A49258:667
A treatise of effectual calling and election In XVI. sermons, on 2 Peter 1.10.…
A treatise of effectual calling and election In XVI. sermons, on 2 Peter 1.10. Wherein a Christian may discern, whether yet he be effectually called and elected. And what course he ought to take that he may attain the assurance thereof. Preached by that faithful servant of Christ, Mr. Christopher Love, late minister of Laurence Jury, London.A treatise of effectual calling and election In XVI. sermons, on 2 Peter 1.10. Wherein a Christian may discern, whether yet he be effectually called and elected. And what course he ought to take that he may attain the assurance thereof. Preached by that faithfull servant of Christ, Mr. Christopher Love, late minister of Laurence Jury, London.
London: printed for John Rothwell, 1655
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Moral men, that trust upon their civility and moral honesty, and plain dealing; few or none of these come to heaven. Publicans and Harlots shall come to Heaven before you. Matth. 21.32. Whores and Harlots believe in me, when you do not, saith Christ.
Thirdly, That though God in his own council hath determined, or made choice but of the fewest number of men & women ⟨p. 214⟩men to life and salvation, yet this doth no way intrench upon the mercy of God, this doth no way lessen or impeach the mercy of God. Men may think, as if surely God had cast off all bowels, and cast off all mercy. What? God make such a world of men as he hath done, and save but a few of these? Man might think, as if God were a hard Master, that delighted in the destruction of man, that had forgotten to be gracious; such a hard charge will they be apt to lay upon God. But now, Beloved, that God hath elected so few a number to life, this doth no way impeach the mercy of God. And this I make appear thus: because God was bound to save none at all; therefore you cannot challenge God either with unmercifulness, or unfaithfulness, if he should save none. It was a mere act of his bounty and good will, that he would save any. Nay, secondly, there is that in man, in the best of men, that might justly provoke God not to save any: And therefore, if God save any, it is of grace. And this is a certain rule, that God doth show more mercy in saving of one, then he would have done rigour of Justice, had he damned all. As may be made plain by this comparison. Suppose forty men guilty of Rebellion were arraigned for their lives, and were condemned to die by the Law; if the Prince pardon four of these forty he shows more mercy in pardoning the four, then he doth rigour of Justice in condemning the forty. Why? because the Fact deserved death in all alike. So it is with God: Every man upon earth deserves death and damnation; and if God cull out any of the mass of mankind, to save them, he shows more mercy, then he had done rigorous Justice, should he have destroyed all, because he is bound to save none at all.