of it, as in the case of the scape goat; which therefore is said to bear upon him all the iniquities of the children of Israel. Hence it is concluded, that the sacrifice must be considered, as substituted in the place of the offender, and as dying in his stead; and so suffering a succedaneous, or vicarious punishment. And this is supposed to give us the true and proper notion of atonement; namely, the satisfying divine justice, by another's suffering the punishment, due to the criminal's sin, in his stead.

30. This opens a large field of examination, which I shall divide into four parts. 1. Transferring of guilt. 2. Bearing of sin. 3. Vicarious punishment, or substituting the sacrifice in the place of the of fender. 4. The true notion of atonement.

31. I. It hath been commonly supposed that the sin of the offender, was transferred to the sacrifice. This is grounded upon Lev. xvi. 21. Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat. And upon this single instance the notion must rest. For no where is any

sacrifice said to have sin put upon it, or to bear sin. Nor is there any foundation for the arguments taken from laying hands on the head of the sacrifice, or from the uncleanness contracted by burning the sinofferings, [10, 11.] to prove, that sin was put upon such offerings. For hands were laid upon all sorts of sacrifices, as well as sin-offerings; [7.] and uncleanness, obliging persons to wash, was contracted by touching things where certainly no guilt was transferred, as creeping things, &c. Lev. xi. 23, 24.-xv. 4-8.-xxii. 4, 5, 6. We have therefore neither instance, nor argument left to justify, in any sense, the sentiment of transferring sin, but this here of the high priest's putting the iniquities of the children of Israel upon the scape goat. And how did he put them? Common sense will not allow us to imagine, that sin, which can truly be imputed to the offender alone, whose alone it is, was ever really transferred to another; much less to a brute altogether uncapable of sin.

32. We must therefore conceive, that sin could be put upon the scape goat no otherwise than figuratively, or interpretatively; or so, as that the people might con

sider and meditate upon what was done, as if their sins were laid upon the goat. It was a figurative instruction set before their minds, and was to have its effects there. For no where else could it have any effect: however not with God. For what effect could it have with him, that the guilt of any person was to be considered as if it were put upon a brute? But it might have a very good effect upon the minds of the worshippers, by shewing them, that their sins were certainly and effectually pardoned. Which I make no doubt was the meaning of putting the iniquities of the people upon the scape goat; and his carrying them away into a desert, uninhabited country, where he was no more to be regarded, or sought after. It signified that God had cast all their sins repented of, behind his back, put them out of his sight, and would never lay them to their charge.

33. II. And if we examine the scriptural notion of bearing sin or iniquity, perhaps we shall find this sentiment confirmed by it. The Hebrew word w nasa is always used when bearing sin is spoken of, except Isa. liii. 11, and Lam. v. 7, where

20 sabal is used. And I find in Scripture nine sorts of bearers of sin.

34. First, the great God is said to bear iniquity and sin. Exod. xxxii. 32, And Moses returned unto the Lord and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now if thou wilt forgive [Nwn. Es bear] their sin.xxxiv. 7, The Lord, the Lord God,—Keeping mercy for thousands, forgiving [Nvs. aQargwv bearing] iniquity, transgression, and sin. Num. xiv. 18, The Lord is long suffering and of great mercy, forgiving [ws. aparpwv, bearing] iniquity and transgression. Josh. xxiv. 19, Ye cannot serve the Lord; for he is an holy God: he is a jealous God, he will not forgive [Non avyoa bear] your transgressions, nor your sins. Job vii. 21, And why dost thou not pardon [wn. ETONOW-λANY. bear] my transgression, and take away mine iniquity? Psal. xxv. 18, Look upon mine affliction and my pain, and forgive [. Qes bear] all my sins.-xxxii. 1. Blessed is he whose transgression is forgiven [ws. apalnoev. born.] whose sin is covered.-xxxii. 5,-I said, I will confess my transgressions unto the Lord, and thou forgavest [nows. anuas barest] the iniquity.

תשא

of my sin.-lxxxv. 2, Thou hast forgiven [nнw). «Quas. hast born.] the iniquity of thy people, thou hast covered all their sin. Isa. xxxiii. 24, And the inhabitant shall not say I am sick: the people that dwell therein shall be forgiven their iniquity. [N. aDen. their iniquity shall be born.]Hos. xiv. 2. Take with you words, and turn to the Lord; say unto him, take away [Nwn. λaßyte bear] all iniquity, and receive us graciously: so will we render the calves of our lips. Mic. vii. 18, Who is a God like unto thee, that pardoneth [N. Erdigu. beareth] iniquity, and passeth by the transgression of the remnant of his heritage?

יא

35. These are all the places, that I can find, where God is said, or supposed, to bear iniquity or sin. Obs. God is also said to bear a sinful place or people. Gen. xviii. 24,-wilt thou also destroy and not spare [Non. avyoes. bear] the place for the fifty righteous that are therein.-Ver. 26, And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare ['w. a@new. I will bear] all the place for their sakes. Num. xiv. 19, Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy,