[159]. “Did we deem it eligible to introduce metaphysics into this discussion, we could more effectually expose the idea of punishing a nonentity—‘sin in the abstract.’ We are no conceptualists; and the controversy between the Nominalists and Realists is now at an end. It prevailed long enough. It agitated the European universities, interested thrones, and shed much precious blood. No philosopher will now defend the opinions of the Realists. Abstract terms have no counterpart in nature. Stew. Phil. Mind. ch. iv. § 2, & 3.”
[160]. See Quest. XXXVIII.
[161]. These, which are styled, Passiones trihoriæ, ultimæ, are generally called, Pænæ satisfactoriæ; and all his sufferings before them, Pænæ convincentes.
[162]. It is an abominable strain of blasphemy, which some Popish writers make use of, when they say that not only the cross was the altar, but that it was sacred, and had a virtue to sanctify the gift offered thereon, which is the foundation of that idolatrous adoration which they give to it.
[163]. Λυτρωτην.
[164]. There are several propositions used, in the New Testament, in explaining this doctrine, namely, δια, περι, υπερ, and αντι; δια and αντι refer to the occasion and cause of Christ’s death, to wit, our sins: Thus it is said, in Rom. iv. 25. Who was delivered for our offences, Ος παρεδοθη δια τα παραπτωματα ημων; and, in 1 Pet. iii. 18. Christ also hath once suffered for sins, Περι αμαρτιων επαθε; and, in this case, his substitution in our room and stead is principally argued, from its being for our sins, for which death was due. As for υπερ, whenever it refers to Christ’s sufferings, it plainly signifies his being substituted in our room and stead; as in Rom. v. 6. Christ died υπερ ασεβων, for the ungodly; and, in Tit. ii. 14. Who gave himself for us, Ος εδωκεν εαυτον υπερ ημων. And this is not only used in the New Testament to signify the substitution of the person dying in the room of another, or, in other instances, acting in his stead; as in 2 Cor. v. 20. Phil. ver. 13. but it is taken in the same sense when used in other writers, Vid. Euripid in Alcest., μη θνησχ᾽ υπερ του δ᾽ ανδρος; and Demosth. in Coron. εγω τουθ᾽ υπερ σου ποιησω; and the Latin word, that answers to it, is sometimes used in the same sense. Vid. Ter. in Andr. Ego pro te molam. As for the preposition αντι, that is seldom or never used, but it signifies a substitution of one thing, or person, in the room of another: Thus when Christ is said to give his life a ransom, αντι πολλων for many, in Matt. xx. 28. Mark x. 46. this plainly imports his being substituted in their room, as appears by the frequent use thereof in other scriptures. See Matt. ii. 22. chap. v. 38. and chap. xvii. 27. Luke xi. 11. and in several other places, Vid. Grot. de Satisfact. Christ. cap. 9.
[165]. See the note immediately preceeding.
[166]. See Page [201]-203 ante.
[167]. “The judicious, whether Trinitarians, or Unitarians, have always acknowledged an intimate connexion between the doctrine of Christ’s true Godhead, and that of his satisfaction for sins; as both must be at once confessed, or denied. If he by his sufferings could satisfy the avenging justice of God for the sins of all believers; then he behoved to be more than any creature. If on the contrary, such a thing was not necessary, then no other end could be so important, that for it God should empty himself, and ‘assuming the form of a servant, become obedient to the death of the cross.’
But the truth of Christ’s satisfaction is confirmed in the word of God by so many testimonies, and these of the clearest kind, that those of another opinion, find themselves under a necessity to give every where to these passages an arbitrary sense; so feeble, improper, and far-fetched, that by such a strain of interpretation, people are in danger of turning from all the doctrines of the Bible and of pronouncing it the most uncertain of all doctrinal books, and the most ready to mislead. On this subject much has been written. We shall only observe the following things as suitable to our purpose.