estimation of
many, that although for his own part he always spoke of Christ suffering
'in our stead,' he had thought it perfectly immaterial whether it were
expressed thus or 'for our benefit.' It was all 'a perverse contention
which signified just nothing.... For he that dies with an intention to
do that benefit to another as to save him from death, doth certainly, to
all intents and purposes, die in his place and stead.'[248] Certainly,
in these words Tillotson singularly underrated a very important
difference. Our whole conception of the meaning of Redemption, that most
fundamental doctrine of all Christian theology, is modified by an
acceptance of the one rather than of the other expression. In our own
days one interpretation is considered as legitimate in the English
Church as the other. At the beginning of the eighteenth century, a
cramped and mistaken orthodoxy, which did much harm, was apt to
represent the translation 'for our sakes' as connected exclusively with
Deistical or Unitarian opinions. From that point of view, we can
understand how Leslie declared with bitterness, that although the
Archbishop wrote against the Socinians, 'it was really to do them
service, and reconcile men more to their principles by lessening the
differences which are conceived betwixt them and us.'[249]

Another cause which stirred great animosity against Tillotson as a
theological writer consisted in his partial acceptance of that principle
of 'accommodation' which was afterwards made so much use of by Semler
and many other German writers. Thus, the natural love of mystery which,
in man's unenlightened state, had been fruitful in fantastical and
unworthy superstitions, was gently guided to the contemplation of a
mystery of godliness--God manifested in the flesh--so great, so
wonderful, so infinite in mercy, as to 'obscure and swallow up all other
mysteries.'[250] The inclination of mankind to the worship of a visible
and sensible Deity was diverted into its true channel by the revelation
of one to whom, as the 'brightness of His Father's glory, and the
express image of His person,' divine worship might be paid 'without
danger of idolatry, and without injury to the divine nature.'[251] The
apotheosis of heroes, the tendency to raise to semi-divine honours great
benefactors of the race, was sublimely superseded[252] by the exaltation
to the right hand of the Majesty on high of one who is not half but
wholly infinite, and yet true ma