This whole theory has a materialistic aspect. Humanity as derived from Adam is conceived of as a polluted stream, into which a heal- ing purifying element was introduced by Christ. From Him on- ward, it flows as a life-giving stream. What then becomes of those who lived before Christ ? This is a question which these theolo- gians are slow to answer. They agree, however, in saying that the condition of the patriarchs was deplorable ; that their relation to Christ vras essentially different from ours. There was no the- anthropic life for them. That began with the incarnation, and the stream cannot flow backwards.
No one can read the theological works of the speculative school, without being satisfied that their design is not to set forth what the Scriptures teach. To this little or no attention is paid. Their object is to give a scientific interpretation of certain facts of Scrip- ture (such as sin and redemption), in accordance with the princi- ples of the current philosophy. These writers are as much out of the reach, and out of contact with the sympathies and religious life of the people, as men in a balloon are out of relation to those they leave behind. To the aeronauts indeed those on the earth appear very diminutive and grovelling ; but they are none the less in their ])roper sphere and upon solid ground. All that the excursionists can hope for is a safe return to terra firma. And that is seldom accomplished without risk or loss.
Popular Objections. The more popular objections to the doctrine of vicarious satis- faction have already been considered in the progress of the discus- sion. A certain amount of repetition may be pardoned for the sake of a brief and distinct statement. of the several points. These objections were all ui'ged by Socinus and his associates at the time of the Reformation. They are principally the following : —
There is no Vindicator^/ Justice in God.
1. There is no such attribute in God as vindicatory justice, and therefore there can be no satisfaction to justice required or rendered. This would be a fatal objection if the assumption which it involves were correct. But if it is intuitively true, that sin ought to be punished, then it is no less true that God will, and from the consti- tution of his nature must do, what ought to be done. All men, in despite of the sophistry of the understanding, and in despite of their moral degradation, know that it is the righteous judgment of God, that those who sin are worthy of death. They, therefore,
510 PART m. Ch. Vn. — satisfaction of CHRIST.
know that without a satisfaction to justice, sin cannot be pardoned. If tliere be no sacrifice for sin, there is only a fearful looking for of judgment. This conviction lies undisturbed at the bottom of every human breast, and never fails, sooner or later, to reveal itself with irrepressible fon^'e on the reason and the conscience.
TJiere can he no Antagonism in God.
2. To the same effect it is objected that there can be no antag- onism in God. There cannot be one impulse to punish and another impulse not to punish. All God's acts or manifestations of Him- self toward his creatures, must be referred to one principle, and that principle is love. And, therefore, his plan of saving sinners can only be regarded as an exhibition of love, not of justice in any form. All that He can, as a God of love, require, is the return of his creatures to Himself, which is a return to holiness and happi- ness. It is true God is love. But it is no less true that love in God is not a weakness, impelling Him to do what ought not to be done. If sin ought to be punished, as conscience and the word of God declare, then there is nothing in God which impels Him to leave it unpunished. His whole nature is indeed harmonious, but it has the harmony of moral excellence, leading with absolute cer- tainty to the judge of all the earth doing right ; punishing or par- doning, just as moral excellence demands. The love of God has not prevented the final perdition of apostate angels ; and it could not require the restoration of fallen men without an adequate atonement. The infinite, discriminating love of God to our race, is manifested in his sivino; his own Son to bear our sins and to re- deem us from the curse of the law by sustaining the penalty in his own person. " Herein is love, not that we loved God, but that He loved us, and sent his Son to be the propitiation (tAa<7/io9, pro- pitiatio, expiatio. No man can get the saving import out of that woi'd) for our sins." (1 John iv. 10.)
The Transfer of Guilt or Righteousness Impossible.
3. It is objected that the transfer of guilt and righteousness involved in the Church doctrine of satisfaction is impossible. The transfer of guilt or righteousness, as states of consciousness or forms of moral character, is indeed impossible. But the transfer of guilt as responsibility to justice, and of righteousness as that which satisfies justice, is no more impossible than that one man should pay the debt of another. All that the Bible teaches on this subject is that Christ paid as a substitute, our debt to the justice