their Interpretation, which must be removed. For those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Sacrifice of himself, may be referred either unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the put∣ting away of sin, that goes before; or unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was manifest, that follows after. In the first way the sense is, He was manifest to put away sin by the Sacrifice of himself; In the latter, he appeared by the Sacrifice of himself to put away sin; which confines his Appearance unto his Sacrifice; which sense is expressed by the Vulgar Translation; per hostiam suam apparuit; he appeared by his own Host, say the Rhemists. But the former Reading of the words, is evidently unto the mind of the Apostle. For his Appearance was what he did in general with respect unto the end mentioned, and the way whereby he did it.
1. There is what he did. He appeared. He was manifested; some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us, mentioned in the foregoing verse. But it is as another word that is used, so ano∣ther thing that is intended. That Appearance was after his Sacrifice, this is in or∣der unto it. That is in Heaven, this was on Earth. That is still continued, this is that which was already accomplished, at the Time limited by the Apostle.
Wherefore this Appearance, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or manifestation of Christ in the end of the world, is the same with his being manifested in the flesh, 1 Tim. 3. 16; or his com∣ing into the world, or taking on him the seed of Abraham, to this End, that he might suffer and offer himself unto God. For what is affirmed is opposed unto what is spoken immediately before, namely of his suffering often since the Foundation of the world. This he did not do, but appeared, was manifest, that is, in the flesh, in the Ends of the world, to suffer and to expiate sin. Nor is the Word ever used to express the Appearance of Christ before God in Heaven. His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is his coming into the world by his Incarnation unto the Discharge of his Office. His Ap∣pearance before God in Heaven, is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And his Illustrious Appearance at the last day, is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; though that word be used also to express his Glorious manifestation by the Gospel, 2 Tim. 1. 10; See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit. 2. 14. This therefore is the meaning of the word: Christ did not come into the world, he was not manifested in the flesh often since the Foundation of the world, that he might often suffer and offer, but he did so, he so appeared, was so manifest in the End of the world.
2. The End of this Appearance of Christ, was to put away sin. And we must enquire both what is meant by sin, and what by the putting of it away. Wherefore by sin the Apostle intends the whole of its Nature and Effects, in its Root and Fruits, in its Guilt, Power, and Punishment; Sin Absolutely and Universally; Sin as it was an Apostacy from God, as it was the Cause of all Distance between God and us, as it was the work of the Devil; Sin in all that it was, and all that it could effect, or all the Consequents of it; Sin in its whole Empire and Dominion; as it entred by the fall of Adam, invaded our Nature in its Power, oppressed our Per∣sons with its Guilt, filled the whole world with its fruits, gave existence and Right unto Death and hell, with power to Satan to rule in and over mankind; so as it rendred us obnoxious unto the Curse of God and Eternal punishment. In the whole Extent of sin, he appeared to put it away, that is, with respect unto the Church, that is sanctified by his Blood, and dedicated unto God.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render putting away, is Abrogatio, Dissolutio, Destructio; An Abrogation, Disanulling, Destroying, Disarming. It is the Name of taking away the Force, Power, and Obligation of a Law. The Power of Sin, as unto all its Effects and Consequents whether sinfull or Penal, is called its Law; the Law of Sin, Rom. 8. 2. And of this Law as of others, there are two Parts or Powers. (1.) Its Obligation unto punishment after the nature of all Penal Laws; Hence it is called the Law of Death, that whereon sinners are bound over unto Eternal Death. This force it borrows from its Relation unto the Law of God and the curse thereof. (2.) Its impelling Ruling Power, subjectively in the mindes of men, leading them Captive into all enmity and disobedience unto God, Rom. 7. 23. Christ appeared to abrogate this Law of sin, to deprive it of its whole power, (1.) That it should not condemn us any more, nor bind us over to punishment. This he did by ma∣king Attonement for it, by the Expiation of it, undergoing in his own suffering the penalty due unto it, which of necessity he was to suffer, as often as he offered himself. Herein consisted the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or abrogation of its Law, principally.