thing of a price, more than they do of any SER M. other means used to work the deliverance of IV. men: So then the metaphor is loft, and therefore all that they have faid upon this head falls to the ground. However, to put the matter beyond all controverfy, we will let this go with them; for the LXX do tranflate these words by AUTpów, which doth import redeeming by a price; and the fame word is continued in the New Teftament, and is a figurative expreffion in both; and and yet, Crellius's confequence doth not follow (Crell. Refp. cap. 8. p. 173.) Neceffe eft ut etiam concedas quemadmodum nullum pretium Mofes Deo folvit, neg ei ullo pacto fatisfecit; ita nec Chriftum id fecife. 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 faid 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 controverfy, I must distinguish here a little more nicely: And because there is fuch frequent mention made in them of metaphor and analogy; to make all that is said in this controverfy more clear, it will be neceffary once for all, to speak fomething concerning the nature of them; that people may apprehend diftinctly what we mean when we use the words

fo

SER M. fo frequently; and ift, a metaphor is the IV. change of a word from its firft or proper figUnification, to fome other. This change is

occafioned either from fome likeness in that other thing, as a crafty man is called a fox, and this is pure metaphor and no analogy; or it is from fome equality or proportion it bears to the first thing fignified. In this there are always four terms to be considered, as the firft is to the fecond, fo the third is to the fourth; viz. as the head is to the body, fo a Prince is to the common-wealth. The word head applied to a Prince is faid to be metaphorical, but it is in truth analogy.

2dly. Analogy is defined by Ariftotle loórns T8 Xoy8 (Eth, 5.) an equality or proportion of reafon, a fimilis ratio, by which he plainly diftinguishes it from metaphor, though his commentators have confounded them. This is likewise two-fold, the firft doth not at all differ from the laft fort of metaphor, which is most properly analogy.

The other is, when the fame word is attributed to two things equally, when it is proper to them both, and figurative of neither. As the word principle in refpect of the heart of man, and the foundation or chief fupport of an house. There is a ratio fimilis in the things, and it would be the former analogy if we knew which of the things it is first and chiefly applied to.

The first of these is pure metaphor, the laft is only analogy, but of very little use,

the

the two middlemoft are the fame, and are SER Mcalled promifcuously sometimes one and fome- IV. times the other; it is either a metaphorical analogy, as Cajetan calls it, or an analogical metaphor. Et hujus, modi, fays he, analogia Sacra Scriptura plena eft, de Deo metaphoricè notitiam tradens. (Cajet. lib. de analogiâ.) And I may add not only of God, but of all 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 fomething as true and real as those things which are expreffed in terms ftrictly 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 exprefs it fo; and if we have no conception of God and his attributes, we muft difcourfe of him in the language of men, and speak and think of him as we do of one another.

It may be faid that the foundation of analogy is fimilitude or proportion, but there is no fimilitude 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 fpoke of in pure metaphor. But there is a proportion or parity of reason, a fimilis ratio, or ισότης το λόγε, which is vifible in the instance I am now upon. As man is prevailed upon with a ransom, fo God is prevailed upon

bv

SER M. by the blood of Chrift. There is no fimiliIV. tude or strict proportion in this, but there is a parity of reafon.

'

αι

And we fhall lefs wonder that the things of another world are reprefented to us by fuch objects as have no fimilitude with them, when we confider how little fimilitude there is between those objects that are fignified by the fame word in a proper and metaphorical sense. Let us take that very inftance of analogy given by Ariftotle (2. de animâ) & de picas TO TOματι ἀνάλογον, ἄμφω γὰρ ἕλκει την τροφήν. Pray, what likenefs or proportion is there between the root of a vegetable and the mouth of an animal? And yet they are analogous because both kinds receive nourishment that way. In many other inftances there is a much greater difproportion and want of fimilitude; and yet when any thing is ever expreffed by metaphor and analogy, there is not the leaft fufpicion in the mind that it is the lefs real and fubftantial because it is expreffed by a figure. These figurative expreffions pafs current in common speech, and no man calls in queftion the truth and reality of what is fignified by them, but takes it for granted there is as much of truth and reality in the metaphor as in the first propriety.

Having premised this, we may put the whole matter in a light yet more clear, if we confider that the word redeeming when it is applied to Mofes and Jofhua contains in it a pure metaphor and no true analogy; it is

meta

metaphorical for the reason the Socinians give, S E R M. because he redeemed the children of Ifrael IV. without a gift, or price of redemption. And" And w there is the fame figure in the word whenever it is used to exprefs redemption performed by any other means, or after any other manner than that of a price: Whatever the means are that are used there is a liberty gained, and a freedom at the bottom which gives them all fome resemblance and likeness of one another. And they may be all expreffed by the fame word, though in its's first and ftrict propriety it is applied to the redemption that is performed by a price. But it is no strict analogy, because the foundation of it is not a parity or proportion of reason; and much lefs is it that analogy in the refolution of which there is one term unknown; as if we fhould refolve it the best we can, and say, that as man redeems with a price, fo Mofes and Joshua redeemed by force; all these terms known.

are

Again, when God is faid to redeem a people, there is both metaphor and analogy in it. There is metaphor, because he performs it without a price. And there is analogy in it, because in the resolution there is a parity of reason, and one term 'unknown. As for inftance, as among men, people are redeemed with a price, fo in fcripture they are said to be redeemed by the high hand or power of God. This laft term is altogether unknown, for we know not what that is in

God