Of the death of Christ, the price he paid, and the purchase he made.…
Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleared, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel.Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel.
John Owen 1616–1683London: printed by Peter Cole, 1650
[10], 97, [1] p. · 33k words · Wing O783 · ESTC R206527
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3 Whether this Answer that, which the Scripture holds out, as the most intense distinguishing love. Joh. 3. 16. Rom. 5. 8. Chap. 8. 32. 1 Joh. 4. 9, 10. is easily discernible. A natural velleity to the good of the Creature, is the thing here couched, but was never proved.
3 Whether this Answer that, which the Scripture holds out, as the most intense distinguishing love. Joh. 3. 16. Rom. 5. 8. Chap. 8. 32. 1 Joh. 4. 9, 10. is easily discernable. A natural velleity to the good of the Creature, is the thing here couched, but was never proved.
1 What terms can be invented to hold out more expressly a Change,1 and Alteration in the Unchangeable God, then these here used, I know not. 2 That the Will or ⟨p. 39⟩
Mind of God, is altered from one respect towards us, to another, by the Consideration of the Death of Christ, is a low, carnal Conception. The Will of God is not moved by any thing without it self.
Alterations are in the things altered, not in the Will of God concerning them. 3 To make this the whole Effect of the Death of Christ, (that God should determine, and promise to lay aside his wrath) is
no Scripture discovery, either as to Name, or Thing. 4 The Purposes of God, which are all Eternal, and the Promises of God, which are all made in time, are very inconveniently ranged in the same Series. 5 That by the Death of Christ, Atonement is made, everlasting Redemption purchased, that God is Reconciled, a Right unto Freedom obtained, for those for whom he died, shall be afterwards declared. 6 If God doth only Purpose, and Promise to lay aside his Anger upon the Death of Christ,
It must be an Issue of Anger, and Enmity, for that Scheme only, is actually ascribed to him, before our enjoyment of it; Strange! that God should be so far reconciled, as to give us Faith, that we may be reconciled to him, that thereupon he may be reconciled to us.
1 What terms can be invented to hold out more expresly a Change,1 and Alteration in the Unchangable God, then these here used, I know not. 2 That the Will or ⟨p. 39⟩Mind of God, is altered from one respect towards us, to another, by the Consideration of the Death of Christ, is a low, carnal Conception. The Will of God is not moved by any thing without it self.k Alterations are in the things altered, not in the Will of God concerning them. 3 To make this the whole Effect of the Death of Christ, (that God should determine, and promise to lay aside his wrath) isl no Scripture discovery, either as to Name, or Thing. 4 The Purposes of God, which are all Eternal, and the Promises of God, which are all made in time, are very inconveniently ranged in the same Series. 5 That by the Death of Christ, Attonement is made, everlasting Redemption purchased, that God is Reconciled, a Right unto Freedom obtained, for those for whom he died, shall be afterwards declared. 6 If God doth only Purpose, and Promise to lay aside his Anger upon the Death of Christ,4 but doth it not until our actual believing; then, 1 our Faith is the proper procuring cause of Reconciliation; the Death of Christ, but a Requisite Antecedent, which is not the Scripture Phrase. Rom. 5. 10. 2 Cor. 5. 18. Eph. 2. 16. Col. 1. 20, 21. Dan. 9. 24. Heb. 2. 17. Eph. 1. 7.5Heb. 9. 12. 2 How comes the Sinner by Faith, if it is the Gift of God? 6It must be an Issue of Anger, and Enmity, for that Schem only, is actually ascribed to him, before our enjoyment of it; Strange! that God should be so far reconciled, as to give us Faith, that we may be reconciled to him, that thereupon he may be reconciled to us.
1Answ.
kAliud est mutare voluntatem, aliud veil aliquarum rerum mutationem.Aliud est mutare voluntatem, aliud velle aliquarum rerum mutationem.
3 For the Third Instance, of Gods receiving the sinner into love, and favour upon his believing, quite laying aside his anger. I Answer: To wave the Anthropomorphism, wherewith this Assertion is tainted as the former: If by receiving into favour, he intend absolute, complete pactional Justification, being an Act of favour, quitting the sinner from the guilt of sin, charged by the Accusation of the Law, terminated on the Conscience of a sinner: I confess it, in order of nature, to follow our believing.
3 For the Third Instance, of Gods receiving the sinner into love, and favour upon his beleeving, quite laying aside his anger. I Answer: To wave the Anthropomorphisme, wherwith this Assertion is tainted as the former: If by receiving into favour, he intend absolute, compleat pactional Justification, being an Act of favour, quitting the sinner from the guilt of sin, charged by the Accusation of the Law, terminated on the Conscience of a sinner: I confess it, in order of nature, to follow our beleiving.
I might Consider further the Attempts of others for the right stating of this business, but it would draw me beyond my Intention. His failings herein, who is so often mentioned, and so much used, by him, who gives occasion to this rescript, I could not but remark. What are my own Thoughts and Apprehensions of the whole, I shall in the next place briefly impart.
I might Consider further the Attempts of others for the right sttating of this business, but it would draw me beyond my Intention. His failings herein, who is so often mentioned, and so much used, by him, who gives occasion to this rescript, I could not but remark. What are my own Thoughts and Apprehensions of the whole, I shall in the next place briefly impart.
Now to make way hereunto, some things I must suppose: which though some of them otherwhere controverted, yet not at all in reference to the present business: and they are these.
1 That Christ died only for the Elect: or God gave his Son to die only for those, whom he chooseth to life, and salvation for the praise of his glorious Grace.
1 That Christ died only for the Elect: or God gave his Son to die only for those, whom he chuseth to life, and salvation for the praise of his glorious Grace.
This is granted by Mr Baxter, where he affirms, That Christ bare not punishment for them, who must bear punishment themselves in eternal fire. Thes. 33. p. 162. And again, Christ died not for final Unbelief. Thes. 32. p. 159. therefore not for them who are finally Unbelievers, as all non-Elected are, and shall be. For what Sinners he died, he died for all their sins, Rom. 5. 6, 7, 8. 2 Cor. 5. 21. 1 Joh. 1. 7.
This is granted by Mr Baxter, where he affirms, That Christ bare not punishment for them, who must bear punishment themselves in eternal fire. Thes. 33. p. 162. And again, Christ died not for final Ʋnbelief. Thes. 32. p. 159. therefore not for them who are finally Unbelievers, as all non-Elected are, and shall be. For what Sinners he died, he died for all their sins, Rom. 5. 6, 7, 8. 2 Cor. 5. 21. 1 Joh. 1. 7.
If any shall say, That as he died not for the final Unbelief of others, so not for the final Unbelief of the Elect, and so not for final Unbelief at all.
First, If by final Unbelief, you mean that which is actually so, Christ satisfied not for it. His satisfaction cannot be extended to those things, whose Existence is prevented by his Merit. The Omission of this in the consideration of the Death Christ,1 lies at the bottom of many mistakes. Merit, and Satisfaction, are of equal Extent as to their Objects: both also tend to the same End, but in sundry respects.
Secondly, If by final Unbelief, you understand that which would be so, notwithstanding all means, and remedies, ⟨p. 41⟩were it not for the Death of Christ, so he did satisfy for it. It's Existens being prevented by his Merit. So then, if Christ died not for final Unbelief, he died not for the finally Unbelieving: Though the Satisfaction of his Death hath not paid for it, the Merit of his Death would remove it.
Secondly, If by final Ʋnbelief, you understand that which would be so, notwithstanding all means, and remedies, ⟨p. 41⟩were it not for the Death of Christ, so he did satisfie for it. It's Existens being prevented by his Merit. So then, if Christ died not for final Unbelief, he died not for the finally Unbeleeving: Though the Satisfaction of his Death hath not paid for it, the Merit of his Death would remove it.
Thirdly, I Suppose, That the Means, as well as the Ends, Grace, as Glory, are the Purchase, and procurement of Jesus Christ: See this proved in my Treatise of Redemption. Lib. 3. Cap. 4. &c.
1m By a moving Cause, we understand a Cause Morally Efficient; and if any thing were so properly in respect of any Act of Gods Will, then the Act (which is the Will of God Acting) must in some respect, (viz. As it is an Effect) be less worthy, and inferior to the Cause; for so is every Effect, in respect of it's Cause. And,
1m By a moving Cause, we understand a Cause Morally Efficient; and if any thing were so properly in respect of any Act of Gods Will, then the Act (which is the Will of God Acting) must in some respect, (viz. As it is an Effect) be less worthy, and inferiour to the Cause; for so is every Effect, in respect of it's Cause. And,
mCum voluntas sit ejus essentia, non movetur ab alio à se, sed à se tantum, eo modo loquendi, quo intelligere, et velle, dicitur motus, et secundum hoc Plato dixit, primum movins movet seipsum: Aq. p. 1. q. 19. a. 2. a. 3.
John Owen
1616–1683
PuritansEngland
Congregationalist theologian; Dean of Christ Church and Vice-Chancellor of Oxford.
