The Sermon of HENRY WALKER, IRONMONGER: Having been twice Apprehended, for Writing seditious Pamphlets.  
Being both times rescued out of the Hands of the Officers.  
And now preacheth up and down the City.  Matthew, cap. 7. ver. 13.14. 
Enter ye in at the straight Gate, for wide is the Gate, and broad is the way that leadeth to destruction, and many there be which go in thereat.  
Because straight is the Gate, and narrow is the Way which leadeth unto life, and few there be that find it.  
LONDON, Printed for I. C. 1642.   
Luk. 13.24. 
Strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able.  

THe Question formerly examined, being conceived (as by some of judgement it is) to be not only needlessely curious, but also impiously carping, and captious; herein, as in a clear mirror, we may behold discovered the humours that have ever been in all ages amongst the people of the World; and in special how, This great and highest point of truth, touching the matter and means of salvation, is entertained, eith with carping impiety, or with dangerous curiosity.  
For so, to show that this caviller, and his question, be not without fellows as it is most certain, that no elder age of the World hath wanted them, who, in the pride of their rebellious and unbelieving hearts, have been bold to make a mock, and to move cavil against the Sacred truth of God, in his Word revealed, which easily might be instanced, even from the days of Adam, downward until Christ: so, that we may not think such cavillers, by Christ's coming, to be together with the Heathen Oracles, quite put to silence▪ Saint Peter hath not spared to forewarn us of the coming in the last days of such mockers; who walking after their own lusts, shall ask, where is the promise of the coming, and be ready to bring reason against it, as if there were no such matter to be looked for.  
And accordingly, how easy, alas, is it, now adays, to find, and that amongst such as profess themselves worshippers of the true God in Christ, many every where of captious, and contradicting spirits; who not only live the life, but speak also the very language of Atheism, bewraying by rheir tongues, their spite, and deep dislike against the truth of Christ, revealed in his Word; specially in this very point of points, touching Man's salvation. Who if they be called upon, according to the tenor of the Baptist, our Saviour, and his Apostles Doctrine, to repent, and believe the Gospel, to walk circumspectly, as by a line, abandoning the fashions and courses of this present World, and taking heed unto their ways, according to the Word, that so they may be saved: what shall you hear from them straight, but questionings and reasonings, such as this in our Text, uttering the foolishness of their ignorantly profane hearts?  
For (to give instance in some few of their cursed speakings) Then belike, will they reply, there can none be saved but such as follow Sermons, which commonly are not the most, and some of them as bad, as proud, covetous, and malicious, as any whosoever. Or, what? if none can be saved, but such as will be so pure forsooth, and holy, as your Preachers would have them; then God be merciful unto us, for sure, but a few of many should be saved. And then; What then? why? By this reckoning, you would make God not to be so strong, as the Devil: Or, how can that be true, that God would have all men saved? For, though we be sinners, yet, did not Christ die for all? Or, Is not God merciful, yea, his mercy above all his works? Or, may we think that God made so many to condemn them? Yea, and what? Predestinated them of old unto it ere they were borne? Indeed, saith the Papistical Atheist, Sir, I have heard Preachers preach of Predestination; but me thinks, it is a very dangerous Doctrine, able to drive men to despair. Or, What? can they tell who shall be saved, and who shall be damned? Do they know God's secrets? When, I marvel, were they in Heaven to speak with God? Or, be not they men as well as others? And good, many of them, no longer than whiles they are in the Pulpit? Well, we be sinners all, God amend us; and then we shall, I doubt not, all at length come to Heaven.  
I appeal herein, to the judgement of so many, as are able to discern, and have had experience of any thing; whether these be not the questions and reasonings, touching this main point of salvation and damnation, of many of all sorts, no better herein then very Atheists, who believing neither God, nor his revealed Truth, would feign flatter themselves in a vain deluding hope; that, Live how they list, and do what they please; Yet God is merciful; and whensoever a sinner shall repent, etc. and Christ died for all, and so for them; and therefore, they doubt nothing but they shall be saved, as soon as the best. Or, say, they be bad, yet they be not the worst in the World, there be as bad as they; and, if the worst thereof befall them, that they do go to Hell, yet they shall have fellows, and trust to make as good shift for themselves, as shall some others.  
But, (to leave these wretches, and their humours for a while may we not note also another sort, not so impious, but of a more indifferent temper; who yet through idle curiosity, are dangerously transported, from embracing the means and way of salvation prescribed to make question how many, or what others shall be saved? Yes verily; but who herein show themselves to be, what Saint Peter would not have Christians to be, busy bodies or (or as the word originally importeth) as Bishops in another's Diocese. As yet once, the same Saint Peter seem to have been, when our Saviour saying to him, Fellow me; He replied straight upon the sight of john with, Lord, what shall this man do? Right like to whom in humour, may the most part of men be found, more curious in enquiring what they need not, whether, or how many others shall be saved; then faithfully careful, to do what God requireth, that themselves may atttain salvation.  
Nay herein how many are there, that agree in humour, with that Persian Prince; who when by the French men, 〈…〉 government of Charles Martell, about the year of Christ, 730. the Phrysians were compelled to embrace the Christian faith, coming to be baptised, and having one foot in the water is recorded to have turned about to the Bishop, desiring, first, to be resolved, whether more, already departed, were in hell, or more in heaven; but receiving answer, that the greater number were in hell, whither all must that would not be baptised, and become Christians, refused thereupon to receive the Sacrament, pulling his foot, out of the water, and professing that he would follow where the most were gone before.  
This you will perhaps say, was the desperate humour of an Infidel, that knew not God: Howbeit, would God he had not left behind him, even amongst Christians, many his fellows, all too kind hearted; good fellows in this behalf; who though in words they will not for shame profess, yet prove by their licentious life, and wicked deeds, that they had rather with the multitude, though wand'ring along to hell, then with the lesser, but far wiser company, to go straight to heaven, curiously enquiring, as here this companion, touching the number of them thall be saved, how great or small it is; wishing in heart, and hoping it will be great, that so they might shuffle in, amongst the multitude; but not caring truly to learn, or when they are directed, obediently to follow, and walk in that path, which will, though it be narrow, lead them unto life.   

The second main part: our Saviour's Answer: And first what is— employed that but few, are to be saved.  
THe bad Humours of the world mentioned, and in part met withal, being hereafter farther to be censured; we may pass, from the consideration of the Question and proceed to the Answer, which our blessed Saviour, his Father's wisdom, hath wisely, and to better puppose, framed, for direction, and stirring up of so many, as seriously desire not enter into life: Strive to enter in at the straight gate, for many, I say to you, will seek to enter in and shall not be able.  
Wherein we have two things to observe in general: First, is employed. viz. the Resolution of the question moved touching the number of them that shall be saved. Secondly what is expressed viz. an Exhortation, or counsel together with a reason to enforce it, touching the manner of attaining unto salvation.  
And first for the implying Resolution of the question, we may conceive our Saviour dealing here with this questioning companion, right, as Solomon directeth a wise man to deal with a fool; whiles he answereth him not, according to his foolishness, that is, not directly to his question as he expected, lest so he might seem to approve it as a question pertinent, and embolden him to further reply: and yet, according to his foolishness, he answereth him, that is, howsoever indirectly, yet fully to the point, that he might not grow wise, as such Cock-brains will, if they be let alone, unanswered in) his own conceit. For why? whiles here he giveth warning, borh to him, and all the rest, to strive and struggle and even sweat and wrestle as those do that try Masteries (for from such violence is the word here borrowed) to enter in, viz. into Heaven, by the straight and narrow gate, as the only door to life, telling them, the more to stir them up to care, that Many will seek to enter, if wishing, and willing would serve, who yet for want of earnest violenec, shall be shut out: how doth he not only imply an answer to the question moved, that indeed, but a few, in comparison with the multitude, shall be saved; but also to prevent all farther cavilling, yield withal a reason, to the straightness of the gate, whereat therefore so many stick, why it it is so few come to be saved.  
From which resolution of the point, that which it hath pleased our Saviour to reveal, we may be bold for our instruction to take notice of, touching the counsel of Gods will in this particular, namely, that:— They are but few, the lesser number of mankind, that shall enter into heaven and be saved.— For what in this answer Christ implieth, we may see how elsewhere, he more fully openeth, making as it were, a comment upon this Text, in Math. 7.13.14. Enter in at the straight gate: For it is the wide gate, and broad way, that leadeth to destruction: and many there be that go in thereat: Because the gate is straight, and the way narrow that leadeth unto life, and few there be that find it.    
FINIS.