John L. Dagg (1794–1884) on Christ Suffering So Much for So Much Sin: Speculation Taking Us Down the Wrong Road

An unrestricted invitation to all who hear the gospel, to come to Christ for life, seems to imply that universal provision has been made in him; and in order to the making of universal provision, it appears necessary that he should have borne the sins of all men.

But the supposition that he bore the sins of the whole human race, is attended with much difficulty. Multitudes died in impenitence before he came into the world, and were suffering for their sins in the other world, while he was hanging on the cross. How could he be a substitute for these, and suffer the penalty for their sins, when they were suffering it in their own persons? And if he endured the penalty for the sins of all who have since died, or shall hereafter die in impenitence, how shall they be required to satisfy justice a second time by personal suffering?

For a solution of this difficulty, with which the minds of many have been much perplexed, it has been supposed that the amount of suffering necessary to make an atoning sacrifice, is not increased or lessened by the amount of sin to be atoned for. This hypothesis is entitled to respect, not only because of the relief which it affords the mind, but also because it has recommended itself to the general acceptance of learned and pious men. Nevertheless, like every other hypothesis invented for the removal of difficulty, it should not be made an article of faith, until it has been proved.

In support of the hypothesis, it has been argued that since the wages of sin is death, Christ must have died for a single sin, and he needed only to die, in making atonement for the sins of the whole world.

This argument does not sustain the hypothesis, unless it be assumed that death is the same in every supposable case. But death may be an easy and joyful transition from this world to the world of bliss. Such was not the death of Christ. Death, as the wages of sin, includes more than the mere dissolution of the body: and Christ, in dying for sin, endured an amount of sorrow which was not necessary to mere natural death. In this suffering, the expiatory efficacy of his death chiefly consisted; and we dare not assume that the amount of it must be the same in every supposable case. The sufferings of Christ derive infinite value from his divine nature; but, being endured by his human nature, their amount could not be infinite; hence it is supposable that the amount might have been different in different circumstances. The inhabitants of Sodom and Gomorrah will, in the last day, be doomed to the second death, equally with the more guilty inhabitants of Chorazin and Bethsaida: but the anguish attendant will be more intolerable in one case than in the other. Analogy would seem to require, that Christ, suffering for the sins of the whole world, must endure more than if suffering for only one sin.

The advocates of the hypothesis urge, that the atonement is moral, and not commercial; and they object, that the notion of so much suffering for so much sin, degrades it into a mere commercial transaction. According to an illustration before given, if twenty men owe one hundred dollars, commercial justice is satisfied when each man has paid five dollars; but when twenty men have conspired to commit murder, moral justice, or rather distributive justice (for commercial justice is also moral), holds every man guilty of the deed, and as deserving of capital punishment as if he alone had committed the crime. On the same principle, it is maintained, moral justice does not divide the death of Christ into parts, accounting so much for each offence; but regards it as equally sufficient for many offences, as for one; and equally sufficient for the sins of the whole world, as for the sins of the elect.

The argument is not conclusive. It is not true, that the principle of distributive justice repels the notion of so much suffering for so much sin. Justice has its scales in government, as well as in commerce; and an essential part of its administration consists in the apportionment of penalties to crimes. It does not account the stealing of herbs from a neighbor’s garden, and the murder of a father, crimes of equal magnitude; and it does not weigh out to them equal penalties. The justice of God has a heavier penalty for Chorazin and Bethsaida, than for Sodom and Gomorrah. Everything of which we have knowledge in the divine administration, instead of exploding the notion of so much suffering for so much sin, tends rather to establish it. The objection that it is commercial, is not well founded. Though justice in government, and justice in commerce, may be distinguished from each other, it does not follow, that whatever may be affirmed of the one, must necessarily be denied of the other. Distributive justice is not that which determines the equality of value, in commodities which are exchanged for each other: but it does not therefore exclude all regard to magnitudes and proportions. In the language of Scripture, sins are debts,¹ the blood of Christ is a price,² and his people are bought.³ This language is doubtless figurative: but the figures would not be appropriate, if commercial justice, to which the terms debt, price, bought, appertain, did not bear an analogy to the distributive justice which required the sacrifice of Christ.

In the case adduced for illustration, every accomplice in the murder is held guilty of the crime, because every one has the full intention of it. Justice, viewing the crime in the intention, accounts each one guilty, and requires the penalty to be inflicted on him. It does not admit that the punishment of one will be equivalent to the punishment of all: but, in this very case, employs its scales to give to every one his due, and apportions the amount of penalty inflicted, to the amount of crime.

This examination of the argument discovers, that it is not conclusive. If the atonement of Christ excludes all regard to the amount of sin to be expiated, the exclusion does not arise from the abstract principles of distributive justice, as distinguished from commercial, but from something peculiar in the great transaction. No transaction like it with which it may be compared, has ever occurred. The wisdom and justice of God have decided this single case, and have decided it right. Christ did endure just so much suffering, as would expiate the sins that were laid on him. What amount of suffering would have been necessary, if he had expiated but one sin, is a question which, so far as we know, has never been decided in the court of heaven. When we confidently decide it, we are in danger of intruding into those things which do not belong to us. If the Holy Scriptures teach us nothing on the subject, we should not seek to be wise above what is written.

The Scriptures, so far as I know, contain no proof of the hypothesis. The best argument in its favor is drawn from Hebrews 9, in which it is taught that, if the sacrifices of the old dispensation had been efficacious, they would not have needed to be repeated. This seems to involve the principle, that an efficacious sacrifice for sin, when once made, will suffice for all sin, however it may be multiplied in all future time; and this principle, if established, establishes the hypothesis before us. But the clause “then would they not have ceased to be offered,” may be taken without an interrogative point following, and the argument of Paul will be, that the sacrifices of the Old Testament dispensation, if efficacious, would have continued to be offered from year to year, making atonement for the sins of each year as it passed, and would not have been superseded by another covenant, as the Lord had foretold by his prophet. So interpreted, the argument of Paul, instead of establishing the hypothesis, subverts it. But if the clause be read with the interrogative point, it may still be understood to refer to the remembrance from year to year continually of the same sins, that had once been atoned for. When the sins of one year had been atoned for, why should the very same sins be brought into remembrance the second, third, and fourth years, and the offering for them repeated, if the first offering had been efficacious? So understood, the apostle’s argument does not establish the principle involved in the hypothesis.

If, after a thorough examination of the hypothesis, we should, instead of making it an article of faith, be inclined to abandon it; and if the difficulty which it was invented to remove should perplex us; we may obtain relief, as we are compelled to do in other cases, by receiving the whole of God’s truth on his authority, even though the harmony of its parts is not apparent to our weak understandings. In this way, theological difficulties furnish an opportunity for the exercise of confidence in the divine veracity: and our state of mind is never better or safer than when, in simple faith, we take God at his word.

So far as we have the means of judging, the sufferings of Christ, when viewed apart from the purpose of God respecting them, were in themselves as well adapted to satisfy for the sins of Judas as of Peter. But we cannot affirm this of every act which Christ performed in his priestly office. His intercessions for Peter were particular and efficacious; and these, as a part of his priestly work, may be included with his sufferings, as constituting with them the perfect and acceptable offering which he, as the great High Priest, makes for his people. The atonement or reconciliation which results, must be as particular as the intercessions by which it is procured.

Some have maintained that, if the atonement of Christ is not general, no sinner can be under obligation to believe in Christ, until he is assured that he is one of the elect. This implies that no sinner is bound to believe what God says, unless he knows that God designs to save him. God declares that there is no salvation, except through Christ; and every sinner is bound to believe this truth. If it were revealed from heaven, that but one sinner, of all our fallen race, shall be saved by Christ, the obligation to believe that there is no salvation out of Christ, would remain the same. Every sinner, to whom the revelation would be made, would be bound to look to Christ as his only possible hope, and commit himself to that sovereign mercy by which some one of the justly condemned race would be saved. The abundant mercy of our God will not be confined to the salvation of a single sinner; but it will bring many sons to glory through the sufferings of Jesus, the Captain of our salvation. Yet every sinner, who trusts in Christ for salvation, is bound to commit himself, unreservedly, to the sovereign mercy of God. If he requires some previous assurance that he is in the number of the elect, he does not surrender himself to God, as a guilty sinner ought. The gospel brings every sinner prostrate at the feet of the Great Sovereign, hoping for mercy at his will, and in his way: and the gospel is perverted when any terms short of this are offered to the offender. With this universal call to absolute and unconditional surrender to God’s sovereignty, the doctrine of particular redemption exactly harmonizes.
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1. Matt. 6:12.
2. 1 Cor. 6:20; 1 Pet. 1:18.
3. 1 Cor. 6:20.

J. L. Dagg, Manual of Theology and Church Order (Harrisonburg, VA: Gano Books, 1982), 326–31. [Footnotes and values original; italics original; and underlining mine.] 

See also J. L. Dagg, Manual of Theology, First Part: A Treatise on Christian Doctrine (Charleston, SC; Richmond, VA; Macon, GA; Selma, AL; New Orleans: Southern Baptist Publication Society; S. S. & Publication Board; B. B. & Colporteur Society; B. B. & Book Depository; B. B. Depository, 1859), 326–31.

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Notes: 1) Premise i) Dagg affirms that the expiation of Christ is adaptable to all men. Premise ii) Dagg affirms that Christ suffered that Christ suffered enough to expiate all the sin imputed to him. Premise iii) Dagg affirms that it is more likely the case that had more sin been imputed to Christ, Christ would have had to suffer more in order to expiate this extra imputed sin. 2) Given his premises, it is a clear contradiction for Dagg to assert that the death of Christ is adaptable to all sin. In this world, 2000 years ago, a certain amount of sin was imputed to Christ, under Dagg’s conception, which required a certain amount of suffering on the part of Christ. How then can the expiation affected in this actual world, be adaptable and offerable to all men, even to men whose sins were never imputed to Christ? Dagg wants to retain the free offer of the Gospel, but has no legal or logical way in which this offer can be made coherent. 3) It is also apparent that Dagg has almost totally misunderstood the intent of Scripture’s redemption language. For more on this point, see here (click). I suspect part of the problem is that Dagg is wrongly reacting to Fuller’s insights and critiques. 4) These comments from Dagg mar an otherwise fine Baptist systematic.

Original post here (click).

Petrus van Mastricht (1630–1706) on Christ Suffering the Just Equivalent Not the Idem of the Law’s Punishment

Is it the same death, or one equivalent to ours?

Nor (2) did he undergo a bare dissolution of body and soul, in which alone our death consists, but that entire misery which was due to his people from sin, or that same evil which burdened his people due to sin, if not in the same in kind, or rather in number, at least the same in weight and value. For he neither received to himself each and every evil that could be imposed upon us on account of sin—for example, disease, blindness, and all those evils recounted in Deuteronomy 28:15ff.—nor could he receive, for example, the deprivation of the divine image and original righteousness, the eternity of death, and other things. Yet with respect to their kinds, he did undertake those same things which were incumbent upon us to endure, which were, at the least with respect to weight and value, equivalent to our miseries. So that in this death, there was not so much a solutio, a payment, according to its true and proper name, wherein, according to the jurists, the idem, the same thing, is rendered that is in the obligation, which payment cannot be refused by the creditor, but rather a satisfactio, a satisfaction, wherein the tantundem, the same value, is rendered, and which can be rejected by the creditor.³⁰ With this one precaution carefully observed, a great number of difficulties in the business of satisfaction will disappear.
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30 For a prominent debate at the time regarding the idem versus the tantundem of Christ’s death, cf. Richard Baxter (1615–1691), Aphorismes of Justification … wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, etc. (London: Francis Tyton, 1649), 44–56; and John Owen, Of the death of Christ, the price he paid, and the purchase he made … vindicated from the exceptions and objections of Mr. Baxter (London: Peter Cole, 1650); idem, Works, ed. William H. Goold (Edinburgh: T. & T. Clark, 1862), 10:437–48. Cf. Patrick Gillespie (1617–1675), The Ark of the Covenant Opened (London: for Thomas Parkhurst, 1677), 406, “Christ paid not the idem, but the tantundem; not the same that was due, but the value: for he suffered not the same pain, numero in number, but specie in kind.”

Petrus van Mastricht, Theoretical-Practical Theology, 7 vols., ed. Joel R. Beeke, trans. Todd M. Rester (Grand Rapids, MI: Reformation Heritage Books, 2023), 4:408–409.

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Note: This is new material that is not posted on the original Calvin and Calvinism blog.

Richard Baxter (1615–1691) on Christ Suffering the Tantundem, Not the Idem of the Law’s Punishment

CHAP. V.

Prop. 2: Christ’s sufferings for men’s Sins, were not the Idem, the same thing which the Law threaten to us: Or the fulfilling of the threatening; and discharge of the debt itself in kind. But the Equivalence, 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 Commination.

Some think this Question, whether Christ paid the Idem or Tantundem? To be not Tantidem, not worth the disputing. Mr O[wen], (against me) seems stiffly to maintain it to be the Idem, but yielding it to be not per eundem, and the law to be relaxed so far, does yield as much as I need, and gives up the whole cause; and made me think it a useless labor 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 meaning of it, you must know, 1. that it is not 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 as identity in these as I can see any ground of probability to encourage me: Though yet I know how hard it is, for them that say, by [death]¹ in the threatening, was meant, death, temporal, spiritual, and eternal, to prove that the loss of God’s image was none of the penalty; (for I hope none will say, that Christ lost God’s image) or that Christ’s temporary sufferings, were the Idem with our eternal, quaod quantitatem; and not the want of duration made up by the intension, or dignity, or the person, as being equivalent: (which is our ordinary doctrine, and I think sound): Or yet that the eternity of the punishment was not in the threatening, but was accidental: Either as, some Schoolmen think, for want of power to deliver 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 naturally that paid the debt, or made the satisfaction. 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, because the Scripture does, yet we must acknowledge it but a metaphor, and the proper terms are, whether Christ’s sufferings were the same thing that the law in its threatening required, i.e., obliged unto, and made due? And so a fulfilling of that threatening? And this with great averseness I deny. The question is determined on the determination of the former, having necessary dependence on it, and being tantum non in sense the same. And therefore all the arguments 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 peruse them and apply them to this; for all the same absurdities (or near all) do follow upon this as on the other. Indeed there 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 sense, 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 utterly destroys all possibility of pardon of sin, and consequently all repenting and believing, praying for pardon, all thankfulness for it, all Testamental or Evangelical conveyance of it by the promise, all Gospel and ministerial tenders of pardon; all sacramental exhibition and obsignation of pardon; and a Christians enquiries, examination, and seekings after pardon, and his comforts living or dying in assurance of pardon; and instead of all, asserts us to 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 exact 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 contain? Can he have all his debt, and remit it too? Is the obligation fulfilled, and remitted or relaxed too? Does the Judge execute all the penalty; and yet forgive it? Is not he unjust that denies him an acquittance and the cancelling of the obligation, 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 Christ’s 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 Christ’s satisfaction. Were it well used, it is a key into a great part of the Body of Divinity, and helps to resolve solidly and satisfactorily a multitude of difficult objections, which without this admit not of solution (though Mr. O. call it my πρῶτον ψεῦδος [first lie, or basic error]) The Idem, or full debt or suffering, is solutio non recusabilis the value in another 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 satisfy 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 acquitted or to be acquitted ipso facto, as presently righteous, without remission; but when another pays it (even the Son of the Law-giver sent by his own love and mercy, who is nearer him then us ) there two things follow, 1. That the supreme Rector may accept it on what terms he please, or nor 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 legal way, in time; on such and such terms or conditions as he saw meet, and as is expressed in the tenor of the Covenant of Grace.² &c. Nay it was the desire of Christ the satisfier, that these benefits should only thus be conveyed to the Redeemer: 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,³ 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 another, 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, yon have paid it your self. It was your delegates person naturally, but yours legally or rather 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 proposition.

If the law do require only supplicium ipsins delinquentis, then Christ’s 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 delinquens; 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 eat thou shalt dye] [Cursed is he that continues not in all things] It says, [Thou shalt dye] not [another shall dye] for them that say, it means [thou or thy surety] 1. They add to God’s 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 innocent, and to threaten Christ for our sin dangerously. 5. They make Christ a surety â parte ante, and not ex post facto, and so corrupt the doctrine of his office. Let them therefore prove it before they affirm it. I conclude therefore in this case (as Grotius, Essenins, &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 threatened, and therefore it is not Christ’s sufferings that is the Idem, the thing threatened, but ours; nor that is a proper fulfilling of the commination in the execution. So that the obligation is not ipso facto, in justice void on Christ’s 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 denies Christ’s proper satisfaction: But so does the opposed doctrine directly. Ergo, &c.

For satisfactio (strictè sumpta) & solutio stricte sumpta, are thus different; satisfactio is solutio tantidem, & solutio stricte sumpta est ejusdem. He therefore that affirmeth that Christ paid our proper debt, denies him to have made proper satisfaction for our non-payment.

Lest you should think me singular herein, I think it meet to show you in some few testimonies, what our greatest divines say in this point.

1. Great Camero says, (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 debebamus, pondere & valore; quod satis est.

2. Rivet Disput. de satisfact. pag. 253, 254 &c. that which he disputeth for the law’s 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 Obligation; and this ipso facto frees 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 unto 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 satisfactione, hath the same more fully.

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

6. Bilson of Christ’s Descent, page 45. and 262. (as cited by Parker.)

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

Argu. 2. If Christ paid the Idem, or fulfilled the law’s threat, then we who were the persons obliged, may be truly said to have fulfilled it in him. But that is false, therefore I mean the law is not fulfilled by Christ’s sufferings. Of which see the next question.
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1. [Bracketed inserts original to the text.]

2. [Here Baxter means something like the new conditions of salvation, namely faith in Christ, under the terms of the New Covenant.]

3. [Here Baxter seems to indicate that if Christ paid the Idem, then the sinner, for whom he suffered, would be saved under the very terms of the previous legal covenant. Baxter is highlighting an important point here.]

Richard Baxter, Universal Redemption of Mankind by the Lord Jesus Christ (London: Printed for John Salusbury at the Rising-Sun in Cornhill, 1694), 78–85. See also his Aphorismes of Justification … wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, etc. (London: Francis Tyton, 1649), 44–56. [Some reformatting; some spelling modernized; all bracketed inserts original; footnotes mine, and underlining mine.]

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Note: What is historically and theologically significant here is that echoes of Baxter’s key points can be seen in Charles Hodge’s criticism of the double payment argument. By Hodge’s time, the classical distinctions of idem versus tantundem had been dropped in many circles having been replaced with the broader categories of pecuniary versus penal satisfaction. Thus by Hodge’s time, the notion of a pecuniary satisfaction functioned in the same way, and to the same effect as the older quantitatively identical payment view of Owen; namely, the payment of the idem, the solutio ejusdem.

Original post here (click).

Patrick Gillespie (1617–1675) on Christ Suffering the Tantundem, Not the Idem of the Law’s Punishment

Now to die ὑπερ ἑαυτί. for us, is to die in our stead, vice nostra: which is so abundantly proved in the learned treatises1 of other men more worthy to hold forth light in this point, that I judge needless to insist upon it, but rather do defer you to them. Only ere I leave this, let me leave with you these thee advertisements concerning Christ’s satisfaction for our violation of the Covenant of Works.

1. Though our punishment and suffering should have been eternal, because we could never out-satisfy; yet the sufferings of Christ, because of the dignity of the person, God-man, were perfectly satisfactory in a short time.

2. Christ paid not the idem, but the tantundem; not the same that was due, but the value: for he suffered not the same pain, numero, but the specie in kind.

3. Ye its one and the same satisfaction in the Law’s sense, which Christ paid, and which we owed, in respect that the Law does not require the Surety to pay the same sum in number, which the debtor borrowed: ‘tis satisfaction in the same in specie, in kind, or in value be paid.
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1. Mr Rutherf. Treatise of the Covenant, pag. 2.t.3.; Brinsl. Of the Mediator, pag. 72, &c.; Dr. Owen.

Partick Gillespie, The Ark of the Covenant Opened: Or, A Treatise of the Covenant of Redemption Between God and Christ, as the Foundation of the Covenant of Grace (London: Printed for Tho. Parkhurst at the bible and three Crowns in Cheapside, near Mercers Chapel, 1677), 406. [Some spelling modernized; italics original; marginal reference cited as footnote; and underlining mine.]

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Note: One should keep in mind that adherence to the so-called Covenant of Works is optional in terms of classic Reformed theology, and that the doctrine of vicarious satisfaction does not stand or fall upon it.

Original post here (click).