quents of it. Hereof he gives an illustration, by comparing it to what is of absolute and unavoidable necessity, so as that it cannot otherwise be, namely, the death of all the individuals of mankind by the decretory sentence of God. As they must die every one, and every one but once; so Christ was to die, to suffer, to offer himself, and that but once. The instances of those who were exempted from death, as Enoch and Elias, or of those who, having died once, were raised from the dead, and died again, as Lazarus, give no difficulty herein. They are instances of exemption from the common rule, by mere acts of divine sovereignty. But the apostle argues from the general rule and constitutions, and thereon alone the force of his comparisons doth depend, and they are not weakened by such exemptions. As this is the certain unalterable law of human condition, that every man must die once, and but once as to this mortal life, so Christ was once and but once offered.

But there is more in the words and design of the apostle than a bare similitude and illustration of what he treats of, though expositors own it not. He doth not only illustrate his former assertion by a fit comparison, but gives the reason of the one offering of Christ, from what it was necessary for and designed to. For that he introduceth a reason of his former assertion, the causal connexion ka doth demonstrate : especially as it is joined with kal' óσov, that is, in quantum, inasmuch as;' in which sense he constantly useth that expression, ch. iii. 3, vii. 20, viii. 6. And 'inasmuch as it was so with mankind, it was necessary that Christ should suffer once for the expiation of sin and the salvation of sinners.' How was it with mankind in this matter? On the account of sin they were all subject to the law and the curse thereof. Hereof there were two parts. 1. Temporal death, to be undergone penally on the sentence of God. 2. Eternal judgment, wherein they were to perish for evermore. In these things consist the effects of sin and the curse of the law. And they were due to all men unavoidably, to be inflicted on them by the judgment and sentence of God. It is appointed, decreed, determined of God, that men, sinful men, shall once die, and after that come to judgment for their sins. This is the sense, the sentence, the substance of the law. Under this sentence they must all perish eternally, if not divinely relieved. But inasmuch as it was thus with them, the one offering of Christ, once offered, is prepared for their relief and deliverance. And the relief is in the infinite wisdom of God eminently proportionate to the evil, the remedy to the disease. For,

1. As man was to die once legally and penally for sin by the sentence of the law, and no more; so Christ died, suffered, and offered once and no more, to bear sin, to expiate it, and thereby to take away death so far as it was penal.

2. As after death men must appear again the second time to judgment, to undergo condemnation thereon; so after his once offering to take away sin and death, Christ shall appear the second time to free us from judgment, and to bestow on us eternal salvation.

In this interpretation of the words, I do not exclude the use of the comparison, nor the design of the apostle to illustrate the one offering of Christ once offered, by the certainty of the death of men once only, for these things do illustrate one another as so compared. But withal

I judge, there is more in them than a mere comparison between things no way related one to another, but only have some mutual resemblance, in that they fall out but once. Yea, there seems not to be much light, nor any thing of argument, in a comparison so arbitrarily framed. But consider these things in their mutual relation and opposition one to the other, which are the same with that of the law and the gospel, and there is much of light and argument in the comparing of them together. For whereas the end of the death, suffering, and offering of Christ was to take away and remove the punishment due to sin, which consisted in this, that men should once die, and but once, and afterwards come to judgment and condemnation according to the sentence of the law. And it was convenient to divine wisdom, that Christ for that end should die, suffer, offer once only, and afterwards bring them for whom he died to salvation.

And this is the proper sense of kκal' óσov, in quantum, which interpreters know not what to make of in this place, but endeavour variously to change and alter. Some pretend that some copies read кa0' ov, and one, καθ' ὁ, which they suppose came from καθώς. But the only reason why the word is not liked, is because the sense is not understood. Take the mind of the apostle aright, and his expression is proper to his purpose. Wherefore, there is in these verses an entire opposition and comparison between the law and the gospel; the curse due to sin, and the redemption that is by Christ Jesus. And we may observe, that,

Obs. I. God hath eminently suited our relief, the means and causes of our spiritual deliverance, to our misery, the means and causes of it; as that his own wisdom and grace may be exalted, and our faith established. That which is here summarily represented by our apostle in this elegant antithesis, he declares at large, Rom. v. from ver. 12, to the end of the chapter.

But we proceed with the interpretation of the words. In the first part of the antithesis and comparison, ver. 27, there are three things asserted. 1. The death of men. 2. The judgment that ensues; and, 3. The cause of them both. The last is first to be explained.

ATTOKEITAL, 'it is appointed,' 'determined,' ' enacted,' statutum est. It is so by him who hath a sovereign power and authority in and over these things; and it hath the force of an unalterable law, which none can transgress. God himself hath thus appointed it; none else can determine and dispose of these things. And the word equally respects both parts of the assertion, death and judgment. They are both equally from the constitution of God, which is the cause of them both.

The Socinians do so divide these things, that one of them, namely, death, they would have to be natural; and the other, or judgment, from the constitution of God; which is not to interpret but to contradict the words. Yea, death is that which in the first place and directly is affirmed to be the effect of this divine constitution, being spoken of as it is penal, by the curse of the law for sin; and judgment falls under the same constitution, as consequential thereunto. But if death, as they plead, be merely and only natural, they cannot refer it to the same divine constitution with the future judgment, which is natural in no

sense at all.

Death was so far natural from the beginning, as that the frame and constitution of our nature were in themselves liable and subject thereunto. But that it should actually have invaded our nature to its dissolution, without the intervention of its meritorious cause in sin, is contrary to the original state of our relation to God, the nature of the covenant whereby we were obliged to obedience, the reward promised therein, with the threatening of death in case of disobedience. Wherefore, the law, statute, or constitution here related unto, is no other but that of Gen. ii. 17, In the day thou eatest thereof, thou shalt surely die,' with that addition, Dust thou art, and unto dust thou shalt return,' Gen. iii. 19. God enacted it as an everlasting law concerning Adam and all his posterity, that they should die, and that once, as they were once taken out of the dust. But in the words of God before mentioned, there are two things. 1. A penal law enacted, Gen. ii. 17. 2. A judicial sentence denounced, Gen. iii. 19; not only death, but future judgment also, was appointed thereby.

Thus it is appointed to men,' avoρwrоiç, that is, to all men, or men indefinitely, without exception; it is their lot and portion. It is appointed to men, not merely as men, but as sinners, as sinful men. For it is of sin and the effects of it, with their removal by Christ, that the apostle discourseth.

It is appointed to them aro@avev, 'to die,' that is, penally, for sin, as death was threatened in that penal statute mentioned in the curse of the law; and death, under that consideration alone, is taken away by the death of Christ. The sentence of dying naturally, is continued towards all; but the moral nature of dying, with the consequents of it, are removed from some by Christ; the law is not absolutely reversed, but what was formerly penal in it is taken away.

Obs. II. Death in the first constitution of it was penal.-And the entrance of it as a penalty keeps the fear of it in all living. Yea, it was by the law eternally penal. Nothing was to come after death but hell. And,

Obs. III. It is still penal, eternally penal to all unbelievers.-But there are false notions of it amongst men, as there are of all other things. Some are afraid of it when the penalty is separated from it. Some, on the other hand, look on it as a relief, and so either seek it or desire it; to whom it will prove only an entrance to judgment. It is the interest of all living to inquire diligently what death will be to them.

Obs. IV. The death of all is equally determined and certain in God's constitution.-It hath various ways of approach to all individuals. Hence is it generally looked on as an accident befalling this or that But the law concerning it is general and equal.

man.

The second part of the assertion is, that after this is the judgment.' This, by the same divine, unalterable constitution, is appointed to all. 'God hath appointed a day wherein he will judge the world in righteousness.' Death makes not an end of men, as some think, others hope, and many would desire it should: ipsa mors nihil et post mortem nihil. But there is something yet remaining which death is subservient to. Hence it is said to be uɛra de TOUTO, after this.' As surely as men die, it is sure that somewhat else follows after death. This is the force of the particle de, but;' 'but after it.' Now this 'after' doth not denote

the immediate succession of one thing to another; if one go before, and the other certainly follow after, whatever length of time be interposed between them, the assertion is true and proper. Many have been long dead, probably the most that shall die, and yet judgment is not come after. But it shall come in its appointed season, and so as that nothing shall interpose between death and judgment, to make any alteration in the state or condition of the persons concerned in them. The souls of them that are dead are yet alive, but are utterly incapable of any change in their condition between death and judgment. As death leaves men, so shall judgment find them.

The second part of this penal constitution is, Koç, 'judgment;'. ' after death judgment.' It is not a particular judgment on every individual person immediately on his death, although such a judgment there be, for in and by death there is a declaration made concerning the eternal condition of the deceased. But judgment here is opposed to the second appearance of Christ to the salvation of believers, which is the great or general judgment of all at the last day. Koiσiç and кoiμα, used with respect to this day, or taken absolutely, do signify a condemnatory sentence only; avaotaσię kρiσews, 'the resurrection of,' or 'to judgment,' is opposed to avaσraois Swns, 'the resurrection of,' or 'to life,' John v. 29. See ver. 22-24. So is it here used, 'judgment,' that is, condemnation for sin, follows after death in the righteous constitution of God, by the sentence of the law. And as Christ by his death doth not take away death absolutely, but only as it was penal; so on his second appearance, he doth not take away judgment absolutely, but only as it is a condemnatory sentence with respect to believers. For as we must all die, so we must all appear before his judgment-seat,' Rom. xiv. 10. But as he hath promised that those that believe in him shall not see death, for they are passed from death unto life,' they shall not undergo it as it is penal; so also he hath, that they shall not come εç KOLI, (the word here used) into judgment,' John v. 24. They shall be freed from the condemnatory sentence of the law. For the nature and manner of this judgment, see the exposition on ch. vi. 5. This then is the sense of the words. Whereas, therefore, or inasmuch as this is the constitution of God, that man, sinful man, shall once die, and afterwards be judged or condemned for sin; which would have been the event with all, had not a relief been provided, which in opposition hereunto is declared in the next verse. And no man that dies in sin, shall ever escape judgment.

VER. 28. THIS verse gives us the relief provided in the wisdom and grace of God, for and from this condition. And there is in the words, 1. The redditive note of comparison and opposition, 'so.' 2. The subject spoken of; the offering of Christ. 3. The end of it: to bear the sin of many.' 4. The consequent of it, which must be spoken to distinctly.

1. The redditive note is ourw, 'so,' 'in like manner,' in answer to that state of things, and for the remedy against it, in a blessed condecency to divine wisdom, goodness, and grace.

2. The subject spoken of is the offering of Christ. But it is here mentioned passively, πρoσevεx0uç, 'he was offered.' Most frequently

it is expressed by his offering of himself,' 'the sacrifice he offered of himself. For as the virtue of his offering depends principally on the dignity of his person, so his human soul, his mind, will, and affections, with the fulness of the graces of the Spirit resident and acting in them, did concur to the efficacy of his offering, and were necessary to render it an act of obedience, a sacrifice of a sweet smelling savour to God,' Eph. v. 2. Yea, hereon principally depended his own glory, which arose not merely from his suffering, but from his obedience therein, Phil. ii. 7, 8. Wherefore, he is most frequently said to offer himself. 1. Because of the virtue communicated to his offering by the dignity of his person. 2. Because he was the only priest that did offer. 3. Because his obedience therein was so acceptable to God. 4. Because this expresseth his love to the church; he loved it, and gave himself for it.' But as himself offered, so his offering was himself. His whole entire human nature was that which was offered. Hence it is thus passively expressed. Christ was offered, that is, he was not only the priest who offered, but the sacrifice that was offered. Both were necessary that Christ should offer, and that Christ should be offered. And the reason why it is here so expressed, is because his offering is spoken of as it was by death and suffering. For having affirmed, that if he must often offer he must often suffer, and compared his offering to the once dying of men penally, it is plain that the offering intended is in and by suffering. Christ was offered,' is the same with Christ suffered, Christ died.' And this expression is utterly irreconcileable to the Socinian notion of the oblation of Christ. For they would have it to consist in the presentation of himself in heaven, eternally free from, and above all sufferings, which cannot be the sense of this expression, Christ was offered.'

The circumstance of his being thus offered, is, that it was árak, once only.' This, joined, as it is here, with a word in the preter tense, can signify nothing but an action or passion then past and determined. It is not any present continued action, such as is the presentation of himself in heaven, that can be signified hereby.

3. The end of Christ's being thus once offered, and which his one offering did perfectly effect, was, εις το πολλων ἁμαρτιας ανενεγκείν, 'to bear the sins of many.' There is an antithesis between Toλλv 'of many, and avowTоiç, unto men,' in the verse foregoing. 'Men,' expressed indefinitely in that necessary proposition, intends all men universally. Nor, as we have shown, is there any exception against the rule, by a few instances of exemption by the interposition of divine sovereignty. But the relief which is granted by Christ, though it be unto men indefinitely, yet it extends not to all universally, but to many of them only. That it doth not so extend unto all eventually, is confessed. And this expression is declarative of the intention of God, or of Christ himself in his offering; see Eph. v. 25, 26. He was thus offered for those 'many,' to bear their sins, as we render the words. It is variously translated, as we have seen before, and various senses are sought after by expositors. Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word. It is not from any difficulty in the word, but from men's hatred unto the truth, that they put themselves on such endeavours. And this whole attempt lies