in finding out one or two places where avapeow signifies 'to take away;' for the various signification of a word used absolutely in any other place, is sufficient for these men to confute its necessary signification in any context. But the matter is plain in itself; Christ did bear sin, or take it away, as he was offered, as he was a sacrifice for it. This is here expressly affirmed: he was offered to bear the sins of many.' This he did, as the sacrifices did of old, as unto their typical use and efficacy. A supposition hereof, is the sole foundation of the whole discourse of the apostle. But they bare sin, or took away sin, (not to contend about the mere signification of the word,) no otherwise but by the imputation of the sin unto the beast that was sacrificed, whereon it was slain, that atonement might be made with its blood. This I have before sufficiently proved. So Christ bare the sins of many; and so the signification of this word is determined and limited by the apostle Peter, by whom alone it is used on the same occasion, 1 Pet. ii. 24, ós τας ἁμαρτίας ἡμων αυτος ανηνεγκεν εν τῳ σωματι αυτου επι το ξυλον, 'who himself bare our sins in his own body on the tree.' That place, compared with this, doth utterly evert the Socinian fiction, of the oblation of Christ in heaven. He was offered avevEYKELV, 'to bear the sins of many.' When did he do it? How did he do it? ανηνεγκεν, 'He bare our sin in his own body on the tree.' Wherefore then he offered himself for them. And this he did in his suffering.

Moreover, wherever in the Old Testament is translated by avapepw in the LXX. as Numb. xiv. 33; Isa. liii. 12, or by peow with reference unto sin, it constantly signifies to bear the punishment of it.' Yea, it doth so when, with respect unto the event, it is rendered by apɛɛw, as it is, Lev. x. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it, 'He shall bear their iniquities,' Isa. liii. 11, 0, 'bear it as a burden upon him.' He was offered once, so as that he suffered therein. As he suffered, he bare our iniquities, and as he was offered, he made atonement for them. And this is not opposed unto the appearance of men before God at the last day, but unto their death, which they were once to undergo. Wherefore,

Obs. V. The ground of the expiation of sin by the offering of Christ is this, that therein he bare the guilt and punishment due unto it.

Upon this offering of Christ, the apostle supposeth what he had before declared, namely, that he entered into heaven to appear in the presence of God for us ;' and hereon he declares what is the end of all this dispensation of God's grace. Unto them that look for him, he shall appear the second time without sin unto salvation.' And he shows, 1. What, de facto, Christ shall yet do: 'He shall appear.' 2. To whom he shall so appear: Unto them that look for him.' 3. In what manner: Without sin.' 4. Unto what end: Unto salvation.' 5. In what order: The second time.'

1. The last thing mentioned is first expressed, and must first be explained. EK SEUTEDOU, 'the second time. The Scripture is express unto a double appearing or coming of Christ. The first was his coming in the flesh, coming into the world, coming unto his own, namely, to discharge the work of his mediation, especially to make atonement for sin in the sacrifice of himself, unto the accomplishment all promises

made concerning it, and all types instituted for its representation. The second is in glory, unto the judgment of all, when he shall finish and complete the eternal salvation of the church. Any other personal appearance or coming of Christ the Scripture knows not, and in this place expressly excludes any imagination of it. His first appearance is past; and appear the second time he will not, until that judgment comes which follows death, and the salvation of the church shall be completed. Afterward there will be no farther appearance of Christ in the discharge of his office; for God shall be all in all.

2. That which he affirms of him is, opnoerat,' he shall appear unto,' 'he shall be seen of.' There shall be a public vision and sight of him. He was seen on the earth in the days of his flesh: he is now in heaven, where no mortal eye can see him, within the veil of that glory which we cannot look into. The heavens must receive him unto the time of the restitution of all things. He can indeed appear unto whom he pleaseth, by an extraordinary dispensation. So he was seen of Stephen standing at the right hand of God, Acts vii. So he appeared unto Paul, 1 Cor. xv. 8. But as unto the state of the church in general, and in the discharge of his mediatory office, he is not seen of any. So the high priest was not seen of the people after his entrance into the holy place, until he came forth again. Even concerning the person of Christ, we live by faith and not by sight.

Obs. VI. It is the great exercise of faith to live on the invisible actings of Christ on the behalf of the church. So also the foundation of it doth consist in our infallible expectation of his second appearance, of our seeing him again, Acts i. 11. We know that our Redeemer liveth, and we shall see him with our eyes. While he is thus invisible, the world triumpheth as if he were not. Where is the promise of his coming? The faith of many is weak. They cannot live upon his invisible actings. But here is the faith and patience of the church, of all sincere believers; in the midst of all discouragements, reproaches, temptations, sufferings, they can relieve and comfort their souls with this, that their Redeemer liveth, and that he shall appear again the second time, in his appointed season. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.' The present long continued absence of Christ in heaven is the great trial of the world. God doth give the world a trial by faith in Christ, as he gave it a trial by obedience in Adam. Faith is tried by difficulties. When Christ did appear, it was under such circumstances as turned all unbelievers from him. His state was then a state of infirmity, reproach, and suffering. He appeared in the flesh. Now he is in glory, he appeareth not. As many refused him when he appeared, because it was in outward weakness, so many refuse him now he is in glory, because he appeareth Faith alone can conflict with and conquer these difficulties. And it hath sufficient evidences of this return of Christ, 1. In his faithful word of promise. The promise of his coming recorded in the Scripture, is the ground of our faith herein. 2. In the continual supplies of his Spirit, which believers do receive. This is the great pledge of his mediatory life in heaven, of the continuance of his love and care towards the church, and consequently the great assurance of his second coming.

not.

3. In the daily evidences of his glorious power, put forth in eminent acts of providence, for the protection, preservation, and deliverance of the church, which is an uninterrupted assurance of his future appearance. He hath determined the day and season of it, nor shall all the abuse that is made of his seeming delay in coming, hasten it one moment. And he hath blessed ends of his not appearing before the appointed season, though the time seem long to the church itself. As, 1. That the world may fill up the measure of its iniquities, to make way for its eternal destruction 2. That the whole number of the elect may be gathered in. Though days of trouble are sometimes shortened for their sakes, that they may not faint after they are called, Matt. xxiv. 22, yet are they also in general continued, that there may be time for the calling of them all. 3. That all the graces of his people may be exercised and tried unto the utmost. 4. That God may have his full revenue of glory from the new creation, which is the first-fruits of the whole. 5. That all things may be ready for the glory of the great day.

3. To whom shall he thus appear? Of whom shall he be thus seen? TOLS AUTOν atodexoμevois To them that look for him.' But the Scripture is plain and express in other places, that he shall appear unto all; shall be seen of all, even of his enemies, Rev. i. 7. And the work that he hath to do at his appearance, requires that so it should be. For he comes to judge the world in general; and in particular to plead with ungodly men about their ungodly deeds and speeches, Jude 15. So therefore must and shall it be. His second illustrious appearance shall fill the whole world with the beams of it: the whole rational creation of God shall see and behold him. But the apostle treats of his appearance here with respect unto the salvation of them unto whom he doth appear. He shall appear, as owτnoiav, 'unto salvation.' And this word, 'unto salvation, is capable of a double explication. For it may refer unto them that look for him; that look for him unto salvation,' that is, that look to be saved by him. Or it may do so unto his appearance: 'He shall appear unto the salvation of them that look for him.' The sense is good either way.

This looking for the coming of Christ, which is a description of faith by a principal effect and fruit of it, called also waiting, expecting, longing, earnest expectation, consists in five things. 1. Steadfast faith of his coming and appearance. This is in the foundation of Christian religion. And whatever the generality of hypocritical nominal Christians profess, there are uncontrollable evidences and demonstrations that they believe it not., 2. Love unto it, as that which is most desirable, which contains in it every thing wherein the soul takes delight and satisfaction; 'that love his appearing,' 2 Tim. iv. 8. 3. Longing for it, or desires after it: Even so come, Lord Jesus;' that is, 'come quickly,' Rev. xxii. 20. If the saints of the Old Testament longed after his appearance in the flesh, how shall not we do so for his appearance in glory; see Tit. ii. 13. 'Looking for and hasting unto,' 2 Pet. iii. 12. 4. Patient waiting for it, in the midst of all discouragements: These the world is filled withal; and it is the great trial of faith, Jude 20, 21. 5. Preparation for it, that we may be ready and meet for his reception, which is the substance of what we are taught in the parable of the virgins,

Matt. xxv. Unto those that thus look for him, shall the Lord Christ appear unto salvation.

4. The manner of his appearance is, xwols aμaprias, without sin.' This may either respect himself, or the church, or both. In his first appearance in the flesh, he was absolutely in himself without sin; but his great work was about sin. And in what he had to do for us he was made sin, he bare our iniquities, and was treated both by God and man as the greatest sinner. He had all the penal effects and consequents of sin upon him; all dolorous infirmities of nature, as fear, sorrow, grief, pain; all sufferings that sin deserved, that the law threatened, were in him and upon him. Nothing as it were appeared with him, or upon him, but sin, that is, the effects and consequents of it, in what he underwent for our sakes. But now he shall appear perfectly free from all these things, as a perfect conqueror over sin, in all its causes, effects, and consequents. 2. It may respect the church. He will then have made an utter end of sin in the whole church for ever. There shall not then be the least remainder of it. All its filth, and guilt, and power, and its effects in darkness, fear, and danger, shall be utterly abolished and done away. The guilt of sin being done withal, the whole church shall then be perfectly purified, without spot and wrinkle, every way glorious; sin shall be no more. Respect may be had to both, himself

and the church.

5. The end of his appearance is the ac owτnoiav, 'salvation of them that look for him.' If this word relate immediately unto his appearance, the meaning is, 'to bestow, to collate salvation upon them, eternal salvation.' If it respect them that look for him, it expresseth the qualification of their persons, by the object of their faith and hope; they look for him to be perfectly and completely saved by him. Where both senses are equally true, we need not limit the signification of the words to either of them. But we may observe,

Obs. VII. Christ's appearance the second time, his return from heaven to complete the salvation of the church, is the great fundamental principle of our faith and hope, the great testimony we have to give against all his and our adversaries. And,

Obs. VIII. Faith concerning the second coming of Christ, is sufficient to support the souls of believers, and to give them satisfactory consolation in all difficulties, trials, and distresses.

Obs. IX. All true believers do live in a waiting, longing expectation of the coming of Christ. It is one of the most distinguishing characters of a sincere believer so to do.

Obs. X. To such alone as so look for him, will the Lord Christ appear unto salvation.

Obs. XI. Then will be the great distinction among mankind, when Christ shall appear unto the everlasting confusion of some, and the eternal salvation of others; a thing that the world loves not to hear of.

Obs. XII. At the second appearance of Christ, there will be an end of all the business about sin, both on his part and ours.

Obs. XIII. The communication of actual salvation unto all believers, unto the glory of God, is the final end of the office of Christ.

Μονῳ τῳ Θεῳ δοξα.

CHAPTER X.

THERE are two parts of this chapter. The first concerneth the necessity and efficacy of the sacrifice of Christ; from the beginning unto ver. 20. The other is an improvement of the doctrine, for the purposes of faith, obedience, and perseverance, from ver. 20, to the end of the chapter.

Of the first general proposition of the subject to be treated of, there are two parts. First. A demonstration of the insufficiency of legal sacrifices, for the expiation of sin, ver. 1-4. Secondly, A declaration of the necessity and efficacy of the sacrifice of Christ unto that end; from ver. 4, unto ver. 19. Of this declaration, there are two parts. First. The substitution of the sacrifice of Christ in the place and room of all legal sacrifices, because of its efficacy unto the end which they could not attain, and without which, the church could not be saved, ver. 5-10. Secondly. A final comparison of his priesthood and sacrifice with those of the law, and their absolute preference above them, unto ver. 20.

In the first particular of the first general part, there are three things. 1. An assertion of the insufficiency of legal sacrifices unto the expiation of sin, wherein a reason of it also is included, ver. 1. 2. A confirmation of the truth of that assertion, from the consideration of the frequency of their repetition, which manifestly evidenceth that insufficiency, ver. 2, 3. 3. A general reason taken from the nature of them, or the matter whereof they did consist, ver. 4.

The first of these is contained in the first verse.

VER. 1.—Σκιαν γαρ εχων ὁ νόμος των μελλόντων αγαθων, ουκ αυτην την εικόνα των πραγμάτων, κατ' ενιαυτον ταις αυταις θυσίαις ὡς προσφερουσιν εις το διηνεκες, ουδέποτε δύναται τους προσερχομε νους τελειωσαι.

There is no difficulty in the reading, nor much difference about the

for the נמוסא גיר טלניתא אית הוא בה .translation of the words. Syr

law, a shadow was in it, p, not the substance itself.' IIpoσexouevos, rap, that shall offer them.' Ets To dinvekeç that translator omits; supposing it the same with Kar' Eviavrov. But it hath its own signification: continenter; in assiduum; in perpetuum; Exwv, habens, obtinens, continens. Aνтην Tην EIKоva, ipsam expressam formam; ipsam imaginem. Teλetwoat, sanctificare, perfectè sanctificare; perfectos facere; Vulg. Lat. 'make perfect.' Perficere, confirmare, ‘to perfect, to confirm.'

VER. 1. For the law, having a shadow of good things to come, not the very image of the things, can never, with those sacrifices which they offer year by year continually, make the comers thereunto (the worshippers) perfect.