Again; ^^^ is used to the same purpose, ^'^*^ ^''^T^PD ^'^^], Isa. liii.
AN APPENDIX. 453
12, "And he bare the sin of many." ^^^ is often used with re- spect unto sin ; sometimes with reference unto God's actings about it, and sometimes with reference unto men's concerns in it. In the first way, or when it denotes an act of God, it signifies to lift up, to take away or pardon sin; and leaves the word l^i^, wherewith it is joined under its first signification, of iniquity, or the guilt of sin, with respect unto punishment ensuing as its consequent ; for God pardon- ing the guilt of sin, the removal of the punishment doth necessarily ensue, guilt containing an obligation unto punishment. In the latter way, as it respects men or sinners, it constantly denotes the bearing of the punishment of sin, and gives that sense unto f^^, with respect unto the guilt of sin as its cause. And hence ariseth the ambiguity of these words of Cain, Gen. iv. 13, ^^it^^p ^Jii; i^ina. if xbJ denotes an act of God, if the words be spoken with i-eference, in the first place, to any acting of his towards Cain, PV retains the sense of ini- quity, and the words are rightly rendered, " My sin is greater than to be forgiven." If it respect Cain himself firstly, l^V assumes the signification of punishment, and the words are to be rendered, " My punishment is greater than I can bear," or " is to be borne by me.
This, I say, is the constant sense of this expression, nor can any instance to the contrary be produced. Some may be mentioned in the confirmation of it. Numb. xiv. S3, " Your children shall wander in the wilderness forty years," ^^''C'^^r^^ ^^^'^^ " and shall bear your whoredoms." Verse 34, nJJ^ D^y^nx Da^niiyfni^ \xb>ri^_" Ye shall bear your iniquities forty years;" that is, the punishment due to your whoredoms and iniquities, according to God's providential dealings with them at that time. Lev. xix. 8, " He that eateth it ^'^\ i^i^ shall bear his iniquity." How? t^inn ^^^^ ^C1?^— " That soul shall be cut off." To be cut off for sin, by the punishment of it, and for its guilt, is to bear iniquity. So chap. xx. 16-18, for a man to bear his iniquity, and to be killed, slain, or put to death for it, are the same.
Ezek. xviii. 20, 3^:«n ]m i^^'i^^ I? ^^J? {<^n nam c'Ei3n^_"The soul that sinneth, it shall die. The son shall not bear the sin of the father." To bear sin, and to die for sin, are the same. More in- stances might be added, all uniformly speaking the same sense of the words.
And as this sense is sufficiently, indeed invincibly, established by the invariable use of that expression in the Scripture so the manner whereby it is affirmed that the Lord Christ bare our iniquities, sets it absolutely free from all danger by opposition. For he bai'e our iniquities Avhen i^^s pJ( HK in Vjisn nin-i^ — '' the Lord made to meet on him, or laid on him, the iniquity of us all," Isa. liii. 6 ; which words
454 AN APPENDIX.
the LXX. render, Ka/ Kvpioi Tupidcaxsv avTov TuTg aiMapriaic, yj/muiv' — " The Lord gave him up, or delivered him unto our sins;" that is, to be punished for them, for other sense the words can have none. " He made him sin for us," 2 Cor. v. 21. So " he bare our sins," Isa. liii. 12. How? "In his own body on the tree," 1 Pet. ii. 24; that when he was, and in his being stricken, smitten, afflicted, wounded, bruised, slain, so was the chastisement of our peace upon him.
Wherefore, to deny that the Lord Christ, in his death and suffer- ing for us, underwent the punishment due to our sins, what we had deserved, that we might be delivered, as it everts the great founda- tion of the gospel, so, by an open perverting of the plain words of the Scripture, because not suited in their sense and importance to the vain imaginations of men, it gives no small countenance to infidehty and atheism.
END OF VOL. II.
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