; lamentation; impotent rage?
6038	Is this cause within or without himself, finite or infinite?
6038	It can not help raising the question of the whither, as well as of the what and the whence?
6038	It is an effect, a glorious effect; what is its cause?
6038	It is true that others raised the dead, but under what different conditions?
6038	It is true that this term is used of men, e.g., Acts 16:30--"Sirs( Lords), what must I do to be saved?"
6038	Jesus saith unto him, If I will that he tarry till I come, what is that to thee?
6038	Job 22:12- 14--"Is not God in the height of heaven?
6038	John 21:21- 23--"Peter seeing him( John) saith to Jesus, Lord, and what shall this man do?
6038	Know you of anything bolder than this?
6038	Luke 11:13--"How much more shall your heavenly Father give the Holy Spirit to them that ask Him?"
6038	Mark 14:61, 62--"Art thou the Christ, the Son of the Blessed"( Luke 22:70--"Art thou then the Son of God?
6038	Meaning: The Samaritan woman''s question,"Where is God to be found?"
6038	Micah 7:18,19--"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?
6038	Or did He intend that His disciples should have the impression that He was speaking of literal fire?
6038	Or is He, equally with God, the object of our faith?
6038	Or that He could not pursue them into foreign countries?
6038	Or that He knew what was transpiring in heaven only and not upon the earth, and even in its most distant corners?
6038	Pride(?)
6038	Reference may here be made to the white stone( diamond?)
6038	Reply: True, but was not this fulfilled when they saw Christ on the Transfiguration Mount?
6038	Reply: What is meant by a"generation"?
6038	Shall we know Him by the prints?]
6038	Shall we know our loved ones by these things?]
6038	Shall we read,"Anointed.. with_ power_ and power?"
6038	Shall we read,"That ye may abound in hope, through the power of the_ power_"?
6038	Shall we say,"It seemeth good to_ the wind_ and to us"?
6038	She said:"Thy father"; Jesus replied in substance:"Did you say_ my_ father has been seeking me?"
6038	Should not the exit of Christ from this world be as unique as His entrance into it?
6038	Simon Magus was baptized( Acts 8), but was he saved?
6038	So was it with the faith which Christ demanded in His miracles:"Believe ye that I am able to do this?"
6038	Strictly speaking, it is not now so much of a_ sin_ question as it is a_ Son_ question; not, What shall be done with my sin?
6038	That was an effect; what was its cause?
6038	That word was used for other Christian deaths, why not for Christ''s?
6038	The great question for the Christian to answer is not"What can I do?"
6038	The prophet can not believe it possible, for has not God_ eternal_ purposes for Israel?
6038	The question is not so much"How many talents have I received,"but"To what use am I putting them?"
6038	The test which the church should apply to all questions of practice: Would I like to have Christ find me doing this when He comes?
6038	They are not given to mock but to encourage us:"Hath he said and shall he not do it?
6038	Thirdly, There is the descent of the Spirit, and the heavenly voice; what meaning did these things have to Jesus?
6038	Trace our origin back, if you will, to our first parent, Adam; then you must ask, How did he come into being?
6038	True, but we reply: Why do we need an incarnation for the manifestation of that purpose?
6038	WHAT IS THE NATUEE OF THE INSPIRATION THAT CHARACTERIZED THE WRITERS OF THE SCRIPTURES, AND IN WHAT DEGREE WERE THEY UNDER ITS INFLUENCE?
6038	WHY IS THE PERSONALITY OF THE HOLY SPIRIT QUESTIONED?
6038	Was there any significance in the fact that Jesus did not explain the word"fire"?
6038	Were the words dictated by the Holy Spirit, or were the writers left to choose their own words?
6038	Were the_ thoughts_ or_ concepts_ alone inspired, or were the_ words_ also inspired?
6038	Were there not men enough in existence?
6038	What are God''s relations to the universe and to men?
6038	What bearing has the testimony of Jesus upon the question of His deity?
6038	What do we learn from these scriptures regarding the relation of God to this universe, to man, and to all God''s creatures?
6038	What does all this mean?
6038	What had they to gain by fraud?
6038	What is glory?
6038	What is meant by the terms_ image_ and_ likeness_?
6038	What is meant by"the right hand of God"?
6038	What is the end, the final aim of the great whole, that far- off divine event towards which the whole creation moves?
6038	What is the end, the final destiny of the individual?
6038	What means are used, and what agencies employed to make men holy and conform them into the likeness of Christ?
6038	What motive could the apostles have had in perpetrating the story of Christ''s resurrection upon people?
6038	What part is inspired, and what part is not?
6038	What shall the Christian church say to these things, and what shall be her reply?
6038	What takes place when we go to sleep?
6038	What was the nature and likeness of Christ''s resurrection body which our resurrection body is to resemble?
6038	What would this world be without it?
6038	What, then, did these men see?
6038	Where did this institution come from?
6038	Where did we get this standard of right and wrong?
6038	Where is its sacrifice?
6038	Who are those"in the presence of the angels of God"?
6038	Who can give this power that is strong enough to make even demons obey?
6038	Who can tell?
6038	Who dared change it?
6038	Who has a right to command my life?
6038	Who is this that dares to set Himself up as superior to Moses and the law of Moses, by saying,"But_ I_ say unto you"?
6038	Who is to be the judge of so vital a question?
6038	Who made is obligatory?
6038	Who shall put it away?
6038	Why can not both things be included?
6038	Why create a new being for such a purpose?
6038	Why did not the Master explain what he meant by the figurative word"fire"?
6038	Why not make a guilty, and not an absolutely innocent and guileless man such an example of God''s displeasure upon sin?
6038	Why should He be God- forsaken in that crucial hour?
6038	Why stumble over the limitation of this attribute and not over the others?
6038	Why then mention this eternal aspect of adoption?
6038	Why then should such a comforting and helpful doctrine as this be spoken against?
6038	Why then, if faith is the work of the Godhead, are we responsible for not having it?
6038	Would not these passages rebel against such tautological and meaningless usage?
6038	Would that sound right?
6038	Would they have sacrificed their lives for what they themselves believed to be an imposture?
6038	Zion or Gerizim?
6038	[ NOTE: Does this throw any light on the matter of recognition in heaven?
6038	_ In general:_ Job 11:7, 8--"Canst thou by searching find out God?
6038	but"How much can I believe?"
6038	but, What shall I do with Jesus, which is called Christ?
6038	e) Individual Freedom in Choice of Words-- To What Extent?
6038	have not I the Lord?
6038	have not I the Lord?
6038	label itself narrow rather than liberal by such a refusal of faith?
6038	no God?
6038	or who maketh the dumb, or deaf, or the seeing, or the blind?
6038	or who maketh the dumb, or deaf, or the seeing, or the blind?
6038	was I ever wo nt to do so unto thee?
14453	''But why not reveal true things first to the wise?
14453	''How shall mortal man walk in such a yoke,''sayest thou,''even with the Son of God bearing it also?''
14453	''How then am I to try after it?
14453	''I hope, sir, your health is better than it has been?''
14453	''I will be God among you; I will be myself to you.--You will not have me?
14453	''Shall not God avenge his own elect,''he says,''which cry day and night unto him?''
14453	''What is it, then, to be pure in heart?''
14453	''What power can heal the broken- hearted?''
14453	''Why did you look for me?
14453	Ah, to whom shall we go?
14453	All come from the one mighty father: shall he judge the live thoughts of God, which is greater and which is less?
14453	And he said unto them,''How is it that ye sought me?
14453	And what shall we say of those coming, and yet to come and pass-- evermore issuing from the fountain of life, daily born into evil things?
14453	And why are they always glad before the face of the Father in heaven?
14453	And why should he have taken it for granted they would know, or judge that they ought to have known, that he was there?
14453	Are all to have the same face?
14453	Are these not worth making immortal?
14453	Are they authorized in translating the Greek thus?
14453	Are they not the fittest to receive them?''
14453	Are we guilty of connivance, when silent as to the ambush whence we know the wicked arrow privily shot?
14453	Are we to call the traitor to account?
14453	Are we to treat persons known for liars and strife- makers as the children of the devil or not?
14453	Are we to turn away from them, and refuse to acknowledge them, rousing an ignorant strife of tongues concerning our conduct?
14453	Are you the lowest kind of creature that_ could_ be permitted to live?
14453	As to his being the Messiah, that was merest absurdity: did they not all know his father, the carpenter?
14453	Blessed of God because restored to an absence of sorrow?
14453	But a yoke is for drawing withal: what load is it the Lord is drawing?
14453	But had we once seen God face to face, should we not be always and for ever sure of him?
14453	But if all our light shine out, and none of our darkness, shall we not be in utmost danger of hypocrisy?
14453	But if the child try to possess as a house the thing his father made an organ, will he succeed in so possessing it?
14453	But if the thought be anywise precious to you, is it essential to your enjoyment in it, that nothing less than yourself should share its realization?
14453	But if you do, why not believe in it for them?
14453	But is toothache nothing, because there are yet worse pains for head and face?
14453	But let us waste no strength in despising such men; let us rather turn the light upon ourselves: are we not in some way denying him?
14453	But shall I admire their discoveries at the expense of the stranger-- nay, no stranger-- the poor brother within their gates?
14453	But what if your righteousness tarry, because your hunger after it is not eager?
14453	But what is this liberty of the children of God, for which the whole creation is waiting?
14453	But what shall I say of such as for any kind of end subject animals to torture?
14453	But why inquire?
14453	But would such restoration be comfort enough for the heart of Jesus to give?
14453	Can there be oneness without difference?
14453	Could Love create with such end in view?
14453	Could we see things always as we have sometimes seen them-- and as one day we must always see them, only far better-- should we ever know dullness?
14453	Darest thou imply a divine preference for Capernaum over Nazareth?''
14453	Dead, in bondage to corruption, how can they share in the liberty of the children of Life?
14453	Did he ever say,''This is mine, not yours''?
14453	Did he not say,''All things are mine, therefore they are yours''?
14453	Did you not know that I must be among my father''s things?''
14453	Do we understand it?
14453	Do you believe in immortality for yourself?
14453	Does he intend''my father and me''?
14453	Does he intend_ all of us men_?
14453	Does he make the least lamentation over the temple?
14453	Does not he then, who loves and understands his book, possess it with such possession as is impossible to the other?
14453	Does not this involve its existence beyond what we call this world?
14453	Dost thou look for a good time coming, friend, when thou shalt know as thou art known?
14453	Dost thou not justify thy deed to thyself by thy tenderness toward me?
14453	First then, what does Paul, the slave of Christ, intend by''the creature''or''the creation''?
14453	For how can God in any sense forgive, remit, or send away the sin which a man insists on retaining?
14453	For the sake of your children, would you waylay a beggar?
14453	For what good, for what divine purpose is the maker of the sparrow present at its death, if he does not care what becomes of it?
14453	For what is a lamp or a man lighted?
14453	For what makes the thing a book?
14453	Had God been of like heart with you, would he have given life and immortality to creatures so much less than himself as we?
14453	Had he not known something better, would he have said what he did about the father of men and the sparrows?
14453	Had not those words found a way to the pure human, that is, the divine in the men?
14453	Has the question no interest for you?
14453	Have they not also a faithful creator?
14453	He_ is_ that thing; why think about it?
14453	How are they to go on loving it without a growing knowledge of it?
14453	How can he keep in his sight a foul presence?
14453	How can we be workers with God at his work, and he never say''Thank you, my child''?
14453	How could the divine order of things, founded for growth and gradual betterment, hold and proceed without the notion of return for a thing done?
14453	How did they bear him witness?
14453	How shall he die to escape the remorse of the authorship of so much misery?
14453	How should it be otherwise?
14453	How should it not be so, when the one Power is the informing life of both?
14453	How should that woman care to be delivered from her sins, how could she accept any comfort, who believed the child of her bosom lost to her for ever?
14453	How should the treasure of the Father be open to such?
14453	How, then, am I to let my light shine, if I take pains to hide what I do?
14453	How, then, were they worth calling out of the depth of no- being?
14453	If a woman forget the child she has borne and nourished, how shall she remember the father from whom she has herself come?
14453	If another have none, thine must lie in thy superior power; and will there not one day come a stronger than thou?
14453	If any one say,''Why did the Lord let the word remain there so long, if he never said it?''
14453	If he did say''_ my father''s house_'', could he have meant the temple and his parents not have known what he meant?
14453	If he meant that they might have known this without being told, why was it that, even when he set the thing before them, they did not understand him?
14453	If his faith in God take from a man his cheerfulness, how shall the face of a man ever shine?
14453	If his presence be no good to the sparrow, are you very sure what good it will be to you when your hour comes?
14453	If one answer,''For aught I know, it may be so,''--Where then are thy own rights?
14453	If such then be the words of the apostle, does he, or does he not, I ask, hold the idea of the immortality of the animals?
14453	If the Father will raise his children, why should he not also raise those whom he has taught his little ones to love?
14453	If the Lord said very little about animals, could he have done more for them than tell men that his father cared for them?
14453	If they had denied him, where would our gospel be?
14453	In the Perfect, would familiarity ever destroy wonder at things essentially wonderful because essentially divine?
14453	In which of his changing moods is he more himself?
14453	Is God a mocker, who will not be mocked?
14453	Is Time too much for him?
14453	Is any other imaginable reward worth mentioning beside it?
14453	Is he a loving God?
14453	Is he a merciful God?
14453	Is he the husbandman to take all the profit, and muzzle the mouth of his ox?
14453	Is he to tell them the horrors of the persecutions that await them, and not the sweet sympathies that will help them through?
14453	Is it a grand thing, is it a meritorious thing, not to be vile?
14453	Is it in wine only that the old is better?
14453	Is it not of the very essence of the Christian hope, that we shall be changed from much bad to all good?
14453	Is it not that it has a soul-- the mind in it of him who wrote the book?
14453	Is it selfish to desire to love?
14453	Is it selfish to hope for purity and the sight of God?
14453	Is it shining before men so that they glorify God for it?
14453	Is it what he himself thinks he is?
14453	Is it what his friends at any given moment think him?
14453	Is not our love to the animals a precious variety of love?
14453	Is not the prophecy on the groaning creation to have its fulfilment in the new heavens and the new earth, wherein dwelleth righteousness?
14453	Is not virtue then a reward?
14453	Is our light bearing witness?
14453	Is the Lord such as they believe him?
14453	Is there a past to God with which he has done?
14453	Is there any mourning worthy the name that has not love for its root?
14453	Is there anything to be proud of in refusing to worship the devil?
14453	Is this the fine of the great buyer of land, to have his fine pate full of fine dirt?
14453	It is a greater deed, to make be that which was not, than to seal it with an infinite immortality: did God do that which was not worth doing?
14453	It was the Israelite indeed, whom the Lord met with miracle:''Because I said unto thee, I saw thee under the fig- tree, believest thou?
14453	It will take the utmost joy God can give, to let men know him; and what man, knowing him, would mind losing every other joy?
14453	Let us now take the translation given us by the Revisers:--''Wist ye not that I must be in my father''s house?''
14453	Loves any lover so little as to desire_ no_ change in the person loved-- no something different to bring him or her closer to the indwelling ideal?
14453	May we roll the rejection of a villainy as a sweet morsel under our tongues?
14453	Mayst thou not one day be in Naboth''s place, with an Ahab getting up to go into thy vineyard to possess it?
14453	Must he give them no help to counterbalance the load with which they start on their race?
14453	Must not the light of truth in his face, beheld of such even as knew not the truth, have lifted their souls up truthward?
14453	Must she keep away until she knows herself sorry for her sins?
14453	Must the Lord hide from his friends that they will have cause to rejoice that they have been obedient?
14453	Must the creator send forth his virtue to hold alive a thing that will be evil-- a thing that ought not to be, that has no claim but to cease?
14453	Must the love live on for ever without its object?
14453	Must the very immortality of love divide the bond of love?
14453	Must there be only current and no tide?
14453	Must we congratulate you on such a love for your fellows as inspires you to wrong the weaker than they, those that are without helper against you?
14453	Must we fail still?
14453	Need I argue the injustice?
14453	Now what can God''s elect have to keep on crying for, night and day, but righteousness?
14453	Only what other joy could keep from entering, where the God of joy already dwelt?
14453	Or can he have been with him, and have left him behind in his closet?
14453	Or did he care for them, but could not help them?
14453	Or does he intend''you and me, John''?
14453	Shall not the children have little dogs under the Father''s table, to which to let fall plenty of crumbs?
14453	Shall not_ the_ Father do_ his_ best to find his prodigal?
14453	Shall we count the man worthy who, for the sake of his friend, robbed another man too feeble to protect himself, and too poor to punish his assailant?
14453	Shall we not rather believe that the vessels of less honour, the misused, the maltreated, shall be filled full with creative wine at last?
14453	Should we not just open our own child- eyes, look upon the things themselves, and be consoled?
14453	Starts thy soul, trembles thy brain at the thought of such a burden as the will of the eternally creating, eternally saving God?
14453	That is like the lawyer''s''Who is my neighbour?''
14453	The Father is father_ for_ his children, else why did he make himself their father?
14453	The Greek, taken literally, says,''Wist ye not that I must be in the----of my father?''
14453	The Lord knew these men, and had their hearts in his hand; else would he have told them they were the salt of the earth and the light of the world?
14453	The Lord would have men love righteousness, but how are they to love it without being acquainted with it?
14453	The man who takes no count of what is fair, friendly, pure, unselfish, lovely, gracious,--where is his claim to call Jesus his master?
14453	The plural article implies the English_ things_; and the question is then, What_ things_ does he mean?
14453	The rich man may come prowling after thy little ewe lamb, and what wilt thou have to say?
14453	The sons of God are not a new race of sons of God, but the old race glorified:--why a new race of animals, and not the old ones glorified?
14453	The typical soul reappears in higher formal type; why may not also the individual soul reappear in higher form?
14453	Then, if the earth must have its animals, why not the old ones, already dear?
14453	Therefore, that he is empty of good, needs discourage no one; for what is emptiness but room to be filled?
14453	They had heard of wonderful things he had done in other places: why had they not first of all been done in_ their_ sight?
14453	They have little, and we have much; ought they therefore to have less and we more?
14453	To what purpose is the spirit of God promised to them that ask it, if not to help them order their way aright?
14453	Was ever love so deep, so pure, so perfect, as to be good enough for him?
14453	Was it not the something true, common to all hearts, that bore the wondering witness to the graciousness of his words?
14453	Was it wrong to assure them that where he was going they should go also?
14453	Was that his saying?
14453	We must be nowise anxious to defend ourselves; and if not ourselves because God is our defence, then why our friends?
14453	Were they created only to become dear, and be destroyed?
14453	What are we for but to do our duty?
14453	What are we to understand by''my father''s things''?
14453	What better can we do for our neighbour than to become altogether righteous toward him?
14453	What can be done for the poor things-- except indeed you take the absurd notion into your head, that they too have a life beyond the grave?''
14453	What did Jesus come into the world to do?
14453	What did his saying mean?
14453	What first reward for doing well, may I look for?
14453	What is he there for, I repeat, if he have no care that it go well with his bird in its dying, that it be neither comfortless nor lost in the abyss?
14453	What is it constitutes this or that man?
14453	What is there for us when we discover that we are out of the way, but to bethink ourselves and turn?
14453	What light can he have in him who is always on his own side, and will never descry reason or right on that of his adversary?
14453	What man would he be who accepted the offer to be healed and kept alive by means which necessitated the torture of certain animals?
14453	What more could it be?
14453	What saves his claim from being merest mockery?
14453	What shall we say of him who comes from his closet, his mountain- top, with such a veil over his face as masks his very humanity?
14453	What sort of Christians are they?
14453	What then makes those who give us this translation, prefer it to the phrase in the authorized version,''_ about my Father''s business_''?
14453	What was his place of prayer?
14453	What was in the news to make the poor glad?
14453	What was the new covenant?
14453	What would the newest earth be to the old children without its animals?
14453	When his reward comes, will the youth feel aggrieved that it is Greek, and not bank- notes?
14453	Where does he find symbols whereby to speak of what goes on in the mind and before the face of his father in heaven?
14453	Where is the evil toward God, where the wrong to my neighbour, if I think sometimes of the joys to follow in the train of perfect loving?
14453	Where is their deliverance?
14453	Where shall the woman go whose child is at the point of death, or whom the husband of her youth has forsaken, but to her Father in heaven?
14453	Where shines their light?
14453	Where then was the propriety of his coming to be baptized by John, and insisting on being by him baptized?
14453	Wherein then consisted the goodness of the news which he opened his mouth to give them?
14453	Whereon will they ground their complaint should God give them their hearts''desire?
14453	Wherewith is the cart laden which he would have us help him draw?
14453	Whether the Syriac words he used were more precise, who in this world can tell?
14453	Which is the richer-- the man who, his large money spent, would have no refuge; or he for whose necessity a hundred would sacrifice comfort?
14453	Which of the two possessed the earth-- king Agrippa or tent- maker Paul?
14453	Who had a claim equal to theirs?
14453	Who will count himself deceived by overfulfilment?
14453	Why cast out a devil that the man may the better do the work of the devil?
14453	Why did they not understand it?
14453	Why should a man meditate with satisfaction on having denied himself some selfish indulgence, any more than on having washed his hands?
14453	Why should it not then involve immortality?
14453	Why should such a notion seem to you absurd?
14453	Why then think of it as anything more?
14453	Why was his arrival with such words in his heart and mouth, the coming of the kingdom?
14453	Why?
14453	Will he not be the nearer sharing in the exceeding great reward of a return to the divine idea?
14453	Will he take joy in his success and give none?
14453	With what but the will of the eternal, the perfect Father?
14453	Would Satan, with all the instincts and impulses of his origin in him, have_ merited_ eternal life by refusing to be a devil?
14453	Would it not be more like the king eternal, immortal, invisible, to know no life but the immortal?
14453	Would not such acknowledgment from the father be the natural correlate of the child''s behaviour?
14453	Would such a mother be a woman of whom the saviour of men might have been born?
14453	Would such a new heaven be a thing to thank God for?
14453	Would the Lord have such a one be of good cheer, of merry heart, because her sins were forgiven her?
14453	Would this be a prospect on which the Son of Man would congratulate the mourner, or at which the mourner for the dead would count himself blessed?
14453	Yes, if we but hide our darkness, and do not strive to slay it with our light: what way have we to show it, while struggling to destroy it?
14453	Your conscience does not trouble you?
14453	Zeal for God will never eat them up: why should it?
14453	_ JESUS IN THE WORLD._''Son, why hast thou thus dealt with us?
14453	_ THE SALT AND THE LIGHT OF THE WORLD._''Ye are the salt of the earth; but if the salt have lost his savour, wherewith shall it be salted?
14453	and thou seen as the receiver of the reward!_ In what other way could the word, then or now, be fairly understood?
14453	and what would the father''s smile be but the perfect reward of the child?
14453	can I do so without knowing what it is?''
14453	harmony without distinction?
14453	is he not their defence as much as ours?
14453	is thy friend''s esteem then so small?
14453	no moment in which to sob-- Sister, brother, I am thy slave?
14453	no room for making amends?
14453	or are we to give warning of any sort?
14453	or worse still, must the love die with its object, and be eternal no more than it?
14453	seek the praise of God for laying our hearts at the feet of him to whom we utterly belong?
14453	seek the praise of men for being fair to our own brothers and sisters?
14453	the good shepherd to find his lost sheep?
14453	then why faces at all?
14453	to create nothing that could die; to slay nothing but evil?
14453	to something that is not we, which means annihilation?
14453	what hope for the self- indulgent, the conceited, the greedy, the miserly?
14453	where his claim to Christianity?
14453	who so capable as they to pronounce judgment on his mission whether false or true: had they not known him from childhood?
14453	wist ye not that I must be about my father''s business?''
37274	And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? 37274 Having loved_ His own_ which were in the world, He loved them"--how long?
37274	He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
37274	How can I do this great wickedness, and sin against God?
37274	Jesus answered him, Wilt thou lay down thy life for My sake? 37274 O our God, wilt Thou not judge them?
37274	Of what use,it might be argued,"can it be to uphold the standard when all is gone to pieces?
37274	Open to what?
37274	Peter said unto Him, Lord, why can not I follow Thee now? 37274 The bread which we break, is it not the communion of the body of Christ?
37274	The bread which we break, is it not the communion of the body of Christ?
37274	Then cometh He to Simon Peter; and Peter saith unto Him,''Lord, dost Thou wash my feet?'' 37274 What shall we say then?
37274	When He makes bare His arm, Who shall His work withstand? 37274 Who art thou that judgest another man''s servant?
37274	A grand reality, most surely: who could duly estimate it?
37274	Abandon the ground in impatience, chagrin, and disappointment?
37274	Again:"Wilt thou obediently keep God''s holy will and commandments, and walk in the same all the days of thy life?
37274	All this is most true; but what right have we to imagine that Cornelius was praying, fasting, and giving alms in order to earn salvation?
37274	And can aught be more unseemly than to see a number of people sitting, lolling, lounging, and gaping about while prayer is being offered?
37274	And does He not act in various places?
37274	And dost thou not know full well, reader, that there are two sides to this great question, as there are to every question?
37274	And further, can we not distinctly recall the fact that there was a most decided setting aside of all human arrangement and official routine?
37274	And further, let us ask, who was the most earnest, laborious, and faithful preacher that ever trod this earth?
37274	And has He not?
37274	And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones?
37274	And hence we can say, What may we not expect, seeing that Christ has died for us?
37274	And how can we best reach the people, for whom the tracts and books are prepared?
37274	And how do we get life?
37274	And in the event of this, where is the difference between that assembly and the systems of men?"
37274	And is it not comely and right so to do?
37274	And must not the believer cross it?
37274	And shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?
37274	And then the question,"_ Who am I?_"In this we see the blessed fact that self was for the moment lost sight of.
37274	And then what was to become of him if the prisoners were gone?
37274	And were they not showing the way of salvation?
37274	And what do they designate large- heartedness?
37274	And what does he do?
37274	And what has He said?
37274	And what is the difference between the blood- stained lintel and the divided sea?
37274	And what then?
37274	And what, let me ask, was the effect of all this upon the heart of David?
37274	And what, on the contrary, is a large and liberal heart?
37274	And where do these virtues shine out?
37274	And who has been preaching the gospel for the last eighteen centuries?
37274	And why?
37274	And why?
37274	And why?
37274	And why?
37274	And, may we not ask, what more could be said in the Church''s brightest days?
37274	And, on the same principle, how can a soul grow in the divine life, if he is always liable to doubt whether he has that life or not?
37274	And, we may ask, is not He sufficient?
37274	Are we affording any practical proof in daily life that Christ has died for us, and that we have died in Him?
37274	Are we declaring plainly that we have passed clean over Jordan-- that we belong to heaven-- that we are not in the flesh, but in the Spirit?
37274	Are we erecting our memorial?
37274	Are we giving evidence-- such evidence as may strike even the mind of a child-- of the fact that our Jesus has vanquished the power of death for us?
37274	Are we living as those who are dead with Christ-- dead to sin-- dead to the world?
37274	Are we living in the world or living in heaven-- which?
37274	Are we practically freed from the world-- letting go our hold of present things, in the power of communion with a risen Christ?
37274	Are we taught from the word of God that the early Church ever elected its own pastors or teachers?
37274	Are we to allow ourselves to fall under the fatal influence of the surrounding malaria?
37274	Are we to continue in error because the dispensation has failed?"
37274	Are you built on Christ?
37274	Are you content with such a sandy foundation?
37274	Are you in this path?
37274	Are you looking to your own heart or to Christ''s finished work for salvation?
37274	Are you thoroughly satisfied with God''s foundation?
37274	Are you wise-- are you right, in persisting in such a line of action under such circumstances?
37274	Art thou consciously standing on the solid ground of holy Scripture?
37274	Art thou washed in the precious atoning blood of Christ?
37274	As long as they behaved themselves, and walked with unsoiled feet?
37274	Beloved reader, are you on this foundation?
37274	Beloved reader, dost thou still hesitate?
37274	Brethren, of what use, may I ask you, would a blind love be to you or to me?
37274	But I think I hear you saying,"Where is all the Scripture we were to have had?
37274	But are we to be idle?
37274	But does it not seem to you, beloved, that we often err on the other side?
37274	But does it not strike you that we want more of the individual work?
37274	But does not Jordan represent death?
37274	But for the present we pause, and shall close this paper with a solemn and earnest question to the reader,_ Art thou sheltered by the blood of Jesus_?
37274	But how did the believers at Jerusalem meet together?
37274	But how is it now in the professing Church?
37274	But how then shall the Scriptures be fulfilled, that thus it must be?"
37274	But if I am afraid to face the Word of God, or if I am willfully refusing its action, how can I enjoy communion with God?
37274	But if so, what is the day which specially characterizes that dispensation?
37274	But in what aspect?
37274	But it may be asked, Is there no preparation necessary?
37274	But it will be asked,"Were there not elders and deacons in the early Church, and ought we not to have such likewise?"
37274	But may we not often detect ourselves in the habit of lightly and formally asking others to pray for us?
37274	But ought not the lambs and sheep to be gathered and cared for?
37274	But some may ask,"Is there no danger of incompetent men intruding their ministry upon an assembly of God?
37274	But the question is, have we made them our own-- have they been applied practically to our souls by the power of the Holy Ghost?
37274	But the sheep must be gathered before they can be fed; and how are they to be gathered but by the earnest preaching of the gospel?
37274	But then what of the law?
37274	But we must return to our theme; and in doing so, we would ask the reader if he really understands the true spiritual import of the river Jordan?
37274	But what is Christianity?
37274	But what is an assembly to do when abuses creep in?
37274	But what is fellowship?
37274	But what is"the camp?"
37274	But what then?
37274	But what, we repeat, were these living stones doing?
37274	But where have we anything like this now?
37274	But whither should Christ''s sheep be gathered?
37274	But who among us does?
37274	But who told thee this?
37274	But why did Mordecai refuse to bow to Haman?
37274	But, we may here inquire,"Is there aught in the history of God''s people now answering to Israel''s experience at the Red Sea?"
37274	C. H. M. FOOTNOTE:[ V.] When the jailer at Philippi inquired of Paul and Silas,"What must I do to be saved?"
37274	Can anything be more hardening to the heart, or more deadening to the conscience than this?
37274	Can it be"gold, silver, precious stones?"
37274	Can it have your Lord''s approving smile?
37274	Can selfishness live in the view of the cross?
37274	Can thoughts about our own interests, or our own gratification, be indulged in the presence of Him who sacrificed Himself for us?
37274	Can you not wait until night has drawn her sable curtain around you, and your closet door has shut you in, and then pour out your heart to your God?
37274	Canst thou give a"Thus saith the Lord"for the position which thou occupiest, at this moment?
37274	Christian reader, are you thinking of"the regions beyond you?"
37274	Could I depend upon God''s grace to enable me to abide under the curse?
37274	Could a family circle, after the toils of the day, sit down to supper with sighs and gloomy looks?
37274	Did not He take up and use instruments the most unfit and unfurnished, according to human thinking, for the accomplishment of His gracious purpose?
37274	Did not that make some difference?
37274	Did they do"_ all_"that the Lord commanded?
37274	Did they really think that Jehovah was going to judge and destroy them, after all?
37274	Did they"continue in all things which are written in the book of the law, to do them?"
37274	Do we mourn over the coldness, barrenness, and death around us?
37274	Do we not feel the lack of power in all our public reunions?
37274	Do we not often, by a stiff and peculiar style, cast a chill upon young converts?
37274	Do we not remember the style and character of the agents who were chiefly used in the conversion of souls?
37274	Do we really understand such utterances?
37274	Do we really understand these words?
37274	Do we really want man''s authority to make us sure that God has spoken?
37274	Do we, in very deed, perceive their application to ourselves?
37274	Do you earnestly desire to follow your Lord?
37274	Do you ever think of calling in question your own very personal welcome to study the book of Creation?
37274	Do you not often find that it is after the more formal public preaching is finished, and the close personal work begins, that souls are reached?
37274	Do you not think that if we had more"Philips"we should have more"Nathanaels?"
37274	Do you really aim at something beyond mere empty profession, cold orthodoxy, or mechanical religiousness?
37274	Do you sigh for reality, depth, energy, fervor, and whole- heartedness?
37274	Does He send His sunlight and showers to mock and to tantalize, or to gladden and refresh?
37274	Does he believe it?
37274	Does not the voice of Holy Scripture bear the clearest testimony to the fact of the interest of the Trinity in the work of the gospel?
37274	Faith can now, therefore, sing triumphantly,"O death, where is thy sting?
37274	Finally, if we be asked,"Where is the true expression of this assembly of God now?"
37274	Fold our arms in cold indifference?
37274	For how long?
37274	For instance, when a believer dies and goes to heaven, is he called to fight?
37274	For then would they not have ceased to be offered?
37274	For what do men now call bigotry and narrow- mindedness?
37274	For what end?
37274	For what had he to build upon in himself?
37274	For what, after all, is a narrow mind?
37274	For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
37274	For, what is it?
37274	Fourthly, what is the_ authority_ on which the assembly is gathered?
37274	Had He not bestowed it upon his seed forever?
37274	Had He not made Abraham a present of the land of Canaan?
37274	Had He not ratified the gift by His word and His oath-- these two immutable things in which it was impossible for Him to lie?
37274	Had He not said to them,"Ye shall not need to fight"?
37274	Had he a"Thus saith the Lord"for his warrant in refusing a single nod of the head to the proud Amalekite?
37274	Have books and tracts lost their interest and value in our eyes?
37274	Have we entered into their real force and meaning?
37274	Have we not here a very elevated character of work?
37274	Have we not to deplore the objectless character of our prayer- meetings?
37274	Have we the custody of the Lamb''s book of life?
37274	Have we weighed the full force of the expression,"living in the world"?
37274	Have you come to Him as God''s living Stone, and given Him the full confidence of your heart?
37274	Have you ever pondered these words?
37274	Have you ever seen their application to yourself?
37274	Have you found any great breadth of truth in them?
37274	Having an evil nature, a crafty foe, and a hostile world to cope with, how is he to get on?
37274	He had to tread that rough path in profound solitude-- for who could accompany Him?
37274	He has died to sin, in the death of Christ; and what power has sin over a dead man?
37274	He might have gone forth and enjoyed his freedom, but what of them?
37274	He said unto Jesus,"Lord, whither goest thou?
37274	He saith unto them, But whom say ye that I am?
37274	How am I to know that God has spoken to me?
37274	How are we to know that Christ has, by His work on the cross, absolutely and divinely accomplished the will of God?
37274	How can I bow to one with whom Jehovah is at war?
37274	How can I do homage to a man whom the faithful Samuel would hew in pieces before the Lord?"
37274	How can I possess this precious faith?"
37274	How can I realize that I am dead to sin?
37274	How can a man get life by keeping that which requires life to keep it-- a life which he has not?
37274	How can any one run a race, if he has not cleared the starting post?
37274	How can he erect a building, if he has not laid the foundation?
37274	How can he pass off the platform of nature?
37274	How can he reach the blessed position of those to whom the Holy Ghost declares,"Ye are not in the flesh but in the Spirit"?
37274	How can there be, seeing He has borne the condemnation in their stead?
37274	How can we tell whether a man is eternally linked with Christ or not?
37274	How could God, as a holy Father, grant such petitions?
37274	How could I ever have the self- consciousness of it, while in the body?
37274	How could I feel it?
37274	How could I realize it?
37274	How could acceptable priestly service be discharged with unclean hands?
37274	How could any one, of old, have constituted himself a son of Aaron?
37274	How could he face the authorities?
37274	How could he leave them behind?
37274	How could it be otherwise when we so fail in waiting upon God?
37274	How could it be otherwise with an honest mind?
37274	How could it be otherwise?
37274	How could they take possession of Canaan with the reproach of Egypt resting upon them?
37274	How could truth ever hinder Christians from giving expression to the unity of the Church?
37274	How could uncircumcised people dispossess the Canaanites?
37274	How do I know this?
37274	How does this appear?
37274	How is he to be kept?
37274	How is he to be lifted up if he falls?
37274	How is he to be restored if he wanders?
37274	How is it then that there is so little of this latter?
37274	How is the Christian to be kept in the face of such things?
37274	How is this most precious life to be had?
37274	How is this to be done?
37274	How is this?
37274	How is this?
37274	How is this?
37274	How many of those who fill our preaching rooms and lecture halls follow the example of Lydia?
37274	How shall_ we that are dead_ to sin, live any longer therein?
37274	How would he act in the face of all this?
37274	How, then, are all those things to be met?
37274	How, then, could we break it with sad hearts or sorrowful countenances?
37274	How, then, should we treat him?
37274	I must work there?"
37274	I would affectionately ask such, Are we to have no higher object before us in our actings than our own happiness?
37274	If I were to attempt to shape my way according to the thoughts of men, where should I be?
37274	If Jesus is in our midst, why should we think of setting up a human president?
37274	If all the really spiritual members were to stay away on such a ground, what would become of the prayer- meeting?
37274	If it be allowable to depart from Scripture at all, how far are we to go?
37274	If not, what mean the words,"Christ for His part, and this infant for his part?"
37274	If not, what then?
37274	If not, why not?
37274	If one were to be asked what he would consider most necessary for such days as these?
37274	If the authority of tradition be admitted at all, who is to fix its domain?
37274	If this be not a dishonor done to the Lord Christ, what is?
37274	If we admit, for a moment, that, in some things, we must have recourse to tradition and expediency, then who will undertake to fix the boundary line?
37274	If we had more"Andrews,"we should have more"Simons?"
37274	If you again ask,"How?"
37274	If you are anxious to get salvation, and God desires you should have it, why need you be another moment without it?
37274	If your sphere of work lies inside the camp, when your Master tells you to go forth, what shall we say for your work?
37274	In a word, of what is the Red Sea a type?
37274	Is Christian life to be made up of a series of negations?
37274	Is He a living Stone?
37274	Is He a precious Stone?
37274	Is He a rejected Stone?
37274	Is all this real and true?
37274	Is it a question of Satan?
37274	Is it a question of anxiety about my eternal salvation?
37274	Is it a question of death?
37274	Is it a question of guilt?
37274	Is it a question of sin?
37274	Is it a question of the world?
37274	Is it a question of trespass?
37274	Is it because I feel it?
37274	Is it because you feel it?
37274	Is it into the folds of man''s erection, or into an assembly gathered on divine ground?
37274	Is it needful, think you, to wait that God should do something more for your salvation?
37274	Is it not invariably something designed for the testing, or experimenting for the improvement, or advancement of the first man?
37274	Is it not plain that I am throwing overboard the cross?
37274	Is it not plain that salvation is made to depend upon something or some one besides Christ?
37274	Is it not plain that the professing Church neither keeps the right day as the sabbath, nor does she keep it after the Scripture mode?
37274	Is it not quite enough for us to be"joined to the Lord?"
37274	Is it not so?
37274	Is it to Old Testament scripture merely?
37274	Is it to mock or to tantalize you by presenting before you what was never intended for you?
37274	Is it-- can it be, true humility to reduce the blood of Christ to the level of the blood of bulls and of goats?
37274	Is mere feeling the ground of your faith?
37274	Is not that sufficient?
37274	Is not the New Testament a sufficient rule without the Ten Commandments?
37274	Is not the deficiency manifest from the fact that we see so little result from our prayers?
37274	Is not the lack of this the explanation of much leanness of soul, from which knowledge alone is not able to lift us up?
37274	Is not this something?
37274	Is the Christian not to be as one living in the world?
37274	Is the discipline of the Church of God founded upon what we can know, or upon what we_ can not_?
37274	Is the reader in the habit of using such a form of words?
37274	Is there a heart here to- night that will say, I am not satisfied with Christ''s service: I can not rest in His work?
37274	Is there anything questionable in thy surroundings and associations?
37274	Is there no lesson here for us?
37274	Is there no one who will enter upon it in simple faith, looking to the living God?
37274	Is there no one who will take up this valuable work for Christ''s sake and not for the sake of remuneration?
37274	Is there not a danger of the evangelist becoming merged in the teacher?
37274	Is there not a sad lack of this"one accord,""one place"principle in our midst?
37274	Is there not a want of that deep, personal, loving interest in souls which will express itself in a thousand ways that act powerfully on the heart?
37274	Is there not frequently something repulsive in our spirit and deportment?
37274	Is there nothing for us to do in the outside place to which we are called?
37274	Is there nothing positive?
37274	Is this nothing?
37274	Is this the way to"render unto the Lord"?
37274	It may be asked,"Is it possible that a true child of God could ever be found in such a low moral condition?"
37274	It may be said by the advocates of human authority,"How could an assembly ever get on without some human presidency?
37274	It may, however, be asked,"How could all the believers in London meet in one place?"
37274	Know ye not, that so many of us as were baptized to Jesus Christ were baptized to His death?
37274	Many might have felt disposed to say to him,"Why persist in this practice?
37274	May it speak with living power to the soul of the unconverted reader, leading him to cry out in all sincerity,"What is to be done?"
37274	Must not the fault be in us?--are we not deficient in concord and confidence?
37274	Must we not admit that our reunions for prayer suffer sadly from long, rambling, desultory prayers?
37274	My reader, can you own such a fearful surrender of the truth of God?
37274	Need we wonder at the little result?
37274	Need we wonder that such an one should cry mightily to God?
37274	Now where, we ask, is this precedent followed?
37274	Now, in view of all this, what shall we say of Christendom''s priests and Christendom''s sacrifices?
37274	Now, my beloved hearers, I ask you, before I proceed, this question, Is there a heart in this congregation that has not yet rested here?
37274	Now, the question is, are not our prayers and prayer- meetings sadly deficient on this point?
37274	Now, the question is, how far do we understand this great lesson?
37274	Now, under such circumstances, what is one to do?
37274	Now, we may feel disposed to ask, Are these the people whom we have seen so recently feeding, in perfect safety, under the cover of the blood?
37274	Now, what is the simple application of all this to us as Christians?
37274	O grave, where is thy victory?
37274	O our God, wilt Thou not judge them?
37274	Of what, then, were they afraid?
37274	Or does the fault lie in the mode of conducting our Tract depots?
37274	Ought we not to come together more with some definite object on our hearts, as to which we are going to wait together upon God?
37274	Ought we not to examine ourselves as to how far we really understand these two conditions of prayer, namely, unanimity and confidence?
37274	Reader, are you assembled on this divine ground?
37274	Reader, art thou on God''s ground?
37274	Reader, art thou, at this moment in any pressure, in any trial, need, or difficulty?
37274	Reader, do you really want salvation?
37274	Reader, dost thou not utterly abhor it?
37274	Reader, is all this, think you, understood and taught in Christendom?
37274	Reader, why was this?
37274	Say, dear friend, are thy sins forgiven?
37274	Say, dear friend,_ have you_?
37274	Say, is the salvation of thy never- dying soul just_ the_ one thing in which thou canst do nothing?
37274	Secondly, what is the_ centre_ round which the assembly is gathered?
37274	Shall we continue in sin, that grace may abound?
37274	Should not we go and do likewise?
37274	Should they seek aught else?
37274	Should we not seek to save a drowning man, even though we could not command the use of a patent life- boat?
37274	Should we teach him not to pray?
37274	Suppose, then, I find myself in a place where two or more tables have been spread; what am I to do?
37274	Take Judaism or any other_ ism_ that ever was known or that now exists in this world, and what do you find it to be?
37274	Take what?
37274	The application is for your own heart to ponder: but say, are you thinking of"the regions beyond you?"
37274	The continual inquiry of the Christian should be, not is this or that according to law?
37274	The difficulty of faith is,"How shall He_ not_?"
37274	The difficulty of unbelief is,"How shall He?"
37274	The grand question is this, Is God''s word sufficient or not?
37274	The inspired volume has been placed in your hand and laid open before your eyes; and for what think you?
37274	The moment we see man usurping authority in that which calls itself the church, we simply ask,"Who are you?"
37274	The question forces itself upon us,"Is the man speaking to God, or to us?"
37274	The question is not,"Am I doing a great deal of work?
37274	The question is, How will she receive the action?
37274	The question is,_ What is that assembly_?
37274	Then why not take it, as God''s free gift?
37274	There is the Christ of God and the word of God, and-- what then?
37274	Thirdly, what is the_ power_ by which the assembly is gathered?
37274	This conducts us naturally to our second point, namely, What is the centre round which God''s assembly is gathered?
37274	This latter is of all- importance, inasmuch as it may be truly said, Is not God everywhere?
37274	To consider ourselves?
37274	To heaven, or to Rome?
37274	To what"volume"does He here refer?
37274	Was it merely a whim of his own?
37274	Was it not most manifestly a work of God''s Spirit?
37274	Was she not saying the truth?
37274	Was the Church told to inquire?
37274	Was there any divine reason for Daniel''s praying toward Jerusalem?
37274	Was there any great principle at stake?
37274	Was this blind obstinacy, or bold decision-- which?
37274	We are by nature"dead in trespasses and sins,"and what can a dead man do?
37274	We ask, where is the Church''s warrant for calling, making or appointing pastors?
37274	We feel we do not value that precious blood as we ought-- who ever did, or ever could?
37274	We have the answer in that one pithy statement:"Then went King David in, and sat before the Lord, and said,''Who am I?''"
37274	We may be asked,"Where will you find all this down here?"
37274	We reply by asking,"Are we to be disobedient because the Church is in ruin?
37274	We reply, How do you know that you are a lost sinner?
37274	We solemnly challenge thee, in the presence of God, Canst thou look up to Him and say,"I can do nothing-- I am not responsible?"
37274	We would put this pointed question to him, which we entreat him to answer, now,"_ Have you got eternal life_?"
37274	Well, I understand this; but will any one tell me that a teacher or pastor may not go forth in earnest longing after souls?
37274	Well, what was the special character of that work in its earlier stages?
37274	Were it not that we have"the law and the testimony,"where should we be?
37274	Were they not for the most part"unlearned and ignorant men?"
37274	Were they not the servants of the most high God?
37274	What are stripes, or stocks, or prison walls, or gloomy nights, to living stones and holy priests?
37274	What are we to do?
37274	What avails such security?
37274	What can be more painful than to hear a man on his knees explaining principles and unfolding doctrines?
37274	What do these things declare?
37274	What do they utter in the anxious sinner''s ear?
37274	What does he want with a pompous ritual, with all its imposing adjuncts?
37274	What does he want with a poor, sinful, dying priest, who can not save himself?
37274	What does he want with the sacrifice of the mass?
37274	What does it really mean?
37274	What follows?
37274	What grand lesson are we to learn from the scenes on the shores of the Red Sea?
37274	What has the Evangelical Alliance effected?
37274	What have we to say to these latter?
37274	What if both he and I are, by our very vows, made debtors to do the whole law, and thus shut up under its terrible curse?
37274	What is faith''s reply to all this?
37274	What is it?
37274	What is the necessary practical result?
37274	What is the real want of their souls?
37274	What is the reply?
37274	What is the true position of a Christian?
37274	What is to be done?
37274	What more can we need?
37274	What need is there for opening your windows and praying toward Jerusalem, in such a public manner?
37274	What power has sin over such an one?
37274	What remained for them?
37274	What remains?
37274	What riches are required to speak a kindly word-- to drop the tear of sympathy-- to give the soothing, genial look?
37274	What should we do, what would become of us, were it otherwise?
37274	What should we do?
37274	What then becomes of all our vows and resolutions?
37274	What then had they to do?
37274	What then?
37274	What then?
37274	What think you was the secret of his success?
37274	What was the burden of her song, during those"many days"in the which the apostle narrowly considered her case?
37274	What was the result?
37274	What were they doing?
37274	What will a righteous Judge say to them?
37274	What will be her end?
37274	What would she have said if any one had told her that millions of professing Christians would yet be praying to her?
37274	What, then, did he consider?
37274	What, then, do we learn from Luke xi?
37274	What, then, have we got to do?
37274	What, then, saith the Scripture as to the necessary moral conditions of prayer?
37274	What, therefore, is the ground of our justification?
37274	What, therefore, saith the Scripture?
37274	When He His people''s cause defends, Who then shall stay His hand?"
37274	When any one was separated, or"cut off,"from the congregation of Israel, was it because of not being an Israelite?
37274	Whence, then, these fears, this intense alarm, this agonizing cry?
37274	Where are we to put him?
37274	Where hast thou learnt it?
37274	Where have we an instance in the New Testament of a Church electing its own pastor?
37274	Where in Scripture have we such an expression as"the Christian sabbath"?
37274	Where is the Timothy or the Titus now?
37274	Where is the authority for altering the day or the mode of observing it?
37274	Where is the proof of all this?
37274	Where is the proof-- where the abiding memorial-- where the stone on the shoulder?
37274	Where is the spiritual power to be had for such works?
37274	Where is there any repeal of the law as to the sabbath?
37274	Where is there the least intimation in the New Testament that there should be a succession of men invested with the power to ordain elders or pastors?
37274	Where is this command obeyed?
37274	Where is this safe and blessed path?
37274	Where must all this end?
37274	Wherefore hast thou dealt thus with us, to carry us forth out of Egypt?
37274	Which?
37274	Whither should we go?
37274	Whither, think you, will such a system lead you?
37274	Who can encounter the swellings of Jordan?
37274	Who can face that grim and terrible foe?
37274	Who can measure the heights and the depths of those two words,"rich"and"poor,"in their application to our adorable Lord and Saviour?
37274	Who can stand before the king of terrors?
37274	Who first announced the good news of the bruised Seed of the woman?
37274	Who first preached the gospel?
37274	Who in his senses would maintain aught so monstrous?
37274	Who is sufficient for these things?
37274	Who was the first herald of salvation?
37274	Who would accept of it?
37274	Who would dare to hush or hinder that cry?
37274	Who would lean on an arm of flesh, when he can lean on the arm of the living God?
37274	Who would not rather be Daniel in the den than Darius in the palace?
37274	Who would think of resting in that which is human when he can have that which is divine?
37274	Who would venture upon such a piece of daring blasphemy?
37274	Who, except the Ark go first, can face death and judgment?
37274	Why a second, if aught could be made of the first?
37274	Why add aught thereto?
37274	Why are souls not smitten down under the Word?
37274	Why be grieved with-- why silence such a witness?
37274	Why did he not allow her to continue to bear witness to the object of his mission?
37274	Why is there so little gathering- power?
37274	Why is this?
37274	Why not unanimously and heartily allow Him to take the president''s seat, and bow to Him in all things?
37274	Why set up human authority, in any shape or form, in the house of God?
37274	Why should an anxious load Press down our weary mind?
37274	Why should the regenerated seek to belong to something else than that to which they already belong-- the assembly of God?
37274	Why the barrenness of our gospel services?
37274	Why the dullness and feebleness in the celebration of that precious feast which ought to stir the very deepest depths of our renewed being?
37274	Why then was Paul grieved?
37274	Why those barren seasons at the Lord''s table?
37274	Why those varied evils on which we have been dwelling, and which are being mourned over almost every where by the truly spiritual?
37274	Why was not the church at Ephesus, or why were not the churches at Crete, directed to elect or appoint elders?
37274	Why was the direction given to Timothy and Titus without the slightest reference to the Church, or to any part of the Church?
37274	Why were they to tarry one for another?
37274	Why, we may justly inquire, should it be different now?
37274	Why?
37274	Why?
37274	Why?
37274	Why?
37274	Will anyone presume to excuse himself for rejecting the gospel message on the ground of his inability to believe it?
37274	Will she push away the basin?
37274	Will she refuse the gracious ministry?
37274	Will she resist it, or yield to it?
37274	Would anyone be satisfied to purchase sheep, and then leave them to wander whithersoever they list?
37274	Would he not feel it right to lower the standard?
37274	Would it be right to pass a house on fire, without giving warning, even though one were not a member of the Fire Brigade?
37274	Would it not be better to give just one nod?
37274	Would it not lead to all sorts of confusion?
37274	Would it not open the door for everyone to intrude himself upon the assembly, quite irrespective of gift or qualification?"
37274	Yes, here is the question,"What must I do to be saved?"
37274	and in Thy hand is there not power and might, so that none is able to withstand Thee?
37274	and rulest not Thou over all the kingdoms of the heathen?
37274	and what has he got to do?
37274	and what is our rule of life?
37274	and, under such circumstances, is it not better for each denomination to have their own table?
37274	are we to sit down at the table of the Lord with as much indifference as if we were sitting down to an ordinary supper table?
37274	are we to yield to the paralyzing power of the atmosphere that inwraps the place?
37274	but am I pleasing my Master?
37274	but is it like Christ?
37274	but,"the anxious reader may say,"what has all this to say to my case?
37274	give all up as a myth, a fable, an idle chimera?
37274	give up in despair?
37274	go back to that from which they once came out?
37274	more of the private, earnest, personal dealing with souls?
37274	murmuring and complaining?
37274	or are you seeking to add something of your own-- your own works, your prayers, your ordinances, your vows and resolutions, your religious duties?
37274	or give vent to complaining, murmuring, fretfulness, or irritation?
37274	shall we accept salvation as the fruit of our Lord''s death, and deem aught that concerns Him non- essential?
37274	these partakers of the rock- life-- the victorious, resurrection- life of Christ-- how did they employ themselves?
37274	v. linked eternally with Christ, or not?
37274	v.: but what can be higher than"joy in God"?
37274	v.?
37274	what are the moral conditions which it sets before us?
37274	where the many quotations from the Gospels and the Acts?"
37274	x.?
13316	Adipiscuntur igitur boni quod appetunt?
13316	Ambulandi,inquit,"motum secundum naturam esse hominibus num negabis?"
13316	An etiam causas, cur i d ita sit, deprehendisti?
13316	An,inquit illa,"te alumne desererem nec sarcinam quam mei nominis inuidia sustulisti, communicato tecum labore partirer?
13316	And doth not a man want that,quoth she,"which he desireth?"
13316	And how can it be that, knowing the beginning, thou canst be ignorant of the end? 13316 And it is many ways clear that the vicious are miserable?"
13316	And makest thou any doubt that the function of it doth naturally belong to the feet?
13316	And what of the other which, being unpleasing, restraineth the evil with just punishment, doth not the people think it good?
13316	And what other manner shall this be,quoth I,"besides these?"
13316	And wilt thou doubt that he could, whom thou seest bring to pass what he desired?
13316	Atqui non egeret eo, nisi possideret pecuniam quam posset amittere?
13316	Atqui scis unde cuncta processerint?
13316	Bona igitur?
13316	But dost thou grant that all that is good is good by partaking goodness?
13316	But he should not need that help, unless he had money which he might lose?
13316	But he that wanteth anything is not altogether sufficient of himself?
13316	But it is granted that the chiefest good is blessedness?
13316	But knowest thou from whence all things had their beginning?
13316	But that fortune which either exerciseth or correcteth is profitable?
13316	But what account wilt thou make,quoth she,"to know what goodness itself is?"
13316	Can God do evil?
13316	Deniest thou,quoth she,"that every wicked man deserveth punishment?"
13316	Do we not think,quoth she,"that blessedness is good?"
13316	Dost thou ask me if I know that I am a reasonable and mortal living creature? 13316 Dost thou imagine that there is any mortal or frail thing which can cause this happy estate?"
13316	Dost thou not think then that that is good which is profitable?
13316	Egebit igitur,inquit,"extrinsecus petito praesidio quo suam pecuniam quisque tueatur?"
13316	Eget uero,inquit,"eo quod quisque desiderat?"
13316	Eiusque rei pedum officium esse naturale num dubitas?
13316	Essene aliquid in his mortalibus caducisque rebus putas quod huiusmodi statum possit afferre?
13316	Est igitur,inquit,"aliquis qui omnia posse homines putet?"
13316	Estne igitur,inquit,"quod in quantum naturaliter agat relicta subsistendi appetentia uenire ad interitum corruptionemque desideret?"
13316	Et qui fieri potest, ut principio cognito quis sit rerum finis ignores? 13316 Et qui i d,"inquam,"fieri potest?"
13316	Et quid,inquam,"tu in has exilii nostri solitudines o omnium magistra uirtutum supero cardine delapsa uenisti?
13316	Et quis erit,inquam,"praeter hos alius modus?"
13316	Hast thou also understood the causes why it is so?
13316	Have we not granted,quoth she,"that the good are happy, and the evil miserable?"
13316	Hocine interrogas an esse me sciam rationale animal atque mortale? 13316 How can that be?"
13316	How is this?
13316	How?
13316	How?
13316	How?
13316	If then,quoth she,"thou wert to examine this cause, whom wouldest thou appoint to be punished, him that did or that suffered wrong?"
13316	Illius igitur praesentiam huius absentiam desiderabas?
13316	Is the One the same as the Other?
13316	Is there any then,quoth she,"that think that men can do all things?"
13316	Is there anything,quoth she,"that in the course of nature, leaving the desire of being, seeketh to come to destruction and corruption?"
13316	It is good then?
13316	Ita est,inquam,"Quae uero aut exercet aut corrigit, prodest?"
13316	Nonne igitur bonum censes esse quod prodest?
13316	Nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses?
13316	Nonne,inquit,"beatitudinem bonum esse censemus?"
13316	Nostine igitur,inquit,"omne quod est tam diu manere atque subsistere quam diu sit unum, sed interire atque dissolui pariter atque unum destiterit?"
13316	Now thinkest thou, that which is of this sort ought to be despised, or rather that it is worthy to be respected above all other things?
13316	Now, what sayest thou to that pleasing fortune which is given in reward to the good, doth the common people account it bad?
13316	Num igitur deus facere malum potest?
13316	Num me,inquit,"fefellit abesse aliquid, per quod, uelut hiante ualli robore, in animum tuum perturbationum morbus inrepserit?
13316	Num recordaris beatitudinem ipsum esse bonum eoque modo, cum beatitudo petitur, ab omnibus desiderari bonum?
13316	O te alumne hac opinione felicem, si quidem hoc,inquit,"adieceris....""Quidnam?"
13316	Omnem,inquit,"improbum num supplicio dignum negas?"
13316	Omnes igitur homines boni pariter ac mali indiscreta intentione ad bonum peruenire nituntur?
13316	Quae igitur cum discrepant minime bona sunt, cum uero unum esse coeperint, bona fiunt; nonne haec ut bona sint, unitatis fieri adeptione contingit?
13316	Quaenam,inquit,"ista est?
13316	Quem uero effecisse quod uoluerit uideas, num etiam potuisse dubitabis?
13316	Qui igitur supplicio digni sunt miseros esse non dubitas?
13316	Qui uero eget aliquo, non est usquequaque sibi ipse sufficiens?
13316	Qui?
13316	Quid igitur homo sit, poterisne proferre?
13316	Quid igitur,inquam,"nihilne est quod uel casus uel fortuitum iure appellari queat?
13316	Quid igitur?
13316	Quid reliqua, quae cum sit aspera, iusto supplicio malos coercet, num bonam populus putat?
13316	Quid uero iucunda, quae in praemium tribuitur bonis, num uulgus malam esse decernit?
13316	Quid uero,inquit,"obscurumne hoc atque ignobile censes esse an omni celebritate clarissimum?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quidnam?
13316	Quidnam?
13316	Quidni fateare, cum eam cotidie ualentior aliquis eripiat inuito? 13316 Quidni,"inquam,"meminerim?"
13316	Quidni?
13316	Quidni?
13316	Quidni?
13316	Quis i d neget?
13316	Quis i d,inquam,"neget?"
13316	Quod igitur nullius egeat alieni, quod suis cuncta uiribus possit, quod sit clarum atque reuerendum, nonne hoc etiam constat esse laetissimum?
13316	Quod si conetur,ait,"num tandem proficiet quidquam aduersus eum quem iure beatitudinis potentissimum esse concessimus?"
13316	Quod uero huiusmodi sit, spernendumne esse censes an contra rerum omnium ueneratione dignissimum?
13316	Quonam modo?
13316	Quonam,inquam"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam?
13316	Sed dic mihi, quoniam deo mundum regi non ambigis, quibus etiam gubernaculis regatur aduertis?
13316	Sed omne quod bonum est boni participatione bonum esse concedis an minime?
13316	Sentisne,inquit,"haec atque animo inlabuntur tuo, an[ Greek: onos luras]?
13316	Shall we,quoth she,"frame our speech to the vulgar phrase, lest we seem to have as it were forsaken the use of human conversation?"
13316	Should I,saith she,"forsake thee, my disciple, and not divide the burden, which thou bearest through hatred of my name, by partaking of thy labour?
13316	Si igitur cognitor,ait,"resideres, cui supplicium inferendum putares, eine qui fecisset an qui pertulisset iniuriam?"
13316	So that every man needeth some other help to defend his money?
13316	So that thou feltest this insufficiency, even the height of thy wealth?
13316	The offerer of the injury then would seem to thee more miserable than the receiver?
13316	Then thou desiredst the presence of that, and the absence of this?
13316	Then you do not doubt that those who deserve punishment are wretched?
13316	Those things, then, which, when they differ, are not good and when they are one, become good, are they not made good by obtaining unity?
13316	Tu itaque hanc insufficientiam plenus,inquit,"opibus sustinebas?"
13316	Understandest thou these things,saith she,"and do they make impression in thy mind?
13316	Visne igitur,inquit,"paulisper uulgi sermonibus accedamus, ne nimium uelut ab humanitatis usu recessisse uideamur?"
13316	Was it not because thou either wantedst something which thou wouldst have had, or else hadst something which thou wouldst have wanted?
13316	Well then, canst thou explicate what man is?
13316	What if anything doth endeavour,quoth she,"can anything prevail against Him, whom we have granted to be most powerful by reason of His blessedness?"
13316	What is that?
13316	What is that?
13316	What now,quoth she,"thinkest thou this to be obscure and base, or rather most excellent and famous?
13316	What then,quoth I,"is there nothing that can rightly be called chance or fortune?
13316	What then?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	Whither?
13316	Who can deny that?
13316	Who denies that?
13316	Why not?
13316	Why not?
13316	Why not?
13316	Why should I not remember it?
13316	Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? 13316 Why?"
13316	Wilt thou deny,quoth she,"that the motion of walking is agreeable to the nature of men?"
13316	''For what cause, O man, chargest thou me with daily complaints?
13316	''Quid tu homo ream me cotidianis agis querelis?
13316	10 Quid tantum miseri saeuos tyrannos Mirantur sine uiribus furentes?
13316	10 Sed cur tanto flagrat amore Veri tectas reperire notas?
13316	10 Vis aptam meritis uicem referre?
13316	15 Quis enim quidquam nescius optet Aut quis ualeat nescita sequi?
13316	20 Quid me felicem totiens iactastis amici?
13316	5 An nulla est discordia ueris Semperque sibi certa cohaerent?
13316	Agnoscisne me?
13316	Am I deceived in this?
13316	An claritudo nihili pendenda est?
13316	An cum mentem cerneret altam, 20 Pariter summam et singula norat?
13316	An distant quia dissidentque mores, Iniustas acies et fera bella mouent Alternisque uolunt perire telis?
13316	An ego sola meum ius exercere prohibebor?
13316	An est aliquid, tametsi uulgus lateat, cui uocabula ista conueniant?"
13316	An gemmarum fulgor oculos trahit?
13316	An ignoras illam tuae ciuitatis antiquissimam legem, qua sanctum est ei ius exulare non esse quisquis in ea sedem fundare maluerit?
13316	An illos accusatores iustos fecit praemissa damnatio?
13316	An in bonis non est numeranda potentia?
13316	An optasse illius ordinis salutem nefas uocabo?
13316	An praesidio sunt amici quos non uirtus sed fortuna conciliat?
13316	An quia inrationabiles substantiae non possunt habere personam qua[64] Christi uocabulum excipere possint[65]?
13316	An scientes uolentesque bonum deserunt, ad uitia deflectunt?
13316	An sectanda nouerunt?
13316	An tu aliter existimas?"
13316	An tu arbitraris quod nihilo indigeat egere potentia?"
13316	An tu in hanc uitae scaenam nunc primum subitus hospesque uenisti?
13316	An tu mores ignorabas meos?
13316	An tu potentem censes quem uideas uelle quod non possit efficere?
13316	An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur?
13316	An uel si amiserit, neglegendum putat?
13316	An uernis floribus ipse distingueris aut tua in aestiuos fructus intumescit ubertas?
13316	An uero te longus ordo famulorum facit esse felicem?
13316	An uero tu pretiosam aestimas abituram felicitatem?
13316	An uos agrorum pulchritudo delectat?
13316	An ut tu quoque mecum rea falsis criminationibus agiteris?
13316	And after what manner do riches expel penury?
13316	And except they be all one and the same thing, that they have nothing worth the desiring?"
13316	And how far doth this error of yours extend, who think that any can be adorned with the ornaments of another?
13316	And if there be no God, from whence cometh any good?''
13316	And if there is nothing in these worthy to be desired, why art thou either glad when thou hast them or sorry when thou losest them?
13316	And if they light upon wicked men, what Aetnas, belching flames, or what deluge can cause so great harms?
13316	And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective?
13316	And is the present fortune dear unto thee, of whose stay thou art not sure, and whose departure will breed thy grief?
13316	And shall the insatiable desire of men tie me to constancy, so contrary to my custom?
13316	And then she said:"Thinkest thou that this world is governed by haphazard and chance?
13316	And what if they were destitute of this so great and almost invincible help of the direction of nature?
13316	And what plague is able to hurt us more than a familiar enemy?
13316	And when, we answer, will this not be so?
13316	And who either conserveth goodness or expelleth evils, but God the Ruler and Governor of men''s minds?
13316	Are riches precious in virtue either of their own nature or of yours?
13316	Are these the rewards which thy obedient servants have?
13316	Are they not thirsty?
13316	Are we the better for those friends which love us not for our virtue but for our prosperity?
13316	Art thou come to bear me company in being falsely accused?"
13316	Art thou thyself adorned with May flowers?
13316	Art thou''like the ass, deaf to the lyre''?
13316	At cuius praemii?
13316	At si ad hominum iudicia reuertar, quis ille est cui haec non credenda modo sed saltem audienda uideantur?"
13316	At si nescit, quid caeca petit?
13316	At si noua ueraque non ex homine sumpta caro formata est, quo tanta tragoedia generationis?
13316	At si quando, quod perrarum est, probis deferantur, quid in eis aliud quam probitas utentium placet?
13316	At si quem sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare?
13316	Auaritia feruet alienarum opum uiolentus ereptor?
13316	Aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata?
13316	Aut quid hoc refert uaticinio illo ridiculo Tiresiae?
13316	Because their famous names in books we read, Come we by them to know the dead?
13316	Because this soul the highest mind did view, Must we needs say that it all nature knew?
13316	Bona uero unde, si non est?''
13316	But I pray thee, leavest thou no punishments for the souls after the death of the body?"
13316	But I would have thee answer me to this also; dost thou remember that thou art a man?"
13316	But are men so completely wise that whomsoever they judge wicked or honest must needs be so?
13316	But by whose accusations did I receive this blow?
13316	But did I deserve the same of the Senators themselves?
13316	But do they always last among them where they had their beginning?
13316	But how is it possible those things should not happen which are foreseen to be to come?
13316	But if I return to the judgments of men, who is there that will think them worthy to be believed or so much as heard?"
13316	But if flesh had been formed new and real and not taken from man, to what purpose was the tremendous tragedy of the conception?
13316	But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath?
13316	But in this rank of coherent causes, have we any free- will, or doth the fatal chain fasten also the motions of men''s minds?"
13316	But in what Scriptures is the name of Christ ever made double?
13316	But now have you laid hold of him who hath been brought up in Eleatical and Academical studies?
13316	But now, if we follow Nestorius, what happens that is new?
13316	But tell me, dost thou remember what is the end of things?
13316	But thou wilt say,''If it is in my power to change my purpose, shall I frustrate providence if I chance to alter those things which she foreknoweth?''
13316	But what crime was laid to my charge?
13316	But what great or heroical matter can that glory have, which is pent up in so small and narrow bounds?
13316	But what if thou hast tasted more abundantly of the good?
13316	But what is more devoid of strength than blind ignorance?
13316	But what is this excellent power which you esteemed so desirable?
13316	But what reward hath he?
13316	But who would not despise and neglect the service of so vile and frail a thing as his body?
13316	But why should he call God Himself by the name of Christ?
13316	But wilt thou have our arguments contend together?
13316	By ignorance of that which is good?
13316	Can they therefore behold, as is wo nt to be said of bodies, that inward complexion of souls?
13316	Canst thou ever imperiously impose anything upon a free mind?
13316	Canst thou remove a soul settled in firm reason from the quiet state which it possesseth?
13316	Celsa num tandem ualuit potestas Vertere praui rabiem Neronis?
13316	Comest thou now first as a pilgrim and stranger into the theatre of this life?
13316	Consider you not, O earthly wights, whom you seem to excel?
13316	Could Nestorius, I ask, dare to call the one man and the one God in Christ two Christs?
13316	Could so many dangers ever make thee think to bear office with Decoratus,[124] having discovered him to be a very varlet and spy?
13316	Could this glorious might Restrain the furious rage of wicked Nero''s spite?
13316	Cur enim flammas quidem sursum leuitas uehit, terras uero deorsum pondus deprimit, nisi quod haec singulis loca motionesque conueniunt?
13316	Cur enim omnino duos audeat Christos uocare, unum hominem alium deum?
13316	Cur enim relicta uirtute uitia sectantur?
13316	Cur inertes Terga nudatis?
13316	Cur ita prouenit?
13316	Cur uero non elementa quoque ipsa simili audeat appellare uocabulo per quae deus mira quaedam cotidianis motibus operatur?
13316	Darest thou boast of the beauty which any of them have?
13316	Deo uero atque homini quid non erit diuersa ratione disiunctum, si sub diuersitate naturae personarum quoque credatur mansisse discretio?
13316	Deum uero ipsum Christi appellatione cur uocet?
13316	Did my dealing deserve it?
13316	Didst thou not know my fashion?
13316	Didst thou not learn in thy youth that there lay two barrels, the one of good things and the other of bad,[105] at Jupiter''s threshold?
13316	Dignitatibus fulgere uelis?
13316	Diuitiaene uel uestra uel sui natura pretiosae sunt?
13316	Do any of these belong to thee?
13316	Does this square with catholic doctrine?
13316	Dost thou esteem it a small benefit that this rough and harsh Fortune hath made known unto thee the minds of thy faithful friends?
13316	Dost thou esteem that happiness precious which thou art to lose?
13316	Dost thou not know me?
13316	Doth not the very countenance of this place move thee?
13316	Doth the glittering of jewels draw thy eyes after them?
13316	Doth the light and unconstant change his courses?
13316	Doth the outrageous fret and fume?
13316	Doth the pleasant prospect of the fields delight you?
13316	Doth the treacherous fellow rejoice that he hath deceived others with his hidden frauds?
13316	Ea etiam quae inanimata esse creduntur nonne quod suum est quaeque simili ratione desiderant?
13316	Endeavourest thou to stay the force of the turning wheel?
13316	Estne aliquid tibi te ipso pretiosius?
13316	Et illa:"Bonos,"inquit,"esse felices, malos uero miseros nonne concessimus?"
13316	Et illa:"Nihilne aliud te esse nouisti?"
13316	Et quid si hoc tam magno ac paene inuicto praeeuntis naturae desererentur auxilio?
13316	Ex meane dispositione scientia diuina mutabitur, ut cum ego nunc hoc nunc aliud uelim, illa quoque noscendi uices alternare uideatur?
13316	Fatebimur?
13316	Ferox atque inquies linguam litigiis exercet?
13316	First then, I ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?"
13316	Foedis inmundisque libidinibus immergitur?
13316	For are not rich men hungry?
13316	For being askt how can we answer true Unless that grace within our hearts did dwell?
13316	For can you be bigger than elephants, or stronger than bulls?
13316	For dost thou think that this is the first time that Wisdom hath been exposed to danger by wicked men?
13316	For doth thy sight impose any necessity upon those things which thou seest present?"
13316	For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be recovered by that means?"
13316	For seem they to err who endeavour to want nothing?
13316	For what is there wanting life and members that may justly seem beautiful to a nature not only endued with life but also with reason?
13316	For what liberty remaineth there to be hoped for?
13316	For what place can confusion have, since God disposeth all things in due order?
13316	For what should I speak of kings''followers, since I show that kingdoms themselves are so full of weakness?
13316	For what?
13316	For who but a very fool would hate the good?
13316	For who hath so entire happiness that he is not in some part offended with the condition of his estate?
13316	For why do they follow vices, forsaking virtues?
13316	For why doth levity lift up flames, or heaviness weigh down the earth, but because these places and motions are convenient for them?
13316	For why should I speak of those feigned letters, in which I am charged to have hoped for Roman liberty?
13316	For why should slippery chance Rule all things with such doubtful governance?
13316	For, since nothing can be imagined better than God, who doubteth but that is good than which is nothing better?
13316	Gloriam petas?
13316	Haecine est bibliotheca, quam certissimam tibi sedem nostris in laribus ipsa delegeras?
13316	Haecine omnia bonum-- sufficientia potentia ceteraque-- ueluti quaedam beatitudinis membra sunt an ad bonum ueluti ad uerticem cuncta referuntur?"
13316	Haecine praemia referimus tibi obsequentes?
13316	Hast thou forgotten how many ways, and in what degree thou art happy?
13316	Have I now made clear the difference between the categories?
13316	Have offices that force to plant virtues and expel vices in the minds of those who have them?
13316	Have we not in ancient times before our Plato''s age had oftentimes great conflicts with the rashness of folly?
13316	Have we not placed sufficiency in happiness, and granted that God is blessedness itself?"
13316	Have you no proper and inward good, that you seek your goods in those things which are outward and separated from you?
13316	Heu primus quis fuit ille Auri qui pondera tecti Gemmasque latere uolentes Pretiosa pericula fodit?
13316	Hisne accedamus quos beluis similes esse monstrauimus?
13316	Hoc uero qui fieri potest, si diuinitas in generatione Christi et humanam animam suscepit et corpus?
13316	How cometh this to pass?
13316	How doth God foreknow that these uncertain things shall be?
13316	How many are there, thinkest thou, which would think themselves almost in Heaven if they had but the least part of the remains of thy fortune?
13316	How often have I encountered with Conigastus, violently possessing himself with poor men''s goods?
13316	How often have I put back Triguilla, Provost of the King''s house, from injuries which he had begun, yea, and finished also?
13316	How shall she find them out?
13316	How should I curse these fools?
13316	Hunc uero Eleaticis atque Academicis studiis innutritum?
13316	Iam uero quam sit inane quam futtile nobilitatis nomen, quis non uideat?
13316	Iamne igitur uides quid haec omnia quae diximus consequatur?"
13316	Iamne patet quae sit differentia praedicationum?
13316	If heretofore one had care of the people''s provision, he was accounted a great man; now what is more abject than that office?
13316	If it was the manhood of that man from whom all men descend, what manhood did divinity invest?
13316	If not, what estate can be blessed by ignorant blindness?
13316	If she knows not, why strives she with blind pain?
13316	If she knows that which she doth so require, Why wisheth she known things to know again?
13316	In hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de peruulganda fama, de proferendo nomine cogitatis?
13316	In qua mecum saepe residens de humanarum diuinarumque rerum scientia disserebas?
13316	Infitiabimur crimen, ne tibi pudor simus?
13316	Inscitiane bonorum?
13316	Insidiator occultus subripuisse fraudibus gaudet?
13316	Inter eos uero apud quos ortae sunt, num perpetuo perdurant?
13316	Irae intemperans fremit?
13316	Is he drowned in filthy and unclean lusts?
13316	Is it because irrational substances can not possess a Person enabling them to receive the name of Christ?
13316	Is it shamefastness or insensibleness that makes thee silent?
13316	Is not the operation of God seen plainly in men of holy life and notable piety?
13316	Is the angry and unquiet man always contending and brawling?
13316	Is the fearful and timorous afraid without cause?
13316	Is the slow and stupid always idle?
13316	Is the violent extorter of other men''s goods carried away with his covetous desire?
13316	Is there anything more precious to thee than thyself?
13316	Itane autem nullum est proprium uobis atque insitum bonum ut in externis ac sepositis rebus bona uestra quaeratis?
13316	Itane nihil fortunam puduit si minus accusatae innocentiae, at accusantium uilitatis?
13316	Leuis atque inconstans studia permutat?
13316	Likewise, who seeth not what a vain and idle thing it is to be called noble?
13316	May I seem to have provoked enmity enough against myself?
13316	Modum desideras?
13316	Must I only be forbidden to use my right?
13316	My friends, why did you count me fortunate?
13316	Nam bonos quis nisi stultissimus oderit?
13316	Nam cum nihil deo melius excogitari queat, i d quo melius nihil est bonum esse quis dubitet?
13316	Nam cur rogati sponte recta censetis, Ni mersus alto uiueret fomes corde?
13316	Nam cur tantas lubrica uersat Fortuna uices?
13316	Nam de compositis falso litteris quibus libertatem arguor sperasse Romanam quid attinet dicere?
13316	Nam quae sperari reliqua libertas potest?
13316	Nam quid ego de regum familiaribus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem?
13316	Nesciebas Croesum regem Lydorum Cyro paulo ante formidabilem mox deinde miserandum rogi flammis traditum misso caelitus imbre defensum?
13316	Nihilne te ipsa loci facies mouet?
13316	Nonne adulescentulus[ Greek: doious pithous ton men hena kakon ton d''heteron eaon] in Iouis limine iacere didicisti?
13316	Nonne in beatitudine sufficientiam numerauimus deumque beatitudinem ipsam esse consensimus?"
13316	Nonne in sanctis hominibus ac pietate conspicuis apertus diuinitatis actus agnoscitur?
13316	Nonne, o terrena animalia, consideratis quibus qui praesidere uideamini?
13316	Nos ad constantiam nostris moribus alienam inexpleta hominum cupiditas alligabit?
13316	Nostraene artes ita meruerunt?
13316	Now doth necessity compel any of these things to be done in this sort?"
13316	Now what should I speak of bodily pleasures, the desire of which is full of anxiety, and the enjoying of them breeds repentance?
13316	Now, how can any man exercise jurisdiction upon anybody except upon their bodies, and that which is inferior to their bodies, I mean their fortunes?
13316	Now, what desire you with such loud praise of fortune?
13316	Now, what is the health of souls but virtue?
13316	Now, what is there that any can enforce upon another which he may not himself be enforced to sustain by another?
13316	Now, why should I discourse of dignities and power which you, not knowing what true dignity and power meaneth, exalt to the skies?
13316	Num audes alicuius talium splendore gloriari?
13316	Num enim diuites esurire nequeunt?
13316	Num enim elephantos mole, tauros robore superare poteritis, num tigres uelocitate praeibitis?
13316	Num enim quae praesentia cernis, aliquam eis necessitatem tuus addit intuitus?"
13316	Num enim tu aliunde argumentum futurorum necessitatis trahis, nisi quod ea quae praesciuntur non euenire non possunt?
13316	Num enim uidentur errare hi qui nihilo indigere nituntur?
13316	Num frigus hibernum pecuniosorum membra non sentiunt?
13316	Num i d mentior?
13316	Num igitur ea mentis integritate homines degunt, ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit?
13316	Num igitur quantum ad hoc attinet, quae ex arbitrio eueniunt ad necessitatem cogantur?"
13316	Num igitur quidquam illorum ita fieri necessitas ulla compellit?"
13316	Num imbecillum ac sine uiribus aestimandum est, quod omnibus rebus constat esse praestantius?
13316	Num ita quasi cum duo corpora sibimet apponuntur, ut tantum locis iuncta sint et nihil in alterum ex alterius qualitate perueniat?
13316	Num mentem firma sibi ratione cohaerentem de statu propriae quietis amouebis?
13316	Num quidquam libero imperabis animo?
13316	Num sitire non possunt?
13316	Num te horum aliquid attingit?
13316	Num te praeterit Paulum Persi regis a se capti calamitatibus pias inpendisse lacrimas?
13316	Num uero labuntur hi qui quod sit optimum, i d etiam reuerentiae cultu dignissimum putent?
13316	Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant?
13316	Nunc enim primum censes apud inprobos mores lacessitam periculis esse sapientiam?
13316	Or by what skill are several things espied?
13316	Or did the condemnation, which went before, make them just accusers?
13316	Or do they err who take that which is best to be likewise most worthy of respect?
13316	Or do they know what they should embrace, but passion driveth them headlong the contrary way?
13316	Or do they wittingly and willingly forsake goodness, and decline to vices?
13316	Or doth much money make the owners senseless of cold in winter?
13316	Or doth the multitude of servants make thee happy?
13316	Or doth thy fertility teem with the fruits of summer?
13316	Or having so, How shall she then their forms and natures know?
13316	Or in true things can we no discord see, Because all certainties do still agree?
13316	Or in what is this better than that ridiculous prophecy of Tiresias"Whatsoever I say shall either be or not be"[172]?
13316	Or is fame to be contemned?
13316	Or is not power to be esteemed good?
13316	Or is there something, though unknown to the common sort, to which these names agree?"
13316	Or rather dost thou believe that it is ruled by reason?"
13316	Or swifter than tigers?
13316	Or though he should lose it, doth he think that a thing of no moment?
13316	Or to what the whole intention of nature tendeth?"
13316	Or what is it to thee, if they be precious by nature?
13316	Or what new thing has been wrought by the coming of the Saviour?
13316	Or why should punishments, Due to the guilty, light on innocents?
13316	Or will such ignorant pursuit maintain?
13316	Ought, then, by parity of reason, all things to be just because He is just who willed them to be?
13316	Pauidus ac fugax non metuenda formidat?
13316	Pecuniamne congregare conaberis?
13316	Perceivest thou now what followeth of all that we have hitherto said?"
13316	Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari potest?
13316	Postremo cum omne praemium idcirco appetatur quoniam bonum esse creditur, quis boni compotem praemii iudicet expertem?
13316	Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium manu situm est?
13316	Potentiamne desideras?
13316	Primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare, ut qui modus sit tuae curationis intellegam?"
13316	Pudore an stupore siluisti?
13316	Quae diuisa recolligit 20 Alternumque legens iter Nunc summis caput inserit, Nunc decedit in infima, Tum sese referens sibi Veris falsa redarguit?
13316	Quae est igitur facta hominis deique coniunctio?
13316	Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formidinum aculeos uitare nequit?
13316	Quae est igitur ista potentia quam pertimescunt habentes, quam nec cum habere uelis tutus sis et cum deponere cupias uitare non possis?
13316	Quae iam praecipitem frena cupidinem 15 Certo fine retentent, Largis cum potius muneribus fluens Sitis ardescit habendi?
13316	Quae omnia non modo ad tempus manendi uerum generatim quoque quasi in perpetuum permanendi ueluti quasdam machinas esse quis nesciat?
13316	Quae si in improbissimum quemque ceciderunt, quae flammis Aetnae eructuantibus, quod diluuium tantas strages dederint?
13316	Quae si recepta futurorum necessitate nihil uirium habere credantur, quid erit quo summo illi rerum principi conecti atque adhaerere possimus?
13316	Quae tua tibi detraximus bona?
13316	Quae uero est ista uestra expetibilis ac praeclara potentia?
13316	Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
13316	Quae uero, inquies, potest ulla iniquior esse confusio, quam ut bonis tum aduersa tum prospera, malis etiam tum optata tum odiosa contingant?
13316	Quae uis singula perspicit Aut quae cognita diuidit?
13316	Quaenam discors foedera rerum Causa resoluit?
13316	Quam multos esse coniectas qui sese caelo proximos arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat?
13316	Quam tibi fecimus iniuriam?
13316	Quam uero late patet uester hic error qui ornari posse aliquid ornamentis existimatis alienis?
13316	Quamquam quid ipsa scripta proficiant, quae cum suis auctoribus premit longior atque obscura uetustas?
13316	Quando enim non fuit diuinitatis propria humanitatisque persona?
13316	Quando uero non erit?
13316	Quare si opes nec submouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?
13316	Quare si quid ita futurum est ut eius certus ac necessarius non sit euentus, i d euenturum esse praesciri qui poterit?
13316	Quibus autem deferentibus perculsi sumus?
13316	Quibus autem umquam scripturis nomen Christi geminatur?
13316	Quibus si nihil inest appetendae pulchritudinis, quid est quod uel amissis doleas uel laeteris retentis?
13316	Quid aegritudo quam uitia?
13316	Quid autem de corporis uoluptatibus loquar, quarum appetentia quidem plena est anxietatis; satietas uero poenitentiae?
13316	Quid autem de dignitatibus potentiaque disseram quae uos uerae dignitatis ac potestatis inscii caelo exaequatis?
13316	Quid autem est quod in alium facere quisquam[111] possit, quod sustinere ab alio ipse non possit?
13316	Quid autem tanto fortunae strepitu desideratis?
13316	Quid dicam liberos consulares quorum iam, ut in i d aetatis pueris, uel paterni uel auiti specimen elucet ingenii?
13316	Quid dignum stolidis mentibus inprecer?
13316	Quid earum potius, aurumne an uis congesta pecuniae?
13316	Quid enim furor hosticus ulla Vellet prior arma mouere, 20 Cum uulnera saeua uiderent Nec praemia sanguinis ulla?
13316	Quid enim uel speret quisque uel etiam deprecetur, quando optanda omnia series indeflexa conectit?
13316	Quid enim?
13316	Quid est enim carens animae motu atque compage quod animatae rationabilique naturae pulchrum esse iure uideatur?
13316	Quid est igitur o homo quod te in maestitiam luctumque deiecit?
13316	Quid etiam diuina prouidentia humana opinione praestiterit; si uti homines incerta iudicat quorum est incertus euentus?
13316	Quid externa bona pro tuis amplexaris?
13316	Quid fles, quid lacrimis manas?
13316	Quid genus et proauos strepitis?
13316	Quid huic seueritati posse astrui uidetur?
13316	Quid igitur ingemiscis?
13316	Quid igitur inquies?
13316	Quid igitur o magistra censes?
13316	Quid igitur o mortales extra petitis intra uos positam felicitatem?
13316	Quid igitur postulas ut necessaria fiant quae diuino lumine lustrentur, cum ne homines quidem necessaria faciant esse quae uideant?
13316	Quid igitur referre putas, tune illam moriendo deseras an te illa fugiendo?
13316	Quid igitur refert non esse necessaria, cum propter diuinae scientiae condicionem modis omnibus necessitatis instar eueniet?
13316	Quid igitur, si ratiocinationi sensus imaginatioque refragentur, nihil esse illud uniuersale dicentes quod sese intueri ratio putet?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid inanibus gaudiis raperis?
13316	Quid o superbi colla mortali iugo Frustra leuare gestiunt?
13316	Quid quod omnes uelut in terras ore demerso trahunt alimenta radicibus ac per medullas robur corticemque diffundunt?
13316	Quid si a te non tota discessi?
13316	Quid si haec ipsa mei mutabilitas iusta tibi causa est sperandi meliora?
13316	Quid si uberius de bonorum parte sumpsisti?
13316	Quid taces?
13316	Quid tragoediarum clamor aliud deflet nisi indiscreto ictu fortunam felicia regna uertentem?
13316	Quid uero aliud animorum salus uidetur esse quam probitas?
13316	Quid uero noui per aduentum saluatoris effectum est?
13316	Quidni, cum a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe, quae cum gesserint non fuisse gerenda decernant?
13316	Quidni, quando eorum felicitas perpetuo perdurat?
13316	Quidni?
13316	Quis autem alius uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus?
13316	Quis autem modus est quo pellatur diuitiis indigentia?
13316	Quis enim coercente in ordinem cuncta deo locus esse ullus temeritati reliquus potest?
13316	Quis est enim tam conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur?
13316	Quis est ille tam felix qui cum dederit inpatientiae manus, statum suum mutare non optet?
13316	Quis illos igitur putet beatos Quos miseri tribuunt honores?
13316	Quis legem det amantibus?
13316	Quis non te felicissimum cum tanto splendore socerorum, cum coniugis pudore, cum masculae quoque prolis opportunitate praedicauit?
13316	Quis tanta deus Veris statuit bella duobus, Vt quae carptim singula constent Eadem nolint mixta iugari?
13316	Quo uero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est, fortunam loquor, possit exserere?
13316	Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris?
13316	Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet?
13316	Quod si natura pulchra sunt, quid i d tua refert?
13316	Quod si natura quidem inest, sed est ratione diuersum, cum de rerum principe loquamur deo, fingat qui potest: quis haec diuersa coniunxerit?
13316	Quod si nec ex arbitrio retineri potest et calamitosos fugiens facit, quid est aliud fugax quam futurae quoddam calamitatis indicium?
13316	Quod si neque i d ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beatitudinis species deprehenditur?
13316	Quod tantos iuuat excitare motus Et propria fatum sollicitare manu?
13316	Quonam modo deus haec incerta futura praenoscit?
13316	Quoue inueniat, quisque[173] repertam Queat ignarus noscere formam?
13316	Requirentibus enim:"Ipse est pater qui filius?"
13316	Rursus:"Idem alter qui alter?"
13316	Satisne in me magnas uideor exaceruasse discordias?
13316	Scitne quod appetit anxia nosse?
13316	Secundum Nestorii uero sententiam quid contingit noui?
13316	Secundum hanc igitur rationem cuncta oportet esse iusta, quoniam ipse iustus est qui ea esse uoluit?
13316	Sed dic mihi, meministine, quis sit rerum finis, quoue totius naturae tendat intentio?"
13316	Sed hoc quoque respondeas uelim, hominemne te esse meministi?"
13316	Sed in hac haerentium sibi serie causarum estne ulla nostri arbitrii libertas an ipsos quoque humanorum motus animorum fatalis catena constringit?"
13316	Sed num idem de patribus quoque merebamur?
13316	Sed num in his eam reperiet, quae demonstrauimus i d quod pollicentur non posse conferre?"
13316	Sed quaeso,"inquam,"te, nullane animarum supplicia post defunctum morte corpus relinquis?"
13316	Sed quemadmodum bona sint, inquirendum est, utrumne participatione an substantia?
13316	Sed qui fieri potest ut ea non proueniant quae futura esse prouidentur?
13316	Sed quid eneruatius ignorantiae caecitate?
13316	Sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum?
13316	Sed quis nota scire laborat?
13316	Sed quod decora nouimus uocabula, Num scire consumptos datur?
13316	Sed uisne rationes ipsas inuicem collidamus?
13316	Seekest thou for glory?
13316	Seest thou now how all these in knowing do rather use their own force and faculty than the force of those things which are known?
13316	Seest thou then in what mire wickedness wallows, and how clearly honesty shineth?
13316	Seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase?
13316	Segnis ac stupidus torpit?
13316	Shall I call it an offence to have wished the safety of that order?
13316	Shall I confess it?
13316	Shall I deny this charge, that I may not shame thee?
13316	Shall we join ourselves to them whom we have proved to be like beasts?
13316	Should I fear any accusations, as though this were any new matter?
13316	Si eo de cuius semine ductus est homo, quem uestita diuinitas est?
13316	Si nescit, quaenam beata sors esse potest ignorantiae caecitate?
13316	Si non confitetur ex ea traxisse, dicat quo homine indutus aduenerit, utrumne eo qui deciderat praeuaricatione peccati an alio?
13316	Sic rerum uersa condicio est ut diuinum merito rationis animal non aliter sibi splendere nisi inanimatae supellectilis possessione uideatur?
13316	Supposest thou to find any constancy in human affairs, since that man himself is soon gone?
13316	Tell me, since thou doubtest not that the world is governed by God, canst thou tell me also by what means it is governed?"
13316	Than which what can be imagined more vile?
13316	That things which severally well settled be Yet joined in one will never friendly prove?
13316	The gold or the heaps of money?
13316	Thinkest thou him mighty whom thou seest desire that which he can not do?
13316	Thinkest thou otherwise?"
13316	Thinkest thou that which needeth nothing, to stand in need of power?"
13316	Those things also which are thought to be without all life, doth not every one in like manner desire that which appertaineth to their own good?
13316	Thou to that certain end Governest all things; deniest Thou to intend The acts of men alone, Directing them in measure from Thy throne?
13316	Though what do writings themselves avail which perish, as well as their authors, by continuance and obscurity of time?
13316	To which she replied:"Dost thou not know thyself to be anything else?"
13316	Tu uero uoluentis rotae impetum retinere conaris?
13316	Tum ego collecto in uires animo:"Anne adhuc eget admonitione nec per se satis eminet fortunae in nos saeuientis asperitas?
13316	Tum illa,"Quanti,"inquit,"aestimabis, si bonum ipsum quid sit agnoueris?"
13316	Tum illa:"Huncine,"inquit,"mundum temerariis agi fortuitisque casibus putas, an ullum credis ei regimen inesse rationis?"
13316	V. An uero regna regumque familiaritas efficere potentem ualet?
13316	V. But can kingdoms and the familiarity of kings make a man mighty?
13316	Vbi ambitus passionis?
13316	Vbi nunc fidelis ossa Fabricii manent, 15 Quid Brutus aut rigidus Cato?
13316	Vel quid amplius in Iesu generatione contingit quam in cuiuslibet alterius, si discretis utrisque personis discretae etiam fuere naturae?
13316	Verumtamen ne te existimari miserum uelis, an numerum modumque tuae felicitatis oblitus es?
13316	Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis?
13316	Videsne igitur quanto in caeno probra uoluantur, qua probitas luce resplendeat?
13316	Videsne igitur ut in cognoscendo cuncta sua potius facultate quam eorum quae cognoscuntur utantur?
13316	Videsne quantum malis dedecus adiciant dignitates?
13316	Visne igitur cum fortuna calculum ponere?
13316	Vllamne humanis rebus inesse constantiam reris, cum ipsum saepe hominem uelox hora dissoluat?
13316	Vllamne igitur eius hominis potentiam putas, qui quod ipse in alio potest, ne i d in se alter ualeat efficere non possit?
13316	Vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae?"
13316	Vnde haud iniuria tuorum quidam familiarium quaesiuit:''Si quidem deus,''inquit,''est, unde mala?
13316	Voluptariam uitam degas?
13316	Was not fortune ashamed, if not that innocency was accused, yet at least that it had so vile and base accusers?
13316	Well, when had not divinity and humanity each its proper Person?
13316	What God between two truths such wars doth move?
13316	What bridle can contain in bounds this their contentless will, When filled with riches they retain the thirst of having more?
13316	What cause of discord breaks the bands of love?
13316	What could be added to this severity?
13316	What goods of thine have I taken from thee?
13316	What if I be not wholly gone from thee?
13316	What if this mutability of mine be a just cause for thee to hope for better?
13316	What injury have I done thee?
13316	What kind of union, then, between God and man has been effected?
13316	What might be the reason of this?
13316	What part of them can be so esteemed of?
13316	What sickness have they but vices?
13316	What then, if sense and imagination repugn to discourse and reason, affirming that universality to be nothing which reason thinketh herself to see?
13316	What then?
13316	What then?
13316	What then?
13316	What thinkest thou, O Mistress?
13316	What?
13316	When they ask"Is the Father the same as the Son?"
13316	Whence not without cause one of thy familiar friends[95] demanded:''If,''saith he,''there be a God, from whence proceed so many evils?
13316	Where the fame of the Roman name could not pass, can the glory of a Roman man penetrate?
13316	Where the value of His long Passion?
13316	Whereas, if thou weighest attentively the infinite spaces of eternity, what cause hast thou to rejoice at the prolonging of thy name?
13316	Wherefore if riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
13316	Wherefore lamentest thou?
13316	Wherefore what power is this that the possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid?
13316	Wherefore, O man, what is it that hath cast thee into sorrow and grief?
13316	Wherefore, O mortal men, why seek you for your felicity abroad, which is placed within yourselves?
13316	Wherefore, enclosed and shut up in this smallest point of that other point, do you think of extending your fame and enlarging your name?
13316	Wherefore, what matter is it whether thou by dying leavest it, or it forsaketh thee by flying?
13316	Who after things unknown will strive to go?
13316	Who can for lovers laws indite?
13316	Who esteemed thee not most happy, having so noble a father- in- law, so chaste a wife, and so noble sons?
13316	Who is so happy that if he yieldeth to discontent, desireth not to change his estate?
13316	Who knows where faithful Fabrice''bones are pressed, Where Brutus and strict Cato rest?
13316	Who would esteem of fading honours then Which may be given thus by the wickedest men?
13316	Why brag you of your stock?
13316	Why do fierce tyrants us affright, Whose rage is far beyond their might?
13316	Why do proud men scorn that their necks should bear That yoke which every man must wear?
13316	Why dost thou not speak?
13316	Why embracest thou outward goods as if they were thine own?
13316	Why not, when their felicity lasteth always?
13316	Why not?
13316	Why not?
13316	Why rejoicest thou vainly?
13316	Why sheddest thou so many tears?
13316	Why should he not go on to call the very elements by that name?
13316	Why should we strive to die so many ways, And slay ourselves with our own hands?
13316	Why then, the hidden notes of things to find, Doth she with such a love of truth desire?
13316	Why weepest thou?
13316	Why, then, is that to be accounted feeble and of no force, which manifestly surpasses all other things?
13316	Wilt thou endeavour to gather money?
13316	Wilt thou excel in dignities?
13316	Wilt thou have it in one word?
13316	Wilt thou know the manner how?
13316	Wilt thou live a voluptuous life?
13316	Wilt thou then reckon with fortune?
13316	Wishest thou for power?
13316	Would those things which proceed from free- will be compelled to any necessity by this means?"
13316	Wouldst thou give due desert to all?
13316	Yet how can this be if Godhead in the conception of Christ received both human soul and body?
13316	You gallant men pursue this way of high renown, Why yield you?
13316	[ 103] Hast thou forgotten how Paul piously bewailed the calamities of King Perses his prisoner?
13316	[ 104] What other thing doth the outcry of tragedies lament, but that fortune, having no respect, overturneth happy states?
13316	[ 123] Seest thou what great ignominy dignities heap upon evil men?
13316	[ 125] What power is this, then, which can not expel nor avoid biting cares and pricking fears?
13316	[ 153] Do they such wars unjustly wage, Because their lives and manners disagree, And so themselves with mutual weapons kill?
13316	[ 86] At cuius criminis arguimur summam quaeris?
13316	or in what shall the divine providence exceed human opinion, if, as men, God judgeth those things to be uncertain the event of which is doubtful?
14988	Ay,says Diagoras,"I see those who were saved, but where are those painted who were shipwrecked?"
14988	How am I then injured by being torn by those animals, if I have no sensation?
14988	How can I, when I do not know how learned or how good a man he is?
14988	How can you do that,they answer,"for you will not perceive them?"
14988	Is Archelaus, then, miserable?
14988	What are they?
14988	What do you mean?
14988	What less than this,says Aristotle,"could be inscribed on the tomb, not of a king, but an ox?"
14988	You can not, then, pronounce of the great king of the Persians whether he is happy or not?
14988	After all, what kind of a Deity must that be who is not graced with one single virtue, if we should succeed in forming this idea of such a one?
14988	Am I superior to Plato in eloquence?
14988	And Africanus boasts, Who, from beyond Mæotis to the place Where the sun rises, deeds like mine can trace?
14988	And as I continued to observe the earth with great attention, How long, I pray you, said Africanus, will your mind be fixed on that object?
14988	And as to other things, do not Epicurus and the rest of the philosophers seem sufficiently prepared?
14988	And as to the men, what shall I say?
14988	And can you, then, refuse to acknowledge also Codrus, and many others who shed their blood for the preservation of their country?
14988	And do we not see what the Lacedæmonians provide in their Phiditia?
14988	And do you set bounds to vice?
14988	And does it become a philosopher to boast that he is not afraid of these things, and that he has discovered them to be false?
14988	And if Hecate is a Goddess, how can you refuse that rank to the Eumenides?
14988	And if that really is the case-- for I say nothing either way-- what is there agreeable or glorious in it?
14988	And if the constant course of future time is to resemble that night, who is happier than I am?
14988	And if these are the effects of virtue, why can not virtue itself make men happy?
14988	And if they are admitted, what reason have we to reject the Gods of the barbarians?
14988	And in this state of things where can the evil be, since death has no connection with either the living or the dead?
14988	And is not the art of the soothsayers divine?
14988	And must not every one who sees what innumerable instances of the same kind there are confess the existence of the Gods?
14988	And shall not the great man found laws, institutions, and a republic?
14988	And should you observe any one of your friends under affliction, would you rather prescribe him a sturgeon than a treatise of Socrates?
14988	And thus there will be something better than a happy life: but what can be more absurd than such an assertion?
14988	And to what purpose?
14988	And what are those things of more consequence?
14988	And what is it that constitutes the happiness which you assert that he enjoys?
14988	And when it is thus explained, what can a warrior, a commander, or an orator want more?
14988	And where do the multitude of Gods dwell, if heaven itself is a Deity?
14988	And wherein doth poverty prevent us from being happy?
14988	And who is there whom pain may not befall?
14988	And whose images are they?
14988	And why should I be uneasy it I were to expect that some nation might possess itself of this city ten thousand years hence?
14988	And why should we worship them from an admiration only of that nature in which we can behold nothing excellent?
14988	And why so?
14988	And, again, how are we to conceive how much it is able to contain?
14988	Anything sudden or unforeseen?
14988	Are any of them hook- nosed, flap- eared, beetle- browed, or jolt- headed, as some of us are?
14988	Are not their opinions subversive of all religion?
14988	Are these parts necessary to immortality?
14988	Are these the good things which remove the most afflicting grief?
14988	Are these your words or not?
14988	Are they afraid of any attacks or blows?
14988	Are they all alike in the face?
14988	Are they conducive to the existence of the Deity?
14988	Are we to suppose the divine seed fell from heaven upon earth, and that men sprung up in the likeness of their celestial sires?
14988	Are we, then, to attribute the first of these characteristics to animals?
14988	Are you able to tell?
14988	Are you not acquainted with the first principles of logic?
14988	As to the beasts, do they not bear cold and hunger, running about in woods, and on mountains and deserts?
14988	As to the natural fortifications of Rome, who is so negligent and unobservant as not to have them depicted and deeply stamped on his memory?
14988	As, therefore, it is plain that what is moved by itself must be eternal, who will deny that this is the general condition and nature of minds?
14988	Besides, how can the world move itself, if it wants a body?
14988	Besides, how could that Deity, if it is nothing but soul, be mixed with, or infused into, the world?
14988	Besides, is not everything that had a beginning subject to mortality?
14988	Besides, what piety is due to a being from whom you receive nothing?
14988	But I ask you if I have effected anything or nothing in the preceding days?
14988	But I would demand of you both, why these world- builders started up so suddenly, and lay dormant for so many ages?
14988	But among men, do we not see a disparity of manners in persons very much alike, and a similitude of manners in persons unlike?
14988	But are any of these miserable now?
14988	But can not we have the pleasure of hearing you resume it, or are we come too late?
14988	But could not the Deity have assisted and preserved those eminent cities?
14988	But do not you, who are so great an adept in physics, see what a soothing flatterer, what a sort of procuress, nature is to herself?
14988	But do we imagine that he was afterward delighted with that variety with which we see the heaven and earth adorned?
14988	But do you mean, said Tubero, that he dared to speak thus to men almost entirely uneducated and ignorant?
14988	But do you really imagine them to be such?
14988	But do you think they were all madmen who thought that a Deity could by some possibility exist without hands and feet?
14988	But does your Epicurus( for I had rather contend with him than with you) say anything that is worthy the name of philosophy, or even of common- sense?
14988	But how can that be miserable for one which all must of necessity undergo?
14988	But how can wisdom reside in such shapes?
14988	But how can you assert that the Gods do not enter into all the little circumstances of life, and yet hold that they distribute dreams among men?
14988	But how does all this face of things arise from atomic corpuscles?
14988	But how does he speak on these subjects?
14988	But how is it that you take it for granted that life is nothing but fire?
14988	But how will any one be enabled to bear his misfortunes the better by knowing that it is unavoidable that such things should happen to man?
14988	But how will you get rid of the objections which Carneades made?
14988	But if a concourse of atoms can make a world, why not a porch, a temple, a house, a city, which are works of less labor and difficulty?
14988	But if it does not ease our pain, why should we debase ourselves to no purpose?
14988	But if their doctrine be true, of what avail is piety, sanctity, or religion?
14988	But if understanding, faith, virtue, and concord reside in human kind, how could they come on earth, unless from heaven?
14988	But if you decline those opinions, why should a single form disturb you?
14988	But if you think Latona a Goddess, how can you avoid admitting Hecate to be one also, who was the daughter of Asteria, Latona''s sister?
14988	But is that the truth?
14988	But it is not necessary at present to go through the whole: the question is, to what point are we to advance in order to abate our grief?
14988	But let us see what she will perform?
14988	But like what man?
14988	But must they, for that reason, be all eternal?
14988	But since the universe contains all particular beings, as well as their seeds, can we say that it is not itself governed by nature?
14988	But still, what was this extraordinary fortune?
14988	But suppose we are mistaken as to his pleasure; are we so, too, as to his pain?
14988	But supposing these were to be allowed, how can the rest be granted, or even so much as understood?
14988	But the question is, had he died, would he have been taken from good, or from evil?
14988	But to detract from another''s reputation, or to rival him with that vicious emulation which resembles an enmity, of what use can that conduct be?
14988	But what age is long, or what is there at all long to a man?
14988	But what are those degrees by which we are to limit it?
14988	But what are those images you talk of, or whence do they proceed?
14988	But what are those more important things about which you say that you are occupied?
14988	But what are we doing?
14988	But what can be more internal than the mind?
14988	But what conception can we possibly have of a Deity who is not eternal?
14988	But what do you think of those to whom a victory in the Olympic games seemed almost on a par with the ancient consulships of the Roman people?
14988	But what does the same man say in his funeral oration?
14988	But what is Chrysippus''s definition?
14988	But what is it, Epicurus, that you do for them?
14988	But what is that great and noble work which appears to you to be the effect of a divine mind, and from which you conclude that there are Gods?
14988	But what is that opinion of Epicharmus?
14988	But what is that peroration?
14988	But what is there more effectual to dispel grief than the discovery that it answers no purpose, and has been undergone to no account?
14988	But what is there of any excellency which has not its difficulty?
14988	But what life do they attribute to that round Deity?
14988	But what occasion is there to animadvert on the opinions of individuals, when we may observe whole nations to fall into all sorts of errors?
14988	But what occasion is there to philosophize here in a matter with which we see that philosophy is but little concerned?
14988	But what pleasures can they enjoy?
14988	But what said that chief of the Argonauts in tragedy?
14988	But what sense can the air have?
14988	But what shall I say of human reason?
14988	But what signifies that, if his defects were beauties to Catulus?
14988	But what think you of those whose mothers were Goddesses?
14988	But when virtue governs the Commonwealth, what can be more glorious?
14988	But whence comes that divination?
14988	But where is truth?
14988	But who can with correctness speak in praise of a mediocrity of evils?
14988	But who ever thanked the Gods that he was a good man?
14988	But why are we angry with the poets?
14988	But why are we to add many more Gods?
14988	But why do I mention Socrates, or Theramenes, men distinguished by the glory of virtue and wisdom?
14988	But why was not man endued with a reason incapable of producing any crimes?
14988	But would any one say of us, who do exist, that we want horns or wings?
14988	But would it not have been better that these inhumanities had been prevented than that the author of them should be punished afterward?
14988	But, do you not see how much harm is done by poets?
14988	But, indeed, who can dispute the antiquity of philosophy, either in fact or name?
14988	Can any one contradict himself more?
14988	Can any one in whom there is lust or desire be otherwise than libidinous or desirous?
14988	Can anything be natural that is against reason?
14988	Can anything show stupidity in a greater degree?
14988	Can he who does not exist be in need of anything?
14988	Can madness be of any use?
14988	Can there be any doubt that whatever may be lost can not be properly classed in the number of those things which complete a happy life?
14988	Can there be any glory or excellence in that nature which only contemplates its own happiness, and neither will do, nor does, nor ever did anything?
14988	Can we suppose any of them to be squint- eyed, or even to have a cast in the eye?
14988	Can we, then, think that this plentiful fountain of evil sprung from the immortal Gods?
14988	Can you deny, my Lælius, that this is a fair definition of a democracy, where the people are all in all, and where the people constitute the State?
14988	Can you, then, call yourself a brave man, of a great soul, endued with patience and steadiness above the frowns of fortune?
14988	Can you, then, think, after this plain refutation, that there is need to employ more subtle reasonings?
14988	Could he, then, be happy who occasioned the death of these men?
14988	Could the Scythian Anacharsis[69] disregard money, and shall not our philosophers be able to do so?
14988	Could the different courses of the stars be preserved by the uniform movement of the whole heaven?
14988	Could the earth at one season be adorned with flowers, at another be covered with snow?
14988	Could the flux and reflux of the sea and the height of the tides be affected by the increase or wane of the moon?
14988	Could these things subsist, I say, in such a harmony of all the parts of the universe without the continued influence of a divine spirit?
14988	Did he not follow his philosophical studies with the greatest satisfaction at Athens, although he was banished?
14988	Did not his colleague Junius, in the same war, lose his fleet in a tempest by disregarding the auspices?
14988	Did not they plainly deny the very essence of a Deity?
14988	Did not this grave and wise man sufficiently show that the public revenue was dissipated by the Sempronian law?
14988	Did she avoid labor?
14988	Did you ever observe anything like this, Epicurus?
14988	Did you ever see any world but this?
14988	Did you, then, say that it was your opinion that such a man was as naturally liable to perturbation as the sea is exposed to winds?
14988	Do I explain your opinion rightly?
14988	Do I talk of their men?
14988	Do not the Egyptians esteem their sacred bull, their Apis, as a Deity?
14988	Do not they put their names to those very books which they write on the contempt of glory?
14988	Do they not hate every virtue that distinguishes itself?
14988	Do those grandiloquent gentlemen state anything better than Epicurus in opposition to these two things which distress us the most?
14988	Do we look, then, on the libidinous, the angry, the anxious, and the timid man, as persons of wisdom, of excellence?
14988	Do we not observe that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers?
14988	Do you admit this-- that souls either exist after death, or else that they also perish at the moment of death?
14988	Do you believe an eagle, a lion, or a dolphin prefers any shape to its own?
14988	Do you believe that they thought that their names should not continue beyond their lives?
14988	Do you commit your affairs to the hands of many persons?
14988	Do you conceive him to have the least skill in natural philosophy who is capable of thinking anything to be everlasting that had a beginning?
14988	Do you imagine that Epaminondas groaned when he perceived that his life was flowing out with his blood?
14988	Do you imagine that I am angry when in pleading I use any extraordinary vehemence and sharpness?
14988	Do you intend all the laws indifferently?
14988	Do you not consider, Balbus, to what lengths your arguments for the divinity of the heaven and the stars will carry you?
14988	Do you not look upon him as unworthy of his own father''s light?
14988	Do you observe how he constrains himself?
14988	Do you see that I have much leisure?
14988	Do you see that city Carthage, which, though brought under the Roman yoke by me, is now renewing former wars, and can not live in peace?
14988	Do you suppose if beasts were endowed with reason that every one would not give the prize of beauty to his own species?
14988	Do you take that print of a horse''s hoof which is now to be seen on a stone at Regillus to be made by Castor''s horse?
14988	Do you take these for fabulous stories?
14988	Do you think the Deity is like either me or you?
14988	Do you think there is any creature on the land or in the sea that is not highly delighted with its own form?
14988	Do you, then, admit our idea of that governor of a commonwealth to whom we wish to refer everything?
14988	Do you, then, asked Scipio, believe in nothing which is not before your eyes?
14988	Do you, then, think that it can befall a wise man to be oppressed with grief, that is to say, with misery?
14988	Does not Dionysius, then, seem to have declared there can be no happiness for one who is under constant apprehensions?
14988	Does not Niobe here seem to reason, and by that reasoning to bring all her misfortunes upon herself?
14988	Does not Old age, though unregarded, still attend On childhood''s pastimes, as the cares of men?
14988	Does pain annoy us?
14988	Does the earth bring forth fruit and grain in such excessive abundance and variety for men or for brutes?
14988	Doth anything come nearer madness than anger?
14988	Eternal sorrows what avails to shed?
14988	For how is such a one judged to be best either in learning, sciences, or arts?
14988	For how without these qualities could it be infinitely perfect?
14988	For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable?
14988	For let the soul perish as the body: is there any pain, or indeed any feeling at all, in the body after death?
14988	For piety is only justice towards the Gods; but what right have they to it, when there is no communication whatever between the Gods and men?
14988	For what can be thought better than the best?
14988	For what can possibly be more evident than this?
14988	For what can possibly ever have been put together which can not be dissolved again?
14988	For what can we pronounce more deplorable than folly?
14988	For what is Athos or the vast Olympus?
14988	For what is a republic but an association of rights?
14988	For what is better and more excellent than goodness and beneficence?
14988	For what is memory of words and circumstances?
14988	For what is more unbecoming in a man than to cry like a woman?
14988	For what is not only more miserable, but more base and sordid, than a man afflicted, weakened, and oppressed with grief?
14988	For what is that faculty by which we remember?
14988	For what is that love of friendship?
14988	For what is there in human knowledge, or the short span of this life, that can appear great to a wise man?
14988	For what is there in natures of that kind which has the power of memory, understanding, or thought?
14988	For what is there in this life that can appear great to him who has acquainted himself with eternity and the utmost extent of the universe?
14988	For what nation, what people are there, who have not, without any learning, a natural idea, or prenotion, of a Deity?
14988	For what now remains of those antique manners, of which the poet said that our Commonwealth consisted?
14988	For what shall we say?
14988	For what should he be concerned for who has not even any sensation?
14988	For what stronger argument can there be that it is of little use than that some very profound philosophers live in a discreditable manner?
14988	For what superior force can there be?
14988	For what was the State of Athens when, during the great Peloponnesian war, she fell under the unjust domination of the thirty tyrants?
14988	For what-- can such a man be disturbed by fear?
14988	For whence comes piety, or from whom has religion been derived?
14988	For who does not see this, that an appetite is the best sauce?
14988	For who that fears either pain or death, the one of which is always present, the other always impending, can be otherwise than miserable?
14988	For whom, then, will any one presume to say that the world was made?
14988	For why should I entreat him to be propitious?
14988	For why should a woman be disabled from inheriting property?
14988	For, in the first place, what are the pleasures of which we are deprived by that dreadful thing, blindness?
14988	For, with respect to him what better authority can we cite than Plato?
14988	From what would you derive Vejupiter and Vulcan?
14988	From whence arose those five forms,[83] of which the rest were composed, so aptly contributing to frame the mind and produce the senses?
14988	Granting, then, everything to be made of atoms, what advantage is that to your argument?
14988	Had there not been danger, we should say, who would have applied to you?
14988	Has it not even entered the heavens?
14988	Has our entrance at all interrupted any conversation of yours?
14988	Have I invented this?
14988	Have they any warts?
14988	Have they no names?
14988	Have you any grounds of complaint, then, that she recalls it at her pleasure?
14988	Have you, then, no commendation at all for any kind of democratical government?
14988	He determines to be miserable: and can any one determine on anything against his will?
14988	Here some people talk of moderate grief; but if such be natural, what occasion is there for consolation?
14988	How can anything of this kind befall one to whom nothing is sudden and unforeseen that can happen to man?
14988	How can he be brave and undaunted, and hold everything as trifles which can befall a man?
14988	How can it be right that you should voluntarily grieve, rather than take the trouble of acquiring what you want to have?
14988	How can that divine sense of the firmament be preserved in so rapid a motion?
14988	How comes it that no one is in love with a deformed young man, or a handsome old one?
14988	How could the Gods err?
14988	How could the air, fire, water, and earth pay obedience and submit to the will of the architect?
14988	How do the beasts live in the fields and in the forests?
14988	How is it that the very first moment that I choose I can form representations of them in my mind?
14988	How is it that they come to me, even in my sleep, without being called or sought after?
14988	How is it when some things do of themselves prevent your grieving at them?
14988	How much more reasonable is the doctrine of the Stoics, whom you censure?
14988	How shall we account for this?
14988	How so?
14988	How was it with T. Altibutius?
14988	How we are to behave in bed?
14988	How, then, can a life be pleasant without prudence and temperance?
14988	How, then, can we conceive this to be a Deity that makes no use of reason, and is not endowed with any virtue?
14988	How, therefore, can they be those persons?
14988	I desire, therefore, to know, Balbus, why this Providence of yours was idle for such an immense space of time?
14988	I perceive your gradations from happiness to virtue, and from virtue to reason; but how do you come from reason to human form?
14988	I should be glad to be confuted; for what am I endeavoring at but to clear up truth in every question?
14988	I would inquire of him which of his family the nephew of Africanus''s brother was like?
14988	I?
14988	If I ask, why?
14988	If I have not faculties for knowing all that I could desire to know, will you not even allow me to make use of those which I have?
14988	If a just man and a virtuous man is bound to obey the laws, I ask, what laws do you mean?
14988	If any sentiments, indeed, are communicated without obscurity, what is there that Velleius can understand and Cotta not?
14988	If he never heard a lecture on these Democritean principles, what lectures did he ever hear?
14988	If it is not the same, then why did she make the world mortal, and not everlasting, like Plato''s God?
14988	If it were not so, why should we pray to or adore them?
14988	If it were not so, why would not a bull become enamored of a mare, or a horse of a cow?
14988	If it were true, what occasion was there to come so gradually to it?
14988	If the Gods can exist without corporeal sense, and if there can be a mind without a body, why did he annex a mind to water?
14988	If the human mind were a Deity, how could it be ignorant of any thing?
14988	If there are Gods, are nymphs also Goddesses?
14988	If there be no such thing as a Deity, what is there better than man, since he only is possessed of reason, the most excellent of all things?
14988	If these are Deities, which we worship and regard as such, why are not Serapis and Isis[255] placed in the same rank?
14988	If they are Goddesses, are Pans and Satyrs in the same rank?
14988	If you did not deify one as well as the other, what will become of Ino?
14988	If you suppose that wisdom governs the State, is it not as well that this wisdom should reside in one monarch as in many nobles?
14988	If, then, honor and riches have no value, what is there else to be afraid of?
14988	If, therefore, she neglects whole nations, is it not very probable that she neglects all mankind?
14988	In afflictions, in labor, in danger?
14988	In short, how is he happy?
14988	In the first place, therefore, I ask you, Where is the habitation of your Deity?
14988	In what manner?
14988	In what other parts to the north or the south, or where the sun rises and sets, will your names ever be heard?
14988	In what respect are they superior to these ideas?
14988	In what was Epicurus happier, living in his own country, than Metrodorus, who lived at Athens?
14988	In what way, said Lælius, are you going to make me again support your argument?
14988	In what, therefore, can it be defective, since it is perfect?
14988	In which, how could I have acted if I had not been consul at the time?
14988	Is anger inflamed?
14988	Is any country of barbarians more uncivilized or desolate than India?
14988	Is he deprived of eyes?
14988	Is he destitute of children?
14988	Is he not involved in a very great error?
14988	Is it because the mere separation of the soul and body can not be effected without pain?
14988	Is it because you can not be liberal without pity?
14988	Is it for beasts?
14988	Is it in your innumerable worlds, some of which are rising, some falling, at every moment of time?
14988	Is it not easier, then, to find one man of such a spirit as we are inquiring after, than to meet with a whole city of such men?
14988	Is it not sufficient, if it is not disagreeable?
14988	Is it possible that you should attain any human applause or glory that is worth the contending for?
14988	Is it the contempt of honors?
14988	Is it the same man who calls pain the greatest of all evils?
14988	Is not a dog like a wolf?
14988	Is not the decree of the senate concerning Vatienus still subsisting?
14988	Is not the temple, built by Posthumius in honor of Castor and Pollux, to be seen in the Forum?
14988	Is not this the case with the people everywhere?
14988	Is poverty the subject?
14988	Is she not called Leucothea by the Greeks, and Matuta by us?
14988	Is that sufficient for beings who are supposed to enjoy all good things and the most supreme felicity?
14988	Is the face itself of use?
14988	Is there no natural charity in the dispositions of good men?
14988	Is there, then, anything that a disturbed mind can do better than one which is calm and steady?
14988	Is this all?
14988	Is this that Telamon so highly praised By wondering Greece, at whose sight, like the sun, All others with diminish''d lustre shone?
14988	It is an important question for us, Which has the most appearance of truth?
14988	It is reported that Cleanthes on that struck his foot on the ground, and repeated a verse out of the Epigonæ: Amphiaraus, hear''st thou this below?
14988	It may be said, on the other side, Who is so mad as to grieve of his own accord?
14988	Lastly, if fortitude is ascribed to the Deity, how does it appear?
14988	Lastly, what have the principal poets and the most learned men published of themselves in their poems and songs?
14988	Moreover, how can a good man avoid referring all his actions and all his feelings to the one standard of whether or not it is laudable?
14988	Moreover, who can think anything in human affairs of brilliant importance who has penetrated this starry empire of the gods?
14988	Must I now seek for arguments to refute this doctrine seriously?
14988	Must not the mind, then, when it is puffed up, or distended, be out of order?
14988	Must we conclude that some Deity appoints and directs these ebbings and flowings to certain fixed times?
14988	Must we not attribute prudence to a Deity?
14988	Nay, more; is not the whole of heaven( not to dwell on particulars) almost filled with the offspring of men?
14988	No beast has more sagacity than an elephant; yet where can you find any of a larger size?
14988	Nothing is more true, and he says very appropriately, What, are you sane, who at this rate lament?
14988	Now imagine a Democritus, a Pythagoras, and an Anaxagoras; what kingdom, what riches, would you prefer to their studies and amusements?
14988	Now what made these men so easy, but their persuasion that grief and lamentation was not becoming in a man?
14988	Now who that is acquainted with these instances can doubt that this motion of the mind is altogether in opinion and voluntary?
14988	Now, do you understand what is meant by quasi- body and quasi- blood?
14988	Now, does it not appear to you that he is here placing the whole of a happy life in virtue alone?
14988	Now, in what sense do you say there is nothing better than the world?
14988	Now, let our wise man be considered as protecting the republic; what can be more excellent than such a character?
14988	Now, that very warlike anger, which is of such service in war, what is the use of it to him when he is at home with his wife, children, and family?
14988	Now, what disorders can be worse to the body than these two distempers of the mind( for I overlook others), weakness and desire?
14988	Now, what ignominy can a wise man be affected with( for it is of such a one that I am speaking) who can be guilty of nothing which deserves it?
14988	Now, what were these inventions?
14988	Of what use is reason to him?
14988	Of what value is this philosophy, which, like old women and illiterate men, attributes everything to fate?
14988	On the other side, what disgrace, what ignominy, would he not submit to that he might avoid pain, when persuaded that it was the greatest of evils?
14988	Or are they free from imperfections?
14988	Or can any one be angry without a perturbation of mind?
14988	Or did Plato''s happiness exceed that of Xenocrates, or Polemo, or Arcesilas?
14988	Or do you think Æsopus was ever angry when he acted, or Accius was so when he wrote?
14988	Or for the sake of fools?
14988	Or how can that nature be called animated which neither regards nor performs anything?
14988	Or how can you, or any one else, be indebted to him who bestows no benefits?
14988	Or how, if it is in perpetual self- motion, can it be easy and happy?
14988	Or is it in your atomical corpuscles, which form such excellent works without the direction of any natural power or reason?
14988	Or is that city to be valued much that banishes all her good and wise men?
14988	Or the relations and sons of many other excellent men, whose names there is no occasion to mention?
14988	Or was Theseus in a passion when he seized on the horns of the Marathonian bull?
14988	Or were these things made, as you almost assert, by God for the sake of men?
14988	Or what is there that had a beginning which will not have an end?
14988	Or what old woman is now to be found so weak and ignorant as to stand in fear of those infernal monsters which once so terrified mankind?
14988	Or what religion did Prodicus the Chian leave to men, who held that everything beneficial to human life should be numbered among the Gods?
14988	Or who can think anything connected with mankind long who has learned to estimate the nature of eternity?
14988	Or would we rather imitate Epicurus?
14988	Or, if uninterrupted, still how do you prove them to be eternal?
14988	Ought not such authorities to move you?
14988	Ought we to contemn Attius Navius''s staff, with which he divided the regions of the vine to find his sow?
14988	Secondly, What motive is it that stirs him from his place, supposing he ever moves?
14988	Seeing, then, that it is clear that whatever moves itself is eternal, can there be any doubt that the soul is so?
14988	Shall Amphiaraus and Tryphonius be called Gods?
14988	Shall I adore, and bend the suppliant knee, Who scorn their power and doubt their deity?
14988	Shall I call the sun, the moon, or the sky a Deity?
14988	Shall I immediately crowd all my sails?
14988	Shall I superficially go over what I said before, that my discourse may have a greater scope?
14988	Shall Tantalus''unhappy offspring know No end, no close, of this long scene of woe?
14988	Shall a wise man be afraid of pain?
14988	Shall men not be able to bear what boys do?
14988	Shall musicians compose their tunes to their own tastes?
14988	Shall the Deity, then, have a tongue, and not speak-- teeth, palate, and jaws, though he will have no use for them?
14988	Shall the happy life of a wise and consistent man succumb to this?
14988	Shall the industrious husbandman, then, plant trees the fruit of which he shall never see?
14988	Shall the members which nature has given to the body for the sake of generation be useless to the Deity?
14988	Shall the world be possessed of every other perfection, and be destitute of this one, which is the most important and valuable of all?
14988	Shall virtue, then, yield to this?
14988	Shall we give, therefore, any credit to Pauæstius, when he dissents from his master, Plato?
14988	Shall we imagine that there is a kind of measure in the soul, into which, as into a vessel, all that we remember is poured?
14988	Shall we imagine the soul to receive impressions like wax, and memory to be marks of the impressions made on the soul?
14988	Shall we not then allow the Gods to have these perfections, since we worship the sacred and august images of them?
14988	Shall we say, then, that madness has its use?
14988	Shall we, then, prefer determining between them, or shall we return to our subject?
14988	Shall we, therefore, receive a lame Deity because we have such an account of him?
14988	Shall, then, a veteran soldier be able to behave in this manner, and shall a wise and learned man not be able?
14988	She turn''d me out- of- doors; she sends for me back again; Shall I go?
14988	Should Pythagoras, Socrates, or Plato say to me, Why are you dejected or sad?
14988	Should it be asked, why not?
14988	Should you ask what its nature is?
14988	Socrates, in Xenophon, asks,"Whence had man his understanding, if there was none in the world?"
14988	Still, you would not be liable to punishment; for who could prove that you had known?
14988	Suppose that we allow that to be without pain is the chief good?
14988	Supposing he is so, would his happiness be less perfect if he had not two feet?
14988	Take away this, and who would be so mad as to spend his life amidst toils and dangers?
14988	That indeed is absurd; for how shall we form any idea of the bottom, or of the shape or fashion of such a soul as that?
14988	That of nature?
14988	The flights and notes of birds?
14988	Then Lælius asked: But what difference is there, I should like to know, between the one and the many, if justice exists equally in many?
14988	Then Mucius said: What, then, do you consider, my Lælius, should be our best arguments in endeavoring to bring about the object of your wishes?
14988	Then Tubero said: I do not mean to disagree with you, Lælius; but, pray, what do you call more important studies?
14988	Then said Furius, What is it that you are about?
14988	Therefore, as fear with them, prevailed over grief, can not reason and true philosophy have the same effect with a wise man?
14988	Therefore, when he had set off the riches of Priam to the best advantage, which had the appearance of a long continuance, what does he add?
14988	This is not only a weak, but a false, argument; for, first of all, how do you know the opinions of all nations?
14988	Though_ Sol_( the sun) is so called, you say, because he is_ solus_( single); yet how many suns do theologists mention?
14988	Thus reasons Carneades; not with any design to destroy the existence of the Gods( for what would less become a philosopher?
14988	Thy aid, O Venus, why should I invoke?
14988	To judge whom?
14988	To what length now will not anger go?
14988	To whom is owing that knowledge from the entrails of beasts?
14988	V._ A._ Should this be the case, is it not to be feared that you are dressing up philosophy in false colors?
14988	Was Romulus, then, think you, king of a barbarous people?
14988	Was it for the wise?
14988	Was it, then, an unwise act in him to prefer the liberty of banishment to slavery at home?
14988	Was there no evil in what afflicted Alcibiades thus?
14988	We grant you this; but where is the similitude?
14988	We must drive away this grief of hers: how is that to be done?
14988	We should assist her, for she looks out for help: Where shall I now apply, where seek support?
14988	We that are alive, are we not wretched, seeing we must die?
14988	Were not that the case, why should the Stoics say so much on that question, Whether virtue was abundantly sufficient to a happy life?
14988	What Hector?
14988	What advantage, then, is the knowledge of futurity to us, or how does it assist us to guard against impending evils, since it will come inevitably?
14988	What and how various are the kinds of animals, tame or wild?
14988	What are the characters of the words, what of the facts themselves?
14988	What are the notions of you philosophers?
14988	What are the poet''s views but to be ennobled after death?
14988	What are those good things?
14988	What artificer but nature, whose direction is incomparable, could have exhibited so much ingenuity in the formation of the senses?
14988	What being is there but a God superior to man?
14988	What bounds can you set to the value of conversing with Orpheus, and Musæus, and Homer, and Hesiod?
14988	What can I say to these definitions?
14988	What can be more childish than to assert that there are no such creatures as are generated in the Red Sea or in India?
14988	What can be wanting to such a life as this to make it more happy than it is?
14988	What can make a worse appearance than Homer''s Achilles, or Agamemnon, during the quarrel?
14988	What city would endure the maker of a law which should condemn a son or a grandson for a crime committed by the father or the grandfather?
14988	What comeliness is there in the heart, the lungs, the liver, and the rest of them, abstracted from their use?
14988	What could be better than to assert that fortune interferes but little with a wise man?
14988	What could be weaker than this?
14988	What do our philosophers think on the subject?
14988	What do predictions and foreknowledge of future events indicate, but that such future events are shown, pointed out, portended, and foretold to men?
14988	What do you allude to?
14988	What do you conclude from thence?
14988	What do you imagine that so many and such great men of our republic, who have sacrificed their lives for its good, expected?
14988	What do you think of that son of Phoebus?
14988	What do you think, then?
14988	What does that man say in Terence who punishes himself, the Self- tormentor?
14988	What doth Alcæus, who was distinguished in his own republic for his bravery, write on the love of young men?
14988	What else is it, I say, that we do, but invite the soul to reflect on itself?
14988	What else is the object of these lines, Behold old Ennius here, who erst Thy fathers''great exploits rehearsed?
14988	What entertainment could that be to the Deity?
14988	What fire have not candidates run through to gain a single vote?
14988	What gladiator, of even moderate reputation, ever gave a sigh?
14988	What greater example need we seek for?
14988	What have we to ask of the Gods, and why do we prefer our vows to them?
14988	What if your assertion, Velleius, proves absolutely false, that no form occurs to us, in our contemplations on the Deity, but the human?
14988	What is his course of life?
14988	What is his object in doing so, except that he is interested in posterity?
14988	What is more agreeable than a learned retirement?
14988	What is the meaning, then, of this absurd acceptation, unless some one wishes to make the whole of Athos a monument?
14988	What is the reason that I entertain one idea of the figure of the same person, and you another?
14988	What is the result, then?
14988	What is the swine good for but to eat?
14988	What is there in Epicurus''s physics that is not taken from Democritus?
14988	What is there in them which does not prove the principle of an intelligent nature?
14988	What is there that can discompose such gravity and constancy?
14988	What is this dread-- this fear?
14988	What is to be done at home?
14988	What is to be done, then?
14988	What madness is it, then, in us to require the same from others?
14988	What materials, what tools, what bars, what machines, what servants, were employed in so vast a work?
14988	What men do you mean?
14988	What necessity can there be of feet, without walking; or of hands, if there is nothing to be grasped?
14988	What pleasures?
14988	What proof, says Balbus, do you require of me?
14988	What say you to this?
14988	What shall I say of Dicæarchus, who denies that there is any soul?
14988	What shall I say of Socrates,[282] whose death, as often as I read of it in Plato, draws fresh tears from my eyes?
14988	What shall I say of our military affairs; in which our ancestors have been most eminent in valor, and still more so in discipline?
14988	What shall I say of our own ambitious pursuits or desire of honors?
14988	What shall we say of Ino, the daughter of Cadmus?
14988	What shall we say of him who not only dreads these evils as impending, but actually feels and bears them at present?
14988	What shall we say of the sacrilegious, the impious, and the perjured?
14988	What shall we say of those who think it unbecoming in a man to grieve?
14988	What signifies what men say when we see what they do?
14988	What similitude is there between them?
14988	What sort of life does he lead?
14988	What strange things does Lycon say?
14988	What then?
14988	What think you of Diagoras, who was called the atheist; and of Theodorus after him?
14988	What time do you mean?
14988	What troubles, then, are they free from who have no connection whatever with the people?
14988	What was it that incited the Deity to act the part of an ædile, to illuminate and decorate the world?
14988	What will you say of her brother Absyrtus, whom Pacuvius calls Ægialeus, though the other name is more frequent in the writings of the ancients?
14988	What will you say?
14988	What words does Sophocles here put in his mouth, in his Trachiniæ?
14988	What, in the name of those Deities concerning whom we are now disputing, is the meaning of all this?
14988	What, lastly, is that power which investigates secret things, and is called invention and contrivance?
14988	What, sweet?
14988	What, then, are those goods in the possession of which you may be very miserable?
14988	What, then, is that being but a God?
14988	What, then, is this opinion of theirs?
14988	What, then, was the subject of your discussion?
14988	What, then, will you say of his brothers?
14988	What, then, would your just man do, if, in a case of shipwreck, he saw a weaker man than himself get possession of a plank?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, too, is invention?
14988	What?
14988	When they reason in this manner, what think you-- is what they say worth attending to or not?
14988	When we pronounce the word"aristocracy,"which, in Greek, signifies the government of the best men, what can be conceived more excellent?
14988	When we see machines move artificially, as a sphere, a clock, or the like, do we doubt whether they are the productions of reason?
14988	When will the dire reward of guilt be o''er, And Myrtilus demand revenge no more?
14988	When you go out at the Capene gate and see the tombs of the Calatini, the Scipios, Servilii, and Metelli, do you look on them as miserable?
14988	Whence can I, then, more properly begin than from Nature, the parent of all?
14988	Whence comes justice, faith, equity?
14988	Whence comes law, either that of nations, or that which is called the civil law?
14988	Whence fortitude in labors and perils?
14988	Whence modesty, continence, the horror of baseness, the desire of praise and renown?
14988	Whence proceeded that happy concourse of atoms which gave so sudden a rise to men in the form of Gods?
14988	Where hence betake me, or to whom resort?"
14988	Where is his abode?
14988	Where is his habitation?
14988	Where is the place where he is to be found?
14988	Where is to be the end of this trifling?
14988	Where now is your sagacity?
14988	Where shall I begin, then?
14988	Where, then, are they who say that anger has its use?
14988	Where, then, is it seated, you will say?
14988	Where, then, is the evil?
14988	Where, then, is this intellect seated, and of what character is it?
14988	Who else is to be tried?
14988	Who first made observations from the voice of the crow?
14988	Who has not heard how Demosthenes used to watch, who said that it gave him pain if any mechanic was up in a morning at his work before him?
14988	Who invented the Lots?
14988	Who is it saith this?
14988	Who is not compelled to admit the truth of what I assert by that agreeable, uniform, and continued agreement of things in the universe?
14988	Who is there who does not dread poverty?
14988	Who is there who is unacquainted with the customs of the Egyptians?
14988	Who is there, then, that does not lament the loss of his friends, principally from imagining them deprived of the conveniences of life?
14988	Who now believes in Hippocentaurs and Chimæras?
14988	Who on thy malice ever could refine?
14988	Who that thinks death an evil could approve of the evenness of temper in this great man at the instant of dying?
14988	Who, do you think, will admit that?
14988	Whom did the grandson of P. Crassus, that wise and eloquent and most distinguished man, resemble?
14988	Whom has it not attacked?
14988	Whose assistance, then, can be of more service to me than yours, when you have bestowed on us tranquillity of life, and removed the fear of death?
14988	Why can a vestal virgin become an heir, while her mother can not?
14988	Why did Cannæ deprive us of Paulus?
14988	Why did Hannibal kill Marcellus?
14988	Why did Maximus[279] lose his son, the consul?
14988	Why did Phidias include a likeness of himself in the shield of Minerva, when he was not allowed to inscribe his name on it?
14988	Why did that Marius live to an old age, and die so happily at his own house in his seventh consulship?
14988	Why do I mention poets?
14988	Why do the priests preside over the altars, and the augurs over the auspices?
14988	Why do they not admit the same estimate in life?
14988	Why do we frame ideas of men, countries, and cities which we never saw?
14988	Why do we image to ourselves such things as never had any existence, and which never can have, such as Scyllas and Chimæras?
14988	Why do you expect a proof from me, says Balbus, if you thoroughly believe it?
14988	Why do you faint, and yield to fortune, which, perhaps, may have power to harass and disturb you, but should not quite unman you?
14988	Why do you impose upon me, Zeno?
14988	Why else do you believe there is any?
14988	Why fire rather than air, of which the life of animals consists, and which is called from thence_ anima_,[248] the soul?
14988	Why had Marius, the most perfidious of men, the power to cause the death of Catulus, a man of the greatest dignity?
14988	Why is Rutilius, my uncle, a man of the greatest virtue and learning, now in banishment?
14988	Why is it that there is this sensible difference between a raw recruit and a veteran soldier?
14988	Why is not the superintendence of human affairs given to some of those idle Deities which you say are innumerable?
14988	Why need I mention Albutius?
14988	Why need I mention oxen?
14988	Why need I mention the exercises of the legions?
14988	Why should I say more?
14988	Why should you pity rather than assist, if it is in your power to do so?
14988	Why so?
14988	Why was Scævola, the high- priest, that pattern of moderation and prudence, massacred before the statue of Vesta?
14988	Why was my own friend and companion Drusus assassinated in his own house?
14988	Why was not Africanus protected from violence in his own house?
14988	Why was that inhuman wretch Cinna permitted to enjoy so long a reign?
14988	Why was the body of Regulus delivered up to the cruelty of the Carthaginians?
14988	Why, before that, were so many illustrious citizens put to death by Cinna?
14988	Why, then, are riches desired?
14988	Why, then, did others bear it afterward?
14988	Why, then, do you call in the assistance of anger?
14988	Why, then, may I not call him happy, nay, the happiest of men, who has attained them?
14988	Why, then, should Camillus be affected with the thoughts of these things happening three hundred and fifty years after his time?
14988	Why, then, should we not believe the world is a living and wise being, since it produces living and wise beings out of itself?"
14988	Why, therefore, as we are inferior in all other respects, should we be equal in form?
14988	Why, therefore, do you presume to assert that there are not only six hundred thousand worlds, but that they are innumerable?
14988	Why, therefore, should it not be considered troublesome also to the Deity?
14988	Why, therefore, was the Carthaginian in Spain suffered to destroy those best and bravest men, the two Scipios?
14988	Will not the temerity of P. Claudius, in the first Punic war, affect us?
14988	Will temperance permit you to do anything to excess?
14988	Will that suffer you to labor and take pains to no purpose?
14988	Will they not fight for their young ones till they are wounded?
14988	Will you act in a manner consistently with courage, and its attendants, greatness of soul, resolution, patience, and contempt for all worldly things?
14988	Will you allow of such a virtue as prudence, without which no virtue whatever can even be conceived?
14988	Will you condemn yourself, Thyestes, and deprive yourself of life, on account of the greatness of another''s crime?
14988	Will you not rather bear it with resolution and constancy?
14988	Will you say that it did not foresee it?
14988	Will you, notwithstanding that, persist in the defence of such an absurdity?
14988	Will you, then, invite Telamon to this kind of life to ease his grief?
14988	With baneful art his dire machine he shapes; From such a God what mortal e''er escapes?
14988	With regard to animals, do we not see how aptly they are formed for the propagation of their species?
14988	Would courage, unless it began to get furious, lose its energy?
14988	Yet what need has a being for the discernment of good and ill who neither has nor can have any ill?
14988	Yet, for all this, who is so mad as to doubt which of these two men he would rather be?
14988	You may ask, How the case is in peace?
14988	You may inquire, perhaps, how?
14988	You must necessarily confess, indeed, they have none; for what occasion is there for different names if their persons are alike?
14988	You say it is a great and difficult undertaking: who denies it?
14988	Your sect, Balbus, frequently ask us how the Gods live, and how they pass their time?
14988	[ 23] Can this change of abode appear otherwise than great to you?
14988	[ 24] What was it that Leonidas, their general, said to them?
14988	[ 258] But if you deify the rainbow, what regard will you pay to the clouds?
14988	[ 273] What are these frauds, tricks, and stratagems but the effects of reason?
14988	[ 31] Can we then, despise pain, when we see Hercules himself giving vent to his expressions of agony with such impatience?
14988	[ 53] Now, is not this inconstancy and mutability of mind enough to deter any one by its own deformity?
14988	[_ Scipio._ Ought not a farmer] to be acquainted with the nature of plants and seeds?
14988	_ A._ And who could not on such a subject?
14988	_ A._ By what means?
14988	_ A._ Do you take me to be so imbecile as to give credit to such things?
14988	_ A._ Hitherto you are on my side; I will see to that by- and- by; and, in the mean while, whence are those verses?
14988	_ A._ How can it, after what I now know?
14988	_ A._ How comes that to be so easy?
14988	_ A._ How so?
14988	_ A._ How so?
14988	_ A._ In what respect?
14988	_ A._ More prolix than was necessary?
14988	_ A._ What is it that you mean, for I do not exactly comprehend you?
14988	_ A._ What opinion?
14988	_ A._ What, then?
14988	_ A._ What, when in torments and on the rack?
14988	_ A._ What, will you leave me when you have raised my expectations so high?
14988	_ A._ What?
14988	_ A._ Why may I not?
14988	_ A._ Why, I beg?
14988	_ Lælius._ What examples do you mean?
14988	_ Lælius._ What senses do you mean?
14988	_ Lælius._ Wherefore Jupiter?
14988	_ Lælius._ You mean the model that would be approved by the truly accomplished politician?
14988	_ M._ And do you think a wise man subject to these?
14988	_ M._ But what is there of evil in that opinion?
14988	_ M._ Can you, then, help calling any one miserable who lives ill?
14988	_ M._ Do you ask how it can?
14988	_ M._ Do you imagine I am speaking of him as laid on roses and violets?
14988	_ M._ Do you not, then, perceive how great is the evil from which you have delivered human nature?
14988	_ M._ Do you perceive, then, how much of the terror of pain you have given up on a small hint?
14988	_ M._ Do you, then, expect that I am to give you a regular peroration, like the rhetoricians, or shall I forego that art?
14988	_ M._ How comes that?
14988	_ M._ In what respect?
14988	_ M._ It is a misery, then, because an evil?
14988	_ M._ Then all are miserable?
14988	_ M._ Then that boasted wisdom is but of small account, if it differs so little from madness?
14988	_ M._ Then those who have already died, and those who have still got to die, are both miserable?
14988	_ M._ Well, then, I appeal to you, if the arguments which prove that there is something divine in the souls of men are not equally strong?
14988	_ M._ What is it that you do say, then?
14988	_ M._ What occasion have you, then, for my assistance?
14988	_ M._ What, and to the other perturbations of mind, as fears, lusts, anger?
14988	_ M._ What, do you not believe them?
14988	_ M._ What, even greater than infamy?
14988	_ M._ What, if I should ask you a question, would you not answer?
14988	_ M._ What, more so than not to have existed at all?
14988	_ M._ What, then?
14988	_ M._ What, then?
14988	_ M._ What, to those who are already dead?
14988	_ M._ Where, then, are those you call miserable?
14988	_ M._ Which, then, shall we do?
14988	_ M._ You do not think, then, that a wise man is subject to grief?
14988	_ M._ You say, then, that they are so?
14988	_ Scipio._ But who was his predecessor?
14988	_ Scipio._ Do not you observe that it was the cruelty and pride of one single Tarquin only that made the title of king unpopular among the Romans?
14988	_ Scipio._ Do you think that knowledge only fit for a steward?
14988	_ Scipio._ How, then, can you doubt what opinion to form on the subject of the Commonwealth?
14988	_ Scipio._ Well, in your whole establishment, is there any other master but yourself?
14988	_ Scipio._ Well, then, does a mind thus governed and regulated meet your approbation?
14988	_ Scipio._ Well, then, what are four centuries in the age of a state or city?
14988	_ Scipio._ Well, then, when you are angry, do you permit your anger to triumph over your judgment?
14988	_ Scipio._ What do you at home?
14988	_ Scipio._ You desire, then, that all the faculties of the mind should submit to a ruling power, and that conscience should reign over them all?
14988	_ Scipio._ You grant, then, that a state which is entirely in the power of a faction can not justly be entitled a political community?
14988	and shall a philosopher, master of a much better art, seek to ascertain, not what is most true, but what will please the people?
14988	and shall custom have such great force, and reason none at all?
14988	and that all these things assume too melancholy or too cheerful an appearance through our own error?
14988	and that there is no evil that should be able to overwhelm you, or the suspicion of which should distract you?
14988	and what is there in this discussion which resembles that poem?
14988	and what, again, is that prodigious greatness which can give rise to impressions of so many things?
14988	and whom has it spared?
14988	can we imagine that Homer, or any other learned man, has ever been in want of pleasure and entertainment for his mind?
14988	did not the grief of Alcibiades proceed from the defects and evils of the mind?
14988	did you ever observe anything like the sun, the moon, or the five moving planets?
14988	do not even the Stoics, who maintain that all fools are mad, make the same inferences?
14988	do you deny that virtue can possibly be sufficient for a happy life?
14988	do you imagine Epicurus really meant this, and that he maintained anything so sensual?
14988	do you imagine that I am going to argue against Brutus?
14988	do you imagine that a happy life depends on that?"
14988	do you then call studies lust?
14988	does every commotion of the mind seem to you to be madness?
14988	for what is there agreeable in life, when we must night and day reflect that, at some time or other, we must die?
14988	for what seed could there be of injustice, intemperance, and cowardice, if reason were not laid as the foundation of these vices?
14988	for who is so weak as to be concerned about them?
14988	has there not been enough said on bearing poverty?
14988	have I misrepresented him?
14988	have you ever seen the Deity himself?
14988	how eternal?
14988	in wonder at whom men exclaimed thus: Is this the man surpassing glory raised?
14988	is it a long time?
14988	is lust excited?
14988	is not virtue sufficient to enable us to live as we ought, honestly, commendably, or, in fine, to live well?
14988	is the contention about the Punic war?
14988	is there no other way you can know it by?"
14988	oblige it to converse with itself, and, as far as possible, break off its acquaintance with the body?
14988	of what use is understanding?
14988	or Philoctetes?
14988	or advise him to listen to the music of a water organ rather than to Plato?
14988	or because the body will admit of a cure, while there is no medicine whatever for the mind?
14988	or can a man who is occupied by anger avoid being angry?
14988	or can one who is exposed to any vexation escape being vexed?
14988	or glorious who is aware of the insignificance of the size of the earth, even in its whole extent, and especially in the portion which men inhabit?
14988	or he who collected the dispersed inhabitants of the world, and united them in the bonds of social life?
14988	or he who confined the sounds of the voice, which used to seem infinite, to the marks of a few letters?
14988	or he who first observed the courses of the planets, their progressive motions, their laws?
14988	or how is it, if anger is natural, that one person is more inclined to anger than another?
14988	or how long will he be Hector?
14988	or if he is under the influence of fear, must he not be fearful?
14988	or is it because the disorders of the mind are less dangerous than those of the body?
14988	or is it no vice to disobey reason?
14988	or is it possible for any other member of the body, when swollen or enlarged, to be in any other than a disordered state?
14988	or on that of providing counsels for the future, as you, who, by dispelling two mighty perils from our city, have provided for its safety forever?
14988	or shall I make use of my oars, as if I were just endeavoring to get clear of the harbor?
14988	or that any one should repent of what he had done in a passion?
14988	or that the lust of revenge should cease before it has revenged itself?
14988	or that there are innumerable worlds, some rising and some perishing, in every moment of time?
14988	or to those who must die?
14988	or what divine form can be attributed to it?
14988	or what length of days can be imagined which would be preferable to such a night?
14988	or what place do they inhabit?
14988	or what trouble is it to refute these monstrous inventions of the poets and painters?
14988	or why do we glory in its name?
14988	or will you deny that any one who you allow lives well must inevitably live happily?
14988	or, rather, whom has it not wounded?
14988	said Lælius; or what was the discussion we broke in upon?
14988	said he,"did you not perceive by our slight repast of yesterday that I had no occasion for money?"
14988	saith he;"do you think the night can furnish no pleasure?"
14988	should an affair of such importance be left to the decision of fools, who, by your sect especially, are called madmen?
14988	should we be under any difficulty?
14988	that where the praise of riding and hunting is highly esteemed, they who practice these arts decline no pain?
14988	though he should be deprived of the senses of seeing and hearing?
14988	to ease his grief, must we mix him a cup of sweet wine, or something of that kind?
14988	to the birds and beasts?"
14988	was not Aristides( I had rather instance in the Greeks than ourselves) banished his country for being eminently just?
14988	what gain is it to die?
14988	what had not only I myself, but the whole life of man, been without you?
14988	what is its force?
14988	what its nature?
14988	when I write out my speeches after all is over and past, am I then angry while writing?
14988	where is your own, and what is its character?
14988	which can recollect the past, foresee the future, and comprehend the present?
14988	who can admire them?
14988	who can think they merit a religious adoration?
14988	who ever disgraced himself either in the actual combat, or even when about to die?
14988	who ever turned pale?
14988	who that had been defeated ever drew in his neck to avoid the stroke of death?
14988	why do n''t you rather take a view of the magnificent temples among which you have arrived?
14988	why eternal?