The Universalist Examined and Convicted, Chapter 21 – Chapter 22
CHAP. XXI. Of removing ſome doubts hindring ſome from beleeving that which they confeſſe.
WHerein he perſonateth ſome that cannot deny but confeſſe that [Chriſt gave himſelfe a ranſome for all, and taſted death for every man;] but they cannot beleeve that Chriſt died for all men; I ſhall not inſiſt on the Authors dexterity in framing ſuch arguments and doubts that he may eaſily anſwer, and render the objectors ridiculous; his forgery lieth in two particulars.
1. He knoweth none that cannot beleeve that which they confeſſe Scripture ſpeaketh; ſome may not confeſſe that which they beleeve; but that any ſhould not beleeve that which they confeſſe, I beleeve not.
2. He knoweth none that beleeve that Chriſt gave himſelf a ranſome for all, and yet do doubt whether he died for all or no; this would be to exceed the Author in folly; but here lieth the doubt, though the Text ſay He gave himſelfe a ranſome for all men; yet they cannot beleeve that it meaneth every individuall man without exception, upon a threefold ground ariſing from ſeverall Scriptures. as firſt,
Eph. 2.8. [By grace are ye ſaved through faith, and this not of our ſelves, it is the gift of God;] from this Text I doe not affirme, that faith is ſaid to be the gift of God, though it be ſo, and other Scriptures hold it forth, yet I ſay not that this text ſaith ſo; for having ſaid [ye are ſaved by grace through faith:] it ſaith [foreign,] which is not of our ſelves; it doth not well agree with foreign, it being of the new…er gender, but rather with the whole ſentence going before, foreign, that ſalvation by grace through faith is the gift of God, as Rom 6.33. the gift of God is eternall life through Jeſus Chriſt our Lord. But to take it as as he propoundeth it, and from this that faith is the gift of God which is a truth, hence the doubt is this. Seeing faith is the gift of God, and he hath determined not to give to every man that faith; therefore it is not probable that Chriſt would lay downe his life for them, upon the condition of faith, whom he ſeeth cannot beleeve without God, and to them God will not give it; to the ſalving of which he ſpeakes many things; but little to ſatisfaction, he ſeemeth to diſtinguiſh of ſalvation.
1. A ſalvation, without man in Chriſt, for men.
2. A ſalvation in men inabling men to beleeve.
3. A ſalvation upon men both in ſoul and body compleat in heaven. Now he ſaith that this phraſe, [Yee are ſaved by grace through faith,] in Eph. 28. is meant of the ſecond ſalvation; but firſt that is not cleare; for then the ſenſe muſt be this, yee are brought in to beleeve through faith: ſo that faith is by him the meanes conducing to faith; this is abſurd; I thinke it plainely appeares to be meant of compleat ſalvation in heaven, and it ſaith ye are ſaved, becauſe they were certainely to be ſaved through faith. But be it ſo as he ſaith; yet the doubt is where it was; yet that being ſaved by faith is the gift of God, and he not giving that grace to all, he would not give his Son to merit life for all upon the condition of beleeving; if I can in his next be informed of his ſtrength in his expreſſes to this purpoſe, I ſhall ſay more.
His ſecond Text produced,
[Iohn, 6.37. All that my Father giveth me ſhall come unto me, and him that cometh I will not caſt out.]
Now from this Text here lieth the doubt; it is not conſonant to reaſon or Scripture, that Chriſt would lay downe his blood to purchaſe life for them whom his Father had not given to him; ſeeing his Fathers giving is the meaſure of coming to him, and ſo being within the compaſſe of the benefit of his impetration, his will being one with his Fathers, his impetration would be equall with his Fathers giving to him; this he undertaketh to remove, by ſhowing a fouretold giving of men to Chriſt.
[1. Giving by election to ſonſhip and inheritance.
2. Giving men to him to undertake for them and to ranſome them.
3. Giving men to Chriſt, they to be his, and he to be their Lord.
4. Giving men to Christ in the heavenly call, ſo they are given up to him.]
But what neede ſo many words to darken a cleare Text? and what need ſo many acceptations, when it is cleare that all of them cannot be the ſenſe of this place, or give any light to it? The ſecond giving cannot be meant, becauſe all for whom he undertook and ranſomed, in the Authors judgement, doe not come to him, that is beleeve on him, ſo contrary to the text, all that my Father giveth me ſhall come to me.
Neither can the third be the ſenſe here meant, upon the ſame ground; many who are Chriſts at his diſpoſe, ſo as to be their Lord, they yet come not to him, that is beleeve on him; and thoſe that by his judiciary power come to be judged, or come to ſue for mercy, many of them are caſt out: as is ſeeme in the wedding, and the five fooliſh virgins; therefore little need be ſaid of theſe, becauſe they doe not expound the Text by any one of theſe; all the conteſtation betwixt the Remonſtrants and their adverſaries, and me and my Antagoniſt, is betwixt the firſt and the fourth; he affirmeth the fourth to be the genuine ſenſe of this place; but againſt not onelyonly reaſon but common ſenſe; for by comming to Chriſt is certainely meant beleeving in him, comming by faith as is cleare by many Scriptures, Mat. 11.28. [come unto me yee that are heavy laden,] that is beleeve in me, Iohn, 6.64.65. compare them together, [yee beleeve not, no man can come unto me except my Father draw him, and ver. 35. both are put together, [He that beleeveth ſhall not hunger, he that cometh ſhall not thirſt;] ſo according to him the ſenſe muſt be this, they that have come ſhall come, or they that have beleeved ſhall beleeve; but this is very improbable; the gloſſe of the Remonſtrants ſolveth it not,Act. Syn. in locum. [veniet] for [venite debet] that is [ſhall come] by it is meant [ought to come] for it is ſtill under the ſame abſurdity to ſay they that have come ought to come, as to ſay they ſhall come.
The next thing is to conſider whether the firſt interpretation be the right or no; it ſeemeth to be the right, becauſe the giving is antecedaneous to comming or beleeving, therefore moſt probable to be the giving by election; now of this ſenſe he ſaith.
[So they may be [though not in Scripture] truly ſaid to be given him.]
But whence doth he deduce this liberty, to ſay that it is truly ſaid of Chriſt which is not ſaid in Scripture? it ſeemes the Scripture is not the adequate ſubject of truth.
[But theſe are not the onelyonly number that are given to him; for as they are given to him to be heires with him, ſo were all the reſt given to him to ſerve him and his people.]
Which is very impertinent to the caſe in hand; for we queſtion not whether none be any way given to Chriſt, but ſuch as are given by election: but whether in this Text the giving by election is meant or no; let all be given to Chriſt to be his ſervants, yet here thoſe that come to him are given to him to be heires with him; and this giving is before coming, therefore by election. Againe,
[Where election is ſet forth under this tearme of giving to Chriſt, is hard to finde in Scripture.]
But herein he did not compare his no…es well, and conſider what he ſaith in the next page, 149. there he ſaith, [In all theſe three ſenſes giving comprehends Adam and all that come of him, all men being given to Christ in all theſe three ſenſes, as Scripture teſtifieth.] Now we muſt conſider that the firſt of theſe three, is giving to Chriſt to be heires and that by election, as he ſaith page 148. and this in one page he ſaith the Scripture teſtifieth that this election to ſonſhip is underſtood by giving to Chriſt; but in page 148. he ſaith it is hard to finde where it is ſo taken; this is an egregious contradiction, beſides the extream falſity, becauſe we never finde it teſtified that all are given by election to Chriſt to be heires with him. And then he groundleſly concludes
[In this place it neither is nor can be ſo taken.]
But we have no reaſon nor Scripture to prove, but his bare word only to affirme it, but it is not of weight to carry it. 2. If it be not a giving by election, and yet antecedaneous to beleeving, I hope he will in his next make it appeare what it is; and thus notwithſtanding his groundleſſe evaſion, the doubt is ſtill unſatisfied, from that Text John, 6.37. The third Text produced is, Acts, 13.48. As many as were ordained to eternall life beleeved;] the doubt hence is this, that ſeeing the reaſon why men beleeved, was becauſe they were ordained to eternall life, and ſo the number of beleevers and the ordained to life are equall and run in an equipage, it is not probable that Chriſt would ſhed his blood for thoſe to procure life upon faith whom he knew were not ordained to eternal life, This he would remove thus.
[The words ordained to eternall life [it is to be feared] are miſtaken, as if they ſignified only the prime election to ſonſhip, whereas it is not found where that only ſenſe is ſet forth in the words (ordained to life).]
The cleareſt truth may be eclipſed by the interpoſition of humane gloſſes and ſuſpicions; but to any unprejudiced man theſe three things may appeare.
1. That it was God that did ordaine them, for ſo of his act it ſpeakes, ver. 47. and of ſetting Paul to be for ſalvation, he did alſo ordaine them to life that were to beleeve; indeed the Remonſtrants are pleaſed to ſay,Act. Synod. in locum. [non dicuntur ordinati a deo,] (that is) they are not ſaid to be ordained of God; but what then? is it a hard thing to prove it ſo to be meant? why are we not to thinke it to be Gods act in ordaining to life, as well as in appointment to life and ſalvation? as 1 Theſ. 5.10. foreign &c. He hath appointed us, viz. God, to obtaine ſalvation; but if it be not Gods act, let us be informed who it is that ordaineth men to life.
2. We may ſee it is an appointment to eternall life, and that in plain terms; ſo that it muſt be an ordaining to ſonſhip and inheritance.
3. It is an act that was precedaneous to ſaith, as is cleare; as many as were ordained to life then beleeved: therefore it could not be that temporary election, of which the Author ſpeakes, therefore it muſt meant of the prime election; now ſeeing that it meaneth the prime election to inheritance, and he cannot produce any place of Scrip…ure where this phraſe ſignifieth any thing elſe, we may conclude that this phraſe here ſignifieth onelyonly ſuch prime ordaining to inheritance, and therefore the place is not abuſed. But I hope if he remove that ſenſe, he will furniſh us with ſome better, and not leave words without a ſenſe, let us therefore ſee how it is taken in his judgement.
He urgeth thus,
[The word ordaining being found in Scripture to have a further ſenſe, even of ordaining the elected; conſtitution, preparation, furniture, conſecration for the buſineſſe to which they are elected, 1 Pet. 1.20. Act. 10.42. Heb. 10.5. Eph. 2.10.]
Wherein there is a learned diſcovery, but little to the purpoſe. For
1. What matters it how the word be taken in it ſelfe; the queſtion is how it is taken in this phraſe, Ordained to life.
2. He intimateth that to be ordained, conſtituted, conſecrated to eternall life, is a further ſenſe then to be elected to eternall life; let any intelligent man extract the difference.
3. He cannot produce any Scripture, wherein the word in this Text ſignifieth preparation or furniture, to that thing which they were before elected to; if he can, I demand it.
4. He produceth foure ſeverall Texts (as he doth thouſands to no purpoſe) to prove the words in Acts, 13.48. to have ſuch a ſignification, when the word in that Text is not found in any of theſe foure places; no nor the word ordained in our tranſlation, in all of them. 1 Pet. 1.20. ſaith foreign, in Acts, 10.42. foreign, Heb. 10.5. foreign, Eph. 2.10. foreign; here is in every place a ſeverall word; and the word foreign, Acts, 13.48. nor any word of that root to be found in any of thoſe Texts; and yet theſe Texts are produced to ſhow the meaning of that word, teſtifying his inſufferable impudence to darken a cleare Text upon ſuch grounds, whereof he is altogether ignorant.
5. Admit all he ſaith, yet doth the word (ordaine) or the words in the originall text, in 1 Pet. 1.20. Acts, 10.42. Eph. 2.10. comprehend any more then Gods inſtituting, appointing, conſecrating Chriſt to his office and us to holineſſe, and not differing from his election to ſuch things; what ordination of Chriſt to be the Lambe ſhine before the foundation of the world, but only in Gods purpoſe? and was not this his prime election to that office? what vaine flouriſhes he br…ngs to make us expect the explanation of that phraſe (ordained to life,) when he doth not produce any place whereby it may be explaned? He further addeth
[So the word is uſed when ſpoke of the Church, Acts, 14.23. or of Gods ordaining, Rom. 13.1. 1 Cor. 12.28. 1 Tim. 2.7. Joh. 15.15.]
Here is more forgery and falſehood ſtill, no one place here mentioned, except Rom. 13.7. hath the ſame word as in Acts, 13.48. let any conſult with the Text, and yet he dare averre that the word in Acts, 13.48. is uſed as he ſpeakes in thoſe Texts; how the man would boaſt of plenty of places to backe his forgery upon foreign; when he labours with a great penury? the word in Rom. 13.1. is the ſame, and ſignifieth appointment, not furniture, it is ſpoken of offices not officers which are appointed not furniſhed. He further addeth
[And this word to be thus taken for an actuall ordaining here, is evident by the like uſe of it in other places, ſpeaking of the like bleſſing, 1 Col. 12.13. 1 Pet. 2.9. 1 Ioh. 5.11.12. Ioh. 6.36.]
And becauſe an actuall ordaining, therefore not for ordaining by election, as if Gods ordaining by prime election was not actuall ordaining; a ſenſeleſſe evaſion.
2. His Texts that he produceth are abuſed; for 1 Col 12.13. he vainely ſaith that they are of like uſe; is ordaining of men to life, and making them meet to partake of light, one and the ſame act? let reaſon determine; and for 1 Pet. 2.9. it is cleare that they were called a choſen generation, in relation to prime election, as appeares by the oppoſition, to them that were diſobedient, to which they were appointed; as alſo from the entire ſentence in the like caſe, 1 Theſ. 5.10. He hath appointed us to obtaine ſalvation; yet he abuſeth, not ſatisfieth the Text: but what meaneth he by actuall ordaining? by comparing his words, I gather this meaning, page 151.152. whereby he giveth this interpretation of the Text; [Thoſe that were ordained to life, that is, had unfeined and effectuall faith wrought in them, and ſo did cleave to Chriſt, and give themſelves up to him, &c. they beleeved;] Something allyed to the gloſſe of the Remonſtrants; but he I beleeve conſidered not what a monſtrous interpretation this will invite; for then this muſt be the meaning: they that had faith in them beleeved; excellent interpreter! inferring that men may have faith, cleave to Chriſt, give themſelves up to him before they beleeve; for cleare it is that they were ſo ordained to life before they beleeved; but he hath an argument to prove that by (ordained to life) cannot be meant the prime election as he calleth, and it followeth in page 152.
[It meaneth not ſo many as were elected in Gods councell to life; for then what becometh of all beleevers ſince? nor yet as many in that place or of that ſociety; many ſuch might be that were afterwards called.]
Wherein he hath plowed with the Arminian heife…; elſe this objection would not have been ſo ready at hand;Act. Synod. in locum. [Si de electione abſoluta haec verba accipienda eſſent, tum neceſſario ſequeretur reliquos omnes &c. a deo reprobatos eſſe:] but to this we may anſwer diverſe wayes. For
1. Let it be as he would have it, that by ordaining to life, is to have faith wrought in them; will he ſay that all that had faith wrought in them, and ſo cleaved to Chriſt, did then beleeve? Scripture ſhoweth the contrary; for then it muſt follow that all that did not at that time come in to beleeve, did not cleave to Chriſt, or give themſelves to him, or in the Remonſtrants phraſe, were not fit to receive the Goſpel; but this is falſe.
2. Our Author ſuggeſts an anſwer: As many in that place or in that ſociety as were ordained to life beleeved; and all that he produceth againſt this, is this only; [Many there might be that were afterwards called,] but this is poore probation.
3. The word foreign is not alwayes rendred As many, but (thoſe) or (which;) the argument is not deduced from the quantity, but the quality of them that beleeved; in Acts, 9.39. it ſaith, foreign; yet we read it not they ſhow'd him as many coats as Dorcas made, but thoſe coats which Dorcas made, that is, thoſe coats that they ſhowed him were of Dorcas her making; ſo here thoſe which were ordained to life beleeved, that is, thoſe that were beleevers were ſuch as were ordained to eternall life; ſo that let the Author of theſe, be who it will, yet they are free from his reſponſary cavills.
CHAP. XXII. Of the benefit of this Doctrine.
IN which Chapter he attempts to lay lay downe the utility of this doctrine, and that not without ground; that ſo it might appeare that it is not without cauſe, that he compaſſeth ſea and land to make Proſelytes, runnes and tides from Dan to Beerſh…ba, as if the care of all Churches were laid upon his ſhoulders; leaveth his honeſt calling in which providence had placed him, to attend the preaching of that new goſpel, neglecteth many goſpel truths that may helpe to make the man of God wiſe to ſalvation; ſuch being ſwallowed up by generall atonement, as if the whole goſpel was claſped up in this: now their evidence that it is not only profitable, but it intimateth ſome tranſcendent utility, either to God, or his Church, or himſelfe; ſure I am if it be a truth, it hath been the moſt profitable truth to him of all truths in the Bible.
Now to this Chapter I ſhall onelyonly anſwer, firſt with Corvinus to his adverſary, ſpeaking of the utility of abſolute predeſtination or election, he thus anſwers,Corv. in Molin. c. 2. Sect. 1. [Si doctrina eſſet evangeliū aut ejus pars, tum ad ſalutem eſſet neceſſario,] the ſum of it is this, if it be true it is profitable, and then I anſwer with the ſcripture, foreign; everry ſcripture is of divine inſpiration, and profitable for doctrine, reproofe, correction, inſtruction, that the man of God may be perfect; let the Author firſt prove his doctrine to be true and Scripture, then we ſhall conſider the utility of it, elſe herein we ſhall but beat the aire at the beſt; for that which is not according to truth and ſound words, as 1 Tim. 1.13. is at the beſt but foreign vaine bablings; 2 Tim. 2.16. profiteth nothing: and not only ſo, but increaſes to more ungodlineſſe, and frets like a canker, 2 Tim. 2.17.
In the following part of his diſcouſe I finde application made; but that I wave, becauſe that which I undertake is the polemicall part of his treatiſe; in which I have dealt as faithfully as my talent enableth me, and as candidly as the Author and the nature of his diſcourſe doth admit, which I referre to himſelfe or any unpraejudiced Reader. And when he ſhall prove that his doctrine is conſonant to the words or true conſequence of Scripture, I ſhall imbrace it, preſſe it, and magnifie the utility of it.
The Lord give us underſtanding in all things.
FINIS.
Imprimatur,
James Cranford.
ERRATA.
JN Frontiſp. for repudiant, read repudiat. In Epiſt. page 12. line 35. read proteſtation which tied him. p. 7. l. 11. for firſt, r. fifth. p. 13. l. 16. for foreign, r. foreign. p. 19. l. 23. for buſines, r. Baſis. p. 20. l. 19. r. relating to the agent only is terminated. p. 28. l. 28. dele why. p. 29. l. 23. r. of it was intended. l. 34. for expreſſe, r. eſpie. l. 46. for he came out. r. he came not out. p. 34. l. 31. dele for. p. 40. l. 34. for obnoxious, r. obvious. p. 44. l. 33. 41. 43. for oppoſite, r. appoſite. p. 60. l. 38. dele ſo.
Page 141. l. 20. for approve. r. diſprove. l. 35. for would them, r, would have. p. 148. l. 35. r. if the all men. p. 149. l. 35. r. the word foreign. p. 151. l. 6. dele not. l. 33. for God working, r. God was working. ibid. for as r. is. p. 153 l. 3. r. I know not what. l. 8. for unbeleving, r. beleeving. p. 154. l. 41. for branding, r. branded with. p. 156. l. 23. 30. for nature, r. native. p. 161: l. 28. r. expreſſed not generally. p. 170. l. 23. for ſome, r. ſumme. p. 181. l. 32. dele that. l. 40. dele he. p. 182. l. 20. r. ungodly which be juſtified. p. 183. l. 10. r. doth he not juſtifie. p. 18. r. would not be ſo cleare. p. 184. l. 9. for advantage, r. adverſary. p. 192. l. 16. for obligation. r. oblation. p. 204: l. 36. for infallible. r. fallible. p. 202. for he had, r. if he had.
End of the text · Obadiah Howe, The Universalist Examined and Convicted (1648)