A learned commentary or exposition

A shameful opinion, bred in the dark night of popery, when the Scriptures were hid, and when people did lye in ignorance, and it was merely to advantage their own selves; for indeed the Scripture saith that Gods Children did suffer for the Church: but that was not for satisfaction for the Church, but for the good of the Church. Only Christs death was satisfactory; Christ is the only treasury of the Church, and the satisfaction of Christ, They think they merit by their sufferings, when they suffer 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 then enough, enough for others! The wise Virgins had but oil enough for themselves, they had none for others, but these wise Virgins, have more then 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 suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is precious, but the death of no Saint is a propitiation 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 Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but only Christ it is, in whom all dyed, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As public 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 ⟨p. 108⟩and satisfaction, by his passive obedience especially when he shut up his obedience in death, all dyed in him, it was as much as if all had dyed, as if all had been crucified, and risen in him.

A shamefull opinion, bred in the dark night of poperie, when the Scriptures were hid, and when people did lye in ignorance, and it was meerly to advantage their own selves; for indeed the Scripture saith that Gods Children did suffer for the Church: but that was not for satisfaction for the Church, but for the good of the Church. Onely Christs death was satisfactory; Christ is the onely treasurie of the Church, and the satisfaction of Christ, They think they merit by their sufferings, when they suffer for their merits: And they think they merit not onely for themselves, but for others too, which is a Diabolicall sarcasme. The Devill mocks them that way, he makes them ignorant of themselves. Alas, that a silly sinfull man, should think to do enough for himself, and more then enough, enough for others! The wise Virgins had but oyle enough for themselves, they had none for others, but these wise Virgins, have more then 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 suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is prcious, but the death of no Saint is a propitiation for others: their death is sanctified, but not propitiatorie to others: Therefore singularis singulis; all the Saints, their death was for themselves. It is an excellent speech solus Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but onely Christ it is, in whom all dyed, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As publique Adam his death was for all; he was not considerable in his death, as one man, but as a second Adam; who by his publique obedience, as the first publique person by his disobedience infected all; so he by his obedience