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

CHAP. II.

1. WHerefore laying aside all* 1.1 malice and all guile and hypocrisies and en∣vies and all evil speakings,]

[Paraphrase] 1. Wherefore arming your selves against the erroneous doctrines and practices of the Gnostick hereticks that insinuate themselves among you, to infuse villanie, and all kinde of deceit∣fulnesse and hypocrisie, as also of malice, and calumniating of others the purest Christians,

2. As new-born babes† 1.2 desire* 1.3 the [note a] sincere milk of the word, that ye may grow thereby:† 1.4 ]

[Paraphrase] 2. Behave your selves with that simplicity which be∣cometh new-born children, suck in that pure nourishment which by your rulers is afforded you (see Rom. 12. a) viz. instru∣ction, or Christian doctrine, and that pure from all Jewish or heretical mixtures, which may increase your Christian stature, advance you to an higher pitch of Christianity, and at last bring you to salvation.

3. If so be ye have tasted that the Lord is gracious:]

[Paraphrase] 3. Which sure you will doe, if you have but once (as David saith of Gods Law, Psal. 34. 9.) tasted how sweet, how much for our advantage it is, which is designed us in the Gospel of Christ;

4. To whom coming, as unto a living stone,* 1.5 disallowed indeed of men, but † 1.6 chosen of God, and pretious,]

[Paraphrase] 4. To whom associating or conjoining your selves (by obedience and worship) as to a living, not dead foundation, or corner-stone, rejected indeed by the Jewish Sanhedrim, but in Gods account most choise and esteemed, and meant for the foundation of a visible Church,

5. * 1.7 Ye also as lively stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.]

[Paraphrase] 5. Doe you accordingly•• not as dead but living mem∣bers, join together, not only in inward piety, but in continual assemblies or Church-meetings, of which every Christian is to be a part, and so all together make up a spiritual temple, that is, congregation, to pray unto, and praise God, to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God, and which being now offered to God in the name of Christ, or through what he hath suffered and done for us, will be sure to be acceptable to God, without the bodily sacrifices of the Jewes, or observation of their Law.

6. Wherefore [note b] it is contained in the Scripture, Behold, I lay in Sion a chief cor∣ner-stone, [note c] elect, precious: and he that believeth on him shall not be† 1.8 confounded.]

[Paraphrase] 6. According to that which the Scripture tells us, that in the erecting the new Church under the Gospel, Jesus Christ and his doctrine, in opposition to all other, is appointed by God to be the foundation of the foundation, so that all that is in the Church must be founded and built on him: and whosoever doth sincerely believe, and is truly built on him, shall never fail of his expectation, he shall never miscarry that lays his weight on that foundation: see note on Rom. 9. m.

7. Unto you therefore which believe* 1.9 he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,]

[Paraphrase] 7. To you therefore that are believers this is matter of infinite advantage, but for those that stand out in unbelief, to them belongs the reproach of that prophecy, that he that is refused by the Jewes is honoured by God, and made the sole total foundation of his Church, on which nothing must be built which he hath not taught, no Ju∣daical old or heretical new doctrine must be mingled with it.

8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were [note d] appointed.]

[Paraphrase] 8. But this foundation-stone such an one as should be apt to hurt and mischief many, who shall apostatize and fall off from the faith of Christ through fear of persecution, and by that means be destroyed among the persecuters. And this is no strange thing, but the very same that is prophesied of, and so ap∣pears to be part of Gods decree, that they that obey not the Gospel of Christ should be destroied by him, or that the seed sown in stony ground should at the scorching of the Sun wither away, that all carnal professors should be thus tried and discovered by persecution, and so that this corner-stone should be the bruising and ruining of many, who stumble and fall from Christ because Christianity brings sufferings along with it.

9. But ye are a† 1.10 chosen generation, a roial priesthood, an holy nation [note e] , a* 1.11 pe∣culiar people, that ye should shew forth the† 1.12 praises of him who hath called you out of darknesse into his marveilous light:]

[Paraphrase] 9. But you are, and so must approve your selves to be, a special sort of men, a king∣dome or multitude of priests, set apart and consecrated for the continual serving and daily waiting upon God, a people that be∣ing delivered from the dominion of other your former masters, sin, and Satan, and persecuters, and set free to be lords of your selves, with liberty to what Christ commands you, and so kings, must now behave your selves also like so many priests, (those who spent all their time in sacrificing, &c. and so should you) in the performing constant service unto God in the publick as∣semblies, which God requires of you, as he did the sacrifices of the Levitical priests (see note on Rev. 1. d.) and so a sacred ho∣ly nation, (as the whole people of the Jewes were an holy people in one respect, Lev. 25. 23. and as the Levites were in ano∣ther) a peculiar treasure of Christs for him to preserve first, Mal. 3. 17. then to possesse as his own, that so by this means, by this constant publick serving of him, you may set forth and illustrate Christs powerfull and gracious workings (see note on 2 Pet. 1. a.) who hath wrought so glorious and blessed a change in you:

10. Which in time past were not* 1.13 a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.]

[Paraphrase] 10. Who at first continued in unbelief among your bre∣thren the Jewes, and so were become a kinde of heathen people, were not at all within the obedience of Christ, the pale of his Church, but now are received into it; you that a long time, while Christ lived here on the earth, had not the happinesse to be∣lieve in him, but have found place of repentance since, and are now received into the Church and the favour of God.

11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;]

[Paraphrase] 11. To you therefore that are at this time dispers'd a∣mong the nations, c. 1. 1. (see c. 1. 17.) as to so many scattered, travelling persons, who ought of all others to be most wary to avoid dangers, and to behave your selves tenderly as in the sight of strangers, my present exhortation becomes seasonable, to avoid the doctrines and practices of the Gnosticks, and to that end to remember that you are not at home, but in a journey, and so that it is most unseasonable for you at such a time to indulge your selves to the excesses and jollities which men in their own houses or countries do sometimes indulge to, but do not use them in a strange place, or before those they know not; re∣membring farther the dangerous malignant nature of such lusts, that they were most pernicious to the soul.

12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may* 1.14 by your good works which they shall [note f] behold, glorifie God in the [note g] day of visitation.]

[Paraphrase] 12. But that you on the contrary live so as may be of good report among the Gen∣tiles, that they that look on Jewes, not only as persons of another Religion, but also as rebels and malefactors, may see the Christians to be quite otherwise, and by your actions reverence you, and so entertain a good opinion of Christian Religion, which hath such an influence upon you, in making the Christian Jewes so much more regular and meek then the other Jewes are, more quiet under the heathen government which is now over them, and so more capable of good usage under the Empe∣rors, when they send their Proconsuls to suppresse the seditions, then the unbelieving Jewes have appeared to be.

13. † 1.15 Submit your selves to every ordinance of man for the Lords sake: whe∣ther it be to the King, as supreme;]

[Paraphrase] 13. Be obedient therefore to every heathen governor (see note on Rom. 8. c.) upon obligation of conscience, because he is instituted by God: and this whether to Cesar the Emperor in the first place, as the Supreme;

14. Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that doe well.]

[Paraphrase] 14. Or in the next place, and in subordination to him, to Proconsuls and Procurators, by Commission appointed by him, for the keeping of Courts, punishing of malefactors, and re∣warding and encouraging the obedient.

15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:]

[Paraphrase] 15. For to this doth Chri∣stian Religion oblige all, that by subjection to our heathen superiours, and by all other Christian performances (see note on c. 4. f.) we should leave the hea∣••••ens unable to object any thing against us:

16. As free, and not* 1.16 using your liberty for a cloke of maliciousnesse, but as the servants of God.]

[Paraphrase] 16. As men that are freed by Christ from many yokes, but not from that of subjection to God or to superiours, and therefore not pretending to any such liberty, nor covering sedi∣tion, &c. under colour of Christianity, as the Gnosticks did, 1 Tim. 6.

17. Honour all men. Love the brotherhood. Fear God. Honour the King.]

[Paraphrase] 17. Give every man the honour and obedience due to him. Love all your fellow-Christians. Fear God; and, in subordination to him, pay all obedi∣ence to the Emperor.

18. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward.]

[Paraphrase] 18. Let all servants ap∣prove their obedience to their masters to be sincere, by performing it not only when they use them kindly and favourably, but even when by unjust usage they provoke them to some impatience and resistance, for this is the season for them to shew forth the influence of Christianity upon their hearts.

19. For this† 1.17 is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.]

[Paraphrase] 19. And this will be acce∣pted graciously and rewarded by God (see Luk. 6. 32. and Luk. 1. note k.) if upon sight of our duty to God we bear with all patience those pressures which most unjustly light upon us.

20. For what glory is it,* 1.18 if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is † 1.19 acceptable with God.]

[Paraphrase] 20. For what great matter is it, worth considering or rewarding, what heroical a∣ction is it to which honour is thought to be due, if men indure submissely those punishments which fall justly on them for their demerits? But on the other side, if when ye have done no ill, and are then by your superiors abused and used contumeliously, if this be born patiently and humbly by you, and do not provoke you to any resistance or return of violence, this is that Chri∣stian vertue of meeknesse, which God will certainly reward in you.

21. For even hereunto were ye called: because Christ also suffered* 1.20 for us, leaving† 1.21 us an example that ye should follow his steps:]

[Paraphrase] 21. For unto this your Christianity directs and leads you, and Christ himself hath given you an eminent example to be transcribed and imitated by you:

22. Who did no sin, neither was guile found in his mouth;]

[Paraphrase] 22. Who though he were perfectly innocent, Isa. 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it;

23. Who when he was reviled, reviled not again; when he suffered, he threat∣ned not; but committed* 1.22 himself to him that judgeth righteously:]

[Paraphrase] 23. And when he was re∣viled by them, Mat. 26. 67. he was farre from reviling them again; when he was crucified, he gave them not so much as an ill word, but prayed his father to forgive them, as many as had any excuse of ignorance to plead for them, and for all others he remitted them, and all the injuries done him by them, to God's tribunal.

24. Who his own self [note h] † 1.23 bare our sins in his own body on the tree, that we being dead to sin should live unto righteousnesse: by whose* 1.24 stripes ye were healed.]

[Paraphrase] 24. Who bare on the crosse the punishment of our sins, that we might never think fit to goe on in that course which brought such sufferings on Christ, but live piously by way of gratitude to him, and kindnesse to our selves, for ever after, having been cured by these sufferings of his.

25. Forve were as sheep going astray, but are now returned unto the shepheard and Bishop of your souls.]

[Paraphrase] 25. For ye were formerly in false erroneous waies, ready to bring destruction upon you, but now are converted and come home to Christ's fold, and so obliged never to goe astray so again.

Annotations on Chap. II.

[ a] * 1.25 V. 2. Sincere milk] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational crea∣tures, feed on, and which men, rational creatures a∣gain, the Apostles of Christ, afford them for their spiri∣tual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangenesse in them then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in∣tellectual or spiritual food, that is, food to the under∣standing or to the spirit; 〈 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 〉, the understanding, and reason, and spirit being in ef∣fect all one, and milk being every where used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feeders and pastors of the humane herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eu∣stathius on Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that exercise this trade of feeding men, (as shepheards feed their flocks,) which have there∣fore so ordinarily that title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pastors.

[ b] * 1.26 V. 6. It is conteined] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken notice of by Grammarians as a word fit for the ci∣ting any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word which is to be met with in the author and place which he there cites. Here it is used Imper∣sonally,* 1.27 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9. 18. Accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for any place cited out of the Scripture, Act. 8. 32.

[ c] * 1.28 Ib. Elect] By occasion of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elect, in this place, it will not be amisse to give an account, once for all, of the use of that and the like words ge∣nerally in the Scripture. To begin with the Old Te∣stament first; the Hebrew word which must especially be taken notice of is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probavit, examinavit, ele∣git, to approve, examine, chuse. From whence is the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, directly answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and our English render rightly from thence, The Lord trieth the hearts, the Septua∣gint read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hearts elect before the Lord. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from hence taken by them to signifie, 1 any choise person fit for employment, espe∣cially for warre, and from thence is used 1 Mac. 4. 1. for a choise party, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thousand of the choise, that is, best horse-men, and Exod. 14. 7. chosen chariots; and so the left-handed men, that were such ex∣cellent archers, Jud. 20. 16. are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chosen men; and Psal. 78. 31. the chosen men, that is, the souldiers, or military men; and accordingly the word doth sig∣nifie a young man, who is fittest for military and such o∣ther emploiments. Thus 1 Sam. 8. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we ren∣der your goodliest young men, (which the Septuagint mistaking, and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your herds) and Deut. 32. 25. it is clearly ta∣ken for young men in opposition to maidens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Targum. But the notation which is most pri∣mitive and literal to it, is that of choise, or chosen, as that

notes the best, and those that are upon trial found fit to be preferred before others, as every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chosen man in Israel, 2 Sam. 6. 1. And David gathered to∣gether all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signifie a young man, because the age was de∣termined, after which (and not before) a man was thought fit for that imployment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is cal∣led a servant of Moses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which the Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his young men) the Septuagint reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the choice of our sepul∣chres: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Targum, in the fairnesse, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the choicest, or best myrrhe; and (to adde no more) Isa. 28. 16. from whence the words in S. Peter are cited, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, choice stone, here, is there justly ren∣dred a tried stone, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying this try∣ing and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious corner-stone, in the words following both there and here. Besides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is also another word very near it, which is oft used in this sense: the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fying to make pure and clean, signifies also elegit to chuse, and then the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from thence is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, clean, elect promi∣scuously, and elect as that signifies the best of the kind. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cramm'd fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the elect thou shalt be elect. As the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to clarifie and purge, signifies also to chuse, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Adjective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.29 The Verb signifies to preferre one before another, either in the bestowing of undeserved favours, or designing to an office. In the first sense, Mar. 13. 20.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.30 they whom God had chosen, that is favoured before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavie upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favour, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Chri∣stian remaining in it.* 1.31 So Joh. 15. 16. You have not cho∣sen me, but I have chosen you, that is, 'Tis not you that have begun to me, that were first in your expressions of kindnesse and favour to me, but I to you.* 1.32 And so v. 19. I have chosen you out of the world, that is, allowed you this favour of taking you out, discriminating you from the rest of the world, by taking you nearer to my self then I have done other men. So Act. 13. 17. spea∣king of God's favour to the Israelites beyond all other people,* 1.33 he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he chose our fathers, and exalted the people, &c. according as they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his chosen, Ecclus 46. 1. and Jeru∣salem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28.* 1.34 and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of this world, that is, revealed the mysteries of the Gospel unto them, al∣lowed them that favour above learned, proud Gre∣cians; and so Ephes. 1. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.35 hath chosen us in him, is God's bestowing upon us that fa∣vour of being Christians, of revealing his Gospel to us, making known the mysterie in Jesus Christ, v. 9; a favour much beyond any vouchsafed to the former ages. For the second sense of designing, or chusing, to some office, so it is Lu. 6.* 1.36 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the number of Disciples sequestring twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the of∣fice of Deacon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the pla∣ces in the New Testament wherein the Verb is used (unlesse those two to another matter, Mary's chusing the better part, and the guests chusing the uppermost places) and in all these the Context shews the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favour of God, pecu∣liarly that of revealing the Gospel, or to his designa∣tion to some peculiar office, especially that of Apostle∣ship. Proportionable to these two notions of the Verb, is that of the Substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.37 in respect of the un∣deserved favours, freely afforded one before another, so as we are said to chuse when no obligation lies upon us, and to be obliged, when we cannot chuse. So we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to election,* 1.38 Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder,* 1.39 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God's purpose in that respect, his free determination to preferre the Jews, that should come from Jacob, be∣fore all other people, particularly before Esau's pro∣genie, the Edumaeans.* 1.40 So Rom. 11. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the remnant according to the election of grace, that is, the remnant that should have the favour to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance.* 1.41 And so v. 7. the election hath ob∣tained, that is the believing Jews, the remnant which had that free undeserved favour from God above the rest. And v. 28. of the Jews again, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beloved according to the election,* 1.42 that is, beloved in respect of the undeserved promises of pecu∣liar favor made to that people for Abraham's sake. So 1 Thess. 1. 4.* 1.43 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your election from God, that is the great favour of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them,* 1.44 and 2 Pet. 1. 10. where they are ad∣vised to all diligence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to confirm or ascer∣tain to themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their calling and election, that is, that special favour vouchsafed un∣to them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those spe∣cial promises were made, and in whom they should be fulfilled, when all the rest of that people should be de∣stroyed. One only place more there is wherein this word is used,* 1.45 Act. 9. 15. where God saith of Saul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is to me a vessel of election, which seems to referre to the second notion of chusing, viz. to that office of the Apostleship. Lastly for the Adje∣ctive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that re∣spect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen,* 1.46 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there are many that retain unto Christ, many Christian professors, but few special labourers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jewes to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.47 the chosen of God,

one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a corner-stone, he is called (however he be rejected by men) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.48 elect with God, v. 4, and 6. a choice approved special stone in the esti∣mation of God, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretious also in both places. And so perhaps when the Christians, to whom he writes,* 1.49 are called by him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a choice sort of people, v. 9. And so all the other phrases joyned with it doe import. Thus it is frequently used, as in the Old Testament for a souldier, so in the New in an Evangelical sense for one of Christ's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and cru∣cifiers of Christ.* 1.50 Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signifie believers or Christian Jewes that had that promise, that they should escape out of those calamities that fell on that whole nation, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the saved, Luc.* 1.51 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or ap∣prov'd by God: so that it is God's part to call, but ours to be elect or not: which supposes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to escape and to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elect, viz. those that in that great tribulation that overwhelmed the Jewes did yet escape and survive. Thus again in that general notion for believers and Christians,* 1.52 Rom. 8. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Who shall lay any thing to the charge of Gods elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.53 elect in the Lord, Rom. 16. 13. a spe∣cial believer, certainly without any relation to any par∣ticular decree of God's concerning him, which could not appear concerning his person, (Of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the elect Lady, 2 Joh. 1. and her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was dis∣cernible in him, viz. his faith and Christian behaviour. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.54 as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel;* 1.55 and Tit. 1. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the faith of the elect of God, that is, of the sincere, conver∣ted Christians, or believers, in opposition to all the rest of the unbelieving world,* 1.56 as 1 Tim. 5. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the elect Angels, are those that did not aposta∣tize, but continued faithfull and obedient to God; and 1 Pet. 1. 1.* 1.57 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the elect strangers, that is, the believing Jewes that sojourned in that coun∣trey. And this seems the more clear by Apocal. 17. 14. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.58 the called and elect and faithful, are joyned together as words of the same im∣portance; and if there be any difference, then is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithful to be looked on as an higher degree then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elect, as that then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called. For that they should be so called to denote the order of time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being called, must be in order be∣fore Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the be∣liever or Christian excells and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agree∣able to which is that of Phavorixus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for which the ordinary Copies read corrupt∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it notes famous, honoura∣ble, a person of approved excellence, value and esteem.

[ d] * 1.59 V. 8. Appointed] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signi∣fie his Decree or destination.* 1.60 Thus Joh. 15. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have appointed you, as harvesters to goe abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47.* 1.61 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have set, that is appointed or decreed, thee a light for the Gentiles.* 1.62 So 1 Thess. 5. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath not set us, that is, decreed, determined us, to wrath or destructi∣on, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repen∣tance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and re∣formation here, the means to attain eternal salvation hereafter, if we doe not resist and evacuate his graci∣ous calls and admonitions. And so without question it is to be understood here,* 1.63 that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of them that disobey the word, or Gospel, of Christ, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word,* 1.64 not before it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fall and bruise themselves at the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disobey∣ing and rejecting it when it is preached to them, it may truly be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were ordained thereunto. And of that there are two possible interpre∣tations, both agreeable to analogie of faith; first, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that disobey the Gospel, that stand out obstinately against it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were decreed and ap∣pointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be de∣stroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemn'd; and so much the worse for it, as the Gospel is said to be the savour of death to them that perish, or goe on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34.* 1.65 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be set, that is, decreed by God (the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disobeying) that they incurr by this means. But if (as others con∣ceive) the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disobedience be that to which they are said to be ordained, yet may that be taken in a com∣modious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mix'd with so many persecutions, that none of the proud, wordly-minded men (represented by the stonie and thornie ground in the Parable) none but the hum∣ble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the disobedient; which must needs signifie the fall and mischief of the disobedient, not their disobedience sim∣ply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any

absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, be∣ing here named, upon which they are ordained to that punishment, and not without respect unto it.

[ e] * 1.66 V. 9. A peculiar people] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here, must be discerned from Exod. 19. 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is literally, you shall be to me a treasure, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any thing that is laid up and preserved most carefully. The Greek ren∣der it there more according to the sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.67 ye shall be unto me a special, or peculiar, people, as that phrase is used and rendred Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 people from thence, and for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he renders it from Mal. 3. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an acquisition, or possession; for so there that speech of God's, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I make a treasure, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendred in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I make for an acqui∣sition, or treasure. What the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies hath been shewed on Heb. 10. d. viz. the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saving or preserving; and so it perfectly agrees with the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a jewel to be pre∣served, or kept, most safely: and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are those whom God means to keep most charily, as his dearest children or most valued treasure: and so that is the meaning of the whole place here, that whereas other temporarie believers, according to the purport of the seed on the stonie ground in the parable, doe fall off from Christ in time of persecution, and so by com∣plying with the persecuters, bring certain destruction on themselves, even in this world, take part in that ruine of the Jewes; the faithful persevering Christians are most carefully preserved by God, and rescued out of the common destruction of Jewes and Gnosticks, and eternally crowned afterward. And the consequent of this their preservation is the exaltation of the glory of God by this means, who hath thus powerfully re∣scued them out of that unbelief, (wherein the genera∣lity of the Jewes lie immersed) and then magnified his providence in securing them; as it follows here, that ye may set forth, &c. See Note on Ephes. 2. c.

[ f] * 1.68 V. 12.Behold] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place may probably signifie more then looking on; because first, that will not so well agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by your good works, and the supplying it by which they shall behold, supposeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by your good works to belong to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glorifie following, where∣as it is evidently joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to behold is c. 3. 2. put with an Accusative case after it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beholding your conversation. Hesychius hath a word near unto this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 revere; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proportionable to the Latine suspicere (looking on the ground, to note modesty and reverence) is ordinarily taken in that sense: And that which seems most pro∣bable is, that either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may have that sense also, or else be by the scribe mistaken for one of those, and so be best rendred revering you or looking with reverence upon you.

[ g] * 1.69 Ib. Day of visitation] What the day of visitation signifies here, may be a matter of some question, but that in part resolved by the use of the same phrase, Isa. 10. 3. What will ye doe in the day of visitation, and the desolation which shall come from farre? where it is evident that the day of visitation, and the com∣ing of desolation, or destruction, are all one. So to visit signifies to punish, to avenge, very frequently in the Pro∣phets, Shall I not visit for this? shall I not be avenged, &c. and, I will visit their offences with a rod. And so the Bishops title,* 1.70 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Visiter, may fitly be given him in respect of the rod or censures, the Eccle∣siastical punishments intrusted to him, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for destruction of the flesh, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for excision. This then being premised the only difficulty will be, what day of vengeance this was that here is meant. And the Context seems sufficient to answer that. For having admonished the Christian ••••wes to behave themselves honestly among the Gen∣tiles, that they may not speak against them as evil doers, and presently specifying wherein this honest con∣versation consisted, in submitting to, and obeying their heathen Governours, ver. 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke, which made them look'd on by their Procurators and the Emperors as unquiet, turbulent people, and brought the Roman armies and destructions upon them. And so against this it is that he warns the Jewes Christians, that they meddle not with them that are given to changes▪ joyn not with the seditious, and that upon this motive, that by so doing, by being found quiet, obedient subjects, when this vengeance comes upon the seditious, the hea∣thens may observe the difference betwixt believing and unbelieving Jewes, the first very good, the second very ill subjects, and so have a good opinion of that religion that hath wrought so much good upon them, (and per∣haps be attracted to Christianity, when they come to destroy the Jewes.) And thus indeed it happened, that presently after Titus's destroying of the Jewes, the Christians had favour from the Emperors, liberty for their assemblies, halcyonian daies bestowed on them. The Syriack here read in the day of temptation, that is, of affliction coming on the Nation, the falling of which upon the obdurate unbelieving Jewes, and the escaping of the Christians (as most remarkably they did by Gallus's raising the siege, and the Christians go∣ing out, and flying to Pella,) could not but be taken notice of by the heathens, and so be means of their ac∣knowledging of God's good providence and mercy toward the Christians, and glorifying God for this work of his. And so this is the full importance of this place.

[ h] * 1.71 V. 24. Bare our sins] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to carry up, to bear to an higher place: and because the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or altar was such, it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned (not, as there, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifices, but) with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our sins, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to, or upon, the crosse, (which was an high place also, and therefore his cru∣cifixion is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being lifted up or ex∣alted) it must therefore here signifie to bear, or carry up, our sins thither, which is a phrase for suffering the punishments of sin, making expiation for them; as Num. 14. 33. where the Hebrew read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they shall bear, or carry, your fornications, the Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & suscipient, and they shall undergoe, that is, literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the most learned P. Fagius renders, luent poenas peccatorum ve∣strorum, they shall bear the punishments of your sins. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gal.* 1.72 5. 10. to bear the judgment, is to be punished for sin, and Ezek. 18. The son shall not bear the iniquity of the father, that is, be punished for it.

Notes

• * 1.1

  naughti∣nesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred, but it may be perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then it must be read, drink or suck in,
• * 1.3

  the ratio∣nal pure milk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  Here the Kings MS. addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto salvation, and so the Syriack and Latine.
• * 1.5

  rejected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  with God elect preci∣ous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Be ye also built 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or built on him for an holy priest∣hood, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  put to shame 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  is the pre∣ciousnesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  an elect kindred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  a people for a posses∣sion,
• † 1.12

  vertues 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

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

  revering you by your good works glorifie
• † 1.15

  Be subject therefore to every hu∣mane crea∣ture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  having li∣berty lot a covering of wickedness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  is or shall be a reward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  if having offended & being buffe∣ted is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or per∣haps pun••sh∣ed for it may possi∣bly be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  a reward v. 19.
• * 1.20

  for you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.21

  you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  it
• † 1.23

  carried out sins to the tree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉