The Death of Death in the Death of Christ, Title page – Publishers note
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: the immediate effects and fruits thereof assigned, vvith their extent in respect of it's object; and the whole controversie about UNIVERSALL REDEMPTION fully discussed.
In Foure parts, whereof The
1. Declareth the Eternall counsell, and distinct actuall concurrence of Father, Sonne, and holy Spirit unto the worke of Redemption in the blood of Christ; with the covenanted int…ndment, and accomplishd end of God therein.
2. Removeth false and supposed ends of the death of Christ; with the distinctions invented to salve the manifold contradictions of the pretended universall atonement; rightly stating the controversie.
3. Containeth arguments against universall Redemption from the word; with an assertion of the satisfaction and merit of Christ.
4. Answereth all considerable obiections as yet brought to light either by Arminians, or others, (their late followers as to this point) in the behalfe of Vniversall Redemption; with a large unfolding of all the Texts of Scripture by any produced and wrested to that purpose.
By JOHN OWEN Pastor of the Church of God which is at Coggeshall in ESSEX.
The Sonne of man came not to be ministred unto, but to minister, and to give his life a ransome for Many. Mat. 20. 28.
In whom we have Redemption through his blood, the forgivenesse of sinnes according to the riches of his grace. Ephes. 1. 7.
London, Printed by W. W. for Philemon Stephens; and are to be sold at his Shop at the Gilded Lyon in St Pauls Church-yard. 1648.
TO THE RIGHT HONOVRABLE ROBERT Earle of VVARVVICK, &c.
My Lord,
IT is not for the benefit of any protection to the ensuing Treatise, let it stand or fall, as it shall be found in the judgements of men: nor that I might take advantage to set forth any of that worth and honour which being personall have truly enobled your Lordship, and made a way for the delivering over of your family unto posterity; with an eminent Luster added to the roul of your worthy progenitors; which if by my selfe desired, my unfitnesse to performe, must needs render unacceptable in the performance; neither yet have I the least desire to attempt a further advancement of my selfe into your Lordships favour, being much beneath what I have already received; & fully resolved to own no other esteem among the sons of men, but what shall be accounted due (be it more or lesse) to the discharge of my duty to my Master Jesus Christ, whose wholly I would be: it is not all, nor one of these, nor any such as these, the usuall subjects and ends of Dedications, reall or pretended, that prevailed upon me, unto this boldnesse of prefixing your Honoured name to this ensuing Treatise, (which yet for the matters sake contained in it, I cannot judge unworthy of any Christian eye) but onelyonly that I might take the advantage, to testifie (as I do) to all the world, the answering of my heart unto that Obligation, which your Lordship was pleased to put upon me in the undeserved undesired favour, of opening that doore wherewith you are intrusted, to give mee an entrance to that place for the preaching of the Gospell, whither I was directed by the Providence of the most high, and where I was sought by his people. In which place this I dare say by the grace of God, that such a stock of Prayers and thankfulnesse, as your heart, which hath learned to value the least of Christ in whomsoever it be, will not despise, is tendred for and to your Lordship, even on his behalfe who is lesse than the least of all the Saints of God, and unworthy the name which yet hee is bold to subscribe himselfe by,
Your Honours most obliged Servant in the service of Jesus Christ, JOHN OVVEN.
Two Attestations touching the ensuig Treatise.
Reader,
THere are two rotten pillars on which the Fabrick of late Arminianisme (an egge of the old Pelagianisme, which we had wel hoped had been long since chill'd, but is sit upon, & brooded by the wanton wits of our degenerate & apostate spirits) doth principally stand.
The one is, That God loveth all alike, Cain as well as Abel, Judas as the rest of the Apostles.
The other is, That God giveth (nay is bound EX DEBITO so to do) both Christ the great gift of his eternall love, for all alike to worke out their redemption: and VIRES CREDENDI, power to beleeve in Christ to all alike to whom he gives the Gospel: whereby that redemption may effectually be applyed for their salvation, if they please to make right use of that which is so put into their power.
The former destroyes the free and speciall grace of God, by making it universall. The latter gives cause to man of glorying in himself rather then in God; God concurring no further to the salvation of a beleiver than a reprobate. Christ dyed for both alike, God giving power of accepting Christ to both alike: men themselves determining the whole matter by their free-will: Christ making both saveable, themselves make them to be saved.
This Cursed doctrine of theirs, crosseth th maine drift of the holy scripture, which is to abase and pull downe the pride of man, to make him even to despaire of himselfe, and to advance and set up the glory of Gods free grace from the beginning to the end of mans salvation. His hand hath laid the foundation of his spirituall house his hand shall also finish it.
The reverend and learned Author of this Booke, hath received strength from God, (like another Samson) to pull downe this rotten house upon the head of those Philistims who would uphold it. Read it diligently, and I doubt not but you will say with me, there is such variety of choyce matter running through ever vein of each discourse here handled, and carryed along with such strength of sound and deep judgement, and with such life and power of an heavenly spirit, and all expressed in such pithy and pregnant words of wisdome, that you will both delight in the reading, and praise God for the writer. That both hee and it may be more and more profitable: shall be my hearty prayers
The unworthiest of the Ministers of the Gospel. STANLEY GOWER.
Christian Reader,
VNtoUnto such alone are these directed. If all and every one in the world in this Gospel-day did beare this precious name of Christian, or if the name of Christ were knowne to all, then were this compellation very improper, because it is distinguishing: but if God distinguish men and men, chuse we or refuse we, so it is, and so it will be, there is a difference; a difference which God and Chirst doth make of meer good pleasure.
This booke contends earnestly for this truth against the errour of Ʋniversall redemption. With thy leave I cannot but call it an errour, unlesse it had beene, it were, and while the world continueth it should be found indeed, that Adam and all that come of him, in a naturall way of generation, are first set by Christ the second Adam in an estate of redeemed ones and made Christians, and then they fall whole nations of them, and forfeit that estate also, and lose their Christendome, and thereby it is come to passe, that they are become Atheists, without God in the world, and heathen Jewes and Turkes, as we see they are at this day.
The Author of this book I know not so much as by name: It is of the book it self that I take upon me the boldnes to write these few lines. It being delivered unto me to peruse, I did read it with delight and profit: With delight, in the keenenesse of argument, clearnesse and fulnesse of answers, and candor in language: With profit in the vindication of abused Scriptures, the opening of obscure places, and chiefely in disclosing the hid mystery of God and the Father, and of Christ, in the glorious and gracious worke of Redemption. The like pleasure and profit this Tractate promiseth to all diligent readers thereof. For the present controversie is so managed, that the doctrine of Faith, which we ought to beleeve is with dexterity plentifully taught, yea, the glory of each person in the unity of the Godhead about the worke of redemption is distinctly held forth with shining splendor, and the errour of the Anminians smitten in the jaw-bone, and the broachers of it, brideled with bitt and curbe.
When on earth the blood can be without the Water, & the Spirit; can witnesse alone, or can witnesse there, where the Water and the Spirit agree not to the record: when in heaven, the Word shall witnesse without the Father, and the Holy Ghost: when the Father, the Word, and the Holy-Ghost shall not be one, as in essence, so in willing, working, witnessing the redemption of Sinners: then shall Vniversall Redemption of all and every sinner by Christ be found a truth, though the Father elect them not, nor the Spirit of Grace, neither sanctifie nor seale them. The Glory of Gods free and severing grace, and the salvation of the Elect through the redemption that is in Jesus Christ, (which is externall, or none at all:) are the unfeigned desires and utmost amies of all that are truly Christian. In pursuite of which desire and aimes, I professe my selfe to be, for ever to serve thee.
Thine in Christ Jesus, RICHARD BYFIELD.
Imprimatur,
John Cranford. Jan. 22. 1647.
The Author of this booke hath published the Treatises following.
1. A Display of Arminianisme-Discovering the old Pelagian Idoll Free-will, with the new goddesse Contingencie, advancing themselves to the prejudice of Gods Grace, Providence, and supreame Dominion over the children of men.
2. The Duty of Pastors and People distinguished, shewing the bounds prescribed to the people of God (distinct from Church-Officers) for their performances for encreasing of divine knowledge in themselves as others; without abridgement of their just Liberties therein. Also touching extraordinarie calling to the office of publique teaching-assurance, and evidence of such calling
3. The Principles of the Doctrine of Christ unfolded in two short Catechismes.
4. A Vision of the unchangeable free mercy of God in sending the meanes of Grace to sinners, in a Sermon before the House of Commons, April 29. 1646. on Acts 16. 11. whereunto is annexed a defensative about Church Government; with an Essay for practise thereof in the Countrey.
5. Eschol. or Rules of Direction for the walking of the Saints in fellowship according to the order of the Gospel.