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.

The strength of this proofe, as to the businesse in hand, is wholy had from me, neither doe I perceive how it may receive any such tollerable application, as to deserve the name of a proofe, as to the maine Thesis intended to be maintained; the force which it hath, is in an observation, which if it hath any sense is neither true, nor once attempted to be made good, for first, that there are peculiar high priviledges belonging to the Saints and called of God, is a thing which needs no proofe, amongst these are the death of Christ for them, not as Saints, but as Elect, which by the benefit of that death and bloud shedding are to be made Saints, and accounted to be the holy one of God, for he redeemed his Church with his owne bloud, Act. 20. 28. loved and gave himselfe for it, Ephes. 5. 25. 26. even us, Titus 2. 14. even as divers of those here intimated, are expresly assigned unto them: as elect, such as those, Joh. 17. 19. 20. amongst which also as in the same rank with them, is reckoned Jesus, sanctifying himselfe for their sake, that is to be an oblation, v. 19. in a word all peculiar saving priviledges belong onely to Gods elect purchased for them, and them alone by the bloud of Jesus Christ, Ephes. 1. 3. 4. Secondly, For the other part of the observation, that where mention is made of these together with the ransome there is roome left to extend the ransome to all. I answer, First, This is said indeed, but not once attempted to be proved, we have but small cause to believe the Authour in a thing of this importance upon his bare word. Secondly, for the leaving of roome for the ap∣plication, I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quite out of its place. Thirdly, I have already shewed, that where many are mentioned, the ransome onely (as ye use to speake) is expressed, as also where sheep are spoken of, ye like is said where the word all is used, so that there is not the least difference. Fourthly, In diverse places of the ransome of Christ, and those other peculiar privi∣ledges, (which indeed are fruits of it) are so united together, as is impossible to apply the latter to some, and the other to all, being all of them restrained to his saved ones, onely, Rev. 5. 9. 10. The

redemption of his people by the ransome of his bloud, and their making Kings and Priests are united, and no roome left for the extending of the ransome to all; it being punctually assigned to those saved crowned ones, distinguished from the rest of the nati∣ons and languages, from among whom they were taken, who were passed by in the paiment of the ransome: which is directly op∣posite to all the sense, which I can observe in this observation. 5. Of sheep, and sheep onely, enough before.