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priest is added. Επει και αυτος περίκειται ασθένειαν. Έπει, quoniam, seeing it is so,' xaι avтos,that even he himself.' His own state and condition will remind him of his duty in this matter. Περίκειται ασθενειων. This is more than if he had said that he was adens,' weak and infirm.' He is beset and compassed about on every hand with infirmity. Пgixpenny exar code , as is the meaning of the phrase; having infirmity 'round about him,' attended with it in all that he sets himself to. Now this area is twofold, 1. Natural.' 2. 'Moral.' There is an infirmity which is inseparable from our human nature. Such are the weaknesses of its condition, with all the dolorous and afflictive affections in doing or suffering, that attend it. And this our Lord Jesus Christ himself was compassed withal; whence he was a man of sorrow and acquainted with grief, as hath been declared. Had it been otherwise, he could not have been such a merciful high Priest as we stood in need of, nor indeed any priest at all; for he would not have had any thing of his own to offer, if he had not had that nature from which in this life, that sort of infirmity is inseparable, Mat. xxvi. 41. 2. There is a moral infirmity, consisting in an inclination to sin and weakness as to obedience, orrwy hμwy aderar, Rom. v. 6. "When we were yet infirm without strength," is the same with οντων ήμων ἁμαρτωλων, ver. S. “ whilst we were yet sinners," for our weakness was such as was the cause of our sin, see 1 Cor. viii 7. And the words, both substantive, adjective and verb, are frequently used in the New Testament, to express bodily weakness by sickness and infirmities of every kind. Nothing hinders but that we may take it here in its most comprehensive signification, for infirmities of all sorts, natural, moral and occasional. For the first sort do necessarily attend the condition of our human nature, and are requisite to him that would discharge aright the whole office of a priest. And the following verse affirming, that for this cause it was necessary for him to offer sacrifice for himself, declares directly that his moral or sinful infirmities are also included. He himself was subject to sin as the rest of the people. Whence there were peculiar sacrifices appointed for the anointed priest to offer for himself and his own sin. And for the last, or infirmities in bodily distempers to sickness and death, it is a necessary consequent of the former. Wherefore, as these words have respect to them that go before, or yield a reason why the high priest is such an one as can have compassion on the ignorant, they express the infirmity of nature, which inclined him thereunto from a sense of his own weakness and suffering. As they respect what ensues, ver. 3. they intend his moral infirmities, or sinful infirmities with their consequences, from whence it was necessary that he should offer sacrifice for himself. And in the latter sense the things intended belong peculiarly to the high priest according to the lo, and not to Christ.

And this obviateth an objection that may be raised from the words.

For it may be said, if this be so, why is it mentioned in this place as an advantage, for the inducing of the high priest unto a due measure of compassion, or to equanimity and forbearance? For if this were not in Christ, he may be thought to come short in his compassion of the legal high priest, as not having this motive unto it, and incentive of it. Answ. 1. That natural infirmity whereof our Lord Christ had full experience, is every way sufficient to this purpose. And this alone was that which qualified the legal high priest with due compassion. His moral infirmity was not any advantage unto him, so as to help his compassion towards the people, which was, as all other graces, weakened thereby. It is therefore mentioned by the apostle, only as the reason why he was appointed to offer sacrifice for himself, which Christ was not to do. And what advantage soever may be made of a sense of moral weakness and proneness unto sin, yet is it in itself an evil, which weakens the duty that it leads unto; nor where this is, can we expect any other discharge of duty, but what proceeds from him, who is liable to sin and miscarriage therein. Now, the Lord Christ being absolutely free from this kind of infirmity, yet made sensible of one by the other, doth in a most perfect manner perform all that is needful to be done on our behalf. 2. The apostle treats not of the nature of the priesthood of Christ absolutely, but with respect unto the legal high priests, whom he exalts him above. It was necessary therefore that their true state should be represented, that it might appear as well wherein he excelled them, as wherein there was an agreement between them. And this he did among other things, in that he was not obnoxious unto any moral infirmity as they were. From the whole we may observe,

Obs. I. Compassion and forbearance, with meekness, in those from whom we expect help and relief, is the great motive and encouragement unto faith, affiance, and expectation of them.It is unto this end, that the apostle makes mention of this qualification or endowment of a high priest, with respect unto its application to Jesus Christ. He would thereby encourage us to come unto him, and to expect all that assistance which is necessary to relieve us in all our spiritual distresses, and to give us acceptance with God. No man will expect any good or kindness from one whom he looks upon as severe, incompassionate, and ready to lay hold on occasions of anger or wrath. When God himself saw it necessary to exercise severity, and give frequent instances of his displeasure, for the preservation of his worship in holiness and order, among that stubborn generation in the wilderness, they spake unto Moses, saying, "Behold we

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die, we perish, we all perish: whosoever cometh near to the tabernacle of the Lord, he shall die: Shall we be consumed with dying?" Num. xvii. 12, 13. Behold, the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence,' as the Chaldee Targum expresseth it. Most apprehend this to be a sinful repining complaint against the righteous judgments of God, wherewith they were consumed for their sins. I rather judge it an expression of that bondage, legal apprehension of the terror of the Lord and his holiness, which they were then kept under, finding the commandment which was ordained for life, to become unto them, by reason of sin, unto death, Rom. vii. 9, 10. And therefore that last expostulation," Shall we be consumed with dying?" is a deprecation of wrath; as, Psal. lxxxv. 5. "Wilt thou be angry with us for ever?" and Lam. v. 22. "Wilt thou utterly reject us?" But evident it is, that want of a clear insight into God's compassion and forbearance, is full of terror and discouragement. And he who framed unto himself a false notion of Christ, was thereby utterly discouraged from diligence in his service. "I knew that thou wast an hard man," or an austere severe man; "and I was afraid, and went and hid thy talent in the earth," Matt. xxv. 24, 25. Luke xix. 22. His undue apprehensions of Christ, the proper effect of unbelief, ruined him for ever. Wherefore God himself doth not in his dealings with us, more properly, or more fully, set out any property of his nature, than he doth his compassion, longsuffering, and forbearance. And as he proposeth them unto us for our encouragement, so he declares his approbation of our faith in them. "He delighteth in them that hope in his mercy," Psal. xxxiii. 18. Hence when he solemnly declared his nature by his name to the full, that we might know and fear him, he doth it by an enumeration of those properties which may convince us of his compassionateness and forbearance, and not, till the close of all, makes any mention of his severity, as that which he will not exercise towards any, but such as by whom his compassion is despised, Exod. xxxiv. 6, 7. So he affirms, that "fury is not in him," Isa. xxvii. 4. Although we may apprehend that he is angry and furious, ready to lay hold of all occasions to punish and destroy, yet is it not so towards them who desire sincerely to lay hold of him strongly, and to make peace with him by Jesus Christ, ver. 5. Elihu supposeth that Job had such apprehensions of God: "Thou hast said, Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths," Job xxxiii. 10, 11. And indeed in his agony he had said little less, ch. xiv. 16, 17. But it is not so; for if God should so "mark iniquities, who could stand?” Psal. cxxx.

3. Wherefore the great recompence that God gives to sinners from first to last, is from his compassion and forbearance. And for our Lord Jesus Christ, as Mediator, we have evinced, that all things were so ordered about him, as that he might be filled with tenderness, compassion and forbearance, towards sinners. And as this we stand in need of, so it is the greatest encouragement that we can be made partakers of. Consider us either as to our sins or sufferings, and it will appear that we cannot maintain a life of faith, without a due apprehension of it.

Obs. II. Wherefore, secondly, We live, the life of our souls is principally maintained, upon this compassionateness of our high Priest; namely, that he is able to bear with us in our provocations, and to pity us in our weaknesses and distresses. To this purpose is the promise concerning him, Isa. xl. 11. There are three things that are apt to give great provocations unto them that are concerned in us. First, Frequency in offending. Secondly, Greatness of offences. Thirdly, Instability in promises and engagements. These are things apt to give provocations, beyond what ordinary moderation and meekness can bear withal; especially where they are accompanied with a disregard of the greatest love and kindness. And all these are found in believers, some in one, and some in another, and some in all. For, 1. There is in us all a frequency of provocation, as Psal. xix. 12. Our sins are beyond our numbering or understanding. What believer is there, that doth not constantly admire how the Lord Christ hath patiently borne with him in the frequency of his daily failings? that he hath carried it towards him without being so provoked unto anger, as to lay him out of his care? 2. Some of them are overtaken with great offences, as was the case of Peter; and there is not one of them, but on one account or other, hath reason to make use of the prayer of the psalmist," Be merciful unto my sin, for it is great.”~ And great sins are attended with great provocations. That our souls have not died under them, that we have not been rejected of God utterly for them, it is from this holy qualification of our high Priest, that he is able sufficiently to bear with all things that are required in the discharge of his office. Were it not so, he would, on one occasion or another, wherein now we admire his lenity and forbearance, have sworn in his wrath, that we should not enter into his rest. 3. Instability in promises and engagements, especially as breaking forth into frequent instances, is a matter of great provocation. This is that which God complains of in Israel, as wherewith he was almost wearied, Hos. vi. 4. And herein also do we try and exercise the forbearance of our high Priest. There is not a day wherein we answer and make good the engagements of our own hearts, either in matter or manner, as to our walking before him in the

constant exercise of faith and love. And that we are yet accepted with him, it is because that, duvara μgional, he can bear with us in all patience and moderation.

Again, our ignorances and wanderings are our sufferings, as well as our sins. Sin is the principal affliction, the principal suffering of believers. Yea, all other things are light unto them in comparison hereof. This is that which they continually groan under, and cry out to be delivered from. Herein our bigh Priest is able so to pity us, as undoubtedly to relieve us; but this hath been already insisted on.

Obs. III. Though every sin hath in it the whole nature of sin, rendering the sinners obnoxious unto the curse of the law; yet as there are several kinds of sins, so there are several degrees of sin, some being accompanied with a greater guilt than others. The Papists have a distinction of sins into mortal and venial, which is the foundation of one moiety of their superstition. Some sins, they say, are such as in their own nature deserve death eternal, so that there is no deliverance from the guilt of them, without actual contrition and repentance. But some are so slight and small, as that they are easily expiated by an observance of some outward rites of the church. However, they endanger no man's eternal salvation, whether they repent of them or not. The worst is bat a turn in purgatory, or the charge of a pardon. Because this distinction is rejected by Protestants, they accuse them for teaching that all sins are equal. But this they do untruly. The popish distinction, I confess, might be allowed with respect unto offences against the law of old, as it was the rule of the Jewish polity. For some of them, as murder and adultery, were to be punished capitally without mercy, which therefore were mortal unto the offenders. Others were civilly as well as typically expiated by sacrifice, and so were venial in the constitution of the law; that is, such as were pardoned of course, by attending to some instituted observances. But with respect unto God, every sin is a transgression of the law, and the wages or reward of it is death, Rom. vi. 23. And the curse of the whole law was directed against every one who did not every thing required in it, or failed in any one point of obedience, Deut. xxvii. 26. Gal. iii. 10. And "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all," James ii. 10. But there are degrees of sin, and degrees of guilt in sinning. As, 1. There is a distinction of sins with respect unto the persons that commit them. But this distinction ariseth from the event, and not from the nature of the sin itself intended. As suppose the same sin committed by an unregenerate person, and by one that is regenerate unto the latter, it shall be pardoned; unto the former, continuing so, it shall never be pardoned. But whence is

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