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.

Neither are they all children, because they are the seed of Abraham: but in Isaac shall thy seed be called.

THe particular instance of the true seed of Abraham, cometh now to be stood upon, in that he saith, in Isaac shall thy seed be called, which words are the words of God to Ahraham, in Gen. 21.12. and that place of Genesis considered with this of the Apostle, giveth us to understand the meaning of the words to be this,

Ishmael was Abrahams child as well as Isaac; Ishmael came of Abra∣ham by course of nature, and that as well as Isaac; yet God saith, thy son Ishmael should not be thy son and heir, but told him plainly and directly, that his son Isaac was the child, in whom he would accomplish and make good his Promise, concerning mercy, grace, righteousnesse, and salva∣tion, in him shall thy seed come to participate in the promise, in thy son Isaac.

Now then, the Lord in these words maketh known, that Isaac was the chosen seed of Abraham, that did belong unto Gods election, that he had rejected Ishmael from all eternity, though he was the son of Abraham, and appointed Isaac to life and salvation: And so this example of Isaac, and of Ishmael, doth very well fit the purpose of the Apostle, namely this, to shew that though the Jews come of Abraham, according to the course of Nature, and are his seed by carnal generation, yet are not all such as be∣long unto Gods eternal election, and though they be rejected, there is no breach of the promise of the Lord, of which the Apostle treateth in this Chapter.

Now we are to observe in the first place, touching these words, they being considered, (as you heard) the words of God to Abraham, thus much; That God in these words maketh known unto Abraham, a great difference that was between his two sons, Ishmael and Isaac; such a dif∣ference as Abraham did not think upon, nor could not take notice of, un∣till God did make it known: Abraham without question, did judge both of his sons to be in the same estate; Ishmael, and Isaac, to be in the same condition, and that both had right and title to that Covenant, in Gen. 17.7. I will be thy God, and the God of thy seed. Thus Abraham thought, and therefore Abraham circumcised both his children, yea Ishmael in the first place, and instructed both, and brought them up both alike; yet you see God putteth a wide, and a large difference between them, his sons, Ishmael and Isaac: Isaac was the chosen seed; Ishmael was not; Isaac belonged

to the election, Ishmael did not; Isaac was the child in whom God would fulfill his promise, Ishmael was not: but Abraham respected both alike, untill the Lord did cast out Ishmael: hence we are to understand thus much,

That there is no manifest difference between Gods chosen and others, [Doctrine.] in regard of their spiritual estate, untill God put a difference between them by his Word, and the works of his Spirit: I grant there is a dif∣ference between Gods chosen, and others, even from everlasting, and before they have a being in the world, but it is not known unto us, and there is no difference between them touching their spiritual estate mani∣fested, known, and discernable, either by our selves, or by others, untill God do put and make a difference between them, by calling and convert∣ing the one by his Word and the work of his Spirit, and leaving the other uncalled effectually.

Before the effectual calling of Gods chosen, they are in the same estate and condition, with those that belong not unto Gods election, they are prone unto evil as well as others, they are as vile in the practise of sinne, as any other, unlesse God do restrain them. No man can say, this is one that belongeth to Gods election, and this is not, untill God do put a difference between them. And this truth hath not onely ground here, but also plentiful evidence in many places of Scripture, in 1 Cor. 6.9, 10. The Apostle having reckoned up many grosse sinners, and given them their doom, that they can never come to inherit Gods Kingdome, as neither Fornicators, nor Adulterers, nor Wantons, nor Buggerers, nor Theeves, nor Drunkards, nor Raylers, nor Extortioners, shall never in∣herit Gods Kingdome, living, and dying so, he subjoyneth, vers. 11. such were some of you, you were no better; but now you are washed, and justified, and sanctified; now God hath put a difference between you and others, by the work of his grace, and power of his Spirit, you were as vile as any debauched sinner, untill you were cleansed: and in Ephes. 2.1, 2, 3. The Apostle saith of the believing Ephesians, they were now believers, but in times past they were dead in trespasses and in sinnes, yea they walk∣ed (before their calling and conversion,) after the fashion of the world, and followed the Prince that ruled in the ayr, that is, the Devil, that now worketh strongly in the children of disobedience, you were dead, and you walked; (how could that be?) you had the life of nature, and you walked after the Fashions of the World, yea, I and other believing Jewes, we had our conversation in the lusts of the flesh, and were by na∣ture children of wrath as well as others; there was no difference untill God put a difference: Thus the Apostle speaketh of the believing Ro∣mans, Romans 6.17. That they had been servants of sinne, and slaves thereunto, but ye now, God be thanked, through grace have obtained a form of godlinesse, whereunto you are delivered: So likewise the Apo∣stle speaketh of himself, and other true believers, in Titus 3.3, 4, 5. We our selves were in times past, disobedient, deceived, servers of lusts and plea∣sures, hateful, and hating one another. But when the bountifulnesse of God ap∣peared through Christ, Not by the works of righteousnesse that we have done, but of his mercy he saved us, by the washing of the new birth, and by the renewing of the Holy Ghost; now there is a difference, but before there was none: So that this doth manifest unto us, that there is no known difference be∣tween Gods chosen and others, in regard of their spiritual estate and con∣dition, untill God put a difference between them, by the work of his grace and Spirit.

The Reason [Reason.] is manifest, because Gods Children have no priviledge above others, in regard of their birth; they are born and brought forth in sinne, as well as others, they are tainted and stained with the polluti∣on

of sin, as well as others, and Nature in them is as vile and corrupt, as in the vilest sinner upon the face of the earth; yea, it is as predominant, and powerful in them, as in any: so that we see, that Gods Children have no manifest difference between them and others, till God put a diffe∣rence.

[Ʋse 1] Upon this ground, in the first place, learn we to take heed, that we take not upon us to determine of the Final estate of any man, being yet in his natural estate, and condition; we may not be so bold as to say, this man, or that woman is a Reprobate, and a cast-away, it is bold pre∣sumption in any.

Abraham could not discern, that his son Ishmael was one, that had no right and title to the Covenant of grace, till God saith, I have cast him off. And there is no manifest difference between Gods chosen, and others, touching their spiritual estate, untill God do difference them, by working upon the one, and leaving the other unwrought upon; and therefore judge not of the future and final estate of any man, by his pre∣sent condition: we may lawfully judge a carnal man, to be a carnal man, and in the way that leadeth to hell and damnation, and if he do hold on in that way, and not repent, he shall be damned; but to go be∣yond this, is to break into Gods several, and secret counsel: what a car∣nal man may be, in after time, leave that unto Gods determinate coun∣sell.

[Ʋse 2] In the second place, the truth now delivered is to be thought upon, by as many as find tnemselves to be effectually called by the Word, and the holy Spirit of God; the consideration of this, ought to stirre them up to blesse God, and magnifie the mercy of God, for that great mercy and be∣nefit bestowed upon them: they are bound in this respect so to do, what were they before they were so wrought upon? they were in the same estate and condition, even with others, that belong not unto Gods ele∣ction; there was no manifest and known difference between them, and others, either in the eye of the world, or the judgment of others, neither could themselves judge themselves in a better estate, it was not discern∣able unto them, or unto others; they were as prone to evil, as others, as vile in the practise of evil as others; they were wallowing and tumbling in sin, and had no more desire of good, then the vilest miscreant upon the earth: Now who hath put a difference between thee, and them that re∣main uncalled? surely, onely the Lord, and that of his mere goodnesse, and mercy; and if thou throughly consider it, thou canst not be suffici∣ently thankful to God, and therefore when thou seest them wallowing and tumbling in sin, and taking much delight and pleasure therein, passe it not by, without consideration, but consider of it, (not to insult over them, but to pity them,) and thereby call to mind, what thou wast be∣fore the Lord wrought upon thee, by his Word, and holy Spirit, and con∣sider that thou seest in them, that so go on in their sins, a lively image, picture, and proportion, of thine own former natural estate, and misera∣ble condition, such a one was I once, I took as much delight as they do, posted as fast to damnation as they do; how much then am I bound to magnifie the goodnesse and mercy of God to me, who of his mere good∣nesse and mercy hath turned my feet another way; even the Lord of his rich and abundant mercy, hath put a manifest difference between my self and many others; he hath put now a new mind in me, and hath given me a delight in good things: what shall I render unto the Lord? what thanks, what glory, what honour, and obedience shall I render to my God? This, ought to be the meditation, and consideration, of thee, who∣soever thou art, that findest thy self wrought upon by the holy Word of God; when thou seest other run on in sin, with delight and pleasure, to

post to destruction, (as if they meant to come thither with all speed,) hast∣ing to damnation: Oh then lift up thy heart in Serious contemplation up∣on the free grace and goodnesse of God, in calling thee out of that number, and electing thee to salvation.

Further, in that God saith here unto Abraham, in Isaac shall thy seed be called: Isaac being one that belonged unto Gods eternal election, I might here stand to shew, that God doth effectually call none; but such as be∣long unto Gods election; but I stood upon that in the 30 verse of the eight Chapter; onely one thing now that is this, We are to mark that God here saith not unto Abraham, in Isaac will I make good my Cove∣nant, in Isaac will I make good my promise; but he saith, in Isaac shall thy seed be called; Isaac shall be called and his seed, and so will I make good my Covenant in Isaacs calling: The doctrine is this,

That Gods effectual calling of men, out of the state of nature, [Doctr.] into the state of grace, by the Word and work of his Spirit,* 1.1 it is a sure evidence un∣to them that are so called; that they are in Covenant with God, and God with them; that God is their good and gracious Father, yea it doth in∣fallibly evidence unto them, that God hath loved them from everlasting. God now hath set upon them a seal of his special love, and that now they have right and title to the promises of God concerning righteous∣nesse, life and salvation. 2 Pet. 1.10. saith the Apostle, Give all diligence to make your calling and election sure. You see he putteth down calling, be∣fore election, not that it is so in the order of nature, but if a man be called, he is certainly elected; if we be sure of our calling, we may be sure of our election, we may certainly and infallibly conclude, that we are in Cove∣nant with God, and have right and title to the promises of God; we may so conclude, not doubtfully, or conjecturally, but certainly conclude, I have right and title to the Promises of God.

Know then, what an excellent and sweet comfort may this be to them, [Ʋse.] that find themselves effectually called? hast thou good evidence of thy effectual calling? hath the Word a kindly working, hath it wrought upon thee a change? and set thee out of the state of nature, into the state of grace? thou art certainly in a most blessed and happy condition, this doth evidence that God did love thee before the world was, before it had a be∣ing: now thou art in Covenant with God, and God hath now set his seal upon thee, thou art one of his good Isaacs, one of his beloved; think up∣on it therefore, the meditation of thy effectual calling is more comfort∣able unto thee, then to think upon thy election, or redemption by Christ, these are matters of great comfort, but thy effectual calling is more com∣fortable unto thee, it sealeth up that thou art one of Gods chosen, that thou art redeemed by the Blood of Christ: look to thy effectual calling, or else it appertaineth not unto thee; but thou being called, here is won∣derful comfort for thee.

Notes

• * 1.1

  Effectual call∣ing is an evi∣dence of a mans being in Covenant with God.