2 Pet. iii. 9.  Besides, remission of sins is to be preached, not to a few, but universally to all men, “Go therefore and tell all nations, baptising them,” &c.  Matt. xxviii. 19.  “Go into all the world, and preach the Gospel to every creature,” Mark xvi. 15.  Now there cannot be contradictory wills in God, he will have all saved, and not all, how can this stand together? be secure then, believe, trust in him, hope well and be saved.  Yea, that’s the main matter, how shall I believe or discern my security from carnal presumption? my faith is weak and faint, I want those signs and fruits of sanctification, [6794]sorrow for sin, thirsting for grace, groanings of the spirit, love of Christians as Christians, avoiding occasion of sin, endeavour of new obedience, charity, love of God, perseverance.  Though these signs be languishing in thee, and not seated in thine heart, thou must not therefore be dejected or terrified; the effects of the faith and spirit are not yet so fully felt in thee; conclude not therefore thou art a reprobate, or doubt of thine election, because the elect themselves are without them, before their conversion.  Thou mayst in the Lord’s good time be converted; some are called at the eleventh hour.  Use, I say, the means of thy conversion, expect the Lord’s leisure, if not yet called, pray thou mayst be, or at least wish and desire thou. mayst be.

Notwithstanding all this which might be said to this effect, to ease their afflicted minds, what comfort our best divines can afford in this case, Zanchius, Beza, &c.  This furious curiosity, needless speculation, fruitless meditation about election, reprobation, free will, grace, such places of Scripture preposterously conceived, torment still, and crucify the souls of too many, and set all the world together by the ears.  To avoid which inconveniences, and to settle their distressed minds, to mitigate those divine aphorisms, (though in another extreme some) our late Arminians have revived that plausible doctrine of universal grace, which many fathers, our late Lutheran and modern papists do still maintain, that we have free will of ourselves, and that grace is common to all that will believe.  Some again, though less orthodoxal, will have a far greater part saved than shall be damned, (as [6795]Caelius Secundus stiffly maintains in his book, De amplitudine regni coelestis, or some impostor under his name) beatorum numerus multo major quam damnatorum. [6796]He calls that other tenet of special [6797]"election and reprobation, a prejudicate, envious and malicious opinion, apt to draw all men to desperation.  Many are called, few chosen,” &c.  He opposeth some opposite parts of Scripture to it, “Christ came into the world to save sinners,” &c.  And four especial arguments he produceth, one from God’s power.  If more be damned than saved, he erroneously concludes, [6798]the devil hath the greater sovereignty! for what is power but to protect? and majesty consists