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SALUS ELECTORUM, SANGUIS JESU:
DEAT H OF DEATH
THE DEATH OF CHRIST:
OF THE REDEMPTION AND RECONCILIATION THAT
IS IN THE BLOOD OF CHRIST:
MERIT THEREOF, AND THE SATISFACTION WROUGHT THEREBY :
THE PROPER END OF THE DEATH OF CHRIST IS ASSERTED: THE IMMEDIATE EFFECTS AND FRUITS THEREOF ASSIGNED; WITH THEIR EXTENT IN RESPECT OF ITS OBJECT; AND THE WHOLE CONTROVERSY ABOUT UNIVERSAL
REDEMPTION FULLY DISCUSSED.
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.
THE RIGHT HONOURABLE
ROBERT, EARL OF WARWICK, &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 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,
THE ENSUING TREATISE.
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.
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 er debito so to do) both Christ the great gift of his eternal love, for all alike to work out their redemption; and vires credendi, power to believe 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
The former destroys the free and special grace of God, by making it universal. The latter gives 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 freewill : Christ making both saveable; themselves make them to be saved.
This cursed doctrine of theirs, crosseth the main