we can do lawfully." Men can do many things natur ally, that they cannot do morally; that is, justly. One (duvaμevos, potens) able, is as much as one (navos, idoneus) meetly qualified, with dispositions and inclinations suited to his work. It includes both the denial of an incapacity for what is affirmed; he is not of such a nature, of such a condition, or so qualified, as that he should be unable; that is, unmeet, or unfit for this work;—and also an assertion of a positive inclination and ability for it; who is able, hath nothing in nature or state to hinder him; is disposed to it, and ready for it.

The word, μlρionabεTv) to have compassion, is no where used in the New Testament, but in this place; and, as most suppose, it is here used in a sense new and peculiar. Hence have interpreters so variously rendered it. In other writers it signifies constantly "to moderate affections." Thence (μegionalns, is modice, or moderate affectus; qui modum tenet in animi perturbationibus) "one who is moderate in his affections; who exceeds not due measures in perturbations of mind." So (μelp1ordew, is moderate ferre) to bear any thing, especially provocations to anger, moderately, without any great commotion of affections, so as to be stirred up to wrath, severity, and displeasure. If the word be used in this sense, then respect is had to what of provocation and exasperation in those who are ignorant and out of the way. The high priest is one who is fit and able to bear, "moderately" and quietly, with the failings, miscarriages, and sins of those for whom he executes his office, not breaking out into any anger, or "excess" of indignation against them, by reason of their infirmities. And this applied to Jesus Christ is a matter of the highest encouragement and consolation to believers. Were there not an absolute

sufficiency of this disposition in him, and that as to all occurrences, he must needs cast us off in displeasure. But rather, by the original word (pelpos) in this composition, the apostle intends the just and due measure of a disposition to compassion; yet not implying that he sets bounds to it with respect to any excess; he is one that doth not come short herein, who will not fail in any instance, who hath a sufficient measure of it to anwer the condition and necessities of all with whom he hath to do. And this doth not infer a new sense distinct from that before mentioned; but farther explains it, according to the intention of the apostle, in the peculiar use of the word.

I see no reason to confine myself to either of these senses precisely; but do rather think, that the apostle on purpose made use of this term to include them both. For suppose the object of this qualification of the high priest to be the ignorance and wanderings of his people, considered as provoking to himself, as every sin is attended with provocation, then the word imports one (qui potest moderate ferre) "who is able to bear with them, with that due moderation of mind and affection as not to have any very vehement commotions of the one or the other against them." For, if he should be liable to such impression, he would be provoked to call them "rebels," as did Moses, and to say, as in the prophet, "I will feed you no more, that that dieth let it die," Zech. xi, 9. But he is able to bear with them patiently and meekly, so as to continue in the faithful discharge of his office towards them. This Moses was not able always to do, Num. xi, 12, “Have I conceived all this people? Have I begotten them, that thou shouldest say to me, Carry them in thy bosom, as a nursing father beareth the sucking child?" Yet this is required in an high priest, and that

he should no more cast off poor sinners for their "ignorance and wanderings," than a nursing father should cast away a sucking child for its crying or forwardness. So our apostle, in his imitation of Jesus Christ, affirms, that in the church he "was gentle among them, as a nurse cherisheth her children," 1 Thes. ii, 7. Not easy to be provoked, not ready to take offence, or cast off the necessary care. Jesus Christ our High Priest is able, with all meekness and gentleness, with patience and moderation, to bear the infirmities, sins, and provocations of his people, even as a nurse, or a nursing father, beareth with the weakness and forwardness of a poor infant. On the other hand: suppose the immediate object of this qualification of the high priest, to be the sins, temptations, and infirmities of his people, as they are grievous, troublesome, and dangerous to themselves, then the term signifies his nature and disposition, as meet, prepared and inclined so to commiserate, and consequently to relieve, as shall be sufficient on all occasions. He is one that wants no part nor degree of a compassionate frame of heart towards them. Both these the word signifies as diversely applied, and both of them, if I mistake not, are intended by the apostle; and for this end, that they might be both included, did he make use of this singu lar word. At least, I am not able to embrace either of these senses to the exclusion of the other. An high priest, therefore, is one who can quietly bear with the weaknesses and sinful provocations of them that are ignorant and wander out of the way; as also tò pity them to such a degree as never to be wanting to their help.

§3. (II.) The compassion described, accompanied with meek and patient bearing, is exercised towards "the ignorant, and them that are out of the way."

Whereas there are among the people of God some, nay many, that are ignorant and out of the way; the compassion of the High Priest is to be extended to them all; yea, this qualification doth respect them chiefly, so that they need not to be discouraged, but may boldly make use of his gracious aids in every time of distress. But properly it is the "whole people of God," who are thus described, as they lie under the care and eye of their High Priest. But because also it is their duty to make application to him for their relief, which they will not do without a sense of their want; it is required, moreover, in this description, that they be burdened with an apprehension of the guilt and danger of their "ignorance and wanderings." (Tois ayvoros) "To them that are ignorant;" not the mere affection of the mind, or ignorance itself, but the consequence and effects of it in actual sins, are principally intended. To such as are obnoxious to sinning, and actually do sin, through the ignorance and darkness of their minds. There was under the law a sacrifice provided for them who sinned, (n ) through ignorance, or error, Lev. iv, Num xv, 27-30, "If any soul sin through ignorance, then he shall bring a she-goat of the first year for a sin offering; and the priest shall make atonement for the soul that sinneth ignorantly; when he sinneth by ignorance before the Lord, to make an atonement for him, and it shall be forgiven him. But the soul that doth ought presumptuously, with an high hand, the same reproacheth the Lord, and that soul shall be cut off from among his people." And it is so also under the gospel; for after men profess an interest in the sacrifice of Christ for their justification and sanctification, there are sins they may fall into presumptuously, and with an high hand, for which there is no relief. "For if we sin wilfully

after we have received the knowledge of the truth, there remaineth no more sacrifice for sins; but a fearful looking for of judgment, and fiery indignation, which shall devour the adversaries," Heb. x, 26, 27. All other sins whatever come within the rank of them which are committed by "ignorance," or error of mind. Of these there is no man that liveth, and is not guilty, Eccl. vii, 20, 1 Sam. ii, 2. Yea, they are so multiplied that no man living can understand them, Psal. xix, 13. By sins of ignorance then are not understood merely those which arose (ex ignorantia juris) "from ignorance of the law," doing what it forbade, as not knowing it was forbidden, and omitting what was commanded, as not knowing it was commanded; but sins of ignorance are also committed when the mind, or practical understanding (being corrupted or entangled by the power of sin, and its apparently advantageous circumstances) doth not attend to its duty, or the rule of all its actions, whence arises actual sin. And this is the principal cause of all the sins of our life. He adds; (na Tλavwμevois) “them that wander out of the way." This epistle mentions the error of the heart, "they err always in their hearts;" and the error of our ways, as here. The former is the heart's dislike of the ways of God, and voluntary relinquishment of them, which answers to the presumptuous sinning before mentioned, and is no object of compassion either in God, or our High Priest, see chap. iii, 11. A wandering in men's ways may be, when yet their hearts are upright with God; so it is said of Asa, that his heart was perfect all his days, 2 Chron. xv, 17, yet his great wanderings from the ways of God are recorded, chap, xv, 7-12. Who then are these (ói Thavapevo1) wanderers? Even those who, by the power of their temptations, have been se