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The apotheosis of heroes, the tendency to raise to semi-divine honours great benefactors of the race, was sublimely superseded[252] by the exaltation to the right hand of the Majesty on high of one who is not half but wholly infinite, and yet true man and the truest benefactor of our race; One that 'was dead and is alive again, and lives for evermore.' The religious instinct which craved for mediation and intercession was gratified, and the worship of saints made for the future inexcusable, by the gift of one Mediator between God and men, a perpetual advocate and intercessor.[253] It was the same, Tillotson added, with sacrifice. On this point he dilated more at length. The sacrificial character, he said, of the atonement was not to be explained in any one manner. To open a way of forgiveness which would at the same time inspire a deep feeling of the guilt and consequences of sin, and create a horror of it, which would kindle fervent love to the Saviour, and pity for all in misery as He had pity on us; these are some of the effects which the sacrifice of Christ is adapted to fulfil, and there may be other divine counsels hidden in it of which we know little or nothing. But he thought that further explanation might be found in a tender condescension to certain religious ideas which almost everywhere prevailed among mankind. Unreasonable as it was to suppose that the blood of slain animals could take away sin, sacrifice had always been resorted to. Perhaps it implied a confession of belief that sin cannot be pardoned without suffering. Whatever the ground and foundation may have been, at all events, both among Jews and heathens, it was an established principle that 'without shedding of blood there is no remission.' God's providence may be deemed to have adapted itself to this general apprehension, not in order to countenance these practices, but for the future to abolish them, deepening at the same time and spiritualising the meaning involved in them. 'Very probably in compliance with this apprehension of mankind,