Page:The Collected Works of Theodore Parker Discourse volume 1.djvu/346

Rh kind outright? The infinite King forgive high-treason! It is not consistent with divine dignity to forgive the smallest violation of his perfect law. A sin, however small, is “an infinite evil.” He must have an infinite “satisfaction.” All the human race are sinners, by being born of woman. The damning sin of Adam vests in all their bones. They must suffer eternal damnation to atone for their inherited sin, unless some “substitute” take their place.

Now it has long been a maxim in the courts of law,—whence many forensic terms have been taken and applied to theology,—especially since the time of Anselm—that a man's property may suffer in the place of his person, and since his friends may transfer their property to him, they may suffer in his place “vicarious punishment.” Thus before Almighty God, there may be a substitute for the sinner. This doctrine is a theological fiction. It is of the same family with what are called “legal fictions” in the courts, and “practical fictions” in the street: a large and ancient family it must be confessed, that has produced great names. But no man can be a substitute for another, for sin is infinite and he finite. Though all the liquid fires of hell be poured from eternity on the penitent head of the whole race, not a single sin, committed by one man, even in his sleep, could be thereby atoned for. An infinite “ransom” must be paid to save a single soul. God's “Mercy” overcomes his “Justice,” for Man deserves nothing but “damnation,” He will provide the ransom. So he sent down his Son to fulfil all the law—which man could not fulfil,—realize infinite goodness, and thus merit the infinite reward, and then suffer all the tortures of infinite sin, as if he had not fulfilled it, and thus prepare a ransom for all; “purchasing” their “salvation.” Thus men are saved from hell, by the “vicarious suffering” of the Son. But this would leave them in a negative state; not bad enough for hell; not good enough for Heaven. The “merits” of the Son, as well as his sufferings, must be set down to their account, and thus man is elevated to Heaven by the “imputed righteousness” of the Son.

But how can the Son achieve these infinite merits and