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.
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.
for many (I say unto you) will seek to enter in and shall not be able. Luke 13.24. OUr Lord Iesus christ Says in the 20. of Math. Many Are called, but few Are chosen.
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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:
To whom our Lord Iesus answered thus Strive to enter in At the straight Gate for many (I say unto you) will seek to enter in and shall not be able In which Answer albeit our Saviour does not answer directly to his question, either negatively, or affirmatively:
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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.
both the ancient Christian Father's, (whose eyes saw not that we see, nor their ears herd not that we hear) yea the very Heathen also shall rise up in judgement against us For it is good counsel which Saint Augustine gives.
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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:
for Says not God to Ieremy, that he would destroy him before his face if he held his peace? S. Augustine Says very well, Quid tu succenses Mortalis, sub jussion Christ mare audit, et tu sur•ens es? Oh worm of the earth why dost thou storm? the sea herd and obeyed the voice of christ:
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,
and dost thou begin to bluster and swell? Do not we speak from the Mouth of God? Does not the holy Ghost gain us lofty and glorious titles? as the Stewards of God's own house, Disposers of his secrets, Disbursers of his treasures, Keepers of the broad seal, Keepers of the keys of heaven, God's Secretary's, God's ambassadors, Angels,
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yet the vild varlets and venomous vermine of the Earth dare call vs proud Prelates, pild Parsons and pelting Priests ▪ O monstrous & intollerable impiety:
yet the vild varlets and venomous vermin of the Earth Dare call us proud Prelates, piled Parsons and pelting Priests ▪ Oh monstrous & intolerable impiety:
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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.
Some fell by the high Way side, Some upon stony ground, Some upon thorns, and Some in good ground, etc. But more briefly & strictly the word of God hath two sorts of hearers: Elect and Reprobate.
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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:
this is a hard saying, who can hear 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 devil of Norwich diuelishly said? yea Worse then a devil was he:
cum nec sentire brutus possit, nec caecus lumen admittere, nec surdus 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:
cum nec sentire brutus possit, nec caecus lumen admittere, nec Deaf Audire · Truly it is lost labour and to no purpose, to offer Light to a blind man, speech to a deaf man, Wisdom to a gross head:
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:
Therefore my deer brothers and fellow Prisoners, your friendly censure I humbly desire, to gather with your diligent attention, a due regard of the matter ensuing:
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:
As touching the First head, where he bids us strive earnestly, noting thereby that it is a matter of great strife against the World, the Flesh, and the devil:
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we haue all the Diuells in hell against vs, with all their hornes, heads, maruelous strength, infinite wiles, cunning deuises, déepe flights, and methodicall temptations.
we have all the Devils in hell against us, with all their horns, Heads, marvelous strength, infinite wiles, cunning devises, deep flights, and methodical temptations.
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then haue we this present euill world against vs with his innumerable baites, snares, nets, ginnes grins, &c. to catch vs, fetter vs, and intangle vs. Here haue we both profits and pleasures, riches and honor, wealth and preferment, ambition & couetousnes.
then have we this present evil world against us with his innumerable baits, snares, nets, begins grins, etc. to catch us, fetter us, and entangle us Here have we both profits and pleasures, riches and honour, wealth and preferment, ambition & covetousness.
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our concupiscences & lusts doe minister strength to Sathans temptations, they are all in league with Sathan against vs, They take part with him in euery thing against vs and our saluation, they fight all vnder his standerd and receiue their pay of him:
our concupiscences & Lustiest do minister strength to Satan's temptations, they Are all in league with Sathan against us, They take part with him in every thing against us and our salvation, they fight all under his standard and receive their pay of him:
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are not we therefore, poore wretches, in a most pittifull case, which are thus bessedged and betrayed on euery side? All thinges then duly considered, may not wee iustly maruaile that any shall be saued? For who séeth not, who knoweth not, that thousand thousands are carried headlong to destruction (without the great mercy of God?) either with the temptations of the world, the flesh, or the Diuell.
Are not we Therefore, poor wretches, in a most pitiful case, which Are thus bessedged and betrayed on every side? All things then duly considered, may not we justly marvel that any shall be saved? For who seeth not, who Knoweth not, that thousand thousands Are carried headlong to destruction (without the great mercy of God?) either with the temptations of the world, the Flesh, or the devil.
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But yet further I wil shew you, by other apparant and euident reasons, that the number of Gods Elect vpon the face of the earth are very few in comparison, which may thus be considered.
But yet further I will show you, by other apparent and evident Reasons, that the number of God's Elect upon the face of the earth Are very few in comparison, which may thus be considered.
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Secondly, let there be shouelled out all vitious and notorious euill liuers as swearers, drunkards, whoremongers, carnall worldlings, deceiuers, cosoners, proud men, riotors, gamesters, and the prophane multitude.
Secondly, let there be shoveled out all vicious and notorious evil livers as swearers, drunkards, whoremongers, carnal worldlings, deceivers, cozeners, proud men, riotors, gamesters, and the profane multitude.
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Our Lord Iesus asketh a question in the Gospell of S. Luke, saying, Doe you thinke when the sonne of man commeth, that he shall find faith on the earth? to the which wee may answer, surely very little.
Our Lord Iesus asks a question in the Gospel of S. Lycia, saying, Do you think when the son of man comes, that he shall find faith on the earth? to the which we may answer, surely very little.
After the first six hundreth yeares, what an ecclipse was in the Church, during the height of Antichrists raigne? How few true worshippers of God were in the world for the space of almost nine hundreth yeares? Since the Gospell was preached and spred abroad how few doe beleeue ▪ And as the Prophet Esay saith, Domine quis credidit auditui nostro ? Lord who hath belieued our report? Thus then you sée, it doth appeare (both by Scripture, reason,
After the First six Hundredth Years, what an eclipse was in the Church, during the height of Antichrists Reign? How few true worshippers of God were in the world for the Molle of almost nine Hundredth Years? Since the Gospel was preached and spread abroad how few do believe ▪ And as the Prophet Isaiah Says, Domine quis credidit auditui nostro? Lord who hath believed our report? Thus then you see, it does appear (both by Scripture, reason,
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Therefore let vs striue earnestly to goe in at the straight gate, for the small number of those that shalbe saued ought to thrust vs forward to enter in thereat.
Therefore let us strive earnestly to go in At the straight gate, for the small number of those that shall saved ought to thrust us forward to enter in thereat.
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They are thrée deadly enemies to our saluation, against whom we must al ioyntly fight. Our aduersary the Diuell is a roaring Lyon, rangeth about, séeking whom he may deuour,
They Are thrée deadly enemies to our salvation, against whom we must all jointly fight. Our adversary the devil is a roaring lion, rangeth about, seeking whom he may devour,
For S. Paul saith, wee wrestle not against flesh and blood, but against rule, against powers, against worldly gouernours of the darkenesse of this world, against spirituall wickednesse in all spirituall places.
For S. Paul Says, we wrestle not against Flesh and blood, but against Rule, against Powers, against worldly Governors of the darkness of this world, against spiritual wickedness in all spiritual places.
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Our second enemy is the world, the whole world is altogether set on wickednesse, there is nothing in the world but the lust of the flesh, the lust of the eyes, and the pride of life.
Our second enemy is the world, the Whole world is altogether Set on wickedness, there is nothing in the world but the lust of the Flesh, the lust of the eyes, and the pride of life.
How then shall wee striue to enter in at the strait gate and narrow way leading to euerlasting life? First resist the Diuell and hee will fly from you.
How then shall we strive to enter in At the strait gate and narrow Way leading to everlasting life? First resist the devil and he will fly from you.
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namely in swearing ▪ blasphemy, cursed speaking, rayling, backbiting slandering, chiding, quarrelling, contention, iesting, mocking, flattering, lying, dissembling, &c. These things doe ouerflow in all places,
namely in swearing ▪ blasphemy, cursed speaking, railing, backbiting slandering, chiding, quarreling, contention, jesting, mocking, flattering, lying, dissembling, etc. These things do overflow in all places,
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Now I beséech you bretheren and fellow Prisoners, euen for •esus Christs sake doe not as the multitude doth, which we see daily before our eyes to wallow in wickednes:
Now I beseech you brethren and fellow Prisoners, even for •esus Christ sake do not as the multitude does, which we see daily before our eyes to wallow in wickedness:
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The afflictions of this present time are not worthy of the glory that shall be shewed vnto vs. Let vs striue to enter in at the straight Gate and narrow way leading vnto eternall saluation:
The afflictions of this present time Are not worthy of the glory that shall be showed unto us Let us strive to enter in At the straight Gate and narrow Way leading unto Eternal salvation:
Contendenti et vincenti, that striueth & ouercommeth, saying, though in the world ye haue no peace, but tribulations & afflictions, yet be of good chéere.
Contendenti et Vincent, that strives & Overcometh, saying, though in the world you have no peace, but tribulations & afflictions, yet be of good cheer.
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that is, none can enter into eternall life without vehement suit, earnest prayer and supplication vnto God for the forgiuenes of their sinnes, wrought by the spirit of all Christians with an inward and true repentance:
that is, none can enter into Eternal life without vehement suit, earnest prayer and supplication unto God for the forgiveness of their Sins, wrought by the Spirit of all Christians with an inward and true Repentance:
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and God shal derect all thy wayes and appoynt thée how to goe either hither or thither as the Prophet Esaias saith ▪ Though the Lord giue thee bread of trouble,
and God shall derect all thy ways and appoint thee how to go either hither or thither as the Prophet Isaiah Says ▪ Though the Lord give thee bred of trouble,
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Some againe will say, if all be true that the Preachers say ▪ then God helpe vs. Thus you sée how infidelitie doth bar men out of Heauen and cast them into hell.
some again will say, if all be true that the Preachers say ▪ then God help us Thus you see how infidelity does bar men out of Heaven and cast them into hell.
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And herevpon riseth their diuellish Prouerbe, Doe as the most men doe, and the fewest will speake of you, which is a very wicked spéech But they haue forgotten S. Pauls rule:
And hereupon Riseth their devilish Proverb, Do as the most men do, and the fewest will speak of you, which is a very wicked speech But they have forgotten S. Paul's Rule:
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These fellowes that stand vpon the multitude will reason thus, we sée none of these great ones of the world, none of the noble, none of the rich, none of the wise and prudent receiue this doctrine,
These Fellows that stand upon the multitude will reason thus, we see none of these great ones of the world, none of the noble, none of the rich, none of the wise and prudent receive this Doctrine,
and that because we bee but a handfull of people, and they a great multitude: and that in a manner the whole world agréeeth with them to practise our death.
and that Because we be but a handful of people, and they a great multitude: and that in a manner the Whole world agreeth with them to practise our death.
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or bowed quite downe with the raging streame of the multitude for the sway of the world doth way downe all thinges that can be spoken out of the word of God,
or bowed quite down with the raging stream of the multitude for the sway of the world does weigh down all things that can be spoken out of the word of God,
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so that wee may as well alter nature as shake it off, when it is thus soldered vnto vs through long custome, this is noted by the Prophet Ieremy to be a very dangerous thing.
so that we may as well altar nature as shake it off, when it is thus soldered unto us through long custom, this is noted by the Prophet Ieremy to be a very dangerous thing.
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as to wash an Aethiopian. Therefore it is written, Pro. 27. Though thou shouldest bray a foole in a morter among wheate brayed with a pestle yet will not his foolishnes depart from him :
as to wash an aethiopian. Therefore it is written, Pro 27. Though thou Shouldst bray a fool in a mortar among wheat brayed with a pestle yet will not his foolishness depart from him:
Where he sheweth that one cause why men are so hardened in their sins is because God wincketh at them and letteth them alone, not punishing them immediately after they haue sinned:
Where he shows that one cause why men Are so hardened in their Sins is Because God wincketh At them and lets them alone, not punishing them immediately After they have sinned:
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For if God should forthwith strike downe one, and raigne downe fire and brimstone vpon another & cause the earth to swallow vp the third, then men would feare indéed.
For if God should forthwith strike down one, and Reign down fire and brimstone upon Another & cause the earth to swallow up the third, then men would Fear indeed.
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yet he lets thousands escape, and that makes them more bold, thinking they shall neuer come to their answer Euen as an old Theefe, which hath a long time escaped both prison and gallowes, thinkes he shall alwayes escape,
yet he lets thousands escape, and that makes them more bold, thinking they shall never come to their answer Even as an old Thief, which hath a long time escaped both prison and gallows, thinks he shall always escape,
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and cry God mercy, and say their prayers, and forgiue all the world, and so dye quietly, it is maruellous to heare how the foolish people of the world will exalt them,
and cry God mercy, and say their Prayers, and forgive all the world, and so die quietly, it is marvelous to hear how the foolish people of the world will exalt them,
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for to dye quietly, is not to dye godly, to crye God mercy for fashion sake, is not to haue God mercifull, to say a few praiers with téeth outward is not to dye in the faith of Christ,
for to die quietly, is not to die godly, to cry God mercy for fashion sake, is not to have God merciful, to say a few Prayers with tooth outward is not to die in the faith of christ,
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said hee would pull downe his Barnes and build greater, and say to his soule: Soule habes multa bona reposita in annos multos: requiesce, comede bibe, oblectare.
said he would pull down his Barns and built greater, and say to his soul: Soul habes Multa Bona reposita in annos multos: requiesce, Eat Bible, oblectare.
and yéeldeth a reason thereof, to wit, because he gathered ritches to himselfe, and was not rich in God hee had great care for this life and none at all for that which is to come.
and yieldeth a reason thereof, to wit, Because he gathered riches to himself, and was not rich in God he had great care for this life and none At all for that which is to come.
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So then it followeth that all such are méere fooles indéede, and may bee Chronicled for fooles, (howsoeuer they be taken and reputed in the world) which haue much care for their bodies and none for their soules: great care for this life:
So then it follows that all such Are mere Fools indeed, and may be Chronicled for Fools, (howsoever they be taken and reputed in the world) which have much care for their bodies and none for their Souls: great care for this life:
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Wel, let all such prophane worldlings as dreame and dote of long life (and therefore defer the day of their repentance vnto God) take héed by this mans example that they reckon not without their host,
Well, let all such profane worldlings as dream and dote of long life (and Therefore defer the day of their Repentance unto God) take heed by this men Exampl that they reckon not without their host,
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and bee suddenly snatcht away in the midst of all their pleasures and iollities as Iob saith, Some dye in their full strength being in all ease and prosperity:
and be suddenly snatched away in the midst of all their pleasures and Jollities as Job Says, some die in their full strength being in all ease and Prosperity:
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and gather it into a short sum with righteousnesse. The Prophet Amos giueth good counsell, saying, séeke the Lord, and yée shall liue: séeke good and not euill:
and gather it into a short sum with righteousness. The Prophet Amos gives good counsel, saying, seek the Lord, and the shall live: seek good and not evil:
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1. He must be a new creature. 1. Cor. 5.17. 2. He must liue, not after the lusts of men but after the will of God. 1 Pet. 4.2. 3. Hee must be zealous of good workes.
1. He must be a new creature. 1. Cor. 5.17. 2. He must live, not After the Lustiest of men but After the will of God. 1 Pet. 4.2. 3. He must be zealous of good works.
Col. 2 6. 6. Hee must so walke as Christ hath walked Iohn 2.6. 7. Hee must crucifie the flesh with the affections and Lusts. Gal. 5 24. 8. Hee must walke, not after the flesh but after the Spirit. Rom. 8.1. Last of all he must serue God in holines and righteousnesse all the daies of his life. Luke 1.75.
Col. 2 6. 6. He must so walk as christ hath walked John 2.6. 7. He must crucify the Flesh with the affections and Lusts. Gal. 5 24. 8. He must walk, not After the Flesh but After the Spirit. Rom. 8.1. Last of all he must serve God in holiness and righteousness all the days of his life. Lycia 1.75.
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For first of all before a Christian can come to haue an inward féeling and true vnderstanding of these things, there are fiue other especiall things to be required of euery true Christian which liueth in the Church.
For First of all before a Christian can come to have an inward feeling and true understanding of these things, there Are fiue other especial things to be required of every true Christian which lives in the Church.
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Quid ergo est? What is it then that is required at our hands? these two things subsequent most chiefely and principally, which may be well called, Vltima est summa, the last and highest of all:
Quid ergo est? What is it then that is required At our hands? these two things subsequent most chiefly and principally, which may be well called, Ultima est summa, the last and highest of all:
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Lastly, the acknowledgment of the mercy of God offered in that one redéemer, and onely mediator betwéene God and man, the man Christ Iesus, with a full perswasion of the hart, a sure confidence of an assured rest of conscience grounded vpon the promise of Gods mercy, that we shall be fréely accepted with God in Christ: for that.
Lastly, the acknowledgment of the mercy of God offered in that one redeemer, and only Mediator between God and man, the man christ Iesus, with a full persuasion of the heart, a sure confidence of an assured rest of conscience grounded upon the promise of God's mercy, that we shall be freely accepted with God in christ: for that.
First our sinnes are purged in his blood. 1. Ioh. 1.2. Esa. 53. Secondly, his righteousnes is imputed vnto vs. Rom. 4.1. 1 Cor. 1.30. The fathers looked for none other righteousnes thē this righteousnes of Christ:
First our Sins Are purged in his blood. 1. John 1.2. Isaiah 53. Secondly, his righteousness is imputed unto us Rom. 4.1. 1 Cor. 1.30. The Father's looked for none other righteousness them this righteousness of christ:
as the Apostle Paul proueth sufficiently by that one example of Abraham, who is said to rest himselfe vpon that righteounesse of faith, which is the righteousnes which God giueth vs in Christ, apprehended by faith onely.
as the Apostle Paul Proves sufficiently by that one Exampl of Abraham, who is said to rest himself upon that righteounesse of faith, which is the righteousness which God gives us in christ, apprehended by faith only.
The Apostle S. Peter which fel most dangerously, comforted himselfe with this righteousnes, & all men that will beleeue his doctrine, affirming yt we cannot be saued with siluer or gold,
The Apostle S. Peter which fell most dangerously, comforted himself with this righteousness, & all men that will believe his Doctrine, affirming that we cannot be saved with silver or gold,
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and not doubting thereof, but with all diligence kéepe and performe the premises aforesaid, then we shall bee assured to enter in at the straight gate,
and not doubting thereof, but with all diligence keep and perform the premises aforesaid, then we shall be assured to enter in At the straight gate,
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And againe, Hee which loueth me will keepe my commandements. See what S. Austen exhorts vs vnto, Ama amorem illius, Loue this his loue: His deserues and requires loue.
And again, He which loves me will keep my Commandments. See what S. Austen exhorts us unto, Ama amorem Illius, Love this his love: His deserves and requires love.
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Can God bestow better things vpon his children then eternall life? who is the efficient cause of saluation by the working of the holy Ghost in the hearts of his children, through faith in Christ Iesus.
Can God bestow better things upon his children then Eternal life? who is the efficient cause of salvation by the working of the holy Ghost in the hearts of his children, through faith in christ Iesus.
which spirrit doth not only speak within vs, but also perswadeth vs of the good grace of God towards vs by arguments drawne from our free redemption in Christ.
which spirrit does not only speak within us, but also Persuadeth us of the good grace of God towards us by Arguments drawn from our free redemption in christ.
And an especiall fruit of the holy Ghost ▪ Gal, 5, 22. And a sure consequent of our iustification by faith. Ro. 5.1. and the child of God in all his troubles comforteth himselfe therwith as with a feast.
And an especial fruit of the holy Ghost ▪ Gall, 5, 22. And a sure consequent of our justification by faith. Ro. 5.1. and the child of God in all his Troubles comforts himself therewith as with a feast.
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yea he may strike thee with a sudden death at this very present And in very truth if thou goest forth of this world being no repentant sinner, thou goest damned to hell.
yea he may strike thee with a sudden death At this very present And in very truth if thou goest forth of this world being no repentant sinner, thou goest damned to hell.
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and he which is growne in the custome of any sin, & the sin is become ripe in him, it is a thousand to one he is neuer saued, according to that of S. Iames, Sinne being perfitted bringeth forth death.
and he which is grown in the custom of any since, & the since is become ripe in him, it is a thousand to one he is never saved, according to that of S. James, Sin being perfitted brings forth death.
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so that euery moment some of thē may befall vs· We may perish sodainly by water, with the old world, we may be consumed with fire & brimstone with Sodome & Gomorrah:
so that every moment Some of them may befall vs· We may perish suddenly by water, with the old world, we may be consumed with fire & brimstone with Sodom & Gomorrah:
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we may be swallowed vp of the earth with Corah, Dathan, and Abiram, we may hang our selues with Iudas, wee may haue our brains dashed out against the ground & be eaten vp of dogs with Iesabel, we may die in hardnes of heart with Pharaoh, we may despaire with Caine & Iudas, we may be stricken with sudden death with Annanias and Saphira his wife:
we may be swallowed up of the earth with Corah, Dathan, and Abiram, we may hang our selves with Iudas, we may have our brains dashed out against the ground & be eaten up of Dogs with Jezebel, we may die in hardness of heart with Pharaoh, we may despair with Cain & Iudas, we may be stricken with sudden death with Ananias and Sapphira his wife:
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:
the best counsel Therefore I can give 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,
and also to purchase unto your selves the sincere Ministry of the Gospel, & to make conscience to live under it, esteeming your selves happy if you have it,
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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.
We Are advertised also by Iesus christ, whose counsel is ever the best, that we should buy these things whatsoever they cost us The same counsel also gives wise Solomon, saying buy the truth but fell it not.
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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.
For the word preached is the ordinary means to work faith, which indeed is confirmed by hearinng, reading, meditation in the word, prayer, etc. 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.
How shall they call on him, on whom they have not believed? and how shall they believe in him whom they have not herd? & how shall they hear without a Preacher.
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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,
For that Nineveh repented At the preaching of Ionas. It was Therefore the word of the Lord preached by the Ministry of Nathan, that was the instrumental cause of King David hearty Repentance,
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:
Here then you see, that the chiefest and most principal means which God hath ordained & sanctified for the Saving of Souls, is the word of God preached ▪ & faith is thereby increased and wrought in the hearts of the hearers: As Saint Paul Says:
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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,
Faith does not only hear the word, receive the word, understand the word, rejoice in the word for thus Far many Hypocrites have gone in the profession of faith,
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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:
And of this keeping of the word in the secret of the heart these places do testify. Pro 4.20. My son harken unto my words, incline thine ear unto 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.
let them not depart from thine eyes, but keep them in the midst of thine heart. Psalm 119.11. I have 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.
Psalm 51. Behold thou love truth in the inward affections, Therefore hast thou taught me Wisdom in the secret of my heart. Lycia 2.19. But Mary kept all these sayings and pondered them in her heart.
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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:
For if the word of God be not well wrapped in the heart ▪ it shall be soon uncovered, descried & devoured of Some adversary, or Some evil weed will grow therewithal & choke it as appears in the evil hearers who Are compared to the seed which was sowed among thorns:
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But the immortal & euerlasting séed, which was sowed in the good grownd, was so déepely rooted in the heart of S. Ieremie, yt he cryed out against such euill hearers, saying, His word was in my heart as a burning fier shut vp in my bones:
But the immortal & everlasting seed, which was sowed in the good ground, was so deeply rooted in the heart of S. Ieremie, that he cried out against such evil hearers, saying, His word was in my heart as a burning fire shut up 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.
and I was weary with forbearing, & I could not stay, for I had herd the railing of many, and Fear on every side. & Cap. 23.9. Mine heart breaks within me Because of the prophets, all my bones shake.
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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.
which Teaches the word of God truly, & guideth the hearts of every true Christian, the plain men pathway in At the strait gate, leading to everlasting salvation.
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:
A wake thou Therefore that Sleepest in the Bed of sin, & make thy flinty heart to bleed and shed Rivers of tears betimes in beewailng of thy Sins:
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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:
The God of peace, which brought again from the dead, the Lord Iesus, the great Shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in all good works, Cut of all lets and hindrances both within us, & without us:
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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:
sanctify us throughout, amend all our imperfections, & keep us blameless until the day of his most glorious appearing, that we may enter with him into his heavenly Kingdom:
