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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04859	The straight gate to heauen A sermon preached before the poore distressed prisoners in the Kings Bench common gaole, to their heauenly comfort. By William King preacher of the word of God.; Straight gate to heaven.	King, William, preacher of the word of God.	1617 (1617)	STC 14997.7; ESTC S106997	20,884	50

despaire with Caine Iudas we may be stricken with sudden death with Annanias and Saphira his wife we may be eaten of wormes with Herod we may be smitten that we cannot heare Gods word with Foelix wee may voyd our guts at the stoole with Arrius we may cry at our death that we are damned with Latomus wee may be left vnto our selues to mock blaspheme and renownce Christ with Iulian the Apostata we may suffer many more fearfull iudgements whereof the Lord hath great store tend to the confounding of them that wil not be humbled vnder his hand Contrariwise the true Christian is so far out of the reach of Gods iudgements that they cannot hurt him Christ is a couering and a cloud vnto thee against the heat tempest of Gods iudgement when a mans heart is sprinckled with the blood of this immaculate lambe all the plagues of God passe ouer him In the destruction of Ierusalem the righteous beare a marke in their forehead are saued Therfore let him that regards his owne safety become a Christian. Now because you see that there be many strong barres and stops out of heauen a very wide passage into hel the best counsel therefore I can giue you if it were for my life is to be much exercised in the word of God both in the hearing reading meditation thereof and also to purchase vnto your selues the sincere ministry of the Gospell to make conscience to liue vnder it estéeming your selues happy if you haue it though you want all other things vnhappy if you haue it not though you haue all other things For it is a péerelesse pearle an incomparable Iewell for the purchasing whereof we are aduised by our Lord Iesus to sell all that wee haue rather then to goe without it Againe our Sauiour Christ giueth the same counsell to the Church of Laodicea in these words I counsell thée to buy of me gold tryed by the fire that thou maist be ritch and white rayment that thou maist be clothed and that thy filthy nakednesse doe not appeare anoynt thine eyes with eye-salue that thou maist sée where you see the word of God is compared to most pretious gold whereby wee are made spiritually ritch and to glittering attire wherewith our naked soules are cloathed and to an eye-salue wherewith our spirituall blindnes is cured Wée are aduertised also by Iesus Christ whose counsell is euer the best that wee should buy these thinges whatsoeuer they cost vs. The same counsel also giueth wise Solomon saying buy the truth but sell it not So thē we sée the counsell which héerein I giue thée is not mine owne but the counsell of Iesus Christ himselfe and Salomon the wise Ego fidenter dico I speake boldly and who can or who dare speake against their counsell Now as I haue aduised you to be much exercised in the hearing reading meditation of the word of God which is indéed good profitable necessary yet you must of necessity frequent preaching of the word the sound preaching of the Gospell which is the cheefest and most principall meanes which God hath ordained and sanctified and for the sauing of mens soules as it is plainly set down When the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnes of preaching to saue them that beleeue For the word preached is the ordinary meanes to work faith which indeed is confirmed by hearinng reading meditation in the word prayer c. As it is written How shall they call on him on whom they haue not beléeued and how shall they beleeue in him whom they haue not heard how shall they heare without a Preacher For that Niniuie repented at the preaching of Ionas It was therefore the word of the Lord preached by the ministry of Nathan that was the instrumentall cause of King Dauids hearty repentance as Samuel recorded it he confesseth it in the 51. Psal. Héere then you sée that the chiefest and most principall meanes which God hath ordained sanctified for the sauing of soules is the word of God preached faith is therby increased and wrought in the hearts of the hearers As Saint Paul saith Faith is wrought by the word of God preached Faith doth not onely heare the word receiue the word vnderstād the word reioyce in the word for thus far many hipocrites haue gone in the profession of faith as appeareth by the seede sowne in the stony grownd he heareth the word incontinently with ioy receiueth it yet hath he no root in himselfe dureth but for a season for as soone as tribulation or persecution cōmeth because of the word by by hee is offended But faith also openeth the most secret part of the hart therin hideth the word of God as a most precious Iewell in a treasure house for the good vses which God hath appointed And of this kéeping of the word in the secret of the hart these places do testifie Pro 4.20 My sonne hearken vnto my words incline thine eare vnto my sayings let them not depart from thine eyes but keep them in the midst of thine heart Psal. 119.11 I haue hid thy promises in mine heart that I might not sin against thee Psal. 51. Behold thou louest truth in the inward affections therfore hast thou taught mee wisedome in the secret of my heart Luke 2.19 But Mary kept all these sayings and pondered them in her heart Againe verse 51. His mother kept all these sayings in hir heart For if the word of God be not wel wrapped in the heart it shal be soone vncouered discryed deuoured of some aduersary or some euill wéed will growe therewithall choake it as appeareth in the euill hearers who are compared to the séede which was sowed among thornes He heareth the word but the care of this world the deceiptfulnes of riches choake the word he is made vnfrutefull But the immortal euerlasting séed which was sowed in the good grownd was so déepely rooted in the heart of S. Ieremie that he cryed out against such euill hearers saying His word was in my heart as a burning fier shut vp in my bones and I was weary with forbearing I could not stay for I had heard the rayling of many and feare on euery side Cap. 23.9 Mine heart breaketh within me because of the Prophets all my bones shake I am like a drunken man like a man whom wine hath ouercome for the presence of the Lord and for his holy words ver 29. Is not my word like fier saith the Lord like a hammer that breaketh the heard stone Now dearly beloued this doctrine which I teach you is not mine owne it is the doctrine of Iesus Christ which conuerteth the soule which teacheth the word of God truely guideth the hearts of euery true Christian the plaine mans pathway in at the strait gate leading to euerlasting saluation A wake thou therefore that sléepest in the bed of sinne make thy flinty heart to bléed and shed riuers of teares betimes in beewailng of thy sinnes be heartily sory for them and stand vp from the dead Christ shall giue thee light open thine heart without any further delay to receiue Christ and then he will come bind the strong man sathan cast him out dwell in thee himselfe Then the gates of hel shal neuer preuaile against thée then shalt thou enter with Christ in at the straight gate and narrow way which leadeth vnto eternall life and there dwell with him for euer Open therefore vnto vs O Lord the gates of righteousnes that we may goe into them and praise thy holy name This is the gate of the Lord the righteous shall enter into it and praise him for euermore The God of peace which brought again from the dead the Lord Iesus the great Shepheard of the shéepe through the blood of the euerlasting couenant make vs perfect in all good workes cut of all lets and hinderances both within vs without vs sanctifie vs throughout amend all our imperfections kéepe vs blamelesse vntill the day of his most glorious appearing that we may enter with him into his heauenly kingdome to whome with the Father and holy Spirit one God in Trinity trinity in vnity be all blessing glory world with out end Soli Deo gloria Via lata et spaciosa Luk 3.23 Via arcta quae ducit ad vitam Ier. 1.17 Tit. 1.7 1 Cor. 4.1 Ma. 16.19 20. Apo. 3.7 24. 2. Cor. 8.23 Act. 7. Mat. 10. Mat. 13. Mat 4. Luk. 8. Ioh. 6. Fox in the Booke of Mart. Luk. 4. Ciprian cont Dem. Tract 1. pag. Luk. 13.23 1. Cap. Luk. 18.8 Genesis 1. Kin. 17. Esa. 53.1 Luk. 13.24 Mat. 14. Bernard sermone 7 de aduent domini 1. Pet. 5.8.6 12. 1. Ioh. 5.16 1. Ioh. 2.16 Gal. 5. 1. Pet. 2 11 The waies and means of striuing Luk. 4. 2. Tim. 4. Gal. 6.14 He. 13.14 2. Tim. 4 2. Tim. 2 Mat. 10. 1 Cor. 13. Lactant. Acephali c. 11 Gaudetius Merula de merorabilibus l 20.9 Lactant de error ca. 10. Ro. 8.19 Gal. 5.22 Gal. 5.20.21 Iohn 16.33 2. Cap. Esa. 30.20.21 penis arcta breuis Psal. 84.11 Heb. 4. Ier. 13.23 Prou. 27. Eccl. 8.11 Luk. 12.19 Iob. ●1 24. Esa. 2.3 Mich 4 2. Al●uding to mount Sion wher the visible Church then was Oseas vlt. Cap. vlt ver Psal. 118. Orig Ex Hom 9. Fulgent in sermo de confessoribus Chrisost. in 2. Thess. Hom. 3. Greg. in Epist ad Leandrum Psal. 24. Eleuatae porta aeternales Tertiū cap. Esay 1.9 Es. 10.22 Ro. 9.28 Am. 5.14 Vers. 44. Luk. 9.42 9. thinges required 1. Pet. 1.16 1. Tim. 2.5 1. Pet. 18.19 Iohn 17.3 Ioh. 14 15 Ioh. 14. Rom. 13.15 psa 32 25 psal 57. Io Rom. 8.16 Rom. 8.11 Gal. 5.22 pro. 25.15 ps 51.12 Mat. 3.8 Iam· 1 15· Tit. 2.10 Rom. 8.10 Ephe. 5.2 Eph. 2.3 Deut. 34. Esay 4. E● 12.22 Zach. 9.4 Mat. 13.44 Apo. 3.18 pro. 23.23 1. Cor. 1.21 Ro. 10.14 2 Sam. 12 Rom. 10.14 Ma. 13.20 21. Ma. 13.22 Ier. 20.9.10 psal 19.7 psal 118.19.20

THE STRAIGHT GATE TO Heauen A Sermon preached before the poore distressed Prisoners in the Kings Bench common Gaole to their Heauenly comfort Luke 13.23 By William King Preacher of the word of God The Afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Rom. 8.18 AT LONDON Printed by G. ELD and are to be sould by Thomas Langley at his shop ouer against the Sarazens head without Newgate 1617. The Straight Gate to Heauen Striue to enter in at the straight Gate for many I say vnto you will seeke to enter in and shall not be able Luke 13.24 OUr Lord Iesus Christ saith in the 20. of Math. Many are called but few are chosen In the 7. of Math vers 13. hee bids vs Enter in at the strait gate for it is the wide gate and broad way that leadeth to destruction many there bee that goe in thereat because the Gate is straight and the way narrow that leadeth vnto life and few there be that finde it In this place of Saint Luke we read of a certaine man which came to our Sauiour Christ and asked him of purpose whether few should be saued To whom our Lord Iesus answered thus Striue to enter in at the straight Gate for many I say vnto you will seek to enter in and shall not be able In which Answer albeit our Sauiour doth not answer directly to his question either negatiuely or affirmatiuely yet doth he plainely insinuate by his spéeches that few shal bee saued Reuerend regarded in Christ Iesus this is a sufficient motiue whereby our Sauiour Christ forewarneth vs that if we doe not in time repent forsake our sinnes and seeke after God both the ancient Christian Fathers whose eyes saw not that we see nor their eares heard not that we heare yea the very Heathen also shall rise vp in iudgement against vs. For it is good counsell which Saint Augustine giueth Quid prodest si omnia habes eam tamen qui omnia dedit non habere What is a man the better though he haue all things and bee without him which is the Author of all things Let none therefore stumble at it but if any do let them remember the charge that we haue also from God Oh saith one consideret periculum meum Hee that is displeased with me let him consider my danger for saith not God to Ieremy that he would destroy him before his face if he held his peace S. Augustine saith very well Quid tu succenses mortalis sub iussione Christi mare audit et tu sur●ens es O worme of the earth why dost thou storme the sea heard and obeyed the voyce of Christ and dost thou stop thy eares Mare audit ventus cessat et tu suflas The sea waxed calme the winde was still and dost thou begin to bluster and swel Do not we speake from the mouth of God Doth not the holy Ghost gaine vs lofty and glorious titles as the Stewards of Gods owne house Disposers of his secrets Disbursers of his treasures Kéepers of the broad seale Keepers of the keyes of heauen Gods Secretaries Gods Ambassadors Angells yea the very glory of Christ and all this to expresse the excellency of our calling yet the vild varlets and venomous vermine of the Earth dare call vs proud Prelates pild Parsons and pelting Priests O monstrous intollerable impiety I speake to all sorts not to some few of one sort But that which herein I speak is not much more then that of the Apostle Paul as some of your own Poets haue said which is warrantable One thing therefore deare Christians let me beg of you to wit that you would heare diligently receiue zealously and iudge soberly discreetly Non mea verba sunt sed verba vitae eternae They are not my words but the wordes of eternall life For the word of God hath sundry hearers some receiue it some receiue it not Note the Parable of the séed the séed of the word of God when it was sowed some fell by the high way side some vpon stony ground some vpon thornes and some in good ground c. But more briefely strictly the word of God hath two sorts of hearers Elect and Reprobate The Elect say with Peter Domine ad quem ibimus verba vitae eternae habes Maister to whom shall we goe thou hast the wordes of eternall life The Reprobate say Durus est hic sermo this is a hard saying who can heare it can mortality put on immortality can this corruption put on incorruption can Christ be God and man can God beget a Son as of late the Diuel of Norwich diuelishly said yea worse then a Diuel was hee For the Diuells in the 4. of Luke acknowledged Christ crying saying thou art Christ the son of God but this diuel denyed Christ. The word of God is preached in vaine to many the hony is lost that is put into vessells of gall the fish is cast away that is put into dry pooles and the séede perisheth that is sowed vpon the sande Saint Cyprian saith audire· Truly it is lost labour and to no purpose to offer light to a blind man spéech to a deafe man wisedome to a grosse head seeing that a grosse head cannot perceiue a blinde man cannot see a deafe man cannot heare The auncient Father Origin saith Quanto melius esset nonnullis omnino non audire verbum Dei quam audire cum malitia vel audire cum hipocrisi melius autem dicimus ad comparationem malorum How much better were it for some not to heare the word of God at all then to heare with mallice or to heare it with hippocrisie we say better in respect of euills Therefore my deare brethren and fellow Prisoners your friendly censure I humbly desire to gather with your diligent attention a due regard of the matter ensuing In the opening and explication of these words of our Sauiour Christ wherein I doe you I meddle not at all with any controuersies in the Church or any thing in the state Ecclesiasticall but onely enter into a controuersie with Sathan and sinne It is contriued into thrée principall heads wherin our Sauiour Christ declareth how hard a thing it is to enter into life and how few shall enter In the first our Lord Iesus bids vs striue earnestly In the second hee affirmeth that the gate is very straight In the third he saith many which séeke to enter in shall not be able The particulers that occurre as many there are they shall be touched rather then handled in their place As touching the first head where he bids vs striue earnestly noting thereby that it is a matter of great strife against the World the Flesh and the Diuell And therfore we may rather wonder that any shall be saued then so few shall be saued For wee haue all the lets and hinderances