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

CHAP. V.

1. WHosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.]

[Paraphrase] 1. Whereas the Gnosticks pro••esse that they are the chil∣dren of God, born of him, and also that they truly love God, as children a father; by these two marks you may judge of the truth of these pretensions. For the first, every one that believeth and professeth Christ to be the Messias (and accordingly cleaves fast to that profession, whatsoever the temptations be to the contrary,) and expresseth the power of that faith by his love, by de∣pending on his promises, and obeying his commands, and patient suffering of any persecution that befals him, is a regenerate childe of God, and none else (see note on c. 3. b.) And for the second, 'tis as certain, that unlesse a man love the brethren, he shall never be deemed to love God.

2. By this we know that we love the children of God, when we love God, and keep his commandments.]

[Paraphrase] 2. And not only our lo∣ving our brethren is an evi∣dence of our loving God, without which we have no reason to think we do love him; but such an union and conjunction there is between these two, that if we would know whether we love our brethren sincerely or no, we cannot better judge then by knowing or examining whether we love God, for otherwise we may doe many acts of love to our brethren, which may flow from other principles, good nature, gallantry, vain glory, &c. and not from charity, whereas this love of God, which I now speak of, must be such as expresses it self by keeping God's commandments.

3. For this is the love of God, that we keep his commandments: and his com∣mandments are not* 1.1 grievous.]

[Paraphrase] 3. Keeping his command∣ments I adde, because this is to love God indeed: and of these let me tell you, they are not so heavy and so unsupportable as is now pretended by many, who fall off from Christ, because obedience to him is now like to cost them so dear; but it is an easie, gainfull, gratious yoke, Mat. 11. 30.

4. For whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world even our faith.]

[Paraphrase] 4. For every loving obe∣dient childe of God (see note on chap. 3. b.) whose affections are taken off from the world, and set upon God, chap. 2. 5, 7. doth with ease overcome the world, the terrors and other the temptations thereof, hath farre stronger incitations to piety then the world can offer him to the contrary; and that which so much out-weight those carnal allectives or terrors, is that which the faith of Christ possesses us of, and he that is carried-captive to the world, cannot be counted a cordial believer. Faith is not only the means of overcoming, but 'tis victory it self.

5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?]

[Paraphrase] 5. And what faith is this so victorious? why, the cor∣dial believing that Jesus is the Messias, which containeth the believing all his promises, threats and precepts; without which it is not imaginable that any man should resist the temptations of the devil, the delights and terrors of it, and with which it is easie to doe it.

6. This is he that [note a] came by water and blood,† 1.2 even Jesus Christ; not by wa∣ter only, but by water and blood: and it is the Spirit that beareth witnesse, be∣cause the Spirit is truth.]

[Paraphrase] 6. For of this Christ hath given us an embleme and ex∣ample in himself, and so an obligation to it; his whole course here upon the earth was compounded of innocence and purity of life, and also of sufferings, even of a shamefull death: and these two things in him are emblematically expressed by the water and blood that came, not one or the other alone, but both together, out of his side at his crucifixion, (see John 19. e.) and one (if not both) of these, his sinlesnesse, and indeed his being the Messias, ver. 5. is also testified by the holy Ghost in many particulars (see note a.) and this testimony, being the testimony of the Spirit of God, is authentick, and fit to be believed, for it is his title to be the Spirit of truth.

7. For there are three that bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one.]

[Paraphrase] 7. For as there being in heaven three able to testifie, and those three agreeing in one divine nature, and so being all infallible in their testimonies, they have all testified that Christ, as he was here on earth, was the Messias; God the Father, by the voice from heaven, Mat. 3. 17. John 12. 28. God the Son, in saying to Saul, Why persecutest thou me? and striking him down in the place for doing so; God the holy Ghost, in that de∣scending on him as a dove, and a••ter on the disciples:

8. And there are three that bear witnesse in earth, the Spirit, and the Water, and the Blood; and these three agree in one.]

[Paraphrase] 8. So on the earth there are three witnesses too; first, the holy Ghost, first, on Christ, and secondly, on and in the Apostles, who saw and witnessed that the Father sent Christ, ch. 4. 13, 14. secondly, the Water, and thirdly, the Blood, that came both out of his side, and by doing so, first, prove the reality of his humane nature against those that say he was only in appearance, not in flesh, or reality, and secondly, were an embleme of his innocence and sufferings; and so these three agree in this testimony, that Jesus is the Son of God, ver. 5. made up of all purity and patience, &c.

9. If we receive the witnesse of men, the witnesse of God is greater; for this is the witnesse of God, which he hath testified of his Son.]

[Paraphrase] 9. For the believing any thing, it is ordinarily thought sufficient to have the testimony of two or three creditable men, and then sure Gods testimony from heaven is much more wor∣thy of belief. And this testimony now produced for the truth of cur belief in Christ, is evidently the testimony of God.

10. He that believeth on the Son of God, hath the* 1.3 witnesse in himself: he that believeth not God, hath made him a lyar, because he believeth not the record that God gave of his Son.]

[Paraphrase] 10. He therefore that thus believeth in Christ, and in de∣spight of the Gnosticks A po∣stasie acknowledgeth the Son of God to have come truly in the flesh, hath no reason to fear, having Gods testimony to secure him. And he that after all this, when God hath so testified in plain words, This is my beloved Son, &c. doth still refuse to be∣lieve it, he makes God a lyar, in not believing his testimony of Christ.

11. And this is the record, that God hath given to us eternal life: and this life is in his Son.]

[Paraphrase] 11. And the sum of this testimony of Gods concer∣ning Christ is, that the way that Christ hath put us in is the true way to eternal blisse, and that this is to be had by follow∣ing the example and precepts of Christ, whom therefore in that voice from heaven he commanded all men to hear.

12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.]

[Paraphrase] 12. He that doth so, that thus insists on Christ's do∣ctrine and pattern set before him, is as sure of attaining this blisse, as if he were already possess'd of it; and he that doth not, hath nothing to doe with it.

13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.]

[Paraphrase] 13. This I have said to all you that are true believers, to give you assurance that sal∣vation, and all that on Gods part belongs to it, is made over to you in Christ, that you may be incouraged to continue in the faith, and wholly depend on Christ for all that belongs to you with all the confidence imaginable, and so never fall off in time of worldly pressures.

14. And this is the confidence that we have† 1.4 in him, that if we [note b] aske any thing according to his will, he heareth us.]

[Paraphrase] 14. And of this confi∣dence this is one speciall branch, that we come boldly and freely (see Joh. 7. a.) to make our request to him, depending on that promise which God in Christ hath made to us, viz. that he will hear all the faithfull requests of his servants: but that promise with these limitati∣ons; first, that what they aske be according to Gods will, not only not abhorrent from it, but truly agreeable to it; and se∣condly, according to his wisdome, that which at that time to that person he judgeth fit to be granted him, and neither contrary to any thing he hath decreed, or such that by any accident God sees either hurtfull, or not usefull, or lesse profitable to him; thirdly, that he aske in faith, resolved to stick fast to God, whatsoever comes, to use no means of obtaining his desires but such as are perfectly acceptable to him: see Jam. 1. 6.

15. And if we know that he hears us, whatsoever we aske, we know that we have the petitions that we desired of him.]

[Paraphrase] 15. And if this of Gods hearing our prayers be uni∣versally true of all whatsoever that are thus qualified, then in proportion it must be true of every particular petition, which we have or shall aske of him; 'tis certain that he heareth, and granteth it instantly, and will actually, in his time, and in that manner and way that he sees best for us (though not instantly, of in the kind which we aske) most infallibly bestow it on us.

16. If any man see his brother sin a sin which is not unto death, he shall aske, and he shall give him life for them that sin not unto death. There is a [note c] sin unto death:* 1.5 I do not say that he shall pray for it.]

[Paraphrase] 16. One instance of this I shall mention to you, If any man see his fellow-Christian fall into any deliberate sin, yet so as not to refuse admonition or contemne advice to reform, that is, if he that thus sins do not remain incor••igible under the censures of the Church, then in that case it is the duty of the Church, and of each particular Christian, to pray to God for him, that he will pardon his sin, and raise him speedily by his grace to that state from whence he is fallen, and for any such essence, not obstinately continued in, God will thus hear the prayers of the Church for him. But this not so, that God will upon any intercession pardon him before his returning and repenting, but that the Church may admit such an one to repentance, and upon his approving his sincerity of repentance, receive him by imposition of hands, and blessing, and absolution. But in case he goe on contumaciously and incorrigibly, there is then no mercy under the Gospel for such, nor promise that the prayers of the Church shall be available for such.

17. All unrighteousnesse is sin: and there is a sin not unto death.]

[Paraphrase] 17. 'Tis true indeed, all deliberate sin is such as is not reconcileable with the fear and love of God, and consequently mortiferous without repentance: yet some difference there may be in this, and some that have sinned may not yet be so contumacious, so desperately incorrigible as others, and of those I now speak.

18. We know that whosoever is born of God. sinneth not; but he that is be∣gotten of God, keepeth himself and that wicked one toucheth him not.]

[Paraphrase] 18. As for these deliberate sinnes, which are not look'd on as sins unto death, mortiferous in so high a degree, we know that a pious person (see note on c. 3. d.) will not be guilty of any of them, he useth all care and diligence to keep himself pure, that the devil or tempter get no hold on him.

19. And we know that we are of God, and† 1.6 the whole world lieth in wick∣ednesse.]

[Paraphrase] 19. And we know that we Christians have by our profession undertaken pure and pious lives, are elevated to God, whereas the wicked riotous mulitude of Gnosticks, &c. are set∣upon nothing else but villany, Exod. 32. 22.

20. And we know that the Son of God is come, and hath given us an under∣standing, that we may know* 1.7 him that is true: and we are in him that is true, † 1.8 even in his Son Jesus Christ. This is the true God, and eternal life.]

[Paraphrase] 20. But against the do∣ctrines and infusions of these we are armed sufficiently by Christ, who, we are sure, is come in the flesh, and came on purpose to instruct us in the knowledge and obedience to the commands of the true God; so that hereby we have all security that we cannot mistake, it being God, who cannot lye, whom we adhere to, and his Son Jesus Christ, of whom he hath given his testimony. And thus we may confidently resolve that the Christian Religion is the true.

21. Little children, keep your selves from [note d] idols. Amen.

[Paraphrase] 21. Farewell, my tender Christians, and be sure you keep your selves from offering sacrifices to the false idol Gods (which the Gnosticks would doe in case of persecution) and from those mixtures of heathenisme and uncleannesses, practised in their heathen worships by them, and brought in among Christians by that licentious sect, and even from images themselves, which the Gnosticks (who preten∣ded to have forsaken the idolatries of the heathens, and so to have become Christians) did again fall into, worshipping the ima∣ges and pictures of Simon Magus and Helena, and offering sacrifices unto them. Amen.

Annotations on the first Epistle of John. Chap. V.

[ a] * 1.9 V. 6. Came by water and blood] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that came by water and blood, here signifies, will appear by considering the Context, and the relation of these to the former words. There the belief that Jesus is the Son of God, is the means of victory over the temptations of the world, the baits then offered by the Gnosticks, carnal pleasures on one side, and immunitie from persecutions on the other. And to that this belief is a very proper instrument. For considering wherein Christ's sonship was exercised here on earth, his innocence and his sufferings, and that if we will behave our selves as sons of God, we must imitate him, and that our faith in him consists in thus transcribing these his filial qualifications, the conclusion hence follows, that he that is such a child of God, v. 4. that is, that believes that Jesus is the Son of God, v. 5. doth, or will, overcome the world. This then being the force of the Apostles arguing, it must follow that these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is he that came by water and blood, must be the description of Christ, as that sonship of his is express'd for our imitation in this matter, that is, as he approv'd his innocence, faultlesness to God on one side, and his patience, and (in spight of temptations, even of death it self) perseverance on the other side. And this is here figuratively express'd, and the figure fetched from an eminent passage in the story of Christ, particu∣larly considered and related by S. John, and that with a special weight laid on it, both for the truth and the considerablenesse of it, viz. the water and blood that at his crucifixion came out of his side at the piercing of it, the water being a most proper embleme of his inno∣cence, and the blood of his patience and constancy; and then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.10 his having come by these two, is no more then the having had these two emblemes, and the things signified by them, most eminently observa∣ble in the discharge of his office here on earth. For we know that being sent, or coming are the words that refer to discharge of office. Christ is said to be sent by God, and, which is all one, to come, and is prover∣bially styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that cometh, and he that cometh into the world, that is, the great Prophet sent by God for the discharge of this office, which as Son of God, Mat. 3. 17. he was ordained to, and for which he came into the world, and which he did with per∣fect singlenesse, and resisting unto blood, suffering death in the cause: and those two were express'd by that joint embleme at his death, the water and blood, which John saw flow from him. In this matter also it is, that the Spirit is also joined as a testifier (that is the mea∣ning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 is testifying) viz. of the inno∣cence of Christ (which being granted, the constancy and sufferings were sufficiently known and proved by that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flowing out of water and blood, which was an evidence of the wounding and piercing him to the heart.) For first, the Spirit's descending on him at his baptism, and lighting on him as a dove, was one testimonie of his perfect innocence and acceptable∣nesse in the sight of his Father. And secondly, by that Spirit's descent being instated on his Prophetick office, he is also furnished with the gift of miracles, &c. which were sure testimonies that what he preached was Gods message, that he was no sinner, no seducer, no false prophet, seeing, as the Jews confess'd, he did such mira∣cles. Thirdly, the coming down of that Spirit upon the Apostles, and that according to the promise of Christ, was a testimonie of the truth of what else he said, and by this descent the Spirit became a Paraclete or Ad∣vocate of Christ, and so testified and convinced the world, as of their sin in crucisying him, so of his righ∣teousnesse, in that, after his crucifixion, he was raised and taken up to the Father. All this being thus said in this verse, as it is the proving of what went before, by these three witnesses, so doth it introduce what follows, v. 7, 8. which is but the saying the same again, and joi∣ning a parallel with it; for so, I suppose, the following words are to be understood,* 1.12 For there are three that bear witnesse in heaven, &c. not that that is a reason of what went immediately before (for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water, and blood, and spirit, do wit∣nesse, v. 6.) but that it is a parallel to illustrate it by, and might in sense be best express'd thus, As there be three that bear witness in heaven, the Father, the Word, and the holy Ghost; and these three are one: So also there are three that testifie on the earth, the spirit, and water, and blood; and these three, though they are not one by any kind of unity of nature, as the former three are, yet they agree in one, that is, in one testimony, evi∣dently confirming the same thing which they were brought to testifie, v. 6. Of such like idioms of speech we have formerly noted many, in Note on Mat. 9. d. By this means, as this whole place is competently explai∣ned, and freed from all difficulty, so is it vindicated from a first mis-interpretation, which some late writers have fastned on it, interpreting the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 7. are one, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they agree in one. But of this, first, there can be no evidence, nor indeed any reason assigned that the phrase should be so suddainly altered, v. 8. if the same thing were meant which was (so immediately be∣fore, v. 7.) so differently expressed. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are one had signified no more but agree in one testimonie, v. 7. is it imaginable that of those other three, which had so lately been affirmed to testifie the same, v. 6. this would have been affirmed in other (so much plainer) words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.13 are to one purpose, or agree in one? If there had been any reason thus to vary the phrase, it would probably have been by applying the obscurer phrase to those three, of whom it had been before sufficiently af∣firmed, and the more perspicuous and explicite to the three in heaven, of whom it had not been formerly af∣firmed, and not so directly contrary as here we finde it is. Secondly, the only reason pretended why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are one, should not inferre really, as literally it doth, the unity of the Trinity, being this, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agree in one, is attributed to the three on earth. That argument is of no kinde of force; for the paral∣lel here held between those in heaven and those on earth being only in respect of the testimonies, and of the number of the testifiers, there is no necessity that the Apostle or we should extend it to all other cir∣cumstances; or if there were, it would be as reasonable to interpret the latter by the former,* 1.14 the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are to one purpose, by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are one, (which were absurd, and is not imagined) as the former by the latter. Indeed no reason for either of them: But on the other side, having to the mention of the three wit∣nesses in heaven, annex'd, out of the Christian doctrine, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these three are one, it was rea∣sonable, when he came to the other three, of whom that could not be affirmed, to affirm of them as much as the matter would bear, that is, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, te∣stifiers to the same purpose, though not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one and the same nature. Lastly, if it were granted that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are one, did note (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth) the according of their testimonies, yet that no way excludes the unity of the testifiers, because both those senses may belong to the place and be true, the unity of the testifiers necessari∣ly inferring the according of their testimonies, though the according of the testimonies infer••e not the unity of the testifiers. And then both these being so conse∣quent one to the other, and so pertinent to the Apostle's purpose, (viz. the consent of all witnesses to the truth

he had to prove) and the words being in themselves so clear for the asserting of the unity, there can be no pretence or reason to doubt but this is the importance of them. One thing onely is here needful to be ad∣ded, that in the King's MS. (and many other Copies) a great part of these two verses is left out, and in stead of them no more read but this,* 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For there are three that bear witnesse, the spirit, and the water, and the bloud. But of this it must first be observed, that the ordinary reading hath the authority of many anti∣ent, and all, but one, printed Copies: secondly, that the omission may have been casual, by the error of some scribe, who having transcribed in the Copie before him as far as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his eye might by error passe to ver. 8. where the same words are again repeated, and so leap over what is in the midst, and immediately subjoin what there immediate∣ly follows after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many ex∣amples of visible omissions on this occasion are obser∣vable in this and most other MSS. as might largely be evidenced; and it is that to which the hast of transcri∣bers, and the necessity of taking off the eye from the Copie, renders them very liable. Which error being once committed in one Copie, he that should come after, and transcribe that, might, upon judgement and reason, omit somewhat more, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because those two parts of the verse being set distinctly by way of opposition to two for mer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the former verse, in which those two were, being once lost, these latter were by congruity to goe after them, and to be left out also. To which purpose it is observable, that (as to these two phrases) there is yet a greater variety in the Copies, the Syriack and Arabick having the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and these three are one, or to one purpose, and many Copies having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the earth, which yet have not the former verse; which shews that the former casual error was first commit∣ted before this other, which was taken up on judge∣ment, and that all that followed the one, where there was no place of choice, did not, where there was choice, chuse to follow the other. Thirdly, that it is not imaginable how, if this of the King's MS. and those others were the right reading, this which is now in the ordinary Copies should get in, unlesse it were by grosse fraud and forgery: for to the infirmities of a Scribe (to which omissions may) these additions cannot be imputable. Fourthly, that if the addition be thought imputable to a fraud on one side, the leaving it out may much more reasonably be imputed to a fraud on the other side. For first, supposing it thus far equal, that as the omission was useful to the Arrians and Anti-Trinitarians, so the addition was of ad∣vantage to the Catholicks or Orthodox; yet it is pre∣sently visible, that the interest of those that were con∣demned in the Church as hereticks was far greater, and the necessity more pressing on their part, (that I mention not the greater likelihood of hereticks adven∣turing to make use of such a forgery) to leave out the words and commit this fraud, then that of the Catho∣licks was to put them in. For if the words be once ac∣knowledged to be the words of Scripture, it gives a con∣clusion to all the hereticks pretensions and it necessa∣rily follows, first, that they that deny the Trinity, most diametrically oppose the plain words of Scripture, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.16 these three, here; & secondly, that they that deny the Unity, contradict distinctly S. John's affirma∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.17 these three are one; thirdly, that they that deny the holy Ghost to be God, and yet do not af∣firm him to be a creature, and consequently conclude him to be nothing but the vertue and efficacy of God, do oppose the plain words here, which distinguish the holy Ghost from the Word, and from the Father, as much, and in the same manner, as the Word, or second hypo∣stasis, from the Father on one side, or from the holy Ghost on the other. And so as long as these words stand in force, it is not possible for the hereticks do∣ctrines to be maintained, (and therefore it is that So∣cinus and his followers find it necessary to affirm, that these wordsare certainly supposititious.) But for the Catholicks, that maintain the doctrine asserted by the first great general Councils, against the hereticks of the Church, they had no such need of inserting and for∣ging these words: their cause might be otherwise main∣tained, if these words were expunged, and put out of the Canon, first, by the form of Baptism, Mat. 28. 19. instituted by Christ; which, first, clears the distin∣ction of the Father, the Son, and holy Ghost, as fully as this; and secondly, by making them the object of our faith, supposeth each to be God as well as any, the holy Ghost, and the Son, as well as the Father; which being supposed, the Unity may from thence be collected also, by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all,* 1.18 nothing the one form of Christian Baptisme, In the name of the Father, and the Son, and the holy Ghost, to be the entring of us into the faith and name of the one God. Secondly, by the expresse words of Christ, I and my Father are one,* 1.19 John 10. 30. which affirming the unity of the Father and the Son, leaves no place to doubt of the like unity of the holy Ghost also. Thirdly, by the Apostles swearing by Christ, and (which is all one) calling to witnesse the holy Ghost, Rom. 9. 1. which is an act of Divine worship appropriated to God, by whom onely we are to swear. Fourthly, by the Apo∣stle's praying to our Lord Jesus Christ for his grace, to the holy Ghost for his communication, or liberal effu∣sion of his gifts, as well as to God the Father for his love; which is become the solemn form of Apostolical benediction at the end of the Epistles. Fifthly, (as far as concerns the holy Ghost,) by Act. 5. where deceiving or robbing the holy Ghost,* 1.20 v. 3. is lying to God, v. 4. and 1 Cor. 12. 11. where the Spirit, as a person, is said to work, and to divide to every one according as he will. Lastly, (as far as concerns Christ, who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians) by the frequent Doxologies, or forms of giving glory to Christ, in the very same style as the Jews, (from whom those forms are taken) customarily and solemnly made use of, to acknowledge the God of Israel to be the eter∣nal God, (see Note on Rom. 9. c.) By all which & much more it appears, how impertinent and unnecessary it was for the Orthodox to feign and forge these words, and withal, how easie for their enemies to have disproved them, and detected their forgery, if they had attemp∣ted it; and how much more temptation there was on the hereticks side to free themselves from the importu∣nity of this place, by rasing that out of their Bibles, which could not otherwise be perswaded to comply with their pretensions. And accordingly, as in S. Cy∣prian, (who wrote before Arius was born, and conse∣quently before the time in which there could be any motive to have made this insertion) the words are di∣stinctly found, l. De Unit. Eccles. Dicit dominus, Ego & Pater unum sumus, & iterum de Patre & Filie & Spiritu sancto scriptum est, Et hi tres unum sunt. The Lord saith, I and my Father are one, and again of the Father, Son and holy Ghost it is written, And these three are one. And in like manner Tertullian Contra Praxeam, Quitres unum sunt, which three are one. So it is confessed of S. Hierome, that he asserted the truth of our reading from the Greak Copies which he had, and defended it against all, publickly com∣plaining, and contesting it, that in those Copies where it was wanting, it was omitted or rased out by the fraud

of hereticks: and so S. Ambrose saith, that the here∣ticks did erade that place. And this was so farre from yielding matter of recrimination against the Ortho∣dox in those daies, that some learned men, who have expressed their opinion that the addition of these words is supposititious, have laid that to the Arians charge also, who, say they, from thence desired to conclude, that the Father, Son, and Spirit are one only by con∣sent in this testimony, as the water and blood and spi∣rit are said to be. But with how little reason this is suspected, appears already by what hath before been said, and needs no farther answer or refuting. It were here easie to deduce the doctrine of this verse, as it is most largely set down, from the tradition of the Church through all times. I shall only affix some few testimonies before the time of the first Council of Nice, since which there can be no place of dispute. In the first Age, that of Clemens Romanus is observable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God lives, and the Lord Jesus Christ, and the holy Ghost. A testimony produced out of him by S. Basil the Great, c. 29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. where speaking of the Doxologie, as one especial Apostolical tradition, and reckoning up the antients from whom it was derived, he urgeth this saying of Clemens for the use of it. In the second Century we have Justine Martyr Apol. 2. pro Christianis, who having mentioned the Father of righteousness, he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Him and the Son coming from him, and the prophetick Spirit we worship and adore. A tract also there is cited by Leontius Hierosol. and by Euthymius owned as Justin's, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of the holy and coessential Trinity, which, if genuine, will clear the whole matter: for there we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God of all, who is known in Father, Son, and holy Ghost: and of them all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these three partake of one and the same essence, have one and the same divinity: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, three persons, asserted and cited from S. Paul, 2 Cor. 13. 13. and from Christ, Mat. 28. 19. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unity in Trinity, and Trinity in Unity. So again the Author of the Questions and Answers ad Ortho∣doxos, under Justin's name, resp. ad Quaest. 139. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There is one God in the coexistence of three divine sub∣sistences, differing from one another not in essence, but in the manner of existence. So Athenagor as in his Ambassie for the Christians, who were by the heathens looked on as Atheists; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Who would not wonder to hear them called Atheists, who acknowledge God the Father, God the Son, and God the holy Ghost, and demonstrate their power in the Union, and their distinction in the or∣der? So Clemens Alexand. in the conclusion of his Paedagogus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the only Father and Son-with the holy Ghost, one in all things, &c. So in the third Centurie Origen is by S. Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. recko∣ned among the assertors of this Tradition, l. 6. Comm. in Johan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Deity of the Trinity, which is to be adored; and on the Ro∣mans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Deity of the holy Ghost. So Dionysius Bishop of Rome cited by Athanasius in Epist. de Decret. Synod. Nic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These, that is, the true disciples of Christ, evidently know that the Trinity is preached by divine Scripture, but that three Gods are not preached by the Old or New Testament. So Tertullian against Praxe∣as, Deum unicum quidem, sed cum oeconomia, esse cre∣dendum: expavescunt ad oeconomiam, numerum & dis∣positionem Trinitaetis divisionem credunt Unitatis, quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa, sed administretur, We are to believe one God, but with the oeconomie, or administration: they are affrighted at the oeconomie, and think the number and order of the Trinity is the division of the Unity•• when indeed the Unity deriving the Trinity from it self is not destroyed by it, but administred. And, Ecce dico alium esse Patrem, alium Filium, alium Spiritum sanctum; non tamen diversitate alium, sed distributio∣ne, nec divisione alium, sed distinctions, Loe I affirm the Father to be another, the Son another, the holy Ghost another; yet not another by diversity, but by distribu∣tion, nor another by division, but distinction. And, Qui tres unum sunt, non unus, Quom••do dictum est, Ego & Pater unum sumus, ad substantiae unitatem, non ad numeri singularitatem, These three are one (nature) not one (person) as it was said, I and my Fa∣ther are one, for the unity of the substance, not the sin∣gularity of the number. The like place out of S. Cy∣prian was before produced, and this text from 1 Joh. 5. made use of for the asserting it. And so we see the truth of what we find in the debates of the first Ni∣cene Council, on which their decrees are founded, Chri∣stum consubstantialem Filium Patri- juxta olim tra∣ditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes, that the doctrine of the consubstantiali∣ty of Christ the Son to the Father- is by express testi∣monies demonstrated to be according to the Aposto∣lick faith of old delivered to the Church: and that of Hosius in the name of the Council, Trinita∣tem individuam, ineffabilem, unam divinitatem, & candem ipsius essentiam esse credentes; & eandem con∣fitemur juxta nobis ab initio traditam ipsius fidei dog∣matum integritatem à Domino per sanctos ejus Apo∣stolos, & à sanctis ejus Apostolis, & à sanctis anti∣quis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt, We believe the individual Trinity, the ineffable, one Godhead, and that the essence thereof is the same; and we confesse it the same accor∣ding to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles, and from his holy Apostles, and from our holy antient fathers, who conserved the holy faith of the Apostles intire. So in* 1.21 Athanasius's Epistle to the Africans, telling them of the Acts of the Coun∣cil, and of the decree of adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the consubstantiability of the Son with the Father, he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Bishops, in the Council, did not invent these words for themselves, but having testimony from their fa∣thers, thus they wrote. For there were antient Bishops about one hundred and thirty years, before that Coun∣cil, both of Rome and of this city, who reprehended those who affirmed the Son to be a creature, and not con∣substantial with the Father. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And this Eusebius Bishop of Caesarea acknowledged, who having formerly gone on in the Arian heresie, but afterward subscribed to the Council of Nice, wrote and confirmed it with his own words, saying, We have found some of

the antients, considerable persons, and eminent Bishops and writers, which concerning the Divinity of the Fa∣ther and the Son used the word Consubstantial. And these words of Eusebius are at length to be seen in his Epistle in Theodoret, l. 1. c. 11. All which being evi∣dences of the doctrine of the Church before the Coun∣cil of Nice, are of full force to demonstrate that which I have now in hand, viz. that the Catholicks in their controversie against the Arians had no occasi∣on to insert these words, and that this was the doctrine of the Church before that Council of Nice. Much more might be added on this subject. This I have cho∣sen to say, on so great an occasion, once for all.

[ b] * 1.22 V. 14. Aske any thing according to his will]'] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, asking according to God's will, seems to comprehend two things; the first in respect of the matter of his prayer, that that be according to God's will; and the second in respect of the disposition of the petitioner, that he duly be have himself in asking, according to God's will. For the former of these, the matter of the prayer, that must be according to the will of God: and so it may be two waies; First, by being not only perfectly lawful, and so not contrary to his will, (for so is every indifferent thing, which we have no reason to be confident that God will grant us upon our demand) but also good and acceptable in the sight of God: such is the gift of his Spirit, Luc. 11. 13. such the increase of faith, which the Disciples prayed for, meaning thereby God's gift of grace, so farre as to enable them thus to grow and increase; not the habit, or degrees of the habit of that vertue, for those are regularly to be acquired by our acts or exercises of that strength which God be∣stowes, our making use of that talent intrusted to us, to which his promise of more grace is confined, whilst from him that laies it up in a napkin he takes away that which he hath; nor again the acts of that vertue, for those are no otherwise given us by God then as he gives us strength to perform them, which the Apostle ex∣presses by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.23 Phil. 2. 13. his working in us to work or doe, upon which the exhorta∣tion is founded of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, working, and working out our own salvation. Secondly, it may be according to his will, by being agreeable to his wisdome, which alwaies bounds and limits and determins his will. And thus a thing may be supposed to be three waies; First, when that which is prayed for is not con∣trary to any decree of God, which being an act of his will, is also an efflux of his (incomprehensible) wis∣dome. This decree of God is to us expressed by God's oath past on any thing, which makes it immutable, Hebr. 6. 17. as when of the provokers, Hebr. 3. 18. God sware that they should not enter into Canaan: for in that case it was certain that neither Moses's prayers for them, nor their own for themselves, should prevail to reverse it, though that others, who did not thus pro∣voke, should thus enter, was perfectly acceptable to God, agreeable to his will and wisdome. And so when the iniquity of the people is grown to such a pitch that God decrees their excision (and the same may be said of any particular man, that hath so fil'd up his measure) though Noah, Daniel and Job should inter∣cede, they shall not prevail for them. Secondly, when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it; for if it be, in that case God's denying to grant the prayer is a greater mercy then the granting of it; He were au enemy if he would thus hear us to our ruine.

Evertêre urbes tot as optantibus ipsis Dii faciles:—

The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes. Thirdly, when although that which is prayed for be good for the petitioners, yet somewhat else is better, and really more desireable to them. And then thus to deny what is asked, and thus to exceed their asking, what is that but the divinest and most advantagious way of granting it? And in that case God, that knows what we really most want, what is most truly agreeable to our desires, being able to chuse for us better then we for our selves, when he grants not our prayers in the kind, yet he grants them by way (not only of equivalence, but) of running over, denies us what we demand, and gives us what is more for our advantage; denies us what is good, but grants us that which is much better for us. Thus when Christ pray'd for the departure of that cup, his prayer was not heard, but in stead of it the angels sent to strengthen him, and enable him to drink it up, as that which was more for his & the world's advantage. And thus when S. Paul prayed thrice that the thorn in the flesh should de∣part from him, that prayer was not granted, but in stead of it that grace given which was sufficient to enable him to support that affliction; and that was bet∣ter to him then the other: for God's strength was per∣ficted and magnified in him through that weaknesse, or affliction, viz. by his Christian bearing of it. The se∣cond thing, that which respects the disposition or quali∣fications of the petitioner, may be reduced to these three branches; First, that he be such as to whom God's promises do belong, such an one as performs his part of the Covenant of mercy, the pious Christian liver, he that is a worshipper of God, and doth his will: For other∣wise God, which is a hearer of prayers indefinitely, is not the hearer of his; we know that God heareth not sin∣ners, If they incline to iniquity in their heart, the Lord will not hear them, when they make their long prayers, the Lord will hide his face, their hands are full of bloud; they must wash and make them clean before they have any title to God's hearing or answering their prayers. Secondly, that in that particular for which he prays, he apply himself onely to God, and such means as he knows to be acceptable to him. This is it which is called in S. James, asking in faith, c. 1. b. and is op∣posed to wavering (that is, doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end) and to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 double-minded man, ver. 8.* 1.24 who sending one mind, one will unto God in prayer, hath another for the most un∣godly instruments, makes a secret addresse unto them, which renders him there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.25 unsetled and va∣rious, one while in the ways of God, and another while of the Devil, and, Let not such an one think, saith the Apostle, that he shall receive any thing of the Lord, v. 7. Thirdly, that his asking be joined with importunity; for to that qualification of our praiers the promise is expressly made, in the Parable of the widow and the unjust judge, and in the joining together of asking, seeking, knocking, to which the having, finding, ope∣ning unto, are promised by Christ; by this importuni∣ty meaning a continuance and perseverance in our prai∣ers for that which we want, and when at the first asking the mercy is not conferr'd, repeating and re-inforcing the request, waiting upon the Lord which hideth his face, and never giving over the importunity until the request be graciously answered by God. All these be∣ing thus set down are the several ingredients to make up the intire qualification signified hereby, praying accor∣ding to God's will; and to them that are thus qualified in each branch this confidence here belongs, that what∣soever they shall thus ask, God will hear them. By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted, viz. onely according to the importance of these words thus explicated. It being certain that no man is bound to believe that which is not true, or to be∣lieve that absolutely which depends upon so many con∣ditions, upon performing of which, as he lawfully may,

nay (as a duty of faith to God's promises) is obliged, and must believe that what he thus prays shall be gran∣ted; so if he perform them not, he is not obliged to believe that his prayers shall be granted him: and if through a great measure of humility and undervalu∣ing his own performances he chance to erre, and think himself unqualified when he is not unqualified, and consequently want this confidence toward God, that he will hear his prayers, when he hath (if he knew it) due grounds for that confidence, it is not to be imagined that the want of that confidence, or the excess of that hu∣mility, which is so acceptable in the sight of God, should render him or his prayers unacceptable and in∣effectual to him.* 1.26 And accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let him ask in faith, in S. James chap. 1. 6. must no otherwise be interpreted.

[ c] * 1.27 V. 16. Sin unto death] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sin unto death, may, I suppose, be best learned from what we read in the Law, of him that sins contemptuously, to whom death without mercy was prescribed. This was described, Heb. 10. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that set at nought Moses's Law died without mercy, upon a sufficient proof of it. And so he that is guilty of that, and, proportionably to him, he that useth the Son of God, now under the Gospel, after that manner,* 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 treading or trampling upon the Son of God, v. 29. setting his commands and terrors at nought, as there he is thought worthy of sorer punishment, so here his sin may fitly be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto death. What this contempt is, may ap∣pear by the second Council of Nice, which expounds the sin unto death by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to continue un∣reformed and incorrigible after all the admonitions and censures of the Church; of which as there were seve∣ral degrees, so he that did not reform upon the first was, within some time, to be put under the second, or higher, and not reforming then, was to fall under the third, which was wont to be called by the Jewes, Schammatha, which signifies there is death, a punish∣ment proportioned to this sin, and from the title there∣of this seems to be called here a sin unto death. Not that every deliberate or wilful sin is here so styled (though that also be mortiferous without repentance) for of this sort is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin, (indefinitely taken, ac∣cording to the use of this writer; see Note on c. 3. a.) and according to that which follows,* 1.29 v. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every iniquity is sin, and yet every such, as it there follows, is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto death in this sense; but the phrase peculiarly belongs to a wilful sin (to which, without repentance or reformati∣on, eternal perdition is denounced) heightned and ag∣gravated farther with the addition of obstinacy against all perswasions and means of melting, which renders him hopelesse and own'd to ruine, and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversa∣ries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.30 these that walk thus contrary to God, resist his admonitions, his grace, all his methods of reducing them. Of these the Apostle here saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.31 I say not that he, that is, the Christian brother, shall pray for such an one. Which words may seem very cautiously set, not that he forbids, but onely doth not command to pray for them, or doth not pro∣mise any good successe to the prayers that are offered up for such an one. Agreeably to what is said of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.32 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth, (where the wilfulnesse is added to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sinning deliberately, and denotes the contumacious continuing in any such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.33 or deliberate sinne) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there remains no longer any sacrifice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for such sinnes so wilfully continued in, noting thereby the suspension of the prayers of the Church (or the inefficaciousnesse of them) which are answerable to the sacrifices of old time; as when of obdurate sinners it is said, that if Noah, Daniel and Job, the three great examples of powerfull intercession, were there a praying for them, they should not be available for the pardon of such. That such as these were deprived of the benefit of the prayers of the Church, and out of meet pity delivered up to Satan, as the onely remaining charitable method, by that means to rouze and awake them out of sinne, is suffici∣ently known in the Antient Canons. And it is the ad∣vice of Clemens Alexandrinus, Str. l, 7. concerning such insensate, incorrigible sinners, that we should pray to God for some temporal punishments upon them, as the onely reserve behinde to make impression on them. And that was done in the anathema or Cherem, where they used execrations upon them, not as an act of ha∣tred, but kindnesse toward them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 to the destruction of the flesh, that the spirit might be saved in the day of the Lord. Where still it is not de∣fined unlawful to pray for such, either for their pardon, or for their repentance to qualifie them for it, but they are onely look'd on as excommunicate persons, that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christi∣ans, but marked out and branded and shamed to refor∣mation.

[ d] * 1.35 V. 21. Idols] The idols that are here mentioned are sure those that the Gnosticks used. To which purpose there is an eminent place in Eusebius,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —Those that were of the heresie of Simon Magus, pretended to be of the Christian religion, and to have for∣saken the superstition of the heathens in worshipping of idols, and yet came back again to that which they pre∣tended to have forsaken, falling down to the pictures and statues of Simon and Helene, and by sacrifice and incense and drink-offerings doing adoration to them. And besides these, many abominable impurities, not fit to be named, there were among them. All which together may well be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idols, which the Chri∣stians are here warned to beware of.

Notes

• * 1.1

  heavy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  or, and the spirit Jesus, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so again in the next part of the verse.
• * 1.3

  or witness of God, for the Kings M S. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  toward him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  of that I say not that he should pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  the world is wholly set on evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  or the true God, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  and in 〈◊〉〈◊〉 Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 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

  See Thea∣••eret. Eccl. Hist. l. 1. C. 7.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 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 〉