In these and some few other circumstances is our spiritual redemp- tion diversified from civil ; but for the main it answers the word in the projjriety thereof, according to the use that it hath amongst men. Now, there is a twofold way whereby this is in the Scripture ex- pressed : for sometimes our Saviour is said to die for our redemption, and sometimes for the redemption of our transgressions; both tend- ing to the same pur[)ose, — yea, both expressions, as I conceive, signify the same thing. Of the latter you have an example, Heb. ix. 15. He died s/g ocTroXvTpcfjgiv •jrapa'^dasm' which, say some, is a metonymy, transgressions being put for transgressors ; others, that it is a proper expression for the paying of a price whereby we may be delivered from the evil of our transgressions. The other expression you have, Eph. i. 7, and in divers other places, where the words XLrpov and avoXvTpuaig do concur; as also Matt. xx. 28, and Maik x. 45. Now, these words, especially that of avriXurpov, 1 Tim. ii. 6, do always denote, by the not-to-be-wrested, genuine signification of them, the payment of a price, or an equal compensation, in lieu of something to be done or gnmt made by him to whom that jrtrice is paid. Having given those few notions concerning redemiDtion m general, let us now see how applicable it is unto general redemption.
liedemption is the freeing of a man from misery by the interven- tion of a ransom, as appeareth. Now, when a ransom is paid for the
ARGUMENTS AGAINST UNIVERSAL REDEMPTION. 26 i
liberty of a prisoner, is it not all the justice in tlie world that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man's de- liverance from bondage to him that detains him, who hath power to set him free, and is contented with the price I give, were it not in- jurious to me and the poor prisoner that his deliverance be not ac- complished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? that a price should be paid, and the purchase not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemp- tion of all consummated, yet few of them redeemed; the judge satis- fied, the jailer conquered, and yet the prisoners inthralled ! Doubtless, "universal" and "redemption," where the greates-t part of men perish, are as irreconcilable as " Roman" and " Catholic" If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were inthralled, and that by the interven- tion of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it cannot possibly be conceived to be universal unless all be saved : so that the opinion of the Universalists is un- suitable to redemption.
CHAPTER VI.
Of the nature of reconciliation, and the argument taken from thence.
Arg. XII. Another thing ascribed to the death of Christ, and, by the consent of all, extending itself unto all for whom he died, is RECONCILIATION. This in the Scripture is clearly proposed under a double notion ; first, of God to us ; secondly, of us to God ; — both usually ascribed to the death and blood-shedding of Jesus Christ: for those who were "enemies he reconciled in the body of his flesh through death," Col. i. 21, 22. And, doubtless, these things do exactly answer one another. All those to whom he hath reconciled God, he doth also reconcile unto God : for unless both be effected, it cannot be said to be a perfect reconciliation ; for how can it be, if peace be made only on the one side? Yea, it is utterly impossible that a division of these two can be rationally apprehended : for if God be reconciled, not man, why doth not he reconcile him, seeing it is confessedly in his power ; and if man should be reconciled, not God, how can he be ready to receive all that come unto him? Now, that God and all
262 THE DEATH OF DEATH. [uoOK III.
and every one in the world are actually reconciled, and made at peace in Jesus Christ, I hope will not be affirmed. But to clear this, we must a little consider the nature of reconciliation as it is proposed to us in the gospel; unto which, also, some light may he given from the nature of the thing itself, and the use of the word in civil things.
Reconciliation is the renewing of friendship between parties before at variance, both parties being properly said to be reconciled, even both he that offendeth and he that was offended. God and man were set at distance, at enmity and variance, by sin. Man was the party offending, God offended, and the alienation was mutual, on either side ; — but yet with this difference, that man was alienated in respect of affections, the ground and cause of anger and enmity; God in respect of the effects and issue of anger and enmity. The word in the New Testament is y-araXkayri, and the verb -AaraWMeeu, recon- ciliation, to reconcile; both from aKXarru, to change, or to turn from one thing, one mind, to another : Avhence the first native signification of those words is permutatio, and permutare, (so Arist. Eth. 3, Thv (3lov T/;6s /MTipa y.s'fbri — yMraXXdrrovrai^) because most commonly those tliat are reconciled are changed in respect of their affections, always in respect of the distance and variance, and in respect of the effects; thence it signifieth reconciliation, and to reconcile. And the word may not be affirmed of any business, or of any men, until both parties are actually reconciled, and all differences removed in respect of any former grudge and ill-will. If oiie be well pleased with the other, and that other continue ay-araXkaxrog, unappeased and implacable, there is no reconciliation. When our Saviour gives that command, that he that brought his gift to the altar, and there remembered that his brother had aught against him, — was offended with him for any cause, — he should go and be reconciled to him, [he] fully intendeth a mutual returning of minds one to another, especially resjiecting the appeas- ing and atoning of him that was offended. Neither are these words used among men in any other sense, but always denote, even in com- mon speech, a full redintegration of friendship between dissenting parties, with reference most times to some compensation made to the offended party. The reconciling of the one party and the otlier may be distinguished, but both are required to make up an entire recon- ciliation.