Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author.

CHAP. V. Prop. 2. Christs sufferings for Mans Sins, were not the Idem, the same thing which the Law threat∣ned to us: Or the fulfilling of the threatening; and discharge of the debt it self in kind. But the Aequi∣valens, or Value, freely paid by him (obliged only by his own sponsion,) and accepted by God, for our not fulfilling the Law as to its Precept and Commina∣tion.

SOme think this Question whether Christ paid the Idem or Tantundem? To be not Tan∣tidem, not worth the disputing. Mr. O, (against me) seems stifly to maintain it to be the Idem, but yielding it to be not per eundem, and the Law to be Relaxed so far, doth yield as much as I need, and gives up the whole cause; and made me think it a useless labour to reply to him. As small as this Question seems, I think the main Body of Divinity stands or falls according to the Resolution of it. For understanding the mean∣ing of it, you must know, 1. That it is not of the quality of the suffering that we enquire: Whether Christ suffered the same kind of pain, or loss that we should have suffered? Nor of the quantity of Torment, for intension or duration? For I am willing to believe as much identity in

these as I can see any ground but of probability to encourage me: Though yet I know how hard it is, for them that say, by [Death] in the threa∣tning, was meant, Death, Temporal, Spiritual, and Eternal, to prove that the loss of Gnds Image was none of the penalty; (for I hope none will say, that Christ lost Gods Image) or that Christs temporary sufferings, were the Idem with our Eternal, quoad quantitatem; and not the want of duration made up by the intension, or dignity of the person, as being Aequivalent: (Which is our ordinary Doctrine, and I think sound): Or yet that the Eternity of the punishment was not in the threatning, but was accidental: Either, as some Schoolmen think, for want of power to de∣liver or overcome; or as others (and with them Parker and Sanford, I think, not soundly) because of the everlastingness of Sinning. I think none of these much worth the disputing, comparatively: Nor 2. is it de personâ naturali, who he was na∣turally that paid the debt, or made the satisfacti∣on. It is not therefore de materia debiti, that we enquire, but de formâ: Whether it were the same formally which we owed, and the obligation required? Or only the Value, and not the same full debt? Also you must know that, though we may well use the word [debt] in this Case, be∣cause the Scripture doth, yet we must acknow∣ledg it but a Metaphor, and the proper terms are, whether Christs sufferings were the same thing that the Law in its threatning required, i. e. obliged unto, and made due? And so a fulfil∣ling of that threatning? And this with great averfeness I deny. The question is determined on the determination of the former, having ne∣cessary

dependance on it, and being tantum non in Sence the same. And therefore all the Ar∣guments which I used for the former will serve to this; and therefore I need not repeat any of them, but refer you to them, desiring you to per∣use them and apply them to this; for all the same absurdities (or neer all) do follow upon this as on the other. Indeed these two together (that Christ paid the Idem, the debt it self and not the value, by personating us in his sufferings, so that in Law Sence, we satisfied in him) are the very foundation of the whole frame of that Religion commonly called Antinomian, but much more fitly Anti-evangelical. To touch again on some few. It is evident that this Doctrine ut∣terly destroyeth all possibility of pardon of Sin, and consequently all repenting and believing, pray∣ing for pardon, all thankfulness for it, all Testa∣mental or Evangelical Conveyance of it by the promise, all Gospel and Ministerial tenders of pardon; all Sacramental exhibition and obsignati∣on of pardon; and a Christians enquiries, exa∣mination, and seekings after pardon, and his comforts living or dying in assurance of pardon; and instead of all, asserteth us so righteous, that we need no pardon. You will sure confess, that if this will follow, then almost all Religion is overthrown at a blow. And that it follows, seems to me past doubt. For what can any Law in the World require or any Lawgiver, in exactest justice, but that the Law be perfectly fulfilled? What can any creditor require, but the Idem, the very debt it self which the obligation did con∣tain? Can he have all his debt, and remit it too? Is the obligation fulfilled, and remitted or relaxed

too? Doth the Judg execute all the penalty; and yet forgive it? Is not he unjust that denieth him an acquittance and the cancelling of the obligati∣on, who hath fully paid him all his due? If any shall conceive, with the Socinians, that the same inconveniences will follow, upon the asserting of Christs full satisfaction for us, I answer, Not one of them: Nay there is no way, I think, but this that I now maintain to confute a Socinian, and defend Christs satisfaction. Were it well used, it is a Key into a great part of the Body of Divinity, and helpeth to resolve solidly and satis∣factorily a multitude of difficult objections, which without this admit not of solution (though Mr. O. call it my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) The Idem, or full debt or suffering, is solutio non recusabilis the Value in ano∣ther kind or way, is solutio recusabilis, (stricte dicta satisfactio) more plainly, the proper penalty, which is supplicum delinquentis, is all that can be required to satisfie the Legislator or Law: But that an innocent person should suffer for our Sins, is quid Recusabile; the Legislator may refuse it. If therefore we had paid the Idem, the very debt we had been acquit∣ted or to be acquitted ipso facto, as presently righteous, without Remission; but when ano∣ther pays it (even the Son of the Law-giver sent by his own Love aud Mercy, who is neerer him then us) these two things follow, 1. That the su∣pream Rector may accept it on what terms he please, or not accept it: And that accordingly God did accept it on terms most fitted to his blessed ends in governing the World: Among others, that Man should have the special benefits of this satisfaction conveyed to them only in a le∣gal way, in time, on such and such terms or con∣ditions

as he saw meet, and as is expressed in the tenor of the Covenant of Grace, &c. Nay it was the desire of Christ the satisfier, that these Benefits should only thus be conveyed to the Re∣deemer: That so though the Impetration were wholly by him, and absolutely wrought, yet the Application might be in part by themselves and conditional; and the mercy might not cross Gods ends by making them independent and secure, but might further his ends, in drawing them to him, and engaging them to repent, believe, seek, strive, fear, care, &c.

If the Idem, were paid, that is, the delinquent himself had suffered, there had needed no New Covenant, to apply the Benefits, or convey them: But now there doth.

Object. But it may be the Idem, the full due, though not per eundum, by the same person.

Ans. Distinguish (as before) between the Idem Materialiter and Formaliter, also between the full debt and a Part. And so, if it were a debt of Money or the like 1. It may be fully the same materially, and not formally: As a Man may steal that same Money which you owe ano∣ther, and pay it to that other as his own debt: 2. Here you must distinguish between Personam Naturalem & Civilem vel Legalem: If you pay all that was in the obligation, by your Servant, Friend or any Delegate or Vicar, the Law will say, you have paid it your self. It was your deli∣gates person naturally, but yours Legally or ra∣ther your Instrument, Because the obligation required but the thing to be paid in your Name,

by what hand soever; and so you are acquitted▪ without remission: For you have discharged the proper debt, and the Creditor can demand no more.

But now in Criminals its otherwise: Because the very Person offending is in the obligation as the subject of the penalty: Noxa Caput sequitur. So that formaliter it is not the suffering which was due to you, which another suffers for you. This I add as a main Argument for my propositi∣on.

If the Law do require only supplicium ipsius delinquentis, then Christs sufferings were not the Idem, the same thing which the Law required: Nor is the Law fulfilled thereby. But the Law doth require only supplicium ipsius delinquentis: Therefore, &c. For the Major, or its consequence it needs no proof; for Christ was not ipse delin∣quens; He was made Sin, that is, one punishable and punished for Sin; but not really, nor in Law a Sinner. The Law never took any Man for a Sinner that did not Sin. Of this more anon. The Minor is proved from the words of the Law [In the Day thou ea••est thou shalt dye] [Cursed is he that continueth not in all things] It saith, [Thou shalt dye] not [another shall dye] for them that say, It means [thou or thy surety] 1. They add to Gods Law, out of their own Brain, 2. They make the Law to know a surety before Sin; 3. They confound hereby Law and Gospel: For it is only the Gospel that revealed a surety. 4. They make the Law to Curse the in¦nocent, and to threaten Christ for our Sin dan∣gerously 5. They make Christ a surety â parte ante, and not ex post facto, and so corrupt the Do∣ctrine

of his Office. Let them therefore prove it before they affirm it. I conclude therefore in this case (as Grotius, Essenius, &c.) Dum alius soluit, simul aliud solvitur. And therefore Mr. O. and others that grant alius soluit, must needs grant that aliud solvitur. It was us and not Christ that the Law threatned, and therefore it is not Christs sufferings that is the Idem, the thing threatned, but ours; nor that is a proper fulfil∣ling of the commination in the execution. So that the obligation is not ipso facto, in justice void on Christs satisfaction, as it would have been on our payment (had ours been possible,) and on the payment of the proper Debt.

Again I argue, as before; that is not true Doctrine which denyeth Christs proper satisfacti∣on: But so doth the opposed Doctrine directly. Ergo, &c.

For satisfactio (strictè sumpta) & solutio stricte sumpta, are thus different; satisfactio is solutio tan∣tidem, & solutio stricte sumpta est ejusdem. He therefore that affirmeth that Christ paid our pro∣per Debt, denyeth him to have made proper sa∣tisfaction for our non-payment.

Lest you should think me singular herein, I think it meet to shew you in some few Testi∣monies, what our greatest Divines say in this point.

1. Great Camero saith, (page 363 Operum folio.) Objectio qui pro alio satisfecit, is soluit quod ille debet At Christus non soluit quod nos debebamus: Ergo Resp. Ad majorem per distinctionem: Id soluit quod alius debet Pondere & Valore, concedo: Id soluit specie; nego. Jam vero Christus id soluit quod nos debeba∣mus, pondere & valore; quod satis est.

2. Rivet Disput. de satisfact. pag. 253, 254. &c. that which he disputeth for the Laws Relaxation, makes wholly for this.

3. Mr. Ball of the Covenant, page 290. There is a twofold payment of Debt: One of the thing altogether the same which was in the Obli∣gation; and this ipso facto freeth from Punishment, whether it be paid by the Debtor himself, or by his Surety. Another of a thing not altogether the same which is in the Obligation, so that some act of the Creditor or Governour must come un∣to it, which is called Remission: in which Case deliverance doth not follow ipso facto, upon the satisfaction. And of this kind is the satisfaction of Christ.

4. Grotius in his Excellent Treatise De satisfacti∣one, hath the same more fully.

5. Essenius defendeth it in Grotius against the cavils of Crellius at large.

6. Bils••n of Christs Descent, page 45. and 262. (as cited by Parker.)

7. And Parker that opposeth him, saith as much as I do: de Descensu Christi, lib. 3. page 108, 109.

Argu. 2. If Christ paid the Idem, or fulfilled the Laws threat, then we who were the persons obliged, may be truely said to have fulfilled it in him. But that is false, therefore I mean the Law is not fulfilled by Christs Sufferings. Of which see the next Question.