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SE R M O N IV. The true christian Doctrine of the
Satisfaction of Christ vindicated.
Acts XX. 28.
purchased with his own blood.
T HE whole verse runs thus, Take heed Serm.
therefore unto yourselves, and to all the IV. flock, over the which the Holy Ghost hath made in you overseers, &c. In a former discourse upon these words, after I had shewn how they were a manifest proof both of the divinity and satisfaction of the Son, I proceeded to a more particular consideration of the latter, in the fame method I had done in some other branches of this controversy with the Socinians ; by laying down their opinion in this matter from their most celebrated writers; and then coming to a right state of the question, which I think I have shewn they have mistaken ; and that for that reason all their arguments either conclude nothing at all, or elle infer nothing more than what we allow. I shall now proceed to the farther conside
SER M. ration of that great argument of theirs, upon
IV. which their whole cause depends ; namely, w that redeeming is spoke of Christ in the New
Testament, by the same figure that it is spoke
thing of a price, more than they do of any Se R M. other means used to work the deliverance of IV. men : So then the metaphor is lost, and there. W fore all that they have said upon this head falls to the ground. However, to put the matter beyond all controversy, we will let this go with them; for the LXX do translate these words by autpów, which doth import redeeming by a price; and the same word is continued in the New Testament, and is a figurative expression in both ; and yet Crellius's consequence doth not follow (Crell. Resp. cap. 8. p. 173.) Necesse est ut etiam concedas quemadmodum nullum pretium Mofes Deo folvit, nec ei ullo pacto satisfecit; ita nec Chriftum id fecisse. And what he says a little after, making a comparison between Moses and Christ, that they agree in this, quòd neuter Deo verè fatisfecerit, neuter verum pretium folverit. By the words verè, and verum, they mean a proper and literal fatisfaction and price, which we do not contend for ; but, as I said before, do allow there is a figure in it. Now because this is the very pinch of the difficulty, and the ground of that mistake which runs through the whole Socinian controversy, I must distinguish here a little more nicely: And because there is such frequent mention made in them of metaphor and analogy; to make all that is said in this controversy more clear, it will be necessary once for all, to speak something concerning the nature of them; that people may apprehend distinctly what we mean when we use the words
SERM.so frequently; and ist, a' metaphor is the
n ification, to some other. This change is
The other is, when the same word is attri-
the two middlemost are the same, and are Serm. called promiscuously sometimes one and some. IV. times the other ; it is either a metaphorical analogy, as Cajetan calls it, or an analogical metaphor. Et hujus, modi, says he, analogia Sacra Scriptura plena est, de Deo metaphoricè notitiam tradens. (Cajet. lib. de analogiâ.) And I may add not only of God, but of alí things relating to him, and to another world. Now, though these divine things are spoke of in this figurative manner, yet no one doubts but that they import something as true and real as those things which are expressed in terms strictly literal and proper ; there could be no proper words for what we have no immediate or proper conceptions. If we conceive celestial glory by light, we must express it so; and if we have no conception of God and his attributes, we must discourse of him in the language of men, and speak and think of him as we do of one another.
It may be said that the foundation of analogy is fimilitude or proportion, but there is no similitude or proportion between the things of another world and of this, and therefore no analogy; that there is no real fimilitude I grant, and all that can be inferred from this is, that the things of another world are not ipoke of in pure metaphor. But there is a proportion or parity of reason, a fimilis ratio, Or ισότης το λόγο, which is vifible in the instance I am now upon. As man is prevailed upon with a ransom, so God is prevailed upon