Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XXIIII.

Some particular Testimonies evincing the Death of Christ to be a punishment, properly so called.

THE two Expressions that I chose in particular to consider, are* 1.1 nextly to be insisted on.

The first relates to Him, who did inflict the punishment. The other to him that was punished.

The first in v. 6. The Lord laid on him the iniquityes of us all. The person punishing, is Jehovah, the person punished called Him; that is, he who is spoken of throughout the whole Prophesy; the Messiah Jesus Christ, as above declared.

For the opening of the words, that the efficacy of them to our purpose in hand may appeare. Two of them are especially to be considered. 1. What is meant by that which is rendred l••id on Him, 2. What is meant by Iniquity.

The first by our Translation is rendred in the Margent, Made to* 1.2 meeet; He made to meet; ••n him the iniquities of us all; The vulgar Latine, posuit Dominus ineo. The Lord put upon him according to our Translation in the Text. Montanus, dominus fecit occurrere. in ••um. God hath caused to meet on him, according to our Translation in the Margent. Junius to the same purpose. Jehov••h fecit ut incurrat, the Lord made them meet, & fall on him. The Septu∣agint render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lord delivered him to our sins, that is, to be punished for them. By others the word is rendered impegit, trad••xit, conj••cit, al to the same

purpose, importing an act of God in conveying our sins to Christ.

The word here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; its Root is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which all* 1.3 the significations mentioned, are assigned; Occurrere, obviam ire, incurrere, aggredi, rogare, precari: The first generall signification of it is to meet, as the bounds of a Field, or Country, or house, meet with one another. Ioshuah 19. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So all a∣long in that chapter, where the bounds of one Country, are said to reach to another; that is, to meet with them; it is the word here used. So in voluntary Agents, it is obviam ire, or to meet, and that either for good or evill; for good it is spoken of God, Psal 64. 5. thou meetest him, &c. and so for evill Amos▪ 5. 19. as if a man fled from a Lyon, and a Beare meet him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, to teare him in pieces. Hence because men that met others, went to them, to desire some help of them, the word also signifies to aske, to pray, entreat, or intercede; so the word is used Isa. 59. 16. there was no entreater, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 none to meet, to come and aske. And in this very chap. v. 12. he made intercession for the transgress∣ors; the word is the same with that here used▪ to meet the Lord, and intercede for transgressors, to stay his hand against them, is its sence.

2. To meet, or to make to meet properly, which is the First, and most cleare sence of the word. It is often used for to meet ani∣mo hostili, to meet, to fall upon for hurt, 1 Sam. 2••. 17. the ser∣vants of the King would not put forth the hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to meet, that is, as we have translated it, to fall upon the Priests and kill them; so 2 Sam. 1. 15. David bid his young man arise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fall upon the Amalekite, that is, to kill him. Judg. 15. 1••. Sampson made the men of Judah sweare that they would not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meet with him, or fall on him themselves.

Nextly, it may be enquired in what sence the word is here* 1.4 used, whether in the first spoken of, to aske, entreat, intercede; or in the latter, to meet; or to meet with.

Grotius interpreteth it, (to remove, so much of his interpre∣tation by the way) permisit Deus, ut ille nostro gravi crimine indig∣nissima pateretur; that so he might suit what is spoken to Jeremiah, without pretence or colour of proofe. For the word, it is 46 times used in the Old Testament, and if in any one of them it may be truly rendred permisit, as it is done by him, or to that sence, let it be here so applied also. And for that sence, which

is, that God suffered the Jews by their wi••kednesse to intreat him evilly, it is most remote from the intendment of the words, and the Holy Ghost in them.

1. First then, that the words cannot be interpreted to pray, or in∣tercede,* 1.5 is evident frō the contexture; wherein it is said (in this sence) he prayed him for the iniquity of us all; that is, the Lord prayed Christ for the iniquities of us all. This sence of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, Socinus himselfe grants not to be proper, nor con∣sistent. Porro significatio illa, precari, in loco nostro locum habere non potest; alioqui sequeretur Isaiam voluisse dicere, Deum fecisse, ut omnium nostrûm iniquitas per Christum, vel pro Christo precata fuerit, quod longe absurdissimum esse nemo non videt▪ cap. 21. p. 132. Praelec. Socin.

2. It is then to meet: now the word here used being in Hiphil, which makes a double Action of that expressed by ad∣ding the Cause, by whose Power, vertue, and impresse, the thing is done; thence it is here rendred occurrere fecit, he made to meet, and so the sence of it is, God made our sinnes, as it were, to set up∣on, or to fall upon Iesus Christ, which is the most common use of the word, as hath been shewed.

It is objected, that the word signifies to meet, yet no more but* 1.6 this may be the meaning of them; God in Christ met with all our iniquities; that is, for their pardoning, and removall, & taking away▪

Of the many things that may be given in for the eversion of this Glosse, I shall name only two, whereof the first is to the word, the latter to the matter. For the word; the Conjugation ac∣cording to the common Rule, enforces the sence formerly mentioned; he made to meet, and not he met.

2. The Prophet in these words renders a reason of the con∣temptible sad condition of the Messiah, at which so many were scandalized, and whereupon so few believed the report of the Gospel concerning him; and this is, that God laid on him our ini∣quities; now there is no reason why he should be represented in so deplorable a state and condition, if God only met with, & pre∣vented our sinne, in and by him, which he did (as they say) in his Resurrection, wherein he was exceeding Glorious; so that the meaning of the word is, that God made our sinnes to meet on him, by laying them on him; and this sence Socinus himselfe consents unto, Praelec. cap. 21. p. 133. But this also will farther

appeare in the explication of the next word: and that is, our iniquities.

He hath laid on him the Iniquities of us all. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How the Iniqui∣ty of us, that is, the punishment of our iniquity? I shall offer three things, to make good this interpretation.

1. That the word is often found in that sence; so that it is* 1.7 no new, or uncouth thing, that here it should be so, Gen. 4. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mine iniquity is greater then I can beare, it is the same word here used; they are the words of Cain, upon the denuncia∣tion of God's judgement on him; and what iniquity it is, he gives you an account in the next words, behold thou hast cast me out, v▪ 14. that was only the punishment▪ laid on him. It is used in like manner severall times Levit. 20. 17, 19. and 1 Sam. 28. 10. Saul sweare to the Witch, that no iniquity should be fall her; that is, no punishment for that which she did at his command, in raising up a Spirit to consult withall, contrary to the Law. And also in sundry other places: so that this is no new signification of the word, and is here most proper.

2. It appears from the explication that is given of this thing* 1.8 in many other expressions is the Chapt. God laid on him the ini∣quity of us all. How? in that it pleased him to bruise him, and put him to griefe, v. 10. In that he was wounded for our transgressions, and he was bruised for our iniquities, v. 5. as will be made more evident when I come to the next Phrase: He bare our iniquities, which an∣swers to this, He laid them on him.

3. Because he did so lay our sinne on Christ, that he made his* 1.9 Soul an offering for sinne: when our iniquities were on him, his Soul▪ that is, He, by an usuall Synecdoche, (the Soul for the Per∣son) was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an off••ring for sinne; the word here u∣sed, is like piaculum in Latine, which signifies the fault, and him who is punished for it in a way of a publick Sacrifice: So is this word taken both for a sinne, a trespasse, and a Sacrifice for the exp••ation of it. As another word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used also Lev. 4. 3. He shall offer it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a sinne; that is, an Offering for sinne; So also Exod 29. 14. Lev. 4. 29. And this very word is so used Levit: 7. 2. They shall kill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the sinne, or sin offering, or trespasse offering, as there it is rendred: and other in∣stances might be given. Now God did so cause our iniquities to meet on Christ, that he then under th••m made himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

or an offering for sinne. Now in the offering for sinne, the penal∣ty of the Offence was, suo more, laid on the beast, that was Sacri∣ficed or made an offering; Paul interpreteth these words by o∣ther expressions, 2 Cor. 5. 21. he made him to be a sinne for us, that is, an offering for sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He made him sinne, when he made him a Curse▪ the curse of the Law, Gal: 3. 13▪ that is, gave him up to the Punishment, by the Law due to sin: Rom. 8. 3. God sending his own Son in the likenesse of sinfull flesh, and for sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for sin, a Sacrifice for sinne, condemned sin in the flesh, Heb: 10. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in burnt Offerings, & for sin thou hadst no pleasure; and againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It appears then from all that hath been said, that our iniquities that were laid on Christ, were the punishment due to our iniquity.

Farther to cleare this, I shall a little consider what Act of* 1.10 God this was, whereby he laid our iniquities on Christ; and these two things are considerable therein.

1. How it was typically prefigured.

2. How it was done, or in what Act of God the doing of it doth consist.

1. This was eminently represented in the great Anniversary Sacrifice, of which I have spoken formerly; especially in that part which concernes the Goate, on which the Lot fell to be sent* 1.11 away: That that Goat was a Sacrifice, is evident from the 5. v. where both the Kids of the Goats, (afterward said to be two Goats) are said to be a Sinne Offering; how this was dealt withall, see v. 21. Aaron shall lay both his hands upon the live Goat, & confesse our sin, all the iniquities of all the people, all their transgressions in all their sins, & put them upon the Head of the Goat, Now in what sence could the sins of the People, be put upon the Head of the Goat.

1. This was not meerly a Representation; as it were a Shew or Pageant, to set forth the taking away of iniquity; but Sins were Really, as to that Typicall Institution, laid on the Head of the Goat: whence he became a p••aculum, an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and he that touched him was defiled, so v. 26. The Man that carried out the Goat, was unclean untill he was legally purified, and that because the Sinne of the People was on the Head of the Goat, which he so carri••d away.

2. The proper prav••ty, malice, and filth of sinne, could not be

laid on the Goat. Neither the Nature of the thing, nor the Sub∣ject will beare it; for neither is Sinne, which is a Privation, an irregularity, an obliquity, such a thing, as that it can be tran∣slated from one to another, although it hath an Infectious, and a Contagious quality to diffuse it selfe, that is, to beget som••∣thing of the like nature in others: nor was the Goat a Subject wherein any such pernitious or depraved habit might reside, which belongs only to Intelligent Creatures, which have a morall Rule to walk by.

3. It must be the punishment of Sinne, that is here intended,* 1.12 which was in the Type laid on the head of the Goat; And therefore it was sent away into a Land not inhabited, a Land* 1.13 of separation, a Wildernesse, there to perish, as all the Jewish Doctors agree: that is, to undergoe the Punishment that was inflicted on him; That in such Sacrifices for sinne, there was a reall imputation of sinne unto punishment, shall afterwards be farther cleared.

Unto this Transaction doth the Prophet allude in this ex∣pression,* 1.14 he Laid on, or put on him. As the High Priest confessed all the sins, Iniquities, & Transgressions of the people & laid thē on the Head of the scape Goat, which he bare, undergoing the utmost punishment he was capable of, and that punishment, which in the generall kind and nature is the punishment, due to sinne, an evill and violent death. So did God lay all the sinnes, all the punishment due to them, really upon one that was fit, able, and appointed to beare it, which he suffered under to the utmost, that the Justice of God required on that account. He th••n tooke a view of all our sinnes and iniquityes; He knew what was past and what was to come, knowing all our thoughts a farre off. Not the least errour of our minds, darknesse of our understan∣dings, perversnesse of our Wills, Carnallity of our affections, sinne of our nature, or lives, escaped him. All were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before him. This is set out by the variety of expressi∣ons used in this matter in the Type; all the iniquities, all the transgressions, & all the sinnes▪ And so by every word whereby we expresse sin, in this 53. of Isaiah: going astray, tur••ing aside, iniquity, transgression, sinne, and the like▪ God (I say) made them all to meet on Chirst in the punishment due to them.

2. What is the Act of God, whereby he casts ou•• sins on Christ.* 1.15

I have elsewhere considered, how God in this businesse is to* 1.16 be looked on: I said now in the entrance of this Discourse, that Punishment is an effect of Justice in him, who had power to dispose of the offender as such. To this two things are required.

1. That he have in his hand power to dispose of all the con∣cernments of the offence and sinner, as the Governour of Him and them all. This is in God. He is by nature the King and Go∣vernour of all the world. O••r Lawgiver, Jam. 4. 12. Having made rationall Creatures, an•• required obedience at their hands, it is essentially belonging to him to be their Governour, and not only to have the soveraigne disposall of them, as he hath the su∣preame dominion over them, with the legall dispose of them,* 1.17 in answer to the morall subjection to him, and the obedience he re∣quires of them.

2. That as he be a King, and have supreame government, so* 1.18 he be a Judge to put in execution his Justice. Thus God is judge himselfe. Psal. 50. 6. He is the Judge of the world. Gen. 18. 25. Psal. 94. 2. Psal. 75. 7. Is. 33. 22. as in innumerable other places: Now as God is thus the great Governour & Judge, he pursues the constitutive principle of punishment, his own righteous and holy Will, proportioning penaltyes to the demerit of sin.

Thus in the laying our sinne on Christ, there was a two fold Act of God: one as a Governour, the other as a Judge properly.* 1.19

1. The first is, innovatio obligationis, the innovation of the obli∣gation, wherein we were detained, and bound over to punish∣ment. Whereas in the Tenour of the Law as to its obligation unto punishment, there was none originally but the name of the Offender, In the day that thou eatest thereof thou shalt dye: and Cursed is every one that continues not: and the soule that sinneth it shall dye; God now puts in the name of the surety of Jesus Christ; that he might bccome responsible for our sinnes, and undergoe the punishment that we were obliged to. Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was made under the Law; that is, he was put into subjection, to the Obligation of it unto punishment: God put his name into the obligation, and so the Law came to have its Advan∣tage against him, who otherwise was most free from the charge of it. Then was Christ made sin, when by being put into the Ob∣ligation of the Law, he became lyable to the punishment of it. He was the Mediatour of the new Covenant, the Mediator between God

and man, 1 Tim. 2. 5. So a Mediator, as to lay down his life a ransome for them, for whō he was a Mediator, v. 6. & the surety of the Co∣venan•• is he also Heb. 7. 22. Such a surety, as paid that which he never took, made satisfaction for those sins which he never did.

2. The second Act of God as a Judge, is inflictio poenae.* 1.20 Christ b••ing now made obnoxious, and that by his own con∣sent, the Justice of God finding him in the Law, layeth the weight of all on him. He had done no violence, neither was any deceit found in his mouth; well then, it will be well with him: surely it shall be well with the innocent, no evill shall befall him; nay but said he v. 10 Yet it pleased the Lord to bruise him, he hath put him to griefe: Yea, but what was the reason of this? Why was this the will of God? why did this seeme good to the Just Judge of all the world? The Reason is in the very next words, His soule was made an offering for sinne, which before is expressed, he bare our greife, he was wounded for our transgressions; being made lyable to them he was punished for them.

By that which is said it is evident from this first expression▪* 1.21 or the Assignation of an Action to God in reference to him, that this Death of Christ was a punishment, He who had power to do it, bringing in him, (on his own voluntary offer) into the Obligation to punishment, and inflicting punishment on him ac∣cordingly.

The second expression whereby the same thing is farther convinced is on the part of him that was punished, & this in v. 4. Surely he hath borne our griefes, and carryed our sorrowes, or which is more evident v. 11. He shall beare their iniquities.

For the Right understanding of the words, I shall give a* 1.22 few briefe previous observations, that may give light to the matter we treat of. And the first is,

1. That as this whole thing was done in the Justice of God, as hath been declared, so it was done by the Counsell and Appointment of God. The Apostles confesse the Death of Christ to have proceeded thence, Act. 4. ••8. and Act. 2. 23. Now as laying of our sinnes on Christ, being designed our Mediatour, and undertaking the worke, was an act of God, as the Gover∣nour of all, and the righteous Judge, so this of the determinate coun∣sell, and fore appointment, or the eternall designation of Christ to his office, is an Act of Soveraigne power and Dominion in God, where∣by

he doth as he pleaseth, according to the Counsell of his will. As he would make the world in his soveraigne good pleasure, when he might have otherwise done, Revel. 4▪ 11. So he would determine, that Christ should beare our iniquities, when he might otherwise have disposed of it, Rom. 11. 34, 35, 36, 37.

2. In respect of us, this preappointment of God was an act* 1.23 of Grace, that is, a sovereigne Act of his good pleasure, whence all good things, all fruits of Love whatever to us doe flow. Therefore it is called Love, Joh. 3. 16. and so in the fruit of it is it expressed, Rom. 8. 32. And on this John often insists in his Gospell and Epist: 1 Joh. 4. 9, 10, 11. His aime on his own part was the declaration of his Righteousnesse, Rom. 3. 25. and to make way for the praise of his glorious grace, Eph. 1. 6. on our parts, that we might have all those good things, which are the fruits of the most intense Love.* 1.24

3. That Christ himself was willing to undergoe this burthen & undertake this work: & this as it is consistent with his death being a punishment, so it is of necessity to make good the other Conside∣rations of it, namely, that it should be a price, and a Sacrifice. For no man gives a price, & therein parts with that which is precious to him unwillingly; nor is a Sacrifice acceptable that comes not from a free & willing minde. That he was thus willing himselfe professeth, both in the undertaking & carrying of it on; in the undertaking, Heb. 10. 9. Lo I come to do thy will O God: It is the Expression of one breaking out with a ready joy to do the thing proposed to him. So the Church of old looked on him, as one that came freely and cheerfully, Cant. 2. 8, 9. It is the voyce of my beloved, behold he cometh leaping on the mountaines, skipping on the hills: My Beloved is like a Roe, or a young Hart, he standeth behind the wall, he looketh forth at the window, showing himselfe through the Lattice. The Church looked on Christ as yet at a distance from the actuall performance of the worke he had undertaken, and so her selfe kept off from that cleare and close Communion which she longed after, and thence shee says of him, that he stood behind the wall, that He looked forth at the window, & shewed him∣self at the lattices. There was a wall yet hindring the actuall exhibi∣tion of Christ; the fulnes of time was not come. The purpose of God was not yet to bring forth; but yet in the meane time, Christ

looked on the Church through the window of the promise, and the Lattice of the Leviticall ceremonies.

And what discovery do they make of him, in the view they take in the broad light of the Promises, and the many glimpses of the Ceremoniall Types. They see him coming, leaping on the moun∣taines, and skipping on the hills, coming speedily with a great deale of Joy and willingnesse.

So of himselfe he declares what his minde was from of old, from everlasting, Prov. 8. 30, 31. Rejoycing alwaies before him, that is, before God his Father: but in what did he rejoyce? in the habita∣ble parts of the earth, & my delight was with the Sons of men. When this Joy of his was, he tells you v. 22, 23, 26, 27. He rejoyced before God his Father in the Sonnes of men, before they were created; that is, in the worke he had to do for them.

His will was also in the carrying of it on unto Accomplishment,* 1.25 He must be doing his Fathers businesse, his Will who sent him. Luk. 12. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was pained as a woman in travaile to be delivered, to come to be baptized in his own blood. And when he was giving himselfe up to the utmost of it, He professes his readinesse to it Joh. 18. 11. when Peter who once before would have advised him to spare himselfe, now being his Counsell was not followed, would have rescu••d him with his sword: As for his Advice he was called Satan, so for his proferd Assistance, he is now rebuked: and the reason of it is given, shall I not drinke of the cup? It is true, that it might appeare, that his death was not a Price, and a Sacrifice only, but a Punishment also, wherein there was an immission of every thing that was evill to the suffering nature, and a substraction of that which was Good, He discovered that aversenesse to the drinking of the Cup, which the Truth of the Humane Nature absolutely re∣quired, (and which the amazing bitternesse of the Cup over∣powred him withall) yet still his will conquered and prevailed in all, Math. 26. 53, 54.

4. Christ his love was also in it, his delight was in the* 1.26 Sonnes of men; his love toward them carryed him out to the worke: And Paul proves it by the instance of himselfe, Gal. 2. 20. Who loved me. And John applyes the same to all Belie∣vers, Revel. 1. 5, 6. To him that loved us, &c. And thus was this great worke undertaken.

These things being premised, let us looke againe to the words under consideration.

1. For the Word he bare our Griefe v. 4. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; A* 1.27 word of as large, and as many various Acceptions as any, if not absolutely the most extensive in the whole Hebrew tongue. It hath usually assigned unto it by the Lexicographer, eight or nine seve∣rall significations: And to make it evident, that it is of various acceptions, It is used (in the Collections of Calasius) 818 times in the Old Testament, whereof not a third part is answered in any language by one and the same word. With those sences of it, that are Metaphoricall, we have not any thing to doe. That which is the first, or most proper sence of it & what is most fre∣quently used, is to carry or beare, & by which it is here translated as in very many other places.

Socinus would have it here be as much as abstulit, he took away,* 1.28 so saith he, God took away our sinne in Christ, when by him he decla∣red, and confirmed the way whereby Pardon and Remission is to be obtai∣ned; as he pardoned our sinne in Christ, by discovering the new Cove∣nant, and Mercy therein. Now because the Word is of such va∣rious significations, there is a necessity that it be inter∣preted by the Circumstances of the place where it is used. And because there is not any circumstance of the place, on the account whereof the word should be rendred abstulit, he took away, and not tulit, he took, bare, or suffered, we must consider what Arguments or Reasons are scraped toge∣ther aliunde by them, and then evince what is the Proper signifi∣cation of it, in this place.

1. This very expression is used of God Exod. 34. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.29 ferens iniquitatem, as also 'tis again repeated, Numb. 14. 18. In both which places, we translate it forgiving, forgiving iniquities, transgressions, and sinnes. Nor can it be properly spoken of God, to beare: for God cannot beare, as the word properly signi∣fies.

The summe of the Objection is; The word that is used so many times, and so often metaphorically, is once or twice in ano∣ther place used for to take away, or to pardon; therefore this must be the sence of it in this place. God cannot be said to beare iniquities, but only metaphorically, & so he is often said to beare, to be pressed, to be weary, & made to serve with them; He is said to beare our sins, in

reference to the end of bearing any thing, which is to carry it away: God in Christ taking away, pard••ning our sinnes, is said to Beare them, because that is the way which sinnes are taken away; they are taken up, carried, and laid aside. But he of whom these words are spoken here, did beare properly, and could do so, as shall be shewed.

2. The Interpretation of this place by Mathew, or the appli∣cation* 1.30 of it is insisted on; which is of more importance, Math. 8. 16, 17. Christ curing the diseases of many, and bodily sick∣nesses, is said to beare our Griefes, according as it is said in Isaiah, that he should do. Now he did not bear our diseases, by taking them upon himselfe, and so becoming diseased, but morally, in that by his Power he took them away from them, in whom they were.

Not to make many Words, nor to multiply Interpretations, and Accommodations of these places, which may be seen in them, who have to good purpose made it their businesse to con∣sider the paralell places of the Old and New Testaments, and to Reconcile them: I say only, it is no New thing to have the Effect and Evidence, and end of a thing, spoken of in the New Testament, in Answer to the Cause, and Rise of it, mentioned in the Old, by the application of the same words unto it which they are mentioned in. For instance, Paul Eph. 4. 8. citing that of the Psalmist, Psal. 68. 18. Thou hast ascended up on high, and hast led Captivity Captive, and received gifts for men; renders it; when he ascended up on high, he led Captivity Captive, and gave gifts unto Men; and that because his giving of them, was the end of his recei∣ving of them; and his receiving of them, the Foundation of his giving of them▪ the Effect and Fruit being here expressed, the Foundation and Ground supposed.

So also, Mine eares hast thou bored, Psal. 40. is rendred, a body hast▪ thou prepared me, Heb: 10. because the end of the boring the eare of Christ was, that he might offer his body a Sacrifice to God; So it is here in this place of Mathew: Christ his taking away the bo∣dily Distempers, and Sicknesses of men, was an Effect, and an Evidence of his taking away their sinne, which was done by bear∣ing of them; And therefore Mathew mentioning the Effect and Evidence of the thing, doth it in the Words that expresse the

Cause and Foundation of it. Not, that, that was a compleat Accomplishment of what was foretold, but that it was so de∣monstrated in the Effect and evidence of it. Nor do the Socini∣ans themselves think that this was a full accomplishment of what is spoken by the Prophet, themselves insisting on another interpretation of the words: So that notwithstanding these exceptions, the Word here may have its Proper signification of bearing or carrying; which also that it hath, may be farther evi∣denced.

1. Here is no cogent Reason, why the Metaphoricall use of the* 1.31 Word should be understood. When it is spoken of God, there is a Necessity, that i•• should be interpreted by the Effect; because Properly he cannot beare, nor undergoe▪ griefe, sorrow, or pu∣nishment. But as to the Mediator, the case is otherwise, For he confessedly underwent these things Properly, wherein we say that this word Bearing of Punishment doth consist; He was so bruised, so broken, so slaine: So that there is no Reason to depart from the Propriety of the Word.

2. Those who would have the sence of the Word to be, to* 1.32 take away, in this place, confesse it is by way of the Allusion be∣fore mentioned; that he that takes away a thing, takes it up, and bears it on his shoulders▪ or in his armes, untill he lay it downe; and by vertue of this Allusion doth it signify to take away. But why! seeing that taking up, and bearing, in this place is proper, as hath been shewed, why must that be leaped over, and that which is Improper, and spoken by way of Allusion, be insi∣sted on.

3. It appears that this is the Sence of the word, from all the* 1.33 circumstances of the Text, and Context. Take three that are most considerable.

1. The Subject spoken of, who did thus bear our Griefes; and this is Christ; of whom such things are affirmed, in Answer to this Question, How did he bear our Griefes? as will admit of no other sence: The Holy Ghost tells us how he did it, 1 Pet. 2. 24, 25. Who his ownselfe bare our sinnes in his body on the Tree. That Peter in that place expressed this part of the Prophesy of Isaiah, which we insist upon, is evident: The Phrase at the close of v. 24▪ and the beginning of v. 25▪ of this Chapter make it so: They are the very words of the end of the 5 & beginning of the 6^th

verses here; How then did Christ beare our Griefes? Why in that he bare our sinne in his own body on the Tree.

I shall not insist on the precise signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here used, as though it expressed the outward manner of that suffering of Christ for sinne, when he was lifted up on the Crosse or Tree. It is enough, that our sinnes were on him, his body; that is, his whole humane Nature, (by an usuall Synecd••che) when he was on the Tree; that he did it when he suffered in the flesh, Cap. 4. 1. He that did so bear our Griefe, sinne, and iniquities, as to have them in his own body, when he suffered in the flesh, he is said properly therein tulisse, not abstulisse, to have borne, not taken a∣way our Griefes. But that this is the Case, in Christ his bearing our Griefe, the Holy Ghost doth thus manifest.

2. The manner how Christ bare them evidently manifesteth, in* 1.34 what sence this expression is to be understood. He so bare them, that in doing so, he was wounded and bruised, grieved, chastised, s••ain, as it is at large expressed in the Context. Christ bare our Griefe, so as in doing of it, to be wounded, broken, grieved, killed, which is not to take them away, but really to beare them upon himselfe.

3. The Cause of this bearing our Griefe, is assigned to be Sinne;* 1.35 He was wounded for our transgressions, as was shewn before: Now this cannot be the sence, for our sinnes, he took them away; but for our sinnes, He bare the punishment due to them, 2 Cor 5. 21.

4. To put all out of Question, the Holy Ghost in this Chapter useth another word in the same matter, with this, that will admit of no other Sence, then that which is proper. And that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall beare their iniqui∣ties: and it is used immediately after this we have insisted on, as explicative of it; and carried our sorrowes: Now as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies to lift, to take up that which a man may carry, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to beare, and undergoe the burthen, that is taken, or that a man hath laid on his shoulders. And Mathew hath rendred this word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is bajulo, p••rto; to beare a thing, as a man doth a burthen on his shoulders; nor is it once used in the Scriptures, but it is either properly to beare a burthen, or Metaphorically from thence, to undergoe that which is h••avy and burthensome; Thus did Christ bare our Griefes, our Iniqui∣ties, by putting his shoulder under them, taking them on himself.

2. What did he thus beare? our Griefes, our Sinnes; or our* 1.36 Iniquities, our sinnes. Let us see by a second instance, what it is in the Language of God, To bear iniquities, and this Argument will be at an iss••e. Lament. 5. 7. Our Fathers have sinned, and are not, and we h••ve borne their ini••uitie. We have bo••ne their Iniquities, or the p••ni••hment that was d••e to them▪ They are not, they are gone out of the World, before the day of Recompence came, and we lye under the puni••hment threatned and inflicted for their sinnes, and our own Distinctly.

1. Men are said to bear their own sinne, Levit: 19. 5. every one* 1.37 that eateth it shall bear his iniquity; that is, he shall be esteemed guilty, and be punished: Levit. 20. 17. He shall bear his iniquity, is the same with he shall be killed, v. 16. and he shall be cut off from his people, v. 18. For a man to bear his iniquity, is constantly for him to answer the Guilt, and undergoe the Punishment due to it.

2. So also of the sinnes of others, Numb. 14. 33. And your Chil∣dren shall wander in the Wildernesse forty years, and shall bear your whoredomes: beare your whordomes; that is, my anger for them, and the punishment due to them. Numb. 30. 15. He that compells by his Power and Authority another to breake a vow, shall him∣selfe be lyable to the Punishment due to such a breach of Vow. Ezek. 18. 20. is an explanation of all these places: The soul that sinnes it shall dye, it shall be punished, The Son shall not beare the ini∣quity of the Father, &c. The Son shall not be punished for the sin of the Father▪ nor the Father for the sinne of the Son. In briefe, this expression, To bear iniquities, is never otherwise used in Scripture, but only for to undergoe the Punishment due there∣unto.

Thus much then we have clearely evinced. God did so lay* 1.38 our sinnes on Christ, as that he bare and underwent that which was due to them; God inflicting it on him, & he willingly undergoing it. Which is my second demonstration from this place, that the Death of Christ is also a punishment. Which is all that I shall urge to that purpose. And this is that, and all that we in∣tend by the Satisfaction of Christ.

But now having laid so great stresse as to our Doctrine under demonstration upon this place of the Prophet, and finding some attempting to take away our foundation, before I proceed, I shal divert to the consideration of the Annotations of Grotius on this whole

chap & rescue it from his force & violence, used in contending to make what is here spoken to suit the Prophet Jeremiah, and to intend him in the first place: to establish which vain conjecture, he hath perverted the sence of the whole, and of every particular verse, from the beginning to the end of this Prophesy.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  §. 5.
• * 1.6

  §. 6.
• * 1.7

  §. 7.
• * 1.8

  §. 8.
• * 1.9

  §. 9.
• * 1.10

  §. 10.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  §. 11.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  §. 12.
• * 1.15

  §. 13.
• * 1.16

  Vide Of the Death of Ch••••st, the price he paid, and the Pur∣chase he made
• * 1.17

  Vid. Dia••ib. de Justit. Divin.
• * 1.18

  §. 14.
• * 1.19

  §. 15▪
• * 1.20

  §. 16.
• * 1.21

  §. 17.
• * 1.22

  §. 18.
• * 1.23

  §. 19.
• * 1.24

  §. 20.
• * 1.25

  §. 21.
• * 1.26

  §. 22.
• * 1.27

  §. 23
• * 1.28

  §. 24.
• * 1.29

  §. 25.
• * 1.30

  §. 26.
• * 1.31

  §. 27.
• * 1.32

  §. 28.
• * 1.33

  §. 29.
• * 1.34

  §. 30.
• * 1.35

  §. 31.
• * 1.36

  §. 23.
• * 1.37

  §. 33.
• * 1.38

  §. 34.