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There is a twofold paiment of debt: one of the thing altogether the same, which was in obligation, and this ipso facto freeth from punishment, whether it be paid by the debtour himselfe, or by the surety. Another of a thing not altogether the same, which is in the obligation, so that some act of the Creditour or Governor 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: for in the rigour of the Law, the delinquent himselfe is in person to suffer the penalty denounced. Every man shall beare his owne burthen, Gal. 6. 5. In the day that thou eatest thereof, thou shalt die the death. So that the Law in the rigour thereof, doth not admit of any commutation, or substitution of one for another. And therefore, that another person suffering may procure a discharge to the person guilty, and be valid to free him, the will, consent and mercy of him to whom the infliction of the punishment belongeth, must concurre, which in respect of the debtour is remission; and his over-ruling power must dispence, though not with the substance of the Lawes demands, yet with the manner of execution, which in respect of the Law is called relaxation. Remission therefore is not repugnant to antecedent satisfaction: but only to that paiment of the thing due, which ipso facto doth deliver and set free.

It may be added that of grace Christ was ordained to be our surety, that at the commandment of grace he made satisfaction, and that his mind and will in satisfying was, that grace might justly glorifie her selfe in pardoning offences, and not that pardon should be given of justice. And so the satisfaction of Christ is full and perfect, and our pardon is every way free and gracious. And seeing every one may impose a Law to the act depending upon his own free will and pleasure, he that prayethpayeth - per errata page [sic] for another, and he that admitteth the paiment of one thing for another, may covenant, that remission shall follow presently, or after a certaine time, purely or upon condition. And this was the will and pleasure of Christ making satisfaction, and of God admitting satisfaction, and this the Covenant, that God should pardon sin, not presently in the very time of Christs passion, but when man is turned unto God by true faith in Christ, humbly intreating pardon. To forgive sin, is not opposite to the accepting of that satisfaction which is freely admitted, when it might be refused, and to which