The great mystery of godlinesse opened being an exposition upon the whole ninth chapter of the epistle of Saint Paul to the Romans / by the late pious faithful servant of Jesus Christ, Mr. Edward Elton.

So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

HAving formerly handled the reference this verse hath with precedent matter, I now come to handle the matter of the verse it self. And first of all we see, the Apostle in the first place, doth deny Gods eternal ele∣ction of some to life and salvation, to be in him that willeth good, or wor∣keth good. And so the observation is briefly this:

That nothing in man, or done by man, coming from him, [Doctrine.] is the cause and ground of mans election, or salvation. Neither any mans willing of good, or working of good, no not the willing, or working of good, by a regenerate person; by a person truly sanctified, and in the estate of grace, not his willing, or working of good, that is the cause and ground of his election, or salvation. (And so to prevent an Objection in the beginning) For the Papists they say, (eluding the evidence of this text in this manner,) It is not in him that willeth, or runneth after the flesh, and according to Na∣ture, but by your leave (say they) it is in him that willeth, and runneth by Faith, which is grounded upon Gods mercy, & may agree with Gods mercy. A poor shift; and thus they seek to shift off the Evidence of this text, di∣rectly contrary to the meaning of the Holy Ghost in this place. For the opposition here, is not between man willing, and running, after the flesh; and mans willing and running by faith, they are not here opposed. But mark the opposition, it standeth thus, Between mans willing, and running, and Gods shewing mercy, these are the things that be here opposed, and set in Contradiction, one to the other, mans willing, and running in a good way, and in the way of sanctification, and salvation, and the Lords shewing of mercy; so that neither the willing of good, nor the working of good, by any, though a regenerate person, is the thing that is available to election, or salvation; As in 2 Tim. 1.9. The Apostle there denyeth, that either himself, or any other true believer, and regenerate person, that they were either called, or saved by their own works; for saith he, He hath called and saved us, Not according to our own works, but according to his own grace, whether they were works natural, or supernatural; so al∣so in Titus 3.4, 5. verses, he saith, in the fourth verse, when the boun∣tifulnesse and love of God appeareth: then in the fifth verse he subjoyneth, not according to the works of righteousnesse which we have done, but of his own mere mercy he saved us: so that the willing or working of good, is not the cause of any mans election, or salvation.

The Reason is, Because the goodnesse which is in the will of man, [Reason.] and the goodnesse which is in the works of man, it proceedeth from Gods election, it is an effect, and a fruit of it; It proceedeth from that root, and so is the fruit of holinesse, and righteousnesse: as the Apostle saith ex∣presly, in Ephes. 1.4. God hath chosen us in Christ, before the foundation of the world was laid, that we should be holy: so that holinesse followeth Gods eternal election. And therefore the willing, or working of good, by rege∣nerate persons, cannot possibly be the cause of Gods eternal election, it be∣ing the effect: for it is not possible that the same thing can be the cause of the same thing, and the effect in one and the self-same thing.

For Application: First of all this meeteth with that opinion which [Ʋse 1] some do hold, That it is of God, a man may be saved: But that men are saved; That particular persons amongst men come to be saved, that is of themselves. This do some hold and affirm. And it is their tenent, That the possibility of the salvation of man, that it is possible for men to be sa∣ved, that is of God. But that this possibility becometh profitable and ef∣fectual,

to some men, that is, of their own free will. A foul and a grosse errour, directly contrary to the truth now handled, and delivered unto us, if it be so, that the possibility of the salvation of man, becometh profitable, to some particular persons amongst men, from the freedom of their own will; surely then it must needs be from the goodnesse of their own will, and from their well-willing. And then a believing soul, a soul that shall be saved, and now is in the state of grace, and of salvation, hath ground to boast of in him∣self; And may lift up himself, even against God himself in ostentation, and may thus magnifie himself, & say unto God, Lord that there was any possi∣bility for me to be saved, it was of thee, I freely confess it, but that this possi∣bility proveth not an impossibility to me, as it doth to many thousands in the world, that was my own doing, I did that of my self. That I could be saved, the thanks of that belongeth to thee Lord; but that I am now in the state of grace and salvation: And that I am sure to be saved, the thanks of that be∣longeth to me my self. For thy love to me was no more, then to them that are damned, till my willingnesse to receive grace, and faith, put a difference between me and them, till the inclination of my soul made me thine. I might for all thy love have been damned eternally; as well as Cain, Judas, Saul, or any other Reprobate, had not I out of the righteousnesse, and free∣nesse of the freedom of my own will, chosen grace: it was not of thee, Lord, but of my self, that I chose grace: And damnation had been mine, had I not of my own free and voluntary will chosen and used grace: Oh beloved is not this intolerable, and monstrous pride and ambition, thus in ostentation, for a man to lift up himself against God? Is this a thought, to come into any Christians heart, no, it is to be renounced: For this boasting and ostentation doth naturally follow upon this their tenent, that they teach, the possibility of salvation cometh from God, but that that possibility cometh into Act, is of mans free will: And this ought by eve∣ry Christian to be abjured, renounced, and cast away, as blasphemous, er∣roneous, and false.

[Ʋse 2] Again, This being a truth, that no mans willing or doing of good, is the cause of election, or salvation; Then, let this teach us to take heed, that we ground not our salvation upon any thing willed or done by us, be it never so good; yea though it proceed from the root and radix of true sanctifying grace. It is mere madnesse in the Papists, enemies to Gods grace, to ground their hope of salvation (as they do) upon the perfor∣mance of those good things that God requireth of them; so far forth as they are able to perform them; thus they ground their hope of salvation. Now they so grounding their hopes, they have no reason in the world to hope for any good at the hands of God: for who seeth not? (unlesse he be wilfully blinded and blindfolded by his own self-love, self-will, and self-conceit,) who seeth not, I say, how far short we come of doing those good things we ought to do, either in the state of nature, or in the state of grace. And the Papists themselves, (to joyn with them) when they deal against that comfortable and holy truth of God, that is held and taught in our Church; That a Child of God may in time of this life, be infallibly assured of our own salvation; the Papists (when they deal against this holy and comfortable truth) then they plead, and say, alas, we are frail, and we are weak creatures, and we fail in the manner of doing good duties, and therefore we cannot assure our selves of salvation: What, say they, do you say, we may be assured of our salvation, upon our faith, and doing good duties? Alas, we are full of imbecillity and weaknesse, and cannot have any assurance. (It is true indeed, if so be that our hope of salvation stood built upon the weak ground of our own good works.) But mark their subtilty, when they speak against the Doctrine of our Church, they plead imbecillity and weaknesse. But when they plead for their own Doctrine, then they say, they ground their hope of salvation upon the

performance of the good things God requireth of them, so far forth as they are able to perform them, what a madnesse is this in them, thus to contradict themselves? And beloved, (to apply it to our selves) are there not many amongst us as mad as the Papists? foolish ignorant sots, That thus reason, I know I must love God, above all, and my neighbour as my self: And if I do my best endeavour to do these things, I hope God will be merciful unto me, and I shall go to heaven: what is this, but to make our own working of good, the ground of our salvation, and to ground the hope and certainty of heaven, upon their own well doing? Their con∣clusion is so simple, and so foolish, that upon loving God, and their Neigh∣bour, they shall come to heaven, maketh that the ground of their salvation. It is true indeed, that the willing, and working of good, coming from a right radix, they be the fruits, and assurances of our salvation; but if we build our salvation upon our best good works: yea upon saving and justi∣fying faith, or the best good thing we can perform, we delude and deceive our selves, neither our well willing, nor well working, is not the cause, or ground of our salvation. It is the rule of Christ himself, Luk. 17.10. when we have done all that we can do, and all that the Lord hath commanded us to do, if it were possible, yet we must say we are unprofitable servants. And we must say so, not onely for modesty sake, as the Papists do absurd∣ly glosse upon that text; for modesty and humilities sake, (say they) we must say so: why beloved, the Lord Jesus doth not teach us to lye; And to say that which is not true, for modesty sake; no, but he teacheth us to speak the truth; for indeed it is so, that for all our well willing, and well doing, we are unprofitable servants; yet we must take heed that we do not hereupon cast off all care, and endeavour of well doing, no, we are carefully, and conscionably to do all that we can do, that is good. And know, that working of good, coming from the root of saving and sancti∣fying faith, it is profitable, and necessary to heaven: for it is the bea∣ten high way, to eternal life and salvation; it is a testimony of our obe∣dience, and thankfulnesse to God for his mercy. And it is a means to set forth the glory of God, and maketh much for the illustration of it. And it is a proper mark of a true Christian, it is a fruit ever flowing from sa∣ving and justifying faith; and it is a necessary antecedent, of the promises of eternal glory in heaven: yet if we do advance this doing of good, be∣yond this strain, to merit salvation, we do built it upon a rotten, and un∣sound foundation.

Now further observe we, the Apostle maketh an opposition between mans willing and running, and Gods shewing mercy. Hence I might note these particulars:

First of all, that Gods mercy is the sole, and whole, and al-sufficient cause of mans election, and not mans well willing, or working good, ei∣ther foreseen, (as the Arminians teach,) or the present act and being.

And secondly, that Gods free grace, and the merit or works of men, do not concur and meet together, in mans salvation, as the Papists teach. But these things I have handled before. And hence note we in a word thus much. In that the Apostle saith, that the eternal election and salva∣tion of some amongst men, is not in men themselves, but in God that shew∣eth mercy. Hence observe,

That the eternal salvation of men is laid up in the merciful, powerful, [Doctrine:] and gracious hand of God. It is laid up in the power of God, which is essential, with God himself, Col. 3.3. the Apostle telleth the Colossians, that their life is bid with Christ in God. And hence God is said to be the Fa∣ther of glory, Ephes. 1.17. because glory is as it were begotten of him. And in 1 Tim. 6.5. the Apostle saith, he onely dwelleth in immortality. The Lord which hath eternal life and glory, he doth give it to whom he will, and he

will give it in his due time, and therefore he will certainly give it to his chosen.

[Ʋse.] Then what a ground of sweet and excellent comfort is this to every one that findeth himself to be in the number of Gods chosen? Hast thou good evidence of it, that thou belongest to Gods election? Oh then consider thy eternal happinesse, which is laid up not in the hands of any creature: no, it is laid up in the hands of a gracious, and powerful God; and no enemy whatsoever can wrest it out of his hands, if it were commit∣ted to thy own trust, then thou hast just cause to doubt, whether thou couldest keep it, or no: nay a thousand to one, thou wouldest lose it; Adam in his state of innocency, being trusted with it, wittingly and wil∣lingly lost it, but thy salvation is kept by him, who is able to keep it, 2 Tim. 1.12. And not the force, fraud, or subtilty of the Devil, or world with∣out, can fetch it from God, who is the Author of it, and keeper of it, no nor our own flesh, can prevail to the overcoming of him: Oh then if thou hast evidence of thy salvation, comfort up thy self, let the Devil, and the world spit their malice, and use all the means they can, they cannot possibly deprive thee, or dispossesse thee of it, for it is in the keeping of a powerful Creator, and they cannot take it out of his hand. How then may a child of God cheer up himself upon this consideration.