THe Question formerly examined, being conceived (as by some of judgement it is) to be not onely needlessely cu­rious, but also impiously carping, and captious; herein, as in a cleare mirror, we may behold discovered the humours that have ever been in all ages amongst the people of the World; and in speciall 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 shew that this caviller, and his question, be not without fellowes 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 mocke, and to move cavill against the Sacred truth of God, in his Word re­vealed, which easily might be instanced, even from the daies of Adam, downward untill Christ: so, that we may not thinke such cavillers, by Christs comming, to be together with the Heathen Oracles, quite put to silence▪ Saint Peter hath not spared to forewarne us of the comming in the last dayes of such mockers; who walking after their own lusts, shall aske, where is the promise of the comming, and be ready to bring reason against it, as if there were no such matter to be looked for.

And accordingly, how easie, alas, is it, now adaies, to finde, and that amongst such as professe themselves worshippers of the true God in Christ, many every where of captious, and contra­dicting spirits; who not onely live the life, but speak also the very [Page] language of Atheisme, bewraying by rheir tongues, their spite, and deepe dislike against the truth of Christ, revealed in his Word; specially in this very point of points, touching Mans sal­vation. Who if they be called upon, according to the tenour of the Baptist, our Saviour, and his Apostles Doctrine, to repent, and beleeve the Gospel, to walke circumspectly, as by a line, abando­ning the fashions and courses of this present World, and taking heed unto their waies, according to the Word, that so they may be saved: what shall you heare from them streight, but questio­nings and reasonings, such as this in our Text, uttering the foo­lishnesse of their ignorantly prophane 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 saued, but such as will be so pure forsooth, and holy, as your Preachers would have them; then God be merci­full 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 Devill: 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 mercifull, yea, his mercy above all his works? Or, may we thinke that God made so many to condemne them? Yea, and what? Predestinated them of old unto it ere they were borne? Indeed, saith the Papisticall Atheist, Sir, I have heard Preachers preach of Predestination; but me thinks, it is a very dangerous Doctrine, able to drive men to despaire. Or, What? can they tell who shall be saved, and who shall be damned? Doe they know Gods secrets? When, I marvell, were they in Heaven to speak with God? Or, be not they men as well as others? And good, many of them, no longer then 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 appeale herein, to the judgement of so many, as are able to discerne, and have had experience of any thing; whether these be not the questions and reasonings, touching this maine 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 faine flatter themselves in a vaine delu­ding hope; that, ‘Live how they list, and doe what they please; Yet God is mercifull; and whensoever a sinner shall repent, &c. and Christ dyed 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 doe goe to Hell, yet they shall have fellowes, 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 shew them­selves to be, what Saint Peter would not have Christians to be, busie bodies or (or as the word originally importeth) as Bi­shops in anothers Diocesse. As yet once, the same Saint Peter seeme to have been, when our Saviour saying to him, Follow me; He replyed streight upon the sight of Iohn with, Lord, what shall this man doe? 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 carefull, 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, [...] [Page] government of Charles Martell, about the yeare 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 Infidell, that knew not God: Howbeit, would God he had not left behind him, even amongst Christians, many his fel­lowes, all too kinde hearted; good fellowes in this behalf; who though in words they will not for shame professe, yet prove by their licentious life, and wicked deeds, that they had rather with the multitude, though wandring along to hell, then with the lesser, but far wiser company, to go streight 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 learne, 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 Saviours Answer: And first what is— implyed that but few, are to be saved.

THe bad Humours of the world mentioned, and in part met withall, being hereafter farther to be censured; we may passe, from the consideration of the Question and proceed to the Answer, which our blessed Saviour, his Fathers wisedome, hath [Page] wisely, and to better puppose, framed, for direction, and stir­ring up of so many, as seriously desire no enter into life: Strive to enter in at the strait gate, for many, I say to you, will seeke to enter in and shall not be able.

Wherein we have two things to observe in generall: First, is implyed. viz. the Resolution of the question mooved touch­ing the number of them that shall be saved. Secondly what is ex­pressed viz. an Exhortation, or counsell 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 deale with a foole; whiles he answereth him not, according to his foolish­nesse, 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 foolish­nesse, 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 strait and narrow gate, as the onely doore to life, telling them, the more to stirre 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 onely 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 withall a reason, to the straitnesse of the gate, whereat therefore so many sticke, why it it is so few come to be saved.

From which resolution of the point, that which it hath plea­sed [Page] our Saviour to reveal, we may be bold for our instruction to take notice of, touching the counsell of Gods will in this particular, namely, that:— They are but few, the lesser number of mankinde, that shall enter into heaven and be saved.—For what in this answer Christ implyeth, 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 strait 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 strait, and the way narrow that leadeth unto life, and few there be that finde it.