SER M. chriftian church the argument is very ftrong III. and powerful; for fo they were to take care of their flocks because they cost fo dear. They were in truth and reality purchased with a price of ineftimable value, no less than the blood of a divine perfon, who was himself very God, and therefore called fo in this text.

In difcourfing of this part of the great myftery of our redemption, I fhall obferve the fame method I have already done in other parts of it, namely to fet down the opinion of the Socinians concerning fatisfaction; that by bringing the controverfy on its true foundation we may cut off every thing fuperfluous, and discuss it with more brevity and perfpicuity. In plain terms they flatly deny the word, as not being in fcripture; and for the thing itself, Socinus reckons it among thofe things, quæ plane impoffibilia funt. And adds a little after, quare nequeo fatis mirari quid iis in mentem venerit qui nobis primi iftam fatisfactionem fabricarunt. (Socin. de Ser. par. iii. cap. 6.) They allow all that can be demanded in the death of Christ, but any virtue or power in it with refpect to God. The frequent mention of our redemption by his death in fcripture is not, fays Socinus, ut alicujus ad nos redimendos occulta virtutis quam mors Chrifti habeat, et quam omnes per fe perfpicuè non videant, admoneamur, (Socin. de Serv. par. ii. p. 147.) As far as fatisfaction implies the performing thofe conditions

which are required by God, and fo fulfilling S ER M. his defire, they allow it. Nay they will allow III. the ftrict propriety of the words redemption and purchase in every inftance but one, and say that this price is payed to no body. (Socin. de Serv. par. ii. p. 143.) His blood is a price, say they, non ex parte Dei, for it was he that gave it; and therefore he could not accept it: But however it is such a price as purchases (i. e) obtains falvation in respect of us. (Socin. de Serv. par. ii. cap. 2. p. 144.) In fhort, you can hardly ask them any thing which they will not allow, till you touch upon any secret hidden virtue in the fufferings of Chrift; or any true or real value in themselves with refpect to God, by way of compensation to his juftice; or a means of preferving any of his attributes inviolable in the falvation of finners.

They argue from reason, and the nature of God that the doctrine of fatisfaction is impoffible. They raise many seeming abfurdities and contradictions in it, and then find themselves under a neceffity of turning all the scripture expreffions relating to it, into metaphor and analogy: And from thence again, by a shameful circle in arguing, befides a grofs mistake of the analogy visible through all their works, they make this inference, that therefore there is nothing in them but figure, and that they import nothing that is true and real in refpect of God. Socinus argues that the word redemption is never used in a true

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SER M. and proper fenfe. Quamvis videatur metaIII. phoricè fortaffis id poffe fieri. And again, hujus verbi metaphoricus ufus frequentiffimus eft. (Socin. de Serv. par. ii. cap. 1. p. 141.) And in the fame chapter after he has argued this fufficiently, Ego verò non ita bebetem te effe fat fcio, ut verbi redimendi metaphorâ agnitâ, non videas etiam eâdem metaphora Chriftum dictum fuiffe redemptionis noftræ pretium. adeò ut fi de vero pretio fit fermo neceffe fit illud Satana perfolutum. (Crell. refpon. ad Gr. cap. 8. p. 178.) And again, ideo in bác redemptionis noftra metaphora Deus non confideratur, &c. and so on. And Volkelius, fpeaking of the scripture phrases which express redemption by the blood of Chrift, argues thus, quos quidem loquendi modos metaphoricos plane effe inde patet, quod nullus oftendi poteft cui pretium perfolutum fuerit; ut quidem in propria redemptione fieri neceffe eft. And af terwards fays he, Quod fi quis proprietatem vocabuli nimium urgere velit is non animadvertit quod ipfe Deus et Mofes populum Ifraeliticum redemiffe dicantur. (Volk. lib. iii. cap. 18. p. 208.) I need not multiply quotations to this purpose; whofoever is acquainted with the Socinian tracts will find they run altogether upon this ftrain. I fhall only obferve that inftead of the word fatisfaction, which they explode, they for the most part ufe the words liberatio, and redemptio.

And now we may justly wonder by what ftrong delufion men have been carried on to

write fo many bulky volumes to prove what S ER M. is and must be allowed them; namely, that III. the words fatisfaction, redemption, price, purchase, &c. with refpect to the death and fufferings of Chrift, are not to be underftood ftrictly and properly; but contain in them fomething of metaphor and analogy. This is all a mistake of the question, which is not whether they are figurative and analogous, but whether they or we mistake in the defign, and application, and allufion of this analogy. They have taken strange advantage against the orthodox, for want of this conceffion. Surely there is a great deal of difference between a real true redemption and fatisfaction; and that which is literally and properly fo. By a real true redemption and fatisfaction, I mean that which is as real in respect of God as a proper fatisfaction is in respect of men; the not obferving this diftinction, and the analogy contained in the words, I fay, hath been the occafion of long and intricate difputes, without touching the true point in controverfy: Men run into nice divifions of trade and merchandize; and refine upon debtor, and creditor; bonds and obligations; captivity and imprisonments; and are very curious in their diftinctions of adequate and equivalent payments; as if the redemption of man by the blood of Chrift were a perfect bargain and fale; and as if we must not believe this mystery unless we can compute to a farthing what the blood of Chrift was worth: What

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SER M. What is all this to the giving us any light into this profound and unfathomable mystery? This is all fpecious trifling, and these things fhould be exploded divinity, for the same reafon that our Saviour drove the buyers and fellers out of the temple, because they prophaned it. The multitude of Socinian tracts that run upon this ftrain are but systems of mock divinity, and become the counter rather than the pulpit; and it is below the dignity of chriftianity to trace them in all the labyrinths they have cut out to lofe themselves and others. It is a real harm and prejudice to chriftianity, when we labour to bring down that hidden inconceivable part of this glorious mystery of the gofpel to the level of worldly objects; whereas that part of it which is revealed, was defigned to raise and elevate our minds above the world, and all things in it, to the contemplation of heavenly things: this noble lofty flight we quit, to grapple with them in the dirt; where it is but a chance whether we do, or do not get the better of them.

This is all the advantage they have against us, and they make notable use of it. Grotius from 1 Peter i. 18, 19. verfes, where it is faid, we are redeemed not with filver and gold, but with the precious blood of Chrift; argues thus, folent autem aurum et argentum effe verè pretium, non figuratè; quarè et fanguis aquè aut multò etiam magis verè fit pretium neceffe eft. Crellius answers,