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.

VERSE 16.

So then, it is not in him that willeth, nor in him that runneth, But God that shew∣eth mercy.

THe Apostle in this Verse determineth the point touching Gods Justice, in his free choyce of some particulars amongst men to life and salvation. In the Verse foregoing, he proveth it by the speech of God unto Moses, that God hath free liberty, and absolute power, to shew mercy unto whom he will, and compassion to whom he will, without respect had to any thing in them. Now the Lord having thus described his shewing of mercy merely to depend upon his good will and pleasure; hereupon our Apostle in this 16. verse, doth bring in a consectarie, and infer this conclusion, that therefore Gods eternal election of some to life and salvation, is not to be ascribed unto the will, or unto the works of any man, but unto Gods free grace in shewing of mercy, So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.

In this 16. verse the general things are two; First, a removal of that which is not the cause of Gods eternal election of some to life and salvati∣on; and what is that? mans willing, and mans running, it is not in him that willeth, nor in him that runneth.

Secondly, the describing, and the assigning, of the onely true and pro∣per cause of Gods choosing of some to salvation; and that is Gods shew∣ing of mercy, but in him that sheweth mercy.

Now I will lay forth the sense and meaning of the words of this verse.

So then, (or So therefore) it is not in him that willeth nor in him that runneth,* 1.1] In the text Original, these words, it is, are not to be found, but they are necessarily to be supplyed, So then it is not in him that willeth, nor in him that runneth; what is that that is not in him that willeth, nor in him that run∣neth? surely that which the Apostle had spoken of, Gods eternal election of some to life and salvation, that is not in him that willeth nor runneth: Some do here understand Jacobs willing and running particularly, but by their favour that is too narrow, and too strict; for the purpose of the Apostle is more large, and general, these words being a conclusion of the verse foregoing, I will have mercy on him, on whom I will. And this word him, must have as large a sense, as the words in the verses foregoing, yet Jacob is not to be excluded, but rather included; and so the meaning is, it is not in Jacob, or in any other man, that willeth or runneth.

in him that willeth,] That is, in him that willeth, and desireth good, and endeavoureth after that which is good, and that by the power and strength of his mind, will, and affections, or any part, or all the powers and facul∣ties of his soul.

nor in him that runneth,] We are not to understand as some do, Esau's run∣ing onely, no nor yet Jacobs running to the fold, to fetch a Kid for his fa∣ther, Gen. 27. but the meaning is, it is not in him that worketh, as it is not in him that willeth, or desireth good; so it is not in him that worketh any good thing, as David saith, Psal. 119.32. I will run the way of thy Comman∣dements, when thou hast set my heart at large; then when thou hast set my heart free, that is pend up by reason of corruption; I will do all that is re∣quired in thy Lawes and Commandements: so by running, we are to un∣derstand a working of good.

But in him that sheweth mercy.] That is, in Gods mere mercy, and will,

in vouchsafing and reaching out his gracious hand. So then thus briefly conceive we the meaning of the Apostle, as if the Apostle had said,

So then, or So therefore, that which we have hitherto spoken of, and treated on, touching Gods election of Jacob, or any particular person to life and salvation in heaven. It is not either in Jacob, or in any other man, that willeth, or desireth good, or endeavoureth after good, by the power and strength of all the powers and faculties of his soul, of his mind, will, and affections, and all the rest of his powers, neither is it in Jacob, or any other man, working or doing good things, no not in any one's running the right way of Gods Commandements and holinesse, neither in him that willeth, nor in him that runneth, but it is in Gods mere mercy, and free will, onely out of Gods reaching out his hand of mercy to any one; thus understand we the words.

Come we now to matter of observation. And first of all observe we, the Apostle here bringeth in this sixteenth verse as a conclusion upon the fifteenth verse: and the Apostle doth here apply that which he had set down in the verse foregoing, by way of consequence, by way of conclusion, and application, (So therefore) having cited that testimony of Scripture of God unto Moses, I will have mercy on whom I will: thereupon in this verse our Apostle draweth out and bringeth in a consequence to that pur∣pose, So then it is not in him that willeth, nor in him that runneth, but God that sheweth mercy; thus you see the Apostles Application: so then the Obser∣vation is this,

[Doctrine.] That in preaching of the Word, general truths found out in the Word must not onely be made known and delivered, but such deductions, such consequences, such conclusions, and applications, must be drawn from thence, as Gods holy truth will bear; the Preachers of the Word must not onely deliver general truths from the holy Word of God, but they must also apply them particularly, reducing such truths as it will bear, and draw∣ing from it matter of exhortation and reproof, as that truth will adhere un∣to, and such applications as do flow from such truths necessarily. In the 2 Tim. 4.2. the Apostle chargeth Timothy to preach the Word, and to open the secrets of the Gospel, and not there to rest, but to be earnest in reproving and rebuking, and exhorting, with all long suffering, and doctrine, not onely preach, but so preach the Word, as that in preaching he be instant in rebuking, reproving, and exhorting, as occasion is offered. And in Titus 2.15. the Apostle having taught Titus, how he ought to be∣have himself in his Ministry, and how to carry himself to all people, saith, Speak these things, and not onely so, but exhort, and rebuke, with all long pa∣tience and authority. And we find this hath been the practice of the sound, and faithful Preachers of God, in all ages, and times; yea we have the example of God himself, as we may instance in Amos 4.12. you shall find in the verses foregoing the Lord maketh known this for a truth, that he would bring his hand upon them, and a heavy Judgment to attach them: He teacheth them that Doctrine, that they shall have a mighty plague, he doth not rest there, but he laboureth to make Use and Application of that general truth, and to bring it home to their hearts, and to stirre them to repentance; Because, saith the Lord, I will do this, therefore prepare to meet thy God, O Israel.

[Reason 1] Because God hath appointed the preaching of his Word, not onely for the inlightening of their minds, to teach them the points of Catechisme, for the information of their judgements, but also the reformation of their hearts and lives; that their hearts may be wrought upon, and their affecti∣ons moved, that they may be stirred up to the love of God, and the study of good things, and that they may be exercised in holy duties.

[Reason 2] The Minister and Preacher of the Word, is Gods disposer of his secrets,

so he is called, 2 Cor. 4.1. a steward of the house of God, 1 Cor. 4.2. And it is required of these stewards, that they be faithful, 2 Tim. 2.15. he must divide the Word of truth aright. And he must carry himself as a steward, and divide to every one his portion, he hat power to point out the Word into several shives, and not deliver it in a whole lump, but distribute unto every one what is meet. As Instructions to the ignorant, Comfort to the afflicted Conscience, sharp rebukes and reprehensions to the dead and senslesse hearted in their sins, and Denunciations of Judgments to such as are secure, and slightly passe by the Word of God; so that it is a certain truth, that the Preachers of the Word must not onely deliver general do∣ctrines, of the holy Word of God, but they must apply it to the hearers particularly, by drawing from them matter of Application, not forcing it in by head and shoulders, but such as naturally and aptly it will bear: How far those Preachers are from this duty that onely rest in delivering the general truth, and hover aloft in the clouds, and never come down to Application, to apply it to their hearers; A man may discern with half an eye. And I might bend my force to reprove them; but I passe them by, having none of them to speak unto.

And first of all, take we notice of this by way of Application to this [Ʋse 1] end, That the Minister and Preacher of the Word ought and may apply the indefinite, and general Promises of the Gospel to any one particular belie∣ver, for their comfort; yea he may assure particular persons, that they belie∣ving, shall certainly be saved. It is a Cavil of the Papists to the contrary, who are enemies to Gods grace, and all saving comfort; it is their doctrine and Satanical delusion: For, say they, the Ministers and Preachers of the Word know not whether that particular person, he speaketh to, be in the number of Gods election, or no. But beloved, this skilleth not, it is not material, whether the Minister of God doth know it, or no; he doth not assure any man, that he shall be saved, because he knoweth he is in the number of Gods chosen; but upon condition of believing, upon the con∣dition required in the Gospel. And a Minister of Christ (according to his office) is to apply the general Promises of the Word to particular per∣sons, and draw from thence matter of comfort to believing soules, and particularly comfort those that are capable of comfort; He telleth him, that he believing in these promises, shall certainly be saved: For thus runneth the tenour of the Word, and the Gospel, Whosoever truly belie∣veth in Christ Jesus, shall certainly be saved: hereupon the Minister, standing in the room and place of Christ, being his Ambassadour, doth make this particular application, and draw out this conclusion, The text saith, he that believeth, shall be saved, The Minister saith, Believe thou Richard, Thomas, William,) or whatsoever thou art, and thou shalt sure∣ly be saved. And this is as much as if Christ himself did preach by his im∣mediate voyce from heaven: For why? Christ hath committed to us Preachers the delivery of his Word, as appeareth, 2 Cor. 5.19, 20. And therefore upon the ground of believing the general promises of the Gospel, that such shall be saved, they may assure themselves, they shall be saved. And a man finding faith in his heart and soul, which he may prove by the fruits and works of faith, may thereupon assure himself that he is in the number of Gods chosen, and shall certainly be saved. And thereupon we may see it is but a cavil, that these enemies of God affirm, That the Mini∣ster knoweth not whether a man belong to Gods election, or no, when the Minister assureth him not upon that ground, but upon the ground of believing.

Is this so, that the Minister of the Word must not onely make known [Ʋse 2] general Doctrines, but particularly apply them? Surely then the hearers of the VVord must not onely hear the general truth of the VVord made known unto them, but they must also be content to have those truths ap∣plied

unto them, particularly, by way of instruction, by way of exhorta∣tion, and by way of just reproof, as occasion is offered. And (beloved) men must not start aside, and fret and chafe, and take on, when that the truth of the word is brought home unto them, and applied particularly unto their souls, for the discovery of their particular sins: as their pride and vanity of apparel, or whatsoever it is, no, they must willingly, chear∣fully, and readily yield and submit themselves unto it, and not begin to quarrel with the affection of the Preacher, and say, now he speaketh out of malice and spleen, and distemper; and now he speaketh against such a man, as if the man and the sin were one substance: the Minister cannot speak against pride, garishness of apparel, long shagged hair; but he speaketh against the man, as if the sin were the man, and the man and the sin all one: therefore take heed of being in a chafe when thy sins are reproved; And know, that if thou thus do fret and chafe, it is not onely an Argument that thou art possessed with a spiritual pride, and a spiritual frenzy and madness; but it is a sign of Gods heavy wrath and judgment ready to break out up∣on the souls of those men that so fret and chafe, and take on in impatien∣cy; It is an immediate fore-runner of Gods heavy wrath, when men can∣not abide to be touched, or to have the word of God applied particularly, they are impatient of reproof, and must have the Preacher to speak plea∣sing things, and to daube them up with untempered morter; this bringeth upon them the hand of God unto remediless and easless Destruction, E∣say 30.13, 14. of saith the Prophet, this is a foul sin, when men teach their Preachers what to say, it is like the breaking of a high wall; that is sodain, or like a bump in a wall, a swelling knob, that upon a sodain fall∣eth down to the ground, and is broken all to pieces like a Potters Vessel, that is broken in shivers, and there is not so much left as to hold fire or wa∣ter; so it is with those that repine at the particular application of the word, their destruction is sudden. Again, further consider we, if so be we be willing, and ready to hear the word of comfort applied unto us, though it belongeth not unto us, and we can accumulate the preaching of the Go∣spel, and yet put away from us the word of reproof, we cannot endure that; surely the Lord will then punish us in the same kinde, he will deal with us proportionably, and accordingly, he will make his word of comfort (that we so eagerly take hold on) an unprofitable word, and a word that shall yield no comfort unto us, when we lie on our sick beds and in the hour of death, because we receive the word of comfort that appertaineth not un∣to us, and put away the word of reproof, therefore he will make the word of comfort comfortless. Consider (to this purpose) the example of Herod, Mark 6.20. Herod heard, and did many things gladly that John Baptist taught, and found much comfort in hearing of him; but when John came to touch him, and to hit him on the bare, his beloved sore, and pleasing Dalilah, that it was unlawfull for him to have his Brothers Wife; then Herod shewed what he was, he carried then a splenative minde, and a grudge in his heart, and never left till he had his head: what, touch my beloved Sin? And the Lord dealt with Herod accordingly; for those comforts that he appropriated to himself from Johns preaching were fruit∣less: he went on in his sin, and perished fearfully in his folly. Then learn we to hear the word, not cunningly for our instruction and comfort, but in matter of exhortation and just reproof, to be taxed for our sins. And when the Lord meeteth with us in his word, for our particular sins, to say it is his Mercy and his blessing, and to thank God that we have Mini∣sters which do not daube us with untempered morter, and to say as David saith in Psal. 141.5. let the righteous smite me, it is a pretious balm, this is the affection of the godly; but if we do accumulate to our selves the com∣forts that are promulgated in the Gospel, and cast away, the reproofs de∣nounced

against our sins, God will then make his comforts comfortless, and they shall do us no good.

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.

Notes

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