The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

CHAP. VI.

The fourth rule of 〈◊〉〈◊〉 the causes of the sins here forbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiours. Envy. The causes of envy: the greatnesse of this sin. 2. Towards Equals. 3. Towards Inferiburs. The sappuration or breaking out of anger against Superiours. 1. By the eyes and face. 2. By the tongue, 1. By mur∣muring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissention, 2. brawling, 3. rayling. The fruits of anger in Superiours. 1. Threatning. 2. Scorn∣fulnesse. The last fruit of anger, viz. murther of the hand.

THe fourth rule teaches us, that all the means or causes, which concur, or conduce to any act forbidden or commanded, are likewise forbidden or commanded. Here come in all those sins formerly mentioned, which are occasions, or provocations to murther, as unjust anger, and all the fruits of it.

As it was said at the beginning when we entred upon this Commandment, that pride is the 〈◊〉〈◊〉 of all the breaches of this Commandment; so we say now that it is the fountain of unjust anger, and of all those sins that arise there from. Onely by pride, saith the Wise man, cometh contention and wrath: and the Apostle dehorting from provocation and envy, mentions vain glory or pride first, as the cause of both; Be not desirous of vain glory (saith he) provoking one another, envying one another. For as was said formerly, every man sets down this with himself, That he is good, and therefore whosoever loveth him doth his duty: as on the other side, whosoever hurts or injuris him, is necessarily evil, and one against whom he may justly conceive anger; for omnis 〈◊◊◊〉〈◊◊◊〉 just a, each froward man thinks his anger just, accord∣ing as we said before, omnis iniquus mentitur sibi, every wicked man deceives himself. And from this proud conceit of a mans self, arises unjust anger against all such as do any way offend him.

This anger is compounded of two things. 1. Grief for some indignity offered to us. 2. Desire to requite it.

1. In the first is, 〈◊〉〈◊〉 animi, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, animosity or inward boyling of the blood, or fretting, from which through pride we condemn the party that injured us, as evil; and thence follows mala mens, a malicious intent towards him, the judgement being corrupted by the affections, and therefore the Apostle joyns anger and malice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 together, and exhorting to put away all anger, and wrath, and clamour, he adds, with all malice, because this makes us condemn all his actions as evil: for hereby we become busie in other mens matters, full of evil surmises, and judices malarum cogitationum, judges of evil thoughts: and thus we come to have an evil opinion of him that offends us.

2. Then follows the second thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desire of revenge, James and John 〈◊〉〈◊〉 in Christs companie, and perceiving the Samaritans not willing to receive them, would needs call for fire from heaven to consume them.

Now if this anger be towards Superiours, or men in high place, dignity and estate, or eminent for vertue, then it produces envy, which is odium 〈◊◊〉〈◊◊〉 re∣spectu superiorum, quia eis non 〈◊〉〈◊〉, a hatred of another mans felicity in respect of Superiours, because we cannot be equal with them. For there is in this case, as S. James saith, a spirit in us that lusteth after envy; and as Elihu saith in 〈◊〉〈◊〉, Envy flayeth the inferiour, (as some read it) because that inferiours are apt to 〈◊〉〈◊〉 those that are above them, or exceed them any way. And hence ariseth in inferiours, as the Apostle calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 swellings towards others, which either presently break forth, or if they lie long and come to suppuration, or impostume, as 〈◊〉〈◊〉 calls them, they prove rubigo 〈◊〉〈◊〉, the rust and canker of the soul, which is a fearful thing, and worse then anger; for anger is cruel, and wrath raging, but who can stand before envy? saith the Wise man, this usually produces murther. Pilate saw that it was out of envy, that the Jews delivered Christ to be put to death. Therefore Seneca saith, that is ca∣sier for a poor man to escape contempt, then a rich man envy. We see it in Cain that envied Abels acceptance. In Rachel that envied Leahs fruitfulnefse, and Saul Davids happinesse.

1. The occasion of this sin is grounded especially. 1. Upon the merits, and wel∣deserving of others, we envy them, because they are 〈◊〉〈◊〉 then our selves. S. John tells us, it was the cause why Cain slew Abel: because his own works were evil, and his brothers righteous. For every man desiring his own excellency, thinketh that he which is more excellent then himself, doth offuscare lumen ejus, darken and eclypse his light, stand in his way, and if that man were 〈◊〉〈◊〉, he should be more esteemed: therefore by this envie, he seeks to bring him under water, that he alone may swim above.

This we may see in the Princes against Daniel, because Darius had preferred him above them. And in Johns Disciples, they thought that Christ stood in the Baptists way, and got all from him, because more people followed him. And in the elder son against the younger, who when he came home from the field, and saw the en∣tertainment of his younger brother, he envied his brother, and out of envy would not go in: the reason was, he thought himself better then his brother, the fat∣ted calf was never kild for 〈◊〉〈◊〉, &c. though he had deserved better of his father. Thus nothing can be done, but envy will make it matter to work upon. If David once come to his ten thousands, Saul will never after be brought intueri 〈◊〉〈◊〉 rectis oculis, to look aright upon him, but the evil spirit will enter into him: for so we read verse 10. that the next day there came an evil spirit upon him; for there are none that the Devil can so easily fasten upon, as upon such. The making of a better coat for Joseph, and a little more love of Jacob to him then to the rest, was a marvellous moat in the eyes of his brethren; and it is true that Jacob said, though in another sence, an evil or cruel beast hath devoured him: for envy is fera 〈◊〉〈◊〉 pessima, the worst of all wilde beasts. S. Basil saith, Canes 〈◊〉〈◊〉 cicurantur, &cultu man∣suescunt 〈◊〉〈◊〉, invidi vero ad obsequium efferantur: dogs become tame by feeding, and lions milde and gentle by nurture, but envious men, the more you observe them, the wilder they become.

The greatnesse of this sin, as one saith, is such, that propter magnitudinem sceleris futura paena non sufficit, ergo & hic plectitur, so heynous it is, that hell alone is not a sufficient torment for it, and therefore it is punished here also: it is a punishment to it self; for as the Wise man saith, envy is putredo ossium, rottennesse to the bones. As he that wished himself an 〈◊〉〈◊〉, that he were all eye, so such as are envious can∣not wish themselves a greater misery and torment.

The Saints and Servants of God are not envious. Moses when 〈◊〉〈◊〉 brought him word that Eldad and Medad 〈◊〉〈◊〉, answered him, Enviest thou them for my sake, would God that all the people of the Lord did prophecie, and that the Lord would poure out his spirit upon them. He would not be of Pompeyes minde that could endure no equal. He was so far from enuying the number and increase of the People, that he wishes, the Lord would make them a thousand times more. The Saints can be content others should overtake them, yea, and go before them; but envy can endure neither. Abigail when David sent messengers to take her to wife, answered that she was not fit, Let me be a handmaid rather, to wash the feet of my Lords servants: so every good man thinks himself not meet of that honour which God bestows upon him, but that he deserves some lower place.

2. The second branch is against equals.

And in this case, if our arm have strength, he shall feel presently what we can do. The Wise man giveth the envious three servants, Pride, Fury, Scorn. Proud and haughty scorner is his name, who dealeth in proud wrath.

But if he be so our equal, that we cannot presently meet with him, then we play Absaloms part, when he was angry with Ammon, he said nothing for the present, sed manet alta mente repostum, but kept it in minde, which Ammon afterward 〈◊〉〈◊〉 at a sheepshearing, and so should David himself, if he had gone down to the feast: for as the Wife man observed, The wicked dissembleth his wrath, and Burning lips, and a wicked heart ar 〈◊〉〈◊〉 a potsheard covered with silver drosse, for he that hateth dissembleth with his lips, and 〈◊〉〈◊〉 up deceit within him. This we see in 〈◊〉〈◊〉, who comes to Jacob with 〈◊〉〈◊〉 and Phicol, that they might make a league with him, Isaac wondred, Why come ye to me, saith he, seeing that you hate me, and have put me a∣way from you: yet they would have a league with him till they could have an opportu∣nity 〈◊〉〈◊〉 revenge. And so we see it is a great part of worldly policy to keep league with

one we hate, till we can 〈◊〉〈◊〉 perfundere, be revenged on him. Thus it proves true, which S. John saith, Qui odit 〈◊〉〈◊〉 Homicida est; He that hates his brother is a murtherer: for where there is hatred, it 〈◊〉〈◊〉 seeks 〈◊〉〈◊〉, or such revenge, as proceeds to murther.

3. If he be our inferiour against whom our anger is set, we look upon him with 〈◊〉〈◊〉 and contempt for as the Wise man saith, When the wicked cometh, then cometh contempt, although the contempt of an inferiour, is a reproaching of his Maker, as he tells us in another place. This is the property of the wicked to despise and scorn others, whom they conceive to be in any gift, or in power, or otherwise their infe∣riours. Rabshek 〈◊〉〈◊〉 sends a scornful message to 〈◊〉〈◊〉: 〈◊〉〈◊〉 and his men of war set our Saviour at naught, and scorned him: the 〈◊〉〈◊〉 mocked at his doctrine: 〈◊〉〈◊〉 mocked Isaac, &c.

2. Anger as we shewed before, after it hath rankled inwardly, and comes ad suppu∣rationem, to an impostume, appears or breaks out in the countenance, which we called icterum peccati, the 〈◊〉〈◊〉 of this sin: of which we are now to speak.

Anger appears by the eye, and there is a wound given by the eye; 〈◊◊〉〈◊◊〉 ictu oculi tui, thou hast wounded me with thine eye, saith Solomen in the 〈◊〉〈◊〉, speak∣ing of the 〈◊〉〈◊〉 of the eye in another sence. And among those six things which God especially hates, he reckons a haughty or a 〈◊〉〈◊〉 eye. It appeared in Sauls eyes when he envied David, his eyes began to be obliqui, he looked awry at him: and the Wise man bids us avoid him that hath an evil eye: and our Saviour cond 〈◊〉〈◊〉 the ser∣vant that had nequam oculum, an evil eye. So we see there is oculus nequam, in∣vidus, obliquus, 〈◊〉〈◊〉 evil, envious, 〈◊◊〉〈◊◊〉, which discovers the disposition of the heart.

As envy, so anger and malice appear in the face, and by other outward signes. The froward man winketh with his eyes, speaketh with his feet, and teacheth with his fingers, that is, when he doth bend his fist, and stamp with his feet, supplodere 〈◊〉〈◊〉, when he once winks, he means no good, for he that winks with his eyes causeth sorrow. So to bite the lip, to look on one, as if he would look through him, is a signe of anger. The ungodly looketh upon the just, and 〈◊〉〈◊〉 at him with his teeth. An example of it we have in those that stoned Steven. Sometimes it comes to spuma, the foaming of the mouth, and then the angry man is like him that was possessed with a Devil.

It appears likewise by the tongue, which is therefore compared to a sword that wounds deep, to sharp arrows that stick fast, to Juniper coats, that will burn a long time. Of such the Psalmist complained, that had war in their hearts, and though their words seemed smooth as butter and oyl, yet they proved gladii acuti, sharp swords, and cut like a raisor. And here come in those 〈◊◊〉〈◊◊〉, fruits of anger, which proceed from the tongue, which shall be handled in the ninth Commandment, as they hurt a mans name: but here as they are breaches of this Command∣ment. As

1. Murmuring, which is chiefly against superiours, a sin forbidden by the Apostle, Be not murmurers, as some of them murmured, and were destroyed of the destroyer. and therefore he saith in another place, Do all things without murmuring. Judas was angry, when he murmured at the box of Spikenard poured on Christ. Ad quid 〈◊◊〉〈◊◊〉? to what end is this wast? he thought the money would have been better in the bag which he bore. So were the Israelites when they murmured against Moses.

2. Whispering and tale-bearing, 〈◊〉〈◊〉; this is when the party is so great, that the angry man cannot deal with him, or if he should speak openly of him he should not be credited, then he carries tales, a thing severely forbidden. Thou shalt not go up and down as a tale-bearer among thy people. And the Apostle speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whisperings, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whisperers, and condemns both. 〈◊〉〈◊〉 Wise man saith, that without tale-bearers strife and contention would quickly cease. 〈◊〉〈◊〉. 26 20. and verse 22. His words are as wounds, he speaks with 〈◊〉〈◊〉, and seeming grief, but they go down into the uttermost parts of the belly. There are six things which God hates, and the seventh is an 〈◊〉〈◊〉 to him, and that is, a whisperer or tale-bearer, that soweth contention among brethren.

3. Backbiting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, detractio, a sin frequently forbidden, and condemned, such are like to 〈◊〉〈◊〉 that sting though they be charmed. The Wise man shews how

they must be dealt with, a sowre countenance drives them away, as the north winde doth rain. The reason may be taken from that in Leviticus, 〈◊〉〈◊〉 shalt not curse the deaf. Now he that is absent, is deaf and hears us not, and therefore such as curse the deaf, all the congregation shall curse them.

4. When men are hindred, that they cannot be avenged this way, by detraction, then they will wreak themselves by cursing. This is a 〈◊〉〈◊〉 of anger, which appears in the 〈◊〉〈◊〉, which (as S. James saith) is full of deadly poyson; what that is, he shews in the next words, with this curse we men, who are made after the simili∣tude of God. This is that poison, the practise of it is forbidden. They that are thus cursed need not care, for God acquits them from curses without cause, they shall not hurt them, but like arrows shot against a wall of 〈◊〉〈◊〉, they shall return upon them that sent them.

And as these fruits of anger appear chiefly against superiours, so there are other fruits which are seen chiefly towards equals.

1. Wrath the first begotten (as the Heathen said) is no barren Gentlewoman, she hath a daughter like her self, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dissention, which if it be in the heart, is called discord, if it break out, is called contention, which is 〈◊〉〈◊〉 acri∣monia, an unseemly bitternesse, taking of parts. The Apostle speaking of the Hea∣then, mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as were full of debate, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debates, and joyns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, variance and dissentions, and exhorts them to live, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in strife. S. James condemns it, as against the royal law of Christ, and S. Paul saith, that such contentious persons belong not to the Church, for the Churches of God have no such custome. It is the Churches honour to cease from strife, and it is said of our Saviour, that he endured much contradiction of sinners.

But now when we speak against discord, we 〈◊〉〈◊〉 onely in 〈◊〉〈◊〉, in things that are good, not in malis, in evil things; for as nothing is more to be wished then peace in good things, so nothing is more to be wished then 〈◊〉〈◊〉 in malis, for this is as necessary as concordia in bonis, agreement in good. When S. Paul knew that one part of the company were Pharisees, and the other Sadduces, he cried out, that he was judged for the resurrection of the dead, and so set them together, and escaped him∣self, this was not unlawful. And not onely S. Paul, but Christ himself saith, that he came to set discord and dissention in the earth.

2. Besides this we finde another, Ephesians 4. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, envying or brawling: This the Lord complains of by the Prophet, He came down and looked for judgement and justice, but there was crying and roaring. It was said of Christ, non 〈◊〉〈◊〉, non 〈◊〉〈◊〉, His voice shall not be heard in the street: and such disposition as was in Christ, must be in all his members. The contrary we see in wicked men, as in those Jews, who (when S. Paul said, God had sent him to the 〈◊〉〈◊〉) made a 〈◊〉〈◊〉, and rent their garments, and threw dust in the ayre, &c.

3. If 〈◊〉〈◊〉 must not be, 〈◊〉〈◊〉 lefse the third which is contumelia, railing, and yet this taketh hold on most men soonest; for as the Heathen man said, Promptissima 〈◊〉〈◊〉 contumelia, railing is the most ready and most easy revenge. To this may be referred that of our Saviour, to say 〈◊〉〈◊〉 to a brother, or to say, 〈◊〉〈◊〉 fool, or when a man shall debase the gift of another, or speak ad contristandum, togrieve him. We finde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, despightful persons, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, revilers, condemned by the Apostle. Such do grieve the saints of God, who thereupon have heavily complained. The Prophet David counted it a great part of his calamities that he was railed upon and reviled. Je∣remy complains, that he was railed at on every side. S. Paul saith, that at Philippi they were shamefully 〈◊〉〈◊〉, yet they went on and preached the Gospel at Thessa∣lonica notwithstanding. And in these consists chiefly the murther of the tongue.

Besides there are two other fruits of anger, especially seen in Superiours, and pro∣ceeding from contempt.

1. Threatning. Saul armed with authority, breathed out threatnings against the Church; and 〈◊〉〈◊〉 speech when he came to the crown was, My father chastised you with rods; but I will scourge you with scorpions, my little finger shall be heavier then my fathers loins; for as Solomon saith, a 〈◊〉〈◊〉, (viz. in government) profundit spiri∣tum suum, sheweth all his power at once, and therefore, as was said before, govern∣ment must not be committed to a 〈◊〉〈◊〉 person, for such a one is like a fool that puts a pellet into a crosse bow, and shoots at random, and therefore he 〈◊〉〈◊〉 stones

〈◊◊〉〈◊◊〉, and 〈◊◊◊〉〈◊◊◊〉, 〈…〉〈…〉both, and that it is 〈◊〉〈◊〉 to meet a 〈◊〉〈◊〉 robbed of 〈◊◊〉〈◊◊〉 then a furious man. Saint Peter saith of Christ, that when he suffered, he threatened not, though he had power enough, for he could have had twelve legions of angels to attend him, if he had pleased.

2. 〈◊〉〈◊〉, which is the proper fruit of contempt. The faithful have com∣plained, that their soul was filled with the 〈◊◊〉〈◊◊〉 of the 〈◊〉〈◊〉. 〈◊〉〈◊〉 coun∣ted the reproach of his enemy worse then death, and therefore he desired his 〈◊〉〈◊〉-bearer to kill him, lest the 〈◊〉〈◊〉 should fall upon him and 〈◊〉〈◊〉 him. Therefore the wise mans counsel was 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉 the 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 cease. We finde it condemned in several places, it is a special meanes to contristate the 〈◊〉〈◊〉 and bring down the hearts of good men, when they see them∣selves made a 〈◊〉〈◊〉 to the very abjects, and become as the Apostle speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spectacle to the world. Consider that mirrour of patience, Job, this was one special thing that grieved him, the very abjects came against him and derided him. The pro∣phet 〈◊〉〈◊〉 also complaines of it, and it is 〈◊〉〈◊〉 as a high degree of desperate wicked∣nes in the people, that they 〈◊〉〈◊〉 the 〈◊〉〈◊〉. It was a great part of our Saviours sufferings, they had their fill, in scorning him, first the servants, then 〈◊〉〈◊〉, then 〈◊〉〈◊〉, after him his souldiers, then the High priests, and all that went 〈◊〉〈◊〉, as we may read in the history of the Gospel, and 〈◊〉〈◊〉 much for signes of anger, in the countenance and tongue.

3. After this in the third place (as was shewen before) comes 〈◊◊〉〈◊◊〉, the murther of the hand, whereby the life or limmes of another are taken a∣way: wherein if many joyne it is a 〈◊〉〈◊〉, and such are called by the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tumults, in the common-wealth, which if they proceed further, are cald by 〈◊〉〈◊〉 seditions, or rebellions, whereby the civil body is 〈◊〉〈◊〉 and not onely that, but the body of Christ the Church is also thereby 〈◊〉〈◊〉 and torne in pieces.

Notes

• Prov. 13. 10.
• Gal. 5. 16.
• Gal. 5. 20.
• Prov. 24. 19.
• Ephes. 4. 31.
• 1 Pet. 4. 15.
• 1 Tim. 6. 4.
• James 2. 14.
• Lnke 9 54.
• James 4. 5.
• Job 5. 2.
• 2 Cor. 12. 20.
• Prov. 27. 4.
• Matth. 27. 18.
• Gen. 4. 30. 1.
• 1 Sam. 18. 5.
• 1 John 3. 12.
• Dan. 6. 4.
• John 3. 26.
• Luke 15. 28.
• 1 Sam. 18. 8, 9, 10.
• Gen. 37. 4.
• De Invid.
• Prov. 14. 30.
• Numb. 11. 29.
• Deut. 1. 10, 11
• 1 Sam. 25. 41.
• Prov. 21. 24.
• 2 Sam. 13. 22
• Prov. 10. 18.
• 1 〈◊〉〈◊〉. 26. 23, 24.
• 1 John 3. 〈◊〉〈◊〉.
• Prov. 18. 3.
• 17. 5.
• 2 King. 19. 21.
• Luke 23. 11.
• Luke 16. 14.
• Gen. 21. 9. & 25. 34.
• Cant. 4. 〈◊〉〈◊〉.
• Prov. 6. 17.
• 1 Sam. 18. 9.
• Prov. 6. 13.
• prov. 10. 10. & 16. 30.
• psalm. 37. 12
• Acts 7. 14.
• Mark. 9. 18.
• psalm 120. 3. & 55. 〈◊〉〈◊〉 & 52. 3.
• 1 Cor. 10. 10.
• phil. 2. 14.
• John. 12 5.
• Exod. 14. 15.
• Levit. 19. 16.
• 2 Cor. 12. 〈◊〉〈◊〉.
• Rom. 1. 29.
• 〈◊〉〈◊〉. 6. 17.
• 2 Cor. 12. 20.
• Rom. 1. 30.
• 1 pet. 2. 1.
• James 4. 11.
• 〈◊〉〈◊〉 10. 11.
• Prov. 25. 23.
• Levit. 19. 14.
• James 3. 8.
• Col. 3. 8.
• Ephes. 4. 31.
• Prov. 26. 〈◊〉〈◊〉.
• Rom. 16. 17.
• Rom. 1. 29.
• 2 Cor 12. 20.
• Gal. 5. 20.
• Rom. 13. 13.
• James 3. 6.
• 1 Cor. 11. 16.
• Prov. 20. 3.
• Heb. 12. 2.
• Acts 23. 6.
• Esay. 5. 7.
• Matth. 12. 19.
• Acts 22. 23.
• Rom. 1. 30.
• 1 Cor 6. 10.
• Psal. 79. 10, 13.
• Jerem. 20. 10.
• 1 Thes. 2. 2.
• Acts 9. 1.
• 1 King. 2. 14.
• 〈◊〉〈◊〉. 29. 11.
• Prov. 〈◊〉〈◊〉.
• pro. 27. 3.
• . 17. 12.
• 1 pet. 〈◊◊〉〈◊◊〉
• psal. 〈◊〉〈◊〉.
• 1 Sam. 31. 〈◊〉〈◊〉
• prov. 22. 10.
• Eph. 5. 4.
• prov. 12. 18.
• 1 Cor. 4. 9.
• Job. 30. 1.
• Jer. 20. 9.
• 2 Cron. 36. 16.
• Math. 27. 27. 〈◊〉〈◊〉
• 31. 41.
• 2 Cor. 12. 20.
• prov. 17. 11.
• 1 Cor. 1. 11.
• The 〈◊〉〈◊〉