A most learned and pious treatise full of diuine and humane philosophy, framing a ladder, wherby our mindes may ascend to God, by the steps of his creatures. Written in Latine by the illustrous and learned Cardinall Bellarmine, of the society of Iesus. 1615. Translated into English, by T.B. gent.

THE TENTH STEPP, From the Consideration of Gods essence, by the similitude of a Corporall quantity.

WE haue ascended by created sustan∣ces as high as we can: And yet we are not come to knowe God so perfectly, as by Speculari∣on euen in this Vayle of teares hee may be knowne. It re∣maineth then that we consi∣der if by the Dimensions of a Corporall quantity, which we know; we may ascend vnto the Breadth, Length, Height, and Depth of Gods

inuisible essence. For among Creatures, those are said to be great, which haue foure great Dimensions. And God in the Psalmes, and in many other places, is said To be Great, and his greatnesse with∣out end. Truely St. Bernard (a man excelling in contem∣plation) in his bookes of Consideration which he writ to Pope Eugenius, framed from these Dimensions cer∣taine steppes to knowe God: Yet was hee not the first In∣uentor of a Ladder of this kinde: but hee learned this manner of Ascention, from the Apostle who was rapt in∣to the third Heauen. For so speaketh the Apostle in his Epistle to the Ephesians:

That you may be able to com∣prehend with all the Saintes, what is the Breadth, and Length and Height, and Depth. For if any one consider attentiue∣ly, he shall finde indeed, that there is nothing without God sound and substantiall: But all is small, short, base, vaine and superficiall: But in God His immensity is true breadth: his Eternity is true length: his Omnipotency is true height: and his Incom∣prehensibility is true depth.

But for him that desireth to Ascend, and to finde what he seeketh: It is not enough to consider these thinges lightly: but he must Compre∣hend: That you may be able (saith the Apostle) to Com∣prehend

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

with all the Saintes, what is the Breadth, and Length, and Height, and Depth. Hee surely ••o••h comprehend, who considereth attentiuely, and is so fully perswaded by the Truth, that selling all hee hath, hee maketh hast to buy the Treasure he hath found. And the Apostle added (With all the Saintes) because the Saintes onely comprehend these thinges; or for that none comprehendeth them as he ought, vnlesse hee become a Saint.

Neither doth St. Augustine contradict what wee haue said; who in his Epistle to Honoratus writeth, That the Apostle describeth the Crosse of Christ, by the breadth,

length, height, and depth thereof. The breadth of the Crosse, was where his handes were nayled, the length to which his body cleaued, the height where his tytle was written, and the depth was fastned and hid in the earth. I say St. Augustine doth not contradict our meaning but rather much confirme it: For the Crosse of Christ is the way to obtaine true breadth, length, height and depth. For although to the eyes of men, the Crosse seeme small, short, base, and of no depth: Yet the armes thereof haue bin extended from East to West, and from North to South: that is the glory ther∣of hath reached to the Highest

Heauen, which (like a key) it hath opened for the Elect: and hath pierced to the low∣est Hell, which from the same Elect it hath shutt for euer.

Let vs begin from the es∣sence, and then passe on to the Attributes. The Essence of God, may many wayes be said most Broad. First in it selfe, because it is truely Insi∣nite, and comprehendeth all the perfections of Creatures, which are or may be, with∣out end. For whatsoeuer is, shall be, Or may be, is with∣out doubt contained in God, In a most eminent manner.

Creatures therefore are Good with an addition: As a good Man, a good Horse, a

good House, a good Gar∣ment and the like: but God is All good. For when Mo∣ses said: Shew me thy Glory. God answered: I will sh••w the all Good.

If one had a thing at home, that contained all the Sences obiects in the highest perfecti∣on; so that hee should neuer need to goe abroad, because he had at home as many de∣lightes in that one thing, as any sensuall man could desire; should not that thing be very precious? And if moreouer that thing contained in it selfe, such abundent wealth of all sortes, as any couetous man could wish, weare it not the more precious? And a∣gaine, if that thing should

bring as much honour and dignity to the possessor there∣of, as any ambitious man could imagine, would it not now seeme vnualewable? And further if that thing suf∣ficed to satisfie not onely the desires of men but also of An∣gells (who exceed men in de∣sires as they excell them in knowledge) what wouldest thou say? Yet notwithstan∣ding should the goodnesse of that thing be farre inferiour to the goodnesse of God; which is so great that it suffi∣ceth to satisfie the Infinite desire or rather Infinite capa∣city of God.

For God neuer goeth out of himselfe, because he hath All good thinges within himselfe:

and before the world was made, he was as rich & as hap∣py as he was afterward: for nothing was made by him, but was from euerlasting af∣ter a most eminent manner in him. Dost thou vnderstand my soule, what happinesse thou shalt enioy in heauen, if thou loue God on earth? And what happinesse thou shalt loose if thou loue him not? For then God will giue himselfe, to wit, All good to those that loue him, when he shall say: Good and faithfull seruants enter into the ioy of your Lord.

God also is immense be∣cause he filleth all creatures. I fill heauen and earth saith our Lord: And, If I shall

ascend into heauen (saith Da∣uid) thou art there, if I descend into hell thou art present. I add also, if I shall goe aboue hea∣uen, or vnder heauen, or out of heauen, I shall not be a∣loue, because thou art there; neither can I be any where but in thee and by thee Which carriest all thinges by the word of thy power. Moreouer God by his immensitie not onely filleth all bodies, but also all spirits; For how else could he search the hart vnlesse he were in it? and how could he heare the Prayers of the hart, vnlesse he gaue eare to them? And how could the Prophet say: I will heare what our Lord God will speake in me. vnlesse God did put his

mouth to the eares of the hart? Happy therefore is that soule which loueth God: there God dwelleth: For he that abydeth in Charitie, aby∣deth in God, and God in him.

Neither, doth God fill all things with his presence one∣ly, but also with his glory. For the Seraphins cry: That the earth is ful of his glory. And Dauid addeth: O Lord, our Lord, how merueylous is thy name in the whole earth? Be∣cause thy magnificence is eleua∣ted aboue the heauens, as if he should say: Thy name, fame, and glory hath not onely fil∣led all the earth with admira∣tion: but also hath ascended and is eleuated aboue the heauens. Ecclesiasticus saith

likewise: Full of the glory of our Lord is his worke. For there is no creature in heauen or on earth; but continually pray∣seth God. For which cause, Dauid in the Psalmes, and the three Children in Daniel doe inuite all creatures to prayse and magnifie their maker: al∣beit they were not ignorant, many creatures to be of such a nature that they could not heare what they sayd: but be∣cause they knew that all Gods workes were good, and with their beautie therefore praysed their ma∣ker; they reioyced in them, and exhorted them to doe as they did.

And truely whosoeuer hath inward eyes may see

that all Gods workes are as Censcers sending vp an odour of the sweetnesse of his glo∣ry. And who so hath inward eares, may heare them (as it were a consort of all kinde of Musicall in∣struments) praysing God and saying: He made vs, and not we our selues. For although there are of the wicked which cursse and blaspheme the name of God: yet they also are enforced euen a∣gainst their wills to prayse God, as the worke doth the Worke-man: because in them likewise Gods power doth merueylously appeare whereby he made them, his goodnesse whereby he preser∣ueth them his mercy whereby

he expecteth and inuiteth them to repentance, And his iustice whereby he condem∣neth them to punishment.

There are many truely in the world, which heare not these voyces of Creatures, albeit they cry without cea∣sing: but there are innume∣rable Angels and holy men which heare them, and are delighted therewith; and they also with Hymnes and songes continually prayse their maker. But to proceed.

The length of Gods essence is his eternitie, which neither hath beginning of duration, nor euer shall haue end; but is alwayes the same with∣out any change. Thou art (saith Dauid) the selfesame,

and thy yeares shall not fayle. Tobyas also, and after him the Apostle calleth God; The king of worlds, because he one∣ly was before all worlds & is not subiect to worldes; but ruleth and gouerneth them. Other thinges haue begin∣ning and end, and neuer con∣tinue in the same state: Or els they haue beginning with∣out end or change of sub∣stance; yet if their maker please, they may cease to be. Eternitie therfore is proper to God onely: Nor was there euer any Prince so prowde, that among his many other Tytles, durst arrogate to him∣selfe the tytle of eternall, ex∣cept perhaps in an other sēce: As Constantius, who was

called eternal Emperour, because he was not Empe∣rour for a certaine time, but for terme of life.

But thou my soule, mayst be numbred among both kindes of Creatures; For thou hast a body which be∣gan to be when it was con∣ceaued and borne; and by degrees it grewe to that sta∣ture which God appointed; then it began to decrease; and shortly by death it shall cease to be. There∣fore it neuer wholy con∣tinueth in the same state, but is euery hower sub∣iect to change. Of thy bo∣dy the Prophet spake this sentence, resembling it to Hay: In the morning as an

hearbe hee shall passe, in the morning he shall flourish and passe: in the euening he shall fall, be hardened and withe∣red. For in the morning, to wit, in Childhood, Mans body flourisheth like an bearbe, and soone after fol∣loweth youth: In the Noone-tyde of youth, it flourisheth, and soone after followeth olde age: in the euening of olde age it fal∣leth by death, and in the graue it is harde∣ned, withered, and turned to dust.

Beholde therefore O my soule how farre thy bodie is from eternitie: But thou wast created in time, where as before thou wast

nothing; and therein thou ••rt farre vnlike thy eter∣nall Creator: but being created, thy duration is endlesse, wherein thou dost resemble thy Creator. And because whiles thou art in the body, thou changest of∣ten from vice to vertue, and from vertue to vice: And according to the state in which thou shalt be found at thy departure from the body, thou shalt be iudged either to raigne for euer with God; or for euer to be tor∣mented with the Deuill: therefore thou oughtest to haue a very great care to eschew vice, and to follow vertue. Take heede then least thou be seduced by

the allurements of thy flesh, to the euerlasting perdition both of thy selfe and it: but rather Crucifie it, with the vices and concupiscences thereof, that thou mayst hereafter liue eternally, and thy flesh may rise in glory, and in glory remaine with thee for all eternitie. But al∣though the Angells and soules of Saintes, are to be partakers of eternitie in that high and happy Vnion with God, by his beatifying vision and loue, which vni∣on shall continue for euer without change: yet may they alter & change their thoughts, affections, and places after di∣uers manners; therefore they shall alwaies reuerētly admire

Gods eternitie aboue them; in whom can be no change of thought, affection, or place: for he wanteth nothing, but hath all things present, which in eternitie of time, he might by diuers changings haue procured. Therefore eternitie is a length without end, no lesse proper to God then the breadth of his immensitie.

It followeth then, that we consider the Height of God, of whom it is sayd: Thou onely the Highest. For God is most heigh in excel∣lencie of Nature. Other thinges are the more heigh and excellent, the more pure they are, and more free from matter. This is eui∣dent first in corporall things:

For the Water is higher then the Earth, because it is more pure, and for the same cause, the Ayer is higher, then the Water, and the Fire then the Ayer, and the Heauen then the Fire.

The like also wee finde in Spirituall thinges; for the vn∣derstanding is higher then the sence; because the sence hath a Corporal organ, which the vnderstanding needeth not. Likewise the vnderstan∣ding of Angels, is higher then mans: Because Mans vnder∣standing needeth the helpe of Imagination and Phantasie; which Angells need not: and among Angells, they are the Highest, which vnderstand most by fewest Formes.

God therefore who is A pure Act, needeth neither Or∣gan, nor Imagination, nor Forme, nor the presence of any Obiect without himselfe; for his essence is to him all thinges: Neither can he haue any thing, which he hath not alwayes actually had; and to haue Alwayes actually, is alwayes to be a Pure and simple Act: Therefore the Nature of God is most high, and which cannot by any meanes haue an equall. For which cause he who said: I will be like to the Highest; was suddainly cast downe from Heauen into the lowest Hell, as Esay doth describe. And Christ our Lord saith of him: I saw Sathan as a lightning

fall from Heauen.

God also is most High, for that he is the first and Highest efficient, exemplar and finall cause of all thinges. He is the highest efficient cause, for that there is no Creature which hath any working ver∣tue but from God: but God receiueth not from any other.

Againe, no cause can worke vnlesse it be moued by God: but God is mooued by no o∣ther. Moreouer among Crea∣tures such causes are said to be highest, whiah are vniuer∣sall, and of whom particular causes depend; As the Hea∣uens, and Angells which moue the Heauens: but God made both the Heauens and Angells. He therefore is

the first and highest efficient cause. And hee is the first exemplar cause: for he made all thinges according to the Ideas or Formes, which in him selfe he hath.

Lastly, hee is also the first Finall cause; For hee created all thinges for himselfe, to witt for manifestation of his glory, as the wise man saith in the Prouerbes.

Moreouer, God is most high, because he sitteh in a most high Throne. I saw our Lord (saith Isay) sitting vp∣on an high Throne and ele∣uated. A seate hath two v∣ses, the one to Iudge, the other to rest in; let vs then consider each of them apart.

First, God hath a most

Throne, because hee is the Highest Iudge. For Abraham said vnto God: Thou doest iudge all the Earth. And Da∣uid: In the middes hee iudg∣eth goddes, That is, God iudg∣eth the Iudges themselues, who in the Scripture are cal∣led Goddes. And St. Iames saith plainly: There is one Law-maker and Iudge. That is to say, God onely is the true Law-maker and Iudge: For he onely giueth Lawes to all, and receiueth them of none: Iudgeth all, and is iudged of none. Moreouer, God is not onely a Iudge; but also a King: And therefore hee iudgeth not like a Iudge appointed by a King; but as the highest cōmanding King.

For which cause hee is cal∣led the King of Kinges, And, A great King aboue all Godds, And terrible to the Kinges of the earth, Because hee trans∣ferreth Kingdomes and Em∣pyres from one Nation vnto another, and Taketh away the spirit of Princes when hee pleaseth.

Neither is God the High∣est King and Iudge onely: but also an Ab••olute Lord, which is y^e highest tytle of all.

For Kinges are not such absolute Lordes ouer their Subiectes, as that they may when they please, depriue them of their goods and liues.

Whereof King Achab can be a witnesse, who would haue had Naboths vineyard:

yet could not but by the trea∣chery and calumnie of his wife: For which cause they both miserably perished: But God is an Absolute Lord whom all thinges doe serue, and yet he serueth none: and as can (if he so please) reduce all thinges to Nothing, be∣cause hee made them all of Nothing.

Thinke therfore my soule, what great feare and reue∣rence wee wormes of the Earth owe vnto him, that sit∣teth vpon the Highest Throne. If I be the Lord (saith he by y^e Prophet Malachie) where is my Feare? And if the High∣est Angells of Heauen serue him with feare and trembling, what ought we fraile mortall

men to doe, who dwell on the earth with beastes? But to some it may seeme strange why God who is most high, lo∣ueth not creatures y^t therin re∣semble him; to witt the high and loftie: but the humble and poore: For so speaketh God by Isay: To whome shall I haue respect, but to the peore little one, and the contrite of Spirit, and him that trembleth at my wordes? And Dauid•• Our Lord is high, and behol∣deth the lowe thinges. Yes surely God loueth high and lofty Creatures if therein they resemble him: But then they must be high in Deede, and not in appearance. God ther∣fore loueth not the Proude which are elate and puffed vp:

not truely high. But hee lo∣ueth the humble, and such as tremble at his wordes, and exalteth them; And they are high indeed whome be exal∣teth. Those therefore that are humble: are High: To witt humble in their owne eyes, and high in the eyes of God.

If one had seene (not one∣ly with his bodily but also with his mentall eyes illumi∣minated by God) the rich Glutton cloathed in purple, sitting at his table furnished with all kindes of costly meates, attended with many seruantes diligently doing their offices: And at the same time had likewise be∣held poore Lazarus, halfe

naked and full of sores, sitting at the rich mans gate, and begging to be filled with the crummes that fell from his table: He truly should haue seene the rich man whom the world accompted most hap∣py; to be in the eyes of God and his Angells, as vile and abhominable as the dung and dirt of the earth: For that which is high to men, is abhomi∣nation before God, saith our Lord in the same place, where he describeth the rich Gluttō.

But on the other side he should haue seene the poore deiected Lazarus, to be e∣steemed and enobled in the eyes of God and his Angells as a precious Margarite which in the end proued true? For

Lazarus (as the beloued of God) was carryed by the handes of Angells into Ahra∣hams bosome: And the rich man (as hatefull to God) was dragged by the Deuills into the Hell of Fire.

But why speake I of Laza∣rus? There is none higher with God, then our Lord Ie∣sus Christ, euen according to his humanity: And yet nei∣ther in Heauen or Earth, is there any to be found more humble then hee. So that he said most truely: Learne of me because I am meeke and humble. For as that most ho∣ly soule, doth knowe more perfectly then all other, the Infinite height of the Diuini∣tie: So it doth more perfectly

know the basenesse of a Crea∣ture which is made of no∣thing: And therefore (be∣ing also it selfe a Creature) it is most humbled and subie∣cted to God, and by him ex∣alted aboue all Creatures.

The like we may also say of blessed Angells and soules of holy men. For there are none more humble then those which possesse the highest places in Heauen: Because they being more neere to God; doe more clearely see how great the difference is betweene the great∣nesse of the Creator, and smalnesse of the Crea∣ture.

Therfore my soule loue humi∣lity, if thou desire true glory.

Immitate the Lambe with∣out spott, Immitate his virgin mother, immitate the Cheru∣bins and Seraphins: all which the higher they are, the more humble also they are.

Neither hath God onely a most high Throne, because he iudgeth all: but also be∣cause he resteth more then all, and maketh them to rest vpon whom he sitteth. Gods most high Throne is his most high rest: For although he gouer∣neth the whole world in which are continuall conflicts and warrs of elements, beasts and men: yet he iudgeth with tranquilitie (as it is said in the booke of Wsdome) and al∣wayes enioyeth most high rest. Neither can any thing

trouble his quietnesse, and the contemplation of himselfe, wherein he taketh eternall de∣light. Therefore he is called the king of Ierusalem, which is to say, the vision of peace. But his peculiar Throne is vpon the blessed Angells: therefore it is said: He that sitteth vpon the Cherubins: For God is said to sit rather vpon the Cherubins then v∣pon the Seraphins; For the Cherubins signifie multiplici∣tie of knowledge; and the Seraphins heate of loue: And rest followeth Wisdome: but care and anxietie follow∣eth loue vnlesse it be accom∣panied with Wisdome. Ther∣fore the soule of a righteous man is also called The seate of

Wisdome. Moreouer when Isay saith: Heauen is my seate, And when Dauid saith: The heauen of heauen is to our Lord: by the heauen of heauen is vnderstood the spirituall hea∣uens which dwell vpon the corporall beauens, to wit, the blessed Angells as St. Augu∣stine saith in his exposition of the hundred and thirtieth Psalme. And these heauens God maketh to rest so admi∣rably: that it is a peace which passeth all vnderstanding. St. Bernard in one of his Sermons vpon the Canticles; setteth downe a very fit similitude to declare this rest in these wordes: Tranquillus Deus tranquillat omnia, &c. God be∣ing quiet, quieteth all thinges,

and to behold his quietnesse, is to rest. We see a king after dayly suites of causes heard be∣fore him; to dismisse the compa∣ny, to auoyde the troubles of the Court, and to goe at night into his priny Chamber with a sewe whom he familiarly loueth: thinking himselfe the more sure, the more secret he is: and being the more pleasant, the more qui∣etly he beholdeth those fewe whome he loueth. Thus he. Whereby he plainely decla∣reth that God sheweth him∣selfe vnto blessed soules not as a iudging Lord; but as a familiar friend. And truely the familiaritie which God also sheweth in this life to pure and chaste mindes is vn∣credible. For of him it is sayd:

My delights to be with the chil∣dren of men. And his talke is with the simple.

Hence was it, that all the Saintes (albeit they suffered pressures in the world) had notwithstanding peace in their harts where God dwelt: therefore they seemed, and were indeed alwayes ioyfull and quiet. For to them the Truth said: Your hart shall re∣toyce and your ioy no man shall take from you.

There remaineth the fourth part of dimension which is called depth. The depth of Gods essence is manifold. First the Diuinitie is in it selfe most deepe, solide, and sub∣stantiall: Not like a guilded wedge, which hath gold one∣ly

in the outside, and within is brasse or wood: but like an endlesse wedge of gold: or rather like a mine of golde so deepe that by digging it can neuer be emptied. So is God vncomprehensible: For as a Myne of gold without bot∣tome can neuer be emptied with digging: so God, (whose greatnesse is without end) can neuer be so perfectly knowne by any Creature, but that there still remayneth more to be known: and God onely comprehendeth that depth; who onely hath an infinite vnderstanding. Depth also belongeth to God in re∣spect of place. For as he is most high and aboue all: So he is most deep and vnder all.

Who (as the Apostle saith) Carrieth all thinges by the word of his power. God therefore is as the foundation and roo••e of a house, In whom we live and mooue and be. So that Salo∣mon sayd most truely: Heauen and the heauens of heauens can∣not containe thee. For God rather containeth the heauens and all thinges vnder them: because he is both aboue the heauens, and vnder the earth. Furthermore Gods depth is his inuisibilite. For God is Light: but vnaccessible: he is truth: but most secret. Thou hast put darkenesse thy Couert (saith Dauid) And, verily he is God hidden (as I say speaketh.) St. Augustine see∣king God on a time, sent his

eyes as messengers from earth to heauen; And all thinges answered; We are not him whom thou seekest; but he made vs. Wherefore not finding God by Ascention through outward thinges; he began to Ascend through inwrard thinges; and from them he learned that God was more easily to be found; for he knewe that the soule was bet∣ter then the body: and the in∣ward sence then the outward sence: and the vnderstanding then it. Whence he gathered: that God (who is more in∣ward then the vnderstanding) was better then the vnder∣standing. Therefore what∣soeuer we vnderstand or conceaue; is not God: but

some other thing lesse then God: for he is better then we can conceaue. Goe too then my soule, if thou art bet∣ter then thy body to whome thou giuest life; because it is a body and thou a spirit: and if the eye of thy body cannot see thee, because it is with∣out and thou within: So thinke likewise, that thy God is better then thou art: be∣cause he is a spirit more high and inward then thou: For thou dwellest as it were with∣out: but he resideth in his most profound and secret Ta∣bernacle. But shalt thou neuer be admitted thether? God forbid: Thy Lord doth not lye who saith: Blessed are the cleane of hart, for they shall see

God. Nor his Apostle who sayd: We see now by a glasse in a darke sort, but then face to face. Nor St. Iohn the Euan∣gelist who writ: We knowe that when he shall appeare, we shall be like to him, because we shall see him as he is. How great then will thy ioy be; when in that secret and sacred Sanctuary thou shalt see and enioy that light, beauty, and goodnesse it selfe? Then shall it plainely appeare how vaine, transitorie, and of small mo∣ment the goods of this earth are; wherewith men being inebriated, forget the true and euerlasting. But if thou thirst indeed after the liuing God, And if thy teares be breades vnto thee day and night whiles

it is sayd where is thy God? Be not slowe to cleanse thy hart whereby thou mayst see God; Be not weary to dispose ascenti∣ons in thy hart vntill the God of Goddes shall be seene in Syon. Neither waxe thou colde in the loue of God, and thy neighbour, nor loue in word and in tongue, but in deed and truth. For that is the way that leadeth to life euerlasting.

Notes

• Cap. 1.
• Psal 47
• Ephe, 3
• Epist 120 cap, 26
• Cap. 2
• Exod. 3
• Math. 25
• Cap. 3
• Hier, 23
• Psal, 12.
• Psal. 128
• Heb, 1
• Psal. 84
• 1 Ioh. 4
• Isay. 6
• Psal, 8
• Eccle, 42
• Psal, 148
• Dan, 3••.
• psal. 99
• Cap. 4
• Psal, 101
• Tob, 13 1 Tim. 6
• Psal, 89
• Gal, 5
• Cap. 5
• Psal, 82
• Isay 14
• Luke 10
• Pro. 16
• Isay, 6
• Gen. 18 Psal. 81
• Iam, 4
• Apoc, 19
• ••sal 94 psal, 75
• 3 Reg, 21
• Mal, 1
• Isay, 66
• Psal, 12
• Luk. 16
• Math, 11
• Cap. 7.
• Wisd. 1••
• Psal, 79 & 98
• Isay 66
• Psal, 113
• Ser. 23
• Prou. 8 Prou. 3
• Ioh, 16
• Cap. 8
• Heb. 1
• Act. 17
• •• Reg. 8.
• Psal, 17
• Isay. 45
• Lib. 9 cō•• c. 〈…〉〈…〉 lib. 10 c. 6. & in psal. 26. & 28
• Math, 5
• 1 Cor. 13
• 1 Ioh, 3
• psal. 41
• Psal, 83
• 1 Ioh. 3