A shameful opinion, bred in the dark night of popery, when the Scrip- tures were hid, and when people did lie in ignorance ; and it was merely to advantage their own selves. For indeed the Scripture saith that God's children did suffer for the church ; but that was not for satisfaction for the church, but for the good of the church. Only Christ's death was satisfac- tory. Christ is the only treasury of the church, and the satisfaction of Christ. They think they merit by their suft'erings, when they sufler for their merits. And they think they merit not only for themselves, but for others too, which is a diabolical sarcasm. The devil mocks them that way ; he makes them ignorant of themselves. Alas ! that a silly, sinful man should think to do enough for himself, and more than enough, enough for others ! The wise virgins had but oil enough for themselves ; they had none for others. But these wise virgins have more than for themselves ; they have for others too. It is not worth the standing on, to hinder better and more comfortable things. The phrase runs in this sense, when it is meant of Christ. Christ sufiered for our satisfaction, for our redemption. And Leo the pope, one of the best of their popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosa mors, dc. The death of the saints is precious ; but the death of no saint is a propi- tiation for others. Their death is sanctified, but not propitiatory to others. Therefore singularis singulis. All the saints, their death was for themselves. It is an excellent speech solus Christ us, dc. (o). Every other besides Christ, their death was singular. It went not out of their persons to do others good, otherwise than by an exemplary course, as St Paul speaks here. But only Christ it is, in whom all died, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified. As pubUc Adam, his death was for all. He was not considerable in his death, as one man, but as a ' second Adam,' who by his public obedience, as the first public person, by his disobedience infected all ; so he by his obedience and satisfaction, by his passive obedience, especially when he shut up his obedi- ence in death, all died in him. It was as much as if all had died, as if all * That is, h-Ttio = for the realization of.— G.
100 COMMENTARY ON
had been crucified, and risen in him. The meaninf^ is therefore, ' Whether we be afflicted, it is for your consolation and salvation,' to help it forward, to help forward your comfort, by way of example, and not by way of satis- faction and merit any kind of way.
Do but consider this one reason, and so I will end the point. There was no saint that ever merited heaven by his own satisfaction, therefore he could not do good to others by way of satisfaction. How do you prove that ? By that excellent speech, in Rom. viii. 18, ' The sufferings of this world are not worthy of the glory that shall be revealed.' All that they suffered was not worthy of the glory to be revealed ; therefore they could not by any satisfaction of their own merit heaven for themselves. What should we speak of others then, to do any good to others, I mean, by way of satisfaction ? But he shews this in the next words more clearly, how good is done to others, ' Whether we be afflicted, it is for your consolation and salvation.
' Which is efectnal in enduring the same sufferings that we also suffer.' It is read in the margin, and most go that way, and the oldest interpreters too {p). Some translators have a word as fit in the margin as in the text oft- times, and they leave it to the readers to take which they will. It is good and useful both ways, but the most go that way, and it is more clear. The meaning is this, 'Whether we be afflicted, it is for your consolation and salva- tion,' which salvation of yours is wrought out, ' in enduiing the same suffer- ings that we also suffer.' If it be read ' effectual,' as it is in the text, and not in the margin, then it is thus, ' If we be afflicted, it is for your conso- lation and salvation, the assurance whereof in you is effectual, to make you endure the sufferings that we suffer.'
Now here must be a thing clear.
How salvation is wrought by affliction ?
I answer, salvation is wrought by Christ, by way of merit and procure- ment, and purchase and satisfaction to divine justice ; but salvation, in re- gard of the profession of it, is wrought by afflictions, that is, we come to have it by this way. We might consider salvation in purchase and title, and salvation in possession and investing into it. Salvation in title and purchase is wrought by the death and sufferings of Christ, who hath this pre-eminence, to be called and styled a Saviour ; but though it be gotten by him, it is not possessed but by a certain way and course. That salvation, the title whereof we have by Christ, it is not possessed or entered into, but by a coiu'se of suffering and doing. God hath measured out so many holy actions for every Christian to do, and so many things for eveiy Christian to suffer, so many grievances, if he be of years of discretion. God hath a way to save children which lean to his wisdom, but this way God saveth men. They have a cup measured to them, they have so many afflictions to suffer, before they be possessed of that which Christ hath purchased. So it is wrought in regard of possession, in suffering the same afflictions that others suffer.