by

The Death of Death in the Death of Christ is John Owen’s definitive

work on the extent of the atonement. It is a polemical work, designed

to show among other things that the doctrine of universal redemption

is unscriptural and destructive of the gospel. It was called forth by the

progress in England of Arminianism and the half-way house of

Amyraldianism adopted by Baxter, Davenant and Usher.

First edition 1648. The Works of John Owen, edited by William H

Goold, first published by Johnstone and Hunter 1850–1853. Reprinted

by photolithography and published by the Banner of Truth Trust,

Edinburgh 1967.

Base text for electronic edition extracted from The AGES Digital

Library John Owen Collection © AGES Software.

Table of Contents

p. 1 The Death of Death in the Death of Christ.. . . . . . . . . . . . . . . . . . . . .

p. 1 Title page.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 2 Prefatory note.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 4 Analysis.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 8 To the Right Honourable Robert, Earl of Warwick.. . . . . . . . . . . . . . .

p. 8 Two attestations touching the ensuing treatise.. . . . . . . . . . . . . . . . .

p. 8 Attestation by Stanley Gower.. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 9 Attestation by Richard Byfield.. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 10 To the reader.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 19 Title.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 19 Book I.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 19

Chapter I. In general of the end of the death of Christ, as it is in the

Scripture proposed.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 21

Chapter II. Of the nature of an end in general, and some distinctions

about it.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 24

Chapter III. Of the agent or chief author of the work of our redemption,

and of the first thing distinctly ascribed to the person of the Father.. . . .

p. 31

Chapter IV. Of those things which in the work of redemption are peculiarly

ascribed to the person of the Son.. . . . . . . . . . . . . . . . . . . . . . . .

p. 34 Chapter V. The peculiar actions of the Holy Spirit in this business.. . . .

p. 35

Chapter VI. The means used by the fore-recounted agents in this

work.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 37

Chapter VII. Containing reasons to prove the oblation and intercession

of Christ to be one entire means respecting the accomplishment of the

same proposed end, and to have the same personal object.. . . . . . .

p. 41 Chapter VIII. Objections against the former proposal answered.. . . . .

p. 50 Book II.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 50

Chapter I. Some previous considerations to a more particular inquiry after

the proper end and effect of the death of Christ.. . . . . . . . . . . . . . .

p. 53

Chapter II. Containing a removal of some mistakes and false assignations

of the end of the death of Christ.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 56

Chapter III. More particularly of the immediate end of the death of Christ,

with the several ways whereby it is designed.. . . . . . . . . . . . . . . . .

iii

John Owen The Death of Death in the Death of Christ

p. 66

Chapter IV. Of the distinction of impetration and application — The use

and abuse thereof; with the opinion of the adversaries upon the whole

matter in controversy unfolded; and the question on both sides

stated.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 74 Chapter V. Of application and impetration.. . . . . . . . . . . . . . . . . . .

p. 77 Book III.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 77

Chapter I. Arguments against the universality of redemption — The two

first; from the nature of the new covenant, and the dispensation

thereof.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 80 Chapter II. Containing three other arguments.. . . . . . . . . . . . . . . . .

p. 84

Chapter III. Containing, two other arguments from the person Christ

sustained in this business.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 87

Chapter IV. Of sanctification, and of the cause of faith, and the

procurement thereof by the death of Christ.. . . . . . . . . . . . . . . . . .

p. 93

Chapter V. Being a continuance of arguments from the nature and

description of the thing in hand; and first, of redemption.. . . . . . . . . .

p. 96

Chapter VI. Of the nature of reconciliation, and the argument taken from

thence.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 98

Chapter VII. Of the nature of the satisfaction of Christ, with arguments

from thence.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 105

Chapter VIII. A digression, containing the substance of an occasional

conference concerning the satisfaction of Christ.. . . . . . . . . . . . . . .

p. 109

Chapter IX. Being a second part of the former digression — Arguments

to prove the satisfaction of Christ.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 114 Chapter X. Of the merit of Christ, with arguments from thence.. . . . . .

p. 117 Chapter XI. The last general argument.. . . . . . . . . . . . . . . . . . . . .

p. 120 Book IV.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 120

Chapter I. Things previously to be considered, to the solution of

objections.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 136 Chapter II. An entrance to the answer unto particular arguments.. . . . .

p. 146

Chapter III. An unfolding of the remaining texts of scripture produced for

the confirmation of the first general argument for universal

redemption.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 156

Chapter IV. Answer to the second general argument for the universality

of redemption.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 167 Chapter V. The last argument from scripture answered.. . . . . . . . . .

p. 174

Chapter VI. An answer to the twentieth chapter of the book entitled, "The

Universality of God’s Free Grace," etc., being a collection of all the

arguments used by the author throughout the whole book to prove the

universality of redemption.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

iv

John Owen The Death of Death in the Death of Christ

p. 199 Chapter VII. The removal of other remaining objections.. . . . . . . . . .

p. 212 Appendices.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 212 Some few testimonies of the ancients.. . . . . . . . . . . . . . . . . . . . . .

p. 215

An appendix upon occasion of a late book published by Mr Joshua

Sprigge, containing erroneous doctrine.. . . . . . . . . . . . . . . . . . . . .

p. 220 Indexes.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 220 Index of Scripture References.. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 230 Index of Citations.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 233 Index of Names.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 236 Greek Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 246 Hebrew Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 247 Latin Words and Phrases.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 256 Index of Pages of the Print Edition.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 257 Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 257 Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 262 Index of Citations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 263 Index of Names. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 265 Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 270 Hebrew Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 271 Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 275 Index of Pages of the Print Edition. . . . . . . . . . . . . . . . . . . . . . . . .

v

John Owen The Death of Death in the Death of Christ

vi

John Owen The Death of Death in the Death of Christ

1. DECLARING THE ETERNAL COUNSEL AND DISTINCT ACTUAL CONCURRENCE

OF THE HOLY TRINITY UNTO THE WORK OF REDEMPTION IN THE BLOOD OF CHRIST;

WITH THE COVENANTED INTENDMENT AND ACCOMPLISHED END OF GOD THEREIN.

2. REMOVING FALSE AND SUPPOSED ENDS OF THE DEATH OF CHRIST, WITH THE

DISTINCTIONS INVENTED TO SOLVE THE MANIFOLD CONTRADICTIONS OF THE

PRETENDED UNIVERSAL ATONEMENT; RIGHTLY STATING THE CONTROVERSY.

3. CONTAINING ARGUMENTS AGAINST UNIVERSAL REDEMPTION FROM THE

WORD OF GOD; WITH AN ASSERTION OF THE SATISFACTION AND MERIT OF CHRIST.

4. ANSWERING ALL CONSIDERABLE OBJECTIONS AS YET BROUGHT TO LIGHT,

EITHER BY THE ARMINIANS OR OTHERS (THEIR LATE FOLLOWERS AS TO THIS

POINT), IN THE BEHALF OF UNIVERSAL REDEMPTION; WITH A LARGE UNFOLDING

OF ALL THE TEXTS OF SCRIPTURE BY ANY PRODUCED AND WRESTED TO THAT

PURPOSE.

The Son of man came not to be ministered unto, but to minister, and to give his life a ransom

for many. — Matt. xx. 28.

In whom we have redemption through his blood, the forgiveness of sins, according to the riches

of his grace. — Eph. i. 7.

Imprimatur, John Cranford.

Jan. 22, 1647.

John Owen The Death of Death

In the testimonies from the ancient fathers, which Owen appends to the following treatise, he

quotes Augustine and Prosper as authorities in support of his own view of a definite and effectual

atonement. Though these fathers, in opposition to the Pelagians and semi-Pelagians of their day,

held this view, the point did not emerge into commanding prominence in the controversy with

which their names are chiefly and honourably associated. It was by no means a subject of special

controversy, or the key of their position in the field on which their polemical laurels were won. It

was otherwise in the dispute which prevailed between Hincmar and Gottschalc, exactly four centuries

later. The discussion on the extent of the atonement then assumed a distinct and positive shape.

The decisions of the different councils which sat in judgment upon their conflicting principles will

be found in the appendix to this treatise. The same controversy was renewed in Holland between

the Gomarists and the Arminians, when the Synod of Dort, in one of its articles, condemned the

Remonstrant doctrine of a universal atonement. Cameron, the accomplished professor of divinity

at Saumur, originated the last important discussion on this point before Owen wrote his treatise on

it. The views of Cameron were adopted and urged with great ability by two of his scholars, Amyraut

and Testard; and in the year 1634 a controversy arose, which agitated the French Church for many

years. Amyraut had the support of Daillé and Blondell. He was ably opposed by Rivet, Spanheim,

and Des Marets.

In the last two instances in which discussion on the extent of the atonement revived in the

Reformed Churches, there was an essential distinction, very commonly overlooked, between the

special points upon which the controversies respectively turned. The object of the article on the

death of Christ, emitted by the Synod of Dort, was to counteract the tenet that Christ by the atonement

only acquired for the Father a plenary right and freedom to institute a new procedure with all men,

by which, on condition of their own obedience, they might be saved. The divines of Saumur would

not have accepted this tenet as a correct representation of their sentiments. Admitting that, by the

purpose of God, and through the death of Christ, the elect are infallibly secured in the enjoyment

of salvation, they contended for an antecedent decree, by which God is free to give salvation to all

hypothetic universalism. The vital difference between it and the strict Arminian theory lies in the

absolute security asserted in the former for the spiritual recovery of the elect. They agree, however,

in attributing some kind of universality to the atonement, and in maintaining that, on a certain

condition, within the reach of fulfilment by all men, — obedience generally, according to the

Arminians, and faith, according to the divines of Saumur, — all men have access to the benefits

of Christ’s death. To impart consistency to the theory of Amyraut, faith must, in some sense, be

his theory differs essentially from the doctrine of universal atonement, as embraced by eminent

of faith. The readers of Owen will understand, from this cursory explanation, why he dwells with

peculiar keenness and reiteration of statement upon a refutation of the conditional system, or the

it had many learned men for its advocates; it had obtained currency in the foreign churches; and it

2

John Owen The Death of Death

Free Grace," our author replies at great length.

that did much hurt in Lincolnshire, Norfolk, and Cambridgeshire; who was famous also in Boston,

Lynn, and even in Holland, and was followed from place to place by many." His work, in a quarto

141

volume, was published in 1643; and in the same year a reply to it appeared from the pen of Thomas

Whitefield, "Minister of the Gospel at Great Yarmouth." Mr Orme remarks, "He takes care to

inform us on the title-page that ‘Thomas Moore was late a weaver at Wills, near Wisbitch.’ " And

he adds, in regard to Moore’s production, "Without approving of the argument of the work, I have

no hesitation in saying that it is creditable to the talents of the weaver, and not discreditable to his

Christ," etc.

iii. pp. 6, 7), "of exemplary and primitive piety," and author of several works, published a reply to

by Mr John Owen." Horne had considerable reputation for skill in the oriental languages, and "some

of his remarks and interpretations of Scripture," in the judgment of Mr Orme, "were not unworthy

his opinion that the work of Horne did not deserve a reply.

Two years after the following work had been published, its author had to defend some of the

views he had maintained in it against a more formidable and celebrated adversary. Richard Baxter,

on redemption. Owen answered him in a treatise which may be regarded as an appendix to his

sides that little interest is likely to be felt in that department of the general question on which they

were at variance.

It may be necessary to state precisely what opinion Owen really held on the subject of the extent

of the atonement. All opinions on this point may, in general terms, be reduced to four. There are a

few who hold that Christ died so as ultimately to secure the salvation of all men. There are others

who maintain the view condemned by the Synod of Dort, that by the death of Christ God is enabled

to save all or any, on condition of their obedience. There is a third party, who, while they believe

that Christ died so as infallibly to secure the salvation of the elect, hold that inasmuch as Christ, in

his obedience and sufferings, did what all men were under obligation to do, and suffered what all

men deserved to suffer, his atonement has a general as well as a special aspect and reference, in

virtue of which the offer of the gospel may be freely tendered to them. Lastly, there are those, and

Owen amongst the number, who advocate a limited or definite atonement, such an atonement as

implies a necessary connection between the death of Christ and the salvation of those for whom

he died, while the actual bearing of the atonement on the lost is left among the things unrevealed,

save only that their guilt and punishment are enhanced by the rejection of that mercy offered in the

the extent of the atonement, all denominations, with the exception of the Calvinists, hold that

salvation was offered to all." It would be difficult to specify any Calvinists worthy of the name

3

John Owen The Death of Death

who hold that salvation should not be offered to all; and it seems needful to state that Owen at least,

a very Calvinist of Calvinists, held no such view. On the contrary, among Calvinists that adhere to

the doctrine of a definite atonement, it has been matter of debate, not whether the gospel should be

universally offered, but on what basis, — the simple command and warrant of the Word, or the

intrinsic and infinite sufficiency of the atonement, — the universal offer of the gospel proceeds.

Perhaps this point was never formally before the mind of our author, but he intimates that the "innate

sufficiency of the death of Christ is the foundation of its promiscuous proposal to the elect and

reprobate."

Among the editions of this valuable work, that printed in Edinburgh, 1755, under the

superintendence of the Rev. Adam Gib, deserves honourable mention. It is printed with some care;

considerable attention is paid to the numeration; and a valuable analysis of the whole work is

prefixed to it. We have not felt at liberty to adopt the numeration in all respects, as rather more of

freedom is used with the original than is consistent with the principles on which this edition of

Owen’s works has been issued. We acknowledge our obligations to it in the preparation of the

subjoined analysis, which is mostly taken from it.

142

BOOK I. declares the eternal counsel and distinct actual concurrence of the holy Trinity unto

the work of redemption in the blood of Christ; with the covenanted intendment and accomplished

end of God therein.

Chapter I. treats in general of the end of the death of Christ, as it is in the Scripture proposed:—

I. What his Father and himself intended in it. II. What was effectually fulfilled and accomplished

by it:— 1. Reconciliation; 2. Justification; 3. Sanctification; 4. Adoption; 5. Glorification. III. A

general view of the opposite doctrine.

Chapter II. Of the nature of an end in general, and some distinctions about it:— I. The general

distinction of end and means. II. Their mutual relation:— 1. In a moral sense; 2. In a natural sense.

III. A twofold end noticed, viz.:— 1. Of the work; 2. Of the worker. IV. The end of every free agent

is either that which he effects, or that for the sake of which it is effected. V. The means of two sorts,

viz.:— 1. Such as have a goodness in themselves; 2. Such as have no goodness, but as conducing

to the end. VI. An application of these distinctions to the business in hand.

Chapter III. considers, — I. The Father as the chief author of the work of our redemption; II.

The acts ascribed to the person of the Father:— 1. The Father sending his Son into the world for

the work of redemption:— (1.) By an authoritative imposition of the office of mediator upon him:—

[1.] The purposed imposition of his counsel. [2.] The actual inauguration of Christ as mediator.

(2.) By furnishing him with a fulness of all gifts and graces:— [1.] Christ had a natural all-sufficient

perfection of his deity; [2.] He had a communicated fulness. (3.) By entering into covenant with

him about his work:— [1.] With a promise of assistance; [2.] With a promise of success. 2. The

Father laying upon him the punishment of sin.

Chapter IV. Of those things which, in the work of redemption, are peculiarly ascribed to the

person of the Son:— I. His incarnation; II. His oblation; III. His intercession.

Chapter V. The peculiar actings of the Holy Spirit in this business:— I. As to the incarnation

of Christ; II. As to the oblation or passion of Christ; III. As to the resurrection of Christ.

Chapter VI. The means used by the fore-recounted agents in this work:— I. The means used is

that whole dispensation from whence Christ is called a Mediator:— 1. His oblation; 2. His

4

John Owen The Death of Death

intercession. II. His oblation not a mean good in itself, but only as conducing to its end, and

inseparable from his intercession; as, — 1. Both intended for the same end; 2. Both of the same

extent, as respecting the same objects; 3. His oblation the foundation of his intercession.

Chapter VII. contains reasons to prove the oblation and intercession of Christ to be one entire

mean respecting the accomplishment of the same proposed end, and to have the same personal

object:— I. From their conjunction in Scripture; II. From their being both acts of the same priestly

office; III. From the nature of his intercession; IV. From the identity of what he procured in his

oblation with what results from his intercession; V. From their being conjoined by himself, John

xvii.; VI. From the sad consequence of separating them, as cutting off all consolation by his death.

Chapter VIII. Objections are answered, being a consideration of Thomas More’s reply to the

former arguments for the inseparable conjunction of Christ’s oblation and intercession, viz.:— I.

As to Christ being a double mediator, both general and special, alleged from 1 Tim. ii. 5, iv. 10;

Heb. ix. 15. II. As to the tenor of Christ’s intercession, according to Isa. liii. 12; Luke xxiii. 34;

John xvii. 21–23; Matt. v. 14–16; John i. 9. III. As to Christ being a priest for all in respect of one

end, and for some only in respect of all ends, alleged from Heb. ii. 9, ix. 14, 15, 26; John i. 29; 1

John ii. 2; Matt. xxvi. 28.

BOOK II. removes false and supposed ends of the death of Christ, with the distinctions invented

to salve the manifold contradictions of the pretended universal atonement, rightly stating the

controversy.

Chapter I. Some previous considerations to a more particular inquiry after the proper end and

effect of the death of Christ:— I. The supreme end of Christ’s death in respect of God; II. The

subordinate end of his death in respect of us.

Chapter II. removes some mistaken ends assigned to the death of Christ:— I. It was not his own

good. II. It was not his Father’s good, to secure for him a right to save sinners.

143

Chapter III. More particularly of the immediate end of the death of Christ, with the several

ways whereby it is designed. The immediate end of the death of Christ particularly asserted from

the Scriptures, viz.:— I. From those scriptures which hold out the intention and counsel of God

with our Saviour’s own mind in this work, Matt. xviii. 11, etc. II. From those scriptures which state

the actual accomplishment or effect of his oblation, Heb. ix. 12, 14, 26, etc. III. From those scriptures

that point out the persons for whom Christ died, viz., Matt. xxvi. 28; Isa. liii. 11, etc. The force of

the word "many" in several of these texts, and the argument taken from them, in comparison with

other texts, vindicated from the exceptions of Thomas More. Who are meant by Christ’s sheep,

and who not, John x. 15; and his objections answered.

Chapter IV. Of the distinction between impetration and application:— I. The sense wherein

this distinction is used by the adversaries, and their various expressions about it. II. The distinction

itself handled:— 1. The true nature, meaning, and use thereof:— (1.) It has no place in the intention

of Christ; (2.) The will of God in this business is not at all conditional; (3.) All the things obtained

by Christ are not bestowed upon condition, and the condition on which some things are bestowed

is absolutely purchased; (4.) Impetration and application have the same persons for their objects.

2. The meaning of those who seek to maintain universal redemption by that distinction; with a

discovery of their various opinions on this head. III. The main question rightly stated.

Chapter V. Farther of application and impetration:— I. That these, though they may admit of

a distinction, cannot admit of a separation, as to the objects thereof, is proved by sundry arguments.

II. The defence made by the Arminians on this head (alleging that Christ purchased all good things

5

John Owen The Death of Death

for all, to be bestowed upon condition; which condition not being performed, these good things are

not bestowed), overthrown by sundry arguments.

BOOK III. contains arguments against universal redemption from the word of God; with an

assertion of the satisfaction and merit of Christ.

Chapter I. Arguments against the universality of redemption. The first two from the nature of

the new covenant, and the dispensation thereof:— Arg. i. From the nature of the covenant of grace,

as being made in Christ, not with all, but only some. Arg. ii. From the dispensation of the covenant

of grace, as not extended to all, but only some.

Chapter II. Three other arguments:— Arg. iii. From the absolute nature of Christ’s purchase

for all the objects thereof. Arg. iv. From the distinction of men into two sorts by God’s eternal

purpose. Arg. v. From the Scripture nowhere saying that Christ died for all men.

Chapter III. Two other arguments, from the person which Christ sustained in this business:—

Arg. vi. From Christ having died as a sponsor. Arg. vii. From Christ being a mediator.

Chapter IV. Of sanctification, and of the cause of faith, and the procurement thereof by the

death of Christ:— Arg. viii. From the efficacy of Christ’s death for sanctification. Arg. ix. From

the procurement of faith by the death of Christ. Arg. x. From the antitype of the people of Israel.

Chapter V. Continuance of arguments from the nature and description of the thing in hand; and,

Chapter VI. Of the nature of reconciliation, and the argument taken from thence:— II. Arg. xii.

Chapter VII. Of the nature of the satisfaction of Christ, with arguments from thence:— III. Arg.

satisfaction, and how; against Grotius. (2.) Acts exercised by God in this business:— [1.] Of severe

justice, as a creditor; against Grotius. [2.] Of supreme sovereignty and dominion. Consequences

of these acts as to those for whom Christ satisfied. 2. Inconsistency of all this with universal

redemption.

Chapter VIII. A digression, containing the substance of an occasional conference concerning

the satisfaction of Christ:— I. Its consistency with God’s eternal love to his elect. II. Necessity of

it for executing the purposes of that love.

Chapter IX. Being a second part of the former digression, containing arguments to prove the

satisfaction of Christ:— Arg. i. From Christ bearing sin, and the punishment thereof. Arg. ii. From

his paying a ransom for sinners. Arg. iii. From his making atonement and reconciliation. Arg. iv.

From the nature of his priestly office as exercised on earth. Arg. v. From the necessity thereof unto

faith and consolation. Arg. vi. From 2 Cor. v. 21, and Isa. liii. 5.

144

ascribed to the death of Christ. V. Arg. xv. From the phrases "dying for us," "bearing our sins,"

being our "surety," etc.

Chapter XI. The last general argument:— VI. Arg. xvi. From some particular places of Scripture,

viz.:— 1. Gen. iii. 15; 2. Matt. vii. 23, etc.

BOOK IV. — All considerable objections are answered as yet brought to light, either by the

Arminians or others, in the behalf of universal redemption, with a large unfolding of all the texts

of Scripture by any produced and wrested to that purpose.

Chapter I. Things to be considered previously to the solution of objections:— I. The infinite

value of the blood of Christ. II. The administration of the new covenant under the gospel. III. The

6

John Owen The Death of Death

distinction between man’s duty and God’s purpose. IV. The error of the Jews about the extent of

redemption. V. The nature and signification of general terms used:— 1. The word "world" of

various significations. 2. The word "all" of various extent. VI. Persons and things often spoken of

according to their appearance. VII. Difference between the judgment of charity and verity. VIII.

The infallible connection of faith and salvation. IX. The mixture of elect and reprobates in the

world. X. The different acts and degrees of faith.

Chapter II. An entrance to the answer unto particular objections. Answer to objections from

Scripture, viz.:— I. From the word "world" in several scriptures:— 1. John iii. 16 largely opened

and vindicated.

Chapter III. An unfolding of the remaining texts of Scripture produced for the confirmation of

the first general objection or argument for universal redemption. 2. 1 John ii. 1, 2, largely opened

and vindicated. 3. John vi. 51 explained. 4. A vindication of other texts produced by Thomas More,

viz.:— (1.) 2 Cor. v. 19. (2.) John i. 9. (3.) John i. 29. (4.) John iii. 17. (5.) John iv. 42; 1 John iv.

14; John vi. 51.

Chapter IV. Answer to the second general objection or argument for the universality of

redemption. II. From the word "all" in several scriptures, viz.:— 1. 1 Tim. ii. 4, 6. 2. 2 Pet. iii. 9.

3. Heb. ii. 9. 4. 2 Cor. v. 14, 15. 5. 1 Cor. xv. 22. 6. Rom. v. 18.

Chapter V. The last objection or argument from Scripture answered. III. From texts which seem

to hold out a perishing of some for whom Christ died, viz.:— 1. Rom. xiv. 15. 2. 1 Cor. viii. 11. 3.

2 Pet. ii. 1. 4. Heb. x. 29.

Free Grace," etc., being a collection of all the arguments used by the author (Thomas More)

throughout the whole book, to prove the universality of redemption:— Answers to Arg. i. From

the absolute literal sense of Scripture. Arg. ii. From an alleged unlimitedness of Scripture phrases.

Arg. iii. From Christ’s exaltation to be Lord and Judge of all, Rom. xiv. 9, 11, 12. Arg. iv. From

the proposal of Christ’s death to all by the gospel. Arg. v. From the confession to be made of Christ

by all. Arg. vi. From Scripture assertions and consequences. Answers to the proofs of this sixth

argument:— 1. From 1 John iv. 14; John i. 4, 7; 1 Tim. ii. 4. 2. From some texts before vindicated.

3. From Ps. xix. 4; Rom. x. 18; Acts xiv. 17, etc. 4. From John xvi. 7–11, etc. 5. From Ezek. xviii.

23, 32, xxxiii. 11, etc. 6. From Matt. xxviii. 19, 20; Mark xvi. 15; Isa. xlv. 22, etc. 7. From Acts ii.

38, 39, etc. 8. From 1 Cor. xv. 21, 22, 45–47; Rom. iii. 22–25, etc. 9. From Matt. xxviii. 19, 20; 2

Cor. v. 19, etc. 10. From Matt. v. 44, 48; 1 Tim. ii. 1–4, etc. 11. From 1 Tim. ii. 3, 8, etc. 12. From

1 Cor. vi. 10, 11, etc. 13. From Tit. ii. 11, 13, iii. 4, 5, etc. 14. From John iii. 19, etc. 15. From

Scripture expostulations with men. 16. From Jude 4, 12, 13, etc. 17. From Rom. xiv. 9–12, etc. 18.

From Jude 3–5.

Chapter VII. Other objections from reason are removed:— Answers to Objection i. From men

being bound to believe that Christ died for them. Obj. ii. Alleging that the doctrine of particular

redemption fills the minds of sinners with doubts and scruples whether they ought to believe or

not; the objection retorted. Obj. iii. That this doctrine disparages the freedom of grace; the objection

retorted. Obj. iv. That this doctrine disparages the merit of Christ; the objection retorted. Obj. v.

That this doctrine mars gospel consolation; in answer whereto it is proved that, — 1. The doctrine

of universal redemption affords no ground of consolation; 2. That it quite overthrows the true

ground of consolation; 3. That the doctrine of particular redemption is not liable to any just exception

7

John Owen The Death of Death

as to this matter; 4. That this doctrine is the true, solid foundation of all durable consolation. —

Ed.

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 judgments of men; nor that I might take advantage to set forth any of that worth

and honour which, being personal, have truly ennobled your lordship, and made a way for the

delivering over of your family unto posterity with an eminent lustre added to the roll of your worthy

progenitors, — which, if by myself desired, my unfitness to perform must needs render unacceptable

in the performance; neither yet have I the least desire to attempt a farther advancement of myself

into your lordship’s favour, being much beneath what I have already received, and fully resolved

to own no other esteem among the sons of men but what shall be accounted due (be it more or less)

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 usual subjects and ends of dedications, real or pretended,

that prevailed upon me unto this boldness of prefixing your honoured name to this ensuing treatise

(which yet, for the matter’s sake contained in it, I cannot judge unworthy of any Christian eye);

but only that I might take the advantage to testify (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 door wherewith you are intrusted, to give me an entrance to that

place for the preaching of the gospel 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 thankfulness as your heart, which hath learned to value the least of Christ,

in whomsoever it be, will not despise, is tendered to and for your lordship, even on his behalf who

is less than the least of all the saints of God, and unworthy the name which yet he is bold to subscribe

himself by, — Your honour’s most obliged servant in the service of Jesus Christ,

John Owen.

Reader,

There are two rotten pillars on which the fabric of late Arminianism (an egg of the old

Pelagianism, which we had well hoped had been long since chilled, but is sit upon and brooded by

the wanton wits of our degenerate and apostate spirits) doth principally stand.

1 This nobleman is represented by Neal as having been "the greatest patron of the Puritans." He was admiral of the parliamentary

fleet. He seized on the ships belonging to the king, and during the whole course of the war made use of them against the royal

interest. Owen had received the presentation to Coggeshall from this nobleman, whose upright and amiable character was

celebrated long after his death under the designation of The Good Earl of Warwick. — Ed.

8

John Owen The Death of Death

in Christ to all alike to whom he gives the gospel; whereby that redemption may effectually be

applied for their salvation, if they please to make right use of that which is so put into their power.

cause to man of glorying in himself rather than in God, — God concurring no farther to the salvation

of a believer than a reprobate. Christ died 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

savable, themselves make them to be saved.

This cursed doctrine of theirs crosseth the main drift of the holy Scripture; which is to abase

and pull down the pride of man, to make him even to despair of himself, and to advance and set up

the glory of God’s free grace from the beginning to the end of man’s salvation. His hand hath laid

the foundation of his spiritual house; his hand shall also finish it.

The reverend and learned author of this book hath received strength from God (like another

Samson) to pull down this rotten house upon the head of those Philistines who would uphold it.

Read it diligently, and I doubt not but you will say with me, there is such variety of choice matter

running through every vein of each discourse here handled, and carried along with such strength

of sound and deep judgment, and with such life and power of a heavenly spirit, and all expressed

in such pithy and pregnant words of wisdom, that you will both delight in the reading and praise

God for the writer. That both he and it may be more and more profitable shall be my hearty prayers.

— The unworthiest of the ministers of the gospel,

Christian Reader,

Unto such alone are these directed. If all and every one in the world in this gospel-day did bear

this precious name of Christian, or if the name of Christ were known to all, then were this

148

compellation very improper, because it is distinguishing. But if God distinguish men and men,

choose we or refuse we, so it is, and so it will be; there is a difference, — a difference which God

and Christ doth make of mere good pleasure.

leave I cannot but call it an error; unless it had been, it were, and while the world continueth it

should be, found indeed that Adam and all that come of him, in a natural 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 Christendom, and thereby

it is come to pass that they are become atheists, without God in the world, and heathen, Jews, and

Turks, 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 itself that I take upon

me the boldness to write these few lines. It being delivered unto me to peruse, I did read it with

2 A Puritan divine of considerable eminence, and a member of the Westminster Assembly. He was at first minister of Brampton

Bryan, Herefordshire. Latterly he was a minister at Dorchester, where he seems to have been alive about 1660. — Ed.

9

John Owen The Death of Death

delight and profit:— with delight, in the keenness of argument, clearness and fulness of answers,

and candour in language; — with profit, in the vindication of abused Scriptures, the opening of

obscure places, and chiefly in disclosing the hid mystery of God and the Father and of Christ, in

the glorious and gracious work of redemption. The like pleasure and profit this tractate promiseth

to all diligent readers thereof, for the present controversy is so managed that the doctrine of faith,

which we ought to believe, is with dexterity plentifully taught; yea, the glory of each person in the

unity of the Godhead about the work of redemption is distinctly held forth with shining splendour,

and the error of the Arminians smitten in the jaw-bone, and the broachers of it bridled with bit and

curb.

When, on earth, the blood can be without the water and the Spirit, — can witness alone, or can

witness there where the water and the Spirit agree not to the record; when, in heaven, the Word

shall witness without the Father and the Holy Ghost, — when the Father, the Word, and the Holy

— then shall universal redemption of all and every sinner by Christ be found a truth, though the

Father elect them not, nor the Spirit of grace neither sanctify nor seal them. The glory of God’s

free and severing grace, and the salvation of the elect through the redemption that is in Jesus Christ

(which is external, or none at all), are the unfeigned desires and utmost aims of all that are truly

Christian. In pursuit of which desire and aims, I profess myself to be for ever to serve thee. —

Thine in Christ Jesus,

Reader,

If thou intendest to go any farther, I would entreat thee to stay here a little. If thou art, as many

out again, — thou hast had thy entertainment; farewell! With him that resolves a serious view of

the following discourse, and really desireth satisfaction from the word and Christian reason, about

the great things contained therein, I desire a few words in the portal. Divers things there are of no

small consideration to the business we have in hand, which I am persuaded thou canst not be

unacquainted with; and therefore I will not trouble thee with a needless repetition of them.

I shall only crave thy leave to preface a little to the point in hand, and my present undertaking

therein, with the result of some of my thoughts concerning the whole, after a more than seven-years’

3 Richard Byfield was ejected by the Act of Uniformity from Long Ditton, in the county of Surrey. Besides some sermons

sequestration for four years for not reading the Book of Sports. He was a member of the Westminster Assembly. During the

time of Cromwell, a difference occurred between him and the patron of the parish, Sir John Evelyn, about the repairs of the

church. Cromwell brought them together, succeeded in reconciling them, and, to cement the reconciliation, generously advanced

£100, one-half of the sum needed for the repairs. Byfield did not know Owen, even by name, when he gave his recommendation

to this work. It was then of some importance to our author that he should have the sanction of Byfield’s name; and the favour

is requited when the latter owes most of his own reputation with posterity to the countenance which he gave to the young and

rising theological author of his day. — Ed.

10

John Owen The Death of Death

serious inquiry (bottomed, I hope, upon the strength of Christ, and guided by his Spirit) into the

mind of God about these things, with a serious perusal of all which I could attain that the wit of

man, in former or latter days, hath published in opposition to the truth; which I desire, according

to the measure of the gift received, here to assert. Some things, then, as to the chief point in hand

I would desire the reader to observe; as, —

of all following dispensations, all discriminating purposes of the Almighty, depending on his own

good pleasure and will, must be removed out of the way. Hence, those who would for the present

of eternally distinguishing free grace, do themselves utterly raze, in respect of any fruit or profitable

issue, the whole imaginary fabric of general redemption, which they had before erected. Some of

these make the decree of election to be "antecedaneous to the death of Christ" (as themselves

some to be the sons; the other, of the rest to be servants. But this election of some to be servants

the Scripture calls reprobation, and speaks of it as the issue of hatred, or a purpose of rejection,

Rom. ix. 11–13. To be a servant, in opposition to children and their liberty, is as high a curse as

can be expressed, Gen. ix. 25. Is this Scripture election? Besides, if Christ died to bring those he

died for unto the adoption and inheritance of children, what good could possibly redound to them

decree of redemption to be antecedaneous to election; which they assert to be the first discriminating

purpose concerning the sons of men, and to depend on the alone good pleasure of God. That any

others shall partake of the death of Christ or the fruits thereof, either unto grace or glory, but only

ransom, but only to assert that Almighty God would have the precious blood of his dear Son poured

out for innumerable souls whom he will not have to share in any drop thereof, and so, in respect

of them, to be spilt in vain, or else to be shed for them only that they might be the deeper damned?

150

This fountain, then, of free grace, this foundation of the new covenant, this bottom of all gospel

dispensations, this fruitful womb of all eternally distinguishing mercies, the purpose of God according

to election, must be opposed, slighted, blasphemed, that the figment of the sons of men may not

the Most High, differencing between man and man, must be made to take "occasion," say some,

savoury sacrifice to the Roman Belus, a sacred orgie to the long-bewailed manes of St Pelagius.

darling, the Pallas or beloved self-conception of darkened minds, finds open hearts and arms for

it advanceth itself, or an inbred native ability in every one to embrace a portion of generally exposed

Ed.]

5 Camero, Amirald, etc.

11

John Owen The Death of Death

Universalists’ free grace, which in the Scripture phrase is cursed, corrupted nature. Neither can it

burdensome fancy;" the merit of the death of Christ being to them as an ointment in a box, that

hath neither virtue nor power to act or reach out its own application unto particulars, being only

set out in the gospel to the view of all, that those who will, by their own strength, lay hold on it and

apply it to themselves may be healed. Hence the dear esteem and high valuation which this old idol

free-will hath attained in these days, being so useful to the general ransom that it cannot live a day

without it. Should it pass for true what the Scripture affirms, namely, that we are by nature "dead

in trespasses and sins," etc., there would not be left of the general ransom a shred to take fire from

the hearth. Like the wood of the vine, it would not yield a pin to hang a garment upon: all which

you shall find fully declared in the ensuing treatise. But here, as though all the undertakings and

Babylonish attempts of the old Pelagians, with their varnished offspring, the late Arminians, were

slight and easy, I shall show you greater abominations than these, and farther discoveries of the

imagery of the hearts of the sons of men. In pursuance of this persuasion of universal redemption,

not a few have arrived (whither it naturally leads them) to deny the satisfaction and merit of Christ.

Witness P H , who, not being able to untie, ventured boldly to cut this Gordian knot, but so as to

make both ends of the chain useless. To the question, Whether Christ died for all men or no? he

of free grace? Ask now for proofs of this assertion, as you might justly expect Achillean arguments

usual language of men who know not what they speak, nor whereof they do affirm, is all that is

produced. Such contemptible products have our tympanous mountains! Poor creatures, whose souls

are merchandised by the painted faces of novelty and vanity, whilst these Joabs salute you with the

kisses of free grace, you see not the sword that is in their hands, whereby they smite you under the

fifth rib, in the very heart-blood of faith and all Christian consolation. It seems our blessed

Redeemer’s deep humiliation, in bearing the chastisement of our peace and the punishment of our

transgressions, being made a curse and sin, deserted under wrath and the power of death, procuring

redemption and the remission of sins through the effusion of his blood, offering himself up a sacrifice

to God, to make reconciliation and purchase an atonement, his pursuing this undertaking with

151

continued intercession in the holy of holies, with all the benefits of his mediatorship, do no way

procure either life and salvation or remission of sins, but only serve to declare that we are not indeed

what his word affirms we are, — namely, cursed, guilty, defiled, and only not actually cast into

hell. "Judas, betrayest thou the Son of man with a kiss?" See this at large confuted, lib. iii. Now,

this last assertion, thoroughly fancied, hath opened a door and given an inlet to all those pretended

heights and new-named glorious attainments which have metamorphosed the person and mediation

of Christ into an imaginary diffused goodness and love, communicated from the Creator unto the

new creation; than which familistical fables Cerdon’s two principles were not more absurd; the

12

John Owen The Death of Death

fifteen hundred years ago, were not less intelligible. Neither did the corroding of Scriptures by that

Pontic vermin Marcion equalize the contempt and scorn cast upon them by these impotent impostors,

exempting their whispered discoveries from their trial, and exalting their revelations above their

for all. From universal redemption, through universal justification, in a general covenant, they have

purchased inheritance.

Cingite fronde comas, et pocula porgite dextris,

"March on, brave youths, i’ th’ praise of such free grace,

Surround your locks with bays; and full cups place

In your right hands: drink freely on, then call

O’ th’ common hope, the ransom general."

These and the like persuasions I no way dislike, because wholly new to the men of this

generation; that I may add this by the way:— Every age hath its employment in the discovery of

truth. We are not come to the bottom of vice or virtue. The whole world hath been employed in the

many villainies. Behold daily new inventions! No wonder, then, if all truth be not yet discovered.

Something may be revealed to them who as yet sit by. Admire not if Saul also be among the prophets,

for who is their father? Is he not free in his dispensations? Are all the depths of Scripture, where

the elephants may swim, just fathomed to the bottom? Let any man observe the progress of the last

century in unfolding the truths of God, and he will scarce be obstinate that no more is left as yet

undiscovered. Only the itching of corrupted fancies, the boldness of darkened minds and lascivious

wanton wits, in venting new-created nothings, insignificant vanities, with an intermixed dash of

blasphemy, is that which I desire to oppose; and that especially considering the genius (if I may so

speak) of the days wherein we live; in which, what by one means, what by another, there is almost

fall into errors, some seek them." A great suspicion also every day grows upon me, which I would

thank any one upon solid grounds to free me from, that pride of spirit, with an Herostratus-like

design to grow big in the mouths of men, hath acted many in the conception and publication of

some easily-invented false opinions. Is it not to be thought, also, that it is from the same humour

possessing many, that every one of them almost strives to put on beyond his companions in framing

some singular artifice? To be a follower of others, though in desperate engagements, is too mean

an undertaking.

13

John Owen The Death of Death

152

And let it be no small peccadillo, no underling opinion, friends, if in these busy times you would

have it taken notice of. Of ordinary errors you may cry, —

They must be glorious attainments, beyond the understanding of men, and above the wisdom

of the word, which attract the eyes of poor deluded souls. The great shepherd of the sheep, our Lord

Jesus Christ, recover his poor wanderers to his own fold! But to return thither from whence we

have digressed:—

This is that fatal Helena, a useless, barren, fruitless fancy, for whose enthroning such irksome,

tedious contentions have been caused to the churches of God; a mere Rome, a desolate, dirty place

of cottages, until all the world be robbed and spoiled to adorn it. Suppose Christ died for all, yet if

God in his free purpose hath chosen some to obtain life and salvation, passing by others, will it be

his pleasure. Wherefore, election either, with Huberus, by a wild contradiction, must be made

universal, or the thoughts of the Most High suspended on the free-will of man. Add this borrowed

feather to the general ransom, that at least it may have some colour of pompous ostentation. Yet if

the free grace of God work effectually in some, not in others, can those others, passed by in its

powerful operation, have any benefit by universal redemption? No more than the Egyptians had in

the angel’s passing over those houses whose doors were not sprinkled with blood, leaving some

dead behind him. Almighty, powerful, free grace, then, must strike its sail, that free-will, like the

Alexandrian ships to the Roman havens, may come in with top and top-gallant; for without it the

whole territory of universal redemption will certainly be famished. But let these doctrines of God’s

eternal election, the free grace of conversion, perseverance, and their necessary consequents, be

profit or consolation but what it robs from the sovereignty and grace of God. But of these things

more afterward.

Some flourishing pretences are usually held out by the abettors of the general ransom; which

by thy patience, courteous reader, we will a little view in the entrance, to remove some prejudice

that may lie in the way of truth:—

towards men abundantly manifested in this enlargement of its extent; and his free grace, by others

restrained, set out with a powerful endearment. This they say; which is, in effect, "All things will

be well when God is contented with that portion of glory which is of our assigning." The princes

of the earth account it their greatest wisdom to varnish over their favours, and to set out with a full

mouth what they have done with half a hand; but will it be acceptable to lie for God, by extending

his bounty beyond the marks and eternal bounds fixed to it in his word? Change first a hair of your

own heads, or add a cubit to your own statures, before you come in with an addition of glory, not

owned by him, to the Almighty. But so, for the most part, is it with corrupted nature in all such

mysterious things; discovering the baseness and vileness thereof. If God be apprehended to be as

large in grace as that is in offence (I mean in respect of particular offenders, for in respect of his

he is larger), though it be free, and he hath proclaimed to all that he may do what he will with his

14

John Owen The Death of Death

own, giving no account of his matters, all shall be well, — he is gracious, merciful, etc; but if once

the Scripture is conceived to hold out his sovereignty and free distinguishing grace, suited in its

153

speak in his own language, or be for ever silent. That is glorious in him which he ascribes unto

himself. Our inventions, though never so splendid in our own eyes, are unto him an abomination,

a striving to pull him down from his eternal excellency, to make him altogether like unto us. God

would never allow that the will of the creature should be the measure of his honour. The obedience

of paradise was to have been regulated. God’s prescription hath been the bottom of his acceptation

of any duty ever since he had a creature to worship him. The very heathen knew that that service

alone was welcome to God which himself required, and that glory owned which himself had revealed

squaring the glory of God by their own corrupted principles and more corrupted persuasions. The

word alone is to be arbitrator in the things of God; which also I hope will appear, by the following

treatise, to hold out nothing in the matter in hand contrary to those natural notions of God and his

goodness which in the sad ruins of innocency have been retained. On these grounds we affirm, that

all that glory of God which is pretended to be asserted by the general ransom, however it may seem

glorious to purblind nature, is indeed a sinful flourish, for the obscuring of that glory wherein God

is delighted.

Secondly, It is strongly pretended that the worth and value of the satisfaction of Christ, by the

opposite opinion limited to a few, are exceedingly magnified in this extending of them to all; when,

besides what was said before unto human extending of the things of God beyond the bounds by

himself fixed unto them, the merit of the death of Christ, consisting in its own internal worth and

sufficiency, with that obligation which, by his obedience unto death, was put upon the justice of

God for its application unto them for whom he died, is quite enervated and overthrown by it, made

of no account, and such as never produced of itself absolutely the least good to any particular soul:

which is so fully manifested in the following treatise, as I cannot but desire the reader’s sincere

consideration of it, it being a matter of no small importance.

15

John Owen The Death of Death

Thirdly, A seeming smile cast upon the opinion of universal redemption by many texts of

Scripture, with the ambiguity of some words, which though in themselves either figurative or

indefinite, yet seem to be of a universal extent, maketh the abettors of it exceedingly rejoice. Now,

concerning this I shall only desire the reader not to be startled at the multitude of places of Scripture

which he may find heaped up by some of late about this business (especially by Thomas More, in

produced, but rather prepare himself to admire at the confidence of men, particularly of him now

named, to make such a flourish with colours and drums, having indeed no soldiers at all; for,

notwithstanding all their pretences, it will appear that they hang the whole weight of their building

154

on three or four texts of Scripture, — namely, 1 Tim. ii. 5, 6; John iii. 16, 17; Heb. ii. 9; 1 John ii.

2, with some few others, — and the ambiguity of two or three words, which themselves cannot

deny to be of exceeding various acceptations. All which are at large discussed in the ensuing treatise,

no one place that hath with the least show or colour been brought forth by any of our adversaries,

in their own defence, or for the opposing of the effectual redemption of the elect only, being omitted,

the book of Thomas More being in all the strength thereof fully met withal and enervated.

opinion of the Universalists serves exceedingly to set forth the love and free grace of God; yea,

they make free grace, that glorious expression, to be that alone which is couched in their persuasion,

— namely, that "God loves all alike, gave Christ to die for all, and is ready to save all if they will

lay hold on him;" — under which notion how greedily the hook as well as the bait is swallowed

by many we have daily experience, when the truth is, it is utterly destructive to the free distinguishing

grace of God in all the dispensations and workings thereof. It evidently opposeth God’s free grace

of election, as hath been declared, and therein that very love from which God sent his Son. His free

distinguishing grace, also, of effectual calling must be made by it to give place to nature’s darling,

free-will; yea, and the whole covenant of grace made void, by holding it out no otherwise but as a

general removing of the wrath which was due to the breach of the covenant of works: for what else

can be imagined (though this certainly they have not, John iii. 36) to be granted to the most of those

"all" with whom they affirm this covenant to be made? Yea, notwithstanding their flourish of free

grace, as themselves are forced to grant, that after all that was effected by the death of Christ, it

was possible that none should be saved, so I hope I have clearly proved that if he accomplished by

his death no more than they ascribe unto it, it is utterly impossible that any one should be saved.

Fifthly, The opinion of universal redemption is not a little advantaged by presenting to convinced

men a seeming ready way to extricate themselves out of all their doubts and perplexities, and to

give them all the comfort the death of Christ can afford before they feel any power of that death

working within them, or find any efficacy of free grace drawing their hearts to the embracing of

Christ in the promise, or obtaining a particular interest in him; which are tedious things to flesh

and blood to attend unto and wait upon. Some boast that, by this persuasion, that hath been effected

in an hour which they waited for before seven years without success. To dispel this poor empty

flourish, I shall show, in the progress, that it is very ready and apt to deceive multitudes with a

now understood by the term. — Ed.

16

John Owen The Death of Death

plausible delusion, but really undermines the very foundations of that strong unfailing consolation

which God hath showed himself abundantly willing that the heirs of promise should receive.

These and the like are the general pretences wherewith the abettors of a general ransom do seek

to commend themselves and opinion to the affections of credulous souls; through them making an

open and easy passage into their belief, for the swallowing and digesting of that bitter potion which

lurks in the bottom of their cup. Of these I thought meet to give the reader a brief view in the

entrance, to take off his mind from empty generals, that he might be the better prepared to weigh

all things carefully in an equal balance, when he shall come to consider those particulars afterward

insisted on, wherein the great strength of our adversaries lies. It remaineth only that I give the

Christian reader a brief account of my call unto, and undertaking in, this work, and so close this

preface. First, then, I will assure thee it is not the least thirst in my affections to be drinking of the

155

waters of Meribah, nor the least desire to have a share in Ishmael’s portion, to have my hand against

others, and theirs against me, that put me upon this task. I never like myself worse than when faced

with a vizard of disputing in controversies. The complexion of my soul is much more pleasant unto

me in the waters of Shiloah:—

What invitation there can be in itself for any one to lodge, much less abide, in this quarrelsome,

blows but what is sharp and keen, I know not. Small pleasure in those walks which are attended

with dangerous precipices and unpleasing difficulties on every side:—

Per tamen adversi gradieris cornua Tauri,

No quiet nor peace in these things and ways, but continual brawls and dissensions:—

The strongest bonds of nearest relations are too commonly broken by them. Were it not for that

precept, Jude 3, and the like, of "contending earnestly for the faith once delivered unto the saints,"

with the sounding of my bowels for the loss of poor seduced souls, I could willingly engage myself

into an unchangeable resolution to fly all wordy battles and paper combats for the residue of my

few and evil days.

It is not, then (that I may return), any salamandrian complexion that was the motive to this

undertaking. Neither, secondly, was it any conceit of my own abilities for this work, as though I

were the fittest among many to undertake it. I know that as in all things I am "less than the least of

all saints," so in these I am

ï.ôå ôñ.ôïò ï.ôå ô.ôáñôïò

Ï.ôå äõùä.êáôïò ï.ä’ .í ë.ã. ï.ä’ .í .ñéèì.

17

John Owen The Death of Death

questions in our own language. Some have come to my hands, but none of weight, before I had

well-nigh finished this heap of mine own, which was some twelve months since and upwards. In

some of these, at least, in all of them, I had rested fully satisfied, but that I observed they had all

tied up themselves to some certain parts of the controversy, especially the removing of objections,

neither compassing nor methodizing the whole; whereby I discerned that the nature of the things

under debate, — namely, satisfaction, reconciliation, redemption, and the like, — was left

exceedingly in the dark, and the strong foundation of the whole building not so much as once

discovered. It was always upon my desires that someone would undertake the main, and unfold out

of the word, from the bottom, the whole dispensation of the love of God to his elect in Jesus Christ,

with the conveyance of it through the promises of the gospel, being in all the fruits thereof purchased

and procured by the oblation and intercession of Jesus Christ; by which it could not but be made

apparent what was the great design of the blessed Trinity in this great work of redemption, with

how vain an attempt and fruitless endeavour it must needs be to extend it beyond the bounds and

limits assigned unto it by the principal agents therein. That arguments also might be produced for

the confirmation of the truth we assert, in opposition to the error opposed, and so the weak established

and dissenters convinced, was much in my wishes. The doctrine of the satisfaction of Christ, his

merit, and the reconciliation wrought thereby, understood aright by few, and of late oppugned by

156

some, being so nearly related to the point of redemption, I desired also to have seen cleared, unfolded,

vindicated, by some able pen. But now, after long waiting, finding none to answer my expectation,

also running much in my mind, —

Viribus; et versate diu, quid ferre recusent,

Yet, at the last, laying aside all such thoughts, by looking up to Him who supplieth seed to the

sower, and doth all our works for us, I suffered myself to be overcome unto the work with that of

"I had rather it should have been done by any than myself, of myself only rather than of none;"

especially considering the industrious diligence of the opposers of truth in these days:—

Ut jugulent homines, surgunt de nocte latrones;

Add unto the former desire a consideration of the frequent conferences I had been invited unto

about these things, the daily spreading of the opinions here opposed about the parts where I live,

and a greater noise concerning their prevailing in other places, with the advantage they had obtained

by some military abettors, with the stirring up of divers eminent and learned friends, and you have

the sum of what I desire to hold forth as the cause of my undertaking this task. What the Lord hath

18

John Owen The Death of Death

enabled me to perform therein must be left to the judgment of others. Altogether hopeless of success

I am not; but fully resolved that I shall not live to see a solid answer given unto it. If any shall

undertake to vellicate and pluck some of the branches, rent from the roots and principles of the

whole discourse, I shall freely give them leave to enjoy their own wisdom and imaginary conquest.

If any shall seriously undertake to debate the whole cause, if I live to see it effected, I shall engage

myself, by the Lord’s assistance, to be their humble convert or fair antagonist. In that which is

already accomplished by the good hand of the Lord, I hope the learned may find something for

their contentment, and the weak for their strengthening and satisfaction; that in all some glory may

redound to Him whose it is, and whose truth is here unfolded by the unworthiest labourer in his

vineyard,

J. O.

In general of the end of the death of Christ, as it is in the Scripture proposed.

By the end of the death of Christ, we mean in general, both, — first, that which his Father and

Concerning either we may take a brief view of the expressions used by the Holy Ghost:—

into the world? Let us ask himself (who knew his own mind, as also all the secrets of his Father’s

bosom), and he will tell us that the "Son of man came to save that which was lost," Matt. xviii. 11,

— to recover and save poor lost sinners; that was his intent and design, as is again asserted, Luke

xix. 10. Ask also his apostles, who know his mind, and they will tell you the same. So Paul, 1 Tim.

i. 15, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world

to save sinners." Now, if you will ask who these sinners are towards whom he hath this gracious

19

John Owen The Death of Death

Gal. i. 4. That was the will and intention of God, that he should give himself for us, that we might

and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word,

that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing;

158

but that it should be holy and without blemish:" which last words express also the very aim and

unto him; — the like whereof is also asserted, Tit. ii. 14, "He gave himself for us, that he might

redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."

Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great

work, even what it was, and towards whom, — namely, to save us, to deliver us from the evil world,

to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable,

and to bring us unto God; for through him "we have access into the grace wherein we stand" Rom.

v. 2.

II. The effect, also, and actual product of the work itself, or what is accomplished and fulfilled

by the death, blood-shedding, or oblation of Jesus Christ, is no less clearly manifested, but is as

and slaying the enmity that was between him and us; for "when we were enemies we were reconciled

to God by the death of his Son," Rom. v. 10. "God was in him reconciling the world unto himself,

not imputing their trespasses unto them," 2 Cor. v. 19; yea, he hath "reconciled us to himself by

Jesus Christ," verse 18. And if you would know how this reconciliation was effected, the apostle

will tell you that "he abolished in his flesh the enmity, the law of commandments consisting in

ordinances; for to make in himself of twain one new man, so making peace; and that he might

reconcile both unto God in one body by the cross, having slain the enmity thereby," Eph. ii. 15,

procuring remission and pardon of them, redeeming us from their power, with the curse and wrath

due unto us for them; for "by his own blood he entered into the holy place, having obtained eternal

redemption for us" Heb. ix. 12. "He redeemed us from the curse, being made a curse for us," Gal.

iii. 13; "his own self bearing our sins in his own body on the tree," 1 Pet. ii. 24. We have "all sinned,

and come short of the glory of God;" but are "justified freely by his grace through the redemption

that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to

declare his righteousness for the remission of sins" Rom. iii. 23–25: for "in him we have redemption

away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying

us with the graces of the Spirit of holiness: for "the blood of Christ, who through the eternal Spirit

offered himself to God, purgeth our consciences from dead works that we may serve the living

God," Heb. ix. 14; yea, "the blood of Jesus Christ cleanseth us from all sin," 1 John i. 7. "By himself

159

he purged our sins," Heb. i. 3. To "sanctify the people with his own blood, he suffered without the

gate," chap. xiii. 12. "He gave himself for the church to sanctify and cleanse it, that it should be

holy and without blemish," Eph. v. 25–27. Peculiarly amongst the graces of the Spirit, "it is given

liberty and all those glorious privileges which appertain to the sons of God; for "God sent forth his

Son, made of a woman, made under the law, to redeem them that were under the law, that we might

20

John Owen The Death of Death

receive the adoption of sons," Gal. iv. 4, 5. Fifthly, Neither do the effects of the death of Christ rest

here; they leave us not until we are settled in heaven, in glory and immortality for ever. Our

inheritance is a "purchased possession," Eph. i. 14: "And for this cause he is the mediator of the

new testament, that by means of death, for the redemption of the transgressions that were under

the first testament, they which are called might receive the promise of eternal inheritance," Heb.

ix. 15. The sum of all is, — The death and blood-shedding of Jesus Christ hath wrought, and doth

effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace

here and glory hereafter.

effects of the death of Christ, that a man would think every one might run and read. But we must

stay: among all things in Christian religion, there is scarce any thing more questioned than this,

then one of these two things will necessarily follow:— that either, first, God and Christ failed of

their end proposed, and did not accomplish that which they intended, the death of Christ being not

which to assert seems to us blasphemously injurious to the wisdom, power, and perfection of God,

as likewise derogatory to the worth and value of the death of Christ; — or else, that all men, all the

posterity of Adam, must be saved, purged, sanctified, and glorified; which surely they will not

maintain, at least the Scripture and the woeful experience of millions will not allow. Wherefore,

to cast a tolerable colour upon their persuasion, they must and do deny that God or his Son had any

160

such absolute aim or end in the death or blood-shedding of Jesus Christ, or that any such thing was

immediately procured and purchased by it, as we before recounted; but that God intended nothing,

neither was any thing effected by Christ, — that no benefit ariseth to any immediately by his death

but what is common to all and every soul, though never so cursedly unbelieving here and eternally

damned hereafter, until an act of some, not procured for them by Christ, (for if it were, why have

they it not all alike?) to wit, faith, do distinguish them from others. Now, this seeming to me to

enervate the virtue, value, fruits and effects of the satisfaction and death of Christ, — serving,

besides, for a basis and foundation to a dangerous, uncomfortable, erroneous persuasion — I shall,

by the Lord’s assistance, declare what the Scripture holds out in both these things, both that assertion

which is intended to be proved, and that which is brought for the proof thereof; desiring the Lord

by his Spirit to lead us into all truth, to give us understanding in all things, and if any one be

otherwise minded, to reveal that also unto him.

Of the nature of an end in general, and some distinctions about it.

21

John Owen The Death of Death

which is proper unto its nature, and which it applieth itself unto, — that which any one aimeth at,

and designeth in himself to attain, as a thing good and desirable unto him in the state and condition

wherein he is. So the end which Noah proposed unto himself in the building of the ark was the

preservation of himself and others. According to the will of God, he made an ark to preserve himself

and his family from the flood: "According to all that God commanded him, so did he," Gen. vi.

22. That which the agent doth, or whereto he applieth himself, for the compassing his proposed

agents, for I speak only of such as work according to choice or election. So Absalom intending a

revolt from his father, to procure the crown and kingdom for himself, "he prepared him horses and

chariots, and fifty men to run before him," 2 Sam. xv. 1; and farther, by fair words, and glossing

compliances, "he stole the hearts of the men of Israel" verse 6; then pretends a sacrifice at Hebron,

of his fore-proposed end.

161

that for whose sake the whole work is. No agent applies itself to action but for an end; and were it

not by that determined to some certain effect, thing, way, or manner of working, it would no more

do one thing than another. The inhabitants of the old world desiring and intending unity and

cohabitation, with perhaps some reserves to provide for their safety against a second storm, they

cry, "Go to, let us build us a city, and a tower whose top may reach unto heaven; and let us make

us a name, lest we be scattered abroad upon the face of the whole earth," Gen. xi. 4. First, They

And manifest, then, it is, that the whole reason and method of affairs that a wise worker or agent,

all those things which are used for the attaining of the end proposed, — as meat for the preservation

of life, sailing in a ship for him that would pass the sea, laws for the quiet continuance of human

society; and they are the procuring cause of the end, in one kind or another. Their existence is for