that He who bids us learn of Him, to be, as He is, meek and lowely in heart, should utter this speech, which seemes to savour of nothing lesse than meeknesse.
that He who bids us Learn of Him, to be, as He is, meek and lowly in heart, should utter this speech, which seems to savour of nothing less than meekness.
For, what more base than the Serpent, which crawles on the earth and licks the dust? What more detestable than the Viper, which gnaweth out the bowels of her that bred him? These were creatures, to which our Saviour resembles the Scribes and Pharisees:
For, what more base than the Serpent, which crawls on the earth and licks the dust? What more detestable than the Viper, which gnaweth out the bowels of her that bred him? These were creatures, to which our Saviour resembles the Scribes and Pharisees:
and how farre we may imitate Him herein? For the cleering whereof we must consider, that Christ being both God and Man, did perfectly know not onely what they were, discerning the present thoughts and intentions of their hears:
and how Far we may imitate Him herein? For the clearing whereof we must Consider, that christ being both God and Man, did perfectly know not only what they were, discerning the present thoughts and intentions of their hears:
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knowing their disease to be thus grievous, He applies this corrosive & smarting plaister, to free them from that horrible torment of the damnation of Hell.
knowing their disease to be thus grievous, He Applies this corrosive & smarting plaster, to free them from that horrible torment of the damnation of Hell.
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It did not proceed from any the least disturbance or passion of our Saviour; but onely from a tender care of their recovery and welfare to whom He spake.
It did not proceed from any the least disturbance or passion of our Saviour; but only from a tender care of their recovery and welfare to whom He spoke.
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As for those, who from this example of our Saviour would take a liberty to themselves to use the like sharp language to them, whom they reprove for their sinnes, I would advise them to consider,
As for those, who from this Exampl of our Saviour would take a liberty to themselves to use the like sharp language to them, whom they reprove for their Sins, I would Advice them to Consider,
Whether Christ, who is said to have taught the people, as one having authority, and not as their usuall Doctors, be to be imitated in this, which seems to be a thing extraordinary, grounded upon Christ's all-seeing knowledge,
Whither christ, who is said to have taught the people, as one having Authority, and not as their usual Doctors, be to be imitated in this, which seems to be a thing extraordinary, grounded upon Christ's All-seeing knowledge,
And therefore till they can assure themselves of God's Spirit in such a plentifull measure, they shall doe well, in my judgement, to use such charitable and brotherly compellations,
And Therefore till they can assure themselves of God's Spirit in such a plentiful measure, they shall do well, in my judgement, to use such charitable and brotherly compellations,
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we will consider these foure things, as parts which doe plainly arise from, and fully comprehend the whole substance of the Text: 1. That there is a Hell. 2. That there is a Damnation of Hell. 3. That we may Escape that damnation. 4. How we may escape it.
we will Consider these foure things, as parts which do plainly arise from, and Fully comprehend the Whole substance of the Text: 1. That there is a Hell. 2. That there is a Damnation of Hell. 3. That we may Escape that damnation. 4. How we may escape it.
That there is a Hell, is a truth, which no Christian will deny, who professeth to believe (and I hope believes as he professeth) that Christ for us men and for our salvation descended into Hell.
That there is a Hell, is a truth, which not Christian will deny, who Professes to believe (and I hope believes as he Professes) that christ for us men and for our salvation descended into Hell.
if He did not descend thither? It is a good and sound argument used by a holy and learned Father of our Church, to prove, that the Feast of Easter was universally observed by all Christians;
if He did not descend thither? It is a good and found argument used by a holy and learned Father of our Church, to prove, that the Feast of Easter was universally observed by all Christians;
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They that so earnestly contend about the cause and manner of our Saviour's descending into Hell, doe by that their contention confesse, that they believe that He descended into Hell:
They that so earnestly contend about the cause and manner of our Saviour's descending into Hell, do by that their contention confess, that they believe that He descended into Hell:
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The writings of their Philosophers and Poets make often mention of it. And though the description, which they make thereof be fabulous, and disagreeing from each other:
The writings of their Philosophers and Poets make often mention of it. And though the description, which they make thereof be fabulous, and disagreeing from each other:
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But as for the thing it selfe, all, Jewes, Christians, Mahometans, Pagans, all agree in the maine point, that there is a Hell, a place where wicked and ungodly men are punished for the sinnes, which they have committed in this life.
But as for the thing it self, all, Jews, Christians, Mahometans, Pagans, all agree in the main point, that there is a Hell, a place where wicked and ungodly men Are punished for the Sins, which they have committed in this life.
I have either heard or read of one, who beholding a picture, where the torments of the damned were lively represented, the sight thereof caused him to forsake his former evill courses;
I have either herd or read of one, who beholding a picture, where the torments of the damned were lively represented, the sighed thereof caused him to forsake his former evil courses;
for rebelling against Moses and Aaron; considering the horrour of that punishment, desisted from some trayterous enterprises, which he had conceived in his heart.
for rebelling against Moses and Aaron; considering the horror of that punishment, desisted from Some traitorous enterprises, which he had conceived in his heart.
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Perhaps the consideration of this dreadfull place, occasioned by our discourse thereof, may so farre worke upon some, that they desist from their accustomed sinnes;
Perhaps the consideration of this dreadful place, occasioned by our discourse thereof, may so Far work upon Some, that they desist from their accustomed Sins;
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The learned among the Heathen, who have written of this subject, doe describe it in such manner, that they leave nothing unsaid, which the wit and malice of a mercilesse Tyrant could invent to torture a miserable Offender.
The learned among the Heathen, who have written of this Subject, do describe it in such manner, that they leave nothing unsaid, which the wit and malice of a merciless Tyrant could invent to torture a miserable Offender.
The punishment of Aridaeus the Tyrant of Pamphilia, who besides many other villanies, murthered his owne Father and Brother, is very lively described by Plato: The wit of man cannot invent more dreadfull torments,
The punishment of Aridaeus the Tyrant of Pamphylia, who beside many other villainies, murdered his own Father and Brother, is very lively described by Plato: The wit of man cannot invent more dreadful torments,
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But the Christian Doctors, grounding their opinion upon the last words of the Prophet Isaiah, to which our Saviour seems to allude, Marke 9.44. expresse the paines of Hell by Fire; as that which of all other things doth cause the greatest paine.
But the Christian Doctors, grounding their opinion upon the last words of the Prophet Isaiah, to which our Saviour seems to allude, Mark 9.44. express the pains of Hell by Fire; as that which of all other things does cause the greatest pain.
That fornace which Nebuchadnezzer made so hot, that the flame thereof is said to have ascended nine and fourty cubits high, was but as a hot-bath in respect of this.
That furnace which Nebuchadnezzar made so hight, that the flame thereof is said to have ascended nine and fourty cubits high, was but as a hot-bath in respect of this.
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For when you have thought upon all those hideous torments, which shall be inflicted on the wicked, both in their bodies and all the senses and members thereof,
For when you have Thought upon all those hideous torments, which shall be inflicted on the wicked, both in their bodies and all the Senses and members thereof,
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So great it is, that Saint Chrysostome saith, That if a thousand fires of hell were joyned together in one, they should never be so great a paine to the soule,
So great it is, that Saint Chrysostom Says, That if a thousand fires of hell were joined together in one, they should never be so great a pain to the soul,
When he shall consider, that if all the lives of all creatures, that have been from the beginning of the world, with all those that shall be to the end of it, were (as I may say) spun into one life;
When he shall Consider, that if all the lives of all creatures, that have been from the beginning of the world, with all those that shall be to the end of it, were (as I may say) spun into one life;
another to have his liver devoured by a Vulture all the day long, and in the night-time to grow againe, that it might alwaies be eaten, but never consumed.
Another to have his liver devoured by a Vulture all the day long, and in the nighttime to grow again, that it might always be eaten, but never consumed.
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Signifying, that as the grasse which is eaten by the cattell; springeth and groweth againe; because the root thereof, which is the beginning of life, still liveth:
Signifying, that as the grass which is eaten by the cattle; springs and grows again; Because the root thereof, which is the beginning of life, still lives:
If you demand how it can stand with God's justice to punish a finite sinne with an infinite punishment? Why he who hath sinned a few yeares, should suffer eternall torments? I answer, that this dealing of God with impenitent sinners is most just:
If you demand how it can stand with God's Justice to Punish a finite sin with an infinite punishment? Why he who hath sinned a few Years, should suffer Eternal torments? I answer, that this dealing of God with impenitent Sinners is most just:
not onely in respect of God, against whom they have sinned; whose Person is infinite; and therefore the sinne against Him deserves the like punishment;
not only in respect of God, against whom they have sinned; whose Person is infinite; and Therefore the sin against Him deserves the like punishment;
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For, the paines of Hell are proportioned not only to the act of a Sinner, which he hath done; but to his will, what he would have done, if he might have lived for ever.
For, the pains of Hell Are proportioned not only to the act of a Sinner, which he hath done; but to his will, what he would have done, if he might have lived for ever.
And therefore no mervaile it is, if God punish that with infinite torment, which is infinitely displeasing to Him? For, in Hell the condition of the sinne and of the Sinner seeme to be somewhat alike, in this respect;
And Therefore no marvel it is, if God Punish that with infinite torment, which is infinitely displeasing to Him? For, in Hell the condition of the sin and of the Sinner seem to be somewhat alike, in this respect;
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Those three Kings, Aeacus, Minos, and Radamanthus, who were famous for their justice here on earth, were therefore feigned to have been Judges in the other world;
Those three Kings, Aeacus, Minos, and Rhadamanthus, who were famous for their Justice Here on earth, were Therefore feigned to have been Judges in the other world;
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For, seeing many who had committed notorious wickednesse, as murder, adultery, rapine, and the like haynous offences, not onely to suffer no punishment in this life,
For, seeing many who had committed notorious wickedness, as murder, adultery, rapine, and the like heinous offences, not only to suffer no punishment in this life,
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This opinion of theirs is very agreeable to the Christian doctrine, which teacheth that justice is as proper to God as mercy: that as by the one he doth reward the Godly with the joyes of Heaven;
This opinion of theirs is very agreeable to the Christian Doctrine, which Teaches that Justice is as proper to God as mercy: that as by the one he does reward the Godly with the Joys of Heaven;
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Paravit coelum, sed paravit & tartarum, &c. God, saith Saint Cyprian, hath prepared heaven, but he hath also prepared hell, (the one for the good, the other for the bad.) He hath prepared everlasting rest;
Paravit coelum, sed paravit & tartarum, etc. God, Says Saint Cyprian, hath prepared heaven, but he hath also prepared hell, (the one for the good, the other for the bad.) He hath prepared everlasting rest;
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but he hath also prepared everlasting torments: He hath prepared unconceivable light; but he hath also prepared the unspeakable darknesse of a perpetuall night.
but he hath also prepared everlasting torments: He hath prepared unconceivable Light; but he hath also prepared the unspeakable darkness of a perpetual night.
Whereof the one depends on Gods mercy, the other on his justice: And they that deny either the one or the other of these two estates, doe rob God of one of his essentiall properties.
Whereof the one depends on God's mercy, the other on his Justice: And they that deny either the one or the other of these two estates, do rob God of one of his essential properties.
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but also why they are Damned. Who they are that shall suffer these paines of hell? the Prophet David tells us in generall terms, Psal. 9.17. The wicked shall be turned into hell, and all the people that forget God.
but also why they Are Damned. Who they Are that shall suffer these pains of hell? the Prophet David tells us in general terms, Psalm 9.17. The wicked shall be turned into hell, and all the people that forget God.
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All wicked and impenitent Sinners shall be Damned; because they forget God, and neglect to serve Him, and fulfill his commands. But to speak more particularly;
All wicked and impenitent Sinners shall be Damned; Because they forget God, and neglect to serve Him, and fulfil his commands. But to speak more particularly;
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The first that was cast into hell was Lucifer: And the cause why, was his disobedience of God, arising from his abominable pride. The Devil was the first Rebell;
The First that was cast into hell was Lucifer: And the cause why, was his disobedience of God, arising from his abominable pride. The devil was the First Rebel;
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Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels: That is the doom of the wicked pronounced by our Saviour at the last judgement;
Depart from me you cursed into everlasting fire prepared for the devil and his Angels: That is the doom of the wicked pronounced by our Saviour At the last judgement;
even all those that disobey God's commands, and preferre their owne will before His. For, The whole and onely cause of Damnation, saith Tertullian, is (Perversa administratio conditionis à conditis) the ill-managing of the Creation by the Creatures:
even all those that disobey God's commands, and prefer their own will before His. For, The Whole and only cause of Damnation, Says Tertullian, is (Perversa administratio conditionis à conditis) the ill-managing of the Creation by the Creatures:
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But that which makes the torments of the Damned to be endlesse, is a continuall hatred which they have of Almighty God, whose justice thus punisheth them.
But that which makes the torments of the Damned to be endless, is a continual hatred which they have of Almighty God, whose Justice thus Punisheth them.
so likewise is their punishment without any end. Then shall that be truly fulfilled, which is written, Revel. 9.6. In those daies shall men seek death, and shall not find it;
so likewise is their punishment without any end. Then shall that be truly fulfilled, which is written, Revel. 9.6. In those days shall men seek death, and shall not find it;
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It would be, as Justine Martyr calls it, NONLATINALPHABET, an unexpected gaine. For, never did any condemned wretch at the houre of death so much desire life,
It would be, as Justin Martyr calls it,, an unexpected gain. For, never did any condemned wretch At the hour of death so much desire life,
It is in a case farre more tolerable, onely in respect of the miseries of this life, that Job wisheth, That he had been as an hidden untimely birth, that he had not been,
It is in a case Far more tolerable, only in respect of the misery's of this life, that Job wishes, That he had been as an hidden untimely birth, that he had not been,
than it is sure that there is such a Damnation of Hell; and that the paines thereof are more dreadfull, than any tongue is able to utter, or any heart to conceive.
than it is sure that there is such a Damnation of Hell; and that the pains thereof Are more dreadful, than any tongue is able to utter, or any heart to conceive.
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and doe willingly touch it once againe, to the end that you may alwaies remember it, That after many thousand millions of ages the Damned are no neerer to the end of their torments,
and do willingly touch it once again, to the end that you may always Remember it, That After many thousand millions of ages the Damned Are no nearer to the end of their torments,
The manner of speech which Christ here useth by way of question doth not argue an absolute impossibility, but onely a a great difficulty to Escape this damnation of hell.
The manner of speech which christ Here uses by Way of question does not argue an absolute impossibility, but only a a great difficulty to Escape this damnation of hell.
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They are Saint Paul's owne words, 1 Tim. 2.4. Seing his will is that all men should be saved, questionlesse he hath not absolutely decreed, that any man should be peremptorily damned: These two imply no lesse than a meere contradiction.
They Are Faint Paul's own words, 1 Tim. 2.4. Sing his will is that all men should be saved, questionless he hath not absolutely decreed, that any man should be peremptorily damned: These two imply no less than a mere contradiction.
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God forbid that Satan should so farre possesse the heart of any man, as to perswade him, that it were impossible for him to Escape the damnation of hell;
God forbid that Satan should so Far possess the heart of any man, as to persuade him, that it were impossible for him to Escape the damnation of hell;
It was a just complaint of one of the Heathen, that in his time, when wickednesse did greatly abound, the opinion of Hell was accounted as a Fable onely to affright little Children.
It was a just complaint of one of the Heathen, that in his time, when wickedness did greatly abound, the opinion of Hell was accounted as a Fable only to affright little Children.
And it is to be doubted, that even among them that professe the Name of Christ, there are too many, who would willingly perswade themselves, that the torments of Hell are but a fiction, a thing invented onely to deterre men from sinne.
And it is to be doubted, that even among them that profess the Name of christ, there Are too many, who would willingly persuade themselves, that the torments of Hell Are but a fiction, a thing invented only to deter men from sin.
For, certainly (as I have told you already) a very effectuall meanes to prevent our descending into Hell in body and soule, is, Often to descend thither in our thoughts and meditations.
For, Certainly (as I have told you already) a very effectual means to prevent our descending into Hell in body and soul, is, Often to descend thither in our thoughts and meditations.
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and also frequently meditate upon the eternall horror of that place, can hardly commit that finne, which should bring him into that place of intolerable and endlesse torment.
and also frequently meditate upon the Eternal horror of that place, can hardly commit that fin, which should bring him into that place of intolerable and endless torment.
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If we would often call to mind and seriously ponder in our hearts that question which is asked by some, Isa. 33.14. Who among us shall dwell with the devouring sire? Who among us shall dwell with everlasting burnings? It is very likely that we would use all possible meanes to escape that devouring fire, those everlasting burnings? And let no man thinke it an irksome thing to meditate upon so dismall a subject.
If we would often call to mind and seriously ponder in our hearts that question which is asked by Some, Isaiah 33.14. Who among us shall dwell with the devouring sire? Who among us shall dwell with everlasting burnings? It is very likely that we would use all possible means to escape that devouring fire, those everlasting burnings? And let no man think it an irksome thing to meditate upon so dismal a Subject.
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Often present unto your selves the dreadful countenance of that just and angry Judge, who will condemne all impenitent Sinners to suffer eternall torments.
Often present unto your selves the dreadful countenance of that just and angry Judge, who will condemn all impenitent Sinners to suffer Eternal torments.
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Consider the unspeakable paines of that devouring fire, those everlasting burnings: and above all consider that they are everlasting, that shall never have an end:
Consider the unspeakable pains of that devouring fire, those everlasting burnings: and above all Consider that they Are everlasting, that shall never have an end:
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But if there be, as I verily believe there is a Hell, a place of unsufferable and endlesse torments, is not your worship a greater Foole, who to enjoy the sinfull pleasures of this world for a short season, doe hazard the eternall damnation of your body and soule? And indeed what greater madnesse can there be,
But if there be, as I verily believe there is a Hell, a place of unsufferable and endless torments, is not your worship a greater Fool, who to enjoy the sinful pleasures of this world for a short season, do hazard the Eternal damnation of your body and soul? And indeed what greater madness can there be,
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Catholique, in the unanimous profession of the true faith: Whereof the one excludes all prophane and wicked Livers, the other all Schismaticks and Mis-believers.
Catholic, in the unanimous profession of the true faith: Whereof the one excludes all profane and wicked Livers, the other all Schismatics and Misbelievers.
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In this Church and the communion thereof if we preserve our selves, by living righteously and believing aright, we need not feare but that we may and shall escape the damnation of Hell.
In this Church and the communion thereof if we preserve our selves, by living righteously and believing aright, we need not Fear but that we may and shall escape the damnation of Hell.
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Of this Church, not of the Church of Rome, or any particular Congregation whatsoever, but of this Holy and Catholique Church is Saint Cyprian to be understood;
Of this Church, not of the Church of Rome, or any particular Congregation whatsoever, but of this Holy and Catholic Church is Saint Cyprian to be understood;
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Of this Holy and Catholique Church is that promise to be understood, which our Saviour made, Mat. 16.18. That the gates of Hell shall not prevaile against it:
Of this Holy and Catholic Church is that promise to be understood, which our Saviour made, Mathew 16.18. That the gates of Hell shall not prevail against it:
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1. Serious, considering we believe the torments of Hell to be, as they are indeed endlesse and intolerable. If we stedfastly believe and seriously consider this;
1. Serious, considering we believe the torments of Hell to be, as they Are indeed endless and intolerable. If we steadfastly believe and seriously Consider this;
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Let them take care of this present life, and of the transitory goods of this world, who have no hope to enjoy the life to come, and the everlasting pleasures thereof.
Let them take care of this present life, and of the transitory goods of this world, who have no hope to enjoy the life to come, and the everlasting pleasures thereof.
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and few there be that shall be saved? Seing scarce one of ten thousand shall escape this damnation, what manner of men ought we to be in all holy and vertuous conversation? For, If the Righteous scarcely be saved, where shall the ungodly and Sinners appeare? Ought not every one of us (us, who are guilty of many and grievous sinnes, ought not we) to use all possible meanes to escape this damnation? Ought we not earnestly to enquire with the young man, Mat. 19.16. What good thing shall I doe, that I may have eternall life? With the Goaler, Act. 16.30.
and few there be that shall be saved? Sing scarce one of ten thousand shall escape this damnation, what manner of men ought we to be in all holy and virtuous Conversation? For, If the Righteous scarcely be saved, where shall the ungodly and Sinners appear? Ought not every one of us (us, who Are guilty of many and grievous Sins, ought not we) to use all possible means to escape this damnation? Ought we not earnestly to inquire with the young man, Mathew 19.16. What good thing shall I do, that I may have Eternal life? With the Goalkeeper, Act. 16.30.
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How can Ye? ye Adulterers, ye Drunkards, ye Blasphemers, ye covetous, ye malitious, ye envious, ye Schismaticks, ye Traytors, ye Hypocrites, ye sacrilegious Robbers of God and his Church, ye that are guilty of these many and grievous sins, or of any of them,
How can You? you Adulterers, you Drunkards, you Blasphemers, you covetous, you malicious, you envious, you Schismatics, you Traitors, you Hypocrites, you sacrilegious Robbers of God and his Church, you that Are guilty of these many and grievous Sins, or of any of them,
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