THE righteous a a Ierem. 23.5 . branch raised vnto David by the Lord God of Israel , of whom it was foretold , that he should come , like a b b Mal. 3.2 , 3 , 4 purging fire , and like fullers sope , and should be ready to sit downe , to try & fine the silver , even the sonnes of Levi , as also to fift Iudah & Ierusalem , yea , all that would be his , that their sacrifices and workes might bee as purified gold , acceptable to the Lord as in old time ; having descended from the highest heavens ; well content in flesh to be c c Esai . 53.5 . wounded for our transgressions , and broken for our iniquities , even then , when he d d Esai . 53.4 . carried our sorrowes , was by divers diversly reputed . Some thought of him as of e e Mat. 16.14 . Iohn Baptist : of others he was taken for Elias ; and there wanted not such as said , he was Ieremy or one of the old Prophets risen againe : but asking his disciples ( f f Vers. 15. whom say yee that I am ? ) he heard otherwise . g g Vers. 16. Thou art that CHRIST , the sonne of the living God .

And knowing that his disciples ( howsoever they were well assured , that he was that King and Priest , promised to our forefathers , and foreordained by the almighty to saue mankinde ) were notwithstanding ignorant of the meanes of mans redemption and salvation , and so were ignorantly by a common error of their time deceived , looking for an earthly kingdom in him whose h h Psal. 45.6 . scepter is a scepter of righteousnesse , he taught them in a few words , what estate & condition , both of his kingdome and priesthood , should be looked for , even that al our salvation must wholy depend vpon the merit of his death , and vertue of his resurrection : and so much he signified vnto them , in the former verse , the 22. vers. of this chapter , saying , The sonne of man must suffer many things , and be reproved of the elders , and of the High Priests , and Scribes , and be slaine , and the thirde day rise againe .

Having thus instructed them , he delivereth a new doctrine , in these words of my text , whereby all are taught , what must be done by them , who are willing to be partakers of that salvation , which he for his followers hath deserved . Which place is so much the more worthy our memory and due consideration , because small fruit may redound vnto vs , from all , that is delivered concerning Christ & the whole worke of our redemption , except we throughly vnderstand the meanes , by which we may be made his disciples . For to them onely belong al the promises of his kingdome , and the inheritance thereof . Our Saviour therefore being vnwilling that any thing should be hidden from vs , which might direct vs in the pathway to our salvation , hath said vnto all , if any man will come after me , let him deny himselfe , and take vp his crosse dayly , and follow me .

The occasion of these words , although omitted by this Evangelist , is notwithstanding expressed by S. Matthew in the 22. ver. of his 16. chapt . & by S. Marke , ch. 8. ver. 32. where we read how that Peter offended at the former words of Christ , wherein he mentioned his owne death , began to advise him to the contrary , and i i Math. 16.22 . tooke him aside , and rebuked him . Then Christ turning backe reproved Peter , saying get thee behinde me , Sathan , thou art an offence vnto me , because thou vnderstandest not the things that are of God , but the things that are of men .

And because he knew , that this was a common fault to all his disciples , & therefore much more common to the people , who were all earnestly bent to the heaping vp of worldly wealth , vnwilling to endure tribulations and afflictions , hee thought it now high time to instruct them vnto patience , and therefore called the people with his disciples vnto himselfe ; & said vnto all , if any man will come after me , let him deny himselfe , and take vp his crosse dayly , and follow me .

Which words containing a perfect doctrine , or an exact rule sufficient for the teaching or guiding of the followers of Christ , do yeeld vnto our consideration three things .

The first , who they are , whom this doctrine concerneth , in these words , and he said vnto all .

The second , the condition , for which this doctrine is proposed , in the words following : if any man will come after me .

The third , the doctrine it selfe : in the last words , let him deny himselfe , and take vp his crosse dayly , and follow me .

They whom this doctrine concerneth , are not comprehended in a small number ; for they are all ; and he said vnto all . The condition importeth a necessity of this doctrine , if any man wil come after me . The doctrine containeth 3. precepts . 1. let him deny himselfe ; 2. let him take vp his crosse daily , 3. let him follow me . Of these in their order .

And said vnto all ] here is the vniversality of this doctrine , delivered by our Saviour , not onely to his disciples and their successors in the ministery of the church ; nor to the people only , which were then with him , but ioyntly to all : yet not to all simply as some haue defined , but to all with are straint , even to all that will follow him . For albeit we haue learned that God k k 1. Tim. 2.4 . will that all men shall be saved , and come vnto the knowledge of the truth ; and l l Rom. 11.32 . hath shut v● all in vnbeliefe , that he might haue mercy on all ; and m m 2. Pet. 3.9 . would haue no man to perish , but that al should come to repentance ; yet if our vnderstanding of these , & the like places be right , we shall finde , that their generality is also restrained . God will that all men shal be saved . 1. Tim. 2.4 . yet God will not that all men shall be saved . For Tophe● is prepared of old ; it is even prepared for the King , it is made deepe & large , the burning thereof is fire and much wood , the branch of the Lord take a river of brimstone doth kindle it , Esai . 30.33 . God hath st●●● vp all in vnbeliefe , that he might haue mercy ●n all , Rom. 11.32 . yet God will not haue mercy on al. For he will haue mercy on whom he will haue mercy , and whom he will , he hardeneth , Rom. 9.18 . God would haue no man to perish , but would that al should come to repentance , 2. Pet. 3.9 . yet he will haue some man perish , & denieth some to come to repentance . For he hated Esau , & made his mountaines wast , and his heritage a wildernesse for dragons , Malach. 1.3 .

What shal we say then ? that there is mutability in the highest ? God forbid . n n Mat. 5.18 . Luk. 16.17 . Heaven and earth shall perish , before one iot , or one tittle of his word shall escape not fulfilled . He willeth that o o 1. Tim. 2.4 . all shall be saved , and therefore it must be so . He saith , al shall not be saved , and how can it be otherwise ? All indeed shall be saved , if by all , wee vnderstand the elect and chosen of God . But if vnder all we comprehend the reprobate , all shall not bee saved . Say all the elect , p p Ioan. 17.12 . not one of them shall perish ; all shall repent ; for God will haue mercy on all . Say all the reprobate ; all shall perish , and none shall repent , for mercy shall be shewed to none .

St Augustine in his booke de correptione & gratia , cap. 14. teacheth asmuch . q q Ita dictum est , omnes homines vult salvos fieri , vt intelligantur omnes praedestinati , quia omne genus hominum in iis est . God will , saith he , that all men shall be saved , meaning by all , all that are predestinate to salvation , because all sorts of men are amongst them . Kings & private men , Iews and Gentiles , Grecians , and Barbarians , bond and free , men & women , rich and poore , all are one in Christ Iesus . All are chosen and predestinate to liue with Christ , but then by all wee must vnderstand ( as the r r Perkins in his golden chaine . p. 341. learned haue well noted ) Omnia genera singulorum , non singula generum , all sorts of particulars , not each particular of all sorts . And so Kings , and private men , Iewes , and Gentiles , men and women , and the rest are predestinate to salvation , though not every King , & every privat man , every Iew and every Gentile , every man and every woman , & so forth in the rest . For he that was worthy to take the booke , and to open the seales thereof , because he was killed , Rev. 5.9 . hath redeemed men and women to God by his blood , out of every kindred , and tongue , and people , and nation .

It was s s Dictum est Pharisaeis , Decimatis omne olus : vhi non est intelligendum nisi omne , quod habebant . Neque enim omne olus , quod erat in toto terrarum orbe . decimabant . said vnto the Pharises , Luk. 11.42 . yee tithe all hearbs . Is it credible , that they tithed all the hearbs , which the earth yeelded ? vnderstand rather , that they ●●●ed all such hearbs as they had .

St Paul saith , giue none offence , t t Sicut & ego omnibus per omnia placeo Nunquid enim qui hoc dixit , placebat etiam tam multi● persecutoribus f●i● ? Sed placebat omni genari hominum , quod Christi congregabat Eccles●a . even as I please all men in all things , 1. Cor. 10.33 . yet who knoweth not , how far he was from pleasing the silver smyth Demetrius , & others of the Iews which persecuted him . He meant therefore by all men , all sorts of men gathered together in the Church of Christ .

It is a rule of St Augustines , and a rule full of truth , that all may be vsed for many , and many for all , though sometimes all cannot be many , nor many , all . His discourse is to be read in his 6. booke against Iulian the Pelagian and 12. Chap. Possunt esse aliqua omnia , qua non sunt multa , faith he , &c. Of somethings we may say , they are all , when we cannot say they are many ; as we say all the Evangelists , but cannot say many , because they are but foure . Againe , of some things we may say they are many , when we cannot say they are all : and so we say many do beleeue in Christ , when all doe not beleeue , for all men haue not faith , 2. Thess. 3.2 . But that which God said to Abraham , in thy seed all the nations of the earth shall be blessed , Gen. 12.3 . expounded by himselfe saying , I haue made thee a father of many nations , sufficiently declareth the indifferent vse of all and many . By one man sinne entred into the world , and death by sinne , and so death went over all men , Rom. 5.12 . and here , all are but many : for in the 19. ver. of the same Chapter it is said , by one mans disobedience many were made sinners . Againe in the same Chapter & 18. vers. we read , that by the iustifying of one , the benefit abounded towards all men to the iustification of life . Where by all men only many are vnderstood : for in the verse following 19. verse it is said , By the obedience of one , many shall bee made righteous . So then u u Gen. 12.3 . all nations of the earth shall be blessed in the seed of Abraham , not as if all must needs be blessed , but because that all that shall be blessed , shall be blessed in his seed : & so x x Rom. 5.12 . by one mans disobedience all must be condemned , not as if all of necessitie must be condemned , but because all that must bee condemned , must be condemned in that one mans disobedience : and y y Rom. 5.11 . all men shal be iustified by Christ his iustice , not as if all necessarily must be iustified , but because all that shall be iustified , shall be iustified by Christs iustice . The holy Ghost then vseth this word , all , to giue vs to vnderstand , that none may bee blessed but in Abrahams seed ; none condemned , but by Adams disobedience , and none saved but by Christs iustice .

If there be z z Aug. contr. Iulianum Pelag. lib. 6. c. 12 Sicut possumus dicere , in aliquam donum per vnam ian●a●●intrar● OMNES , non quia OMNES homines intrant in eandem domum , sed quia nemo intrat nisi per illam . one way into a house by one only dore , we properly say , that all men goe into that house by that dore , not because all men goe into that house , for thousandes will never come neere it by thousands of miles ; but because all that come into that house come in by that dore . So is it here : wee haue one way to salvation , by one only dore , the iustice of Christ ; & the ever true God saith , that all men shall bee saved by Christs iustice , not because all shall bee saved , for assuredly the lake burning with fire and brimstone never to be quenched , is not prepared in vaine ; but because all that shall be saued , shall bee saved only by Christs iustice .

Truth cannot passe forth without contrarieties & quarrels of iudgements ; and no marvaile , for so it hath beene from the beginning . Kain could not indure that his brother Abels oblations should be acceptable to the Lord , & not his , but hee would kill him for it , Gen. 4.8 . Esau hated Iacob because of the blessing wherewith his father blessed him , and thought in his mind to slay him for it , Gen. 27.41 . The kingdome of darknes was ever against the kingdome of light . The Scribes and Pharises were grieved with Christ : infinite haue beene the Hereticks which haue opposed themselues against the glory of the Gospell . And now , though the truth it selfe teacheth vs , that these generall propositions before alleaged , cannot be spoken of , all , simply , but with a restriction ; and that all shall not bee saued ; yet they who haue giuen their names to the woman that sitteth vpon the skar●●● coloured beast , hauing beene often drunken with the blood of the Saints and Martyrs of Iesus , do band themselues against the Lords annointed , and teach that for truth , which that lying woman , the mother of abominations , hath taught them , saying : * * See Perkins golden chain cap 54. error . 1. p. 199. There is an vniversall election by which Almighty God , without any restraint or exception of persons , hath purposed by Christ to redeeme and reconcile vnto himselfe , all mankind , the whole nature of man decayed in Adam ; even every private man , so that no man may be called reprobate , no man exempted from salvation .

But as Aarons rod devoured the rod of the Sorcerers , Exod. 7 , 12. so will truth devoure errour . They say , there is an vniuersal election , the truth saith , few are chosen , Mat. 20.16 . They say that al mankind , yea every privat man is redeemed & reconciled to God by Christ ; the truth saith , that Christ gaue himselfe for vs , that he might redeem vs from al iniquity , & purge vs to be a peculiar people vnto himselfe , Tit. 2.14 . They say , that Christ gaue himselfe as well for them , whom we call reprobate , as for the elect . The truth saith , I lay down my life for my sheepe , Ioh. 10.15 . They hereto reply , that all men are Christs sheepe ; the truth it selfe answereth them : My sheepe heare my voice , and I knowe them , and they follow me , and I giue vnto them eternall life , and they shall never perish , neither shall any plucke them out of mine hand , Ioh. 10.27 , & 28.

They adde further that all men shall be taught of God , Esai , * * Sicut integrè loquimur , cum de aliquo literarum Magistro , qui in civitate solus est dicimus OMNES iste hic literas docet ; non quia OMNES discunt , sed quia nemo nisi ab illo discit , quicunque ibi literas discit ita rectè dicimus , OMNES Deus docet Venire ad Christum ; non quia omnes veniunt , sed quia nemo aliter venit . 54.13 . and therefore that all men may be saued ; else , if all men may not be saved , to what end shall all be taught of God ? I answer them , with that , which St Austine hath in his booke , de praedestinatione sanctorum , cap. 8. If , saith he , in a citie there bee but one schoolmaster , we may well say of him , this man teacheth all in the citie , not because all men in the citie are taught , but because no man is there taught , except he be taught by him . Even so God teacheth all men to come to Christ and be saued , not because all men therefore come and are saved , but because no man commeth and is saved , except hee bee taught by God . If this be so , say they , what is become of Gods iustice , why doth he teach some , and not others ; choose some and not all ?

Such busie & too curious demanders may learne of S. Paul , that Gods will and pleasure is the onely chiefe cause , why hee electeth some , & reproveth the rest ; that this point of doctrine , is to be beleeued by faith , not to be examined by reason : and that whosoever shall dispute , to find a reason of Gods wil , besides that which is revealed in his word , is a pleader against God . * * Rom. 9.20 . O man , saith he , what art thou , that pleadest against God ? But , I minde not to enter into the depth of this doctrin ; I leaue it , as better beseeming greater yeares , and riper iudgements , and the rather , because not long since this same secret , how profound soever it is , hath beene learnedly discovered out of this place , by a zealous disposer of Gods secrets . Only I may warne them that shall so plead against God , in whose handes they are as a a Rom 9.21 . pots in the hands of the potter , that they take heed least themselues be among them , whom the same God , with his scepter of yron shall b b Psal. 2.9 . crush and breake in peeces like potters vessels . And so I come to the second thing considered in my text .

Such is the condition for which this doctrine is delivered , that thereby every one , that will be Christs Disciple , is assigned to the necessary observance thereof . If he bee a c c Rom. 9.21 . vessell of honour , hauing his name written in heaven , exempted from the power of Sathan , as deare to God , as is the apple of his eie , yet in comming after Christ , he must bee directed by Christ his doctrine ; he must deny himselfe , he must take vp his Crosse daily , and must follow him . It is not then put to our choice , to doe , or not to doe after this rule prescribed vnto vs by our Saviour , but we must doe after it : otherwise a heavie dome is pronounced against vs ; d d Mat. 7.23 . I knowe you not , you cannot come after me . Then shall we bee e e Esai . 1.30.31 as okes with fading leaues , and as gardens that haue no water . Our selues , how well soever we think of our selues , shall bee as towe , and our pleasures as sparkes , & we shall both burne together .

How much better is it for vs to harken vnto the voice of our Lord , and to be ruled by him ? He teacheth vs that we must deny our selues , and take vp our crosses dayly , and follow him , if wee will be his disciples . A hard doctrine indeed for flesh & bloud to consent vnto , yet a necessary one , and therefore not to be refused . You will count him a bad servant , vnworthy his masters favour , that will not do , or grieue to doe , that which his master shall command . The wise man saith , that , howsoever the pleasure of a king is in a wise servant , yet his wrath shal be towards him that is lewd , Pro. 14.35 . Gehazi offends his master Elisha , because he takes mony and rayment of Naaman the Syrian ; but how shall Gehazi be rewarded for it ? The leprosie of Naaman shall cleaue vnto him , & to his seed for ever , & himselfe shal be a leaper as white as snow , 2. King . 5.27 . The king of Egypts chiefe baker must not offend his master , without losse of his head , Gen. 40.22 .

If we be Christs servants why do we not , or why grieue wee to do , that which he enioineth vs ? If he be f f Malac. 1.6 . our master , where is his feare ? Surely he is not a king in vaine ; his lewde servants shall smart for their lewdnesse . Why do we grieue him ? If we would giue him leaue ; if we would but sweepe our house , and make it cleane for him ; he would come downe vnto vs , and would dwell in vs . Why do we offend him ? Whosoever shal offend one of these little ones , which beleeue in me , saith Christ , it were better for him , that a milstone were hanged about his necke , & that he were drowned in the depth of the sea , Mat. 18.6 . What! shall the offenders of the little ones that beleeue in Christ bee so hardly entreated ? and shall we , that offend Christ himselfe , looke to escape blamelesse ?

S. Chrysostome is of opinion , that there cannot be a more grievous sore to a mans conscience , then to offend Christ , for in his 37. homil. out of the 11. Chap. of Mat. he saith ; * * Et simulti Gehennam omnium malorum supremum , atque vltimum pu●āt● ego tamen sic censeo , sic assiduè praedicabo , multo acerbiùs esse Christum offendere , quam Gehenne malis vexari . Howsoever men iudge of hell , as of a place of the most bitter , and the extreamest torture that may be , yet I thinke , and will alwaies teach , that it is a more bitter and an extreamer torture to offend Christ by living ill , then to be tormented in hell fire . Yet , assure your selues , that they which goe downe to hell for their transgressions against the LORD , haue not very easie , and pleasing punishments : for , their worme shall never die , their fire shall never be quenched , and themselues shall be an abhorring to all flesh , Esa 56.24 . Since then it is so dangerous a thing to offend our Christ , let vs indeavour to offend him no more .

The displeasure of an earthly king bringeth many enimies with it ; and shall the King of all kings , moued to wrath and displeasure by our wanton and vitious liues , not be able to set his creatures against vs ? yes . For his hand is stretched out still . For him , the * * Iosh. 10.13 . Sunne abode in Gibeon , and the Moone stood still in the vally of Aialon , and there rained * * Iosh. 10.11 . haylstones from heaven to take part , in the discomfiting of the fiue kings of the Amorites , Iosh. 10.5 . For him fire and brimstone fought against Sodome and Gomorah , Gen. 19.24 . For him , the water returned , & covered the chariots and horsemen , even all the host of Pharaoh , Exod. 14.27 . For him , the earth opened her mouth , and swallowed vp the murmurers , Dathan and Abiram with their families , and all the men that appertained to Korah , & all their goods , Numb. 16.32 . For him , the Lyons spoiled the Idolaters , their wiues , and their children , and brake all their bones in peeces , Dan. 6 , 24. For him , two Beares came out of the forrest , and tore in peeces two and fortie of them , which mocked Elisha in his way to Bethel , 2. King . 2.24 . Thus hath God dealt with them , with whom he hath beene displeased ; and yet , his hand is stretched out still . O that the wicked would consider this , and at last forsake their wickednesse .

But , I feare me , their blindnesse is so great , that they wil not see : g g Esai . 5.18 . they draw iniquitie with cords of vanitie , and sinne as with cartropes : h h Vers. 20. they speake good of evill , and evill of good : i i V. 21. they are wise in their owne conceits : many of them are k k V. 22. mightie to drinke wine , and among them , they are greatest , who are strongest to powre in strong drinke . I could wish that such would read over the 22. verse of the 5. Chapter of the Prophecie of Esay , it is but short , and happely it may yeeld them a soveraigne salue for their sore : without doubt if they haue any feeling of God , they will stand in awe of him , when hee denounceth a woe against them ; and if they will passe but the next verse , and come to the 24. they shall there find , that , as the flame of fire devoureth the stubble , and as the chaffe is consumed of the flame ; so their root shall be as rottennesse , and their budde shall rise vp like dust , the reason is added ; because they haue cast off the law of the Lord of hosts , and haue contemned the word of the holy one of Israel .