CHAPTER XIV: ON THE JOYS OF PARADISE — Chapter of: Revelations of St. Gertrude, we find that St. Gertrude saw herself

ON THE JOYS OF PARADISE.

AFTER the death of a certain virgin St. Gertrude saw her soul exulting in celestial glory; and having heard her relate many most wonderful things, she said to her, "How knowest thou all these things? for whilst thou wert in the body, thy capacity was very simple." She answered, "I have learnt them from that Source, of which a certain Saint says, that to have once behold God, is to have learnt all things." In like manner in the Revelations of St. Bridget, the Virgin Mary Mother of God, and other citizens of heaven very frequently declare, that they see and know all things in God. Assuredly the Saints in heaven perfectly know the truth, they know the nature of all things, they see and know whatever belongs to the order and beauty of the whole world. Hence St. Gregory saith, "Since the blessed souls in heaven see within the brightness of God, it is in nowise to be believed, that there is anything without, of which they are ignorant." And in the twenty-eighth

Revelations of St. Gertrude, we find that St. Gertrude saw herself presented before God, clothed in a garment on which was distinctly marked everything that she had thought, said or done in religion, whether good or bad, so that not even the smallest point of her good or evil thoughts, intentions, words or works could be hidden, since God and all the dwellers in heaven know them most perfectly in the light of infallible truth. Whence she learnt from God, that the state of every man lies open in like manner to God, and to the Saints throughout endless ages. Therefore every blessed spirit, seeing the Essence of God, sees and knows all things which concern the perfection of his own glory, sees and knows whatsoever he desires to see and know, but he sees not all things, which exist and shine in God. For if the creature could know all that is in God, he would comprehend God, which is by no means possible, since the creature is finite, and God is infinite. Wherefore not even the most blessed of all creatures, that is to say the Soul of Christ, comprehends the Divinity, or the infinite Essence of God. The uncreated God alone fully comprehends and knows Himself. He however, who in heaven is highest in merit, and most ardently loved God, beholds Him most clearly, and understands most in Him. There each one in his measure partakes of the glory of God, which is common to all, and each one is filled.

Christ said to St. Bridget, "If when visions are shown to thee, thou wert to see the beauty of the blessed souls or of the holy Angels as it is, thy heart would be broken with excess of joy. If again thou wert to see the devil as he is, thou couldst not endure so horrible a sight and live. But thou discernest spiritual things as if they were corporal, and the souls and Angels appear to thee in the likeness of men; because thy spirit, being as yet impeded by the flesh, cannot otherwise take them in." Wherefore our Lord said to St. Catherine, "Thou well rememberest, that when once I had shown thee in extasy the devil in his own shape as it were at a glance and for a moment, thou being restored to thy bodily senses, didst choose rather to walk with naked feet upon a burning path till the day of judgment than to behold him again. And yet thou knowest not how horrible he really is, whom thou didst see so imperfectly. But so great is the loveliness of even the lowest citizen of heaven, that the sensible beauty of the whole world put together can in nowise be compared to it; its brightness far surpasses the meridian brightness of the visible sun."

In the eleventh Chapter of the fourth Book of the Revelations of St. Bridget, the Virgin Mary Mother of God tells St. Bridget that the number of the blessed angelic spirits is so great, that if all men were counted from Adam to the last who will be born at the end of the world, ten glorious Angels at least might be assigned to each man. The divine Dionysius the Areopagite also writes, that the number of the holy Angels exceeds all numbers of inferior creations. Several of the Fathers, however, think that there are not more Angels in heaven than there will be souls of men saved at the end of the world; so that the numbers of Angels and Saints will be equal.

O how joyful will it be to behold all that heavenly host, and that ravishing multitude, resplendent in gracious humility, most sweet charity, ineffable beauty and perpetual glory, and most perfectly to know each one of the citizens of heaven!

God said to St. Catherine: "I have provided and arranged much concerning the love of the heavenly citizens, and the angelic spirits in eternal life. For I would not that each should enjoy alone his own good, which he receives from Me, but have ordained that the good of each one be shared by all. I have willed that in most orderly and perfect charity the greater should enjoy the good of the lesser, and the lesser likewise should partake of the joy of the greater. There, both great and small, obtain perfect happiness and perfect consolation, because all are filled according to their measure and degree. O how fraternal and how united to Me is that charity! The Angels with immense gladness communicate with the blessed spirits, and the blessed spirits with the holy Angels. Therefore all, being abundantly imbued with sweetest charity, exult beyond what thou canst understand, and in a wonderful manner rejoice in Me with jubilation. Every citizen of heaven beholding Me the Eternal God, beholds the glory and praise of My Name in My Saints, and in the good angelic spirits, and in all other creatures, and even in the demons. He clearly perceives the truth, and possesses all things that he can desire. He is ever satiated, and yet he never suffers disgust. Although he discerns the offences of sinners, yet he can in nowise feel grief from this or any other cause, but he feels compassion without pain, loving the sinners themselves, and ever with affectionate charity beseeching Me graciously to show mercy unto the world. The will of the blessed is utterly united and conformed to My Will. Hence though parents should see their children lost in hell, they are yet not moved by any compassion towards them, but are well content, seeing them tormented as My enemies. The blessed desire indeed to be reunited to their bodies, but this desire afflicts them not, since they most certainly know that it will at some time be fulfilled. Nor must thou imagine that after the resurrection the glorification of the body will bring greater happiness to the soul; for if it were so, the bliss of the souls which are in heaven would be imperfect until they had resumed their bodies, which is by no means possible; for no perfection is wanting to them. The body will not augment the bliss of the soul, but rather the soul will out of its abundance confer it on the body. The eye of the intellect sufficeth not to see, nor the ear to hear, nor the tongue to express, nor the thoughts of the heart to understand, how great is the beatitude of My elect (1 Cor. ii. 9.). what and how great is the bliss of beholding Me clearly, of sweetly embracing Me, of for ever enjoying Me, who am the Supreme and Eternal Good!"

A certain virgin who was often admitted to the utmost familiarity with God, used, while her soul was elevated in God, to utter only these words: "O my God and my all!" For in God are all things, and God is all. All things were from eternity in the mind of God; since in Him the ideas and forms of all things immutably existed, and the Divine Essence Itself is the pattern and idea of all things which have been and are to be created. For whatsoever God creates, whatsoever He has done or will do, has been from all eternity known by Him, and remains for ever in His unchangeable knowledge, and shines forth in Him. Oh, how greatly is God to be loved and desired! He is Himself light, beauty, peace, sweetness, graciousness, and goodness, immense, invariable and eternal.

We admire, and with good reason, the splendour of the sun, the brightness of the moon and stars, the adornment of the heavens, the order of the elements, the multiplicity of animals, the variety of colours, the pleasantness of gardens, the elegance of flowers, the verdure of the grass and leaves, the brilliancy of gold, the lustre of gems, the aptitude of bodies, the fairness of the human form and face; but if we were to behold the unspeakable beauty of in visible creatures, namely, of the heavenly spirits and blessed souls, our senses would fail us with wonder and admiration. How much ought we not then to admire and love the incomprehensible beauty of God? For the beauties of created things are nothing else but minute rivulets flowing from that supreme Beauty, as from their original source. We admire also the songs of the little birds, and the sweet sounds of the lyre, the harp, and the organ; we admire the excessive sweetness and fragrance which God has given to honey, to wine, to fruits, stems, flowers, herbs, and spices; but God, from whom all sweetness flows, is incomparably and infinitely more sweet and delightful. Melody, fragrance, savour, are in God in a manner that is indescribable, superessential, most true and most perfect. Whatever sweetness, beauty, excellence, attraction, or perfection we find in a partial and limited measure in creatures, exists collectively, simply, and with infinite plenitude in God. The visible light and brightness of the sun is darkness and obscurity compared to the divine light. Hence the blessed John says in the Apocalypse, that the heavenly city has no need of the sun, because it is enlightened by the most splendid, most serene, and most blissful glory of God (S. John, Apoc. xxi., 23); and in it there is one everlasting day, to which no night succeeds. All fairness of created things may in deed be called deformity, compared with the uncreated fairness. So also the sweetness of creatures is as it were bitterness, compared with the sweetness of the Creator. In like manner all the riches, nobility, glory, majesty, excellence, dignity, and perfection of this world are nothing in comparison with the riches, nobility, glory, majesty, excellence, dignity, and perfection of God. And all the joys and delights which can be felt in this world, compared to the most pure joys and perennial delights which are derived in heaven from the vision of God and the companion ship of the Saints, are like a little drop of water compared to the whole ocean. Let us therefore desire our God, who alone can fully satisfy us; let us love that supreme and unchangeable Good, in whom is all good; let us sigh after that blissful and eternal life, compared to which the present life should rather be called death than life. And, alas! how imperfectly, how weakly, with what dark and distracted minds do we here praise God! but there is praise perfect and everlasting, where love is ardent, sweet, and constant. The most favoured virgin, St. Gertrude, once under stood in spirit, that the light of the Divinity was so great and so incomprehensible, that if each one of the Saints, from Adam to the last man, were to attain as deep and clear a knowledge of it as any one has ever attained, without that knowledge being shared by any other, and even if the multitude of the Saints were a thousand times more numerous, yet that light of the Divinity would infinitely surpass all understanding. The same is true of the beauty, sweetness, and goodness of God, and of His other desirable perfections.

With good reason therefore did this virgin, Gertrude, who, in her union with God, had tasted the delights of the heavenly country, thus exclaim, and commit to writing these words: "O blessed region, making Messed with the affluence of bliss; harvest of delights, whose minutest grain is able amply to satisfy the avidity of all the elect, containing all things desirable, attractive, and sweet that the human heart can conceive! O eternal solstice, fair noontide, secure abode, dwelling filled with every pleasure, joyful paradise, flowing on all sides with rivers of inestimable delights, fascinating by the varied beauty of its flowery gardens, and soothing with most sweet sounds, yea, with the entrancing melody of intellectual music, and inebriating with the overwhelming sweetness of interior joys, and transforming by the marvellous charm of secret embraces! But wherefore should my stammering tongue attempt to speak of it? when even if all the powers of Angels and men were combined in one science, it would never fully suffice to form one single word which could in any measure express, or reach to the height of its excellence." These are the words of St. Gertrude. But if such inexplicable things were shown to that virgin during her exile, what, I ask, is given to the blessed citizens of heaven, who see God not in a dark manner, but face to face (1 Cor. xiii. 12)? May Jesus Christ Himself, the Son of God and of the Virgin, who is blessed for evermore, deign to bring us into that heavenly home, Amen. __________________________________________________________________

APPENDIX.

OF THE FOUR HOLY WOMEN FREQUENTLY MENTIONED IN THE FOREGOING BOOK. __________________________________________________________________

1. Of St. Bridget.

THE blessed Bridget was born of noble parents, who descended from the kings of Sweden. Our Lord began to visit her even in her earliest childhood; and at the age of thirteen, although she especially loved virginity, yet by the command of her parents, and by the will of God, she married a most noble youth, by name Ulpho, and had by him four sons and as many daughters.

Her husband being at length dead, she chose with Mary Magdalen the best part (St. Luke x. 42), and at the command of God left her native country and came to Rome. Afterwards, by the command of the Lord, she went to Jerusalem, and subsequently returned to Rome.

After the death of her husband Christ said to this most holy woman: "I am thy God, who willeth to converse with thee. But I speak to thee not for thyself alone, but for the good of all Christians. Thou shalt be My spouse, and I will make use of thee as a canal; because by thy means I will communicate My grace to others, and will do good to them. Thou shalt see and hear spiritual and heavenly secrets, and My Spirit shall remain with thee till death. Thou becamest Mine by right, when at the death of thy husband thou didst resign thy will into My hands and wast prepared to relinquish all things for Me. Therefore I take thee to Myself to be My spouse, that I may find such delight in thee, as it is fitting that God should find in a chaste soul."

Again the Lord said to her: "Many wonder wherefore I converse with thee rather than with others who are better and more perfect than thee, and have served Me longer than thou hast. But I answer them that I am like the master of a house, having various kinds of wine in his house, who sometimes drinks that which is inferior, because he then prefers it, rejecting the stronger; yet he does not therefore despise or throw away the better wine, but reserves it for his future use. I have indeed many friends, whose lives are sweeter to Me than honey and brighter than the sun; and yet I have chosen thee to be My spouse, that I might reveal to thee My secrets, not because thou art better than them or even couldst be compared to them, but because I have so willed, who make the foolish to be wise, and sinners to be just. In conferring on thee such grace, I reject not them, but shall make use of them afterwards to My honour. Therefore do thou ever humble thyself."

A certain exceedingly holy monk, by name Gerekinus, once saw St. Bridget raised from the ground into the air, and a river flowing out of her mouth, and heard a voice uttering these words: "This woman, coming from the ends of the earth, shall pour forth wisdom upon innumerable nations. And this shall be a sign to thee, that she, being taught by God, shall foretell the end of thy life; wherefore thou shall exult in her words, and the desire with which thou longest for the vision of God shall quickly be fulfilled."

This widow, so dear to God, speaking of the grace given her, said to the Lord; "When it pleaseth Thee, O Lord, thou dost still my body not indeed with bodily sleep, but with a certain spiritual quiet; but thou dost then rouse my soul as it were out of sleep, and makest it spiritually to see, hear and feel." For when the same St. Bridget was rapt in extasy, all the powers of her body seemed to fail, but her heart exulted and was inflamed with love. She passed happily out of this life in the seventieth year of her age. [9] __________________________________________________________________

[9] A.D. 1373. __________________________________________________________________

2. Of St. Catherine of Siena.

The virgin of Christ Catherine, an Italian by nation and born in the city of Siena, loved God fervently, and served Him zealously from her earliest years. When she was yet a little child, and had been taught the Hail Mary, she was accustomed to salute the Mother of the Lord at each of the steps by which she entered her father's house. She was devoted to prayer and most familiar with God.

Our Lord also interiorly invited and attracted her to adopt a supernatural austerity of life. For she chastised with the utmost severity her tender virginal body. She sometimes remained without food from Ash Wednesday to the Ascension, satisfied with the reception of the Holy Eucharist alone. For several years she took nothing for the refreshment of her body but a little juice of herbs; and she became seriously and dangerously ill if she was constrained to take anything else. She seldom slept more than two hours, lying on a very hard bed, which she had made for herself of planks of wood.

The Lord however taught her that true holiness consists not in these arduous works of penance and bodily exercises, but in the mortification of self-will and of evil dispositions; and that he would greatly err, who should measure perfection rather by great severity of life than by true humility and love.

Although her manner of life was singular, it is not to be reproved, since she adopted and pursued it by the impulse and by the will and special assistance of the Holy Ghost. Thus we see by what different paths the elect of God are outwardly led. For St. Bridget refreshed her body discreetly and moderately with food and sleep, as nature required. So we think did the most holy virgins Mechtildis and Gertrude; and we do not read of them that they embraced any unusual austerity of life, for they were often prevented by weakness from keeping their rule in its severity. But St. Catherine led a life of unheard-of abstinence and austerity, and she is in this respect rather to be admired, than lightly imitated.

She ever approached with the utmost alacrity the Sacrament of the Altar (which she received almost daily), as if she had been invited to heavenly nuptials. She overcame divers temptations of the malignant spirits with the shield of patience and the helmet of faith. She suffered frequently from pains in her head, and almost continually from a severe pain in her side.

She abounded with such plenitude of grace and was so firmly united to God, that her mind seemed to be almost incessantly occupied in divine contemplation. She was very often taken out of her bodily senses and fell into extasy by the operation of God, and then her whole body became stiff. In these extasies she often perceived things so sublime, that, returning to her senses, she could in no way find words fitly to explain what she understood by divine enlightenment. Wherefore she repeated again and again, these words only: "I have seen the hidden things of God."

Thirsting for the salvation of souls, she gave precepts of salvation to men in the various places to which she travelled, and by the grace of God worked many miracles. She died in the thirty-third year of her life, and was received into heaven. [10] __________________________________________________________________

[10] A.D. 1380. __________________________________________________________________

3. Of St. Mechtildis.

The holy virgin Mechtildis, the daughter of a certain Count, was born in Germany. Being taken in the seventh year of her age by her mother to a neighbouring monastery of virgins of the Order of St. Benedict, she remained there, and at length made her religious Profession.

She grew rapidly in the love of God, and in true virtue, and became most familiar with the Lord. For she had entirely renounced her own will, humbly preferring all others to herself, and was most prompt in obedience. She was never found idle, but was always either praying or meditating, teaching or reading, or working with her hands, to the honour of God.

She was often tormented by a painful disease, and other sufferings; but she bore most patiently all the afflictions, that came upon her, receiving them with a joyful heart from the Hand of the Lord. Many days she suffered from so severe a pain in the head, that she was quite unable to sleep, and she was then also deprived of her usual divine sweetness and consolation. But when she complained with tears to our Lord, and humbly called upon Him; the merciful Lord, who is ever present with those in tribulation, at length poured upon her such abundance of grace, that she remained a long time with her eyes closed, as if dead, in the enjoyment of God, perceiving meanwhile many heavenly secrets. She often fell into extasies of this sort, and was wholly rapt in God.

She experienced such sweetness, when she read or heard the words of the Gospel, (for she had learnt, and understood the Latin tongue) that she often became nearly insensible from the overwhelming delight.

On one Wednesday after Easter, when this Introit of the Mass was begun, "Come ye blessed of My Father," she being filled with immense and unusual joy, said to our Lord, "O that I were one of those blessed ones, who shall hear these most sweet words of Thine!" And the Lord replied, "Know for certain, that thou art one of them. And that thou mayest have no doubt of it, behold I give thee My Heart as a pledge of love, and for a house of refuge, that thou mayest always, and chiefly in the hour of thy death, find in it consolation and repose." From that time she began to have a wonderful devotion to the Heart of Jesus Christ, whence she frequently said in her simplicity, "If all the good things were to be written down, which I have received from the most gracious Heart of my Lord, the largest possible volume could not contain them."

In her last illness, when her companion, the blessed Gertrude, enquired of the Lord what He was working in her, the Lord answered, "I repose with her in a sweet embrace, because although she be tortured by various and continual pains, yet trusting in My goodness, she believes that through My Divine Mercy all things are for her eternal salvation, and ever giving thanks to Me, she faithfully commits herself to My fatherly Providence."

One day the same spouse of Christ Mechtildis, being already in the agony of death, said nothing but these words, "O good Jesus, O good Jesus," which she constantly repeated; thus plainly showing, that He was in truth intimately impressed on her heart, whose Name she so sweetly ruminated upon, and so frequently pronounced, amid the bitter pains of death. But the hour being come when she was to pass out of this world, Jesus, the Lord of Supreme Majesty, glorifying her with the light of His Divinity, in a sweet and gentle voice invited her in these words: Come, thou blessed of my Father, possess the kingdom prepared for thee, from the foundation of the world (St. Matth. xxv. 34).

Then indeed did the Lord Himself remind her of that most excellent gift, by which some years before, (when the same words were sung in the Mass,) He had given her His Heart as a pledge of love. Therefore that blessed soul, being admitted into the sweetest Heart of Jesus, entered happily into eternal glory and heavenly joys. __________________________________________________________________

4. Of St. Gertrude.

The virgin Gertrude, or Trutha, full of the amiable sweetness of the grace of God, shone with the splendour of all virtues, having been, in the fifth year of her age, planted like a fair lily in the garden of holy religion. She served God in the same monastery as Mechtildis.

Gertrude, being gifted with extraordinary talents, in a short time made great progress in the Latin language; but her chief study was to acquire humility and purity of heart, and to be united to God by ardent love.

She saw herself in the light of truth, to be unworthy of any of the gifts of God; she looked upon herself, I say, only as a sort of canal by which God willed to convey His gifts to His elect. She esteemed above herself all whom she saw; and those to whom she communicated the gifts of God, she believed to merit more by their thoughts, their innocence or blameless conversation, than she could by all her exercises and labours.

Sometimes when she was journeying, she said to our Lord in her deep abjection, "Ah! my Lord! among the great miracles, which Thou workest, I consider this to be one of the chiefest, that Thou permittest the earth to bear so vile a sinner as I am." To which the Lord graciously answered, "Rightly does the earth allow itself to be trodden by thee, since all the dignity of heaven awaits with ineffable desire that most joyful hour, when it may receive and welcome thee."

When garments or any other things were offered to her that she might choose which she liked, she would not choose, but stretching forth her hand with her eyes shut, she received with the utmost gratitude whatever she took hold of (though it might be the most vile), as if the Lord had given it to her with His own Hands.

Her confidence in God was ever firm, her mind active and courageous, leaning steadily on His fatherly Providence, to which she looked in all things.

The Lord sensibly imprinted on her heart the glorious stigmata of His five Wounds, and He prepared for Himself in her so pleasing a dwelling, and so sweetly manifested to her His Heart, that if men did not know the power and goodness of the Lord to be boundless, they could hardly believe that He had shown as much familiar friendship to His most holy Mother on the earth as He showed to her.

Hence the same Lord Jesus, speaking to a certain holy person of her while she was yet alive, said thus: "Since there is no one now living who is nearer and more united to me by pure intention, good will, and true fidelity than she is, I also incline to no soul dwelling in the flesh with greater favour than to her soul; wherefore thou mayest nowhere more readily find Me than in the Sacrament of the Altar, and next in the heart and soul of this My spouse." Again the Lord said to another person: "I am all hers, and I have united her inseparably to Me by love, as gold and silver are melted by fire into one metal." And again: "She is to all the citizens of heaven a sweet-sounding harmony, which is produced by all the adversities endured by her with so much equanimity." To Mechtildis also, who was praying for her, the Lord said: "Whosoever shall listen to her words, and humbly obey her admonitions, shall not deviate from the way of salvation, but shall at length attain to eternal life." And to Gertrude herself He said: "Since I have mercifully chosen thee, that I may joyfully inhabit in thee, whosoever shall commend himself to thy prayers, with pious confidence, shall by My grace be saved." And again: "No one of those who listen to thy words with humility, and order their lives according to them with a pious intention, can ever perish, but will attain to Me by a way safe from all error."

She had also received from the divine and infallible Truth the promise, that as in the Death of Christ the most exalted power of love separated the Soul of the Lord Jesus Himself from the Body, so in the death of this virgin divine love was to consume all her strength.

She was, moreover, assured by a divine promise that if any one should, either before or after her death, considering and understanding how graciously and familiarly God had condescended to her, devoutly, faithfully, and lovingly praise God, or give thanks to Him, for the benefits bestowed on her he should not depart out of this world until God had taken delight in some especial familiarity with his soul. Therefore he who chooses may pray in this or like manner: "O sweetest Lord Jesus Christ, I praise Thee and give Thee thanks, with all the devotion of which I am capable, for all the benefits Thou didst bestow on the virgin Gertrude Thy beloved spouse; and by that love with which Thou didst from eternity choose her out for Thy special favour, and in Thy own good time didst sweetly attract her and familiarly invite her to Thyself, and joyfully abide in her soul, and end the course of her life by a blessed death, I pray and beseech Thee that Thou wilt have, mercy on me, and render me pleasing to Thee, and lead me into eternal life. Amen." __________________________________________________________________

5. On the authority of the foregoing Revelations.

The revelations made to the holy women mentioned above were known to the whole world, and have long ago been approved by pious and learned men; for the holy Fathers everywhere quote them in their books and writings. During the lifetime of St. Bridget, distinguished bishops and theologians examined her revelations; and after her death the Council of Basle deputed some who were eminent for piety and doctrine to investigate them again most diligently; and all these constantly affirmed that they came from God. In like manner the revelations of St. Gertrude were, both before and after her death, examined with the utmost diligence by most enlightened men; one of whom, after an accurate study of them, wrote his opinion as follows:-- "In the light of divine truth I am convinced that no one who is illuminated by the Spirit of God can calumniate or attack those things which are contained in this book, for they are Catholic and holy."

From all which it appears how far from the Spirit of God are those who reject and ridicule these revelations as the dreams of foolish women. May God forgive them; and may He deign, through the merits and intercession of His most dear spouses (on whom He abundantly poured forth His Spirit, and whom He surpassingly illuminated with the light of truth), to bring us all, after this miserable life, to eternal blessedness in the life to come.

THE END. __________________________________________________________________

R. AND T. WASHBOURNE, PRINTERS, 4 PATERNOSTER ROW, LONDON. __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]32:26
Leviticus
[2]19:31 [3]25:17 [4]25:30 [5]26:1
Deuteronomy

[6]4:24 [7]5:7 [8]18 [9]18:10 [10]18:11 [11]18:14 [12]32:49 [13]32:50 [14]34:1 [15]34:5

1 Kings
[16]15:22
Job
[17]1:21 [18]13:15 [19]17:3
Psalms

[20]4:9 [21]7:10 [22]11:6 [23]33:19 [24]33:19 [25]33:19
[26]35:4 [27]35:9 [28]50:8 [29]50:14 [30]50:19 [31]50:19
[32]56:1 [33]68:22 [34]81:6 [35]83:8 [36]90:14 [37]90:14
[38]90:15 [39]91:5 [40]91:7 [41]103:12 [42]103:13
[43]103:24 [44]115:15 [45]118:80 [46]126:1 [47]138:16
[48]144:8

Proverbs

[49]1:32 [50]4:2 [51]8:31 [52]8:31 [53]13:12

Ecclesiastes
[54]9:10 [55]17:4
Song of Solomon

[56]2:10 [57]2:11 [58]2:12 [59]2:17 [60]3:4

Isaiah

[61]1:16-18 [62]7:14 [63]44:22 [64]47:10 [65]47:11 [66]47:13 [67]47:14 [68]49:15-16 [69]50:10 [70]66:13-14

Jeremiah
[71]10:2 [72]23:24 [73]32:27
Ezekiel
[74]18:21 [75]18:21-23 [76]33:11 [77]33:12
Micah
[78]7:7 [79]7:9
Habakkuk
[80]3:16
Matthew

[81]3:8 [82]5:44 [83]6:12 [84]7:3 [85]7:7 [86]7:7
[87]10:28 [88]10:33 [89]10:33 [90]10:39 [91]11:29 [92]11:29
[93]12:36 [94]13:43 [95]18:3 [96]18:3 [97]18:18 [98]20:9
[99]21:22 [100]23:3 [101]25:21 [102]25:34 [103]25:36
[104]25:40 [105]25:41 [106]26:30 [107]26:38 [108]26:39
[109]26:42 [110]27:46

Mark
[111]11:24 [112]14:13 [113]14:31 [114]14:66
Luke

[115]1:28 [116]1:38 [117]1:38 [118]1:48 [119]2:14 [120]2:14
[121]2:29 [122]5:12-13 [123]6:41 [124]10:16 [125]10:16
[126]10:42 [127]10:42 [128]11:9 [129]11:9 [130]11:11
[131]11:12 [132]11:13 [133]12:35 [134]12:36 [135]12:38
[136]14:10 [137]15:18 [138]18:1 [139]18:13 [140]18:13
[141]18:13 [142]19:26 [143]21:18 [144]21:19 [145]22:15
[146]22:39-44 [147]22:42 [148]22:62 [149]22:62 [150]23:34
[151]23:40 [152]23:43 [153]23:43 [154]23:43 [155]23:43
[156]24:45

John

[157]1:3 [158]1:4 [159]1:9 [160]1:14 [161]2:7 [162]2:8
[163]4:24 [164]6:57 [165]6:64 [166]9:31 [167]11:25
[168]11:25-26 [169]11:26 [170]13:35 [171]13:35 [172]14:13
[173]15:5 [174]15:12 [175]16:24 [176]17:3 [177]18
[178]19:29 [179]19:29 [180]21:15 [181]21:16 [182]21:17

Acts
[183]17:28
Romans

[184]1:20 [185]2:4 [186]2:5 [187]3:8 [188]5:9 [189]6:12
[190]7:15 [191]7:16 [192]8:1 [193]8:1 [194]8:14 [195]8:15
[196]10:10 [197]12:17 [198]13:13 [199]13:14 [200]13:14
[201]14:8

1 Corinthians

[202]1:8 [203]2:9 [204]2:9 [205]2:9 [206]6:9 [207]6:10 [208]6:11 [209]10:13 [210]11:24 [211]11:29 [212]13:12

2 Corinthians
[213]11:14 [214]11:14
Galatians

[215]1:12 [216]4:3 [217]5:17 [218]5:19 [219]5:20 [220]5:21

Ephesians
[221]1:5
Philippians
[222]1:23
1 Thessalonians
[223]5:17
1 Timothy
[224]1:15 [225]3:15 [226]3:15
2 Timothy
[227]1:12
Titus
[228]2:12 [229]2:14 [230]3:7
Hebrews
[231]1:3 [232]12:6
1 Peter
[233]2:17 [234]2:23 [235]4:8
1 John

[236]1:9 [237]2:1-2 [238]3:10 [239]3:14 [240]4:7-8

Revelation
[241]21:4 [242]21:4 [243]21:23
Wisdom of Solomon

[244]1:1 [245]1:6 [246]4:7 [247]8:1 [248]9:15 [249]12:18 __________________________________________________________________

Index of Pages of the Print Edition

[250]i [251]ii [252]iii [253]iv [254]v [255]2 [256]3 [257]4
[258]5 [259]6 [260]7 [261]8 [262]9 [263]10 [264]11 [265]12
[266]13 [267]14 [268]15 [269]16 [270]17 [271]18 [272]19 [273]20
[274]21 [275]22 [276]23 [277]24 [278]25 [279]26 [280]27 [281]28
[282]29 [283]30 [284]31 [285]32 [286]33 [287]34 [288]35 [289]36
[290]37 [291]38 [292]39 [293]40 [294]41 [295]42 [296]43 [297]44
[298]45 [299]46 [300]47 [301]48 [302]49 [303]50 [304]51 [305]52
[306]53 [307]54 [308]55 [309]56 [310]57 [311]58 [312]59 [313]60
[314]61 [315]62 [316]63 [317]64 [318]65 [319]66 [320]67 [321]68
[322]69 [323]71 [324]72 [325]73 [326]74 [327]75 [328]76 [329]77
[330]78 [331]79 [332]80 [333]81 [334]82 [335]83 [336]84 [337]85
[338]86 [339]87 [340]88 [341]89 [342]90 [343]91 [344]92 [345]93
[346]94 [347]95 [348]96 [349]97 [350]98 [351]99 [352]100
[353]101 [354]102 [355]103 [356]104 [357]105 [358]106 [359]107
[360]108 [361]109 [362]110 [363]111 [364]112 [365]113 [366]114
[367]115 [368]116 [369]117 [370]118 [371]119 [372]120 [373]121
[374]122 [375]123 [376]124 [377]125 [378]126 [379]127 [380]128
[381]129 [382]130 [383]131 [384]132 [385]133 [386]134 [387]135
[388]136 [389]137 [390]138 [391]140 [392]140 [393]141 [394]142
[395]143 [396]144 [397]145 [398]146 [399]147 [400]148 [401]149
[402]150 [403]151 [404]152 [405]153 [406]154 [407]155 [408]156
[409]157 [410]158 [411]159 [412]160 [413]161 [414]162 [415]163
[416]164 [417]165 [418]166 [419]167 [420]168 [421]169 [422]170
[423]171 [424]172 [425]173 [426]174 [427]175 [428]176 [429]177
[430]178 [431]179 [432]180 [433]181 [434]182 [435]183 [436]184
[437]185 [438]186 [439]187 [440]188 [441]189 [442]190 [443]191
[444]192 [445]193 [446]194 [447]195 [448]196 [449]197 [450]198
[451]199 [452]200 [453]201 [454]202 [455]203 [456]204 [457]205
[458]206 [459]207 [460]208 [461]209 [462]210 [463]211 [464]212
[465]213 [466]215 [467]215 [468]216 [469]217 [470]218 [471]219
[472]220 [473]221 [474]222 [475]223 [476]224 [477]225 [478]226
[479]227 [480]228 [481]229 [482]230 [483]231 [484]232 [485]233
[486]234 [487]235 [488]236 [489]237 [490]238 [491]239 [492]240
[493]241 [494]242 [495]243 [496]244 [497]245 [498]246 [499]247
[500]248 [501]249 [502]250 [503]251 [504]252 [505]253 [506]254
[507]255 [508]256 [509]257 [510]258 [511]259 [512]260 [513]261
[514]262 [515]263 [516]264 [517]265 [518]266 [519]267 [520]268
[521]269 [522]270 [523]271 [524]272 [525]273 [526]274 [527]275
[528]276 [529]277 [530]278 [531]279 [532]280 [533]281 [534]282
[535]283 [536]284 [537]285 [538]286 [539]287 [540]288 [541]289
[542]290 [543]291 [544]292 [545]293 [546]294 [547]295 [548]296
[549]297 [550]298 [551]299 [552]300 [553]301 [554]302 [555]303
[556]304 [557]305 [558]306 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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16. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=1Kgs&scrCh=15&scrV=22#v.viii-p6.1
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21. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=7&scrV=10#iii.viii-p5.1
22. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=11&scrV=6#v.vii-p10.1
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24. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=33&scrV=19#iv.ix.iii-p2.1
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29. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=50&scrV=14#iii.xxv-p3.1
30. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=50&scrV=19#iii.i-p2.1
31. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=50&scrV=19#iii.xxxvii-p4.1
32. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=56&scrV=1#iii.xxii-p12.2
33. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=68&scrV=22#iv.v.iv-p4.1
34. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=81&scrV=6#iii.xviii-p2.1
35. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=83&scrV=8#iii.xxxv-p2.1
36. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=90&scrV=14#iii.xxxvi-p4.1
37. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=90&scrV=14#iv.x-p10.3
38. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=90&scrV=15#v.xi-p1.3
39. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=91&scrV=5#iii.xxviii-p2.2
40. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=91&scrV=7#iii.xxviii-p1.1
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48. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Ps&scrCh=144&scrV=8#iv.vii.v-p3.1
49. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Prov&scrCh=1&scrV=32#iii.xxvi-p4.1
50. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Prov&scrCh=4&scrV=2#iii.i-p1.4
51. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Prov&scrCh=8&scrV=31#v.vii-p1.1
52. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Prov&scrCh=8&scrV=31#v.xi-p1.1
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80. file:///ccel/b/blois/spiritual/cache/spiritual.html3?scrBook=Hab&scrCh=3&scrV=16#iii.ix-p1.1
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