Salus electorum, sanguis Jesu, or, The death of death in the death of Christ a treatise of the redemption and reconciliation that is in the blood of Christ with the merit thereof, and the satisfaction wrought thereby : wherin the proper end of the death of Christ is asserted ... and the whole controversie about universall redemption fully discussed in foure parts, whereof the I. Declareth the eternall counsell, and distinct actuall concurrence of father, sonne, and holy spirit ... 2. Removeth false and supposed ends of the death of Christ ... rightly stating the controversie, 3. Containeth arguments against universall redemption from the word, with an affection of the satisfaction and merit of Christ, 4. Answereth all considerable objections as yet brought to light ... / by John Owen ...

ANSWER.

First, The maine, yea indeed only thing to be proved as we be∣fore observed is, that those indefinite propositions, which we finde in the Scripture concerning the death of Christ, are to be under∣stood universally, that the termes all, and world, doe signifie in this businesse when they deny the object of the death of Christ, all and every man in the world: unlesse this be done, all other la∣bour is altogether uselesse and fruitlesse. Now to this there is no∣thing at all urged in this pretended proofe, but onely a few am∣biguous places barely recited, with a false collection from them, or observation upon them which they give no colour to.

Secondly, 1 Ioh. 4. 14. of Gods sending his Sonne to be the Savi∣our of the world, and his servants to testifie it, is nothing but to be the Saviour of men living in the world which his Elect are an 100. such places as these, so cleerely interpreted as they are in other places, would make nought at all to the purpose The next thing is, from Iohn. 1. 4. 7. Verse 4. is that Christ was the life of men, which is most true, nor life being to be had for any man, but onely in and through him, this not being at all to the question, the next words of verse 7. that all men through him might believe,; which words being thrust in, to piece—up a sense with another fraction of Scripture seeme to have some weight; as though Christ were sent that all men through him might believe, a goodly shew, seeming no lesse to make for universall Redempti∣on than the Scripture, cited by the Divell, after he had cut off part it, did for our Saviours casting himselfe from the Pinacle of the Temple, but if you cast aside the sophistry of the old Serpent, the expression of this place is not a little avaliable, to invalidate the Thesis sought to be maintained by it. The words are, there was a man sent from God, whose name was Iohn, the same came for a witnesse, to beare witnesse of the light, that all men through him might believe: now who do you thinke is there meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through him? is it

not Christ think you the light, or John the witnesse of the light? certainely Iohn, as almost all expostors doe agree, except certaine among the Papish, and Grotius that Ismaell: so the Syriack Interpretour, reading by his hand, or ministry, so the word inferts, for we are not said to believe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Christ, or as it should be here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the light, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iohn 12. 12. in the light not by it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 9. 42. believd on the Lord, so also Rom. 9 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one that believeth on him, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in diverse places in him: but no men∣tion of believing by him, which rather denotes the instrument of believing, as is the ministry of the word, than the object of faith, as Christ is. This being apparent let us see what is affirmed of Iohn, why he was sent, that all through him might believe; Now this word all here hath all the qualifications which our Author re∣quireth for it to be all wayes esteemed a certaine expression of a collective universality that it is spoken of God, &c. and who I pray you were these all, that were intended to be brought to the faith by the ministry of Iohn? were they not onely all those that lived throughout the world in his dayes, who preached (a few yeares) in Iudea onely; but also all those that were dead before his nativity, and that were borne after his death, and shall be to the end of the world, in any place under heaven. Let them that can believe it, enjoy their perswasion with this assurance that I will never be their rivall, being fully perswaded, that by all men here, is meant onely some of all sorts to whom his word did come: so that the necessary sense of the word all, here is wholly destructive to the proposition. For what, Thirdly, is urged from Iohn 3. 16. 17. That God so sent his Sonne, that whosoever be∣lieved on him, might have everlasting life, as farre as I know is not under debate, as to the sense of it among Christians; For Gods willingnesse that all should be saved from 1 Tim. 2. 4. To which a word is needlesey added to make a shew, the text being quite to another purpose, from 1 Tim. 1. 15. Taking all men there, for the universality of individualls then I aske, first, what act it is of God wherein this his willingnesse doth consist? is it in the eternall purpose of his will that all should be saved? why is it not accomplished? who hath resisted his will? is it in an an∣tecedent desire that it should be so, though he failes in the end? then is the blessed God most miserable, it being not in him, to

accomplish his just and holy desires: is it some temporary act of his, whereby he hath declared himself unto them? Then I say, grant that salvation is onely to be had in a Redeemer, in Jesus Christ, and give me an instance how God in any act whatsoever, hath declared his minde, and revealed himselfe to all men of all times and places, concerning his willingnesse of their salvation by Jesus Christ a redeemer, and I will never more trouble▪ you in this cause. Secondly, doth this will equally respect the all intend∣ed, or doth it not? if it doth; why hath it not equall effects to∣wards all? what reason can be assigned? if it doth not; whence shall that appeare? There is nothing in the Text to intimate any such diversity. For our parts, by all men, we understand some of all sorts through out the world, not doubting, but that to the e∣quall Reader, wee have made it so appeare from the context and circumstances of the place; the will of God there, being that men∣tioned by our Saviour, John 6. 40. That which followes in the close of this proofe, of Gods not being wanting in the sufficiency of helpfulnesse to them, who as light comes, suffer themselves to bee wrought upon and receive it, is poysonous sting in the taile of the Serpent, wherein is couched the whole Pelagian poison of free-will, and Popish merit of Congruity, with Arminian sufficient grace, in its whole extent and universality: To neither of which, there is the least witnesse given in the place produced.

The summe and meaning of the whole Assertion is, that there is an universality of sufficient grace granted to all, even of grace subjective, enabling them to obedience, which receives addition, increase, degrees, and augmentation, according as they who have it, do make use of what they presently enjoy: which is a position so contradictory to innumerable places of Scripture, so deregato∣ry to the free grace of God, so destructive to the efficacy of it, such a cleare exaltation, of the old Idoll free-will, into the throne of God, as any thing, that the decaying estate of Christianity hath invented and broached. So farre is it from being plaine and cleare in Scripture, that it is universally repugnant to the whole dispensation of the new Covenant, revealed to us therein, which if ever the Lord call me to, I hope very clearely to demonstrate; for the present it belongs not immediately to the businesse in hand, and therefore I leave it; comming to