The covenant of life opened, or, A treatise of the covenant of grace

and so he strikes at the root of a real sacrifice that is satisfactory to God, because one and the same cannot be both satisfied, and, de suo, of his own, furnish a satisfying surety. For so as his own, Socinus saith, one cannot be both a satisfier and a person satisfied, and this is no satisfaction at all, saith Socinus. (4.) Our believing cannot effectuate this, that Christ hath actually born the satisfactory punishment due to us. Arminius saith that Christ hath not, actu ipso, actually born that punishment: he must say he hath born it only potentially▪ potentià. Then its like when we believe, he bears that punishment completely, but he cannot die nor suffer, but once; only he must mean that Christ did actually bear our sins, but the satisfactory punishment is not accepted as suffered in our name. But our believing hindereth not,¹ but he hath in genere causae moralis & meritoriae really as a meriting cause deserved that God in justice cannot exact from us that same satisfactory punishment that Christ hath suffered for our sins, & its impossible that our faith can add any meritorious power to Christs death: & therefore though not in our selves and physically, yet really, morally, legally in Christ, deliverance from satisfactory punishment is due to us, we being in Christ legally, and life eternal is due to us, being in Christ according to the rigour of justice, and injuria irrogata Christo sponsori foret, wrong should be done to Christ, and commutative justice, by which, ex condigno, by condignitie, he hath bought freedom from hell, and right to heaven, to these he died for, if we should suffer eternal wrath, in our persons, whether we believe or believe not; for believing is no part of the meriting cause of the satisfying ransom.

and so he strikes at the root of a reall sacrifice that is satisfactory to God, because one and the same cannot be both satisfied, and, de suo, of his own, furnish a satisfying surety. For so as his own, Socinus saith, one cannot be both a satisfier and a person satisfied, and this is no satisfaction at all, saith Socinus. (4.) Our beleeving cannot effectuate this, that Christ hath actually born the satisfactory punishment due to us. Arminius saith that Christ hath not, actu ipso, actually born that punishment: he must say he hath born it only potentially▪ potentià. Then its like when we beleeve, he bears that punishment compleatly, but he cannot die nor suffer, but once; only he must mean that Christ did actually bear our sins, but the satisfactory punishment is not accepted as suffered in our name. But our beleeving hindereth not,