A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. XIII.

1. LET brotherly love continue.

[Paraphrase] 1, 2 And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

2. Be not forgetfull to entertain strangers, for thereby some have enter∣tained Angels unawares.]

[Paraphrase] 2. And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

3. Remember them that are in bonds, as bound with them; and them which * 1.1 suffer adversity, as being your selves also in the body.]

[Paraphrase] 3. Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relive and rescue those that are under any affliction, as men that know and confider your selves to be in the same frail humane estate, subject to all that befalls any man.

4. † 1.2 Marriage is honourable in all, and the bed* 1.3 undefiled: but† 1.4 whoremo••gers and adulterers God will judge.]

[Paraphrase] 4. And whereas the Gno∣sticks pronounce marriage unlawfull, but indulge to all unnatural lusts, doe ye look on marriage not onely as lawful, but as honourable, instituted by God: onely take care that you make use of it as a fortification against all unlawful lusts. For fornication of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.

5. Let your* 1.5 conversation be without covetousnesse; and be content with † 1.6 such things as ye have: for he hath said, I will never leave thee nor forsake thee.]

[Paraphrase] 5. And in such times, espe∣cially as these of persecution, there is no temper so fit for you to be furnished against, as that. of covetousnesse: whatever God at present allows you, be ye fully satisfied with that. For what God said to Josuah of the Jewes, he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to coverousnesse.

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall doe unto me.]

[Paraphrase] 6. So that we Christians, particularly you Hebrew Christians, that suffer so much for the profession of the faith, may from the word of God take courage, and say, I will trust God with my security, and live fearlesse of all danger, knowing that as long as he sees it best for me, he will deliver me from worldly dangers, and that when he permits them to come, the utmost shall doe me no hurt.

7. * 1.7 Remember them [note b] which have the rule over you, who have spoken unto you the word of God: whose faith follow; considering the end of their conversa∣tion.]

[Paraphrase] 7. Set before your eyes the Bishops and Governours that have been in your Church, and preached the Gospel to you, observe their manner of living, their perseverance till death, and then make their faith, their perseverance and constancy in the doctrine of the Gospel, the example for you to imitate and transcribe.

8. Jesus Christ the same yesterday, and to day, and for ever.]

[Paraphrase] 8. The same faith that then was the true faith in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that 'tis so suddenly changed, that Judaisme which they took to be abolished, should now be in force again among you, as your Gnostick teachers are willing to perswade you.

9. Be not carried about with† 1.8 divers and strange doctrines: for it is a good thing that the heart be [note c] established with [note d] grace, not with meats, which have not profited them* 1.9 that have been occupied therein.]

[Paraphrase] 9. This change and bring∣ing in of new doctrines of Judais••••e into the Church is a piece of dangerous inconstancy: 'T were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove or be carried about from that to any other. And that is the Gospel, and not the Mosaical Law about sacrifices and meats, &c. that this is much better for the soul then tother, will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were, (considered in themselves) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. 10. 1, 2, 3. where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unlesse they advance farther to Christ, sig∣nified by those sacrifices.)

10. We have an altar, where of they have no right to eat which serve the taber∣nacle.]

[Paraphrase] 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical Law, they that doe so have no right to partake of Christ (Gal. 5. 2. If you be circumcised, Christ shall profit you nothing.)

11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest† 1.10 for sin, are burnt without the camp.]

[Paraphrase] 11. And the truth of this you may discern by a cere∣mony among the Jewes, to wit, in the sacrifice of ••tonement or expiation, of which the priest never eat a bit, the blood he car∣ried in with him into the holy place, and the body was burnt without the camp: Now by that sacrifice the Messias was typi∣fied most lively, as is acknowledged by themselves, so that they, even the Priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ, should reap no be∣nefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.

12. Wherefore Jesus also, that he might sanctifie the people with his own blood, suffered without the gate.]

[Paraphrase] 12. And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was usefull to the Jewes, people or. priest, did typifie this truth, that Jewes relying on their religion should not receive benefit by Christ, may farther be illustrated by our Saviours practice, who when he was to enter into the holy place, that is, heaven, to blesse and sanctifie us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signifie that there is no means of expiati∣on to be had but by his blood) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ's offering himself, that any benefit is to be hoped for by us.

13. Let us goe forth therefore unto him without the camp, bearing his re∣proach.]

[Paraphrase] 13. Let us therefore leave the Judaical service, the Mo∣saical Law, though many afflictions threaten us for so doing, let us relie wholly on Christ upon the crosse, (know nothing but Jesus Christ and him crucified) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who indured the crosse, 'despised the shame, &c.

14. For here have we no continuing city, but we seek one to come.]

[Paraphrase] 14. For this that is to be had here, is no condition of rest and tranquillity; we, like Abraham, Isaac and Jacob, that sojourned in Canaan, are not to look upon our present being, as the preferment which is promised Christians (which if it were, we might then expect it free from afflictions) but we have a future expectation of stability, whereon we depend.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the [note e] fruit of our lips, giving thanks to his name.]

[Paraphrase] 15. Let us therefore now our high priest is entred hea∣ven, by him offer up to God our Christian sacrifice, our sacrifice not of beasts bodies, but that figured by them, our sacrifice of praise; and that not like to that of the Jewes, at some set seasons onely, but continually all the daies of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, almes and mercy, our Christian sacrifice, v. 16. joyned with our thanksgiving to God (and never omitted by the primitive Christians in their Eucharist) answerable to the free-will-offerings or vowes, Hos. 14. 3. in acknowledgment of his power and goodnesse.

16. But* 1.11 to doe good and to communicate, forget not; for with such sacrifices God is well pleased.]

[Paraphrase] 16. But be sure not to omit any season of charity or supply to any brothers wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever yet doe to one of these little ones, ye doe unto him) and required now of us under the Gospel as our only Christian sacrifice.

17. Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account, that they may doe it with joy, and not† 1.12 with grief, for that is unprofitable for you.]

[Paraphrase] 17. Obey those that are set to rule you in your several Churches, the Bishops (see note a.) whose whole care is spent among you, as being to give an account of your proficiency in the Gospel. And by your submission to them doe ye endevour to make their task as easie and sweet as you can, that they may have joy not sorrow in the execution of it; for 'twill be small benefit to you that they have no comfort in the discharge of their office toward you, and as long as they doe it sadly, cannot doe it so effectually as otherwise they might.

18. Pray for us: for* 1.13 we trust we have a good conscience,† 1.14 in all things wil∣ling to live honestly.]

[Paraphrase] 18. I beseech your prayers for me and my fellow-labou∣rers in the Gospel, which in all reason you ought to afford us, as your reward of our sincere labour and industry for your good, wherein we have confidence of our selves, that we have discharged a good conscience.

19. * 1.15 But I beseech you the rather to doe this, that I may be restored to you the sooner.]

[Paraphrase] 19. And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepheard of the sheep, through the bloud of the everlasting co∣venant.]

[Paraphrase] 20. Now our God, which delighteth in the peace and unity of Christians., that raised Christ from death to life (Christ that great pastor and ruler of his Church, who that he might shew himself a good shep∣heard, laid down his life for us, and therewith is now (as the high priest was wont) entred into heaven)

21. † 1.16 Make you perfect in every good work, to doe his will working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.]

[Paraphrase] 21. Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to doe whatsoever will be acceptable in his sight now, according to the com∣mands of his son Jesus Christ, God blessed for ever. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.]

[Paraphrase] 22. But I beseech you, as you tender your endlesse good, that ye embrace and make use of that good advice that I have given you in this brief Epistle, against defection from Christianity.

23. * 1.17 Know ye that our brother Timothy is [set at liberty,] with whom, if he come shortly, I will see you.

[Paraphrase] 23. freed from prison.

24. Salute [all them that have the rule over you, and all the saints. They of Italy salute you.]

[Paraphrase] 24. the Bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting.

25. Grace be with you all. Amen.

Written to the Hebrews from† 1.18 Italy by Timothy,

Annotations on Chap. XIII.

[ a] * 1.19 V. 4. Marriage is honorable] The main difficulty here is, what Verb is here to be understood, and taken in, for the clearing the construction. It may possibly be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, & then the onely remaining difficulty will be, what shall be meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.20 whether it be mostfitly ren∣dred in all, whether denoting all things, that is, all re∣spects, or all men, that being of several ages or of several qualities, are yet capable of marriage, or whether, as Theophy lact addes, in all times of persecutions or of re∣lease from persecutions; or whether, according to the promiscuous use of prepositions in these writers, & par∣ticularly of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, oft taken notice of inother places, it be to be rendred among all, that is, among all men, noting the general estimation & opinion of all men of all nations, whether Heathens, Jewes, or Christians, among all whom (save the Gnostick-hereticks, then newly sprung up) marriage had been look'd upon with honor. This might easily be shewed out of the Jewish writers and customes. Marriage and procreation was the means of taking away their reproach, and so a note of pecu∣liar honor among them. So likewise among the Hea∣thens the Lacedemonians law appointed a mulct first for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unmarried, then another for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that married late, as the third, and the severest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for marrying ill. See Aristo's Commenta∣ries in* 1.21 Stobaeus. And* 1.22 Musonius in his book, whe∣ther marriage be any hinderance to Philosophers, hath discoursed it at large, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that marriage is a great and desirable thing, as being the beginning of the constitution of families, cities, kingdomes, the onely lawful means of continuing the world, and that therefore the Gods have taken special care of it, Juno, Cupid and Venus; and consequently that it is unreasonable to affirme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that there is any sort of men, philosopher or other, for whom this is not convenient. See Hierocles also, as he there is set down in* 1.23 Stobaeus, out of his tract on this subject. And plenty of the like ob∣servation we have among the antient Romans, who have injoyed great privileges by this of marriage and propagation; the jus trium liberorum, the privilege which they had that had gotten three children in law∣ful marriage, is famously spoken of among them. And accordingly to these premisses, this sense will be very perfect truth, Marriage is honerable among all men, Jewes, Heathens and Christians also, among whom Christ hath lest it in the same dignity in which he found it, having instituted nothing to the prejudice of lawful marriage, but, as Theophylact addes, looking upon it with honor, as that which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preserves men and women in sobriety and continence, or abstinence from all unlawful pleasures. All which being granted, and supposed to be most true, yet it seems most probable from the Context, that not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let be in the Imperative, is the Verb which is here understood. Let marriage be honourable among all, and let the bed, the marriage-bed, be undefiled, or simply the bed, whether in or out of marriage, so as to contain the monial as well as conjugal chastity, proportionable to the Fornication as well as Adultery after mentioned in the interdict. That it is thus, by way not of affirmation, but exhortation or precept, may appear by the verses before, which from the be∣ginning of the Chapter are all exhortatorie, and in the Imperative, but especially v. 5. where the style is ex∣actly the same as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispositi∣on, or conversation, without covetousnesse, and yet the sense must necessarily be thus made up (and so our

English hath rendred it) let your conversation be with∣out covetousness, and so again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be content with the things that are present. To this agrees what Geor∣gins Alexandrinus saith in the life of Chrysostome, p. 188. l. 15. that he alwayes bid them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep marriage honour∣able—which being taken from this place evidently, is by him set by way of exhortation. And to this rendring therefore I do adhere, as an admonition sea∣sonably given, contrary to the* 1.24 Gnosticks infusions among them.

[ b] * 1.25 V. 7. Them which have the rule] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a common word to signifie all kind of autho∣rity or rule: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the people, Ecclus 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the congregation, chap. 13. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the armies, 1 Mac. 13. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the Jews, v. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the nation, Ecclus 17. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the city, c. 10. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler of the brethren, v. 24. and c. 49. 17. and frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruler, simply. So the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are ordina∣rily rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 governor, are often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruler. And what kind of government it is, must still be judged by the circumstances of the Context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Mat. 2. 6. and so also to the government of the Apostles in the Church, Luk. 22. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him that ruleth, that is, who shall be constituted ruler in the Church, be as he that ser∣veth; and there it is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the greater, or greatest, among you. So Joseph is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ruler over Aegypt, Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem, and chosen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of them, and so some of that number of the Bishops of Judaea, that were in the Council,* 1.26 are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rulers among the brethren, which there appear to be Bishops of Judaea, (see Note on Act. 15. e.) and accordingly do teach and exhort and confirm and impose hands, all which were the Bishops office in that place. And thus it is here used in this verse, and again v. 17, and 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he speak∣eth of Bishops, saith Chrysostome and others. And these the Bishops of Jerusalem, and the other cities of Palaestine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Scholiasts in the Argument of the Epistle) to whom the Epistle was sent. Of these there are these Chara∣cters in this Chapter, all agreeing to this interpretati∣on; First, that they had spoken to them the Word of God, that is, preached the Gospel to them in this verse: Secondly, that they watch'd over their souls, and are to give an account of them; and consequently the He∣brews must obey and be subject to them, ver. 17. all evidences of their charge and authority in the Church: Thirdly, all their rulers, and all the saints, are the two comprehensive words which contain all the He∣brews, to whom this Epistle is written, the former no∣ting the Bishops, the latter all the faithful committed to their charge. And 'tis observable that the latter Jewish Writers, when they speak of Christian Bishops, ex∣presse them by a word of great affinity with this here, retaining the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their language, with lit∣tle or no change, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either with or with∣out the Aspirate. So in Abrabaneel on Isa. 34. fol. 54. col. 4. speaking of the famous Burgensis, from a Jew turned Christian, and at last become a Bishop, he saith, that he was formerly called Solomon the Levite, and afterward became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ruler and a great man among the Nazarites, or Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Egemon, that is, Episcopus, Burgen∣sis. See Elias Levita in Thisbi, and Buxtorf. Lex. Talmud. in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ c] * 1.27 V. 9. Established] The Hebrews expresse food by the staffe of bread, because feeding is the sustaining and upholding of the body, which would otherwise, as a cripple deprived of his crutch, as the sick or weak man of his staffe, soon fall to the ground. Accordingly the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stabilivit, fulcivit, to establish and sustain, signifies also refecit, refreshing, and doth so especially when 'tis joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heart (answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) as Psalm 104.* 1.28 bread to strengthen mans heart, and Gen. 27. with corn and wine I have sustai∣ned him. And in Chaldee and Syriack the same word signifies eating, taking meat. So 1 Kin. 13. 7. Come home with me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and feed, or eat, the Septu∣agint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dine; and Luc. 22. 11. the Sy∣riack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat, and among the Rabbines ordinarily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 convivium, a feast. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be established (one sense of that Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is set to signifie that other of feeding or eating, and with the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with grace, imports the Gospel, the spiritual food of souls, to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could,* 1.29 which are here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meats, because of them part being sacrificed to God, part going to the Priest, the rest went for the furnish∣ing a feast for the sacrificers and others whom they invited to them, and therewith they refreshed and chee∣red themselves before the Lord, Deut. 12. 18.

Ib. Grace] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace hath in many places of the New Testament, and particularly in this, a spe∣cial peculiar notion to signifie the Gospel, as that is op∣posed to the Law (upon this ground, because the mat∣ter of the Gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also) will appear,* 1.30 not onely by the opposition here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meats, which as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifie the Mosaical feasts and sacrifices, 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament, wherein the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the Gospel;* 1.31 John 1. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace and truth, the Gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the Law by Moses. So Act. 11. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.32 having seen the grace of God, that is, the Gospel, so successefully preach'd a∣mong them, (see Note on Act. 18. d.) and accordingly c. 13. 43.* 1.33 they exhort them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to continue in the grace, that is, the Gospel, of God that had been preached, the doctrine thus mercifully revea∣led from God by them. So Act. 14. 3. the Lord is said to bear witnesse to the word of his grace,* 1.34 that is, by miracles to confirm the preaching of the Gospel. So v. 26. and c. 15. 40. Paul and Barnabas were com∣mended by the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the grace, that is, the Gospel, of God, to the preaching of it, ex∣press'd after by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the work which they performed. So c. 15. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Gospel, in opposition to the yoke of the Law laid by the Judaizers upon the Christians.* 1.35 So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that believed through the prea∣ching of the Gospel. So c. 20. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gospel of grace, and v. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of his grace, that is, preaching of the Gospel. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we received grace, Rom. 1. 5. and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostleship; first the mercy of receiving the Gospel, then commission to preach it. So Rom. 5. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto this grace, the Gospel, in which we stand, &c. So c. 6. 14, and 15. we are not under the Law, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under grace, that is, un∣der the Gospel. So 2 Cor. 1. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the grace of God, the Gospel, set in opposition to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fleshly heathen wisdome (because this was no way to be attained but by God's revealing it:) so c. 6. 1. they are exhorted not to receive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the

Gospel again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vain. So Gal. 2. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I do not evacuate the Gospel, I doe not let that great favour of God of revealing the Go∣spel to me to be cast away upon me, and c. 5. 4. of them that depended on the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye have fallen from grace, that is, from the Gospel. So Eph. 1. 6. the glory of his grace, and 2. 7. the abun∣dant riches of it, that is, of the Gospel revealed to the heathen. So Col. 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.36 from the day that ye heard and knew the grace of God in truth; where by the conjunction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth with it (as before in John, grace and truth.) & the hearing and knowing, 'tis clear there can be nothing meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace but the Gospel. So 2 Thess. 2. 16. a good hope 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Gospel; and 2 Tim. 2. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be strong 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the preaching of the Gospel. So Tit. 2. 11. the grace of God hath appeared, teaching, &c. clear∣ly the Gospel and the doctrine thereof. So in this Epi∣stle, c. 10. 29. the spirit of grace, the spirit of God that, in God's great kindnesse to us, was sent to consecrate the Apostles to their office of preaching the Gospel. So c. 12. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling short of the grace of God, nothing apostasie or defection from the Gospel; and perhaps contrary to that v. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.37 let us hold fast grace. So 1 Pet. 1. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace to you, or the Gospel prea∣ched unto you, and v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gospel brought to you, and c. 5. 12. testifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that this is the very Gospel of God. So Jude 4. transferring the grace of God to lasciviousnesse, that is, making that use of the Gospel to Libertinisme.

[ e] * 1.38 V. 15. Fruit of our lips] Some difficulty there is in the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit of lips. 'Tis ordina∣rily conjectured that the Greek translation in Hosea, ch. 14. 2. whence it is taken, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉calves, which the Hebrew Copyes retain, and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it, viz. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here taken in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word used by the Septuagint for an holo∣caust, which being ordinarily of young bullocks, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vituli, calves, may fitly be rendred by it. The onely difficulty is to resolve what the reason is that holocausts should be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his con∣jecture is good, because these being above what was prescribed by the Law, they bare proportion to fruit or banquet after a meal, and accordingly they are called by the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summer fruit for ••he Altar, or a banquet over and above the prescribed sa∣crifice: for as it is the custome after a feast to serve in fruit, so, saith Bartenorius, after they have offered the due oblations of every day, they bring the holocausts for their free-will-offerings. See Maimon. ad Mish∣naioth tr. Shekalim, c. 4. §. 4. But if this be not im∣braced, why yet may it not be resolved that the 72. re∣taining the sense, thought fit (as often they do) lightly to change the word, and so to set fruit for calves? By this means 'tis become farre more fit for our Apostles turn, to signifie our Christian sacrifice or free-wil∣oblations, works of mercy, &c. which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vowes, Ps. 50. 14. which being promised by the lips and spoken with the mouth, Psal. 67. 14 the payment of them is really 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacrifice of praise. Thus the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, enforceth. Now the sacrifice of praise is literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.39 so called Psal. 49. 15, 24. Psal. 107. 22. Psal. 116. 17. and that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, salvation, ver. 13. that is, the peace-offering, or trespass-offering, Lev. 7 where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the trespass-offering, the Septuagint have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sacrifice of salvation, v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifice of praise, v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifice of salvifick praise, v. 3. And this the Christian offers in the Eucharist, wherein, accor∣ding to the Primitive practice, every man brings his li∣beral oblation, the bread and wine, and fruits of the season, in* 1.40 Justin Martyrs time, and afterward that which was proportionable thereto, never coming to God empty, or without remembring the Corban, saith* 1.41 S. Cy∣prian. For this being offered to God by the Bishop or Priest with thanksgiving (from whence it was called the Eacharist) thereby to acknowledge God the author of all the good things we enjoy (primitias ••arum quae sunt ejus creaturarum offerentes, saith* 1.42 Irenaeus) is properly our sacrifice of praise, a reall sacrifice, viz. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gifts or oblations which there we bring, and that a sacrifice of praise or thanksgiving, being far∣ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a commemoration of Christs sa∣crifice, saith Chrysostome; and so literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the fruit, or free-will oblation, of praising lips, or of lips giving thanks, or confes∣sing in the name of the Lord, that Lord of our salva∣tion whom we there commemorate. And then to all this followes very naturally, in the next verse, to do good and to communicate forget not: for with such sacrifi∣ces God is well pleased: that is, over and above this so∣lemn Eucharistical oblation, we must also be mindfull of daily continual works of charity upon all occasions, and wants of our poor brethren; this of charity and mercy being our acceptable Christian sacrifice, requi∣red by God in exchange for those daily sacrifices of the Jewes, that were consumed with fire, went all into smoake, were not laid out to so much solid profit, (the relief of our poor brethren, Gods known proxyes upon earth) as these our Christian sacrifices are.

Notes

• * 1.1

  are evil intreated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  Let mar∣riage be honourable among all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  be undefi∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  fornicators 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  dis osi••ion, temper of mind, man∣ners, be free from the love of money, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  the things that are present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Be mind of your Go∣vernors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  various 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  which walked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  for a sin offering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  benefi∣cence and liberality 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on Act. 2. d.
• † 1.12

  grieving or sighing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  we are confident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  to behave ourselves well in all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  But I the more abundantly beseech you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  sit you for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.18

  or Rome so so the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  p. 412.
• * 1.22

  Ibid.
• * 1.23

  p. 41••.
• * 1.24

  See Note on 1 Tim. 4. b.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  Apol 2. p. 97.
• * 1.41

  De ••p. & eleom. p. 180, Dominicum celeb••are t•• credis, qui Corbonam non respicis?
• * 1.42

  1. 4. c. 34••